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cometh to pass.

Ye hypocrites, ye can discern the face of the 56 sky, and of the earth; but how is it, that ye do not discern this time? Yea, and why even of yourselves judge ye not what 57 is right? When thou goest with thine adversary to the magis- 58 trate, as thou art in the way, give diligence that thou mayest be delivered from him; lest he hale thee to the judge, and the judge deliver thee to the officer, and the officer cast thee into prison. I tell thee, thou shalt not depart thence, till thou hast paid the 59

very last mite.

Our Lord cures the Infirm Woman, and delivers several Parables.

were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus answering, said unto them, Suppose ye that these 2 Galileans were sinners above all the Galileans, because they suffered such things? I tell you, Nay; but except ye repent, ye 3

57. And why, even of yourselves, a religious act, colored the deed, if &c. 1 Cor. x. 15. Jesus here appeals possible, with a darker hue of guilt. to their own reason, conscience, and 2. Various suppositions have been moral affections, as he always did, made respecting the motives of those, through all his teachings, in reality, who told Jesus the news. Whether if not in express terms.

they designed to entrap him, cannot 58, 59. Mat. v. 25, 26, where the now be known; but we have the wise passage is interpreted.

and weighty instructions of Jesus,

suggested by the occasion. He reCHAPTER XIII.

bukes the disposition, which is by no 1. The Galileans, whose blood, &c. means yet extinct, of regarding trials There is no other record of this pre- and calamities as judgments from cise event in history; but Josephus Heaven, as judicial visitations of God, mentions similar cases, in which tu- for the wickedness of those upon whom mults arose during the festivals, and they fall. It was a favorite notion many were slaughtered. Some have of the Jews, that temporal evil was conjectured, that these Galileans the punishment of sin. But our Lord were followers of Judas Gaulonitis, in his question implies, that suffering who refused to acknowledge the au was not to be regarded as a criterion thority of the Romans. At all events, of moral character. none of the Jews were more turbu 3. He diverts their attention, howlent than the Galileans, and no ruler ever, from this abstract subject, to was more likely than Pilate to assault their own personal case. Thus he them in a sanguinary manner, since uniformly gave a practical turn to his his whole administration was one of conversation. Though we cannot blood and rapine. — Their sacrifices. argue,” is the spirit of his reply,“ that The fact that they were engaged in the Galileans suffered as they did on

4 shall all likewise perish. Or those eighteen, upon whom the

tower in Siloam fell, and slew them, think ye that they were sin5 ners above all men that dwelt in Jerusalem? I tell you, Nay; 6 but except ye repent, ye shall all likewise perish.

He spake also this parable: A certain man had a fig-tree planted in his

vineyard; and he came and sought fruit thereon, and found none. 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: 8 cut it down ; why cumbereth it the ground? And he answering,

said unto him, Lord, let it alone this year also, till I shall dig 9 about it, and dung it: and if it bear fruit, well; and if not, then

after that thou shalt cut 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 12 lift up herself. And when Jesus saw her, he called her to him,

and said unto her, Woman, thou art loosed from thine infirmity. 13 And he laid his hands on her; and immediately she was made

account of their greater wickedness, as the dresser of the vineyard. This yet it is plain, that your sins, unless we learn, not from any thing prefixed forsaken, will involve you in equal or subjoined to the story, but from ruin.” This was at once an admo- the context in which it is placed. nition and a prophecy. In the great 7. Three years. It is said that a final war against Rome, the Jews per- tree was given up as barren, if it bore ished by thousands, and their blood no fruit during that period. The mingled with that of the victims, Talmuds represent the Jews, as very which they offered in sacrifice in reluctant to cut down their fruit-trees. their holy temple.

God spared his people from year to 4. The event here recorded, like year, yet was none the less resolved, the one above, was probably of too notwithstanding all this forbearance, little importance to be preserved in finally to cut them off

, if they conthe annals of war and tyranny of that tinued impenitent and unfruitful. He period. The tower in Siloam. Sil- is long-suffering to all men, in their oam is a fountain, existing, at the wanderings and backslidings, but not present day, near the walls of Jeru- the less certainly will he, in due time, salem, on the south-east, towards the call them to an account, and judge brook Kedron. The tower was, per- and reward them according to their haps, a turret of the walls. — Sinners. deeds. It becomes us to inquire, In the Greek, “ debtors;" by a figure whether we are cumbering the ground in which sins are likened to debts. of his moral vineyard, or rendering

6. Jesus continues the subject in him his fruits in their season. a parable, in which the Jewish peo 11. A spirit of infirmity. So called, ple are represented as barren fig. in reference to the Jewish notion of tree, God as its owner, and his son possession. Her disease is termed,

straight, and glorified God. And the ruler of the synagogue an- 14 swered with indignation, because that Jesus had healed on the Sabbath day, and said unto the people, There are six days in which men ought to work : in them therefore come and be healed, and not on the Sabbath day. The Lord then answered 15 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? And ought not this woman, being a daughter 16 of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day? And when he had 17 said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

Then said he, Unto what is the kingdom of God like? and 18 whereunto shall I resemble it? It is like a grain of mustard-seed, 19 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. And again he said, Whereunto shall I liken the 20 kingdom of God? It is like leaven, which a woman took and hid 21 in three measures of meal, till the whole was leavened.

in verse 12, simply an “infirmity,” used the popular phraseology. If a and in verse 16, is described as the brute should be taken care of on the “bondage of Satan.”

Sabbath day, how much more should 14. There are six days, &c. It has a daughter of Abraham, bound by been noticed here, as an incidental Satan, as you believe, - bound, afcorroboration of the fact, that the flicted for eighteen long years, - be ruler was seemingly so awed by the set free on the Sabbath ? Thus his miracle, as to pass by Jesus, and vent question rose to a climax. his rage on the people who came to 17. We have here the distinction, be healed.

elsewhere made, between the hostil15, 16. Loose his ox, &c. The ity of the scribes and Pharisees, who quotations of Lightfoot from the were darkened in mind and hardened Jewish books, show that, within pre- in heart by their superstitions and scribed limits, these acts were ac- formalities, and the favor of the comcounted lawful on the Sabbath day. mon people, who heard him gladly, - A daughter of Abraham. Jesus and in their simple-heartedness rewould heighten the importance of joiced in all his glorious and benefiher cure, by speaking of her as a cent deeds, and welcomed him as descendant of the father of the faith a mighty prophet, if not the very ful, to whom every Jew proudly traced Christ

. his lineage. — Whom Satan hath 18-21. This corresponds with bound, i. e. who was disabled by her Mat. xiii. 31-33, where it is explaindisorder, which was attributed, by the ed. One kind of the mustard, or superstition of the times, to Satan, sinapi, grows in the east to a conand thus spoken of by our Lord, who siderable size.


And he went through the cities and villages, teaching, and 23 journeying toward Jerusalem. Then said one unto him, Lord, 24 are there few that be saved? And he said unto them, Strive to

enter in at the straight gate; for many, I say unto you, will seek 25 to enter in, and shall not be able. When once the Master of the

house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord,

open unto us; and he shall answer and say unto you, I know 26 you not whence ye are; then shall ye begin to say, We have

eaten and drunk in thy presence, and thou hast taught in our 27 streets. But he shall say, I tell you, I know you not whence 28 ye are; depart from me, all ye workers of iniquity. There shall

be weeping and gnashing of teeth, when ye shall see Abraham,

and Isaac, and Jacob, and all the prophets, in the kingdom of 29 God, and you yourselves thrust out. And they shall come from

the east, and from the west, and from the north, and from the 30 south, and shall sit down in the kingdom of God. And behold,

there are last, which shall be first; and there are first, which

shall be last. 31 The same day there came certain of the Pharisees, saying

22, 23. This is supposed to be his word agonize is derived, and which last journey towards the holy city: refers to the contests of wrestlers in and it was his distinct foresight of the public games. As the common coming events, which drew forth the saying is, “ Strain every pathetic exclamations of verses 34, Compare Mat. vii. 13. — Not be able. 35. Then said one unto him, &c. Either because it is too late, or beIt is an unsettled point, whether the cause they do not fulfil the necessary inquirer referred to the present or conditions. future state, and it is practically of 25-27. Mat. xxv. 10-12. -- We small consequence.

The question have eaten, &c. The very privileges might have been suggested by seeing they had once enjoyed, having been our Lord attended by only a small misused, would only aggravate their group of followers. A tinge of irony, condemnation. Local acquaintance therefore, may have mingled with the would be of no avail without spiritual idle curiosity of the querist: “Lord, congeniality. Mat. vii. 22, 23. are your disciples so few ?”

28, 29. Compare Mat. viii. 11, 12, 24. Jesus, instead of gratifying and comments. The religious rea merely foolish desire, bends his lations of the world are going to thoughts to the most solemn of all be altered. The Jews will no longduties; it not being our concern, as er be the peculiar, chosen people, has been forcibly said, to know how but the Gentiles also will be admitmany will be saved, but to know how ted to the privileges of the sons of we may be saved. Strive. The God. term in Greek is one, from which our 30. Mat. xix. 30, xx. 16.


unto him, Get thee out, and depart hence; for Herod will kill thee. And he said unto them, Go ye and tell that fox, Behold, I 32 cast out devils, and I do cures to-day and to-morrow, and the third day I shall be perfected. Nevertheless, I must walk to-day 33 and to-morrow, and the day following; for it cannot be that a prophet perish out of Jerusalem. O Jerusalem, Jerusalem, which 34 killest the prophets, and stonest them that are sent unto thee, how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Be- 35 hold, your house is left unto you desolate. And verily, I say unto you, Ye shall not see me, until the time come when


shall say, Blessed is he that cometh in the name of the Lord.

CHAPTER XIV. Miraculous Cure of the Dropsy, and Parables of Jesus. AND it came to pass, as he went into the house of one of the chief Pharisees to eat bread on the Sabbath day, that they watched

31. Will kill thee. Correctly, wish- morrow, &c. These are idioms, to es or designs to kill thee. This was designate any short interval of time. Herod Antipas, who put John the I shall be perfected. Or, shall end Baptist to death, and who, being my course. The same word as used alarmed, probably, at the popularity in John xix. 30, “ It is finished.” of Jesus, apparently employed the 33. Nevertheless, I must walk, &c. Pharisees to warn him out of his do- i. e. Though I shall die soon, yet I minions, Galilee and Peræå.

must pursue my work, as usual, as long 32. Go ye and tell thot fox, &c. as I live. Perish out of Jerusalem, Wetstein describes the character of i.e. away from Jerusalem. The holy Herod, “ as one, who, like most of city monopolized the unenviable repthe princes and magistrates of his utation of killing the messengers of time, formed himself in resemblance God, though John the Baptist, if not of Tiberius, who valued no trait of others, had perished elsewhere. his own mind more than his dissimu

34, 35. Compare Mat. xxiii. 37– lation. He was now an experienced 39, and notes. The heart of Jesus fox, having held his government for vibrated to the noblest emotions of thirty years, and sustaining the most amor patriæ, love of country, but they opposite and various relations; of a were swallowed up in the yet grander vassal to Tiberius, a master over the sentiment of philanthropy, love of Galileans, an ally to Sejanus, to his mankind. He did not love the world brothers, Philip and Archelaus, and less, but Jerusalem more. to the other Herod; whose tempers were very unlike among themselves,

CHAPTER XIV. and very wide from his own." —Í The three following chapters, xiv., cast out devils, &c. As much as to say, xv., xvi., are supposed by Carpenter to “ Mine are works of benevolence, contain discourses of our Lord, deand need not excite the political jeal- livered in Peræa. ousy of Herod.” — To-day and to 1. To eat bread on the Sabbath day.

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