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a Matt. xvi. 6.

Mark viii. 15

Mark iv. 22. ch. viii. 17.

d Isa. li. 7. 8,

12, 13. Jer. 1.8. Matt.

X. 28. e John xv. 14,

15.

p Mark xii. 18. 54 laying wait for him [', and seeking] to P catch something

out of his mouth [°, that they might accuse him]. a Matt. xvi. Q: XII. 1 In a the mean time, when there were gathered

together P an innumerable multitude of people, insomuch

that they trode one upon another, he began to say unto b Matt. xvi. 12. his disciples first of all, 6 Beware ye of the leaven of the • Matt: :28Pharisees, which is hypocrisy. 2° For there is nothing

covered, that shall not be revealed ; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in a closets shall be proclaimed upon the housetops. 4 d And I say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings? and not one of them is forgotten before God. 7 But even the very hairs of your head are all numbered. Fear not

[r therefore] : ye are of more value than many sparrows. 1 Matt i 88 8 Also I say unto you, Whosoever shall confess me i Fonn li. 23. before men, him shall the Son of man also confess before

the angels of God: 9 but he that t denieth me before men 8 Matt. xii. si, shall be denied before the angels of God. 10 And 6 who28. 16. Jolin soever shall speak a word against the Son of man, it shall o omitted by some of the most ancient authorities. P literally, the ten thousands of the multitude. q render, the closets.

omitted by some ancient authorities. S render, But.

t render, hath denied. otherwise doing so,—and thus shutting spirit of the discourse which He has just the kingdom of heaven in men's faces. completed, and cautions His disciples

CHAP. XII. 1-12.] WARNING AGAINST against that part of the character of the HYPOCRISY. A discourse spoken imme. Pharisees which was most dangerous to diately or very soon after the former, and them. The connexion of these twelve in connexion with it ;-consisting for the verses may be thus enunciated : Beware most part of sayings repeated from other of hypocrisy (ver. 1), for all shall be made occasions, and found nearly verbatim in evident in the end (ver. 2), and ye are Matthew. It is impossible that there witnesses and sharers in this unfolding of should be any reasonable doubt of this the truth (ver. 3). In this your work, ye view, when we remember that some of need not fear men; for your Father has them have appeared before, or appear you in His keeping (vv. 4–7)- and the again, in this very Gospel. While our confession of my name is a glorious thing Lord was in the house of the Pharisee, the (ver. 8), but the rejection of it (ver. 9), multitudes appear to have assembled toge- and especially the ascription of my works ther again. If so, in the mean time, or to the evil one (ver. 10), a fearful one. during which things, will mean while And in this confession ye shall be helped those related above were happening. by the Holy Spirit in the hour of need (vv. He comes forth to them (ch. xi. 53) in the 11, 12). 4.] my friends: see John xv.

Mark viii.38 2 Tim. ii. 12. 1 John ii. 23.

82. Mark iii
28. 1 John
v. 10.

h Matt. x 19.

Mark xiii. 11. ch. xxi. 14.

be forgiven him: but unto him that a blasphemeth against the Holy Ghost it shall not be forgiven. 11 h And when "Matti sile il. they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say : 12 for the Holy Ghost shall teach you vin the same hour what ye ought to say,

13 And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. 14 And he said unto him, ' Man, who made me a judge or i Exod. ii. 13. a divider over you ? 15 And he said unto them, Take ki Tim. vi.7, heed, and beware of w covetousness : for a man's life consisteth not in the abundance of the things which he possesseth. 16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully : 17 and he y thought within himself, saying, What shall I do, because I have no room where to bestow my fruits? 18 And he

a render, hath blasphemed. render, at the time itself. • W read, all covetousness.

render, for not, because a man hath abundance, doth his life consist in the things which he possesseth.

Y render, questioned. - 13– 15. 10.7 See on Matt. xii. 31. all covetousness) There is a meaning

11, 12.7 See on Matt. x. 19, 20. in all-every kind of covetousness. This 13—21.] ANSWER TO ONE WHO SOUGHT kind, of which they had an example before A DIVISION OF HIS INHERITANCE. Pe them, was by no means one of the worst; culiar to Luke. 13.) The man was but all kinds must be avoided. not, evidently not a disciple, nor preparing because a man hath abundance, doth his to be one, but some hearer in the crowd, life (therefore) consist in the things which whose mind had been working in him he possesseth. That is, no man's life con. during our Lord's last sayings about the sists in what he possesses; (“man shall care of Providence for His friends, and he not live by bread alone")... nor by his thought this was just the care his cir. having abundance, can this be made to cumstances wanted; being, as appears, be the case. Man's life is of God, not of oppressed by his brother in the matter of his goods, however abundant they may be. his patrimony. Possibly too he had an And this is the lesson conveyed by the idea that the Messias, or the great Rabbi following parable, and lying at the foundato whom he was listening, was come to set tion of the still higher lesson conveyed all things right;—and with that feeling in ver. 21. The word life is used in which we all have of the surpassing in- the pregnant sense, emphatically his life; justice of our own wrongs, broke out with including time and eternity. This is selfthis inopportune request. 14.] Man... evident from the parable and its applicaa word of solemn reproof; see Rom. ii. 1; tion. 16.] Our Lord in this parable ix. 20. The man also forms a definite sub sets before us one arrived at the very ject for you to refer to, ... *men,' i.e. height of worldly prosperity, and that by mankind in general. This question is ex- no unfair means; but, as Augustine says, pressed in almost the very words of the “not by removing landmarks, not by robEgyptian rejecting the arbitration of bing the poor, not by overreaching the Moses, Exod. ii. 14 ;---and may shew us simple.” It was by God's blessing that the essential difference of the two offices of he became thus rich, which might have Moses and Christ. 15.] them, i.e. been a real blessing, if he had known how the multitude. He saw into the covetous- to use it. 17.] “The character of a ness of the man's disposition, and made it mind at ease without being at rest is an instructive warning for His hearers. admirably expressed,” Bengel.

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1 Cor. xv. 32. James v.5.

m Job xx. 32.

xxvii.8. Ps. lii.7. Janies

iv. 11. n Ps. xxxix. 6.

o Vatt. vi. 20.

19. James ii.

said, This will I do: I will pull down my barns, and build

greater; and there will I bestow all 2 my fruits and my 1 ccles. xi.: goods. 19 And I will say to my soul, Soul, thou hast

a much goods laid up for many years; take thine ease, eat,

drink, and be merry. 20 But God said unto him, Thou m Job in a fool, this night m b thy soul shall be required of thee : vc then

es whose shall those things be, which thou hast provided ?

11: A So is he that layeth up treasure for himself, and is not Yerim. vi. 18, rich toward God. 22 And he said unto his disciples,

Therefore I say unto you, p à Take no thought for your life, p Matt. vi. 25.

what ye shall eat; neither for e the body, what ye shall put on. 23 ee The life is more than f meat, and the body is

more than 6 raiment. 24 Consider b the ravens : for they z render, my produce and my good things. & render, many good things. b render, they require thy soul of thee. e render, and. d render, Take not anxious thought. e render, your. eo read, For the.

I render, the meat. 8 render, the raiment.

h better, the ravens, that they. have no room where to bestow my fruits] many years ;—the soul in the one case, at “Thou hast barns—the bosoms of the its ease, eating, drinking, and making poor, the houses of widows, the mouths of merry, to the soul in the other, demanded, infants .... these are the barns which rendered up, judged. they require thy will last for ever.” Ambrose. 18.] soul) Not strictly equivalent to “Thy soul “ His folly is fourfold :-- he forgets the shall be required,as A.V.; there are those Giver, (my fruits, my goods,') – he greedily whose business it is, even the angels, the reserves all for himself,-he imagines such ministers of the divine purposes : see ch. things to be food for bis soul- he forgets vi. 38 and note. The merely impersonal death, which is every day possible.” Stier. sense may be defended : but this saying A very striking similarity is found in seems so solemn, as to require something Ecclesiasticus xi. 18, 19, “ There is that more. which thou hast provided ; waxeth rich by his wariness and pinching, or, madest ready; but not for thyself. and this is the portion of his reward : where. 21.) So: so, in utter confusion, and as he saith, I have found rest, and now will sudden destitution of all help and provision eat continually of my goods : and yet he for eternity for himself .... toward knoweth not what time shall come upon God ...] The meaning of these expreshim, and that he must leave these things sions will be brought out thus: He who is to others, and die." Stier thinks this a rich for himself, laying up treasure for convincing proof that our Lord did occa- himself, is by so much robbing his real sionally refer to the Apocrypha.

inward life, his life in and toward God, 20.] God said unto him,-perhaps it is of its resources : he is laying up store for, meant, by some unmistakeable judgment; providing for, the flesh; but the spirit, but more likely, as occurring in a parable, that which God looketh into and searcheth, the words are to be literally taken. By is stripped of all its riches. These supposing merely a divine decree to be words may also, as remarked on ch. vi. 20, mennt, without personal communication, shew that St. Luke does not, as supposed as Grotius, Kuinoel, and Trench do, we by some recent critics, use riches' as lose the impressive part of the parable, merely this world's wealth, but with a where the man's selfishness and folly is deeper spiritual meaning. brought into immediate contact with the 22–31.) LESSONS OF TRUST IN GOD. solemn truth of his approaching death, In the closest connexion with the precewhich certainly our Lord intends us to ding ;-Therefore . . . since worldly riches contemplate. Thou fool, opposed to are of so little real use, &c. : see Matt. vi. his worldly prudence ;- this night, to the 25–33, and notes. 24.] the ravens,

41. Ps.

20. Matt. xix. 21. Acts ii. 45:

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u Matt. vi. 20.

ch. xvi. 9.
1 Timn. vi. 19.

neither sow nor reap; which neither have storehouse nor barn; and 9 God feedeth them: how much more are ye g Job xxxviii. better than the fowls ? 25 And which of you with taking cxlvii. 9. thought can add to his i stature one cubit ? 26 If ye then be not able to do that thing which is least, why take ye j thought for the rest ? 27 Consider the lilies how [k they grow:] kk they toil not, they spin not ; and yet I say unto you, that 1 Solomon in all his glory was not arrayed like one of these. 28 If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith ? 29 And seek not ye what ye shall eat or what ye shall drink, neither be ye m of doubtful mind. 30 For all these things do the nations of the world seek after : and your Father knoweth that ye have need of these things. 31 But [r a rather) seek ye " the kingdom of God; and (P all] these r Matt. vi. 28. things shall be added unto you. 32 Fear not, little flock; for sit is your Father's good pleasure to give you the - Matt. xi. 25, kingdom. 33 * Sell that ye have, and give alms; provide e Matt. xix. 21. yourselves q bags which wax not old, a treasure in the wait. heavens that faileth not, where no thief approacheth, irim. vi. 19. neither moth corrupteth. 34 For where your treasure is, there will your heart be also. 35 * Let your loins be Epler vi: 1%. i render, age.

j render, anxious thought. k omitted by some ancient authorities : probably inserted from Matt. vi. 28. kk read, they spin not, they weave not. I render, even Solomon, as in Matt. vi. 29. m render, in suspense. n omit : not in the original.

O read, his kingdom. P omit.

9 render, purses, as in ch. x. 4: xxi. 35, 36. who are elsewhere spoken of in Scripture 1 ff.), and them (as in Isa. xli. 10-14) as as the objects of the divine care : see Job a weak and despised people. 33.] xxxviii. 41, Ps. cxlvii. 9. 26.) that Meyer endeavours to evade the force of thing which is least: this shews the truth this, by supposing it addressed only to of the interpretation age (not “stature") the Apostles and then existing disciples. given in the note on Matthew. A cubit But it is said to the little flock, who are would not be the least of things to all the elect people of God. Sell that add to the stature, but a very large in. ye have, &c.] This is the true way of in. crease : whereas, as Trench observes, “a vesting worldly wealth : He that giveth cubit would be infinitesimally small when to the poor, lendeth to the Lord. See on compared to his length of life, that life Matt. vi. 19-21. being contemplated as a course, or race, 35-48.] ExHORTATIONS TO WATCH: which he may attempt, but ineffectually, FULNESS. The attitude and employment to prolong."

32-34.] Our Lord of the little flock is carried on, even to gives to his own disciples an assurance of their duty of continual readiness for their the Father's favour as a ground for re. Lord's coming. These verses are conmoving all fear from them, and shews nected with ver. 32--'since your Father them the true riches, and how to seek hath seen fit to give you the kingdom, be them. 32. little flock] Thus He sets that kingdom, and preparation for it, your himself forth as their Shepherd (John x. chief care. There are continual points of

1 Eph. vi. 14.

1 Pet. i. 13.

&c.

40,

y Matt. xxv. 1, girded about, and Y your lights burning ; 36 and ye your

selves like unto men that wait for their lord, when he will return from the wedding; that when he cometh

and knocketh, they may open unto him immediately. z Matt. Ixiv. 37 z Blessed are those servants, whom r the lord when he

cometh shall find watching: verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. 38 And if he shall

come in the second watch, or come in the third watch, and a Matt. xxix. find them so, blessed are 8 those servants. 39 a And this ii. 10. Rev. know, that if the t goodman of the house had known what

hour the thief would come, he would have watched, and Markmil.33. not have suffered his house to be broken through. 406 Be These ye [tt therefore] ready also: for the Son of man cometh at an r better render, their lord. 8 some of the most ancient authorities read, they. t i. e, master.

tt omit.

v. 2. 2 Pet. iii. 10. Rev. iii. 3: xvi.

15. b Matt. xxiv.

44: xxv. 13. Mark xiii. 33. ch.xxi. 31, 36. 1 Thess. v.6. 2 Pet. iii. 12.

similarity, in this part of the discourse, to self-abasing love. 38.] Olshausen ob. Matt. xxiv. 42 ff., but no more : and the serves that the first watch is not named, close connexion quite forbids us to imagine because the marriage itself falls on it: but that the sayings have been collected merely his view that because the fourth is not by the Evangelist. 35.7 There is a named, our Lord follows the ancient custom slight reference to, or rather another pre- of the Jews and divides the night into sentation of the truth set forth in, the three watches, is probably incorrect: it is parable of the virgins, Matt. xxv. 1 ff. more likely (Meyer) that the fourth is not But the image here is of servants waiting named, because the return was not likely for their lord to return from the wedding; to be so long delayed ;– for the decorum of -left at home, and bound to be in readi. the parable. 39.] I am surprised that ness to receive him. There is only a hint it should have been imagined that this at the cause of his absence—He is gone to verse has been inserted so as to break the a wedding : the word used may mean connexion, and by a later hand. Nothing almost any feast or entertainment-and can be more exact and rigid than the conthe main thought here only is that He is nexion as it now stands. Our Lord transaway at a feast, and will return. But in fers, to shew the unexpected nature of his the background lies the wedding in all its coming, and the necessity of watchfulness, truth-not brought out here, but else the relation between Himself and the serwhere, Matt. xxii. 1 ff. ; xxv. 1 ff.

vants, to that between the thief and the Let your loins be girded] See John xiii. master of the house. For the purposes of 4. your lights] See note on Matt. this verse, they represent the master of the xxv. 1. 36.] ye yourselves, i.e. your house-collectively, as put in charge with whole conduct and demeanour. 37.] the Lord's house and household (thus the See Rev. iii. 20, 21, where the same simili- verse is intimately connected with ver. 42): tude is presented, and the promise carried and in the further application, indivion yet further,-to the sharing of his dually-each as the householder of his Throne. The Lord Himself, in that great own trust, to be kept with watchfulness day of his glory,—the marriage-supper of against that day :-He is represented by the Lamb,- will invert the order of human the thief-Rev. xvi. 15; ii. 3. requirements (see ch. xvii. 8), and in the Olshausen's view, that the master of the fulness of his grace and love will serve his house is the prince of this world,is brethren :--the Redeemer, his redeemed, surely quite out of keeping with the main the Shepherd, his flock. come forth] features of the parable. That he should more probably is the allusion to His coming be put in the place of the watching ser. in turn to euch. Compare the washing of vants seems impossible: besides that the the disciples' feet in John xiii. 1 ff., which faithful steward below is this very master was a foreshewing of this last great act of of the house," being such in the absence of

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