ed in this flame. 25 But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented. 26 And besides all this, between us and you there is a great gulf fixed so that they which would pass from hence to you, cannot; neither can they pass to us, that would come from thence. ticular, thus employed,-the gulf and the conversation across it, the flames, the water, the tongue of the rich man, and the finger of Lazarus, all existing literally and bodily in hades. The application of this figure to the miserable condition of the Jews, excluded from the kingdom, is mentioned in the note on ver. 23. 25. The reply of Abraham indicates the justice of God, in rejecting the Jews and accepting the Gentiles. The Jews had enjoyed high privileges, and abused them. They disregarded the law and the prophets, which testified concerning Jesus; they rejected him, when he gave them assurance of his Messiahship, both by language such as never man spoke, and by works which no man could perform without divine assistance; they slighted his admonitions and refused to obey his precepts. Having thus abused their blessings, it was proper and just that the kingdom of God should be taken from them, and given to a nation producing its appropriate fruits. Matt. xxi. 43. 27 Then he said, I pray thee therefore, father, that thou wouldest send him to my father's house: 28 For I have five brethren ; that he may testify unto them, lest they also come into this place of tor ment. 29 Abraham saith unto him, They have Moses and the prophets; let them hear them. 30 And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. The inscrutable meaning."-Barnes. same remark may be applied to all which is contained in these two verses. It is thrown in to give completeness to the narrative, and to prepare the way for what follows. Thus far, the representation is of an individual. Jesus designed it for the nation; and adopted this method to show more plainly that his reference was general; that, in fact, his parable had relation, not to one, but to many. 29. Moses. the Bible. The first five books in The prophets. The prophetical writings. The Jews were accustomed to speak thus of the Old Testament. Let them hear them. Let them be convinced by their own scriptures, the "oracles of God." These sufficiently indicated Jesus as the Messiah. If men would carefully study Moses and the prophets, and compare their predictions with what was accomplished in Jesus, they might easily see that he was the one "that should come," Luke vii. 19. To this source of information he directed the Jews to look, who professed to believe that the Messiah's advent and character were therein revealed: "Search the scriptures; for in them ye think ye have eternal life; and they are they which testify of me. And ye will not come to me, that ye might have life." John v. 39, 40. Here is stated the fact that Moses and the prophets furnished sufficient evidence of his Messiahship, and that the Jews would not credit it, so as to receive him, and enter into life, or, which is the same thing, into the kingdom of God. 30. If one went unto them from the dead, they will repent. The Jews were perpetually asking additional evidence that Jesus was the Messiah. See 31 And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. CHAPTER XVII. HEN said he unto the disci offences will come: but wo unto him through whom they come ! 2 It were better for him that à millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. 3 Take heed to yourselves: If thy brother trespass against thee, give him. 4 And if he trespass against thee Matt. xii. 38-42; Luke xi. 16, 29-32. tered not. Nearly twenty centuries Jesus declined giving any such sign as have rolled away, and they yet remain they required. He had done enough excluded, wanderers and outcasts from already, to convince any except such as the city of God. How much longer were either wilfully blind or judicially they shall be debarred entrance, God blinded; yet one sign, here referred to, knows. But, when the fullness of the the sign of the prophet Jonas, that is, Gentiles shall have been brought in, his own resurrection from the dead, there is hope for them, even in a nationshould be added; but even this would al capacity. See Rom. chap. xi. And be unavailing. It was utterly unreason- for them who were thus excluded from able to demand further evidence of the God's kingdom on earth, there is hope truth, or additional inducements to in the boundless mercy of God, as indirepentance. If even the idolatrous in-viduals. Though they sinned with a habitants of Tyre, and Sidon, and Sod-high hand, and suffered the extremity om, had witnessed such works as the Jews repeatedly saw, they would have repented, and their cities would have remained. A more severe retribution, therefore, awaited that more stubborn and guilty people. of wrath, 1 Thess. ii. 16, yet the arm of the Lord is not shortened, that he cannot save, nor has his loving kindness failed, that he will not. The prayer of his Son for their forgiveness will be had in remembrance before God; for he heard him always. John xi. 42. See note at the end of Luke chap. xv. For a more labored exposition of this parable, see Ballou's and Whittemore's Notes on the Parables; Univ. Guide, pp. 148-154; Ballou's Select Sermons, pp. 37-50; Balfour's First Inquiry, 3d Edit., pp. 59-84; Rayner's Nine Lectures on this Parable. CHAPTER XVII. 31. In this verse, we have the point to which several of the circumstances previously related are preparatory. Jesus designed to show the hopeless and desperate condition of the people, who so stubbornly resisted the force of evidence. They had not been convinced by their own prophets; they had not been convinced by the most stupendous and incontrovertible miracles; and they would not be convinced by the resurrection of Jesus from the dead, after they 1, 2. See notes on Matt. xviii. 6, 7. had crucified and slain him with wicked 3. See note on Matt. xviii. 15. Take hands. Their exclusion from the king- heed to yourselves. Be circumspect in dom, which he came to establish, must your conduct. Rebuke. In love, not therefore be permanent. And the event in wrath. Thus, in Matthew the direcverified the prediction. They were not tion is, "Go and tell him his fault persuaded by his resurrection, but per- between thee and him alone." Make secuted and procured the death of those no unnecessary trouble or excitement. who testified the fact, until the apos- Strive for a quiet and friendly settletles, satisfied that they would not ment of all personal difficulties. Forenter the kingdom, turned to the Gen- give him. Reinstate him in the place tiles, as commanded. Acts xiii. 46-he formerly held in your estimation and 48. These gladly received the proffer- affection; if he truly repents, which is ed mercy, and sat down with Abraham, here implied, you may believe he will and Isaac, and Jacob, in that kingdom not repeat his trespass, and may thereof which the Jews proved themselves fore regard him as never having tresunworthy. That unhappy nation en- passed. See note on Matt. vi. 14, 15. seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. 4. See notes on Matt. xviii. 21, 22. 5. Increase our faith. Some have understood this request to relate to the power of performing miracles, as in Matt. xvii. 16-20. But the more natural interpretation is, that the disciples, conscious of the difficulty which attended obedience to the command just given, requested additional strength, that they might perform it faithfully, In this case, faith must be understood in a more comprehensive sense than mere belief or confidence; it must include the effect wrought by its spiritual energy, the love and the purification of heart, which faith produces. Acts xv. 9; Gal. v. 6; 1 John iii. 3. It is the characteristic of true faith, that it assimilates the spirit of the believer to the spirit of Jesus, and in the same proportion that this effect is produced, men become able to forgive their brethren, even as Jesus forgave them who trespassed against him. To a man, not under the influence of Christ's spirit, scarcely any duty is so difficult of performance, as the forgiveness of injuries. And even those, whose spirits are measurably conformed to the spirit of God's dear Son, have abundant occasion to pray, "Lord, increase our faith." But the duty must be performed by us, if we would be true disciples. If a brother trespass against us, and repent, ver. 4, we are bound to forgive him. If he do not repent, we cannot forgive him. We may cherish towards him the most benevolent feelings, and the most fervent desire for his welfare; but, until he repents, we must regard him as a transgressor, and cannot reinstate him in his former position. God does not require us to perform impossibilities, or to believe contrary to the plainest evidence. He does not require us to believe that a man is not a transgressor, while we have the most conclusive evidence that he is; to regard a man as a friend, whose whole conduct proves him to be an enemy. Hence it is, that while we are required to love our enemies, which we may do, and shall do, if we have the spirit of Christ, we 6 And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. are not required to forgive trespassers, unless they repent, and turn from their evil way, which we cannot do; for it is impossible to believe that to be good which we know to be evil, or to reinstate a man, in our judgment and heart, as a friend, while we have irresistible evidence that he continues an enemy. The difference between love and forgiveness, I apprehend, is too frequently overlooked; but to my mind, it seems obvious and important. We may love those whom we cannot forgive; and we should be kind to them, and strive to do them good; thus may their hearts be melted to repentance, and they become fit subjects of forgive ness. to 6. See note on Matt. xvii. 20. T Sycamine. This name, like sycamore, is now generally applied to the tree familiarly known as the button-wood; but the tree bearing this name in the East was of a different kind. It "seems partake of the nature of two distinct species, the mulberry and the fig, the former in its leaf, and the latter in its fruit." Norden, quoted by Calmet, says, "This sycamore is of the height of a beech, and bears its fruit in a manner quite different from other trees. It has them on the trunk itself, which shoots out little sprigs, in form of a grape stalk, at the end of which grows the fruit, close to one another, most like bunches of grapes. The tree is always green, and bears fruit several times in a year," &c. Probably, a tree of this kind was standing within sight of Jesus, and suggested the comparison. The meaning is, that although it might seem as difficult to eradicate an unforgiving spirit from the heart, as to uproot that tree from the earth, yet by the power and influence of a true faith it might be done. All duty is easy, when the fundamental principles of the gospel, love to God and love to men, become living and active principles in the heart. According to the abundance and purity of such love, is the ability to obey the divine requirements. But, in our best estate, we are conscious of 7 But which of you having a ser- | him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? vant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto much imperfection, and have occasion to pray for an increase of faith. 9 Doth he thank that servant, his obedience as a matter of debt. Now, to apply this to your own services; so likewise ye, when you have faithfully done all that was commanded you in the exactest manner, yet should still say, Surely we are worthless and unprofitable servants, who cannot pretend to have merited anything from the hand of our Master; for we have done no more than what we were, by virtue of our relation to God, and dependence upon him, indispensably obliged to do, as much as any purchased slave is obliged to serve his master. And assure yourselves, that no services will be so pleasing to God as those performed with such an humble spirit." Thus much for the lesson of humility here taught. 7-10. Most commentators suppose this address of our Lord to his disciples has no immediate connexion with the preceding discourse, and that it was uttered on another occasion. But the construction of the passage certainly indicates that all which is contained in ver. 1-10, was one continuous conversation; and no apparent reason exists for thus disconnecting the several parts. The application of the figure, here used, to the subject of the preceding remarks, may not be so obvious, at first sight, as in other cases; yet it needs no forced or strained interpretation, to show that it has such application, and is happily adapted to enforce the performance of the duty required, in a proper spirit, Another view may be taken of this and with proper expectations. Dodd- subject, which I do not recollect to have ridge seems to have at least partly seen. When Jesus instructed his disdiscovered the true design of this pas- ciples to pray, "Forgive us our debts," sage. He paraphrases it thus :-"En- &c., Matt. vi. 12, he instructed them, deavor therefore to live in the exercise that, in order to receive forgiveness, of this noble grace, and in a series of they also must forgive others; "For, such services as are the proper fruits if ye forgive men their trespasses, your of it; but in the midst of all, be careful heavenly Father will also forgive you; to maintain the deepest humility, as in but, if ye forgive not men their tresthe presence of God your heavenly Mas-passes, neither will your Father forgive ter, on whom, as you are his servants, you can have no claim of merit; for who is there of you, that, if he has a servant ploughing his ground or feeding his flock, will say unto him, as soon as he comes in from the field, Come in, and sit down at the table with me? or will he not rather say to him, if it was a part of that servant's business to do it, Make ready somewhat for my supper, and, when it is prepared, gird up thy garments close about thee, and wait upon me while I am eating and drinking; and afterwards thou shalt sit down to eat and drink thyself? And suppose he should observe his orders with the greatest diligence, does he think himself obliged to thank that servant because he hath done what was commanded him? I apprehend he does not, because he has an authority over the servant, and may justly claim your trespasses." Matt. vi. 14, 15. The passage under consideration seems to embrace the same ideas. Jesus first requires his disciples to forgive trespasses, ver. 3, 4; they intimate the difficulty of obedience, by requesting an increase of faith, or ability to obey, ver. 5; he assures them that the true faith, even in a minute degree, will enable them to perform what seems to be such a difficult duty, ver. 6; enforces its performance, by a lively figure, or, as it may without much impropriety be called, a parable, denoting that, unless they do thus forgive, they may not expect to be forgiven, ver. 7, 8; and then admonishes them, that, even when they have performed the duty thus required, they are to regard the blessing which they shall receive not so much a reward as a free and gracious gift, inasmuch as they have done no more than their because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants : we have done that which was our duty to do. 11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. duty, ver. 9, 10. The master does not direct his servant to sit down immediately and eat; but he requires of him first the performance of a specified service; so God does not forgive his sinful children, until they shall first manifest their obedience, by forgiving others, agreeably to his command. It is not unreasonable that God should require this, nor do men entitle themselves to thanks or reward by compliance; because it is no more than their duty. Moreover, from the very nature of forgiveness, men cannot receive it, while they cherish an unforgiving spirit. To forgive is to reinstate another in the position he formerly occupied, or to remember his sins no more, to his disadvantage. Heb. viii. 12. But an unforgiving spirit is inconsistent with the requisitions of the gospel, and is sinful; and it is clear that God cannot forget the sinfulness of men, while it continues to exist, nor regard them as never having sinned, while he sees such corruption in their hearts. 9. I trow not. I think not. Trow is an old English word, now obsolete. 10. Unprofitable. It should be observed, that although the obedience of men is unprofitable to God, and imposes on him no obligation to render a reward as of debt, still it is in the highest degree profitable to themselves. The obedient man enjoys peace, happiness, the testimony of an approving conscience; the disobedient brings upon himself trouble and sorrow. Godliness is profitable in all respects to men; for it has the promise of happiness, at all times, and in all places. 1 Tim. iv. 8. 11. Went to Jerusalem. That is, from Galilee, where he had been teaching. He had now completed his work in that province, and was ready to de 12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off: 13 And they lifted up their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. part. See notes on Luke xiii. 31-33. Through the midst of Samaria and Galilee. "By the words through the midst, we are not to understand that Jesus went through the middle part of each of these provinces; but that he only went through them, and probably through that part of Samaria which was the edge of it on the eastern side. All who went from Galilee to Jerusalem must have necessarily passed through Samaria, (unless they had gone to the westward a very great way about,) as Josephus has described the limits of Samaria in Jew. Wars, B. iii,, ch. iii., § 4. See, to the same purpose, his Antiq., B. xx., ch. v., § 1. — To which may be added, that John, in chap. iv. 4, when he tells us that Jesus left Judea to go unto Galilee, says, that he must needs go through Samaria."-Pearce. Others understand through the midst to mean between or on the confines of the two provinces. 12, 13. As he entered, &c. Rather, as he was entering. Leprous persons were not allowed to reside in cities and villages, but had places assigned for their residence, in the suburbs. See Lev. xiii. 45, 46. Even kings were subject to this exclusion. See 2 Kings xv. 5; 2 Chron. xxvi. 20. As the law prohibited such unfortunate persons from a near approach to others, lest they should communicate the infection, these men stood afar off from Jesus, while they addressed him, and besought him to have mercy on them, ver. 13; that is, to heal them of their disease. 14. Go, show yourselves, &c. See note on Matt. viii. 4. In this case, Jesus did not exert his healing power while the afflicted were present. But, by commanding them to go before the priests for examination, he gave them |