the earth, and what will I, if it be already kindled? 50 But I have a baptism to be baptized with; and how am I straitened till it be accomplished! 51 Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division : 52 For from henceforth there shall be five in one house divided, three against two, and two against three. 53 The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law declaration is recorded. Jesus states the effect of his mission, or the consequences which would directly result from it. The evil hearts of men would rebel against the rule of righteousness. There would be division, contention, and ill-will. He did not come for the purpose of producing this state of things; for his gospel inculcates peace, and love, and harmony. But he knew that in the accomplishment of his great work, these evils must be encountered. The same idea is amplified in ver. 51 53. against her daughter-in-law, and the daughter-in-law against her mother-in-law. 54 And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. 55 And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. 56 Ye hypocrites, ye can discern the face of the sky, and of the earth; but how is it that ye do not discern this time? 57 Yea, and why even of yourselves judge ye not what is right? according to his will, yet my nerves quiver with apprehension, and I involuntarily shrink back from the horrible scene. "How am I pained, till it be accomplished."-Campbell. This expresses the sense of the word rendered straitened, as here used. It literally signifies to take hold of, or to hold. Jesus was holden in a painful position, so to speak, while he saw the dreadful trial approaching, and knew it could not be avoided, but must be endured. He was willing his disciples should know that his sensibilities were highly 50. Baptism to be baptized with. See excited, so that his fortitude and endurnote on Matt. xx. 22, 23. Jesus evi- ance to the end might encourage them dently refers here to the dreadful suffer- the more, and be unto them a more pering which he knew he must endure. fect example. For after the first fury To this scene he constantly looked with of the fire should be expended upon the keenest sensibility; and some of him, he knew and he forewarned them his grievous temptations arose from in- that they would be exposed to its stinctive dread of the agony which scorching heat. When therefore they awaited him. See note on Matt. iv. should shrink back in dread, and trem1-11. The meaning of this verse may ble in prospect of suffering, he would be understood thus: I shall be the first have them know and remember that he victim of the fire which is kindled on had felt all this apprehension quite as earth by my preaching. The passions keenly, and yet yielded himself a wilof men will be excited, their wrath in-ling sacrifice, according to the divine flamed, and they will wreak their will. Thus might they be encouraged vengeance first on me. I shall be to copy his example, and triumph over mocked and insulted; persecuted and fear, and pain, and death, by the power betrayed; spit upon, scourged, and of faith in the goodness of God. crucified. I distinctly see that I am to be thus baptized by the fire of human wrath. And I look forward to that result with anxiety; for though willing to drink the cup which my Father hath prepared, to receive the baptism which he hath appointed, to endure all things 51-53. See notes on Matt. x. 21, 22, 34-36. Having spoken of the opposition which should rage against him, Jesus assured his disciples that similar trials awaited them; they also would be hated and persecuted. 54-57. He said also to the people. 58 When thou goest with thine adversary to the magistrate, CHAPTER XIII. THERE were present at that as thou art in the way, give dill-season some that told him of gence that thou mayest be deliv ered from him; lest he hale thee the Galileans, whose blood Pilate to the judge, and the judge deliver had mingled with their sacrifices. thee to the officer, and the officer cast thee into prison. 59 I tell thee, Thou shalt not depart thence, till thou hast paid the very last mite. Hitherto, from ver. 22, his discourse had been specially directed to his disciples. Taking occasion from the application made in ver. 13, to speak of the vanity of earthly possessions, and the necessity of more durable riches, ver. 15-21, he particularly cautioned his disciples to abandon all attachment to worldly goods, and to trust entirely in their Father's care, ver. 22-30; he then assured them of their inheritance in the kingdom, ver. 31, but impressed on them the necessity of being ready for its approach; declaring that, if they should be found unfaithful, they would deserve and receive a more severe punishment than others who had not enjoyed such advantages for knowing the truth; ver. 33-48. To guard them against the danger of backsliding, and to encourage them to a steady perseverance, he pointed out the trials which awaited both him and them, so that they might be influenced by his example; ver. 49-53. He then again addressed the people on the subject of the speedy manifestation of the Messiah in his kingdom. For an explanation of what follows, see notes on Matt. xvi. 2, 3. 58, 59. See notes on Matt. v. 25, 26. I do not perceive that these verses have any immediate connexion with the foregoing. They are introduced by Matthew at a different time, and in connexion with a different subject. Luke often departs from the order of time, and probably does so here. These verses "seem to have been spoken on another occasion, and to have a more proper place where they are found in Matt. v. 25, 26."-Pearce. 2 And Jesus answering, said unto them, Suppose ye that these Galileans were sinners above all the Galileans, because they suffered such things? ing the administration of Pilate. But whether it was told to Jesus as a matter of news, as having just occurred, or whether it was mentioned to him to obtain his opinion concerning the character of Pilate, does not appear. The event itself is not mentioned by Josephus; but affrays and bloodshed were so frequent in that age, that this omission is by no means strange. ¶ Galileans. Inhabitants of Galilee. See note on Matt. ii. 22. They were strongly opposed to the Roman government, and often resisted by force. Very probably it was for mutinous language or conduct, that Pilate slew those who are here mentioned. Whose blood Pilate had mingled with their sacrifices. Of course, not meaning that he offered their blood in sacrifice. The plain import of the language is, that while these Galileans were offering sacrifices, probably at Jerusalem, Pilate came upon them with an armed force, and slew them, even around the altar, so that their blood was mingled with what they were offering or had prepared for sacrifices. 2. Suppose ye that these Galileans were sinners above, &c. Jesus gave no opinion concerning the justice or injustice of Pilate's procedure. But he noticed a mistake prevalent among the Jews, as well as others, that those who endure great calamities must necessarily be sinners above others. When the calamities of men can be directly traced to their sinfulness, then it is prudent to regard their sinfulness as the cause of what they suffer; otherwise not. If a man become intoxicated, and fall, and break his limbs, we may safely say that his sufferings are occasioned by his sin. But if a man be assaulted and maimed 1. Told him. This event had occur- by a villain, or if sickness and death red not long previously; it was dur-invade his family, this alone does not CHAPTER XIII. 3 I tell you, Nay; but except | and sought fruit thereon, and found ye repent, ye shall all likewise none. perish. 4 Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? 5 I tell you, Nay; but, except ye repent, ye shall all likewise perish. 6 He spake also this parable: A certain man had a fig-tree planted in his vineyard; and he came warrant the conclusion that he is extraordinarily sinful. In the case here mentioned, Pilate might or might not have had just cause for inflicting such a terrible punishment upon the Galileans. Jesus gives no opinion on this point. He makes no comparison between these and other Galileans; but he impliedly compares them with the Jews, and expresses the opinion that a similar calamity awaited them, unless they should escape it by repentance, and a close attention and obedience to his word. 7 Then said he unto the dresser of his vineyard, Behold, these three years I come seeking fruit on this fig-tree, and find none : cut it down; why cumbereth it the ground? 8 And he answering, said unto him, Lord, let it alone this year also, till I shall dig about it, and dung it : 9 And if it bear fruit, well: and if not, then after that thou shalt cut filled. Many of the Jews were slain in the temple; many while offering sacrifice; thousands perished in a way very similar to the Galileans."-Barnes. See Selections, sect. xlviii., where a similar interpretation is given by several critics. 4. Or those eighteen. Our Lord adds another instance of sudden and fatal calamity, which probably was then of recent occurrence, and fresh in the recollection of his hearers; though of too little general importance, in that period of great events, to be noticed by Josephus. T The tower in Siloam. There was a fountain in Jerusalem, called Siloam, and perhaps, as is usual, it may have given a name to a small section of the city in its immediate vicinity, within which this tower stood. When, or for what purpose, it was erected, or what occasioned its fall, is not known. The remainder of this verse is almost identical with part of ver. 2. 5. See note on ver. 3. 3. Except ye repent, ye shall all likewise perish. This translation is sufficiently literal; only it should be observed that the word likewise here means not also, but in like manner. Such is the import of the original. Because the words repent and perish are here used, many honest Christians have vainly imagined that our Lord referred to a state of endless misery, which none could escape except by repentance. But it is cheering to find commentators so 6-9. The object of this parable is generally consenting to a true interpre- very manifest. Our Lord had just tation of the passage. Omitting others, assured the Jews repeatedly, that, unI quote the remarks of one of the more less they should soon repent, a terrible recent :-"You shall all be destroyed in destruction would overtake them; a a similar manner. Here he had refer- destruction so disastrous in its effects, ence, no doubt, to the calamities that that the nation has not yet recovered were coming upon them, when thou- from it, though nearly twenty centuries sands of the people perished. Perhaps have elapsed. A short space only rethere was never any reproof more deli- mained for them to turn from the evil cate, and yet more severe, than this. of their ways, and escape destruction. They came to him, believing that these The fig-tree obviously represents the men who had perished were peculiarly Jewish nation, whose unfruitfulness in wicked. Jesus did not tell them that righteousness, and whose impending they were as bad as the Galileans, but destruction, are vividly portrayed. The he left them to infer it; for if they did remainder of the parable may be chiefly not repent, they must soon likewise be regarded as its drapery, or imagery, not destroyed. This was remarkably ful-requiring particular application. Some, it down. 10 And he was teaching in one of the synagogues on the sabbath. 11 And behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself. her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her : and immediately she was made straight, and glorified God. 14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath-day, and said unto the people, There are six days in which probably a disease of the spine. "It is a common idiom among the Jews, to put spirit before any quality ascribed to a person, whether it be good or bad, mental or corporeal. Thus the spirit of fear, the spirit of meekness, the spirit of slumber, the spirit of jealousy, are used to express habitual fear, &c."-Campbell. 12 And when Jesus saw her, he called her to him, and said unto of fruitful imagination, have entered minutely into particulars; making the tree, the Jewish nation; him who planted it, God; the fruit sought, righteousness; the three years of seeking it, the three years of our Lord's ministry; the vine-dresser, Jesus; the culture and enrichment of the earth, the gospel and the labors of Jesus and his apostles; the year of respite, the period during 12. Thou art loosed from thine in firmwhich utter destruction was delayed.ity. That is, thou art healed; thine inBut it seems unnecessary to interpret firmity is removed. It may be observed, so particularly. The great leading idea that in this case the relief was granted is the only point of actual importance; without application on the part of the and that is sufficiently obvious. Vine- sufferer. Jesus called her to him, and yard. A place for raising vines. Though performed the miracle in the sight of the custom was unusual, it seems that the people. It may be further observed, fig-trees were sometimes planted in that in this case, as generally, there vineyards. ¶ Cumbereth. This means could be no doubt concerning the realliterally to overload. The idea here ity of the miracle. The woman had conveyed is, that the tree occupied room, been infirm for eighteen years, ver. 16; and consumed the juices of the earth, yet she had not forsaken the synagogue, to no good purpose. The ground bore a but resorted thither for public worship; useless burden, and was prevented from she was therefore well known to the yielding sustenance to more profitable people; and they could not suppose that plants. Dig about, &c. Carefully she would thus long stand and walk in inoving and enriching the earth near such an inconvenient posture, unless the roots of trees is beneficial to their compelled to do so by an actual infirmgrowth and fruitfulness. ¶ Cut it down. ity. When they saw her resume an Destroy it. The Jews are said to have erect position, at the word and touch been peculiarly unwilling to destroy of Jesus, they could not doubt that a fruit-trees. But barrenness for three miracle had been wrought. The dissuccessive years was regarded as suffi- ease was evident; the relief was incient evidence that no more fruit was stantaneous, and plainly not the result to be expected, and the unfruitful tree of natural means, but of superhuman was given up as of no further value. power. There may be an allusion to this fact, in the parable. 10. Teaching in one of the synagogues. Our Lord continued to unite with men in the public worship of God, and frequently availed himself of the permission granted, to address the people. See note on Luke iv. 16. 11. Spirit of infirmity. That is, she was infirm. The particular character of her infirmity is denoted by her being bowed down and unable to stand erect; 13. Glorified God. Praised God; expressed her gratitude for the blessing conferred on her by his power in Jesus. It becomes all who are healed of dangerous or painful diseases, to bless God for his mercy, whatever means may have been used for their recovery; for it is of his goodness that life is prolonged and health enjoyed, whether by ordinary or extraordinary means. 14. With indignation. Notwithstanding our Lord's miracles uniformly men ought to work: in them therefore come and be healed, and not on the sabbath-day. 15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath-day? 17 And when he had said these things, all his adversaries were ashamed and all the people rejoiced for all the glorious things that were done by him. 18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? 19 It is like a grain of mustardseed, which a man took, and cast into his garden, and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. eighteen long years,-be set free on the sabbath? Thus his question rose to a climax."-Livermore. manifested a spirit of kindness, and promoted the happiness of mankind, it is observable that the Jewish rulers were indignant when they were wrought. 17. Adversaries were ashamed. Their They entertained such an envious and charge of sabbath-breaking was shown hostile disposition towards him, that to be so destitute of true foundation, they could not witness any transaction and so inconsistent with their own which tended to increase public confi- practice, that the ruler of the synadence in him, without wrath and indig-gogue and his associates were ashamed. nation. In this case, the ruler seems to have been too much awed, or impressed by the divine power exhibited, to vent his indignation upon Jesus; and he therefore began to upbraid the people who witnessed the miracle and were doubtless affected by it. Had healed on the sabbath-day. The Jews regarded ceremonies so much more highly than religion itself, that they were exasperated when Jesus violated the ceremonial observance of the sabbath, even by works of mercy. They could neither deny nor account for the inconsistency so plainly pointed out. They were mortified by this public triumph which Jesus had obtained over them, especially as it was witnessed by the people over whom they were anxious to retain an ascendency. ¶ All the people rejoiced, &c. The common people, while acting under the impulses of their own common sense and natural feelings, heard our Lord gladly; rejoiced in the glorious things that were done by him; and were ready to acknowl15, 16. See notes on Matt. xii. 10-edge him as a mighty prophet of God, 12. Thou hypocrite. You condemn me for an action, similar in kind to one which you habitually perform, and of as much more importance as man is better than a beast. You loose your oxen from confinement, and give them drink, on the sabbath, to relieve their thirst; and condemn me for making this woman free from the bonds of disease which have affected her for the space of eighteen years. Satan hath bound. See note on Mark, chap. v. "Disabled by her disorder, which was attributed, by the superstition of the times, to Satan, and thus spoken of by our Lord, who used the popular phraseology. If a brute should be taken care of on the sabbath-day, how much more should a daughter of Abraham, bound by Satan, as you believe,-bound, afflicted for if not the true Messiah. It was only when they were deceived by their artful and designing leaders, that they united in the cry, Crucify him, crucify him. And thus it is generally. The great mass of men, guided merely by common sense and the feelings of their hearts, mean well; are disposed to receive the truth and profit by it; and rejoice in whatever promotes the general welfare. But they are made to err by the leaders. Their minds are corrupted, and their judgment blinded, by leaders, whose ambitious desires or other improper motives induce them to put falsehood for truth, and evil for good. Isa. ix. 16. Under such unrighteous influence, the people are often deceived to their own ruin; and, by doing that which they are made to believe will be beneficial to |