of pleasure and of sin, as if nothing had ccurred. Few, few of all who have been rescued from 'threatening graves' feel their obligation to God, or ever express it. They forget their Great Benefactor; perhaps the mention of his name is unpleasant, and they scorn the idea that they are under any obligations to God. Such, alas, is man, ungrateful man This stranger. This foreigner; or rather this alien, or this man of another tribe. In the Syriac version "this one who is of a foreign people." This man who might have been least expected to have expressed this gratitude to God. The most unlikely characters are often found to be most consistent, and grateful. Men from whom we would expect least in religion, are often so entirely changed as to disappoint all our expectations, and to put to shame those who have been most highly favored. The poor often thus put to shame the rich; the ignorant the learned; and even the young the aged. 19. Go thy way. To the Priest-for without his certificate he could not again be restored to the society of his friends, or the public worship of God. Having now appropriately expressed your gratitude, go to the priest, and obey the law of God. Renewed sinners, while their hearts overflow with gratitude to Jesus, should express that gratitude by obeying God, and engaging in the appropriate duties of their calling, and of religion. 20. Was demanded. Was asked. Of the Pharisees This was a matter of much importance to them, and they had taught that it would come with parade, and pomp. It is not unlikely that they asked this merely in contempt, and for the purpose of drawing out something that should expose him to ridicule. The kingdom of God. The reign of God; or the dispensation under the Messiah. See Note, Matt. iii. 2. With observation. With scrupulous and attentive looking for it. Or with such an appearance as to at tract observation—that is, with great pomp, majesty, splendor. He did not deny that, according to their views, the time was drawing near; but he denied that it would come in the manner in which they expected. The Messiah would not come with pomp, like an earthly prince; perhaps not in such a manner as to be discerned by the eyes of sagacious and artful men, who were expecting him in a way agreeable to their own feelings. The kingdom of God is within men-and it makes its way not by pomp and noise, but by silence, de cency, and order. 1 Cor. xiv. 40. 21. Lo here, or lo there! When an earthly prince visits different parts of his territories, he does it with mucn pomp. His movements attract much observation, and become the common topic of conversation. The inquiry is, where is he? Which way will he go? And it is a matter of important news to be able to say where he is. Jesus says that the Messiah would not come in that manner. It would not be with such pomp, and conversation. It would be silent-obscure-and attracting com paratively little notice. Or the passage may have reference to the custom of the pretended Messiahs, who appeared in this manner. They said that in this place, or in that; in this mountain, or that desert, they would show signs that should convince the people that they were the Messiah. Compare Notes on Acts v. 36, 37. Is within you. This is capable of two interpretations. 1st. The reign of God is in the heart and mind. It does not come with pomp and splendor, like the reign of tempo ral kings, merely to control the exter nal actions and strike the senses of mer with awe-but it reigns in the heart by the law of God; it sets up its dominion over the passions, and brings every thought into captivity to the obedience of Christ. 2d. It may mean the new dispensation is even now among YOU. The Messiah has come. John has ushered in the kingdom o: God; and 22 And he said unto the disciples, The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. 23 And they shall say to you, See here; or, See there: go not after them, nor follow them. 24 For as the lightning, that lighteneth out of the one part under neaven, shineth unto the other part under heaven; so shall also the Son of man be in his day. 25 But first must he suffer many a Matt.19.15. b Matt.24.23,&c. Mar.13. 21. c.21.8. c Mar.8.31. c.9.22. you are not to expect the appearance of the Messiah with great pomp and splendor, for he is now among you. Most eritics at present incline to this latter interpretation. The ancient versions chiefly follow the former. things, and be rejected of this generation. 26 And as it was d in the days of Noe, so shall it be also in the days of the Son of man. 27 They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entered into the ark, and the flood came and destroyed them all. 28 Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded : d Ge.7.11,23. lead away the people. See Notes on Matt. xxiv. 23-27. 25. See Note, Mark viii. 31. 26, 27. See Note, Matt. xxiv. 37-39. 28-30. They did eat, &c. They were busy in the affairs of this life, as if nothing were about to happen. ¶ The same day, &c. See Gen. xix. 23-25, 22. The days will come. He here takes occasion to direct the minds of his disciples to the days of vengeance It rained. The word might have which were about to fall on the Jewish been rendered he rained. In Genesis nation. Heavy and calamitous days it is said that the Lord did it. ¶ Fire shall befall the Jewish people, and you and brimstone. God destroyed Sodom will desire a deliverer. ¶ Ye shall de- on account of its great wickedness. He sire. You who are now my professed took vengeance on it for its sins; and followers. Who now number your- the example of Sodom is set before selves among my disciples. One of men to deter them from committing the days of the Son of man. The Son great transgressions, and as a full proof of man here means the Messiah, with- that God will punish the guilty. See out affirming that he was the Messiah. Jude 7; also Isa. i. 10; Jer. xxiii. 14. Such shall be the calamities of those Yet in overthrowing it, God used natimes; so great shall be the afflictions, tural means. He is not to be supposed and persecutions, that you will greatly to have created fire and brimstone for the desire a deliverer-one who shall come occasion, but to have directed the natural to you in the character in which you means at his disposal for their overthrow: have expected the Messiah would come, -as he did not create the waters to drown and who should deliver you from the the world, but merely broke up the power of your enemies. And at that fountains of the great deep, and opened time in the midst of these calamities, the windows of heaven. Sodom and men shall rise up pretending to be the Gomorrah, Admah and Zeboim (Deut. Messiah, and to be able to deliver you. xxix. 23) were four great cities, on a In view of this, he takes occasion to plain where is now the Dead Sea, at caution them against being led astray the southeast of Palestine, and into by them. Ye shall not see it. Ye which the river Jordan flows. They shall not see such a day of deliverance were built on a plain which abounded, -such a Messiah as the nation has ex-doubtless, as all that region now does― pected, and such an interposition as you would desire. 23, 24. And they shall say, &c. Many false Christs, according to Josephus, appeared about that time attempting to in bitumen, or naphtha, which is easily kindled, and which burns with great intensity. The phrase "fire and brimstone" is a Hebrew form of expression, denoting sulphureous fire, o fire 29 But the same day that Lot | went out of Sodom, it rained fire and brimstone from heaven, and destroyed them all. 30 Even thus shall it be in the day when the Son of man is revealed.b 31 In that day, he which shall be upon the house-top, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back. 32 Remember Lot's wife. 33 Whosoever shall seek to save his life, shall lose it; and whosoever shall lose his life, shall preserve it. 34 I tell you, in that night there c Ge.19,26. Mar.8.35. c.9.24. Jno.12.25. a Ge.19.23,24. b2 Th.1.7. d Matt.16.25. e Matt.24.40,41. having the smell of sulphur; and may denote a volcanic eruption, or any burning like that of naphtha. There is no improbability in supposing that this destruction was accomplished by lightning, which ignited the naphtha; or that it was a volcanic eruption, which by direction of God, overthrew the wicked cities. From heaven. By tommand of God; or from the sky. To the people of Sodom, it had the appearance of coming from heaven, as all volcanic eruptions would have. Hundreds of towns have been overthrown n this way; and all by the agency of God. He rules he elements, and makes them his instruments, at his pleasure, in accomplishing the destruction of the wicked. 30. Even thus, &c. Destruction came upon the old world, and upon Sodom suddenly; when they were engaged in other things, and little expecting this. So suddenly, and unexpectedly, says he, shall destruction come upon the Jewish people. See Notes on Matt. χχίν. 31. See Matt. xxiv. 17, 18. 32. Remember Lot's wife. See Gen. xix. 26. She looked back-she delayed --perhaps she desired to take something with her; and God made her a monuntent of his displeasure, Jesus directed his disciples when they saw the calam shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grinding together; the one shall be taken, and the other left. 1 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together. CHAPTER XVIII. AND he spake a parable unto them, to this end, that men ought always to pray, and not to faint: 1 ver. 36th is wanting in most Greek copies f Job 39.30. Matt.24.28. g Ps.65.2. 102.17 c.11.8. 21.36. Ro.12.12. Ep.6.18. Ph.4.6. ities coming upon the Jews to flee to the mountains. Matt. xxiv. 16. He here charges them to be in haste-not to look back-not to delay--but to escape quickly, and to remember that by de laying, the wife of Lot lost her life 33. See Matt. x. 39. 34-36. See Matt. xxiv. 40, 41. 37, See Matt. xxiv. 26. ¶ Where, Lord? Where, or in what direction shall these calamities come? The answer implies where is the most guilt and wickedness. Eagles flock where there is prey. So the armies flock to the place where there is the most wickedness; and by this their thoughts were directed at once to Jerusalem the place of eminent wickedness, and the place, therefore, where these calamities might be expected to begin. CHAPTER XVIII. 1. A parable. See Matt. xiii. 3. ¶ T this end. To show this. ¶ Always. At all times. That is, we must not ne glect regular stated seasons of prayer; we must seize on occasions of remarkable Providences-as afflictions or sig. nal blessings, to seek God in prayer, and we must always maintain a spirit of prayer, or be in a proper frame to lift up our hearts to God for his blessing. Not to faint. Not to grow wears or give over. To persevere in the application. The parable is designed to teach us, that though our prayers should long appear to be unanswered, we should persevere, and not grow weary in supplication to God. 2. A judge. One appointed by law to determine causes brought before him. This judge had no reverence for God, and consequently no regard for the rights of man. These two things go together. He that has no regard for God, can be expected to have none for man. And our Lord has here indirectly taught us what ought to be the character of a judge that he should fear God, and regard the rights of man. Compare Deut. i. 16, 17. Regarded man. Cared not for man. Had no respect for he opinions, or the rights of man. self, Though I fear not God, no regard man; 5 Yet, because this widow trou. bleth me, I will avenge her, lest by her continual coming she weary me. 6 And the Lord said, Hear what the unjust judge saith. 7 And shall not God avenge a Re.6.10. avoid trouble. And yet his conduct in this thing might have appeared very up. right; and possibly very strictly ac cording to law, and to justice. How many actions are performed that appear well, when the doers of those actions know that they are mere hypocrisy! And how many are performed from the basest and lowest motives of selfishness. that have the appearance of external propriety, and even of goodness! ¶ She weary me. The word used here in the original, is that which was used to de note the wounds and bruises caused by boxers who beat each other, and blacken their eyes, and disable them. See Notes on 1 Cor. ix. 27. Hence it means any vexatious and troublesome importunity that takes the time, and disables from other employment. 6. Hear, &c. Giye attention to this and derive from it practical instruction. 3. A widow. This is a circumstance that gives increasing interest to the parable. Judges were bound to show peculiar attention to the widows. Jer. 7. Shall not God avenge, &c. We xxii. 3. The reason of this was that are not to suppose that the character of they were defenceless; were common- God is at all represented by that judge, ly poor; and were liable to be oppress- or that his principles of conduct are at ed, by those in power. Avenge me. all like those of the judge. This para This would have been better translated, ble shows us, conclusively, that many 'Do me justice against my adversary, circumstances of a parable are not to be or vindicate me from him.' It does not interpreted closely. They are mere ap. denote vengeance, or revenge; but pendages to the narrative. The great simply that she wished to have justice truth which our Saviour designed to done her a thing which this judge was teach is what we ought to endeavor to bound to do, but which it seems he had find. In this case there can be no no disposition to do. ¶ Adversary. One doubt what this truth is. He has him opposed in law. In this case, it seems, self told us that it is that men ought althat he was unwilling to do justice-ways to pray and not to faint. This he and probably took advantage of her condition to oppress her. teaches by the example in the parable. And the argument which it implies is this. 1st. A poor widow, by her per severance only, obtained from an unjust man what otherwise she would Tnot have obtained. 2d. God is not un.. just. He is good, and disposed to d justice, and to bestow mercy. If therefore, this wicked man by perse vering prayer was induced to do justice, how much more shall God, who is good, and who is not actuated by any 4, 5. For awhile. Probably this means for a considerable time. It was his duty to attend to the claims of justice, but this was long delayed. Within himself. He thought, or came to a conclusion. T Though I fear not, &c. This contains the reason why he attended to the case at all. It was not from any regard to justice, or to the duties of his office. It was simply to his own elect, which cry day and night unto him, though he bear long with them? 8 I tell you that he will avenge a Ps.46.5. He.10.37. 2 Pe.3.8,9. a them speedily. Nevertheless, when the Son of man cometh, shall › he find faith on the earth? b Matt.24.12 time; and it almost appears as if he would not interpose. Yet he will do it, and will save them. ruch selfish and base principles, do jus- God is known, is that it disposes us to tice to them who apply to him! ¶ prayer. This passage supposes that Avenge. Do justice to, or vindicate when the elect of God are in trouble, them. This may have a two-fold refe- and pressed down with calamities, they ence. 1st. To the disciples in the time will cry unto him; and it affirms that, of Jesus, who were about to be op- if they do, he will hear their cries, and pressed and persecuted, and over whom answer their requests. ¶ Though he calamities were about to come, as if bear long with them. This passage has God did not regard their cries, and had been variously interpreted; and there forsaken them. To them Jesus gives is some variety of reading in the manuthe assurance that God would hear their scripts. Some read, Will not God petitions, and come forth to vindicate avenge his elect? Will he linger in them; and that, notwithstanding all their cause?' But the most natural these calamities, He would yet appear meaning is, 'Although he defers long for their deliverance. 2d. It may have to avenge them, and greatly tries their a more general meaning. The people patience, yet he will avenge them.' He of God are often oppressed, calumniat- tries their faith, he suffers their perse ed, persecuted. They are few in num-cutions and trials to continue a long ber and feeble. They seem to be almost forsaken and cast down, and their enemies triumph. Yet in due time, God will hear their prayers, and will come forth for their vindication. And even if it should not be in this life, yet he will do it speedily in the day of judgment, when he will pronounce them blessed, and receive them for ever to himself. His own elect. People of God, Saints, Christians; so called, because God has chosen them to be his. The term is usually given to the true followers of God in the scriptures, and is a term of affection, denoting his great and peculiar love in choosing them out of a world of sinners, and conferring on them grace, and mercy, and eternal life. See 1 Thes. i. 4; Col. iii. 12; 1 Pet. i. 2; Eph. i. 4. It signifies here that they are peculiarly dear to him— hat he feels a deep interest in their welfare, and that he will, therefo e, be ready to come forth to their aid. The judge felt no special interest in that widow, yet he heard her; God feels a particular regard, a tender love for his elect, and therefore he will hear and save. ¶ Which cry day and night. This expresses one striking characterisic of the elect of God; they pray, and pray constantly. None can have evidence that he is chosen of God who is not a man of prayer. One of the best marks by which the electing love of Vol. II. - 12 8. Speedily. Suddenly, unexpectedly. He will surely vindicate them; and that at a time perhaps when they were nearly ready to give over, and sink into despair. This may refer to the deliverance of the disciples from their approaching trials and persecutions among the Jews; or in general to the effect that God will interpose and aid his people. ¶ Nevertheless. But. Notwithstanding this. Though this is true that God shall avenge his elect, yet will he find his elect faithful, expecting him? The danger is not that God will be unfaithful. He will surely be true to his pro mises. But the danger is that his elect his afflicted people, will be discouraged will not persevere in prayer; will not continue to have confidence in Him; and will be, under heavy trials, sinking into despondency. The sole meaning of this phrase, therefore, is, that there is more danger that his people would grow weary than that God would be found unfaithful, and fail to avenge his elect. For this cause Christ spoke the parable; and by the design of the parable this passage is to be interpreted. of man cometh. This probably refers to the approaching destruction of Jerusa lem-the coming of the Messiah, by his mighty power, to abolish the an Son |