Luke 9:53

[[links from Mt 14:13-21; Mk 6:31-46; Lk 9:10-17]] Sermon for the Fourth Sunday in Lent; John 6:1-15 The Feeding of the 5000 I. THE FEEDING OF THE FIVE THOUSAND. 1 In today's Gospel Christ gives us another lesson in faith, that we should not be overanxious about our daily bread and our temporal existence, and stirs us up by means of a miracle; as though to say by his act what he says by his words in Matthew 6,33: “Seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.” For here we see, since the people followed Christ for the sake of God's Word and the signs, and thus sought the Kingdom of God, he did not forsake them but richly fed them. He hereby also shows that, rather than those who seek the Kingdom of God should suffer need, the grass in the desert would become wheat, or a crumb of bread would be turned into a thousand loaves; or a morsel of bread would feed as many people and just as satisfactorily as a thousand loaves; in order that the words in Matthew 4,4 might stand firm, that “Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.” And to confirm these words Christ is the first to be concerned about the people, as to what they should eat, and asks Philip, before they complain or ask him; so that we may indeed let him care for us, remembering that he cares more and sooner for us than we do for ourselves. 2 Secondly, he gives an example of great love, and he does this in many ways. First, in that he lets not only the pious, Who followed him because of the signs and the Word, enjoy the food; but also the slaves of appetite, who only eat and drink, and seek in him temporal honor; as follows later when they disputed with him at Capernaum about the food, and he said to them in Jn 6:26: “Ye seek me, not because ye saw signs, but because ye ate of the loaves,” etc., also because they desired to make him king; thus here also he lets his sun shine on the evil and the good, Mt 5,45. Secondly, in that he bears with the rudeness and weak faith of his disciples in such a friendly manner. For that he tests Philip, who thus comes with his reason, and Andrew speaks so childishly on the subject, all is done to bring to light the imperfections of the disciples, and on the contrary to set forth his love and dealings with them in a more beautiful and loving light, to encourage us to believe in him, and to give us an example to do likewise; as the members of our body and all God's creatures in their relation to one another teach us. For these are full of love, so that one bears with the other, helps and preserves what God has created. 3 That he now takes the five loaves and gives thanks etc., teaches that nothing is too small and insignificant for him to do for his followers, and he can indeed so bless their pittance that they have an abundance, whereas even the rich have not enough with all their riches; as Ps 34:11 says: “They that seek Jehovah shall not want any good thing; but the rich must suffer hunger.” And Mary in her song of praise says: “The hungry he bath filled with good things; and the rich he hath sent empty away.” Lk 1:53. 4 Again, that he tells them so faithfully to gather up the fragments, teaches us to be frugal and to preserve and use his gifts, in order that we may not tempt God. For just as it is God's will that we should believe when we have nothing and be assured that he will provide; so he does not desire to be tempted, nor to allow the blessings be has bestowed to be despised, or lie unused and spoil, while we expect other blessings from heaven by means of miracles. Whatever he gives, we should receive and use, and what he does not give, we should believe and expect he will bestow. II. THE ALLEGORICAL INTERPRETATION. 5 That Christ by the miraculous feeding of the five thousand has encouraged us: to partake of a spiritual food, and taught that we should seek and expect from him nourishment for the soul, is clearly proved by the whole sixth chapter of John, in which he calls himself the bread from heaven and the true food, and says: “Verily, verily, I say unto you, ye seek me, not because ye saw signs, but because ye ate of the loaves, and were filled. Work not for the food which perisheth, but for the food which abideth unto eternal life, which the Son of man shall give unto you.” Jn 6,26-27. In harmony with these words we will explain also this evangelical history in its spiritual meaning and significance. 6 First, there was much hay or grass in the place. The Evangelist could not fail to mention that, although it appears to be unnecessary; however it signifies the Jewish people, who flourished and blossomed like the grass through their outward holiness, wisdom, honor, riches etc., as Isaiah 40:6-7, says: “All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the breath of Jehovah bloweth upon it; surely the people is grass.” From the Jewish people the Word of God went forth and the true food was given to us; for salvation is of the Jews, Jn 4,22. Now, as grass is not food for man, but for cattle; so is all the holiness of the outward Jewish righteousness nothing but food for animals, for fleshly hearts, who know and possess nothing of the Spirit. 7 The very same is taught by the people sitting on the grass; for the true saints despise outward holiness, as Paul does in Phil 3:8, in that he counted his former righteousness to be filth and even a hindrance. Only common and hungry people receive the Word of God and are nourished by it. For here you see that neither Caiaphas nor Annas, neither the Pharisees nor the Scribes follow Christ and see Christ's signs; but they disregard them, they are grass and feed on grass. This miracle was also performed near the festive time of the Jewish Passover; for the true Easter festival, when Christ should be offered as a sacrifice, was near, when he began to feed them with the Word of God. 8 The five loaves signify the outward, natural word formed by the voice and understood by man's senses; for the number five signifies outward things pertaining to the five senses of man by which he lives; as also the five and five virgins illustrate in Mt 25:1. These loaves are in the basket, that is, locked up in the Scriptures. And a lad carries them, that means the servant class and the priesthood among the Jews, who possessed the sayings of God, which were placed in their charge and entrusted to them, Rom 3:2, although they did not enjoy them. But that Christ took these into his own hands, and they were thereby blessed and increased, signifies that by Christ's works and deeds, and not by our deeds or reason, are the Scriptures explained, rightly understood and preached. This he gives to his disciples, and the disciples to the people. For Christ takes the Word out of the Scriptures; so all teachers receive it from Christ and give it to the people, by which is confirmed what Matthew 23:10 says: “For one is your master, even the Christ,” who sits in heaven, and he teaches all only through the mouth and the word of preachers by his Spirit, that is, against false teachers, who, teach their own wisdom. 9 The two fishes are the example and witness of the patriarchs and prophets, who are also in the basket; for by them the Apostles confirm and strengthen their doctrine and the believers like St. Paul does in Rom 4,2-6, where he cites Abraham and David etc. But there are two, because the examples of the saints are full of love, which cannot be alone, as faith can, but must go out in exercise to its neighbor. Furthermore the fishes were prepared and cooked; for such examples are indeed put to death by many sufferings and martyrdoms, so that we find nothing carnal in them, and they comfort none by a false faith in his own works, but always point to faith and put to death works and their assurance. 10 The twelve baskets of fragments are all the writings and books the Apostles and Evangelists bequeathed to us; therefore they are twelve, like the Apostles, and these books are nothing but that which remains from and has been developed out of the Old Testament. The fishes are also signified by the number five (Moses' books); as John 21,25 says: “Even the world itself would not contain the books that should be written” concerning Christ, all which nevertheless was written and proclaimed before in the Old Testament concerning Christ. 11 That Philip gives counsel as how to feed the people with his few shillings, and yet doubts, signifies human teachers who would gladly aid the soul with their teachings; but their conscience feels it helps nothing. For the discussion Christ here holds with his disciples takes place in order that we may see and understand that it is naturally impossible to feed so many people through our own counsel, and that this sign might be the more public. Thus he lets us also disgrace ourselves and labor with human doctrines, that we may see and understand how necessary and precious God's Word is and how doctrines do not help the least without God's Word. 12 That Andrew pointed out the lad and the loaves, and yet doubted still more than Philip, signifies the teachers who wish to make the people pious and to quiet them with God's laws; but their conscience has no satisfaction or peace in them; but only becomes continually worse, until Christ comes with his Word of grace. He is the one, and he alone, who makes satisfaction, delivers from sin and death, gives peace and fulness of joy, and does it all of his own free will, gratuitously, against and above all hope and presumption, that we may know that the Gospel is devised and bestowed, not through our own merit, but out of pure grace. 13 Finally, you see in this Gospel that Christ, though he held Gospel poverty in the highest esteem and was not anxious about the morrow, as he teaches in Matthew 6:34, had still some provisions, as the two hundred shillings, the five loaves and the two fishes; in order that we may learn how such poverty and freedom from care consist not in having nothing at all, as the barefooted fanatics and monks profess, and yet they themselves do not hold to it; but it consists in a free heart and a poor spirit. For even Abraham and Isaac had great possessions, and yet they lived without worry and in poverty, like the best Christians do.

oniac system was to be subjected to them. The reader will please to observe: 1. That Luke mentions both demons and diseases; therefore he was either mistaken, or demons and diseases are not the same. 2. The treatment of these two was not the same: - the demons were to be cast out, the diseases to be healed. See Mat 10:1 . Verse 2 To preach the kingdom of God - For an explication of this phrase, see on Mat 3:1 (note). Verse 3 Take nothing - See on Mar 6:7 , Mar 6:8 (note). Neither money - See on Mat 10:9 (note). Neither have two coats - Show that in all things ye are ambassadors for God; and go on his charges. Verse 4 There abide, and thence depart - That is, remain in that lodging till ye depart from that city. Some MSS. and versions add μη, which makes the following sense: There remain, and depart Not thence. See the note on Mat 10:11 . Verse 7 Herod the tetrarch - See on Mat 2:1 (note); Mat 14:1 (note). By him - This is omitted by BCDL, two others, the Coptic, Sahidic, Armenian, and four of the Itala. It is probable that Luke might have written, Herod, hearing of all the things that were done, etc.; but Matthew says particularly, that it was the fame of Jesus of which he heard: Mat 14:1 . He was perplexed; - He was greatly perplexed διηπορει· from δια emphat. and απορεω, I am in perplexity. It is a metaphor taken from a traveler, who in his journey meets with several paths, one only of which leads to the place whither he would go; and, not knowing which to take, he is distressed with perplexity and doubt. The verb comes from α, negative, and πορος, a way or passage. A guilty conscience is a continual pest: - Herod had murdered John, and he is terribly afraid, lest he should arise from the dead, and bring his deeds to light, and expose him to that punishment which he deserved. See Mar 6:16 . Verse 10 Told him all - Related distinctly - διηγησαντο, from δια, through, and ἡγεομαι, I declare: hence the whole of this Gospel, because of its relating every thing so particularly, is termed διηγησις, Luk 1:1 , a particular and circumstantially detailed narration. See on Mar 6:30 (note). Verse 11 The people - followed him - Observe here five grand effects of Divine grace. 1. The people are drawn to follow him. 2. He kindly receives them. 3. He instructs them in the things of God. 4. He heals all their diseases. 5. He feeds their bodies and their souls. See Quesnel. Reader! Jesus is the same to the present moment. Follow him, and he will receive, instruct, heal, feed, and save thy soul unto eternal life. Verse 12 Send the multitude away - See this miracle explained at large, on the parallel places, Mat 14:15-21 (note); Mar 6:36-44 (note). Verse 16 Then he took the five loaves - A minister of the Gospel, who is employed to feed souls, should imitate this conduct of Christ: 1. He ought to exhort the people to hear with sedate and humble reverence. 2. He should first take the bread of life himself, that he may be strengthened to feed others. 3. He ought frequently to lift his soul to God, in order to draw down the Divine blessing on himself and his hearers. 4. He should break the loaves - divide rightly the word of truth, and give to all such portions as are suited to their capacities and states. 5. What he cannot perform himself, he should endeavor to effect by the ministry of others; employing every promising talent, for the edification of the whole, which he finds among the members of the Church of God. Under such a pastor, the flock of Christ will increase and multiply. See Quesnel. Verse 18 Whom say the people - Οἱ οχλοι, the common people, i.e. the mass of the people. See this question considered on Mat 16:13 (note), etc. Verse 20 But whom say ye that I am? - Whom do ye tell the people that I am? What do ye preach concerning me? See also on Mat 16:14 (note); and see the observations at the end of this chapter, (note). The Christ of God - The Coptic and later Persic read, Thou art Christ God. After this comes in Peter's confession of our Lord, as related Mat 16:16 (note), etc., where see the notes; and see also the observations of Granville Sharp, Esq., at the end of this chapter. Verse 23 If any man will come after me - See on Mat 16:24 (note), and on Mar 8:34 (note), where the nature of proselytism among the Jews is explained. Daily - Καθ' ἡμεραν is omitted by many reputable MSS., versions, and fathers. It is not found in the parallel places, Mat 16:24 ; Mar 8:34 . Verse 24 Will save his life - See on Mat 16:24 (note), etc. Verse 25 Lose himself - That is, his life or soul. See the parallel places, Mat 16:25 (note); Mar 8:35 (note), and especially the note on the former. Or be cast away? - Or receive spiritual damage η ζημιωθεις. I have added the word spiritual here, which I conceive to be necessarily implied. Because, if a man received only temporal damage in some respect or other, yet gaining the whole world must amply compensate him. But if he should receive spiritual damage - hurt to his soul in the smallest degree, the possession of the universe could not indemnify him. Earthly goods may repair earthly losses, but they cannot repair any breach that may be made in the peace or holiness of the soul. See on Mat 16:26 (note). Verse 26 Ashamed of me - See on Mar 8:38 (note). Verse 28 About an eight days after - See the whole of this important transaction explained at large on Mat 17:1-13 (note). Verse 31 His decease - Την εξοδον αυτον, That going out (or death) of his. That peculiar kind of death - its nature, circumstances, and necessity being considered. Instead of εξοδον, thirteen MSS. have δοξαν, glory. They spoke of that glory of his, which he was about to fill up (πληρουν) at Jerusalem. The Ethiopic unites both readings. The death of Jesus was his glory, because, by it, he gained the victory over sin, death, and hell, and purchased salvation and eternal glory for a lost world. Verse 33 It is good for us to be here - Some MSS. add παντοτε, It is good for us to be Always here. Verse 35 This is my beloved Son - Instead of ὁ αγαπητος, the beloved one, some MSS. and versions have εκλεκτος, the chosen one: and the Ethiopic translator, as in several other cases, to be sure of the true reading, retains both. In whom I am well pleased, or have delighted - is added by some very ancient MSS. Perhaps this addition is taken from Mat 17:5 . Verse 37 Much people - See on Mat 17:14 (note). Verse 39 A spirit taketh him, and he suddenly crieth out - Πνευμα λαμβανει αυτον. This very phrase is used by heathen writers, when they speak of supernatural influence. The following, from Herodotus, will make the matter, I hope, quite plain. Speaking of Scyles, king of the Scythians, who was more fond of Grecian manners and customs than of those of his countrymen, and who desired to be privately initiated into the Bacchic mysteries, he adds: "Now because the Scythians reproach the Greeks with these Bacchanals, and say that to imagine a god driving men into paroxysms of madness is not agreeable to sound reason, a certain Borysthenian, while the king was performing the ceremonies of initiation, went out, and discovered the matter to the Scythian army in these words: 'Ye Scythians ridicule us because we celebrate the Bacchanals, και ἡμεας ὁ θεος ΛΑΜΒΑΝΕΙ, and the God Possesses Us: but now the same demon, οὑτος ὁ δαιμων, has Taken Possession, ΛΕΛΑΒΗΚΕ, of your king, for he celebrates the Bacchanals, and ὑπο του θεου μαινεται, is filled with fury by this god." Herodot. l. iv. p. 250, edit. Gale. This passage is exceedingly remarkable. The very expressions which Luke uses here are made use of by Herodotus. A demon, δαιμων, is the agent in the Greek historian, and a demon is the agent in the case mentioned in the text, Luk 9:42 . In both cases it is said the demon possesses the persons, and the very same word, λαμβανει is used to express this in both historians. Both historians show that the possessions were real, by the effects produced in the persons: the heathen king rages with fury through the influence of the demon called the god Bacchus; the person in the text screams out, (κραζει), is greatly convulsed, and foams at the mouth. Here was a real possession, and such as often took place among those who were worshippers of demons. Verse 42 The devil threw him down, and tare him - See this case considered at large, on Mat 17:15-18 (note), and on Mar 9:14-27 (note). Verse 43 The mighty power - This majesty of God, μεγαλειοτητι του Θεου. They plainly saw that it was a case in which any power inferior to that of God could be of no avail; and they were deeply struck with the majesty of God manifested in the conduct of the blessed Jesus. Verse 44 Let these sayings sink down into your ears - Or, put these words into your ears. To other words, you may lend occasional attention, but to what concerns my sufferings and death you must ever listen. Let them constantly occupy a place in your most serious meditations and reflections. Verse 45 But they understood not - See the note on Mar 9:32 . Verse 46 There arose a reasoning - Εισηλθε δε διαλογισμος, A dialogue took place - one inquired, and another answered, and so on. See this subject explained on Mat 18:1 (note), etc. Verse 49 We forbade him - See this subject considered on Mar 9:38 (note), etc. Verse 51 That he should be received up - Bishop Pearce says: "I think the word αναληψεως must signify, of Jesus's retiring or withdrawing himself, and not of his being received up: because the word συμπληρουσθαι, here used before it, denotes a time completed, which that of his ascension was not then. The sense is, that the time was come, when Jesus was no longer to retire from Judea and the parts about Jerusalem as he had hitherto done; for he had lived altogether in Galilee, lest the Jews should have laid hold on him, before the work of his ministry was ended, and full proofs of his Divine mission given, and some of the prophecies concerning him accomplished. John says, Joh 7:1 : Jesus walked in Galilee; for he would not walk in Jewry, because the Jews sought to kill him. Let it be observed, that all which follows here in Luke, to Luk 19:45 , is represented by him as done by Jesus in his last journey from Galilee to Jerusalem." He steadfastly set his face - That is, after proper and mature deliberation, he chose now to go up to Jerusalem, and firmly determined to accomplish his design. Verse 52 Sent messengers - Αγγελους, angels, literally; but this proves that the word angel signifies a messenger of any kind, whether Divine or human. The messengers in this case were probably James and John. Verse 53 His face was - They saw he was going up to Jerusalem to keep the feast; (it was the feast of tabernacles, Joh 7:2 ); and knowing him thereby to be a Jew, they would afford nothing for his entertainment; for, in religious matters, the Samaritans and Jews had no dealings: see Joh 4:9 . The Samaritans were a kind of mongrel heathens; they feared Jehovah, and served other gods, 2Kgs 17:34 . They apostatized from the true religion, and persecuted those who were attached to it. See an account of them, Mat 16:1 (note). Those only who have deserted the truth of God, or who are uninfluenced by it, hate them who embrace and act by it. When a man has once decidedly taken the road to heaven, he can have but little credit any longer in the world, 1Jn 3:1 . Verse 54 That we command fire - Vengeance belongs to the Lord. What we suffer for his sake, should be left to himself to reprove or punish. The insult is offered to him, not to us. See the note on Mar 3:17 . Verse 55 Ye know not what manner of spirit ye are of - Ye do not consider that the present is a dispensation of infinite mercy and love; and that the design of God is not to destroy sinners, but to give them space to repent, that he may save them unto eternal life. And ye do not consider that the zeal which you feel springs from an evil principle, being more concerned for your own honor than for the honor of God. The disciples of that Christ who died for his enemies should never think of avenging themselves on their persecutors. Verse 56 And they went to another village - Which probably did entertain them; being, perhaps, without the Samaritan borders. The words, Ye know not of what spirit ye are; for the Son of man is not come to destroy men's lives, but to save them, are wanting in ABCEGHLS-V, and in many others. Griesbach leaves the latter clause out of the text. It is probable that the most ancient MSS. read the passage thus: But he turned, and rebuked them, and said, Ye know not of what spirit ye are. And they went to another village. See the authorities in Griesbach. Verse 57 A certain man - He was a scribe. See on Mat 8:19-22 (note). It is probable that this took place when Christ was at Capernaum, as Matthew represents it, and not on the way to Jerusalem through Samaria. Verse 61 Another also said - This circumstance is not mentioned by any of the other evangelists; and Matthew alone mentions the former case, Luk 9:57 , Luk 9:58 . Let me first go bid them farewell, which are at home - Επιτρεψον μοι αποταξασθαι τοις εις τον οικον μου - Permit me to set in order my affairs at home. Those who understand the Greek text will see at once that it will bear this translation well; and that this is the most natural. This person seems to have had in view the case of Elisha, who made a similar request to the Prophet Elijah, 1Kgs 19:19 , 1Kgs 19:20 , which request was granted by the prophet; but our Lord, seeing that this person had too much attachment to the earth, and that his return to worldly employments, though for a short time, was likely to become the means of stifling the good desires which he now felt, refused to grant him that permission. That which we object to the execution of God's designs is sometimes the very thing from which we should immediately disengage ourselves. Verse 62 Put his hand to the plough - Can any person properly discharge the work of the ministry who is engaged in secular employments? A farmer and a minister of the Gospel are incompatible characters. As a person who holds the plough cannot keep on a straight furrow if he look behind him; so he who is employed in the work of the ministry cannot do the work of an evangelist, if he turn his desires to worldly profits. A good man has said: "He who thinks it necessary to cultivate the favor of the world is not far from betraying the interests of God and his Church." Such a person is not fit, ευθετος, properly disposed, has not his mind properly directed towards the heavenly inheritance, and is not fit to show the way to others. In both these verses there is a plain reference to the call of Elisha. See 1Kgs 19:19 , etc. 1. Considering the life of mortification and self-denial which Christ and his disciples led, it is surprising to find that any one should voluntarily offer to be his disciple. But there is such an attractive influence in truth, and such a persuasive eloquence in the consistent steady conduct of a righteous man, that the first must have admirers, and the latter, imitators. Christianity, as it is generally exhibited, has little attractive in it; and it is no wonder that the cross of Christ is not prized, as the blessings of it are not known; and they can be known and exhibited by him only who follows Christ fully. 2. It is natural for man to wish to do the work of God in his own spirit; hence he is ready to call down fire and brimstone from heaven against those who do not conform to his own views of things. A spirit of persecution is abominable. Had man the government of the world, in a short time, not only sects and parties, but even true religion itself, would be banished from the face of the earth. Meekness, long-suffering, and benevolence, become the followers of Christ; and his followers should ever consider that his work can never be done but in his own spirit. Since the notes on Matthew were published, I have received from Granville Sharp, Esq., a short Treatise, entitled, Remarks on an important Text, (viz. Mat 16:18 ), which has long been perverted by the Church of Rome, In Support Of Her Vain And Baneful Pretensions To A Superiority Or Supreme Dominion Over All Other Episcopal Churches. As I should feel it an honor to introduce the name of such a veteran in the cause of religion, liberty, and learning, into my work, so it gives me pleasure to insert the substance of his tract here, as forming a strong argument against a most Anti-christian doctrine. "And I also say unto thee, That thou art Peter; and upon this Rock I will build my Church, and the gates of hell shall not prevail against it." Mat 16:18 . "The Greek word πετρος (Petros or Peter) does not mean a rock, though it has, indeed, a relative meaning to the word πετρα, a rock; for it signifies only a little piece of a rock, or a stone, that has been dug out of a rock; whereby the dignity of the real foundation intended by our Lord, which he expressed by the prophetical figure of Petra, (a rock), must necessarily be understood to bear a proportionable superiority of dignity and importance above the other preceding word, Petros; as petra, a real rock, is, comparatively, superior to a mere stone, or particle from the rock; because a rock is the regular figurative expression in Holy Scripture for a Divine Protector: יהוה סלעי Jehovah (is) my rock, ( 2Sam 22:2 , and Psa 18:2 ). Again, אלהי צורי, my God (is) my rock; ( 2Sam 22:2 , and Psa 18:2 ); and again, ומי צור מבלעדי אלהינו, and who (is) a rock except our God? 2Sam 22:32 . "Many other examples may be found throughout the Holy Scriptures; but these six alone are surely sufficient to establish the true meaning of the figurative expression used by our Lord on this occasion; as they demonstrate that nothing of less importance was to be understood than that of our Lord's own Divine divinity, as declared by St. Peter in the preceding context - 'Thou art the Christ, the Son of the living God!' "That our Lord really referred to this declaration of Peter, relating to his own Divine dignity, as being the true rock, on which he would build his Church, is established beyond contradiction by our Lord himself, in the clear distinction which he maintained between the stone (πετρος, petros) and the rock, (πετρα, petra), by the accurate grammatical terms in which both these words are expressly recorded. (For whatsoever may have been the language in which they were really spoken, perhaps in Chaldee or Syriac, yet in this point the Greek record is our only authoritative instructer). The first word, πετρος, being a masculine noun, signifies merely a stone; and the second word, πετρα, though it is a feminine noun, cannot signify any thing of less magnitude and importance than a rock, or strong mountain of defense. The true meaning of the name was at first declared by our Lord to be Cephas, a stone; and a learned commentator, Edward Leigh, Esq., asserts that πετρος, doth always signify a Stone, never a rock. Critica Sacra, p. 325. "With respect to the first. - The word πετρος, petros, in its highest figurative sense of a stone, when applied to Peter, can represent only one true believer, or faithful member of Christ's Church, that is, one out of the great multitude of true believers in Christ, who, as figurative stones, form altogether the glorious spiritual building of Christ's Church, and not the foundation on which that Church is built; because that figurative character cannot, consistently with truth, be applied to any other person than to God, or to Christ alone, as I have already demonstrated by several undeniable texts of Holy Scripture. And though even Christ himself is sometimes, in Holy Scripture, called a stone, (λιθος, but not πετρος), yet, whenever this figurative expression is applied to him, it is always with such a clear distinction of superiority over all other figurative stones as will not admit the least idea of any vicarial stone to be substituted in his place; as, for instance: He is called 'the head stone of the corner,' ( Psa 118:22 ), 'in Zion a precious corner stone,' ( Isa 28:16 ), by whom alone the other living stones of the spiritual house are rendered 'acceptable to God;' as St. Peter himself (previous to his citation of that text of Isaiah) has clearly declared in his address to the Churches dispersed throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia; wherein he manifestly explains that very text of Isaiah, as follows: - 'Ye also,' (says the apostle), 'as living stones, are built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices Acceptable To God, By' (or through) 'Jesus Christ.' ( 1Pet 2:5 ). Thus plainly acknowledging the true foundation, on which the other living stones of the primitive catholic Church were built, in order to render them 'acceptable to God,' as 'a holy priesthood.' And the apostle then proceeds (in the very next verse) to his citation of the above-mentioned text from Isaiah: - 'Wherefore also,' (says he, 1Pet 2:6 ), 'it is contained in the Scripture, Behold, I lay in Sion a Chief Corner Stone, elect, precious; and he that believeth on him' (επ' αυτῳ, on him, that is, on Jesus Christ, the only Chief Corner Stone) 'shall not be confounded. Unto you, therefore, which believe' (he) 'Is Precious,' (or, an honor; as rendered in the margin), 'but unto them which be disobedient' (he is, δε, also) 'the stone which the builders disallowed, the same' (οὑτος, for there is no other person that can be entitled to this supreme distinction in the Church) 'is made the Head Of The Corner.' "From this whole argument of St. Peter, it is manifest that there cannot be any other true head of the Church than Christ himself; so that the pretense for setting up a vicarial head on earth, is not only contrary to St. Peter's instruction to the eastern Churches, long after Christ's ascent into heaven; but also (with respect to the inexpediency and impropriety of acknowledging such a vicar on earth as the Roman pretender) is equally contrary to our Lord's own instruction to his disciples (and, of course, also contrary to the faith of the true primitive catholic Church throughout the whole world) when he promised them, that, 'Where two or three are gathered together in my name' (said our Lord Jesus, the true rock of the Church) 'there am I in the midst of them,' Mat 18:20 . "So that the appointment of any 'vicar on earth,' to represent that rock or eternal head of the Church whose continual presence, even with the smallest congregations on earth, is so expressly promised, would be not only superfluous and vain, but must also be deemed a most ungrateful affront to the benevolent Promiser of his continual presence; such as must have been suggested by our spiritual enemies to promote an apostasy from the only sure foundation, on which the faith, hope, and confidence of the true catholic Church can be built and supported! "Thus, I trust that the true sense of the first noun, πετρος, a stone, is here fairly stated; and also, its relative meaning to the second noun, πετρα, a rock, as far as it can reasonably be deemed applicable to the Apostle Peter. "And a due consideration also of the second noun, πετρα, a rock, will produce exactly the same effect; that is, it will demonstrate that the supreme title of the rock, which, in other texts of Holy Scripture, is applied to Jehovah, or God, alone, (as I have already shown), most certainly was not intended by our Lord to be understood as applicable to his disciple Peter; but only to that true testimony which St. Peter had just before declared, concerning the Divine dignity of the Messiah - 'Thou art the Christ, the Son of the living God.' "I have already remarked that πετρα (a rock) is a feminine noun; and a clear distinction is maintained between πετρος, the masculine noun, in this text, and the said feminine noun πετρα, the rock, by the grammatical terms in which the latter, in its relatives and articles, is expressed, which are all regularly feminine throughout the whole sentence; and thereby they demonstrate that our Lord did not intend that the new appellation, or nominal distinction, which he had just before given to Simon, (viz. πετρος, the masculine noun in the beginning of the sentence), should be construed as the character of which he spoke in the next part of the sentence; for, if he had really intended that construction, the same masculine noun, πετρος, must necessarily have been repeated in the next part of the sentence with a masculine pronoun, viz. επι τουτῳ τῳ πετρῳ, instead of επι ταυτῃ τῃ πετρᾳ, the present text; wherein, on the contrary; not only the gender is changed from the masculine to the feminine, but also the figurative character itself, which is as much superior, in dignity, to the Apostle Simon, and also to his new appellative πετρος, as a rock is superior to a mere stone. For the word πετρος cannot signify any thing more than a stone; so that the popish application to Peter, (or πετρος), as the foundation of Christ's Church, is not only inconsistent with the real meaning of the appellative which Christ, at that very time, conferred upon him, and with the necessary grammatical construction of it, but also with the figurative importance of the other word, πετρα, the rock; επι ταυτῃ τῃ πετρᾳ, 'upon this rock;' the declared foundation of the Church, a title of dignity, which (as I have already shown by several texts of Scripture) is applicable only to God or to Christ. "And be pleased to observe farther, that the application of this supreme title (the rock) to Peter, is inconsistent (above all) with the plain reference to the preceding Context; made by our Lord in the beginning of this very verse - 'And I Also say unto thee' - which manifestly points out (both by the copulative 'and,' and the connective adverb 'also') the inseparable connection of this verse with the previous declaration of Peter, concerning our Lord's Divine dignity in the preceding sentence - 'Thou art the Christ, the Son of the living God;' and thereby demonstrates that our Lord's immediate reply ('And I Also Say unto thee, etc). did necessarily include this declaration of Peter, as being the principal object of the sentence - the true foundation, or rock, on which alone the catholic Church can be properly built; because our faith in Christ (that he is truly 'the Son of the living God') is unquestionably the only security or rock of our salvation. "And Christ was also the rock even of the primitive Church of Israel; for St. Paul testifies, that 'they' (i.e. the hosts of Israel) 'did all drink of that spiritual drink: for they drank of that spiritual Rock that followed them, and that Rock was Christ,' 1Cor 10:4 . And the apostle, in a preceding chapter, ( 1Cor 3:11 ), says, 'Other foundation can no man lay than that is laid, which is Jesus Christ.' "In the margin of our English version of 1Cor 10:4 , instead of 'followed them,' we find, 'went with them;' which is not only the literal meaning of the Greek, 'followed them,' but it is also unquestionably true that Christ was, in a more particular manner, the Rock of their defense, when he 'followed them,' than when he 'went before them,' as related in Exo 13:21 , 'And the Lord' (in the Hebrew, expressly, Jehovah) 'Went Before Them by day in a pillar of a cloud to Lead Them the way, and by night in a pillar of fire,' etc. Yet, afterwards, a necessary change was made by the Protector of the hosts of Israel, in his military manoeuvres with the two marching armies, as we are informed in the next chapter, Exo 14:19 . For though, at first, 'he went Before the camp of Israel,' yet he afterwards 'removed, and went Behind them; and the pillar of the cloud removed from before them, and stood' (or rather, was stationed in the order of marching) 'behind them.' Which is properly expressed by St. Paul (in the above-cited text, 1Cor 10:4 ) as 'the rock that followed them.' For Christ was more particularly 'a rock of defense to Israel,' by this changed manoeuvre in following them; because he thereby prevented the pursuit of their cruel enemies, the standing armies of the Egyptian tyrant. "I must remark, however, that in the text, which is parallel to St. Paul's testimony that Christ was the Rock which followed, viz. Exo 14:19 , Exo 14:20 , Christ is not mentioned under the supreme title of Jehovah, (as in the preceding chapter, Exo 13:21 ), but only as 'an angel of God.' But the angel appointed to this most gracious and merciful purpose of the Almighty was really of a supreme Divine dignity, infinitely superior to all other angels, For (in another parallel text on the same subject, wherein the title of angel is also given, viz. Exo 23:20-23 ), God declared, saying, 'My name is in him,' (viz. the name Jehovah, signifying all time, past, present, and future, or the eternal Being). 'Behold,' (said God to the hosts of Israel), 'I send An Angel' (or a messenger) 'before thee, to keep thee in the way,' (the object of intention before described), 'and to bring thee into the place which I have prepared. Beware of him,' [or rather, watch, (thyself), or be respectful before him, לפניך or in his presence], 'and obey his Voice,' (i.e. the Word of God, the true character of Christ, even before the creation); 'provoke him not,' (or rather, murmur not, against him), 'for he will not pardon your transgressions, for My Name Is In Him,' (not placed upon him, as the outward tokens of mere temporary authority are given, to be exhibited like the insignia of nobility, or robes of magistrates, but really 'in him,' בקרבו 'within him,' i.e. thoroughly included in his personal existence). 'But if thou shalt indeed obey His Voice,' (i.e. 'the word of God,' the true figurative character of the Son of God), 'and shalt do all that I Speak,' (for it is Jehovah, the Lord God, that speaketh in Christ), 'then I will be an enemy to thine enemies,' etc. It is therefore unquestionably evident, from the examination of all these texts, that Christ, whom St. Paul has declared to be 'the rock that followed' the Israelites, was also the Lord, or Jehovah, (as he is expressly called in the first text here cited, Exo 13:21 ), that 'went before' the Israelites 'by day,' in a pillar of a cloud, to lead them in 'the way, and by night in a pillar of fire,' etc., as expressly declared in the first text cited in this note; and, therefore, an attempt to set up any mere mortal man, as the rock or foundation of the true catholic Church, must be attributed either to extreme ignorance of the Holy Scriptures, or to extreme wickedness; but certainly, also, to the delusions of spiritual enemies." That the power of the keys, or of binding and loosing, belonged equally to all the apostles, the author goes on to prove. "But there is a testimony of high authority, which renders it unquestionable that this declaration of our Lord respecting the power of 'binding and loosing,' related 'to them,' (the other disciples), 'as well as to him:' - even another declaration, made by our Lord himself, 'to his disciples,' respecting the same identical power, which our Lord attributed equally to all the disciples then present. "The particular discourse of our Lord to which I now refer seems to have been made at Capernaum, after the miracle of the fish (bearing the tribute money in his mouth) which Peter was sent to catch; as related in the 17th chapter of St. Matthew. And in the beginning of the very next chapter we are informed as follows: - 'At the Same Time came the disciples unto Jesus, saying, Who is the greatest in the kingdom of heaven?' Our Lord's answer to this question (wherein he urges the necessity of a humiliation like that of little children, as the proper disposition to qualify mankind for the kingdom of heaven) is continued from the 2d verse to the 14th verse of this chapter; which shows that the disciples, in general, were still present, as they would certainly wait for the desired answer to their own question; and then our Lord immediately afterwards proceeded to instruct them (from the 15th to the 17th verse) in the general duty of behavior towards a brother that has trespassed against us. After which our Lord added, (in the 18th verse), 'Verily I say unto You, (ὑμιν, a plural pronoun, which must refer unto all the disciples that were then assembled), 'Whatsoever Ye Shall Bind on earth,' (δησητε, a verb in the second person plural, plainly including all the disciples that were then present), 'shall be bound in heaven; and whatsoever Ye Shall Loose on earth,' (λυσητε, another plural verb), 'shall be loosed in heaven.' "This is exactly the power of the keys, which the Church of Rome has, most absurdly, attributed to St. Peter alone, in order to invest the bishops of Rome (on the vain pretense of their being St. Peter's successors) with an exclusive claim to all these ecclesiastical privileges of binding and loosing, which our Lord manifestly, in this parallel text, attributed to all his faithful apostles, without any partial distinction. "But the importance of examining, not only parallel texts, but also more particularly the context, of any difficult sentence in Holy Scripture, for a more easy comprehension of the true meaning, is clearly exemplified in the examination of the first text in question, viz. Mat 16:18 , Mat 16:19 ; for we are informed in the very next verse, the 20th, that our Lord 'Then charged his disciples,' (τοτε, then, that is, immediately after his discourse about the rock and keys), 'that they should tell no man that he was Jesus the Christ;' manifestly referring to the first circumstance of the context concerning himself, viz. the declaration of Peter, 'Thou art the Christ,' etc., in answer to his own question to all the disciples - 'Whom say ye that I am?' "That this question was not addressed to Peter alone is manifest by the plural pronoun and verb, (ὑμεις λεγετε), 'Whom say Ye that I am?' And therefore St. Peter's answer must be considered as intended not merely for himself, but also for his brethren, the other faithful witnesses of Christ's miracles and doctrines; so that the substance of this answer - 'Thou art the Christ, the Son of the living God' - must necessarily be understood as the true foundation or rock of the Catholic Church, revealed to Peter by our heavenly Father, as stated in the 17th and 18th verses. "This declaration, therefore, that he was the Christ, was manifestly the subject of our Lord's charge to the disciples, that 'they should tell no man;' that is, not until after the time of his sufferings and death, which were the next topics in the continuation of his discourse. The declaration of Peter, therefore, demonstrated the true foundation, or rock, of the Church, which (as Christ himself testified) our heavenly Father had revealed to Peter. And it is also remarkable, that the very next discourse of our Lord to his disciples, recorded in the context, ( Mat 16:21 ), should produce that severe censure against Peter, which still farther demonstrated that Peter could not be the rock on which Christ's Church was to be built. ( Mat 16:21 ). 'From that time forth' (απο τοτε) 'began Jesus to show unto his disciples how that he must go unto Jerusalem, and Suffer many things of the elders, and chief priests, and scribes, and Be Killed,' (all the predicted consequences of his being the Christ, the character which Peter himself had declared), 'and' (that he should) 'be raised again the third day. Then Peter took him,' ( Mat 16:22 ), 'and began to rebuke him, saying, Be it far from thee, Lord,' (or, rather, according to the Greek original, as rendered in the margin - 'Pity thyself, Lord') - 'this shall not be unto thee. But he' (Christ, Mat 16:23 ) 'turned and said unto Peter,' [τῳ πετρῳ, the same appellative (signifying a stone, or a small part of a rock) which was given to Peter by our Lord, in the 18th verse] - 'Get thee behind me, Satan, (said our Lord), thou art an offense unto me; for thou savourest not the things that be of God; but those that be of men.' "Thus a fair examination and comparison of the whole context, completely sets aside the vain supposition of the Romish Church, that Peter was the rock of Christ's Church. And I sincerely hope that a similar attention to this whole context may prevent any future attempts, that might otherwise be prompted by the prejudices of Roman Catholics, to bring forward again this long-disputed question, on which they have vainly set up the pretended supremacy of the Romish Church above all other episcopal Churches; and that it may be silenced, and set at rest, for ever hereafter." Introduction Christ appoints seventy disciples to go before him, two by two, to preach, heal, etc., Luk 10:1-12 . Pronounces woes on Chorazin and Capernaum, Luk 10:13-16 . The seventy return, and give account of their mission, Luk 10:17-20 . Christ rejoices that the things which were hidden from the wise and prudent had been revealed unto babes, and shows the great privileges of the Gospel, Luk 10:21-24 . A lawyer inquires how he shall inherit eternal life, and is answered, Luk 10:25-29 . The story of the good Samaritan, Luk 10:30-37 . The account of Martha and Mary, Luk 10:38-42 . Verse 1 The Lord appointed other seventy - Rather, seventy others, not other seventy, as our translation has it, which seems to intimate that he had appointed seventy before this time, though, probably, the word other has a reference to the twelve chosen first: he not only chose twelve disciples to be constantly with him; but he chose seventy others to go before him. Our blessed Lord formed every thing in his Church on the model of the Jewish Church; and why? Because it was the pattern shown by God himself, the Divine form, which pointed out the heavenly substance which now began to be established in its place. As he before had chosen twelve apostles, in reference to the twelve patriarchs, who were the chiefs of the twelve tribes, and the heads of the Jewish Church, he now publicly appointed (for so the word ανεδειξεν means) seventy others, as Moses did the seventy elders whom he associated with himself to assist him in the government of the people. Exo 18:19 ; Exo 24:1-9 . These Christ sent by two and two: 1. To teach them the necessity of concord among the ministers of righteousness. 2. That in the mouths of two witnesses every thing might be established. And, 3. That they might comfort and support each other in their difficult labor. See on Mar 6:7 (note). Several MSS. and versions have seventy-two. Sometimes the Jews chose six out of each tribe: this was the number of the great Sanhedrin. The names of these seventy disciples are found in the margin of some ancient MSS., but this authority is questionable. Verse 2

come that he should be received up, he stedfastly set his face to go to Jerusalem, 52 And sent messengers before his face: and they went, and entered into a village of the Samaritans, to make ready for him. 53 And they did not receive him, because his face was as though he would go to Jerusalem. 54 And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and consume them, even as Elias did? 55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of. 56 For the Son of man is not come to destroy men's lives, but to save them. And they went to another village. This passage of story we have not in any other of the evangelists, and it seems to come in here for the sake of its affinity with that next before, for in this also Christ rebuked his disciples, because they envied for his sake. There, under colour of zeal for Christ, they were for silencing and restraining separatists: here, under the same colour, they were for putting infidels to death; and, as for that, so for this also, Christ reprimanded them, for a spirit of bigotry and persecution is directly contrary to the spirit of Christ and Christianity. Observe here, I. The readiness and resolution of our Lord Jesus, in prosecuting his great undertaking for our redemption and salvation. Of this we have an instance, v. 51 : When the time was come that he should be received up, he stedfastly set his face to go to Jerusalem. Observe 1. There was a time fixed for the sufferings and death of our Lord Jesus, and he knew well enough when it was, and had a clear and certain foresight of it, and yet was so far from keeping out of the way that then he appeared most publicly of all, and was most busy, knowing that his time was short. 2. When he saw his death and sufferings approaching, he looked through them and beyond them, to the glory that should follow; he looked upon it as the time when he should be received up into glory ( 1 Tim. iii. 16 ), received up into the highest heavens, to be enthroned there. Moses and Elias spoke of his death as his departure out of this world, which made it not formidable; but he went further, and looked upon it as his translation to a better world, which made it very desirable. All good Christians may frame to themselves the same notion of death, and may call it their being received up, to be with Christ where he is; and, when the time of their being received up is at hand, let them lift up their heads, knowing that their redemption draws nigh. 3. On this prospect of the joy set before him, he stedfastly set his face to go to Jerusalem the place where he was to suffer and die. He was fully determined to go, and would not be dissuaded; he went directly to Jerusalem, because there now his business lay, and he did not go about to other towns, or fetch a compass, which if he had done, as commonly he did, he might have avoided going through Samaria. He went cheerfully and courageously thither, though he knew the things that should befal him there. He did not fail nor was discouraged, but set his face as a flint, knowing that he should be not only justified, but glorified ( Isa. l. 7 ), not only not run down, but received up. How should this shame us for, and shame us out of, our backwardness to do and suffer for Christ! We draw back, and turn our faces another way from his service who stedfastly set his face against all opposition, to go through with the work of our salvation. II. The rudeness of the Samaritans in a certain village (not named, nor deserving to be so) who would not receive him, nor suffer him to bait in their town, though his way lay through it. Observe here, 1. How civil he was to them: He sent messengers before his face, some of his disciples, that went to take up lodgings, and to know whether he might have leave to accommodate himself and his company among them; for he would not come to give offence, or if they took any umbrage at the number of his followers. He sent some to make ready for him, not for state, but convenience, and that his coming might be no surprise. 2. How uncivil they were to him, v. 53 . They did not receive him, would not suffer him to come into their village, but ordered their watch to keep him out. He would have paid for all he bespoke, and been a generous guest among them, would have done them good, and preached the gospel to them, as he had done some time ago to another city of the Samaritans, John iv. 41 . He would have been, if they pleased, the greatest blessing that ever came to their village, and yet they forbid him entrance. Such treatment his gospel and ministers have often met with. Now the reason was because his face was as though he would go to Jerusalem; they observed, by his motions, that he was steering his course that way. The great controversy between the Jews and the Samaritans was about the place of worship—whether Jerusalem or mount Gerizim near Sychar; see John iv. 20 . And so hot was the controversy between them that the Jews would have no dealings with the Samaritans, nor they with them, John iv. 9 . Yet we may suppose that they did not deny other Jews lodgings among them, no, not when they went up to the feast; for if that had been their constant practice Christ would not have attempted it, and it would have been a great way about for some of the Galileans to go to Jerusalem any other way than through Samaria. But they were particularly incensed against Christ, who was a celebrated teacher, for owning and adhering to the temple at Jerusalem, when the priests of that temple were such bitter enemies to him, which, they hoped, would have driven him to come and worship at their temple, and bring that into reputation; but when they saw that he would go forward to Jerusalem, notwithstanding this, they would not show him the common civility which probably they used formerly to show him in his journey thither. III. The resentment which James and John expressed of this affront, v. 54 . When these two heard this message brought, they were all in a flame presently, and nothing will serve them but Sodom's doom upon this village: "Lord," say they, "give us leave to command fire to come down from heaven, not to frighten them only, but to consume them." 1. Here indeed was something commendable, for they showed, (1.) A great confidence in the power they had received from Jesus Christ; though this had not been particularly mentioned in their commission, yet they could with a word's speaking fetch fire from heaven. Theleis eipomen — Wilt thou that we speak the word, and the thing will be done. (2.) A great zeal for the honour of their Master. They took it very ill that he who did good wherever he came and found a hearty welcome should be denied the liberty of the road by a parcel of paltry Samaritans; they could not think of it without indignation that their Master should be thus slighted. (3.) A submission, notwithstanding, to their Master's good will and pleasure. They will not offer to do such a thing, unless Christ give leave: Wilt thou that we do it? (4.) A regard to the examples of the prophets that were before them. It is doing as Elias did? they would not have thought of such a thing if Elijah had not done it upon the soldiers that came to take him, once and again, 2 Kings i. 10 , 12 . They thought that this precedent would be their warrant; so apt are we to misapply the examples of good men, and to think to justify ourselves by them in the irregular liberties we give ourselves, when the case is not parallel. 2. But though there was something right in what they said, yet there was much more amiss, for (1.) This was not the first time, by a great many, that our Lord Jesus had been thus affronted, witness the Nazarenes thrusting him out of their city, and the Gadarenes desiring him to depart out of their coast; and yet he never called for any judgment upon them, but patiently put up with the injury. (2.) These were Samaritans, from whom better was not to be expected, and perhaps they had heard that Christ had forbidden his disciples to enter into any of the cities of the Samaritans ( Matt. x. 5 ), and therefore it was not so bad in them as in others who knew more of Christ, and had received so many favours from him. (3.) Perhaps it was only some few of the town that knew any thing of the matter, or that sent that rude message to him, while, for aught they knew, there were many in the town who, if they had heard of Christ's being so near them, would have gone to meet him and welcomed him; and must the whole town be laid in ashes for the wickedness of a few? Will they have the righteous destroyed with the wicked? (4.) Their Master had never yet upon any occasion called for fire from heaven, nay, he had refused to give the Pharisees any sign from heaven when they demanded it ( Matt. xvi. 1, 2 ); and why should they think to introduce it? James and John were the two disciples whom Christ had called Boanerges—sons of thunder ( Mark iii. 17 ); and will not that serve them, but they must be sons of lightning too? (5.) The example of Elias did not reach the case. Elijah was sent to display the terrors of the law, and to give proof of that, and to witness as a bold reprover against the idolatries and wickednesses of the court of Ahab, and it was agreeable enough to him to have his commission thus proved; but it is a dispensation of grace that is now to be introduced, to which such a terrible display of divine justice will not be at all agreeable. Archbishop Tillotson suggests that their being now near Samaria, where Elijah called for fire from heaven, might help to put it in their heads; perhaps at the very place; but, though the place was the same, the times were altered. IV. The reproof he gave to James and John for their fiery, furious zeal ( v. 55 ): He turned with a just displeasure, and rebuked them; for as many as he loves he rebukes and chastens, particularly for what they do, that is irregular and unbecoming them, under colour of zeal for him. 1. He shows them in particular their mistake: Ye know not what manner of spirit ye are of; that is, (1.) "You are not aware what an evil spirit and disposition you are of; how much there is of pride, and passion, and personal revenge, covered under this pretence of zeal for your Master." Note, There may be much corruption lurking, nay, and stirring too, in the hearts of good people, and they themselves not be sensible of it. (2.) "You do not consider what a good spirit, directly contrary to this, you should be of. Surely you have yet to learn, though you have been so long learning, what the spirit of Christ and Christianity is. Have you not been taught to love your enemies, and to bless them that curse you, and to call for grace from heaven, not fire from heaven, upon them? You know not how contrary your disposition herein is to that which it was the design of the gospel you should be delivered into. You are not now under the dispensation of bondage, and terror, and death, but under the dispensation of love, and liberty, and grace, which was ushered in with a proclamation of peace on earth and good will toward men, to which you ought to accommodate yourselves, and not by such imprecations as these oppose yourselves." 2. He shows them the general design and tendency of his religion ( v. 56 ): The Son of man is not himself come, and therefore does not send you abroad to destroy men's lives, but to save them. He designed to propagate his holy religion by love and sweetness, and every thing that is inviting and endearing, not by fire and sword, and blood and slaughter; by miracles of healing, not by plagues and miracles of destruction, as Israel was brought out of Egypt. Christ came to slay all enmities, not to foster them. Those are certainly destitute of the spirit of the gospel that are for anathematizing and rooting out by violence and persecution all that are not of their mind and way, that cannot in conscience say as they say, and do as they do. Christ came, not only to save men's souls, but to save their lives too—witness the many miracles he wrought for the healing of diseases that would otherwise have been mortal, by which, and a thousand other instances of beneficence, it appears that Christ would have his disciples do good to all, to the utmost of their power, but hurt to none, to draw men into his church with the cords of a man and the bands of love, but not think to drive men into it with a rod of violence or the scourge of the tongue. V. His retreat from this village. Christ would not only not punish them for their rudeness, but would not insist upon his right of travelling the road (which was as free to him as to his neighbours), would not attempt to force his way, but quietly and peaceably went to another village, where they were not so stingy and bigoted, and there refreshed himself, and went on his way. Note, When a stream of opposition is strong, it is wisdom to get out of the way of it, rather than to contend with it. If some be very rude, instead of revenging it, we should try whether others will not be more civil. Every Thing to Be Left for Christ. 57 And it came to pass, that, as they went in the way, a certain man

His face was as though he would go to Jerusalem - It plainly appeared, he was going to worship at the temple, and thereby, in effect, to condemn the Samaritan worship at Mount Gerizim.

They did not receive him. Did not entertain him hospitably, or receive him with kindness. Because his face was, &c. Because they ascertained that he was going to Jerusalem. One of the subjects of dispute between the Jews and Samaritans pertained to the proper situation of the temple. The Jews contended that it should be at Jerusalem; the Samaritans, on Mount Gerizim, and accordingly they had built one there. They had probably heard of the miracles of Jesus, and that he claimed to be the Messiah. Perhaps they had hoped that he would decide that they were right in regard to the building of the temple. Had he decided the question in that way, they would have received him as the Messiah gladly; but when they saw that he was going among the Jews-- that by going he would decide in their favour, they resolved to have nothing to do with him, and they rejected him. And from this we may learn--- 1st. That men wish all the teachers of religion to fall in with their own views. 2nd. That if a doctrine does not accord with their selfish desires, they are very apt to reject it. 3rd. That if a religious teacher or a doctrine favours a rival sect, it is commonly rejected without examination. And, 4th. That men, from a regard to their own views and selfishness, often reject the true religion, as the Samaritans did the Son of God, and bring upon themselves swift destruction.