31 In that day, he which ing together; the one shall be shall be upon the house-top, and taken, and the other left. 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 shall be two men in one bed; the one shall be taken, and the other shall be left. 35 Two women shall be grind 31. Compare Matt. 24: 16-18. 32. Lot's wife. See Gen. 19: 26. The wife of Lot did not hasten from the danger as she had been warned. So the times of danger, of which Jesus was warning, would not admit of any person's delaying his escape; he must at once, without hinderance, flee to a place of safety, else he would fall in the general calamity. 33. Whosoever, &c. This common saying, which occurs elsewhere with the addition of a few words in reference to the life hereafter (see Matt. 10:39), seems here to be applied to the preservation of natural life. As Lot's wife, through an ill-judged concern about the conveniences of this world and the delay occasioned by that concern, lost her life, so a person who should not be willing at once to abandon whatever articles of his might be in the house, or in the city (see v. 31), and out of regard to them should delay his flight, would, in all probability, lose his life. While he who should disregard such things, and should incur the loss of what might be very needful for his convenience, and should therefore hasten his escape, he is the one that would save his life. The times would be exceedingly perilous; and no regard ought to be paid to the conveniences 36 Two men shall be in the field; the one shall be taken, and the other left. 37 And they answered and said unto himn, 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; 2 Saying, There was in a of this world, if a person meant to escape with his life. 34-36. Compare Matt. 24: 40, 41. In that night. The darkness of night is used as an emblem of distress, of most dangerous times. || In one bed; rather, on one couch, sitting or reclining together. 37. Where, Lord? A question prompted by curiosity, and not necessary, for any practical purposes, to be immediately answered, as time would sufficiently soon furnish an answer. Hence the Saviour gave no direct reply to it, but made a remark, intimating that as surely as a bird of prey would find a dead body, so surely would the agents of divine vengeance find the objects to be destroyed. || Eagles. See on Matt. 24: 28. CHAPTER XVIII. 1. A parable is now introduced, designed to encourage constancy and importunity in prayer. The disciples would, ere long, be persecuted and oppressed by the Jews. But they must not cease to pray earnestly to God for deliverance from their calamities, though deliverance should seem to be delayed. The time would certainly come, when God would rescue them, and overthrow their adversaries. They ought to repose im city a judge, which feared not God, neither regarded man. 3 And there was a widow in that city; and she came unto him, saying, Avenge me of mine adversary. 4 And he would not for a while but afterward he said within himself, Though I fear not God, nor regard man; 5 Yet, because this widow troubleth 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 plicit faith in God, that he would not neglect them. 3. Avenge, &c.; do me justice, defend me. 7. And shall not God; who is a just and merciful ruler. || Avenge his own elect? rescue from oppression those who are his chosen friends? Though he bear long with them; though he delay in respect to them. How strong is the argument here presented for cherishing an unwavering confidence in God! If an unjust judge can be prevailed on by the importunity of a person for whom he cares not at all, will not God listen to the entreaties of those whom he regards as his special friends? Compare 11: 5-13. his own elect, which cry day 9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: 10 Two men went up into the temple to pray; the one a Pharisee, and the other a publi can. 11 The Pharisee stood and you? Shall he find those who will be reposing an implicit confidence in the power and goodness of God, as the Being who will hear prayer and rescue his people? It is implied, that there would be in the country of the Jews extremely few that would possess this faith. The great body of the nation would be in unbelief; and many, who had made fair promises, would desert the Saviour's cause. REFLECTION. Christ will come again to welcome his people to heaven. Will he find us reposing a full confidence in all his declarations, and exercising a devout reliance on his goodness and power, in respect to our salvation? He will come to each 8. When the Son of man cometh; to of us at our death. Let us seek to be defend his cause and people, and to waiting for him, and trusting in him. destroy his adversaries, that is, the We have great encouragement to Jewish nation. See Matt. 24:29,"pray without ceasing." 1 Thess. 5: 30. || Shall he find faith on the earth? 17. Čol. 4: 2. Luke 11: 5-13. Matt. The word translated earth often 15:21-28. means, in a more restricted sense, the land. Here the country of the Jews is meant. Faith here means confidence in God and the Messiah in respect to the deliverance of the Saviour's followers from the persecutions of the Jews. The amount of the question is, Shall he find this confidence to which I have been urging 9. Another parable is here introduced, designed to show that prayer must be offered in humility, in order to be acceptable to God. Unto certain; respecting certain persons. 11, 12. Compare Matt. 6:5, 16. 23: 23. prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. 12 I fast twice in the week, I give tithes of all that I pos sess. 13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. 14 I tell you, This man went down to his house justified rather than the other for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. 15 And they brought unto him also infants, that he would touch them but when his disciples saw it, they rebuked them. 16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God. 17 Verily, I say unto you, Whosoever shall not receive the kingdom of God as a little child, shall in no wise enter therein. 18 And a certain ruler asked him, saying, Good Master, what shall I do to inherit eternal life? 19 And Jesus said unto him, Why callest thou me good? none is good, save one, that is God. 14. Justified; approved as being pious, accepted. This man, the publican, rather than the Pharisee, was approved; not that the Pharisee was 20 Thou knowest the com mandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Honor thy father and thy mother. 21 And he said, All these have I kept from my youth up. 22 Now, when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. 23 And when he heard this, he was very sorrowful: for he was very rich. 24 And when Jesus saw that he was very sorrowful, he said, How hardly shall they that have riches enter into the kingdom of God! 25 For it is easier for a camel to go through a needle's eye, than for a rich man to enter into the kingdom of God. 26 And they that heard it, said, Who then can be saved? 27 And he said, The things which are impossible with men, are possible with God. 28 Then Peter said, Lo, we have left all, and followed thee. 29 And he said unto them, Verily, I say unto you, There is no man that hath left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, 30 Who shall not receive in any degree pleasing to God. || For every one, &c. See 14: 11. 15, 17. Compare Matt. 19: 13, 14. 18-30. See Matt. 19: 16-30. manifold more in this present time, and in the world to come life everlasting. 31 Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished. 39 And they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou son of David, have mercy on me. 40 And Jesus stood and commanded him to be brought unto him: and when he was come near, he asked him, 41 Saying, What wilt thou that I shall do unto thee? And 32 For he shall be delivered unto the Gentiles, and shall be he said, Lord, that I may remocked, and spitefully entreat-ceive my sight. ed, and spitted on ; 33 And they shall scourge him, and put him to death: and the third day he shall rise again. 34 And they understood none of these things: and this saying was hid from them, neither knew they the things which were spoken. 35 And it came to that pass, as he was come nigh unto Jericho, a certain blind man sat by the way-side begging; 36 And hearing the multitude pass by, he asked what it meant. 37 And they told him, that Jesus of Nazareth passeth by. 38 And he cried, saying, Jesus, thou son of David, have mercy on me. 31-34. See Matthew 20: 17-19. Compare also Luke 9: 43-45. 35-43. Compare Matt. 20: 2934. Mark 10: 46-52. 42 And Jesus said unto him, Receive thy sight: thy faith hath saved thee. 43 And immediately he received his sight, and followed him, glorifying God and all the people, when they saw it, gave praise unto God. CHAPTER XIX. AND Jesus entered and passed through Jericho. 2 And behold, there was a man named Zaccheus, which was the chief among the publicans, and he was rich. 3 And he sought to see Jesus who he was; and could not for the press, because he was little of stature. Roman empire, Roman knights were appointed chief publicans, but an exception was made in respect to the Jews. The management of the revenues was committed to the Jews themselves. Those Jews who ob tained the management of these affairs were regarded as holding a very considerable civil rank, though the nature of the office made even them subject to the ill-will of the nation. ple. 3. The press; the crowd of peo 4 And he ran before, and climbed up into a sycamore-tree to see him; for he was to pass that way. 5 And when Jesus came to the place, he looked up, and saw him, and said unto him, Zaccheus, make haste, and come down for to-day I must abide at thy house., 6 And he made haste, and came down, and received him joyfully. 7 And when they saw it, they all murmured, saying, That he was gone to be guest with a man that is a sinner. Lord, the half of my goods I give to the poor; and if I have taken any thing from any man by false accusation, I restore him four-fold. 9 And Jesus said unto him, This day is salvation come to this house, forasmuch as he also is a son of Abraham. 10 For the Son of man is come to seek and to save that which was lost. 11 And as they heard these things, he added and spake a parable, because he was nigh to Jerusalem, and because they thought that the kingdom of God should immediately appear. like Abraham's. Compare John 8: 39. 10. To seek and to save, &c. Thus to Zaccheus was given the blessing, for bestowing which on guilty and lost men Jesus came into the world. Zaccheus needed to be sought and to be saved, and salvation was bestowed on him. 8 And Zaccheus stood, and said unto the Lord; Behold, 4. Sycamore-tree. See on 17: 6. 7. A sinner. See on 15: 1. 8. I give. The present is here used for the future, I will give. Taken by false accusation. The idea is, if I have defrauded. || Restore; will restore, I resolve to pay back. Four-fold. According to Ex. 22: 4, 7, a restitution of double the amount would have satisfied the law. 11. That the kingdom of God should But Zaccheus meant to show the immediately appear. The disciples willingness of his heart to make most were now on their way to Jerusalem, ample restitution. Thus Zaccheus and were expecting to attend the fesdeclared his serious intention of lead-tival of the passover. Under the ining a life of piety. The account here given is very brief. Probably, after arriving at the house of Zaccheus, Jesus had much conversation with him of a religious nature, and the conversation had a salutary effect. Under the influence of the Saviour's instructions, he made the declarations here recorded. How different the result, in this instance, from that in the case of the young man mentioned in the preceding chapter! vs. 18 23. fluence of their earthly views respecting the Messiah's reign, they indulged the hope that, when he should arrive at Jerusalem, the capital of the country, and thronged at that festival with multitudes of the Jews, he would assert his royal pre. rogatives, commence his reign, elevate his personal friends to dignity, rescue the nation from their subjugated state, and inflict judgments on their foes. Now these earthly views Jesus wished, in a kind manner, to correct, and to withdraw their thoughts from expecting any display of worldly authority. He wished to lead them to this point, namely, that |