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Luke x. 25.
Luke x. 26.
Christ directs the Lawyer how he may attain eternal Life.
LUKE X. 25–29.
Uncertain, tempted him, saying, Master, what shall I do to probably on a inherit eternal life?
He said unto him, What is written in the law ?
And he answering said, Thou shalt love the
And he said unto him, Thou hast answered right: this do, and thou shalt live.
Luke x. 27.
Luke x. 28.
The Parable of the good Samaritan.
LUKE X. 29–38.
Luke x. 29.
14 'Εν τω νόμω, τι γέγραπται; πώς αναγινώσκεις; there seems to be some abruptness in this question. Our Saviour, in his reply to the lawyer, is supposed by Heinsius (a), to refer him to the texts (Deut. vi. 5. and Levit. xix. 18.) which were joined together by the Jews, as a compendium of the whole law, and repeated twice every day in the synagogue. Kuinoel (6), that the word mūc must be rendered as ti, what; as, What readest thou in the law ? and that he pointed at the same time with his finger to the lawyer's phylactery, on which the words of his answer were written.
Whenever an opportunity presented itself, our Lord replied to every question proposed to him by the Jews, by an allusion to their established laws and customs.
16 In attempting to discover the sense of a parable, we are required to take into consideration the purpose for which it was delivered, and the circumstances that occasioned it. We find here that the lawyer, wishing to justify himself, and considering that he had observed this law, as far as it related to the Jews, whom only he acknowledges as his neighbours, inquires,
" Who is my neighbour?” Our Lord answers the question by a parable, in which the duties we owe to our neighbour are forcibly defined, and the extent of those duties pointedly demonstrated. We are taught that not only our acquaintance, our
(a) Exerc. Sacr. p. 153.
(6) Kuinoel in lib. Hist. N. T. comment. rol. i.
Uncertain, probably on a tour.
And Jesus answering said, A certain man went Luke 1. 30. down from Jerusalem to Jericho, and fell
among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead.
And by chance there came down a certain Luke x. 31. Priest that way: and when he saw him, he passed by on the other side.
And likewise a Levite, when he was at the Luke x. 22. place, came and looked on him, and passed by on the other side.
But a certain Samaritan, as he journeyed, came Luke x. 33.
friends and countrymen, are included under this term, but that our very enemies, when in distress, are entitled to our sympathy, our mercy, and our best exertions for their relief. The Jews held the Samaritans in utter abhorrence; in order therefore to impress the mind of the enquirer more fully, our Saviour obliges the lawyer to reply to his own question : for he was compelled to acknowledge that he who showed mercy on him was his neighbour. Our Lord, having represented to him the extent of the law, commands him to follow the example of the good Samaritan, and to go and do likewise. The circumstances mentioned in this parable are, by many, considered as real; the road from Jerusalem to Jericho lay through a desert infested by robbers, and which was principally frequented by Priests and Levites, in their journeyings from the latter to the former place. The parable itself has been variously interpreted, and by some commentators it is supposed to relate only to the compassionate love of Christ (who was called by the Jews a Samaritan) to mankind. In whatever way we consider it, the duty it inculcates is most evident, and the parable must be regarded as a beautiful exemplification of the law " loving our neighbour as ourselves,” without any distinction of person, country, or party.
Jones, with other commentators, has given a fanciful illustration of this parable; and several of the primitive Fathers have adopted similar accommodations. They suppose the certain man, to signify Adam—went down from Jerusalem, his fall-thieves, sin and Satan-half-dead, dead in the spirit, his better part-the priest, the moral—the Levite, the ceremonial law, which could not afford relief a certain Samaritan, Christ-the inn, the Church-the two-pence, the law and the Gospel ; or, (as others conjecture, the two Sacraments,) the Host, the Ministers of the Gospel, with this promise, that whatever they shall spend more in health, or life, or exertion, shall be amply repaid, when Christ, the good Samaritan, shall come again in glory.
Lightfoot has given the same interpretation. It is necessary here to remark, by way of caution, in the words of Glassius, in his fifth rule for the interpretation of parables, “non est opus nim cura in singulis verbis anxium esse, neque in singulis partibus adaptatio, et accommodatio ad rem spiritualem nimis àxpıbūs quærenda est.” Philolog. Sacra. lib. ii. part i. tr. 2. sect. 5. p. 336, &c. See also, on the interpretation of Scripture, Van Mildert's Bampton Lectures, with the valuable notes.-Marsb's Lectures, part iii. Lectures 17, 18.-Glassii, Philologia Sacra, lib. ii. part ii. sect. 1. p. 263–288.-Lightfoot's Works.
Luke x. 31
where he was: and when he saw him, he had Uncertain, compassion on him,
probably on 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.
And on the morrow when he departed, he took out two 8 pence, and gave them to the host, and 8 Matt. xx.2. said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will re
Luke x. 30.
Luke x. 37.
Which of these three, thinkest thou, was neighbour unto him that fell among the thieves ?
And he said, He that shewed mercy on him. Then said Jesus unto him, Go, and do thou likewise.
SECTION X 16.
Luke x. 38.
Luke x. 39.
Luke x. 40.
Christ in the House of Martha.
LUKE X. 38. to the end.
And she had a sister called Mary, which also
But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.
And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things :
But one thing is needful : and Mary hath chosen that good part, which shall not be taken away from her 7.
Luke x. 41.
Luke x. 42.
16 This section is placed by Archbishop Newcome before the account of the resurrection of Lazarus. As his arguments for so doing do not appear satisfactory, I have followed the authority of Lightfoot, Pilkington, Doddridge, and Michaelis, and have preserved the order of St. Luke's Gospel.
17 The excellence of our Lord's manner of teaching, and the wisdom of his lessons, are so evident, in the present and the following sections, that there can be no necessity for entering into any discussion on this portion of the arrangement. The tenth section affords us a complete picture of the admirable manner in which our Lord deduced the most impressive lessons, from the most common occurrences. In the eleventh, he gives to his disciples the same perfect and
Uncertain, probably on a tour.
h Matt. vi. 9.
Christ teaches his Disciples to pray.
LUKE xi. 1-14. And it came to pass, that, as he was praying in Luke xi. I. a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
And he said unto them, When ye pray, say, Luke xi. 2. Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. Give us * day by
day by day our daily bread. And forgive us our sins; for we also forgive Luke xi. 4. every one that is indebted to us.
And lead us not into temptation; but deliver us from evil.
And he said unto them, Which of you shall Luke xi. 5. have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
For a friend of mine + in his journey is come to Luke xi. 6. me, and I have nothing to set before him?
And he from within shall answer and say, Luke xi. 7.
Luke xi. 3.
* Or, for the day.
+ Or,out of his way.
beautiful form of prayer which he had previously made known to assembled crowds. And it is probable he was requested to do so at this time, by a new convert. In the twelfth, we hear his severe and just reproof to the Pharisees, who regarded only the externals of religion, and were pleased with the homage of the multitude, and their own outward sanctity. He also encourages his disciples to acknowledge Him, to fear God rather than man, who has no power over the soul; and he warns them, that if they deny him against the witness of their conscience before men, they shall be denied before the angels of God -and that to blaspheme against the Holy Ghost, which was to impute the actions of Christ to an evil spirit, was an unpardonable offence, never to be forgiven. That he might not excite the indignation of the Pharisees, by the exercise of temporal authority, he refuses (sect. 14.) to decide a controversy, when applied to for that purpose ; but takes advantage of the opportunity to reprove covetousness, and, hy a most beautiful and appropriate parable, proves the vanity and helpless insufficiency of earthly possessions, and the uncertainty of this life, in which alone we can enjoy them. In the 16th section, he especially charges his disciples not to be of uncertain, anxious, wandering, unsettled, distracted mind; (Luc. xii. 29. p) Metewpíšeobe, vide Kuinoel in h. v.) but to place their faith and confidence in Him who provides even for the birds of the air, and lilies of the field. The 16th section is a continuation of the same address, exhorting to the punctual performance of every duty, as we know not when the Son of man cometh. In the 17th he again reproves the fastidious and absurd manger of keeping the sabbath, when an act of mercy was considered a violation of the law.
Luke xi. 8.
Luke xi, 9.
Luke xi. 10.
Trouble me not : the door is now shut, and my Uncertain,
unto you, Though he will not rise and
i And I say unto you, Ask, and it shall be i Matt. vii. 7. given you; seek, and ye shall find ; knock, and it shall be opened unto you.
For every one that asketh receiveth ; and he that seeketh findeth ; and to him that knocketh it shall be opened.
k If a son shall ask bread of any of you that is k Matt. vii. 9. a father, will he give him a stone ? or if he ask a fish, will he for a fish give him a serpent ?
Or if he shall ask an egg, will he * offer him a * Gr. give. scorpion ?
If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?
Luke xi. 11.
Luke xi. 12.
Luke xi. 13.
Luke xi. 37.
Luke xi. 38.
Luke xi, 39.
1 Matt. xxiii.
Christ reproaches the Pharisees and Lawyers.
LUKE xi. 37, to the end.
And when the Pharisee saw it, he marvelled
Ye fools, did not he that made that which is
But rather give alms tof such things as ye + Or, as you have ; and, behold, all things are clean unto you.
But woe unto you, Pharisees ! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
and the 35.
Luke xi. 40.
Luke xi. 41.
Luke xi. 42.