24 And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool a Zec.14.12. b Is.66.24. Mar.9.44,&c. the use of the word here denotes that the sufferings of the wicked can be represented only by the extremest forms of human suffering. T And seeth Abraham, &c. This was an aggravation of his misery. One of the first things that occurred in hell was to look up and see the poor man, that lay at his gate, completely happy. What a contrast! Just now he was rolling in wealth, and the poor man was at his gate: he had no idea of these sufferings; now they have come upon him, and Lazarus is happy, received by angels, and forever fixed in the paradise of God. It is more, perhaps, than we are authorized to infer that the wicked will see those who are in paradise. That they will know that they are there is certain, but we are not to suppose that they will be so near together as to be seen, or as to make conversation possible. These circumstances mean that there will be a separation, and that the wicked in hell will be conscious that the righteous, though on earth they were poor or despised, will be in heaven. Heaven and hell will be far from each other, and it will be no small part of the misery of the one that it is far and forever removed from the other. it would be in vain to ask to escape the place of torment. Nor does he ask to be admitted where Lazarus was. He had no desire to be in a holy place, and he well knew that there was no restoration to those who once sink down to hell. Send Lazarus. This shows how low he was reduced, and how the circumstances of men change when they die. Just before, Lazarus was laid at his gate, full of sores. Now he is happy, in heaven.. Just before, he had nothing to give, and the rich man could expect to derive no benefit from him; now he asks, as the highest favor, that he might come to render him relief. Soon the poorest men on earth, if they are the friends of God, will have mercies which the rich, if unprepared to die, can never obtain. The rich will. no longer despise them; they would then be glad of their friendship, and would beg for the slightest favor at their hands. Dip the tip, &c. This was a small favor to ask, and it shows the greatness of his distress, when so small a thing would be considered a great relief. ¶ Cool my tongue. The effect of great heat on the body is to produce thirst, almost insupportable thirst. Those who travel in 24. Father Abraham. The Jews con- burning deserts thus suffer inexpressibly sidered it a signal honor that Abraham when they are deprived of water. So pain was their father; that is, that they were of any kind produces thirst, and particudescendants from him. Though this man larly if connected with fever. The sufferwas now in misery, yet he seems not to ings of the rich man are, therefore, reprehave abandoned the idea of his relation to sented as producing burning thirst, so the father of the faithful. The Jews sup- much so that even a drop of water would posed that departed spirits might know be refreshing to his tongue. And we can and converse with each other. See Light- scarce form an idea of more distress and foot on this place. Our Saviour speaks in misery, than for this to be continued from conformity with that prevailing opinion; one day to another without relief. We as it was not easy to convey ideas about are not to suppose that he had been guilty the spiritual world without some such rep- of any particular wickedness with his resentation, he therefore speaks in con- tongue as the cause of this. It is simply formity with their prevailing opinions. an idea to represent the natural effect of We are not, however, to suppose that this great suffering, and especially of suffering was literally true, but only that it was in the midst of great heat. TI am tordesigned to represent more clearly the suf-mented. I am in anguish, in insupportferings of the rich man in hell. T Have mercy on me. Pity me. The rich man is not represented as calling on God. The mercy of God will be at an end when the soul is lost. Nor did he ask to be released from that place. Lost spirits know that their sufferings will have no end, and that able distress. ¶ In this flame. The lost are often represented as suffering in flames, because fire is an image of the severest pain that we know. It is not certain, however, that the wicked will be doomed to suffer in material fue. See note, Mark ix. 44. 25. Son. This is a representation designed to correspond with the word father. He was a descendant of Abraham, a Jew, and Abraham is represented as calling this thing to his remembrance. It would not lessen his sorrows to remember that he was a son of Abraham, and that he ought to have lived worthy of that relation to him. f Remember. This is a cutting word in this place. One of the chief torments of hell will be the remembrance of what was enjoyed, and of what was done in this world. Nor will it be any mitigation of the suffering, to spend an eternity in which there will be nothing else to do day or night but to remember what was enjoyed, and what might have been, if the life had been right. ¶ Thy good things. That is, property, splendor, honor. Evil things. Poverty, contempt, and affliction. T But now, &c. How changed the scene! How different the condition. And how much better was the portion of Lazarus after all than that of the rich man. It is probable that Lazarus had the most real happiness in the land of the living, for riches without the love of God can never confer happiness like the favor of God, even in poverty. But the comforts of the rich man are now gone forever, and the joys of Lazarus have just commenced. One is to be comforted forever, and the other to be tormented to all eternity. How much better, therefore, is poverty, with the friendship of God, than riches, with all that the world can bestow. And how foolish to seek our chief pleasures only in this life! 26. A great gulf. The word translated gulf means chasm, or the broad, yawning space between two high objects, or two precipices. In this place it means that there is no way of passing from one b Is.34.16. Jno.5.39. to the other. f Fired. Strengthened, made firm, or immovable. It is so established that it will never be movable or passable. It will forever divide heaven and hell. ¶ Which would pass. This intimates that there will be a wish to leave that place of sorrow. Sinners in hell, like sinners on earth, would be glad to be in a place of happiness. But like them also they would seek heaven, not because it is a place of purity, but because it is a place of felicity. But it is not intimated that, from any cause, those who are in Abraham's bosom would desire to be away from heaven. They are happy there, and they desire no other abode forever. 27, 28. Five brethren. The number five is mentioned merely to preserve the appearance of verisimilitude in the story. It is not to be spiritualized, nor are we to suppose that it has any hidden or inscrutable meaning. May testify unto them. May bear witness to them, or may inform them of what is my situation, and the dreadful consequences of the life that I have led. It is remarkable that he did not ask to go himself. He knew that he could not be released, even for so short a time. His condition was fixed. he had no wish that his friends should suffer also, and he supposed that if one went from the dead they would hear him. Yet 29. Moses. The writings of Moses. The first five books of the Bible. The prophets. The remainder of the Old Testament. What the prophets had written. ¶ Hear them. Hear them speak in the scriptures. Read them, or hear them read in the synagogues, and attend to what they have delivered. 30. Nay. No. They will not hear Moses and the prophets. They have heard them so long in vain, that there is 31 And he said unto him, If " phets, neither will they be persuadthey hear not Moses and the pro-ed though one rose from the dead. no prospect now that they will attend to hell will be indescribably great. Think the message. But if one should go to what is represented by torment, by burnthem directly from eternity, they will hearing flame, by insupportable thirst, by that him. The novelty of the message would attract their attention, and they would listen to what he would say. 31. Be persuaded. Be convinced of the truth, and of the danger and folly of their way, and the certainty of their suffering hereafter, and be induced to turn from sin to aoliness, and from Satan unto God, From this impressive and instructive parable we may learn: 1st. That the souls of men do not die with their bodies. 2d. That the souls of men are conscious after death; that they do not sleep, as some have supposed, till the morning of the resurrection. 3d. That the righteous are taken to a place of happiness immediately at death, and the wicked consigned to misery. 4th. That wealth does not secure from death. "How vain are riches to secure Their haughty owners from the grave." The rich, the beautiful, the gay, as well as the poor, go down to the grave. All their pomp and apparel; all their honors, their palaces, and their gold cannot save them. Death can as easily find his way into the splendid mansions of the rich as into the cottages of the poor, and the rich shall turn to the same corruption, and soon, like the poor, be undistinguished from common dust, and be unknown. 5th. We should not envy the condition of the rich. "On slippery rocks I see them stand, Now let them boast how tall they rise: Are but a prelude to their pain." 6th. We should strive for a better inheritance that can be possessed in this life. "Now I esteem their mirth and wine Too dear to purchase with my blood: Lord, 'tis enough that thou art mine-My life, my portion, and my God." 7th. The sufferings of the wicked in state where a single drop of water would afford relief. Remember that all this is but a representation of the pains of the damned, and that this will have no relief, day nor night, but will continue from year to year, and age to age, and without any end, and you have a faint view of the sufferings of those who are in hell. 8th. There is a place of sufferings beyond the grave, a hell. If there is not, then this parable has no meaning. It is impossible to make any thing of it unless it be designed to teach that. 9th. There will never be any escape from those gloomy regions. There is a gulf fixed-fixed, not movable. Nor can any of the damned beat a pathway across this gulf to the world of holiness. 10th. We see the amazing folly of those who suppose there may be an end to the sufferings of the wicked, and who, on that supposition, seem willing to go down to hell to suffer a long time, rather than go at once to heaven. If man were to suffer but a thousand years, or even one year, why should he be so foolish as to choose that suffering, rather than go at once to heaven, and be happy at once when he dies? 11th. God gives us warning sufficient to prepare for death. He has sent his word, his servants, his Son; he warns us by his spirit and his providence, by the entreaties of our friends, and by the death of sinners; he offers us heaven, and he threatens hell. If all this will not move sinners, what would do it? There is nothing that would. 12th. God will give us nothing farther to warn us. No dead man will come to life to tell us of what he has seen. If he did, we would not believe him. Religion appeals to man, not by ghosts and frightful apparitions. It appeals to their reason, their conscience, their hopes, and their fears. It sets life and death soberly before men, and if they will not choose the former, they must die. If you will not hear the Son of God, and the truth of the scriptures, there is nothing which you will or can hear; you will never be persuaded, and will never escape the place of torment. CHAPTER XVII. THEN said he unto the disciples, It is impossible but that of fences will come: but woe unto him through whom they come! 2 It were better for him that a mill-stone 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, rebuke him; and if he repent, forgive him. 4 And if he trespass against thee seven times in a day, and seven a Mat.18.6,7. Mar.9.42. b Le.19.17. CHAPTER XVII. 1, 2. It is impossible. It cannot but happen. Such is the state of things that it will be. See these verses explained in Mat. xviii. 6, 7. 3, 4. See Mat. xviii. 15, 21, 22. Trespass against thee. Sins against thee, or does any thing that gives you an offence or does you an injury. T Rebuke. Reprove. Go and tell him his fault, and seek an explanation. Acquaint him with what has been the effect of his conduct, and the state of your feelings, that he may acknowledge his errors and repent. 5. Increase our faith. This duty of forgiving offences seemed so difficult to the disciples, that they felt the need strongly of an increase of faith; they felt that they were prone themselves to harbor of fences, and that it required an additional increase of true religion to enable them to comply with the requirements of Jesus. We may learn from this, 1st. That Jesus had the power of increasing the faith of his people. Strength comes from him, and especially strength to believe the gospel. Hence he is called the Author and Finisher of our faith. Heb. xii. 2. 2d. The duty of forgiving offences is one of the most difficult duties of the Christian religion. It is so contrary to our native feelings, and to proud, corrupt nature; it implies such true nobleness of soul, and elevation above the petty feelings of malice and revenge, and is so contrary to the received maxims of the world, which teach us to cherish rather than forgive the memory of offences, that it is no wonder our Saviour dwells much on this duty, and times in a day turn again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increased our faith. 6 And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto the sycamine-tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you. 7 But which of you, having a servant ploughing, or feeding cattle, will say unto him by and by, when he is come from the field, Go, and sit down to meat? c Mat.6.12,14. Col.3.13. d He.12.2. e Mat. 17.20. 21.21. Mar.9.23. 11.23. so strenuously insists on it in order to our having evidence that our hearts have been changed. Some have thought that this prayer that he would increase their faith, refers to the power of working miracles, and especially to the case recorded in Mat. xvii. 16-20. 6. See Mat. xvii. 20. Sycamine-tree. This name, as well as sycamore, is among us given to the large tree commonly called the buttonwood. But the tree here mentioned is different. The Latin Vulgate and the Syriac versions translate it mulberry-tree. It is said to have been a tree that commonly grew in Egypt, of the size and appearance of a mulberrytree, but bearing a species of figs. This tree was common in Palestine also. It is probable that our Lord was standing by one as he addressed these words to his disciples. 7. Having a servant, &c. This parable seems to have been spoken with reference to the rewards which the disciples were expecting in the kingdom of the Messiah. The occasion on which it was spoken cannot be ascertained. It does not seem to have any particular connexion with what goes before. It may be supposed that the disciples were somewhat impatient to have the kingdom restored to Israel (Acts i. 6), that is, that he would assume his kingly power, and that they were impatient of the delay, and anxious to enter on the rewards which they expected, and which they not improbably were expecting in consequence of their devotedness to him, or as a reward for faithful obedience. In answer to these expectations Jesus spoke this parable, showing them: 1st. That they should surely be rewarded, as a servant should be provided for, but, 2d. That this was not the first thing; that there was a proper order of things, and thus it might be delayed, as a servant should be provided for, but at the proper time, and at the pleasure of the master; and, 3d. That this reward was not to be expected as a matter of merit, but would be given at the good pleasure of God, for they were but unprofitable servants. T By and by. This should have been translated immediately. He would not as the first thing, or as soon as he returned from the field, direct him to eat and drink. Hungry and weary he might be, yet it would be proper for him first to attend upon his master. So the apostles were not to be impatient because they did not at once receive the reward to which they were looking. T To meat. To eat. Or rather, place thyself at the table. 8. I may sup. Make ready my supper. Gird thyself. See note, Luke xii. 37. 9. I trow not. I think not; or I sup pose not. 10. Are unprofitable servants. We have conferred no favor. We have merited nothing, and have not benefited God, or laid him under obligation. If he rewards us, it will be matter of unmerited favor. This is true in relation to Christians in the following respects: 1st. Our services are not profitable to God (Job xxii. 2); he needs not our aid, and his essential happiness will not be increased by our efforts. 2d. The grace to do nis will comes from him only, and all the praise of that will be due to him. 3d. 11 And it came to pass as he went to Jerusalem, that he passed through the midst of Samaria and Galilee. 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 yourbc.9.51,52. Jno.4.4. c Le.13.46. d Le. 13.2. 14.3. Mat.8.4. c.5.14. All that we do, is what is our duty; we cannot lay claim to having rendered any service that will bind him to show us favor; and, 4th. Our best services are mingled with imperfection: we come short of his glory (Rom. iii. 23); we do not serve him so humbly, and cheerfully, and faithfully as we ought; we are far, very far from the example set us by the Saviour, and if we are saved and rewarded, it will be because God will be merciful to our unrighteousness, and will remember our iniquities no more. Heb. viii. 12. 11. The midst of Samaria and Galilee. He went from Galilee, and probably travelled through the chief villages and towns in it and then left it, and as Samaria was situated between Galilee and Jerusalem, it was necessary to pass through it. Or it may mean that he passed along on the borders of each toward the river Jordan, and so passed in the midst, i. e., between Galilee and Samaria. This is rendered more probable from the circumstance that as he went from Galilee, there would have been no occasion for saying that he passed through it, unless it be meant through the confines or borders of it, or at least it would have been mentioned before Samaria. 12. There met him. There was in his way, or they were in his path, as he was entering the village. They were not allowed to enter the village while they were afflicted with the leprosy. Lev. xiii. 46 Num. v. 2, 3. ¶ Lepers. See note on Mat. viii. 1. T Stood afar off. At a distance, as they were required by law. They were unclean, and it was not lawful for them to come near to those who were in health. As Jesus was travelling, they were also walking in the contrary way, |