20 Notwithstanding, in this rejoice not, that the spirits are subject unto you; but rather rejoice, because your names are written in heaven.

21 In that hour Jesus rejoiced in spirit, and said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them unto babes: even so, Father; for so it seemed good in thy sight.

22 All things are delivered to

their power, were unable to interrupt its advancement. The expressions which he employs are as follows. I see Satan, that is, all the adversaries of the gospel, who are afterwards called serpents, scorpions, and the enemy's host, fall like lightning from heaven, that is, from the political heaven, from power and authority. Consult Isa. xiv. 12, 13; Matt. xxiv.; Luke x. 15; Rev. xii. 7-9. See also Cicero, where he says to Mark Antony, you have hurled your colleagues down from heaven."-Jahn. This interpretation differs from the other, in referring Satan, or the adversary, or the opposing power, to living persons then in authority, instead of that principle of evil which was manifested in idolatry or sinfulness generally, Either interpretation is admissible, and better than that which represents Satan to mean a personal devil. Of the two, however, the former appears preferable. 19. To tread on serpents, &c. The manner in which these poisonous reptiles are connected with the power of the enemy, indicates that the phrase is to be understood figuratively. The idea is, that the disciples were under the divine protection; and the opposition against them, venomous as the bite of serpents or the sting of scorpions, should avail nothing; it should not hurt them. A similar assurance is given, Luke xxi. 16-18. Even though their lives might be destroyed in the enterprise, they should suffer no material harm, and the

23 And he turned him unto his disciples, and said privately, Blessed are the eyes which see the things that ye see.

24 For I tell you, That many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.

25 And behold, a certain lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life?

great work should continue to prosper, and should triumph.

20. Of the success which should attend their labor, they already had evidence, in the miraculous power with which they were endowed by their Master. Yet he cautioned them not to rejoice so much in the power itself, as in the truth which that power attested. In other words, they were not to be elated by the possession of power over the most obstinate diseases of both body and mind; but to regard chiefly the fact, that the gospel, confirmed by such miracles, was true, and should be made victorious over all opposition by the influence of that divine power or energy. And that gospel gave them assurance of immortal life and happiness, which especially warranted their joy and demanded their gratitude. The exhortation, then, may be understood thus: rejoice not so much in your miraculous power, as in that hope of life and glory which that power justifies, by authenticating the gospel in which such life is promised. For an illustration of the peculiar form of the exhortation, which is a common Hebraism, see note on Matt. ix. 13. ¶ Names are written, &c. An allusion to the custom of registering the names of those who were subject to the duties, and entitled to the privileges, of citizenship.

21, 22. See notes on Matt. xi. 25-27. 23, 24. See notes on Matt. xiii. 16, 17. 25. A conversation somewhat similar

29 But he, willing to justify himself, said unto Jesus, And who is my neighbour?

30 And Jesus answering, said, A certain man went down from Jeru

28 And he said unto him, Thou to this, between our Lord and a lawyer, is recorded, Matt. xxii. 34-40; Mark xii. 28-34. Tempted him. From the general character of the conversation, we may suppose that the question was not proposed in good faith, but with the hope that Jesus might say something which could be construed into opposition to the law, or in some other way furnish matter for accusation. The lawyer tempted him, therefore, by striving to entrap him in conversation; and most righteously was he rebuked for his folly, by being made to condemn himself and his brethren, out of his own mouth. ¶ Inherit eternal life. That I may obtain the privileges which belong to the Messiah's reign. There is no evidence that the Jews, at that period, attached the idea of immortal holiness and happiness to the phrase eternal life. See note on Matt. xix. 16. 26. What is written in the law? how readest thou? The inquirer, it should be observed, was a lawyer, one whose duty it was to be thoroughly acquainted with the Mosaic law and all its requisitions. Accordingly, our Lord required him to answer his own question; inasmuch as a conscientious performance of the duties required in the law, according to its true spirit, was sufficient to secure the blessing indicated in the question.

27, 28. See notes on Matt. xxii. 3740. See also Mark xii. 29-31.

29. Willing to justify himself, &c. "Desirous to appear blameless." Campbell. "He, willing to justify himself, as one who had performed the command of loving his neighbor as himself, said, Who is my neighbor? Now the corrupt tradition of the Jews having restrained this neighbor to men of their own nation and religion, to whom he might retain a very kind affection, he thought this sufficient to show, that he had satisfied that precept.

thieves, which stripped him of his raiment, and wounded him, and deChrist therefore here demonstrates to him, that every person who stands in need of help, and who is capable of kindness from us, though he be of a different nation and religion, must be deemed our neighbor."-Whitby. Perhaps the lawyer understood Jesus to doubt his perfect obedience to the law; for he said, This do, and thou shalt live; intimating that it was at least possible that he had not yet rendered full obedience. Hence he might desire to justify himself by showing that he had in fact kept the law, as he understood it, and as he expected Jesus would explain it, in answer to his question. Others suppose the lawyer desired to appear blameless in asking the question at first, by showing that there was a real difficulty in the matter, which the words of the law did not obviate, as it yet remained a question who, or how many, were included in the word neighbor, and therefore entitled to the love of others. ¶ Who is my neighbor? That is, whom, or how many, does the law require me to love as my neighbors ?

30-37. This is one of the most affecting, and at the same time one of the most important and instructive parables, ever recorded. It inculcates the great truth, that all men are brethren, being children of a common Father; that difference of religious or political opinions should never destroy the sentiment of mutual kindness and affection; that the most abject child of humanity is entitled to our good offices, when in distress; that we are sinful if we withhold what others need and we can impart without inconvenience; that we perform our duty only when we faithfully and cheerfully treat our distressed fellow-men as brethren, however much we may disapprove their opinions or practices. It affords a vivid illustration of the spirit of the precept recorded Matt. vii. 12. Would that all the pro

34 And went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him.

35 And on the morrow, when he

trymen, and of a class who were peculiarly bound by their office to show mercy to the distressed. The man, who rendered assistance, was a Samaritan, a political and religious enemy, who knew that he and his countrymen were despised and held in utter detestation by the kindred of the wounded traveller; yet in spite of all his prejudices, in spite of all his real or fancied reasons of unfriendliness, his better nature triumphed and he had compassion on the poor Jew.

34. The manner in which assistance was rendered is narrated in detail, to make a more vivid impression; for our Lord designed not only to convince the judgment, but to move the feelings, of the lawyer, that he should both perceive the truth, and feel its power; both acknowledge his duty, and feel constrained to its performance by distinctly perceiving its reasonableness. ¶ Oil and wine. These were used medicinally by the ancients; and oil continues to be thus used now. "It is a tradition, 'They spread a plaster for the sick on the Sabbath-day; that is upon condition they had mingled it with wine and oil on the evening of the Sabbath. But if they have not mixed it on the Sabbath it is forbidden. R. Simeon Ben Eliezer saith, that it is allowed by R. Meir, both to mingle the oil and wine, and also to anoint the sick, on the Sabbathday.""-Lightfoot.

35. Two pence. About twenty-eight cents. This may seem to be a small

sum.

But it should be remembered, that it was the price of two days' labor, and would purchase much more food or other necessaries than can now be bought for the same sum of money. See note on Matt. xx. 2. Moreover, the generous Samaritan agreed to repay whatever additional expense should be incurred. He did not consider his duty fully performed, by relieving distress for the moment; but he provided

36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

for proper care and attendance, until the wounded man should be able to pursue his journey,-his own affairs making it inconvenient for him to remain and render personal attention.

36. Was neighbor. Or, performed the duty required by the commandment, Thou shalt love thy neighbor as thyself, ver. 27. The object of the parable here becomes manifest. It is forcibly stated in the following language: Everybody perceives that it is the intention of this parable to confound those malignant Jewish prejudices, which made them confine their charity to those of their own nation and kindred. Nor could anything be better adapted for the purpose than this story, which, as it is universally understood, exhibits a Samaritan overlooking all national and religious differences, and doing offices of kindness and humanity to a Jew in distress. By this means, the narrowminded Pharisee, who put the question, is surprised into a conviction, that there is something amiable, and even divine, in surmounting all partial considerations and listening to the voice of nature, which is the voice of God, in giving relief to the unhappy."-Campbell. The propriety and usefulness of parables may be distinctly seen by this example. Had our Lord told the lawyer, in direct terms, that he was bound to regard all men as his neighbors, and be ready and willing to relieve the distresses of all, without regard to national or religious distinctions,-to show kindness even to a Samaritan, who was regarded by the Jews as more despicable than the Gentiles generally, he probably would have turned away in disgust; he would perhaps have said, as some with most egregious folly have said in later times, that this exposition of duty was unreasonable, and that whatever to his mind was unreasonable could not be a revelation of truth. But when our Lord led him along, step by step, showing

him one of his own kindred in distress, neglected and left to suffer and die by his own countrymen and brethren in the faith, and at last saved by a kind-hearted and benevolent Samaritan, the lawyer was constrained to confess the beauty of kindness even in an enemy, and the duty of exhibiting kindness even towards an enemy.

37. Showed mercy. It has been suggested that the lawyer thus answered, because he was too proud to commend a Samaritan by name. However this may be, his answer was correct. The priest and Levite did not perform the duty of a neighbor, even in the limited and partial sense in which they explained it. The Samaritan did perform it, in its most wide and comprehensive sense, by showing mercy to an enemy in distress. Go, and do thou likewise. This admonition, in connexion with the parable and the question which drew it forth, is of extensive import :-If you would obey the law which requires you to love your neighbor as yourself, you must imitate the conduct of the generous Samaritan: you must not confine your love and your offices of kindness to your family, your particular friends, your countrymen, or your brethren in religious faith: but, remembering that the God whom you are required to love with the whole heart is the Father of all men, you must confess the universal brotherhood of men ; and, wherever you find a human being in distress, you must recognize him as a neighbor and a brother, and administer relief. The following remark of Barnes is worthy of serious consideration: "We hence see the beauty of religion. Nothing else will induce men to surmount their prejudices, to overcome opposition, and to do good to those who are at enmity with them. True religion teaches us to regard every man as our neighbor; prompts us to do good to all; to forget all national and sectional distinctions; and to aid all those who are in circumstances of poverty and want. If religion were valuable for nothing but this, it

39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

would be the most lovely and desirable principle on earth; and all, especially in their early years, should seek it. Nothing that a young person can gain will be so valuable as the feeling that regards all the world as one great family, and to learn early to do good to all." In connexion with these truly evangelical remarks, we shall do well to remember that, while the members of this "great family" should thus love each other, the Father of all loves all his children with a love even more pure and unchangeable. 66 If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?" Matt. vii. 11.

See

38. A certain village. This village was probably Bethany, the residence of Martha, and Mary, and their brother Lazarus. John xi. 1; xii. 1, 2. note on Matt. xxi. 1. TReceived him into her house. The phraseology would imply that the house belonged to Martha, who may have been a widow. Or it may be that she had a husband; but as he did not believe on Jesus, the hospitalities of the house were rendered by her alone. On this point, however, we have no information. It is enough, that she was a disciple and kindly entertained the Lord.

39. Sister called Mary. "Our Saviour is now at the feast of Tabernacles; and visits Bethany, where there had grown a friendship betwixt himself and Lazarus' family, upon his having cast out so many devils out of Mary his sister. For it is no foreign thing to suppose she was that Mary that was called Magdalene, because Bethany itself was called Magdala."-Light foot. See note on Luke vii. 50. Whether this Mary was the same called Magdalene or not, she was one of our Lord's most ardent and devoted disciples. Her conduct on this occasion manifests her desire to know the truths of the gospel, and her devotion to the Master is vividly portrayed in John xii. 3. Altogether, her