Luke 17 Commentary

t, but not impossible. Verse 7 Which of you, having a servant - It is never supposed that the master waits on the servant - the servant is bound to wait on his master, and to do every thing for him to the uttermost of his power: nor does the former expect thanks for it, for he is bound by his agreement to act thus, because of the stipulated reward, which is considered as being equal in value to all the service that he can perform. Verse 10 We are unprofitable servants - This text has often been produced to prove that no man can live without committing sin against God. But let it be observed, the text says unprofitable servants, not sinful servants. If this text could be fairly construed to countenance sinful imperfection, it would be easy to demonstrate that there is not one of the spirits of just men made perfect, in paradise, nor a ministering angel at the throne of God, but is sinfully imperfect: for none of these can work righteousness, in the smallest degree, beyond those powers which God has given them; and justice and equity require that they should exert those powers to the uttermost in the service of their Maker; and, after having acted thus, it may be justly said, They have done only what it was their duty to do. The nature of God is illimitable, and all the attributes of that nature are infinitely glorious: they cannot be lessened by the transgressions of his creatures, nor can they be increased by the uninterrupted, eternal obedience, and unceasing hallelujahs, of all the intelligent creatures that people the whole vortex of nature. When ages, beyond the power of arithmetic to sum up, have elapsed, it may be said of the most pure and perfect creatures, "Ye are unprofitable servants." Ye have derived your being from the infinite fountain of life: ye are upheld by the continued energy of the Almighty: his glories are infinite and eternal, and your obedience and services, however excellent in themselves, and profitable to you, have added nothing, and can add nothing, to the absolute excellencies and glories of your God. Verse 11 He passed through the midst of Samaria and Galilee - He first went through Galilee, whence he set out on his journey; and then through Samaria, of which mention is made, Luk 9:51 , Luk 9:52 . All who went from Galilee to Jerusalem must have necessarily passed through Samaria, unless they had gone to the westward, a very great way about. Therefore John tells us, Joh 4:4 , that when Jesus left Judea to go into Galilee, it was necessary for him to pass through Samaria; for this plain reason, because it was the only proper road. "It is likely that our Lord set out from Capernaum, traversed the remaining villages of Galilee as far as Samaria, and then passed through the small country of Samaria, preaching and teaching every where, and curing the diseased, as usual." Calmet. Verse 12 Ten - lepers - Concerning the leprosy see the note on Mat 8:2 ; and on Lev 13:1 , etc. and Lev 14:1 , etc. Which stood afar off - They kept at a distance, because forbidden by law and custom to come near to those who were sound, for fear of infecting them. See Lev 13:46 ; Num 5:2 ; 2Kgs 15:5 . Verse 13 They lifted up their voices - They cried with one accord - they were all equally necessitous, and there was but one voice among them all, though ten were engaged in crying at the same time. As they were companions in suffering, they were also companions in prayer. Prayer should be strong and earnest, when the disease is great and inveterate. Sin is the worst of all leprosies; it not only separates those to whom it cleaves from the righteous, but it separates them from God; and nothing but the pitying heart and powerful hand of Christ Jesus can set any soul free from it. Verse 14 Show yourselves unto the priests - According to the direction, Lev 13:2 , etc.; Lev 14:2 , etc. Our Lord intended that their cure should be received by faith: they depended on his goodness and power; and though they had no promise, yet they went at his command to do that which those only were required by the law to do who were already healed. And - as they went - In this spirit of implicit faith; they were cleansed. God highly honors this kind of faith, and makes it the instrument in his hand of working many miracles. He who will not believe till he receives what he calls a reason for it, is never likely to get his soul saved. The highest, the most sovereign reason, that can be given for believing, is that God has commanded it. Verse 15 One of them, when he saw that he was healed, etc. - It seems that he did not wait to go first to the priest, but turned immediately back, and gave public praise to the kind hand from which he had received his cure. Verse 16 He was a Samaritan - One who professed a very corrupt religion; and from whom much less was to be expected than from the other nine, who probably were Jews. Verse 17 Where are the nine? - Where are the numbers that from time to time have been converted to God? Are they still found praising him, with their faces on the dust, as they did at first? Alas! how many are turned back to perdition! and how many are again mingled with the world! Reader! art thou of this number? Verse 18 This stranger - Often God receives more praise and affectionate obedience from those who had long lived without his knowledge and fear, than from those who were bred up among his people, and who profess to be called by his name. The simple reason is, Those who have Much forgiven will love much, Luk 7:47 . Verse 19 Thy faith hath made thee whole - Thy faith hath been the means of receiving that influence by which thou hast been cleansed. Verse 20 Cometh not with observation - With scrupulous observation. That this is the proper meaning of the original, μετα παρατηρησεως, Kypke and others have amply proved from the best Greek writers. As if he had said: "The kingdom of God, the glorious religion of the Messiah, does not come in such a way as to be discerned only by sagacious critics, or is only to be seen by those who are scrupulously watching for it; it is not of such a nature as to be confined to one place, so that men might say of it, Behold it is only here, or only there: for this kingdom of God is publicly revealed; and behold it is among you; I proclaim it publicly, and work those miracles which prove the kingdom of God is come; and none of these things are done in a corner." Dr. Lightfoot has well observed that there are two senses especially in which the phrase "kingdom of heaven," is to be understood. 1. The promulgation and establishment of the Christian religion. 2. The total overthrow of the Jewish polity. The Jews imagined that when the Messiah should come he would destroy the Gentiles, and reign gloriously over the Jews: the very reverse of this, our Lord intimates, should be the case. He was about to destroy the whole Jewish polity, and reign gloriously among the Gentiles. Hence he mentions the case of the general deluge, and the destruction of Sodom and Gomorrah. As if he had said: "The coming of this kingdom shall be as fatal to you as the deluge was to the old world, and as the fire and brimstone from heaven were to Sodom and Gomorrah." Our Lord states that this kingdom of heaven was within them, i.e. that they themselves should be the scene of these desolations, as, through their disobedience and rebellion, they possessed the seeds of these judgments. See on Mat 3:2 (note). Verse 21 Lo here! or, lo there! - Perhaps those Pharisees thought that the Messiah was kept secret, in some private place, known only to some of their rulers; and that by and by he should be proclaimed in a similar way to that in which Joash was by Jehoiada the priest. See the account, 2Chr 23:1-11 . Verse 22 When ye shall desire to see one of the days - As it was our Lord's constant custom to support and comfort the minds of his disciples, we cannot suppose that he intimates here that they shall be left destitute of those blessings necessary for their support in a day of trial. When he says, Ye shall desire to see one of the days of the Son of man, he either means, ye of this nation, ye Jews, and addresses his disciples as if they should bear witness to the truth of the declaration; intimating that heavy calamities were about to fall upon them, and that they should desire in vain to have those opportunities of returning to God which now they rejected; or, he means that such should the distressed state of this people be, that the disciples would through pity and tenderness desire the removal of those punishments from them, which could not be removed because the cup of their iniquity was full. But the former is more likely to be the sense of the place. Verse 23 And they shall say - Or, And If they shall say. Two MSS., the Syriac and Armenian, have εαν, If. See here - KM, sixteen others, and the later Syriac, have ὁ χριστος, Behold the Christ is here. This is undoubtedly the meaning of the place. See on Mat 24:23 (note). Verse 24 As the lightning, that lighteneth - See this particularly explained, Mat 24:27 , Mat 24:28 (note). Verse 25 But first must he suffer many things - As the cup of the iniquity of this people shall not be full till they have finally rejected and crucified the Lord of life and glory, so this desolation cannot take place till after my death. Verse 26 As it was in the days of Noe - See on Mat 24:38 (note). Verse 27 They did eat, they drank, etc. - They spent their whole lives in reference to this world; and made no sort of provision for their immortal souls. So it was when the Romans came to destroy Judea; there was a universal carelessness, and no one seemed to regard the warnings given by the Son of God. Verse 29 It rained fire and brimstone - Instead of it rained, Gen 19:24 justifies the insertion of the pronoun he, as implied in the verb εβρεξε; for it is there said that Jehovah rained fire and brimstone from Jehovah out of heaven. Verse 31 He which shall be upon the housetop - See this explained on Mat 24:17 (note). Verse 32 Remember Lot's wife - Relinquish every thing, rather than lose your souls. She looked back, Gen 19:26 ; probably she turned back also to carry some of her goods away - for so much the preceding verse seems to intimate, and became a monument of the Divine displeasure, and of her own folly and sin. It is a proof that we have loved with a criminal affection that which we leave with grief and anxiety, though commanded by the Lord to abandon it. Verse 33 Whosoever shall seek to save his life - These or similar words were spoken on another occasion. See on Mat 10:39 (note); Mat 16:25 , Mat 16:26 (note). Verse 34 On the subject of these verses see Mat 24:40 , Mat 24:41 (note). The 36th verse is, without doubt, an interpolation. It was probably borrowed from Mat 24:40 . The whole verse is wanting in - ABEGHKLQS, more than fifty others, the Coptic, Ethiopic, Gothic, Slavonic, and many of the fathers: Griesbach has left it out of the text. Well might our translators say in the margin, This 36th verse is wanting in most of the Greek copies. Griesbach thinks it might have been omitted on account of the similar ending, (see the preceding verse), or that it was borrowed from Mat 24:40 . Verse 37 Where, Lord? - In what place shall all these dreadful evils fall? The answer our Lord gives in a figure, the application of which they are to make themselves. Where the dead carcass is, there will be the birds of prey - where the sin is, there will the punishment be. See on Mat 24:28 (note). Thither will the eagles (or vultures) be gathered together. The jackal or chakal is a devourer of dead bodies; and the vulture is not less so: it is very remarkable how suddenly these birds appear after the death of an animal in the open field, though a single one may not have been seen on the spot for a long period before. The following chapter seems to be a continuation of this discourse: at least it is likely they were spoken on the same occasion. Both contain truths which the reader should carefully ponder, and receive in the spirit of prayer and faith, that he may not come into the same condemnation into which these have fallen. Introduction The parable of the importunate widow, Luk 18:1-8 . Of the Pharisee and the publican, Luk 18:9-14 . Infants brought to Christ, Luk 18:15-17 . The ruler who wished to know how he might inherit eternal life, Luk 18:18-23 . Our Lord's reflections on his case, Luk 18:24-27 . What they shall receive who follow Christ, Luk 18:28-30 . He foretells his approaching passion and death, Luk 18:31-34 . He restores a blind man to sight at Jericho, Luk 18:35-43 . Verse 1 Men ought always to pray - Therefore the plain meaning and moral of the parable are evident; viz. that as afflictions and desolations were coming on the land, and they should have need of much patience and continual fortitude, and the constant influence and protection of the Almighty, therefore they should be instant in prayer. It states, farther, that men should never cease praying for that the necessity of which God has given them to feel, till they receive a full answer to their prayers. No other meaning need be searched for in this parable: St. Luke, who perfectly knew his Master's meaning, has explained it as above. Verse 2 A judge, which feared not God, neither regarded man - It is no wonder that our Lord calls this person an unrighteous judge, Luk 18:6 . No person is worthy to be put in the sacred office of a judge who does not deeply fear God, and tenderly respect his fellow creatures. Because this person feared not God, he paid no attention to the calls of justice; and because he respected not man, he was unmoved at the complaint of the widow. Even among the heathens this was the character of a man totally abandoned to all evil. So Dion Cassius says of Vitellius, that he neither regarded gods nor men - ουτε των ανθρωπων, ουτε των θεων εφροντιζεν. Verse 3 Avenge me of mine adversary - The original, εκδικησον με απο του αντιδικου μου, had better be translated, Do me justice against, or vindicate me from, my adversary. If the woman had come to get revenge, as our common translation intimates, I think our blessed Lord would never have permitted her to have the honor of a place in the sacred records. She desired to have justice, and that only; and by her importunity she got that which the unrighteous judge had no inclination to give, but merely for his own ease. Verse 4 He said within himself - How many actions which appear good have neither the love of God, nor that of our neighbor, but only self-love of the basest kind, for their principle and motive! Verse 5 She weary me - Ὑπωπιαζῃ με, Stun me. A metaphor taken from boxers, who bruise each other, and by beating each other about the face blacken the eyes. See 1Cor 9:27 . Verse 6 Hear what the unjust judge saith - Our blessed Lord intimates that we should reason thus with ourselves: "If a person of such an infamous character as this judge was could yield to the pressing and continual solicitations of a poor widow, for whom he felt nothing but contempt, how much more ready must God be, who is infinitely good and merciful, and who loves his creatures in the tenderest manner, to give his utmost salvation to all them who diligently seek it!" Verse 7 And shall not God avenge his own elect - And will not God the righteous Judge do justice for his chosen? Probably this may refer to the cruel usage which his disciples had met wi

It is impossible. It cannot but happen. Such is the state of things that it will be. See these verses explained in Mt 18:6. Mt 18:7. (a) "It is impossible" Mt 18:6,7, Mk 9:42

It is impossible but offences will come - And they ever did and do come chiefly by Pharisees, that is, men who trust in themselves that they are righteous, and despise others. Mt 18:6 ; Mr 9:42.

k, 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 times in a day turn again to thee, saying, I repent; thou shalt forgive him. 5 And the apostles said unto the Lord, Increase our faith. 6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this 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 plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat? 8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink? 9 Doth he thank that servant because he did the things that were commanded him? I trow not. 10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. We are here taught, I. That the giving of offences is a great sin, and that which we should every one of us avoid and carefully watch against, v. 1, 2 . We can expect no other than that offences will come, considering the perverseness and frowardness that are in the nature of man, and the wise purpose and counsel of God, who will carry on his work even by those offences, and bring good out of evil. It is almost impossible but that offences will come, and therefore we are concerned to provide accordingly; but woe to him through whom they come, his doom will be heavy ( v. 2 ), more terrible than that of the worst of the malefactors who are condemned to be thrown into the sea, for they perish under a load of guilt more ponderous than that of millstones. This includes a woe, 1. To persecutors, who offer any injury to the least of Christ's little ones, in word or deed, by which they are discouraged in serving Christ, and doing their duty, or in danger of being driven off from it. 2. To seducers, who corrupt the truths of Christ and his ordinances, and so trouble the minds of the disciples; for they are those by whom offences come. 3. To those who, under the profession of the Christian name, live scandalously, and thereby weaken the bands and sadden the hearts of God's people; for by them the offence comes, and it is no abatement of their guilt, nor will be any of their punishment, that it is impossible but offences will come. II. That the forgiving of offences is a great duty, and that which we should every one of us make conscience of ( v. 3 ): Take heed to yourselves. This may refer either to what goes before, or to what follows: Take heed that you offend not one of these little ones. Ministers must be very careful not to say or do any thing that may be a discouragement to weak Christians; there is need of great caution, and they ought to speak and act very considerately, for fear of this: or, "When your brother trespasses against you, does you any injury, puts any slight or affront upon you, if he be accessary to any damage done you in your property or reputation, take heed to yourselves at such a time, lest you be put into a passion; lest, when your spirits are provoked, you speak unadvisedly, and rashly vow to revenge ( Prov. xxiv. 29 ): I will do so to him as he hath done to me. Take heed what you say at such a time, lest you say amiss." 1. If you are permitted to rebuke him, you are advised to do so. Smother not the resentment, but give it vent. Tell him his faults; show him wherein he has not done well nor fairly by you, and, it may be, you will perceive (and you must be very willing to perceive it) that you mistook him, that it was not a trespass against you, or not designed, but an oversight, and then you will beg his pardon for misunderstanding him; as Josh. xxii. 30, 31 . 2. You are commanded, upon his repentance, to forgive him, and to be perfectly reconciled to him: If he repent, forgive him; forget the injury, never think of it again, much less upbraid him with it. Though he do not repent, you must not therefore bear malice to him, nor meditate revenge; but, it he do not at least say that he repents, you are not bound to be so free and familiar with him as you have been. If he be guilty of gross sin, to the offence of the Christian community he is a member of, let him be gravely and mildly reproved for his sin, and, upon his repentance, received into friendship and communion again. This the apostle calls forgiveness, 2 Cor. ii. 7 . 3. You are to repeat this every time he repeats his trespass, v. 4 . "If he could be supposed to be either so negligent, or so impudent, as to trespass against thee seven times in a day, and as often profess himself sorry for his fault, and promise not again to offend in like manner, continue to forgive him." Humanum est errare—To ere is human. Note, Christians should be of a forgiving spirit, willing to make the best of every body, and to make all about them easy; forward to extenuate faults, and not to aggravate them; and they should contrive as much to show that they have forgiven an injury as others to show that they resent it. III. That we have all need to get our faith strengthened, because, as that grace grows, all other graces grow. The more firmly we believe the doctrine of Christ, and the more confidently we rely upon the grace of Christ, the better it will be with us every way. Now observe here, 1. The address which the disciples made to Christ, for the strengthening of their faith, v. 5 . The apostles themselves, so they are here called, though they were prime ministers of state in Christ's kingdom, yet acknowledged the weakness and deficiency of their faith, and saw their need of Christ's grace for the improvement of it; they said unto the Lord, "Increase our faith, and perfect what is lacking in it." Let the discoveries of faith be more clear, the desires of faith more strong, the dependences of faith more firm and fixed, the dedications of faith more entire and resolute, and the delights of faith more pleasing. Note, the increase of our faith is what we should earnestly desire, and we should offer up that desire to God in prayer. Some think that they put up this prayer to Christ upon occasion of his pressing upon them the duty of forgiving injuries: " Lord, increase our faith, or we shall never be able to practise such a difficult duty as this." Faith in God's pardoning mercy will enable us to get over the greatest difficulties that lie in the way of our forgiving our brother. Others think that it was upon some other occasion, when the apostles were run aground in working some miracle, and were reproved by Christ for the weakness of their faith, as Matt. xvii. 16 , &c. To him that blamed them they must apply themselves for grace to mend them; to him they cry, Lord, increase our faith. 2. The assurance Christ gave them of the wonderful efficacy of true faith ( v. 6 ): " If ye had faith as a grain of mustard-seed, so small as mustard-seed, but yours is yet less than the least; or so sharp as mustard-seed, so pungent, so exciting to all other graces, as mustard to the animal spirits," and therefore used in palsies, "you might do wonders much beyond what you now do; nothing would be too hard for you, that was fit to be done for the glory of God, and the confirmation of the doctrine you preach, yea, though it were the transplanting of a tree from the earth to the sea. " See Matt. xvii. 20 . As with God nothing is impossible, so are all things possible to him that can believe. IV. That, whatever we do in the service of Christ, we must be very humble, and not imagine that we can merit any favour at his hand, or claim it as a debt; even the apostles themselves, who did so much more for Christ than others, must not think that they had thereby made him their debtor. 1. We are all God's servants (his apostles and ministers are in a special manner so ), and, as servants, are bound to do all we can for his honour. Our whole strength and our whole time are to be employed for him; for we are not our own, nor at our own disposal, but at our Master's. 2. As God's servants, it becomes us to fill up our time with duty, and we have a variety of work appointed us to do; we ought to make the end of one service the beginning of another. The servant that has been ploughing, or feeding cattle, in the field, when he comes home at night has work to do still; he must wait at table, v. 7, 8 . When we have been employed in the duties of a religious conversation, that will not excuse us from the exercises of devotion; when we have been working for God, still we must be waiting on God, waiting on him continually. 3. Our principal care here must be to do the duty of our relation, and leave it to our Master to give us the comfort of it, when and how he thinks fit. No servant expects that his master should say to him, Go and sit down to meat; it is time enough to do that when we have done our day's work. Let us be in care to finish our work, and to do that well, and then the reward will come in due time. 4. It is fit that Christ should be served before us: Make ready wherewith I may sup, and afterwards thou shalt eat and drink. Doubting Christians say that they cannot give to Christ the glory of his love as they should, because they have not yet obtained the comfort of it; but this is wrong. First let Christ have the glory of it, let us attend him with our praises, and then we shall eat and drink in the comfort of that love, and in this there is a feast. 5. Christ's servants, when they are to wait upon him, must gird themselves, must free themselves from every thing that is entangling and encumbering, and fit themselves with a close application of mind to go on, and go through, with their work; they must gird up the loins of their mind. When we have prepared for Christ's entertainment, have made ready wherewith he may sup, we must then gird ourselves, to attend him. This is expected from servants, and Christ might require it from us, but he does not insist upon it. He was among his disciples as one that served, and came not, as other masters, to take state, and to be ministered unto, but to minister; witness his washing his disciples' feet. 6. Christ's servants do not so much as merit his thanks for any service they do him: " Does he thank that servant? Does he reckon himself indebted to him for it? No, by no means." No good works of ours can merit any thing at the hand of God. We expect God's favour, not because we have by our services made him a debtor to us, but because he has by his promises made himself a debtor to his own honour, and this we may plead with him, but cannot sue for a quantum meruit—according to merit. 7. Whatever we do for Christ, though it should be more perhaps than some others do, yet it is no more than is our duty to do. Though we should do all things that are commanded us, and alas! in many things we come short of this, yet there is no work of supererogation; it is but what we are bound to by that first and great commandment of loving God with all our heart and soul, which includes the utmost. 8. The best servants of Christ, even when they do the best services, must humbly acknowledge that they are unprofitable servants; though they are not those unprofitable servants that bury their talents, and shall be cast into utter darkness, yet as to Christ, and any advantage that can accrue to him by their services, they are unprofitable; our goodness extendeth not unto God, nor if we are righteous is he the better, Ps. xvi. 2 ; Job xxii. 2 ; xxxv. 7 . God cannot be a gainer by our services, and therefore cannot be made a debtor by them. He has no need of us, nor can our services make any addition to his perfections. It becomes us therefore to call ourselves unprofitable servants, but to call his service a profitable service, for God is happy without us, but we are undone without him. The Ten Lepers. 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

Little ones - Weak believers.

Take heed to yourselves - That ye neither offend others, nor be offended by others. Mt 18:15 .

Mt 18:5, Mt 18:21, Mt 18:22. Trespass against thee. Sin against thee, or does anything that gives you an offence or does you an injury. 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 error and repent. (b) "rebuke him" Lev 19:17

(c) "thou shalt forgive him" Mt 6:12,14, Col 3:13

If he sin against thee seven times in a day, and seven times in a day return, saying, I repent - That is, if he give sufficient proof that he does really repent, after having sinned ever so often, receive him just as if he had never sinned against thee. But this forgiveness is due only to real penitents. In a lower sense we are to forgive all, penitent or impenitent; (so as to bear them the sincerest good will, and to do them all the good we can;) and that not seven times only, but seventy times seven.

Lord, increase our faith - That we may thus forgive, and may neither offend nor be offended. Mt 17:20 .

Increase our faith. This duty of forgiving offences seemed so difficult to the disciples that they strongly felt the need of an increase of faith. They felt that they were prone themselves to harbour resentments, 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 has 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, He 12:2. 2nd. The duty of forgiving offences is one of the most difficult duties of the Christian religion. It is so contrary to our natural feelings; it implies such 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 to forgive the memory of offences; that it is no wonder our Saviour dwells much on this duty, and 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 Mt 17:16-20. (d) "Increase our faith" He 12:2

Mt 17:20. Sycamine-tree. This name, as well as sycamore, is given, among us, 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 mulberry-tree, but bearing a species of figs. This tree was common in Palestine. It is probable that our Lord was standing by one as he addressed these words to his disciples. Dr. Thomson ( The Land and the Book, vol. i.p. 22-24) says of this tree: "It is generally planted by the wayside, in the open space where several paths meet." [Comp. Lk 19:4 ] This sycamore is a remarkable tree. It not only bears several crops of figs during the year, but these figs grow on short stems along the trunk and large branches, and not at the end of twigs, as in other fruit-bearing trees. The figs are small, and of a greenish-yellow colour. At Gaza and Askelon I saw them of a purple tinge, and much larger than they are in this part of the country. They were carried to market in large quantities, and appeared to be more valued there than with us. Still, they are, at best, very insipid, and none but the poorer classes eat them. It is easily propagated, merely by planting a stout branch in the ground, and watering it until it has struck its roots into the soil. This it does with great rapidity and to a vast depth. It was with reference to this latter fact that our Lord selected it to illustrate the power of faith. Now, look at this tree--its ample girth, its wide-spread arms branching off from the parent trunk only a few feet from the ground; then examine its enormous roots, as thick, as numerous, and as wide-spread into the deep soil below as the branches extend into the air above--the very best type of invincible steadfastness. What power on earth can pluck up such a tree? Heaven's thunderbolt may strike it down, the wild tornado may tear it to fragments, but nothing short of miraculous power can fairly pluck it up by the roots." (e) "If ye had faith" Mt 17:20, 21:21, Mk 9:23, 11:23

And he said, If ye had faith as a grain of mustard seed - If ye had the least measure of true faith, no instance of duty would be too hard for you. Ye would say to this sycamine tree - This seems to have been a kind of proverbial expression.

Having a servant, &c. This parable appears 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 connection with what goes before. It may be supposed that the disciples were somewhat impatient to have the kingdom restored to Israel ( Acts 1:6 )--that is, Israel 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. In answer to these expectations, Jesus spoke this parable, showing them, 1st. That they should be rewarded as a servant would be provided for; but, 2nd. That this was not the first thing; that there was a proper order of things, and that thus the reward might be delayed, as a servant would be provided for, but at the proper time, and at the pleasure of the master; and, 3rd. 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 un- profitable servants. 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 for which they were looking. To meat. To eat; or, rather, place thyself at the table.

But which of you - But is it not meet that you should first obey, and then triumph? Though still with a deep sense of your utter unprofitableness.

I may sup. Make ready my supper. Gird thyself. Lk 12:37.

Doth he thank that servant - Does he account himself obliged to him?

I trow not. I think not; or I suppose not.

Are unprofitable servants. We have conferred no favour. We have merited nothing. We have not benefited God, or laid him under obligation. If he rewards us, it will be matter of unmerited favour. This is true in relation to Christians in the following respects: 1st. Our services are not profitable to God ( Job 22:2 ); he needs not our aid, and his essential happiness will not be increased by our efforts. 2nd. The grace to do his will comes from him only, and all the praise of that will be due to him. 3rd. 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 favour; and 4th. Our best services are mingled with imperfections. We come short of his glory ( Rom 3:23 ); we do not serve him as sincerely, 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 8:12. (f) "unprofitable" Job 22:3, Ps 16:2,3, Is 64:6, Rom 11:35, 1Cor 9:16,17

When ye have done all, say, We are unprofitable servants - For a man cannot profit God. Happy is he who judges himself an unprofitable servant: miserable is he whom God pronounces such. But though we are unprofitable to him, our serving him is not unprofitable to us. For he is pleased to give by his grace a value to our good works, which in consequence of his promise entitles us to an eternal reward.

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]] Sermon for the Fourteenth Sunday after Trinity; Luke 17:11-19 THE TEN LEPERS I. THE PORTRAYAL OF THE BEGINNING OF THE CHRISTIAN LIFE OR CHARACTER. 1 St. Luke excels the other Evangelists in that he not only describes Christ's work and doctrine like they, but also observes the order of his journeys and circuits. His Gospel to the thirteenth chapter shows how Christ began at Capernaum to preach and do wonders, whither he moved from Nazareth and where he made his home, so that Capernaum is called his city in the Gospel. From there he went out everywhere, into cities and villages, preaching and working miracles. After he had accomplished all his work and had preached over the whole country, he prepared to go up to Jerusalem. This journey to Jerusalem he describes from the end of the ninth chapter to the close of his Gospel, how Christ during this journey preached and worked miracles. For this is Christ's last journey, and was finished in his last year at the close of his life. This is what he means here when he says: “And it came to pass, as they were on the way to Jerusalem, that he was passing along the borders of Samaria and Galilee.” That is to say, this miracle he performed during his last journey to Jerusalem. 2 Now this was not the direct road from Capernaum to Jerusalem. For Galilee is north of Jerusalem, and Samaria is south of Galilee, and Capernaum is in Galilee. The Evangelist with special pains desires to show that he did not journey on the usual road, as he mentions Samaria and Galilee, and adds that he went through between them, and not across their borders the nearest way. Christ journeyed from Capernaum eastward to the Jordan and southward from Galilee to Jerusalem, which was a tiresome, far and circuitous route, in doing which he took his own leisure and time. For he did not journey thus for his own sake, but in order to preach as much as possible and be of service to many. Therefore he journeyed on the borders of these lands to appear publicly, that people might come to him from all sides to hear him and obtain his help. For he was sent to offer his services to every one, that all might freely enjoy his favor and grace. Thus the Evangelist now describes the miracle and says: V.12, 13. “And as he entered into a certain village, there met him ten men that were lepers, who stood afar off; and they lifted up their voices, saying, Jesus, Master, have mercy on us.” 3 One might ask the Evangelist how these lepers could stand afar off and lift up their voices, as lepers could not as a rule speak loud, and therefore they had to make a noise by rattling or clapping something? Of course he would answer they did not stand a mile away, only that they were not as near to him as those following him; and that all lepers are not so entirely voiceless that they cannot be heard even at a distance. However, the Evangelist, according to the custom of Holy Writ, desires hereby to indicate the great earnestness of their desire, that the voice of their heart was great that compelled them to cry out bodily as loud as they could. 4 This entire Gospel, however, is a plain, simple history or transaction, which requires little explanation. Yet as plain as it is, great is the example it presents to us. In the leper it teaches us faith, in Christ it teaches us love. Now, as I have often said, faith and love constitute the whole character of the Christian. Faith receives, love gives. Faith brings man to God, love brings man to his fellow. Through faith he permits God to do him good, through love he does good to his brother man. For whoever believes has every thing from God, and is happy and rich. Therefore he needs henceforth nothing more, but all he lives and does, he orders for the good and benefit of his neighbor, and through love he does to his neighbor as God did to him through faith. Thus he reaps good from above through faith, and gives good below through love. Against this kind of life work-righteous persons with their merits and good works terribly contend for they do works only to serve themselves, they live only unto themselves, and do good without faith. These two principles, faith and love, we will now consider as they appear in the lepers and in Christ. 5 In the first place it is a characteristic of faith to presume to trust God's grace, and it forms a bright vision and refuge in God, doubting nothing it thinks God will have regard for his faith, and not forsake it. For where there is no such vision and confidence, there is no true faith, and there is also no true prayer nor any seeking after God. But where it exists it makes man bold and anxious freely to bring his troubles unto God, and earnestly to pray for help. 6 Therefore it is not enough for you to believe there is a God, and pray many words as the wretched custom now is. But observe here in the leper how faith is constituted, how without any teacher at all it teaches us how our prayers may be truly fruitful. You here observe how they had a good opinion of and a comforting assurance in Christ, and firmly thought he would be gracious to them. This thought made them bold and anxious to bring their troubles to him, and to cry for help with great earnestness and a loud voice. For if they had not previously possessed this fancy and expectation, they would undoubtedly have remained at home, or would not have gone forth to meet him, nor would they with raised voices have cried to him, but their doubt would have advised them thus: What shall we do? Who knows whether he would like to have us ask him? Perhaps he will not notice us! 7 O such wavering and doubt offer sluggish prayers, it does not raise the voice nor go forward to meet Christ! It indeed murmurs many words and chants many songs very unwillingly. But it does not pray, and only desires first to be sure it will be heard, which is nothing else than to tempt God. But true faith does not doubt the good and gracious will of God. Wherefore its prayer is strong and firm like faith itself. St. Luke does not relate three things of them in vain; first, that they went to meet him; second, they stood; third, they lifted up their voices. By these three things their strong faith is commended and presented to us as an example. 8 The going forth to meet him is the boldness excited by comforting assurance. The standing is the firmness and sincerity against doubt. The lifting up the voice is the great earnestness in prayer, growing out of such confidence. But powerless doubt does not go forth, nor stand, nor call, but turns and twists and hangs the head, grasps it in the hands, opens the mouth wide and stammers forth perpetually: Who knows? Who knows? If it were certain? How if it would fail? and similar faint-hearted expressions. For it has no favorable conception or thought of God, expects nothing of him, and hence will receive nothing, as James says, 1:6-7: “But let him ask in faith, nothing doubting; for he that doubteth is like the surge of the sea driven by the wind and tossed. For let not that man think that he shall receive anything of the Lord.” Afterwards they come like the foolish virgins who spilt their oil, with their empty lamps, that is with their works, and think God should hear them knock and open to them. But he will not. 9 Behold this good inclination or comforting trust, or free presumption toward God, or whatever you may call it, in the Scriptures is called Christian faith and a good conscience, which man must have if he desires to be saved. But it is not obtained by human works and precepts, as we shall see in this example, and without such a heart no work is good. Therefore be on your guard, there are many lecturers who want to teach faith and conscience, and know less about them than a common blockhead. They think it is a sleepy, lazy thing in the soul, that it is enough for the heart to believe that God is God. But here you observe what a thoroughly living and powerful thing faith is. It creates wholly a new heart, a new man, who expects all grace from God. Therefore it urges to walk, to stand, makes bold to cry and pray in every time of trouble. 10 The second characteristic of faith is that it does not desire to know, nor first to be assured whether it is worthy of grace and will be heard, like the doubters, who grasp after God and tempt him. Just as a blind man runs against a wall, so they also plunge against God, and would first gladly feel and be assured that he can not escape out of their hands. The Epistle to the Hebrews says, 11:1: “Now faith is assurance of things hoped for, a conviction of things not seen.” This clearly means faith holds fast to what it does not see, feel or experience, either in body or soul, but as it has firm trust in God it commits itself to and relies upon it without any doubt but its hope will be realized. Thus it will also certainly be realized, and the feeling and experience will come to it unsought and unsolicited, even in and through such hope or faith. 11 For tell me, who had given these lepers a letter and seal that Christ would hear them? Where is there any experince and feeling of his grace? Where is the information, knowledge or certainty of his goodness? Nothing of the kind is here. What then is here? A free resignation and joyful venture on his imperceptible, untried and unknown goodness. Here there is no trace in which they might discover what he would do, but his mere goodness alone is kept in view, which fills them with such courage and venture to believe he would not forsake them. Whence, however, did they receive such knowledge of his goodness, for they must have known of it before, be they ever so inexperienced and insensible of it? Without doubt from the good reports and words they had heard about him, which they had never yet experienced. For God's goodness must be proclaimed through his Word, and thus we must build upon it untried and inexperienced, as will hereafter appear. 12 The third characteristic of faith is, that it allows of no merit, will not purchase the grace of God with works, like the doubters and hypocrites do, but brings with it pure unworthiness, clings to and depends wholly on the mere unmerited favor of God, for faith will not tolerate works and merit in its company, so entirely does it surrender, venture and raise itself into the goodness for which it hopes, that for its sake it cannot consider either good works or merit. Yea, it sees that this goodness is so great, that all good works compared with it are nothing but sin. Therefore it finds only unworthiness in self, that it is more worthy of wrath than of grace; and it does this without any dissimulation, for he sees how in reality and in truth it cannot be otherwise. 13 These lepers here prove this clearly, who hope for the grace of Christ without the least merit. What good had they ever done to him before? They had never seen him, how then could they have served him? Besides they were lepers, whom he could justly have avoided according to the law, Levit. 13, and kept himself free from them as was just and right. For in reality and truth there was unworthiness, and reason why he should have nothing to do with them nor they with him. For this cause they also stand far off, like those who well knew their unworthiness. Thus faith also stands far from God, and yet it goes to meet him and cries out, for it knows itself in the reality of truth to be unworthy of his goodness, and has nothing on which to depend, except his highly renowned and loudly praised goodness. And such a soul also seeks Christ's favor, while it stands far off and is empty; for it cannot in the least tolerate in its company our merit and work, and comes freely like Christ into this village to the lepers, in order that its praise may be free and pure. 14 Observe how everything agrees perfectly that God's love gives its favor freely, does not take nor seek anything for it, and how faith also receives quite freely and pays nothing for it, and thus the rich and the poor meet together, as the Psalms say, To this their words also testify when they say: Have mercy on us! He who seeks mercy of course neither buys nor sells anything, but seeks pure grace and mercy, as one unworthy of it, and evidently having greatly deserved the contrary. 15 Behold, here is a good, real, living and true example of Christian faith, that sufficiently teaches us how we must be disposed if we would find grace, piety and salvation. Now, in addition to this doctrine follows the incentive or inducement to faith, that we should gladly believe as we are at present taught to believe. This incentive, however, consists in that we observe how such faith never fails, that as it believes so it comes to pass, and that it is certainly heard and answered. For Luke describes how graciously and willingly Christ beheld and heard the lepers, and says: V.14. “And when he saw them, he said unto them, Go and show yourselves unto the priests.” 16 How very friendly and lovingly the Lord invites all hearts to himself in this example, and stirs them to believe in him! For there is no doubt that he desires to do for all what he here does for these lepers, if we only freely surrender ourselves to him for all his favor and grace. Just as true faith and a Christian heart should do and delight to do; so these lepers also do and teach us to do. For how earnestly the Lord desires that we should joyfully and freely venture to build on his favor before we experience or feel it, he has here sufficiently testified that he hears them willingly, without any hesitation, that he does not first say he will do it, but as though it were already done, he did as they wished. For he does not say: Yes, I will have mercy on you, ye shall be cleansed; but merely: “Go and show yourselves unto the priests.” As though he would say: There is no use of asking, your faith has already acquired and obtained it, before you began to ask; you were already cleansed in my sight when you began to expect such things of me; it is no longer necessary, only go and show your purity to the priests; as I consider you and as you believe, so you are and shall be. For he would not have sent them to the priests, if he had not considered them clean, and so wished to deal thus with them, as those who had become cleansed. 17 Behold, so powerful is faith, to obtain all it wants of God, that God considers it done before the asking. Of this Isaiah says, 65:24: “And it shall come to pass that, before they call, I will answer; and while they are yet speaking, I will hear.” Not as though faith or we were worthy of it, but in order that he might show his unspeakable goodness and willing grace, thereby to stir us to believe in him, and comfortingly look to him for every good thing, with joyful and unwavering consciences, which do not stumble after him nor tempt him. So now you also see that Christ hears these lepers before they call, and before they cry out he is prepared to do all their hearts desire. “Go,” he says, I will not add a word, for it has succeeded in your case farther, no promise or consent is necessary; take what you ask and go. Are not these strong incentives that make the heart joyful and eager? Behold, then his grace permits itself to be felt and grasped, yea it grasps and satisfies us. This has been said on the first part, namely, faith. 18 Now we must also examine the other part of this example of the nature of Christianity, love. The lepers have instructed us how to believe; Christ teaches us to love. Love does to our neighbor as it sees Christ has done to us, as he says in John 13:15: “For I have given you an example, that ye also should do as I have done to you.” And immediately afterwards he says in verse 34: “A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another.” What else does this mean than to say: Through me in faith you now have everything that I am and have: I am your own, you are now rich and satisfied through me; for all I do and love I do and love not for my but only for your sake, and I only think how to be useful and helpful to you, and accomplish whatever you need and should have. Therefore consider this example, to do to each other as I have done to you, and only consider how to be useful to your neighbor, and do what is useful and necessary for him. Your faith has enough in my love and grace; so your love shall also give enough to others. 19 Behold, this is a Christian life, and in brief it does not need much doctrine nor many books, it is wholly contained in faith and love. Thus also says St. Paul, Gal. 6:2: “Bear ye one another's burdens, and so fulfill the Law of Christ.” And to the Phil. 2:4 he says: “Not looking each of you to his own things, but each of you also to the things of others.” And there he gives us Christ as an example, v. 6: “Who existing in the form of God, counted not the being on an equality with God a thing to be grasped.” Who, although he was true God, yet became our servant and served us, and died a scandalous death for us. This Christian, free and joyful life has the evil spirit as its enemy, who with nothing else does such great injury as with the doctrines of men, as we shall hear. For truly the manner of Christian's life; is briefly marked out in the words, have good heart toward God and a good will toward your fellow man, here it consists entirely within us. 20 His good heart and faith naturally teach him how to pray. Yea, what is such faith, but pure prayer? It continually looks for divine grace, and if it looks for it, it also desires it with all the heart. And this desire is really the true prayer, that Christ teaches and God requires, which also obtains and accomplishes all things. And because it does not trust or seek comfort in self, its works or worthiness, but builds upon God's pure grace, therefore whatever he believes, desires, hopes and prays, also comes to pass; so that the holy Prophet Zechariah justly calls the Spirit a Spirit of grace and of prayer, where God says, Zech. 12:10: “And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and supplication.” Because faith recognizes and desires God's favor without any intermission. 21 Again, love naturally teaches him how to do good works. For they alone are good works which serve your neighbor and are good. Yea, what is such love but only good deeds continually shown toward your neighbor, so that our work is called love, our faith is called prayer? Thus Christ speaks in John 15:12-13: “This is my commandment, that ye love one another, even as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends.” As though he would say: So completely have I done all my works for your benefit, that I also gave my life for you, which is the greatest of all love, that is, the greatest work of love. If I had known a greater love, I would have manifested it to and for you. Therefore you should also love each other, and do all good deeds to one another. I require no more of you. I do not say you are to build for me churches, make pilgrimages, fast, sing, become monks or priests, or that you are to enter into this order or rank; but you do my will and service when you do good to each other, and no one cares for himself but for others, on this all entirely depends. 22 And these he calls “friends.” By this he does not mean that we should not love our enemies. For he says clearly: “Who lays down his life for his friends.” “His friends” are more than mere “friends.” It may come to pass that you are my friend, and yet I am not your friend, or I may love you and receive you as a friend and offer you my friendship, and yet you may hate me and remain my enemy. Just as Christ says to Judas in the garden: “Friend do that for which thou art come.” Mat. 27,50. Judas was his friend, but Christ was Judas' enemy, for Judas considered him his enemy and hated him. Christ loved Judas and esteemed him as his friend. It must be a free, perfect love and kindness toward every one. 23 See, this is what James means when he says, 2:26: “Faith apart from works is dead.” For as the body without the soul is dead, so is faith without works. Not that faith is in man and does not work, which is impossible. For faith is a living, active thing. But in order that men may not deceive themselves and think they have faith when they have not, they are to examine their works, whether they also love their neighbors and do good to them. If they do this, it is a sign that they have the true faith. If they do not do this, they only have the sound of faith, and it is with them as the one who sees himself in the glass and when he leaves it and sees himself no more, but sees other things, forgets the face in the glass, as James says in his first chapter, verses 23-24. [This passage in James deceivers and blind masters have spun out so far, that they have demolished faith and established only works, as though righteousness and salvation did not rest on faith, but on our works. To this great darkness they afterwards added still more, and taught only good works which are no benefit to your neighbor, as fasting, repeating many prayers, observing festival days; not to eat meat, butter, eggs and milk; to build churches, cloisters, chapels, altars; to institute masses, vigils, hours; to wear gray, white and black clothes; to be spiritual; and innumerable things of the same kind, from which no man has any benefit or enjoyment; all which God condemns, and that justly. But St. James means that a Christian life is nothing but faith and love. Love is only being kind and useful to all men, to friends and enemies. And where faith is right, it also certainly loves, and does to another in love as Christ did to him in faith. Thus everyone should beware lest he has in his heart a dream and fancy instead of faith, and thus deceives himself. This he will not learn anywhere as well as in doing the works of love. As Christ also gives the same sign and says: “By this shall all men know that ye are my disciples, if ye have love one to another.” John 13:35. Therefore St. James means to say: Beware, if your life is not in the service of others, and you live for yourself, and care nothing for your neighbor, then your faith is certainly nothing; for it does not do what Christ has done for him. Yea, he does not believe that Christ has done good to him, or he would not omit to do good to his neighbor. This St. Paul also requires, 1 Cor. 13:2: “If I have all faith, so as to remove mountains, but have not love, I am nothing.” This explains the whole matter, not that faith is insufficient to make us pious, but that a Christian life must embrace and never separate these two, faith and love. But the presumptuous undertake to separate them, they want only to believe and not to love, they despise their neighbor, and yet pretend to have Christ. This is false and must fail. Thus we say, too, that faith is everything and it saves us, that a man needs no more for his salvation. Yet he is on this account not idle, but labors much, all however for the benefit of his neighbor, and not for himself; for he does not need it, he has enough in Christ. If, however, he does not do this, he is, certainly not right. And this his work is his love. But the blind guides want to teach that works are necessary, that the worker needs them for his salvation. This is the chief perversion, the error of all errors, for by this they destroy both faith and love, the entire Christian nature and example. They take the work from the neighbor, and give it to the person himself doing it, as though he needed it. Here faith cannot live, for he knows that his work is not necessary and helpful for himself, but only for his neighbor. Thus they are opposed to each other; faith casts the works from itself on the neighbor through love; but the blind teachers tear them from the neighbor, and apply them to their own persons, and thus choke and dampen both love and faith, and cause man only to love himself and to seek only his own salvation and trust in his own works. From this evil must follow dull consciences and much self-chosen work, building churches, much praying, the saints' fasting and the like, which are beneficial to no one, and all misery and misfortune must follow, as is at present evident in the cloisters, monasteries and high schools.] 24 Now let us observe the works of the love of Christ in this example of the ten lepers. But what is in Christ besides pure love? Everyone can easily find out for himself. First, why is it necessary for him to travel between Samaria and Galilee? Or who paid him anything for doing this? Or who requested him to do so? Is it not manifest, that he does all this freely, willingly, without receiving anything for it, and comes of himself uninvited, that no one can say that he deserved such a visitation or acquired it by prayer. Thus we see here that he does nothing whatever for himself or for his own sake, but all for the sake of others, unrequested and altogether freely, out of mere grace and love. 25 In like manner, that he had just gone into this village, why did he need to do this? Who asked him to do so? Who paid him anything for it? Is it not true that he came before any merit was possible, any prayer could be said; and offers his love and kindness freely and gratuitously, and seeks nothing of his own in it but only serves others thereby, so that he might draw all hearts unto himself to believe in him? Behold, such virtue has love, that it does only good and lives for the benefit of others, seeks nothing with selfish motives, does all freely and gratuitously, and surprises everyone. Such life and work you must observe and direct your life accordingly, if you would be a Christian, and banish all such works and power from your view that are not of this nature, even if they be so great as to remove mountains, like the Apostle says, I Cor. 13:2. 26 Note in the second place how Christ does good without harm to others, yea, by preventing harm to others. For there are some who do good in a way that is harmful to others, as the proverb runs, they offer our lady a penny and steal her horse. So they who give alms from ill- gotten goods, as God says in Is. 61:8: “For I, Jehovah, love justice, I hate robbery for burnt offering.” Of this nature are nearly all monasteries and cloisters that devour the sweat and blood of the people, and then pay God with masses, vigils, rosaries, or monasteries and holidays, and at times they also give an alm. This is to love with the goods of others, and to serve God in prosperous days and in the fullness of wealth with an all sufficiency. This disgraceful welldoing is indeed a far reaching plague. But here Christ does no one harm, but prevents injury rather, and directs the lepers to the priests, so that they may be deprived of none of their rights. 27 Thus he bestows his kind deeds upon the lepers, as though he went into this village for this purpose; he looks upon them graciously and willingly, and gladly helps them. Besides he thereby also prevents any disadvantage to the priests, although he is under no obligation to them. For as he cleansed the lepers in a supernatural manner without the priests doing anything, he was indeed not obliged to direct them to them, and could say: Inasmuch as you have not performed your office toward these according to the law, therefore you should also not have the emoluments of the office, which is just and right. But love does not look on what is right nor does it contend, it is present only to do good, and so it does even more than it is obliged to do, and goes beyond what is right. Therefore St. Paul says in 1 Cor. 6:1, that among Christians there should be no lawsuits at court, because love does not seek or demand its rights, nor cares anything for them, but is bent only on doing good. Although he says at another place, I Cor. 13:1: “If I speak with the tongues of men and of angels, but have not love, I am become sounding brass, or a clanging cymbal.” Thus are truly the learned of our day, who teach much about rights, which is only unchristian and opposed to love. I do not speak of those who are forced to contend for their rights; for as right is preferred by some unchristian people, they must be present and defend the right so that nothing worse occurs. It is not Christian, to hang or to crush under the wheel; but in order to restrain murderers, such things must also be done. It is not Christian to eat and drink, nevertheless man is compelled to do both. These are all necessary works, which do not concern the inner nature of Christianity. Therefore a person should not be satisfied in doing them, as though the doing of them made a Christian. The work in the married state is not distinctively Christian, yet it is necessary to avoid evil. Other examples might be given. 28 Thirdly, Christ shows love is still greater, in that he exercises it where it is lost and receives ingratitude from the majority; ten lepers were cleansed and only one thanks him, on the nine his love is lost. If he would have made use of justice here instead of love, as men are accustomed to do and nature teaches, he would have made them all lepers again. But he lets them go and enjoy his love and kind deed, although they return to him enmity instead of thanks. Nor did he prevent the priests from enjoying their own, but gave them their honor and rights, although without any need and obligation to do so. And the priests thank Christ by alienating from him the lepers, so that they believed Christ did not cleanse them, but their offering and obedience to the law did it. And thus they destroy the faith in the lepers, and cause Christ to be despised and hated by them, as though he had taken to himself an office that did not belong to him. 29 That the priests had examined these lepers one may readily believe, and this the text also suggests. Therefore they must have trumpeted into these lepers many wicked words against Christ, and highly praised the works and offerings of the law, so that they might root out of them their great and noble faith, and establish themselves in place of Christ in their heart. And the lepers accepted this, and regarded Christ as the priests told them, so that they became his enemies, and ascribed their purification to God as obtained by virtue of their offerings and merit, and not by Christ and his pure grace. And while they were thus released from bodily leprosy, they thereby fell into spiritual leprosy, which is a thousand times worse. But Christ permits both parties to go and enjoy his goodness, is silent about his rights, receives hatred and displeasure for praise and thanks; that we may hereby learn how we often pray, and that it were better for us if our prayers were not answered. It would have been better for these lepers if they had remained unclean than that by their bodily cleansing they should become diseased with a more dangerous spiritual leprosy. 30 Now study this example and incite your life that you may do your good works not only without harm to others, but also to their advantage, and not only to friends and the good, but consider that the greater portion will be lost, and that you will receive ingratitude and hatred as your reward. Then you will walk the right road in the footprints of Christ your Lord. Until you have accomplished this, you should not regard yourself a true, perfect Christian, it matters not whether you wear ten hairy shirts and fast every day, or celebrate mass every day, and pray the psalter, make pilgrimages, and establish churches or yearly festivals. For Christ wishes to have such works done, if they are done in the right spirit. Behold, this is truly a Christian life. [But now you see whither Christ's works tend. Therefore attend to this with all diligence, and view your own life aright. If you find a work of yours, which you need or think you need for your salvation, stamp it under your feet, guard yourself as in the presence of all the devils, and never rest until you are delivered from such a spirit or work, and strive that your life may be useful and serviceable not to your, but only to your neighbor's need. Cursed be he who lives and works only for himself, for Christ did not wish to do his own will nor live for himself! For your own works will certainly lead you away from love and faith. You have no other work that is necessary and useful for thy salvation than to believe, and daily to exercise yourself in this faith, and see to it that you continue steadfast in it, and not allow the priests to deprive you of it, as they did these nine lepers, for they have slick tongues and a beautiful color. Only let all other works go in one bundle, be they lost or well applied, let that not trouble you; you remain in the faith Christ gives you, here you have many times enough; and in love, which gives you to your neighbor, you will have enough to do, for which you will find yourself many times deficient. For what you do in this is nothing, even if you should possess all the works of the saints. Hear what St. Paul says, 1 Cor. 13:3: “And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, it profiteth me nothing.” It is not enough to help the poor and torment yourself, you must love your enemy and cast your goods with yourself into the waste heap, and not choose one rather than another to whom to do good. Here you might say: Alas, what will now become of the spiritual orders, the priests, the monks and the nuns? Are they of service to no one, and do they perform only their own works? Answer: Why do you ask about priests and monks? Has not Christ ordered you to follow him, and not priests and monks? If their works are not done in the sense before mentioned, that one should serve the other and cling to faith, you are never to doubt that they are opposed to Christ, and are as the foolish virgins with their empty, dark lamps. For their sake another Christ will not come. Of this St. Peter prophesies, 2 Pet. 2:1: “There shall be false teachers among you, they will bring forth destructive sects,” that is, spiritual orders and ranks, in which souls will only be condemned. And St. Paul, in 2 Thess. 2:10-11: “Because they received not the love of the truth, that they might be saved. And for this cause God sendeth them a working of error, that they should believe a lie, that they all might be judged who believed not the truth, but had pleasure in unrighteousness.” In these words the spiritual orders and ranks are set forth, how they are constituted and whence they come. For they pretend to be something extraordinary and better than other callings and stations in the Christian life, while they are farther from the Christian life than any other calling or any other people on earth, and need more to bring them to the true Christian life. Some of these callings and their governments are well ordered, for there are wife and child and subject, who exercise and give occasion for love, and likewise insist that you must not live or work for yourself, but are compelled to work only for the good of others. If you only know the faith and really live according to it, you then have no work of your own and you will have so much to do that you will be obliged to forget your own work. For in that you fast, labor, eat, drink, sleep, take a wife, in short do everything for the needs of your body and estate, is all done that you may live here and support the body in order that you may serve others. Behold, this is truly a Christian life. Therefore St. Paul says, in Rom. 13:8: “Owe no man anything, save to love one another,” and in love to serve each other. From this you may know why all the world is full of spiritual orders, that is, dens of hell and murder, but no one knows any longer what a Christian life is, not to mention that one should find an example of it. This is all the fault of the Pope and his cursed law, which has given us God's wrath for our masters, as St. Peter and St. Paul have declared.] This is enough on the first part of our Gospel, let us now examine its second part. The Evangelist says:

their voices, and said, Jesus, Master, have mercy on us. 14 And when he saw them, he said unto them, Go show yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. 15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, 16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan. 17 And Jesus answering said, Were there not ten cleansed? but where are the nine? 18 There are not found that returned to give glory to God, save this stranger. 19 And he said unto him, Arise, go thy way: thy faith hath made thee whole. We have here an account of the cure of ten lepers, which we had not in any other of the evangelists. The leprosy was a disease which the Jews supposed to be inflicted for the punishment of some particular sin, and to be, more than other diseases, a mark of God's displeasure; and therefore Christ, who came to take away sin, and turn away wrath, took particular care to cleanse the lepers that fell in his way. Christ was now in his way to Jerusalem, about the mid-way, where he had little acquaintance in comparison with what he had either at Jerusalem or in Galilee. He was now in the frontier-country, the marches that lay between Samaria and Galilee. He went that road to find out these lepers, and to cure them; for he is found of them that sought him not. Observe, I. The address of these lepers to Christ. They were ten in a company; for, though they were shut out from society with others, yet those that were infected were at liberty to converse with one another, which would be some comfort to them, as giving them an opportunity to compare notes, and to condole with one another. Now observe, 1. They met Christ as he entered into a certain village. They did not stay till he had refreshed himself for some time after the fatigue of his journey, but met him as he entered the town, weary as he was; and yet he did not put them off, nor adjourn their cause. 2. They stood afar off, knowing that by the law their disease obliged them to keep their distance. A sense of our spiritual leprosy should make us very humble in all our approaches to Christ. Who are we, that we should draw near to him that is infinitely pure? We are impure. 3. Their request was unanimous, and very importunate ( v. 13 ): They lifted up their voices, being at a distance, and cried, Jesus, Master, have mercy on us. those that expect help from Christ must take him for their Master, and be at his command. If he be Master, he will be Jesus, a Saviour, and not otherwise. They ask not in particular to be cured of their leprosy, but, Have mercy on us; and it is enough to refer ourselves to the compassions of Christ, for they fail not. They heard the fame of this Jesus (though he had not been much conversant in that country), and that was such as encouraged them to make application to him; and, if but one of them began in so cheap and easy an address, they would all join. II. Christ sent them to the priest, to be inspected by him, who was the judge of the leprosy. He did not tell them positively that they should be cured, but bade them go show themselves to the priests, v. 14 . This was a trial of their obedience, and it was fit that it should be so tried, as Naaman's in a like case: Go wash in Jordan. Note, Those that expect Christ's favours must take them in his way and method. Some of these lepers perhaps would be ready to quarrel with the prescription: "Let him either cure or say that he will not, and not send us to the priests on a fool's errand;" but, over-ruled by the rest, they all went to the priest. As the ceremonial law was yet in force, Christ took care that it should be observed, and the reputation of it kept up, and due honour paid to the priests in things pertaining to their function; but, probably, he had here a further design, which was to have the priest's judgment of, and testimony to, the perfectness of the cure; and that the priest might be awakened, and others by him, to enquire after one that had such a commanding power over bodily diseases. III. As they went, they were cleansed, and so became fit to be looked upon by the priest, and to have a certificate from him that they were clean. Observe, Then we may expect God to meet us with mercy when we are found in the way of duty. If we do what we can, God will not be wanting to do that for us which we cannot. Go, attend upon instituted ordinances; go and pray, and read the scriptures: Go show thyself to the priests; go and open thy case to a faithful minister, and, though the means will not heal thee of themselves, God will heal thee in the diligent use of those means. IV. One of them, and but one, returned, to give thanks, v. 15 . When he saw that he was healed, instead of going forward to the priest, to be by him declared clean, and so discharged from his confinement, which was all that the rest aimed at, he turned back towards him who was the Author of his cure, whom he wished to have the glory of it, before he received the benefit of it. He appears to have been very hearty and affectionate in his thanksgivings: With a loud voice he glorified God, acknowledging it to come originally from him; and he lifted up his voice in his praises, as he had done in his prayers, v. 13 . Those that have received mercy from God should publish it to others, that they may praise God too, and may be encouraged by their experiences to trust in him. But he also made a particular address of thanks to Christ ( v. 16 ): He fell down at his feet, put himself into the most humble reverent posture he could, and gave him thanks. Note, We ought to give thanks for the favours Christ bestows upon us, and particularly for recoveries from sickness; and we ought to be speedy in our returns of praise, and not defer them, lest time wear out the sense of the mercy. It becomes us also to be very humble in our thanksgivings, as well as in our prayers. It becomes the seed of Jacob, like him, to own themselves less than the least of God's mercies, when they have received them, as well as when they are in pursuit of them. V. Christ took notice of this one that had thus distinguished himself; for, it seems, he was a Samaritan, whereas the rest were Jews, v. 16 . The Samaritans were separatists from the Jewish church, and had not the pure knowledge and worship of God among them that the Jews had, and yet it was one of them that glorified God, when the Jews forgot, or, when it was moved to them, refused, to do it. Now observe here, 1. The particular notice Christ took of him, of the grateful return he made, and the ingratitude of those that were sharers with him in the mercy—that he who was a stranger to the commonwealth of Israel was the only one that returned to give glory to God, v. 17, 18 . See here, (1.) How rich Christ is in doing good: Were there not ten cleansed? Here was a cure by wholesale, a whole hospital healed with one word's speaking. Note, There is an abundance of healing cleansing virtue in the blood of Christ, sufficient for all his patients, though ever so many. Here are ten at a time cleansed; we shall have never the less grace for others sharing it. (2.) How poor we are in our returns: " Where are the nine? Why did not they return to give thanks?" This intimates that ingratitude is a very common sin. Of the many that receive mercy from God, there are but few, very few, that return to give thanks in a right manner (scarcely one in ten ), that render according to the benefit done to them. (3.) How those often prove most grateful from whom it was least expected. A Samaritan gives thanks, and a Jew does not. Thus many who profess revealed religion are out-done, and quite shamed, by some that are governed only by natural religion, not only in moral value, but in piety and devotion. This serves here to aggravate the ingratitude of those Jews of whom Christ speaks, as taking it very ill that his kindness was so slighted. And it intimates how justly he resents the ingratitude of the world of mankind, for whom he had done so much, and from whom he has received so little. 2. The great encouragement Christ gave him, v. 19 . The rest had their cure, and had it not revoked, as justly it might have been, for their ingratitude, though they had such a good example of gratitude set before them; but he had his cure confirmed particularly with an encomium: Thy faith hath made thee whole. The rest were made whole by the power of Christ, in compassion to their distress, and in answer to their prayer; but he was made whole by his faith, by which Christ saw him distinguished from the rest. Note, Temporal mercies are then doubled and sweetened to us when they are fetched in by the prayers of faith, and returned by the praises of faith. The Progress of Christ's Kingdom; Destruction of Jerusalem. 20 And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: 21 Neither shall they say, Lo here! or, lo there! for, behold, the kin

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. (g) "Samaria" Lk 9:51,52, Jn 4:4

There met him. They were in his way, or 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 13:46, Nu 5:2,3 Lepers. Mt 8:2. 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, and seeing him, and knowing that they were unclean, they stopped or turned aside, so that they might not expose others to the contagion. (h) "stood afar off" Lev 13:46

[[This sermon is divided into two parts in the electronic edition. Part 1 is attached to Luke 17:11-13. Part 2 is attached to verses 14-19]] II. A PICTURE OF THE CHRISTIAN CHARACTER IN ITS DEVELOPMENT AND GROWTH. V.14. “And it came to pass, as they went, they were cleansed.” 31 Thus far we have learned how faith works, its nature, whence it comes, what its beginning is, what it brings, and how acceptable it is before God. All this is said of the beginning of a Christian life. But it is not enough to begin, we must increase and continue steadfast, for Christ says, Mat. 24:13: “But he that endureth to the end shall be saved.” And Luke 9:62: “No man, having put his hand to the plow, and looking back, is fit for the kingdom of God.” Therefore this second part treats of the increase and perfection of faith. 32 The faith or confidence of the heart in God is a very tender and sensitive thing indeed, and it may very easily be injured, so that it begins to tremble and despair, when it is scarcely yet exercised and established. And thus it has countless attacks and dangers from sin, from nature, from reason and self-conceit, from human doctrine, from the examples of the saints and from devils. In short, it is attacked without intermission from all sides, in front and in the rear, so that it trembles and despairs, or falls to trusting in good works. Hence St. Peter truly says, I Pet. 4:18: “The righteous is scarcely saved.” And the Prophet Zechariah compares the righteous to a brand plucked from the fire, that he may not be entirely consumed; and Amos the Prophet to a sheep's ear that the shepherd delivered from the jaws of the wolf. So malignantly temptations rage about a believing heart. Therefore St. Paul says to the Corinthians, I Cor. 10:12: “Wherefore let him that thinketh he standeth take heed lest he fall.” And in all places he teaches how we should walk with watchfulness and fear, and always take good care of our faith, for, as he says in 2 Cor. 4:7: “We have this treasure in earthen vessels,” which are very easily broken if God does not preserve us. 33 Therefore we should not be secure but stand in the fear of God and pray with Jeremiah, 17:17, that God might protect our faith, and not permit us to tremble or be frightened in the presence of our faith. This Gospel also sufficiently shows this danger by a terrible example, that among these ten lepers who believed, nine fell away, and in the end only one stands and continues steadfast. It is here as with a beautiful tree in full bloom, that we think cannot bear all its fruit; but later so many blossoms are destroyed by storms, the fruit becomes wormeaten and falls, that scarcely one tenth of it ripens. So there are many who receive the Word and begin to believe; but as the Lord says, Mat. 13:10-21, the soil is stony and not deep enough, or faith stands among thorns and thistles; that is, by reason of temptations and enticements they fall and continue not steadfast. For as soon as things go wrong with them and God afflicts them, they forget his goodness and see only his anger. Hence faith vanishes, and there remains a wavering, discouraged and frightened conscience, that flees from God, not to mention that it should go to meet him, as indeed it did at first. 34 Thus we see here that the lepers began to believe, and expected help from Christ, who then further awakens their faith and tries it, does not immediately make them well, but speaks a word to them, to show themselves to the priests. If there had been no faith in them their reason and natural fancy would have spoken thus and immediately murmured: What is this? we expected great kindness from him, and heartily believed in him, that he would help us; but now he does not touch us, as is his custom, and as he did to others, but only looks at us and passes on. Perhaps he despises us, besides he neither promises nor denies whether he will cleanse us or not, but leaves us in doubt, and says no more than that we should show ourselves to the priests. Why should we show ourselves to them, they already know we are lepers? We see that nature would thus become angry and lukewarm against him, because he does not immediately do her bidding, and he does not with certainty tell what he will do. But here is faith, that strengthens itself and only increases through such temptation, and cares naught how unkind or uncertain the actions and words of Christ sound, but clings fast to his goodness, and does not permit itself to be frightened away. And of a truth, there was in them a strong, rich faith, that upon his word they promptly went forth; for had they doubted they certainly would not have gone, and yet they had here no clear promise. 35 And this is the method God employs with us all to strengthen and prove our faith, and he treats us so that we know not what he will do with us. This he does for the reason, that man is to commend himself to him and rely on his mere goodness, and not doubt that he will give what we desire or something better. So also these lepers thought: Very well, we will go as he commands, and although he does not tell us whether he will cleanse us or not, this shall not influence us to esteem him any the less than before. Yea, we will only esteem him so much the more and higher, and joyfully wait, if he will not cleanse us, he will do still better for us than if we were cleansed, and we will not on that account despair of mercy and favor. Behold, this is the true increase of faith. 36 Such trials continue as long as we live, therefore we must also continue to grow just as long. For when he tries us in one instance in which he makes us uncertain how he will treat us, he afterwards always takes another and continually enlarges our faith and confidence, if we only remain unmovably steadfast. Behold, this is what St. Peter calls growth in Christ when he says, 1 Pet. 2:2: “As newborn babes, long for the spiritual milk which is without guile, that ye may grow thereby unto salvation.” Again in the latter part of 2 Peter, verse 18: “But grow in the grace and knowledge of our Lord and Savior Jesus Christ.” And St. Paul in all places desires we should increase, continue and become rich in the knowledge of God and Jesus Christ. This is nothing else than in this manner to become strong in faith, when God conceals his kindness and appears as Christ does here to the lepers, so that we do not know what to expect of him. For faith must be (argumentum non apparentium) an argument not an appearance, and be certain and not doubt in the things that are concealed and are not experienced. Heb. 11:1. 37 Therefore observe that when God appears to be farthest away he is nearest. This word of Christ reads as though we cannot know what he will do, he does not refuse nor promise anything, so that the lepers, who previously certainly relied on his kindness for all things, might have become offended at it, and begun to doubt, and taken quite a different sense of it than Christ meant. Christ speaks it out of an overflowing kindness that he thinks it unnecessary to tell them that they have already obtained what they want. But as the sense was not clear to them they might have thought he was entirely of a different opinion, and farther from them than before. 38 Thus are all his superabundant kindnesses, works and words, that we may think that he was previously more kind and gracious than afterwards, when he first had anything to do with us. Thus it also happened to the people of Israel in the desert, they thought God did not bring them out of Egypt, upon whom nevertheless they called and they knew while in Egypt that he would help them. But all this is done that we may not remain in weakness when we first begin to believe, but grow and ever increase until we be able to take the strong nourishment and become satisfied and full of the Spirit, that we may not only despise and triumph over riches, honor and friends, but also over death and hell. 39 Hence it is with the faithless and unbelieving as with unfortunate mine workers, who begin to prospect with great confidence, and dig extensively. But when they are about to strike the treasure, which would have taken but a little more labor, they give up, and look at what they did as in vain, and think, there is nothing in it. Then comes another worthy of the task, who had never yet made a beginning, but he strikes away boldly and finds what the former hunted and dug for him. Thus it is also with the grace of God; he who begins to believe and will not continually grow and increase, from him grace will be taken and given to another who begins with it; if he, too, will not continue it will be taken also from him and given to another. It only wants to be believed. And here our high schools speak wholly blind, mad, and poisonous things about faith, when they teach that the beginning of faith is enough for salvation, and is only a small degree or step from it. 40 So these words of the text, “And it came to pass, as they went, they were cleansed,” would say: It is impossible for faith to fail, it must take place as it believes. For if these lepers had not believed and remained steadfast, of course they would not have gone. Therefore, not for the sake of their going, but on account of their faith they became cleansed, because of which they also went. 41 All this I say in order that some blind teacher may not come to this text and stick his eyes into good works without seeing the faith; and afterwards pretend that works make us acceptable and save us, because these lepers went forth and thus became cleansed. This error must be opposed, that one may rightly see the faith of these lepers, and thus it will appear that their work of going did not obtain the cleansing, but faith did. [So also the Lord opposes the same error in that he cleanses them before they accomplish the work assigned them. For he did not only command them to go, but to show themselves to the priests. Now they evidently became cleansed before they arrived at the priests and before they had finished the work. If they had first become cleansed after they had arrived and brought the offering, the priests might have had ground for the pretense that they were cleansed by their offering and works, as they even did, and misled the poor people.] 42 Now I have often said that works are twofold; some before and without faith, others come out of and after faith. For as little as nature without faith can be idle and inactive, so much less also can faith be idle. And as nature's works do not precede or make nature, but nature must first be present and do the works out of and by virtue of herself; so also the works of faith do not make faith, but they follow and spring from faith. So there must be works, but they have no merit nor saving power, but all salvation and merit must first be present in faith. 43 This is also the reason that the works of faith are free and spontaneous, and not premeditated. For these lepers were also free, and if Christ had commanded them to do something else, they would have done it. And if they had been asked whether they went in order to be cleansed, they would have replied, no. This must have been so, if the cleansing took place because of their works. Just as if you should ask the hypocrites whether they work in order to be saved, they would say: Yes, and without works they would not want to be saved. [But these lepers would not speak thus, they hope he will cleanse them out of pure kindness, without considering their work of going, which they do only because he wills it to satisfy the law, although unnecessary. For all lepers might also go to the priests, and yet they would not on that account be cleansed, which nevertheless must be, if the work were necessary and useful for the cleansing. Just as the work-righteous persons think, that he who works will be saved; so it must also be here, he who goes will be cleansed. But now as the cleansing takes place only because of the presence of faith, so salvation comes also on account of faith alone.] But as the lepers must go not for their own sakes, but for the sake of the priests, that they might be satisfied, although they were not obliged to go to them; so all believers must work, not for their own sake, but for the sake of others, to serve them. Although they owe them nothing, but freely do good as Christ has done to them, about which enough has been said above in the first part. There follows further in the text: V.15. “And one of them, when he saw that he was healed, turned back, with a loud voice glorifying God.” 44 The returning of one must have taken place after he and the others had shown themselves to the priests. But the Evangelist is silent as to how they came to the priests and what took place there. However, from the return and thankfulness of this one, he gives us to understand how it went. He without doubt very unwillingly returned alone, for as with all his heart he thanks Christ and is kind to him, the conclusion is clear how he persevered, admonished, urged, prayed and did his utmost for the others that they should go with him and acknowledge the great kindness; and no doubt it grieved him that he could not prevail upon the nine and had to leave them with tears and grief. All these and similar things force us to think of the love he had for Christ, that leaves nothing unattempted, fears no one, regards no one, if they only worthily honor and praise Christ. 45 What kind of a tempest visited the nine, that they so firmly separated from the one; as we have heard they all made a good beginning and grew in the faith of Christ? Of their own accord they would not have fallen so completely; some one must have first overthrown their faith, so that the honor which they previously gave Christ so freely and honestly, they now divert from him and rob him of this honor, and turn their friendship into enmity. Nor was it a weak falling away, that so severely offends and opposes the one leper with all his admonitions and regrets. Behold, the priests did this, they could not bear that the honor be given to Christ; hence they no doubt preached a strong sermon against him to root out their faith. 46 But what might they have said to them? Because they fought against Christ and the faith it is easy to think what they said and did, namely, what is contrary to faith; that is, they heralded into these poor lepers that they should not believe that Christ cleansed them, but should thank God, who had regard to their offering and the prayers of the priests, and heard them, and on this account cleansed them; and whatever else they said to draw away the hearts of the lepers. But the one leper did not permit himself to be drawn from Christ; he remained steadfast and overcame all the assaults of faith. 47 Therefore with two strong assaults their hearts were changed. First, to cleanse one from leprosy is impossible for a creature, and it is certainly only the work of God, therefore it cannot be in any way attributed to Christ, whom they saw and regarded as a man and not as God; therefore they should beware by no means to blaspheme God, and make a god out of a mere creature. O what a fine pretense and powerful stroke this was! What a great faith must be there to stand, when it is opposed by God himself, by his honor and work, with which one is threatened not to deny God! What heart does not think, that it would be the very best to yield to a temptation like this? 48 The next stroke was to bring forth the law of Moses, where it was commanded to hearken unto the priests at the risk of death, what they judged according to the law, Deut. 17:12. As the priests here judged the cleansing was from God and not from Christ, they powerfully caught their consciences, and crushed faith to powder in the nine, for to act against the law, is also to act against God. 49 Here observe what a terrible opposition this was, when bodily and eternal death is placed in opposition to the conscience, together with the anger of God and man, the highest and greatest sins, with the greatest punishment. What heart would not fall before such terrors, or never tremble, especially when the law of God is offered as the signal of truth? With this these nine fell, and had sooner denied ten Christs than offend God and transgress the Law, and thought they did well by doing so. 50 Then an ugly contention arose first of all concerning the one, who alone stood opposed to the priests; while all his companions fall and join his opponents. Then they also exercised diligence, prayed and threatened, that he should by no means offend God, believe the priests, nor despise the law of Moses, and beware that he be not put to death as a blasphemer. Here the poor child must be a fool or insensible, so good he has it, or a heretic and apostate; he has become cleansed, but he must on that account risk body and life, goods and honor, friends and companions; and besides had to allow them the name that they were pious, did good and honored God, while he must be a sinner and dishonors God. And because he was a Samaritan they esteemed him perhaps the less, and thought: Let him go, he is but a Samaritan, a man lost and not of Israel; or they had mercy on him, as a man mad and possessed. See, this is the last and greatest opposition to faith. But he who continues steadfast, abides indeed forever, for here is overcome the fear of death and hell with all their terrors, in this world and in the world to come. 51 Thus the name of God must at all times do the greatest evil and be a cover for the greatest scandal through its misuse by the devil and wicked men. For as they know that man does not fear and honor anything so much as God's name and glory, especially among good hearted people; therefore they take just such a one and bring him to their mind, that what they pretend is God; then the poor crowd follows that thinks nothing else than that a man must fear and accept all this, by which God's name or Word is presented. Therefore an extensive knowledge is necessary in such opposition, that a man may not err, although he be threatened by the name of God. For idols have even assumed the name and honor of God. Thus the Pope always employs the name of God for every sin and shame, and all his disciples and false teachers follow him, and especially the priests who pretend that their unchristian, unbelieving orders and works are divine and Christian. 52 But it is still harder when the evil spirit torments the conscience in the throes of death, and pretends God is angry and does not care for you; of this David says, Ps. 3:2: “Many there are that say of my soul, There is no help for him in God.” Or as the Jews spoke to Christ while on the cross, Mat. 27:43: “He trusted on God; let him deliver him now, if he desireth him: for he said, I am the Son of God.” As though they would say: It is impossible for God to help him, he is wholly lost. 53 Or when God himself thus tries and forsakes a man, so that he feels nothing else in his conscience than that God has forsaken him, and will never welcome him, as David says, Ps. 31:23: “I said in my haste, I am cut off from before thine eyes.” This also tempted Abraham, Gen. 15:12; and Jacob, Gen. 32:24. Here faith suffers its greatest distress, and is in the pangs of hell. Here it is necessary to hold fast and not suffer yourself to err, when God himself is pictured before you. Behold, this is the last and greatest trial of faith; he who remains firm here abides firm forever, for here is overcome the fear of death and hell with all the terrors in this world and the world to come. They are the strongest Christians and the greatest spirits, who resist this temptation. 54 All this I say that we may learn to hold fast to faith, in which we have begun, and ever remain in the same firm conviction that looks to God for every good thing, and not permit ourselves to be forced or driven from it by man, the devil, sin, the law, the name of God or God himself, which we will be able to do if we only abide in the true nature of faith, as St. Paul says, Heb. 11:1: “Faith is the assurance of things hoped for, a conviction of things not seen;” but not the substance of things fleeing away, nor the evidence of things seen; that is, the nature of faith is, that it relies on the goodness of God and thinks of nothing else than to hope for and desire it. The contrary of this is to flee from it, which is terrible, and that is not an example of faith, but of assault and temptation; for God has not built our faith or good conscience, or confidence on wrath, but on grace, therefore all his promises are lovely and gracious; on the contrary his threats are terrible and bitter, which we must also believe; but on his threats Christian faith cannot build, it must have before it only that which is good. 55 Secondly, man should possess assurance. The good for which faith looks and on which it depends, must not be seen or experienced. Therefore everything a person feels, whether of pleasure or pain, he must know it is not that which he is to believe, but it is the opposition and temptation, over which he must leap and jump, close his eyes and all his senses, and cling only to the good which he neither sees nor hears, until the contention ceases. Just as Elijah wrapped his face in a mantle, when the great earthquake, wind and fire passed by. 56 The blows and assaults against this leper were much greater, besides he was left alone; but he stood firm. So far is his faith greater and more perfect, and was quite ripe. Without doubt it is an example for us, that we, too, may not permit ourselves to be influenced by like priests and saints, even though the great crowd of all the world go with them. It was indeed a great sight, that the priests withstood him, whose duty it was to teach other people the right way, and who should by rights have been the most learned. 57 And here we learn a good answer for the Pope, the priests and the wise, when they appear with their power, government, office and dignity, and pretend that we must believe them, and only hear what they say; who know well enough what it is, when Christ directs the lepers to the priests, but appear as though they could not see how this lonely man, who was not a priest but a common layman, nor was he even an Israelite, but a Samaritan, and yet he pronounces judgment on the priests' doctrine and opinion, and is more learned than they all put together; nor does he worry about being alone, and the crowd being on their side. Now, if this had been sufficient, as our Papists say, that they are the priests, the learned, the rulers and the power, and besides they have the multitude with them, and that a man should not oppose what the government, dignity, power and multitude offer, then this Samaritan did what was not right. But God preserve us! For this Gospel here teaches that scarcely no one is so accustomed to err and go astray as just these very priests, the clergy, the most learned, the rulers, the most dignified and the greatest crowd, wherefore we are scarcely to avoid any one more than just these very ones. 58 But since Christ directs the lepers to the priests, he gives them to understand it is not their office, but the misuse of their office that is to be avoided, and draws the line how far we are to believe and follow them, namely, when they teach according to the law we are to hear them, as Moses, Deut. 17:11,12, clearly declares, that the priests shall judge according to the law, and then, whoever will not hear is to be stoned; but when they without law offer their own doctrine, we shall regard neither their office nor power, and abide alone with the Scriptures. Of course the people say, that no one writes false things except the scribe; so no one preaches false doctrine except the preachers; and again as the common saying runs: The learned are the perverted! If then the priests who are placed in their offices by divine order to teach God's Law, often and most grievously err; what shall our popes, cardinals and bishops do, who are not placed in their offices by God nor man, but by themselves, who neither preach nor study, and produce nothing but human doctrine and their own dreams? Therefore neither their office nor doctrine is any good here, they are nothing but error from head to foot, that is only to be avoided, for little of their doctrine and character is subject to controversy; for they are not the priests referred to here, as we shall hear. 59 But why does St. Luke say that this single person saw that he was cleansed; did not the others see it too, as all ten were surely cleansed? So the nine, as we have heard, with the priests, also praised God, and held him in high esteem, so that they would not give the honor to Christ as to a creature; why then does he say that this one only greatly praised God with a loud voice? 60 In the first place this is said by Luke according to a general custom, as when one says of the unthankful: he does not see the kindness done him; that is, he will not see it nor take it to heart, nor think that he ought to be thankful, but acts as though he knew nothing about it, he despises it and regards it not. Thus these nine did not want to see and consider the kindness of Christ, and despised him as though he did nothing for them. On the contrary he who is thankful will and cannot forget, and does not cease to recognize and acknowledge his benefactor and kindness. With such eyes did this Samaritan see his cleansing. 61 On the other hand, the nine also praised God, but with their tongues, and at the same time blasphemed him in Christ. It would not have been punishable, if even at that time they had not regarded Christ as God; for he was not, yet glorified, as St. John says, 7:39. And this one also, perhaps, still held him as a mere man. But they wanted Christ to be looked upon as a sinful man and a blasphemer, and to be regarded with the utmost contempt. Such was the poison they brewed into the nine. Christ at that time sought nothing more than that they should receive him as sent to them from God, and that they should believe that God dwelt, spoke and worked in him. This they did not wish, and would not allow others to receive him thus; but he was to be looked upon as coming from the devil, and speaking and working through the devils. And such faith the nine permitted to be driven into them. But this one remained firm in spite of them, that God must be with Christ, who spoke, worked and dwelt through and in him. Therefore his praise and thanks are mentioned and the praise of the others ignored. Through what strife and opposition he remained in his faith, we have heard above. It was a great faith that held so firmly to him who was despised, condemned and blasphemed by the priests, the learned, the rulers, the best, the greatest and the largest number among all the people. Who dare thus hold Christ at present, when the Pope, the bishops, doctors, monks, priests, princes, with all their host, have condemned him, and issued a bull against him, as we see they publicly do? 62 And here this Gospel teaches what works tried and experienced faith produces, and what is the true worship and honor man may give to God. Some build churches for him, some arrange masses, some ring bells for him, some light candles for him that he may see; and act no differently than as though he were a child, who is in need of our gifts and services. Although the building of churches and holding of masses at first arose from the Christians coming together to conduct the true worship; afterwards the same worship disappeared and was entirely omitted. Since then we have continued to cling to charitable foundations, buildings, singing, ringing, lighting, clothing, smoking, and as many more such preparations as there are for worship, that we have come to consider such preparations as the chief divine worship, and know nothing of any other. And we do wisely, as he who, builds a house and spends all his money on the scaffolding, and during his whole life should get no further, not even to lay a single stone for the foundation. Pray tell, where will he dwell at last, when the scaffolding is torn down? 63 But the true worship is to return and praise God with a loud voice. This is our greatest work in heaven and on earth, besides it is the only worship we may bring to God; for he needs none of the other kind, and is not capable for it: he will be only loved and praised by us. Concerning this Psalm 50:12-14 speaks: “For the world is mine and the fulness thereof. Offer unto God the sacrifices of thanksgiving, and pay thy vows unto the Most High.” Do you think God would drink the blood of goats, or eat the flesh of bulls? Thus he might also say now to the founders of charitable institutions, smokers, singers, ringers and candle lighters: Do you think that I am blind and deaf, or that I have no house for shelter? You shall love and praise me, this is the incense you are to burn to me and the bells you are to ring for me. 64 The returning means, to bring home again to God the grace and goods received, not to keep them, not to boast of them or exalt self above others, or praise self on their account, not to reap honor thereby nor wish to be better than others, not to be satisfied with self, not to have joy in them, but to have all such joy, pleasure, honor and praise, only in him who has given them, and stand there willing and quite composed, when he shall again take them from you, and none the less just then to love and praise him. O how few there are who thus return, of course scarcely one among ten. If one has more beautiful hair than another, he delights in himself because of it above others; what then will he do with the great gifts of reason, spirit, etc.? These are the ravens of Noah that flew out of the ark, and did not return, Gen. 8:7. To sum up all: To return embraces these two thoughts: not to cling to God's gifts, but only to himself, who gives them. 65 Thus the great praise of God includes two parts - The first is to esteem him highly in the heart, and to have a lovely disposition toward him, so that we taste and experience how sweet the Lord is, of which St, Peter speaks, 1 Pet. 2,3, and Psalm 34,8: “O taste and see that Jehovah is good.” All this faith, that has been tried, teaches and brings us at the end of the conflict. For as long as the strife and conflict endure, faith is in labor, and all is painful and bitter, it experiences and tastes no sweetness in God. But as soon as the evil hour is past, if we persevere and remain firm, then the sweetness of God will be ours. God will become so lovely, satisfactory and sweet to the heart, that it will desire nothing more than to battle and to seek to try his faith, and now as it were thirsts and longs for suffering and misfortune, which all the world fears, and which he also himself previously feared, of which Psalm 26:2 speaks: “Examine me, O Jehovah, and prove me; try my heart and my mind.” Out of this valiant faith comes quite a different man with a different taste, so that henceforth he does not feel well without suffering, and as it were lives contrary to all the world, so that he rejoices where the world mourns, and mourns where the world rejoices, until he becomes an enemy of this whole life and becomes eager for death. 66 This is what St. Paul means when he says, Gal. 6:14: “Through which the world hath been crucified unto me, and I unto the world.” That is, my joy and life are the suffering and death of the world, and her joy and life are my suffering and death. Therefore he says again, Phil. 1:23: “Having the desire to depart and be with Christ.” To this taste and knowledge no hypocrite can come, for conflict and suffering they do not want, and so they must remain faithless and wholly unexperienced in spiritual things. 67 The other part is to break forth with the voice, and to, confess before the world what the heart within believes of God. This is nothing else than to bring down upon one's self the enmity of the world, and to send many messengers after death and the cross. For he who would praise and honor God with his voice, must condemn all the praise and honor of the world and say that all the works and words of man are nothing, with all the honor they have from. them, and that God's work and Word alone are worthy of praise and honor. But you see that the world cannot tolerate this, and so you must bear the brunt and be a heretic, a deceiver, a blasphemer, while you promise many good works and a spiritual life in all your divine services. Then they will command your silence, or make it hot for you. And it is not possible for them to suffer it from you, for their pet affairs they will not allow you to reject. So is it also impossible for you to cease and be still, but with loud voice like this leper you rather confess God's praise and honor alone in his works and words; and thus you then go to pieces and become ashes. Then the Pope goes to work and enlarges his almanac with red ink, and makes them saints in heaven, and blots you out of the book of life, and casts you four thousand miles on the other side of hell, and you are now a rotten member cut off from holy Christendom, that you may not infect the holy church with the poison of your foul odor and your satanic doctrines. 68 Christ speaks of this in Mat. 24:9: “Ye shall be hated of all the nations for my name's sake.” Why for my name's sake? They would and might not tolerate the name, praise and honor of God, for then they and their whole cause would be put to shame. And if God alone were wise, good, just, faithful and strong, then they would be fools, wicked, unjust, liars, false and impotent. Who would bear this great injustice, the devilish heresy, that so much divine service and godly life should for God's sake be abolished and changed as a foolish, unjust, false and impotent thing? Not so, it must not be God, but the devil who pretends this. Behold, upon the highways all the prophets are murdered and Christ himself. The world does not want to be a fool nor to be unjust. But God will not suffer this from it, and hence he sends his messengers to punish it. And thus the saints must then shed their blood on account of it. Therefore it is a great act to praise God and to raise a free and loud voice before the world. 69 However, the false saints and murderers of Christ also now praise and extol with a loud voice God and his works, yea, they preach and cry more about God than the true saints do. As we even now see every corner full of preachers, who highly extol and praise God, that he alone is worthy of praise and honor, and use the very same voice and Word which the true preachers use. Why then is it not valid? Or what is the matter with it? Without doubt nothing else than that they with this leper do not fall down at the feet of Christ to thank him, but want Christ to fall down at their feet and thank them. For the Jews give all honor to God, but of Christ they will know nothing. So it is with these; as long as we leave their cause alone and do not reject it they cry and praise us very highly. But if one also judges them by their doctrine, and their own cry falls upon them, that they are nothing and their whole cause nothing but falsehood and foolishness; then their praise and cry are gone, and their false heart breaks forth and is revealed, so that they praise and honor God only with the mouth and themselves with the heart. 70 It is not enough that you loudly call and cry that God does all things and our work is nothing; you must also suffer such things to be said of you and your affairs. You can agree that Christ's and your enemy is nothing, and all he does is rejected, and you think it is right and well done; for his cause is not from God, but against God. But you do not wish to be rejected with him. Your cause is to be God himself and unrejected; how then is it possible that you should tolerate the rejected Christ, not to mention falling at his feet and regarding yourself as unworthy, when with him you would be rejected? Now as God has concealed himself in the despised man Christ, and will dwell there, you must not undertake to find him anywhere else, except in contempt; yea, you must reach the point to rejoice that you are found worthy to be despised, and must also fall at his feet and thank him for the contempt, which will not suffer your cause to be anything, so that it be not words but deeds; that you say: God alone is to be praised and not man, such instruction is first to be proved by you, you suffer such things just for the sake of his doctrine, and you consider yourself unworthy of all this. 71 Thus Christ also taught the same and praised God's name alone; and also suffered first and most of all, that he became as nothing, so that no one can be compared to him in this. O this is a rich, great example, of which much might be said. But now it is sufficient that we may see a little how great a cause it is to prove God's praise by our actions, and fall upon our faces at the feet of Christ, the man despised; as the Apostles were glad, Acts 5:4, that they were worthy to suffer dishonor for the 'Name, of which it is said, Ps. 72:9, that the enemies of Christ are to bow before him, and lick the dust from his footprints. That is as St. Paul also says, they shall boast in his sufferings and cross, that shall come upon them on account of the praise of God and the punishment of men. For as Christ himself thus suffered, suffering has become so precious that no one is worthy of it, and it is to be regarded and esteemed as great grace. 72 From this we see how far a Christian life is above the natural life. First, it despises self; secondly, it loves and thirsts for contempt; thirdly, it punishes everything that is unwilling to be despised, by which it resigns itself to all misfortune; fourthly it is also despised and persecuted on account of such contempt and punishment; fifthly, it does not think itself worthy to suffer such persecution. Now from the very first part the world and nature flee, when then will they come to the last? But there is still another and a greater behind it, concerning the falling at the feet of Christ, which the priests neither understand nor want; for not every faith is sufficient for it, but the faith of Christ must be there, that truly humiliates us. Of this we will treat later under the spiritual interpretation. V.16. “And he was a Samaritan.” 73 Why was it necessary for the Evangelist to write, rather than something else, that this one leper was a Samaritan? By this he opens our eyes and warns us that God has two kinds of people who serve him. One, that has the appearance and name of having a great, spiritual, holy life, is employed almost wholly in it, and yet it is all in vain. They are nothing more than ravenous wolves in sheep's clothing. Yet they have the honor of it, and are regarded by every one as the true worshipers of God; therefore goods, honor, friendship flow to them, and everything the world has, for God's sake; for they think he is there, and he who thinks differently is worse than a heathen, heretic and an apostate. 74 The others are without any show and name, yea, they are of the opposite appearance, as though no one were less God's people than they, and in short, they are thorough Samaritans; a word that sounds as badly among the Jews, as if at present you should revile one as a Turk, Jew, heathen or heretic. For the Jews alone had the name of being God's people, and they alone had God and his worship for themselves in preference to all other people on the earth. And they hated the Samaritans above all nations, for they too claimed to be God's people along with the Jews; therefore a Samaritan was to them as an apostate Christian is among us. And although it be true that the Samaritans did not rightly believe, and that the Jews had the true law of God, it was according to human custom that they boasted alone of Judaism and despised the Samaritans, who were less Jews and worse Samaritans, than the natural Samaritans. But now, as God loves the truth and is an enemy of hypocrisy with all its boasting, he turns it round and accepts the Samaritans and lets the Jews go. Thus it occurs that they are not his people who still have the name, the appearance and honor of his people. Again, those who are his people and have the name and appearance, are heretics, apostates and the devil's children. 75 So it is even at the present time. The clergy, priests and monks call themselves and are regarded as the servants of God, and no one is a Christian who does not believe as they believe, whereas no one is less a Christian and God's people than just those who thus turn up and boast themselves among them. Again, those whom they hold are heretics, many of whom they have also burned and exiled, like John Huss and his followers they dare not be Christians, although they alone are the true Christians. Here then this Gospel is so powerful that no one returns, no one exalts God with a loud voice, no one falls on his face at the feet of Christ, except the Samaritans, the despised, the condemned, the accursed, who must be heretics, apostates, errorists and Satan's own children. Therefore let us guard against everything that makes only a show, it certainly is deceiving; and let us not reject what does not make a display, so that we do not go and reject Christ and God, as the Jews did. This Christ also desires when he says: V.17, 18. “And Jesus answering said, Were not the ten cleansed? but where are the nine? Were there none found that returned to give glory to God, save this stranger?” 76 The stranger does it, he sincerely gives God all the glory. O, what a terrible example is this! Among ten only one, and he among the least and most worthless. How entirely does God indeed overlook that which is great, wise, spiritual and honorable! And yet such people have no fear, but become hardened and petrified in their nature. It is also terrible that the Lord knows ten of them were cleansed, of this they did not think. To it he is not silent, he inquires after and seeks them: Where are the nine? O, what a frightful thing it will be when they at some future time will feel this inquiry and must answer whither they went, that they did not give God the glory. Then they will say: Well, we have nevertheless praised and thanked God, and thus our priests have taught us! Then it will appear whether it will help us to follow the doctrines of men in the name of God, and to forsake the doctrine and will of God. We are sufficiently warned in the Gospel, therefore no excuse will help us if we allow ourselves to be deceived. In Baptism we have all vowed to follow Christ and his doctrine; no one has vowed to follow the Pope, the bishops and clergy. Thus Christ has thoroughly rejected and forbidden the doctrines of men. 77 However, Christ here comforts his poor Samaritans, who for his name's sake must risk their lives with the priests and Jews, and strengthens their hope with the sentence and judgment that he demands the nine and judges them as God's thieves, who steal God's glory, and justifies the Samaritan. For this hope gives them strong courage, that their cause before God will be rightly maintained and will stand, but the opposite cause will be condemned and will not stand, it matters not how great they were and what right they had on earth. 78 Therefore observe, before Christ justifies the Samaritan, he judges the nine, that we should be certain not to hasten or desire revenge, but leave it only to him, and go our way. For he is in himself so careful to defend the right and punish the wrong, that he first takes up the latter before he rewards his Samaritans. 79 Besides, he uses many more words in this sentence than to the Samaritan; so that we see how greatly he is concerned about it, and he by no means forgets their wrongs and our rights. Nor does he wait long to have them accused before him, but of his own free will summons them, so that without doubt the cause of the unbelievers influences him more and sooner than it strikes or harms us. Of this God speaks in Moses, Deut. 32:35: “Vengeance is mine, and recompense.” And St. Paul says to the Romans, 12:19: “Avenge not yourselves, beloved, but give place unto wrath.” Now the words which the Lord says to the Samaritan, when he adjusts his affairs, are the following: V.19. “And he said unto him, Arise, and go thy way; thy faith hath made thee whole.” 80 Behold, is not this a wonderful expression, that he attributes his cleansing to faith? This is opposed to the judgment of the priests who told the nine that their offering and obedience to the law had cleansed them. But Christ's judgment stands and triumphs, that they were not cleansed because they went to the priests, nor because of their offering, but alone on account of their faith. Therefore, as said above, faith will not tolerate any work, that it should help man to be justified and saved. For this faith more than all other things must and will do it alone, and he employs his works elsewhere, namely, to help his neighbor, as Christ has helped him. 81 And in conclusion we observe that this Gospel sufficiently teaches and represents the entire Christian life with all its events and sufferings; for the two chief things are faith and love. Faith receives the good; love gives the good. Faith offers us God as our own; love gives us to our neighbor as his own. Now when such life begins, God goes to work and improves it by trials and conflicts, through which a man increases more and more in faith and love, that through his own experience God becomes to him so heartily dear and precious, and he no longer fears anything. Then hope grows which is certain that God will not forsake her, of which St. Paul speaks, Rom. 5:3-5: “We also rejoice in our tribulations: knowing that tribulation worketh steadfastness; and steadfastness, approvedness; and approvedness, hope; and hope putteth not to shame.” And Paul always treats of these three principles in his Epistles. To the Colossians he speaks thus, 1:3-5: “We give thanks to God the Father of our Lord Jesus Christ, praying always for you, having heard of your faith in Christ Jesus, and of the love which ye have toward all the saints, because of the hope which is laid up for you in the heavens.” And still more beautiful he says to the Thessalonians, 1:2-3: “We give thanks to God always for you all, making mention of you in our prayers; remembering without ceasing your work of faith and labor of love and patience of hope in our Lord Jesus Christ, before our God and Father.” 82 How beautifully he divides the three principles, that faith goes forth in trusting, love in laboring, and hope in patience and suffering. As though he would say: Your faith is not a dream nor a fancy, but it is life and action; and your love is not passive nor is it idle, but it serves well for your neighbor. All this takes place in prosperous days, while your hope is exercised in suffering and patience, and all this in Christ; for there is no faith, nor love, nor hope outside of Christ, as I said above. Thus a Christian life goes through good and evil until the end, and yet it does not seek revenge, and only grows more and more in faith, love and hope. 83 And love, which naturally follows faith, is divided into two parts: it loves God, who does so much for her through Christ in faith; it loves its neighbor, and does to him, as God does to her. Therefore, all the works of such a man go to his neighbor for God's sake who loved him, and he does no work relating to God except to love and to praise, and he confesses this freely before the world. For God does not need other works. Thus, all worship is with the mouth; although that is also called a service of God which is done to our neighbor. But I speak now only of the service rendered to God, in which the one part man can take is to love and to praise; but in this he must resign himself wholly and entirely in all adversity. Behold, what more would you know as to how to be a Christian? Have faith and love, continue in these, then you have and can do all things; the rest will all be taught and given to you without any exertion on your part: This Gospel of the Ten Lepers is further expounded in a special book or postil, which examine for additional information. There you will also find the allegorical interpretation. or the spiritual meaning of it.

Go show yourselves, &c. Mt 8:4. By this command he gave them an implied assurance that they would be healed; for the design for which they were to go was to exhibit the evidence that they were restored, and to obtain permission from the priest to mingle again in society. It may also be observed that this required no small measure of faith on their part, for he did not first heal them, and then tell them to go; he told them to go without expressly assuring them that they would be healed, and without, as yet, any evidence to show to the priest. So sinners, defiled with the leprosy of sin, should put faith in the Lord Jesus and obey his commands, with the fullest confidence that he is able to heal them, and that he will do it if they follow his directions; and that in due time they shall have the fullest evidence that their peace is made with God, and that their souls shall by him be declared free from the defilement of sin. Were cleansed. Were cured, or made whole. (i) "Go show yourselves" Lev 13:2, 14:3, Mt 8.4, Lk 5:14 (k) "as they went" 2Kgs 5:14, Isa 65:24

One of them, &c. This man, sensible of the power of God and grateful for his mercies, returned to express his gratitude to God for his goodness. Instead of obeying at once the letter of the command, he first expressed his thanks to God and to his Great Benefactor. There is no evidence, however, that he did not, after he had given thanks to God, and had poured out his joy at the feet of Jesus, go to the priest as he was directed; indeed, he could not have been restored to society without doing it; but he first poured out his thanks to God, and gave him praise for his wonderful recovery. The first duty of sinners, after they have been forgiven and have the hope of eternal life, is to prostrate themselves at the feet of their Great Benefactor, and to consecrate themselves to his service. Then let them go and show to others the evidence that they are cleansed. Let them go and mingle, like a restored leper, with their families and friends, and show by the purity and holiness of their lives how great is the mercy that has cleansed them. He was a Samaritan. Mt 10:5. This rendered his conduct more remarkable and striking in the sight of the Jews. They considered the Samaritans as peculiarly wicked, and themselves as peculiarly holy. This example showed them, like the parable of the good Samaritan, that in this they were mistaken; and one design of this seems to have been to break down the opposition between the Jews and Samaritans, and to bring the former to more charitable judgments respecting the latter. (l) "glorified" Ps 30:1,2

(m) "Samaritan" Jn 4:39-42

Where are the nine? Jesus had commanded them to go to the priest, and they were probably literally obeying the commandment. They were impatient to be healed and selfish in wishing it, and had no gratitude to God or their Benefactor. Jesus did not forbid their expressing gratitude to him for his mercy; he rather seems to reprove them for not doing it. One of the first feelings of the sinner cleansed from sin is a desire to praise his Great Benefactor; and a real willingness to obey his commandments is not inconsistent with a wish to render thanks to him for his mercy. With what singular propriety may this question now be asked, Where are the nine? And what a striking illustration is this of human nature, and of the ingratitude of man! One had come back to give thanks for the favour bestowed on him; the others were heard of no more. So now. When men are restored from dangerous sickness, here and there one comes to give thanks to God; but "where are the nine?" When men are defended from danger; when they are recovered from the perils of the sea; when a steamboat is destroyed, and a large part of crew and passengers perish, here and there one of those who are saved acknowledges the goodness of God and renders him praise; but where is the mass of them? They give no thanks; they offer no praise. They go about their usual employments, to mingle in the scenes of pleasure and of sin as if nothing had occurred. 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 him. Such, alas! is man, ungrateful man! This stranger. This foreigner; or, rather, this alien, or this man of another tribe. In the Syraic version, "this one who is of a foreign people." This man, who might have been least expected to express 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 favoured. The poor often thus put to shame the rich; the ignorant the learned; the young the aged.

Go thy way. To the priest; for without his certificate he could not again be restored to the society of his friends, or to 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, express that gratitude by obeying God, and by engaging in the appropriate duties of their calling and of religion.

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 would expose him to ridicule. The kingdom of God. The reign of God; or the dispensation under the Messiah. Mt 3:2. With observation. With scrupulous and attentive looking for it, or with such an appearance as to attract observation--that is, with pomp, majesty, splendour. He did not deny that, according to their views, the time was drawing near; but he denied that his kingdom 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, decency, and order, 1Cor 14:40.

The kingdom of God cometh not with observation - With such outward pomp as draws the observation of every one.

gdom of God is within you. 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 heaven, 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 things, and be rejected of this generation. 26 And as it was 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; 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. 31 In that day, he which shall be upon the housetop, 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 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. 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. We have here a discourse of Christ's concerning the kingdom of God, that is, the kingdom of the Messiah, which was now shortly to be set up, and of which there was great expectation. I. Here is the demand of the Pharisees concerning it, which occasioned this discourse. They asked when the kingdom of God should come, forming a notion of it as a temporal kingdom, which should advance the Jewish nation above the nations of the earth. They were impatient to hear some tidings of its approach; they understood, perhaps, that Christ had taught his disciples to pray for the coming of it, and they had long preached that it was at hand. "Now," say the Pharisees, "when will that glorious view open? When shall we see this long-looked-for kingdom?" II. Christ's reply to this demand, directed to the Pharisees first, and afterwards to his own disciples, who knew better how to understand it ( v. 22 ); what he said to both, he saith to us. 1. That the kingdom of the Messiah was to be a spiritual kingdom, and not temporal and external. They asked when it would come. "You know not what you ask," saith Christ; "it may come, and you not be aware of it." For it has not an external show, as other kingdoms have, the advancements and revolutions of which are taken notice of by the nations of the earth, and fill the newspapers; so they expected this kingdom of God would do. "No," saith Christ, (1.) "It will have a silent entrance, without pomp, without noise; it cometh not with observation, " meta paratereseos — with outward show. They desired to have their curiosity satisfied concerning the time of it, to which Christ does not give them any answer, but will have their mistakes rectified concerning the nature of it: " It is not for you to know the times of this kingdom, these are secret things, which belong not to you; but the great intentions of this kingdom, these are things revealed. " When Messiah the Prince comes to set up his kingdom, they shall not say, Lo here, or Lo there, as when a prince goes in progress to visit his territories it is in every body's mouth, he is here, or he is there; for where the king is there is the court. Christ will not come with all this talk; it will not be set up in this or that particular place; nor will the court of that kingdom be here or there; nor will it be here or there as it respects the country men are of, or the place they dwell in, as if that would place them nearer to, or further from, that kingdom. Those who confine Christianity and the church to this place or that party, cry, Lo here, or Lo there, than which nothing is more contrary to the designs of catholic Christianity; so do they who make prosperity and external pomp a mark of the true church. (2.) "It has a spiritual influence: The kingdom of God is within you. " It is not of this world, John xviii. 36 . Its glory does not strike men's fancies, but affects their spirits, and its power is over their souls and consciences; from them it receives homage, and not from their bodies only. The kingdom of God will not change men's outward condition, but their hearts and lives. Then it comes when it makes those humble, and serious, and heavenly, that were proud, and vain, and carnal,—when it weans those from the world that were wedded to the world; and therefore look for the kingdom of God in the revolutions of the heart, not of the civil government. The kingdom of God is among you; so some read it. "You enquire when it will come, and are not aware that it is already begun to be set up in the midst of you. The gospel is preached, it is confirmed by miracles, it is embraced by multitudes, so that it is in your nation, though not in your hearts." Note, It is the folly of many curious enquirers concerning the times to come that they look for that before them which is already among them. 2. That the setting up of this kingdom was a work that would meet with a great deal of opposition and interruption, v. 22 . The disciples thought they should carry all before them, and expected a constant series of success in their work; but Christ tells them it would be otherwise: " The days will come, before you have finished your testimony and done your work, when you shall desire to see one of the days of the Son of man " (one such a day as we now have), "of the prosperity and progress of the gospel, and shall not see it. At first, indeed, you will have wonderful success" (so they had, when thousands were added to the church in a day ); "but do not think it will be always so; no, you will be persecuted and scattered, silenced and imprisoned, so that you will not have opportunities of preaching the gospel without fear, as you now have; people will grow cool to it, when they have enjoyed it awhile, so that you will not see such harvests of souls gathered in to Christ afterwards as at first, nor such multitudes flocking to him as doves to their windows. " This looks forward to his disciples in after-ages; they must expect much disappointment; the gospel will not be always preached with equal liberty and success. Ministers and churches will sometimes be under outward restraints. Teachers will be removed into corners, and solemn assemblies scattered. Then they will wish to see such days of opportunity as they have formerly enjoyed, sabbath days, sacrament days, preaching days, praying days; these are days of the Son of man, in which we hear from him, and converse with him. The time may come when we may in vain wish for such days. God teaches us to know the worth of such mercies by the want of them. It concerns us, while they are continued, to improve them, and in the years of plenty to lay up in store for the years of famine. Sometimes they will be under inward restraints, will not have such tokens of the presence of the Son of man with them as they have had. The Spirit is withdrawn from them; they see not their signs; the angel comes not down to stir the waters; there is a great stupidity among the children of men, and a great lukewarmness among the children of God; then they shall wish to see such victorious triumphant days of the Son of man as they have sometimes seen, when he has ridden forth with his bow and his crown, conquering and to conquer, but they will not see them. Note, We must not think that Christ's church and cause are lost because not always alike visible and prevailing. 3. That Christ and his kingdom are not to be looked for in this or that particular place, but his appearance will be general in all places at once ( v. 23, 24 ): " They will say to you, See here, or, See there; here is one that will deliver the Jews out of the hands of the oppressing Romans, or there is one that will deliver the Christians out of the hands of the oppressing Jews; here is the Messiah, and there is his prophet; here in this mountain, or there at Jerusalem, you will find the true church. Go not after them, nor follow them; do not heed such suggestions. The kingdom of God was not designed to be the glory of one people only, but to give light to the Gentiles; for as the lightning that lightens out of one part under heaven, and shines all on a sudden irresistibly to the other part under heaven, so shall also the Son of man be in his day. " (1.) "The judgments that are to destroy the Jewish nation, to lay them waste, and to deliver the Christians from them, shall fly like lightning through the land, shall lay all waste from one end of it to another; and those that are marked for this destruction can no more avoid it, nor oppose it, than they can a flash of lightning. " (2.) "The gospel that is to set up Christ's kingdom in the world shall fly like lightning through the nations. The kingdom of the Messiah is not to be a local thing, but is to be dispersed far and wide over the face of the whole earth; it shall shine from Jerusalem to all parts about, and that in a moment. The kingdoms of the earth shall be leavened by the gospel ere they are aware of it." The trophies of Christ's victories shall be erected on the ruins of the devil's kingdom, even in those countries that could never be subdued to the Roman yoke. The design of the setting up of Christ's kingdom was not to make one nation great, but to make all nations good —some, at least, of all nations; and this point shall be gained, though the nations rage, and the kings of the earth set themselves with all their might against it. 4. That the Messiah must suffer before he must reign ( v. 25 ): " First must he suffer many things, many hard things, and be rejected of this generation; and, if he be thus treated, his disciples must expect no other than to suffer and be rejected too for his sake." They thought of having the kingdom of the Messiah set up in external splendour: "No," saith Christ, "we must go by the cross to the crown. The Son of man must suffer many things. Pain, and shame, and death, are those many things. He must be rejected by this generation of unbelieving Jews, before he be embraced by another generation of believing Gentiles, that his gospel may have the honour of triumphing over the greatest opposition from those who ought to have given it the greatest assistance; and thus the excellency of the power will appear to be of God, and not of man; for, though Israel be not gathered, yet he will be glorious to the ends of the earth." 5. That the setting up of the kingdom of the Messiah would introduce the destruction of the Jewish nation, whom it would find in a deep sleep of security, and drowned in sensuality, as the old world was in the days of Noah, and Sodom in the days of Lot, v. 26 , &c. Observe, (1.) How it had been with sinners formerly, and in what posture the judgments of God, of which they had been fairly warned, did at length find them. Look as far back as the old world, when all flesh had corrupted their way, and the earth was filled with violence. Come a little lower, and think how it was with the men of Sodom, who were wicked, and sinners before the Lord exceedingly. Now observe concerning both these, [1.] That they had fair warning given them of the ruin that was coming upon them for their sins. Noah was a preacher of righteousness to the old world; so was Lot to the Sodomites. They gave them timely notice of what would be in the end of their wicked ways, and that it was not far off. [2.] That they did not regard the warning given them, and gave no credit, no heed to it. They were very secure, went on in their business as unconcerned as you could imagine; they did eat, they drank, indulged themselves in their pleasures, and took no care of any thing else, but to make provision for the flesh, counted upon the perpetuity of their present flourishing state, and therefore married wives, and were given in marriage, that their families might be built up. They were all very merry; so were the men of Sodom, and yet very busy too: they bought, they sold, they planted, they builded. These were lawful things, but the fault was that they minded these inordinately, and their hearts were entirely set upon them, as that they had no heart at all to prepare against the threatened judgments. When they should have been, as the men of Nineveh, fasting and praying, repenting and reforming, upon warning given them of an approaching judgment, they were going on securely, eating flesh, and drinking wine, when God called to weeping and to mourning, Isa. xxii. 12, 13 . [3.] That they continued in their security and sensuality, till the threatened judgment came. Until the day that Noah entered into the ark, and Lot went out of Sodom, nothing said or done to them served to alarm or awaken them. Note, Though the stupidity of sinners in a sinful way is as strange as it is without excuse, yet we are not to think it strange, for it is not without example. It is the old way that wicked men have trodden, that have gone slumbering to hell, as if their damnation slumbered while they did. [4.] That God took care for the preservation of those that were his, who believed and feared, and took the warning themselves which they gave to others. Noah entered into the ark, and there he was safe; Lot went out of Sodom, and so went out of harm's way. If some run on heedless and headlong into destruction, that shall be no prejudice to the salvation of those that believe. [5.] That they were surprised with the ruin which they would not fear, and were swallowed up in it, to their unspeakable horror and amazement. The flood came, and destroyed all the sinners of the old world; fire and brimstone came, and destroyed all the sinners of Sodom. God has many arrows in his quiver, and uses which he will in making war upon his rebellious subjects, for he can make which he will effectual. But that which is especially intended here is to show what a dreadful surprise destruction will be to those who are secure and sensual. (2.) How it will be with sinners still ( v. 30 ): Thus shall it be in the day when the Son of man is revealed. When Christ comes to destroy the Jewish nation, by the Roman armies, the generality of that nation will be found under such a reigning security and stupidity as this. They have warning given by Christ now, and will have it repeated to them by the apostles after him, as they had by Noah and Lot; but it will be all in vain. They will continue secure, will go on in their neglect and opposition of Christ and his gospel, till all the Christians are withdrawn from among them and gone to the place of refuge. God will provide for them on the other side Jordan, and then a deluge of judgments shall flow in upon them, which will destroy all the unbelieving Jews. One would have thought that this discourse of our Saviour's, which was public, and not long after published to the world, should have awakened them; but it did not, for the hearts of that people were hardened, to their destruction. In like manner, when Jesus Christ shall come to judge the world, at the end of time, sinners will be found in the same secure and careless posture, altogether regardless of the judgment approaching, which will therefore come upon them as a snare; and in like manner the sinners of every age go on securely in their evil ways, and remember not their latter end, nor the account that they must give. Woe to them that are thus at ease in Zion. 6. That it ought to be the care of his disciples and followers to distinguish themselves from the unbelieving Jews in that day, and, leaving them, their city and country, to themselves, to flee at the signal given, according to the direction that should be given. Let them retire, as Noah to his ark, and Lot to his Zoar. You would have healed Jerusalem, as of old Babylon, but she is not healed, and therefore forsake her, flee out of the midst of her, and deliver every man his soul, Jer. li. 6 , 9 . This flight of theirs from Jerusalem must be expeditious, and must not be retarded by any concern about their worldly affairs ( v. 31 ): " He that shall be on the house-top, when the alarm is given, let him not come down, to take his stuff away, both because he cannot spare so much time, and because the carrying away of his effects will but encumber him and retard his flight." Let him not regard his stuff at such a time, when it will be next to a miracle of mercy if he have his life given him for a prey. It will be better to leave his stuff behind him than to stay to look after it, and perish with them that believe not. It will be their concern to do as Lot and his family were charged to do: Escape for thy life. Save yourselves from this untoward generation. (2.) When they have made their escape, they must not think of returning ( v. 32 ): " Remember Lot's wife; and take warning by her not only to flee from this Sodom (for so Jerusalem is become, Isa. i. 10 ), but to persevere in your flight, and do not look back, as she did; be not loth to leave a place marked for destruction, whomsoever or whatsoever you leave behind you, that is ever so dear to you." Those who have left the Sodom of a natural state, let them go forward, and not so much as look a kind look towards it again. Let them not look back, lest they should be tempted to go back; nay, lest that be construed a going back in heart, or an evidence that the heart was left behind. Lot's wife was turned into a pillar of salt, that she might remain a lasting monument of God's displeasure against apostates, who begin in the spirit and end in the flesh. (3.) There would be no other way of saving their lives than by quitting the Jews, and, if they thought to save themselves by a coalition with them, they would find themselves mistaken ( v. 33 ): " Whosoever shall seek to save his life, by declining from his Christianity and complying with the Jews, he shall lose it with them and perish in the common calamity; but whosoever is willing to venture his life with the Christians, upon the same bottom on which they venture, to take his lot with them in life and in death, he shall preserve his life, for he shall make sure of eternal life, and is in a likelier way at that time to save his life than those who embark in a Jewish bottom, or ensure upon their securities." Note, Those do best themselves that trust God in the way of duty. 7. That all good Christians should certainly escape, but many of them very narrowly, from that destruction, v. 34-36 . When God's judgments are laying all waste, he will take an effectual course to preserve those that are his, by remarkable providences distinguishing between them and others that were nearest to them: two in a bed, one taken and the other left; one snatched out of the burning and taken into a place of safety, while the other is left to perish in the common ruin. Note, Though the sword devours one as well as another, and all things seem to come alike to all, yet sooner or later it shall be made to appear that the Lord knows them that are his and them that are not, and how to take out the precious from the vile. We are sure that the Judge of all the earth will do right; and therefore, when he sends a judgment on purpose to avenge the death of his Son upon those that crucified him, he will take care that none of those who glorified him, and gloried in his cross, shall be taken away by that judgment. 8. That this distinguishing, dividing, discriminating work shall be done in all places, as far as the kingdom of God shall extend, v. 37 . Where, Lord? They had enquired concerning the time, and he would not gratify their curiosity with any information concerning that; they therefore tried him with another question: " Where, Lord? Where shall those be safe that are taken? Where shall those perish that are left?" The answer is proverbial, and may be explained so as to answer each side of the question: Wheresoever the body is, thither will the eagles be gathered together. (1.) Wherever the wicked are, who are marked for perdition, they shall be found out by the judgments of God; as wherever a dead carcase is, the birds of prey will smell it out, and make a prey of it. The Jews having made themselves a dead and putrefied carcase, odious to God's holiness and obnoxious to his justice, wherever any of that unbelieving generation is, the judgments of God shall fasten upon them, as the eagles do upon the prey: Thine hand shall find out all thine enemies ( Ps. xxi. 8 ), though they set their nests among the stars, Obad. 4 . The Roman soldiers will hunt the Jews out of all their recesses and fastnesses, and none shall escape. (2.) Wherever the godly are, who are marked for preservation, they shall be found happy in the enjoyment of Christ. As the dissolution of the Jewish church shall be extended to all parts, so shall the constitution of the Christian church. Wherever Christ is, believers will flock to him, and meet in him, as eagles about the prey, without being directed or shown the way, by the instinct of the new nature. Now Christ is where his gospel, and his ordinances, and his church are: For where two or three are gathered in his name there is he in the midst of them, and thither therefore others will be gathered to him. The kingdom of the Messiah is not to have one particular place for its metropolis, such as Jerusalem was to the Jewish church, to which all Jews were to resort; but, wherever the body is, wherever the gospel is preached and ordinances are ministered, thither will pious souls resort, there they will find Christ, and by faith feast upon him. Wherever Christ records his name he will meet his people, and bless them, John iv. 21, &c.; 1 Tim. ii. 8 . Many good interpreters understand it of the gathering of the saints together to Christ in the kingdom of glory: "Ask not where the carcase will be, and how they shall find the way to it, for they shall be under infallible direction; to him who is their living, quickening Head, and the centre of their unity, to him shall the gathering of the people be." In this chapter we have, I. The parable of the importunate widow, designed to teach us fervency in prayer, ver. 1-8 . II. The parable of the Pharisee and publican, designed to teach us humi

Neither shall they say, Lo here, or lo there - This shall not be the language of those who are, or shall be sent by me, to declare the coming of my kingdom. For behold the kingdom of God is within or among you - Look not for it in distant times or remote places: it is now in the midst of you: it is come: it is present in the soul of every true believer: it is a spiritual kingdom, an internal principle. Wherever it exists, it exists in the heart.

Lo here! or, Lo there! When an earthly prince visits different parts of his territories, he does it with pomp. His movements attract 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 public attention. It would be silent, obscure, and attracting comparatively 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 would convince the people that they were the Messiah. Comp. Acts 5:36,37. Is within you. This is capable of two interpretations. 1st. The reign of God is in the heart. It does not come with pomp and splendour, like the reign of temporal kings, merely to control the external actions and strike the senses of men 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. 2nd. It may mean the new dispensation is even now among YOU. The Messiah has come. John has ushered in the kingdom of God, and you are not to expect the appearance of the Messiah with great pomp and splendour, for he is now among you. Most critics at present incline to this latter interpretation. The ancient versions chiefly follow the former.

Ye shall desire to see one of the days of the Son of man - One day of mercy. or one day wherein you might converse with me, as you do now.

The days will come. He here takes occasion to direct the minds of his disciples to the days of vengeance which were about to fall on the Jewish nation. Heavy calamities will befall the Jewish people, and you will desire a deliverer. Ye shall desire. You who now number yourselves among my disciples. One of the days of the Son of man. The Son of man here means the Messiah, without affirming that he was the Messiah. Such will be the calamities of those times, so great will be the afflictions and persecutions, that you will greatly desire a deliverer --one who shall come to you in the character in which you have expected the Messiah would come, and who would deliver you from the power of your enemies; and at that time, in the midst of these calamities, men shall rise up pretending to be the Messiah, and to be able to deliver you. In view of this, he takes occasion to caution them against being led astray by them. Ye shall not see it. You shall not see such a day of deliverance-- such a Messiah as the nation has expected, and such an interposition as you would desire.

They shall say, See, Christ is here, or there - Limiting his presence to this or that place. Mt 24:23 .

And they shall say, &c. Many false Christs, according to Josephus, appeared about that time, attempting to lead away the people. Mt 24:23; also Mt 24:24-27. (r) "they shall say to you" Mt 24:23, Mk 13:21.

So shall also the Son of man be - So swift, so wide, shall his appearing be: In his day - The last day.

Mk 8:31. (s) "But first" Mk 8:31, Lk 9:22

The days of the Son of man - Those which immediately follow that which is eminently styled his day. Mt 24:37 .

Mt 24:37 also Mt 24:38-39 (t) "in the days" Gen 7:11,23

They did eat, &c. They were busy in the affairs of this life, as if nothing were about to happen. The same day, &c. Gen 19:23-25. It rained. The word here used might have been rendered he rained. In Genesis it is said that the Lord did it. Fire and brimstone. God destroyed Sodom on account of its great wickedness. He took vengeance on it for its sins; and the example of Sodom is set before men to deter them from committing great transgressions, and as a full proof that God will punish the guilty. See Jude 1:7, Isa 1:10, Jer 23:14. Yet, in overthrowing it, he used natural means. He is not to be supposed to have created fire and brimstone for the occasion, but to have directed the natural means at his disposal for their overthrow; as he did not create the waters to drown the world, but merely broke up the fountains of the great deep and opened the windows of heaven. Sodom and Gomorrah, Admah and Zeboim ( De 29:23 ), were four great cities, on a plain where is now the Dead Sea, at the south-east of Palestine, and into which the river Jordan flows. They were built on ground which abounded, doubtless, as all that region now does, in bitumen or naphtha, which is easily kindled, and which burns with great intensity. The phrase "fire and brim stone" is a Hebrew form of expression, denoting sulphurous fire, or fire having the smell of sulphur; and may denote a volcanic eruption, or any burning like that of naphtha. There is no improbability in supposing either 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 command 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 in this way, and all by the agency of God. He rules the elements, and makes them his instruments, at his pleasure, in accomplishing the destruction of the wicked. (u) "Lot went out of Sodom" Gen 19:23,24 (v) "When the Son of Man" 2Thes 1:7

(u) "Lot went out of Sodom" Gen 19:23,24

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. Mt 24:31 Mt 24:17,18. (v) "when the Son" 2Thes 1:7

In that day - (Which will be the grand type of the last day) when ye shall see Jerusalem encompassed with armies.

Remember Lot's wife - And escape with all speed, without ever looking behind you. Luke 9:24 ; John 12:25.

Remember Lot's wife. Gen 19:26. She looked back--she delayed --perhaps she desired to take something with her, and God made her a monument of his displeasure. Jesus directed his disciples, when they saw the calamities coming upon the Jews, to flee to the mountains, Mt 24:16. He here charges them to be in haste--not to look back--no!; to delay--but to escape quickly, and to remember that by delaying, the wife of Lot lost her life. (w) Gen 19:26

Mt 10:39 (x) "shall seek to save" Mt 16:25, Mk 8:35, Lk 9:24, Jn 12:25

The sense of this and the following verses is, Yet as great as the danger will be, do not seek to save your life by violating your conscience: if you do, you will surely lose it: whereas if you should lose it for my sake, you shall be paid with life everlasting. But the most probable way of preserving it now, is to be always ready to give it up: a peculiar Providence shall then watch over you, and put a difference between you and other men.

Mt 24:40 Mt 24:41 (y) "Whosoever shall seek" Mt 24:40,41

(3) Verse 36 is wanting in most Greek copies.

Mt 24:28 .

Mt 24:26. Where, Lord? Where, or in what direction, shall these calamities come? The answer implies that it would be where there is the most guilt and wickedness. Eagles flock where there is prey. So, said he, these armies will 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. (z) "Wheresoever the body is" Job 39:30, Mt 24:28