Luke 16:19–17:4

As the parable of the prodigal son set before us the grace of the gospel, which is encouraging to us all, so this sets before us the wrath to come, and is designed for our awakening; and very fast asleep those are in sin that will not be awakened by it. The Pharisees made a jest of Christ's sermon against worldliness; now this parable was intended to make those mockers serious. The tendency of the gospel of Christ is both to reconcile us to poverty and affliction and to arm us against temptations to worldliness and sensuality. Now this parable, by drawing the curtain, and letting us see what will be the end of both in the other world, goes very far in prosecuting those two great intentions. This parable is not like Christ's other parables, in which spiritual things are represented by similitudes borrowed from worldly things, as those of the sower and the seed (except that of the sheep and goats), the prodigal son, and indeed all the rest but this. But here the spiritual things themselves are represented in a narrative or description of the different state of good and bad in this world and the other. Yet we need not call it a history of a particular occurrence, but it is matter of fact that is true every day, that poor godly people, whom men neglect and trample upon, die away out of their miseries, and go to heavenly bliss and joy, which is made the more pleasant to them by their preceding sorrows; and that rich epicures, who live in luxury, and are unmerciful to the poor, die, and go into a state of insupportable torment, which is the more grievous and terrible to them because of the sensual lives they lived: and that there is no gaining any relief from their torments. Is this a parable? What similitude is there in this? The discourse indeed between Abraham and the rich man is only an illustration of the description, to make it the more affecting, like that between God and Satan in the story of Job. Our Saviour came to bring us acquainted with another world, and to show us the reference which this world has to that; and here is does it. In this description (for so I shall choose to call it) we may observe, I. The different condition of a wicked rich man, and a godly poor man, in this world. We know that as some of late, so the Jews of old, were ready to make prosperity one of the marks of a true church, of a good man and a favourite of heaven, so that they could hardly have any favourable thoughts of a poor man. This mistake Christ, upon all occasions, set himself to correct, and here very fully, where we have, 1. A wicked man, and one that will be for ever miserable, in the height of prosperity (Luk 16:19): There was a certain rich man. From the Latin we commonly call him Dives - a rich man; but, as Bishop Tillotson observes, he has no name given him, as the poor man has, because it had been invidious to have named any particular rich man in such a description as this, and apt to provoke and gain ill-will. But others observe that Christ would not do the rich man so much honour as to name him, though when perhaps he called his lands by his own name he thought it should long survive that of the beggar at his gate, which yet is here preserved, when that of the rich man is buried in oblivion. Now we are told concerning this rich man, (1.) That he was clothed in purple and fine linen, and that was his adorning. He had fine linen for pleasure, and clean, no doubt, every day; night-linen, and day-linen. He had purple for state, for that was the wear of princes, which has made some conjecture that Christ had an eye to Herod in it. He never appeared abroad but in great magnificence. (2.) He fared deliciously and sumptuously every day. His table was furnished with all the varieties and dainties that nature and art could supply; his side-table richly adorned with plate; his servants, who waited at table, in rich liveries; and the guests at his table, no doubt, such as he thought graced it. Well, and what harm was there in all this? It is no sin to be rich, no sin to wear purple and fine linen, nor to keep a plentiful table, if a man's estate will afford it. Not are we told that he got his estate by fraud, oppression, or extortion, no, nor that he was drunk, or made others drunk; but, [1.] Christ would hereby show that a man may have a great deal of the wealth, and pomp, and pleasure of this world, and yet lie and perish for ever under God's wrath and curse. We cannot infer from men's living great either that God loves them in giving them so much, or that they love God for giving them so much; happiness consists not in these things. [.2] That plenty and pleasure are a very dangerous and to many a fatal temptation to luxury, and sensuality, and forgetfulness of God and another world. This man might have been happy if he had not had great possessions and enjoyments. [3.] That the indulgence of the body, and the ease and pleasure of that, are the ruin of many a soul, and the interests of it. It is true, eating good meat and wearing good clothes are lawful; but it is true that they often become the food and fuel of pride and luxury, and so turn into sin to us. [4.] That feasting ourselves and our friends, and, at the same time, forgetting the distresses of the poor and afflicted, are very provoking to God and damning to the soul. The sin of this rich man was not so much his dress or his diet, but his providing only for himself. 2. Here is a godly man, and one that will be for ever happy, in the depth of adversity and distress (Luk 16:20): There was a certain beggar, named Lazarus. A beggar of that name, eminently devout, and in great distress, was probably well known among good people at that time: a beggar, suppose such a one as Eleazar, or Lazarus. Some think Eleazar a proper name for any poor man, for it signifies the help of God, which they must fly to that are destitute of other helps. This poor man was reduced to the last extremity, as miserable, as to outward things, as you can lightly suppose a man to be in this world. (1.) His body was full of sores, like Job. To be sick and weak in body is a great affliction; but sores are more painful to the patient, and more loathsome to those about him. (2.) He was forced to beg his bread, and to take up with such scraps as he could get at rich people's doors. He was so sore and lame that he could not go himself, but was carried by some compassionate hand or other, and laid at the rich man's gate. Note, Those that are not able to help the poor with their purses should help them with their pains; those that cannot lend them a penny should lend them a hand; those that have not themselves wherewithal to give to them should either bring them, or go for them, to those that have. Lazarus, in his distress, had nothing of his own to subsist on, no relation to go to, nor did the parish take care of him. It is an instance of the degeneracy of the Jewish church at this time that such a godly man as Lazarus was should be suffered to perish for want of necessary food. Now observe, [1.] His expectations from the rich man's table: He desired to be fed with the crumbs, Luk 16:21. He did not look for a mess from off his table, though he ought to have had one, one of the best; but would be thankful for the crumbs from under the table, the broken meat which was the rich man's leavings; nay, the leavings of his dogs. The poor use entreaties, and must be content with such as they can get. Now this is taken notice of to show, First, What was the distress, and what the disposition, of the poor man. He was poor, but he was poor in spirit, contentedly poor. He did not lie at the rich man's gate complaining, and bawling, and making a noise, but silently and modestly desiring to be fed with the crumbs. This miserable man was a good man, and in favour with God. Note, It is often the lot of some of the dearest of God's saints and servants to be greatly afflicted in this world, while wicked people prosper, and have abundance; see Psa 73:7, Psa 73:10, Psa 73:14. Here is a child of wrath and an heir of hell sitting in the house, faring sumptuously; and a child of love and an heir of heaven lying at the gate, perishing for hunger. And is men's spiritual state to be judged of then by their outward condition? Secondly, What was the temper of the rich man towards him. We are not told that he abused him, or forbade him his gate, or did him any harm, but it is intimated that he slighted him; he had no concern for him, took no care about him. Here was a real object of charity, and a very moving one, which spoke for itself; it was presented to him at his own gate. The poor man had a good character and good conduct, and every thing that could recommend him. A little thing would be a great kindness to him, and yet he took no cognizance of his case, did not order him to be taken in and lodged in the barn, or some of the out-buildings, but let him lie there. Note, It is not enough not to oppress and trample upon the poor; we shall be found unfaithful stewards of our Lord's goods, in the great day, if we do not succour and relieve them. The reason given for the most fearful doom is, I was hungry, and you gave me no meat. I wonder how those rich people who have read the gospel of Christ, and way that they believe it, can be so unconcerned as they often are in the necessities and miseries of the poor and afflicted. [2.] The usage he had from the dogs; The dogs came and licked his sores. The rich man kept a kennel of hounds, it may be, or other dogs, for his diversion, and to please his fancy, and these were fed to the full, when poor Lazarus could not get enough to keep him alive. Note, Those will have a great deal to answer for hereafter that feed their dogs, but neglect the poor. And it is a great aggravation of the uncharitableness of many rich people that they bestow that upon their fancies and follies which would supply the necessity, and rejoice the heart, of many a good Christian in distress. Those offend God, nay, and they put a contempt upon human nature, that pamper their dogs and horses, and let the families of their poor neighbours starve. Now those dogs came and licked the sores of poor Lazarus, which may be taken, First, As an aggravation of his misery. His sores were bloody, which tempted the dogs to come, and lick them, as they did the blood of Naboth and Ahab, Kg1 21:19. And we read of the tongue of the dogs dipped in the blood of enemies, Psa 68:23. They attacked him while he was yet alive, as if he had been already dead, and he had not strength himself to keep them off, nor would any of the servants be so civil as to check them. The dogs were like their master, and thought they fared sumptuously when they regaled themselves with human gore. Or, it may be taken, Secondly, as some relief to him in his misery; alla kai, the master was hard-hearted towards him, but the dogs came and licked his sores, which mollified and eased them. It is not said, They sucked them, but licked them, which was good for them. The dogs were more kind to him than their master was. II. Here is the different condition of this godly poor man, and this wicked rich man, at and after death. Hitherto the wicked man seems to have the advantage, but Exitus acta probat - Let us wait awhile, to see the end hereof. 1. They both died (Luk 16:22): The beggar died; the rich man also died. Death is the common lot of rich and poor, godly and ungodly; there they meet together. One dieth in his full strength, and another in the bitterness of his soul; but they shall lie down alike in the dust, Job 21:26. Death favours not either the rich man for his riches or the poor man for his poverty. Saints die, that they may bring their sorrows to an end, and may enter upon their joys. Sinners die, that they may go to give up their account. It concerns both rich and poor to prepare for death, for it waits for them both. Mors sceptra ligonibus aequat - Death blends the sceptre with the spade. - aequo pulsat pede pauperum …

Luke 16:19-31 Luke 16:19-31 19. There was a certain rich man, who was clothed in purple and fine linen, [306] and feasted sumptuously every day: 20. And there was a certain beggar, named Lazarus, who lay at his gate, full of sores, 21. And desiring to be fed from the crumbs which fell from the rich man's table: and even the dogs came and licked his sores. 22. And it happened that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried; 23. And, lifting up his eyes in hell, when he was in torments, he seeth Abraham afar off, and Lazarus in his bosom. 24. And he, crying out, said, Father Abraham, have compassion on me, and send Lazarus to dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. 25. And Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and Lazarus likewise evil things: but now he enjoys comfort, and thou art tormented. 26. And besides all these things, a vast gulf lieth between us and you; so that they who wish to pass hence to you cannot, nor can they pass to us thence. 27. And he said, I beseech thee, therefore, father, to send him to my father's house: 28. For I have five brothers, that he may testify to them, lest they also come into this place of torment. 29. Abraham saith to him, They have Moses and the prophets: let them hear them. 30. But he said, Nay, father Abraham; but if one went to them from the dead, they will repent. 31. And he said to him, If they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead. Though Luke introduces some things between them, there can be no doubt that this example was intended by Christ to confirm the discourse which we have last examined. He points out what condition awaits those [307] who neglect the care of the poor, and indulge in all manner of gluttony; who give themselves up to drunkenness and other pleasures, and allow their neighbors to pine with hunger; nay, who cruelly kill with famine those whom they ought to have relieved, when the means of doing so were in their power. Some look upon it as a simple parable; but, as the name Lazarus occurs in it, I rather consider it to be the narrative of an actual fact. But that is of little consequence, provided that the reader comprehends the doctrine which it contains. 19. There was a certain rich man He is, first of all, described as clothed in purple and fine linen, and enjoying every day splendor and luxury. This denotes a life spent amidst delicacies, and superfluity, and pomp. Not that all elegance and ornaments of dress are in themselves displeasing to God, or that all the care bestowed on preparing victuals ought to be condemned; but because it seldom happens that such things are kept in moderation. He who has a liking for fine dress will constantly increase his luxury by fresh additions; and it is scarcely possible that he who indulges in sumptuous and well garnished tables shall avoid falling into intemperance. But the chief accusation brought against this man is his cruelty in suffering Lazarus, poor and full of sores, to lie out of doors at his gate. These two clauses Christ has exhibited in contrast. The rich man, devoted to the pleasures of the table and to display, swallowed up, like an unsatiable gulf, his enormous wealth, but remained unmoved by the poverty and distresses of Lazarus, and knowingly and willingly suffered him to pine away with hunger, cold, and the offensive smell of his sores. In this manner Ezekiel (16:49) accuses Sodom of not stretching out her hand to the poor amidst fullness of bread and wine. The fine linen, which is a peculiarly delicate fabric, is well-known to have been used by the inhabitants of eastern countries for elegance and splendor; a fashion which the Popish priests have imitated in what they call their surplices. 21. And even the dogs came. It was quite enough to prove the hardened cruelty of the rich man, that the sight of wretchedness like this did not move him to compassion. Had there been a drop of humanity in him, he ought at least to have ordered a supply from his kitchen for the unhappy man. But the crowning exhibition of his wicked, and savage, and worse than brutal disposition was, that he did not learn pity even from the dogs There can be no doubt that those dogs were guided by the secret purpose of God, to condemn that man by their example. Christ certainly produces them here as witnesses to convict him of unfeeling and detestable cruelty. What could be more monstrous than to see the dogs taking charge of a man, to whom his neighbor is paying no attention; and, what is more, to see the very crumbs of bread refused to a man perishing of hunger, while the dogs are giving him the service of their tongues for the purpose of healing his sores? When strangers, or even brute animals, supply our place, by performing an office which ought rather to have been discharged by ourselves, let us conclude that they are so many witnesses and judges appointed by God, to make our criminality the more manifest. 22. And it happened that the beggar died. Christ here points out the vast change which death effected in the condition of the two men. Death was no doubt common to both; but to be after death carried by angels into Abraham's bosom was a happiness more desirable than all the kingdoms of the world. On the other hand, to be sentenced to everlasting torments is a dreadful thing, for avoiding which a hundred lives, if it were possible, ought to be employed. In the person of Lazarus there is held out to us a striking proof that we ought not to pronounce men to be accursed by God, because they drag out, in incessant pain, a life which is full of distresses. In him the grace of God was so entirely hidden, and buried by the deformity and shame of the cross, that to the eye of the flesh nothing presented itself except the curse; and yet we see that in a body which was loathsome and full of rottenness there was lodged a soul unspeakably precious, which is carried by angels to a blessed life. It was no loss to him that he was forsaken, and despised, and destitute of every human comfort, when heavenly spirits deign to accompany him on his removal from the prison of the flesh. And the rich man also died, and was buried. In the rich man we see, as in a bright mirror, how undesirable is that temporal happiness which ends in everlasting destruction. It deserves our attention, that Christ expressly mentions the burial of the rich man, but says nothing of what was done to Lazarus. Not that his dead body was exposed to wild beasts, or lay in the open air, but because it was thrown carelessly, and without the slightest attention, into a ditch; for it may naturally be inferred from the corresponding clause, that no more attention was paid to him when he was dead than when he was alive. The rich man, on the other hand, buried magnificently according to his wealth, still retains some remnant of his former pride. [308] In this respect, we see ungodly men striving, as it were, against nature, by affecting a pompous and splendid funeral for the sake of preserving their superiority after death; but their souls in hell attest the folly and mockery of this ambition. And Lazarus was carried by angels. When he says that Lazarus was carried, it is a figure of speech by which a part is taken for the whole; for the soul being the nobler part of man, properly takes the name of the whole man. [309] This office is, not without reason, assigned by Christ to angels, who, we are aware, have been appointed to be ministering spirits (Hebrews 1:14) to believers, that they may devote their care and labor to their salvation. Into Abraham's bosom. To detail the variety of speculations about Abraham's bosom, in which many commentators of Scripture have indulged, is unnecessary, and, in my opinion, would serve no good purpose. It is quite enough that we receive what readers well acquainted with Scripture will acknowledge to be the natural meaning. As Abraham is called the father of believers, because to him was committed the covenant of eternal life, that he might first preserve it faithfully for his own children, and afterwards transmit it to all nations, and as all who are heirs of the same promise are called his children; so those who receive along with him the fruit of the same faith are said, after death, to be collected into his bosom. The metaphor is taken from a father [310] , in whose bosom, as it were, the children meet, when they all return home in the evening from the labors of the day. The children of God are scattered during their pilgrimage in this world; but as, in their present course, they follow the faith of their father Abraham, so they are received at death into that blessed rest, in which he awaits their arrival. It is not necessary to suppose that reference is made here to any one place; but the assemblage of which I have spoken is described, for the purpose of assuring believers, that they have not been fruitlessly employed in fighting for the faith under the banner of Abraham, for they enjoy the same habitation in heaven. It will perhaps be asked, Is the same condition reserved after death for the godly of our own day, or did Christ, when he rose, open his bosom to admit Abraham himself, as well as all the godly? I reply briefly: As the grace of God is more clearly revealed to us in the Gospel, and as Christ himself, the Sun of Righteousness, (Malachi 4:2,) has brought to us that salvation, which the fathers were formerly permitted to behold at a distance and under dark shadows, so there cannot be a doubt that believers, when they die, make a nearer approach to the enjoyment of the heavenly life. Still, it must be understood, that the glory of immortality is delayed till the last day of redemption. So far as relates to the word bosom, that quiet harbor at which believers arrive after the navigation of the present life, may be called either Abraham's bosom or Christ's bosom; but, as we have advanced farther than the fathers did under the Law, this distinction will be more properly expressed by saying, that the members of Christ are associated with their Head; and thus there will be an end of the metaphor about Abraham's bosom, as the brightness of the sun, when he is risen, makes all the stars to disappear. From the mode of expression which Christ has here employed, we may, in the meantime, draw the inference, that the fathers under the Law embraced by faith, while they lived, that inheritance of the heavenly life into which they were admitted at death. 23. And, lifting up, his eyes in hell. Though Christ is relating a history, yet he describes spiritual things under figures, which he knew to be adapted to our senses. Souls have neither fingers nor eyes, and are not liable to thirst, nor do they hold such conversations among themselves as are here described to have taken place between Abraham and the rich man; but our Lord has here drawn a picture, which represents the condition of the life to come according to the measure of our capacity. The general truth conveyed is, that believing souls, when they have left their bodies, lead a joyful and blessed life out of this world, and that for the reprobate there are prepared dreadful torments, which can no more be conceived by our minds than the boundless glory of the heavens. As it is only in a small measure--only so far as we are enlightened by the Spirit of God--that we taste by hope the glory promised to us, which far exceeds all our senses, let it be reckoned enough that the inconceivable vengeance of God, which awaits the ungodly, is communicated to us in an obscure manner, so far as is necessary to strike terror into our minds. On these subjects the words of Christ give us slender information, and in a manner which is fitted to restrain curiosity. The wicked are described as fearfully tormented by the misery which they feel; as desiring s…

purple and fine linen, &c.--(Compare Est 8:15; Rev 18:12); wanting nothing which taste and appetite craved and money could procure.

laid--having to be carried and put down. full of sores--open, running, "not closed, nor bound up, nor mollified with ointment" (Isa 1:6).

desiring to be fed with--but was not [GROTIUS, BENGEL, MEYER, TRENCH, &c.]. The words may mean indeed "was fain to feed on," or "gladly fed on," as in Luk 15:16 [ALFORD, WEBSTER and WILKINSON, &c.]. But the context rather favors the former. licked, &c.--a touching act of brute pity, in the absence of human relief. It is a case of heartless indifference, amidst luxuries of every kind, to one of God's poorest and most afflicted ones, presented daily before the eye.

died--His burial was too unimportant to mention; while "the rich man died and was buried"--his carcass carried in pomp to its earthly resting-place. in to Abraham's bosom--as if seen reclining next to Him at the heavenly feast (Mat 8:11).

in hell--not the final place of the lost (for which another word is used), but as we say "the unseen world." But as the object here is certainly to depict the whole torment of the one and the perfect bliss of the other, it comes in this case to much the same. seeth Abraham--not God, to whom therefore he cannot cry [BENGEL].

Father Abraham--a well-founded, but unavailing, claim of natural descent (Luk 3:8; Joh 8:37). mercy on me--who never showed any (Jam 2:3). send Lazarus--the pining victim of his merciless neglect. that he may--take me hence? No; that he dares not to ask. dip . . . tongue--that is the least conceivable and the most momentary abatement of his torment; that is all. But even this he is told is (1) unreasonable.

Son--stinging acknowledgment of the claimed relationship. thou . . . Lazarus, &c.--As it is a great law of God's kingdom, that the nature of our present desires shall rule that of our future bliss, so by that law, he whose "good things," craved and enjoyed, were all bounded by time, could look for none after his connection with time had come to an end (Luk 6:24). But by this law, he whose "evil things," all crowded into the present life, drove him to seek, and find, consolation in a life beyond the grave, is by death released from all evil and ushered into unmixed and uninterrupted good (Luk 6:21). (2) It is impossible.

besides all this--independently of this consideration. a great gulf fixed--By an irrevocable decree there has been placed a vast impassable abyss between the two states, and the occupants of each.

Then he said--now abandoning all hope for himself. send him to my father's house, &c.--no waking up of good in the heart of the lost, but bitter reproach against God and the old economy, as not warning him sufficiently [TRENCH]. The answer of Abraham is, They are sufficiently warned.

Nay--giving the lie to Abraham. but if one went unto them from the dead, they will repent--a principle of awful magnitude and importance. The greatest miracle will have no effect on those who are determined not to believe. A real Lazarus soon "rose from the dead," but the sight of him by crowds of people, inclined thereby to Christ, only crowned the unbelief and hastened the murderous plots of the Pharisees against the Lord of glory; nor has His own resurrection, far more overpowering, yet won over that "crooked and perverse nation." Next: Luke Chapter 17

Not dated. LUKE xvi. 31. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. WE here have an account how the rich man in hell—after he had in vain begged of Abraham to send Lazarus to his relief—prays that Lazarus may be sent to his brethren to warn them, that they might take care for their salvation, and escape that place of torment. By the way, it may be proper to remark, that we cannot from this conclude, that the damned will have any workings of natural affection to their near relations in this world, or any concern for their salvation. The design of Christ was only parabolically to represent what different thoughts worldly and wicked men will have of things, when in hell, from what they have while upon earth. The rich man, when he was upon earth, only minded his honour, ease, and pleasure, and did not think it worth while to take care of his soul, and to be at much pains to escape hell. But now he is of another mind, and is sensible that if his five brethren, who live in the same careless neglect of their souls as he did, knew what hell is, they would take more care. But this seems to be put into the parable chiefly to introduce what follows, the reply which Abraham made to him, Luke xvi. 29 They have Moses and the prophets, let them hear them. As much as to say, They have already abundant warning and instruction, which God himself hath provided for them, let them make use of that. The rich man replies, Nay, Father Abraham, but if one went unto them from the dead, they will repent Luke xvi. 30 Luke xvi. 31. The warnings of God’s word are more fitted to obtain the ends of awakening sinners, and bringing them to repentance, than the rising of one from the dead to warn them.

In this passage, Moses and the prophets seem not only to be equalized to the warnings of one from the invisible world, but to be preferred before them. They have Moses and the prophets, let them hear them: they have already those means which God in his infinite wisdom hath seen to be fittest for them, and more suitable to their nature and circumstances, than the rising of one from the dead.—But whether there can be any more than an equality necessarily inferred or not; yet if only the warnings of the Old Testament have an equal tendency to bring men to repentance, as the rising of one from the dead; then surely these, together with the much clearer revelation under the gospel-dispensation by Christ and his apostles—wherein we are abundantly more plainly told of another world, and wherein life and immortality are brought to light—must have a much greater tendency and fitness to obtain these ends. Sinners are apt to find fault with the means of grace which they enjoy, and to say with themselves, If I had ever seen hell, or had ever heard the cries of the damned, or had ever seen a person who had felt hell-torments, or had seen them at a distance, that would awaken me; then I would forsake all my sins, and would do whatever I could to escape hell. But now I am only told of hell in the Bible and by ministers; and there never was any in this world that saw or felt it: so that I am ready to think it is mere delusion and fancy. How do I know that there is any hell? How do I know but that when I die there will be an end of me? But it is the indisposition of sinners to this great work, to which they are directed, which makes them find fault with their means and advantages. The slothful and negligent, who hate to bestir themselves, are they who object. “The way of the slothful is as a hedge of thorns. Proverbs xv. 19. But God, who knows our nature and circumstances, knows what is most adapted to them. He who made the faculties of our souls, knows what will have the greatest tendency to move them, and to work upon them. He who is striving with us, to bring us to repentance and salvation, uses the fittest and best means. In contriving and appointing the means of our salvation, he chooses better for us than we should for ourselves.

Suppose a person should rise from the dead to warn sinners, either from heaven, where they see the misery of the damned, or from hell, where they feel it; and should tell how dismal those torments are, having seen or felt them; and suppose he should confirm what he said, by declaring that he had seen the smoke of their torments, the raging of the flames, the dreadful crew of devils and damned souls together, and had heard their dismal cries and shrieks; or suppose he should say that he had felt them, and should express by words and actions the doleful state of the damned and the extremity of their torments; this would probably greatly fright and terrify many sinners who were not terrified by reading the Bible, nor by hearing preaching about hell-torments. But it would be very much because of the unusualness and strangeness of the thing. Men are apt to be much affected with strange things, and to be much affrighted by spectres in the dark, because they are unusual. But if they were as common as preaching is, they would lose their effect. It might be that on such an unusual occasion, as the rising of one from the dead, for a while men would reform their lives, and possibly some might be so affected as never to forget it. But we are to consider which would have the greatest tendency to awaken us, if both were alike new and unusual, to be warned of the misery of hell by the great God himself, declaring as it were from heaven how dreadful hell is, and abundantly warning us about it; or to be warned only by a man coming from the invisible world, who had either seen or felt these miseries. It is in this view that we shall consider the matter; and we shall show what advantages the former mode of warning has above the latter: or how the warnings of God’s word have a greater tendency to awaken sinners and bring them to repentance, than the rising of one from the dead to warn them.

There was a certain rich man,.... In Beza's most ancient copy, and in another manuscript of his it is read by way of preface, "he said also another parable": which shows, that this is not a history of matter of fact, or an historical account of two such persons, as the "rich" man and the beggar, who had lately lived at Jerusalem; though the Papists pretend, to this day, to point out the very spot of ground in Jerusalem, where this rich man's house stood: nor is it to be understood parabolically of any particular rich man, or prince; as Saul the first king of Israel; or Herod, who now was reigning, and was clothed in purple, and lived in a sumptuous manner: nor of rich men in general, though it greatly describes the characters of such, at least of many of them; who only take care of their bodies, and neglect their souls; adorn and pamper them, live in pleasure, and grow wanton, and have no regard to the poor saints; and when they die go to hell; for their riches will not profit them in a day of wrath, nor deliver from it, or be regarded by the Judge, any more than hills and mountains will hide them from his face: but by the rich man are meant, the Jews in general; for that this man is represented, and to be considered as a Jew, is evident from Abraham being his father, and his calling him so, and Abraham again calling him his son, Luke 16:24 of which relation the Jews much boasted and gloried in; and from his brethren having Moses and the prophets, Luke 16:29 which were peculiar to the Jewish people; and from that invincible and incurable infidelity in them, that they would not believe, though one rose from the dead, Luke 16:31 as the Jews would not believe in Christ though he himself rose from the dead, which was the sign he gave them of his being the Messiah: and the general design of the parable, is to expose the wickedness and unbelief of the Jews, and to show their danger and misery, for their contempt and rejection of the Messiah; and particularly the Pharisees are designed, who being covetous, had derided Christ for what he had before said; and, who though high in the esteem of men, were an abomination to God, Luke 16:14. These more especially boasted of Abraham being their father; and of their being the disciples of Moses, and trusted in him, and in his law; and thought they should have eternal life through having and reading the books of Moses and the prophets: these may be called "a man", because this was the name by which the Jews style themselves, in distinction from the Gentiles, whom they compare to beasts; See Gill on Matthew 15:26 and this they ground on a passage in Ezekiel 34:31 "and ye my flock, the flock of my pasture, are men": upon which their note is (e), "ye are called, "men", but the nations of the earth are not called men.'' And they may be called a "certain" man, a famous man, a man of note, as the Jews, and especially the Pharisees, thought themselves to be; and therefore coveted the chief places in the synagogues, and at feasts, and loved salutations and greetings in market places, and to be called of men Rabbi, and master: as also a "rich man"; for the Jews in general were a wealthy people, lived in a very fruitful country, and were greatly indulged with the riches of providential goodness; and particularly the Pharisees, many of whom were of the great sanhedrim, and rulers of synagogues, and elders of the people; and who by various methods, amassed to themselves great riches, and even devoured widows' houses; see Luke 6:24 and they were also rich in outward means and ordinances, having the oracles of God, his word, worship, and service; and as to their spiritual and eternal estate, in their own esteem; though they were not truly rich in grace, not in faith, nor in spiritual knowledge, nor even in good works, of which they so much boasted; but in appearance, and in their own conceit, they were rich in the knowledge of the law, and in righteousness, which they imagined was perfect, and so stood in need of nothing; no, not of repentance, and especially of Christ, or of any thing from him: which was clothed in purple and fine linen; or "byssus", which is said to (f) grow on a tree, in height equal to a poplar, and in leaves like a willow, and was brought out of India into Egypt, and much used there, as it also was among the Jews: hence we often read (g) of or "garments of byssus", or fine linen: the Jews in general dressed well; their common apparel were fine linen and silk; see Ezekiel 16:10 and so the Arabic version here renders it, "silk and purple"; and the Persic version, "silks and bombycines": and the priests particularly, were arrayed in such a habit; the robe of the ephod, and also its curious girdle, were of blue, purple, scarlet, and fine linen, and at the hem of it were pomegranates of blue, purple, and scarlet, Exodus 28:6. And as for the Pharisees, they loved to go in long robes, and to make broad their phylacteries, and enlarge the borders of their garments, which were fringes of blue, joined unto them; and which may figuratively express the fine outside show of holiness and righteousness, they made; and fared sumptuously every day. The Jews in common lived well, being in a land that flowed with milk and honey; see Ezekiel 16:13 and especially the priests, who offered up lambs every day, besides other offerings, of which they had their part; as also the Pharisees, who were often at feasts, where they loved the chief places: and this may signify the easy and jocund life they lived; knowing no sorrow upon spiritual accounts, having no sense of sin, nor sight of the spirituality of the law, nor view of danger; but at perfect ease, and not emptied from vessel to vessel. (e) T. Bab. Bava Metzia, fol. 114. 2. & Kimchi in loc. (f) Philostrat. Vit. Appollon. l. 2. c. 9. (g) Targum in Genesis 41.42. in 2 Chron. 12. & in Ezekiel 44.17.

And there was a certain beggar named Lazarus,.... By whom is designed, not any particular beggar in the times of Christ, that went by this name; though there were such persons in Israel, and in the times of our Lord; as blind Bartimaeus, and others: nor David, in the times of Saul, who was poor and needy; and who sometimes wanted bread, and at a certain time went to Abimelech for some: nor the godly poor in common, though the heirs of the heavenly kingdom are, generally speaking, the poor of this world; these receive Christ and his Gospel, and have their evil things here, and their good things hereafter; they are now slighted and neglected by men, but shall hereafter have a place in Abraham's bosom, and be for ever with the Lord: nor are the Gentiles intended; though they may be said to be poor and helpless, as they were without Christ, aliens from the commonwealth of Israel, and strangers to the covenants of promise, and without hope and God in the world; and were despised and rejected by the Jews, and not suffered to come into their temple, and were called and treated as dogs; though, as the Syrophenician woman pleaded, the dogs might eat of the crumbs which fall from their master's table; and who, upon the breaking down of the middle wall of partition, were called by grace, and drawn to Christ, and were blessed with faithful Abraham, and made to sit down with him in the kingdom of heaven: but our Lord Jesus Christ himself is here meant; as appears from the cause and occasion of this parable, which was the derision of Christ by the covetous Pharisees, who, though high in the esteem of men, were an abomination to God; and from the scope and design of it, which is to represent the mean and despicable condition of Christ in this world, whilst the Pharisees, his enemies, lived in great pomp and splendour; and the exaltation of Christ hereafter, when they would be in the utmost distress; and also the infidelity of that people, who continued in their unbelief, notwithstanding the resurrection of Christ from the dead: the name Lazarus well agrees with him. The Syriac version calls him "Loozar", as if it signified one that was helpless, that had no help, but wanted it, and so a fit name for a beggar; and well suits with Christ, who looked, and there was none to help, Isaiah 63:5 nor did he receive any help from men; though rather, the word is the contraction of Eleazar, and so the Ethiopic version reads it here; and it is easy to observe, that he who is called R. Eleazar in the Babylonian Talmud, is in the Jerusalem called, times without number, , R. Lazar (h); and R. Liezer, is put for R. Eliezer: it is a rule given by one of the Jewish writers (i), that "in the Jerusalem Talmud, wherever R. Eleazar is written without an "aleph", R. Lazar ben Azariah is intended.'' And Christ may very well be called by this name; since this was the name of one of his types, Eleazer the son of Aaron, and one of his ancestors, who is mentioned in his genealogy, Matthew 1:15 and especially as the name signifies, that the Lord was his helper: see Exodus 18:4. Help was promised him by God, and he expected it, and firmly believed he should have it, and accordingly he had it: God did help him in a day of salvation: and which was no indication of weakness in him, who is the mighty God, and mighty to save; but of the Father's regard to him as man, and mediator; and of the concern that each of the divine persons had for, and in man's salvation: and on account of his circumstances of life, he might be called a "poor man", as he is in 2 Corinthians 8:9 and frequently in prophecy; see Psalm 34:6 Zechariah 9:9 and though by assuming human nature, he did not cease to be God, or to lose the riches of his divine nature and perfections, yet his divine perfections, and the glory of them, were much hid and covered in his state of humiliation; and he was much the reverse of many of them in his human nature; in which he was exposed to much outward poverty and meanness: he was born of poor parents; had no liberal education; was brought up to a trade: had not a foot of ground to call his own, nor where to lay his head: and lived upon the ministrations of others to him; and when he died, had nothing to bequeath his mother, but left her to the care of a disciple: and he is further described, by his posture and situation, which was laid at his gate; that is, at the "rich man's", as is expressed in the Syriac, Persic, and Ethiopic versions: this was the place where beggars stood, or were laid, and asked alms; hence is that rule with the Jews (k), and in many other places the following phrase; "if a man dies and leaves sons and daughters---if he leaves but a small substance, the daughters shall be taken care of, and the sons, , "shall beg at the gates."'' This denotes the rejection of Christ by the Jews; he came to them, and they received him not; he had no entrance into their hearts, and was admitted but into few of their houses; they put those that confessed him out of their synagogues; and caused him himself to depart out of some of their cities; they delivered him up unto the Gentiles that were without; and at last led him without the gate of Jerusalem, where he suffered: full of sores; so Nahum Gamzu (l) is said to have his whole body, , "full of ulcers": sometimes the Jewish phrase, which answers to the word here used, is , "one plagued with ulcers" (m); and this by the commentators (n), is explained of a "leprous" person; so one of the names of the Messiah is with the Jews (o), which signifies "leprous", in proof of which, they produce Isaiah 53:4. "Surely he hath borne our griefs", &c. By these "sores" may be meant, sins; see Psalm 38:5. Christ was holy and righteous in himself, in his nature, life, and conversation; he was without both original, and actual sins, yet he was in the likeness of sinful flesh, and was reproached and calumniated by men as a sinner; and had really and actually all the sins of his people on him, by imputation; and was made even sin itself, for them; so that in this sense he might be said to be full of them, though in himself he was free from them: they may also intend the temptations of Satan, those fiery darts which were flung at him, and by which he suffered; as also the reproaches and persecutions of men, which attended him more or less, from the cradle to the cross; together with all his other sorrows and sufferings, being scourged, buffeted, and beaten, and wounded for our sins, and bruised for our transgressions; of which wounds and bruises he might be said to be full. (h) T. Hieros. Biccurim, fol. 63. 3, 4. & 64. 1. & 65. 3, 4. & Sheviith, fol. 36. 3. & passim. (i) Juchasin, fol. 81. 1.((k) Misn. Bava Bathra, c. 9. sect. 1. & T. Bab. Bava Bathra, fol. 140. 2. Piske Tosaph. in Cetubot, art. 138, 372. (l) T. Bab. Taanith, fol. 21. 1.((m) Misn. Cetubot, c. 3. sect. 5. & 7. 10. (n) Maimon. & Bartenora in lb. (o) T. Bab. Sanhedrin, fol. 98. 2.

And desiring to be fed with the crumbs,.... The offal food, broken bread, fragments of meat: that food which falls from the knife, or plate, in eating, and from thence on the ground; and literally understood, may express the low condition Christ was in, in his human nature: he assumed a true body, like to ours, and partook of the same flesh and blood with us, and was liable to the same infirmities as ours, which are sinless; and among the rest, was subject to hunger and thirst, and was obliged to the ministration of others for a subsistence: and it may also express his contentment in such a condition; he never murmured at the providence of God, but was entirely, resigned to his will; he did not desire to live in fulness and affluence, but avoided and shunned every step that led unto it; nor did he envy the plenty of others, and was fully satisfied with his meanness; nor did he ever work a miracle for the sake of feeding himself. Moreover, the words being understood mystically, may design the elect of God among the Jews, who, like crumbs, were few in number, a seed, a remnant, according to the election of grace; there were but few among them that were chosen of God, and effectually called by his grace; and but a little flock to whom he gave the kingdom; and a small number, who entered in at the strait gate, and were saved; and these few were very mean and despicable for their outward poverty; for the poor had the Gospel preached to them, and they received it, when the rich, and the rulers of the people, rejected it: and they were like crumbs their small degree of worldly wisdom and knowledge, being babes, simple, and foolish, who followed Christ, while the learned, wise, and prudent despised him; and for their sinfulness and vileness, being, generally speaking, notorious sinners, publicans and harlots; and of these it may be said what follows, which fell from the rich man's table; being originally of the Jews, but separated from them by the grace of God, and rejected by them with scorn and contempt. These Christ "desired"; see Sol 7:10 his desire was towards them from everlasting, when he asked them of his Father, and they were given to him; and it was not only after their persons, but after their salvation, and that both in eternity and in time; and which he signified by various words and actions; and it is towards them, while in a state of unregeneracy, that they may be converted, and believe in him; and when they are called, he delights in the grace he puts in them, and in the righteousness he puts upon them; he takes pleasure in their company; he desires them for his habitation; he stands at the door and knocks for admission to them; and nothing is he more earnestly solicitous for, and eager after, than their being with him in glory to all eternity; and his end in all, "is to be fed" or "satisfied with them"; see Isaiah 53:11 he came into the world to gather these scattered crumbs and fragments together; it was his meat and drink, to work out their salvation; and it will be his highest joy and pleasure to present them to his Father, and himself, complete and perfect, and introduce them into his kingdom and glory: he will be fully satisfied in them, and they in him, when they shall awake in his likeness. Then will all Christ's desires, prayers, and intercessions, have their full accomplishment. The Vulgate Latin adds, "and no man gave to him"; which seems to be transcribed from Luke 15:16 and is not supported by any copy or version. Moreover, the dogs came and licked his sores: by the dogs are meant not the Jews, though they are sometimes so called, and especially the Scribes and Pharisees, Psalm 22:16 for these made his sores and wounds, or were the authors of his sorrows and sufferings; but rather the Gentiles, who were so called by the Jews; See Gill on Matthew 15:26 because these creatures were unclean by the law, and had in the greatest contempt by the Jews; and for their barbarity, malice, and cruelty, Deuteronomy 23:18 as the Gentiles were by the Jews esteemed unclean and unfit, either for civil or religious conversation; and were treated as aliens by them; and were indeed in their Heathenish state, barbarous and inhuman, and lived in malice, hateful, and hating one another: these, some of them came to Christ in person, as the centurion, and Syrophenician woman, many of the Samaritans, who, with the Jews, were all one as Heathens, and several Grecians at the feast; and many of them also came to him by faith, through the ministry of his servants, under the influence of divine grace, and that according to various prophecies in the Old Testament, concerning the calling and gathering of the Gentiles to him: these embraced a crucified Christ; and fed upon the slain Lamb of God; eat his flesh, and drank his blood; stretched forth the hand of faith, and thrust it into his bleeding wounds; and lived by faith on him, who was wounded and bruised for their sins, and whose blood was shed for the remission of them.

And it came to pass that the beggar died,.... The death of Christ was not a casual thing, a fortuitous event; it was agreed unto, and settled in the covenant of grace; it was spoken of by the prophets of the Old Testament; it was typified by the sacrifices of the law, and other things; it was foretold by Christ himself, and was the end of his coming into this world, wherein the great love, both of him and of his Father, is expressed; and is the main article of the Christian faith; so that this came to pass according to the decrees of God, the counsel, and covenant of peace, the will of Christ, and his predictions, and as the accomplishment of the law, and prophets: it was not a natural, but violent death which Christ died; and yet it was both voluntary and necessary; it was but once, and is of an eternal efficacy, and is a sacrifice acceptable to God; it was not for himself, or any sin of his, who knew none, nor for the angels, and their redemption, whose nature he did not assume; but for men, and for their sins. Christ died not merely as an example to them, or only to confirm his doctrines; but as a substitute, in the room and stead of his people; to atone for their sins, and satisfy divine justice; to procure the pardon of them in a way of justice; to take them away, and utterly abolish them; to bring in an everlasting righteousness; to obtain eternal redemption, and bring such nigh to God who were afar off, and that men might live through him now, and have eternal life by him hereafter: and was carried by the angels into Abraham's bosom: by Abraham's bosom is meant heaven, a phrase well known to the Jews, by which they commonly expressed the happiness of the future state: of Abraham's happy state they had no doubt; and when they spake of the happiness of another's, they sometimes signified it by going to Abraham; as when the mother of the seven sons, slain by Caesar, saw her youngest going to be sacrificed (p). "she fell upon him, and embraced him, and kissed him, and said unto him, my son, , "go to Abraham, your father", and tell him, thus saith my mother, &c.'' and sometimes, as here, by being in his bosom. So it is said (q), that Eliezer his servant (Abraham's, the same name with Lazarus) , "is laid in his bosom": and which may refer to the account in the Talmud (r), that when R. Benaah, the painter of caves, came to the cave of Abraham, he found Eliezer, the servant of Abraham, , "standing before him". And it is also said (s) of Rabbi, when he died, , "this day he sits in the bosom of Abraham"; for as it was usual with them to represent the joys of heaven by a feast, so the partaking of them, by sitting down at a table with Abraham, Isaac, and Jacob; see Matthew 8:11 and as their manner at meals was by lying along on couches at eating; he that lay next another might be said to lie, or lean, in his bosom: hence Abraham's bosom came to signify the near and intimate enjoyment of happiness with him in the other world. The ascension of Christ is expressed by a being "carried up into heaven", Luke 24:51 and here he is entered, and has been received, and will be retained, until the time of the restitution of all things; here he is glorified in human nature, sits at the right hand of God, and appears in his presence, on the behalf of his people; and indeed, the ends of his going there, were to receive gifts for them, to be their advocate and intercessor, to take possession of heaven in their name, and prepare that for them, and them for that; and hither "he was carried by angels": these were the chariots in which he rode; and these the guard that attended him, when he was seen, looked upon, and gazed at by them with adoration, faith, and wonder; which shows the ministration of angels to him, and seems to set forth the glory and magnificence in which he ascended; and this agrees with the notions of the Jews, that when good men die, their souls are immediately received by angels, and taken under their care, and carried to heaven. So one of their paraphrasts (t) having mentioned the garden of Eden, which is but another name for heaven with them, adds, "into which no man can enter but the righteous, whose souls are "carried" thither, , "in the hand", or "by the means" of angels.'' And elsewhere they say (u), "with the Shekinah come three ministering angels to receive the soul of a righteous man.'' Particularly it is said of Moses, at the time of his death (w), that "the holy blessed God descended from the highest heavens, to take the soul of Moses, and three ministering angels with him.'' And sometimes they say (x), not only three angels, but three companies of angels attend at such a time: their words are these; "when a righteous man departs out of the world, three companies of ministering angels meet him; one says to him, "come in peace"; and another says, "walking in his uprightness" and the other says, "he shall enter into peace", &c.'' No mention is made in this parable of the burial of this man, nor any words used expressive of it, or that in the least hint it. The reason is, because Christ lay so short a time in the grave, and he was not left there, nor did he see corruption; but in a very little while was raised from the dead, and delivered from the power of the grave; when, after some stay on earth, he was attended by angels to the highest heavens: for this is to be understood, not of his soul being had to paradise immediately upon his separation from the body; but of his ascension to heaven after his resurrection, when he was escorted by angels thither. The rich man also died. This may be understood both of the natural death of the Scribes and Pharisees; who, though they were dignified persons, were as gods, yet were mortal, and died like men; see Psalm 82:6 compared with John 10:34 and they died in their sins, in their unbelief of the Messiah, and so were damned; in their impenitence and hardness of heart, for as they thought they needed no repentance, they were not called unto it; and in the sin against the Holy Ghost, blaspheming the miracles of Christ done by him, and which was a sin unto death; and under the power and guilt of all their other sins, and so were lost and perished. And it may also be understood of the political and ecclesiastical death of the Jewish people; which lay in the destruction of the city of Jerusalem, and of the temple, and in the abolition of the temple worship, and of the whole ceremonial law; a "Lo-ammi" was written upon their church state, and the covenant between God and them was broken; the Gospel was removed from them, which was as death, as the return of it, and their call by it, will be as life from the dead; as well as their place and nation, their civil power and authority were taken away from them by the Romans: and a death of afflictions, by captivity and calamities, of every kind, have attended them ever since. And it is to be observed, that Lazarus died before the rich man, as Christ died before the destruction of the Jewish polity and church state: the city and sanctuary were not destroyed, nor the daily sacrifice made to cease, nor the consummation, and that determined, poured upon the desolate, until some time after the Messiah was cut off, according to the prophecy in Daniel 7:26. Moreover, no mention is made of the rich man being carried by angels, as Lazarus was; and if he was, he was carried, not by the good, but by the evil angels, and not into Abraham's bosom, but to hell. So the Jews (y) say, "if a soul is worthy, how many holy troops, or companies, are ready to join it, and bring it up into paradise? but if not worthy, how many strange troops are ready to bring it in the way of hell? these are the troops of the destroying angels.'' However, this is said of him, as is not of Lazarus, and was buried: as wicked men are, when sometimes the saints are not; see Ecclesiastes 8:10. The Scribes and Pharisees, who were so diligent to build and garnish the sepulchres of the prophets, among their other instances of pride and vanity, took care, no doubt, to provide and erect stately monuments for themselves: and who were buried in great pomp and splendour. Though this may respect their church state, service, and ceremonies, which received their death blow at the crucifixion of Christ, but remained for some time unburied, it being with difficulty that these things were got under the feet of the church; and may also refer to the political state of the Jews, who, as a nation, are represented as in their graves, where they are to this day, and will be until they shall be turned unto the Lord, when they shall be brought out of their graves, and shall live and return to their own land, Ezekiel 37:12. The Vulgate Latin adds, "in hell"; but this belongs to the following verse. (p) Echa Rabbati, fol. 49. 4. (q) In Sepher Emanah, c. 1. p. 20. (r) T. Bab. Bava Bathra, fol. 58. 1.((s) T. Bab. Kiddushin, fol. 72. 2. Juchasin, fol. 75. 2.((t) Targum in Cant. iv. 12. (u) Midrash Haneelam in Zohar in Gen. fol. 65. 1.((w) Debarim Rabba, sect. 11. fol. 245. 4. (x) T. Bab. Cetubot, fol. 104. 1.((y) Zohar in Exod. fol. 39. 3.

And in hell he lift up his eyes, being in torments,.... Which may design the place of torment, and the miserable state the Scribes and Pharisees, as all wicked men, enter immediately into upon death, Psalm 9:17 who in their lifetime were blind, and are called blind guides, blind watchmen, blind leaders of the blind, and who were given up to judicial blindness and hardness of heart; but in hell their eyes are opened, and they see their mistakes about the Messiah, and find themselves in torments, under dreadful gnawings, and remorse of conscience; and having a terrible sensation of divine wrath, their worm dies not, and their fire is not quenched: or this may regard the vengeance of God on the Jews, at the destruction of Jerusalem; when a fire was kindled against their land, and burned to the lowest hell; and consumed the earth with her increase, and set on fire the foundations of the mountains; and the whole land became brimstone, salt, and burning; and they were rooted out of it in anger, wrath, and great indignation; see Deuteronomy 29:23 or rather, the dreadful calamities which came upon them in the times of Adrian at Bither; when their false Messiah Bar Cochab was taken and slain, and such multitudes of them were destroyed in the most miserable manner (z), when that people, who before had their eyes darkened, and a spirit of slumber and stupidity fallen upon them, in those calamities began to be under some convictions: and seeth Abraham afar off: the covenant of circumcision given to him, and to them his natural seed, now of no use to them; their descent from him, of which they boasted, and in which they trusted, now of no avail; and him in the kingdom of heaven, and themselves thrust out; see Luke 13:28. And Lazarus in his bosom; they now found the Messiah was come, and was gone to heaven, whither they could not come, John 7:33. The Jews are convinced that the Messiah is born, though not revealed; and they sometimes confess, that he was born the same day Jerusalem was destroyed; and sometimes they say, he sits at the gates of Rome among the lepers, and at other times, that he is in the walks of paradise (a). This is said in agreement with the notions of the Jews, that wicked men will see the righteous in happiness, and themselves in torment; by which the latter will be aggravated, to which the allusion is; for they say (b), "the gates of paradise are fixed over against the gates of hell, so that they can see the righteous in rest, and themselves in distress.'' (z) Vid. Buxtorf. Lex. Talmud. col. 372. (a) Synagog. Jud. c. 50. T. Bab. Sanhedrin, fol. 98. 1. Aben Ezra in Cant. vii. 5. T. Hieros Beracot, fol. 5. 1.((b) Tzeror Hammor, fol. 125. 3.

And he cried and said, father Abraham,.... The Jews used to call Abraham their father, and were proud of their descent from him, Matthew 3:9 and so persons are after death represented by them, as speaking to, and discoursing with him; as in the passage cited in the note See Gill on Luke 16:22 to which the following may be added (c); "says R. Jonathan, from whence does it appear that the dead discourse with each other? it is said, Deuteronomy 34:4 "And the Lord said unto him, this is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying", &c. what is the meaning of the word "saying?" the holy blessed God said to Moses, "go say to Abraham", &c.'' And here the Jews, in their distress, are represented as applying to him, saying, have mercy on me, and send Lazarus; which seems to have respect to the mercy promised to Abraham, the covenant made with him, and the oath swore unto him, to send the Messiah, Luke 1:70 and which now, too late, these wretched Jews plead, the Messiah being sent already: that he may dip the tip of his finger in water; in allusion to the washings and purifications among the Jews, and the sprinkling of blood by the finger of the high priest; which were typical of cleansing, pardon, comfort, and refreshment, by the grace and blood of Christ: and cool my tongue; which had spoken so many scurrilous and blasphemous things of Christ; saying that he was a sinner, a glutton, and a winebibber, a Samaritan, and had a devil; that he cast out devils by Beelzebub, the prince of devils; and that he was a seditious person, and guilty of blasphemy: so the Jews represent persons in hell, desirous of cooling water, and as sometimes favoured with it, and sometimes not: they say (d), he that reads "Keriat Shema, (i.e. hear, O Israel", &c.) and very accurately examines the letters of it, "they cool hell for him", as it is said, Psalm 68:14. And elsewhere (e), they speak of a disciple, or good man, that was seen after death amidst gardens, and orchards, and fountains of water; and of a publican, or wicked man, seen standing by the bank of a river, seeking , "to come to the water, but could not come at it". So Mahomet (f) has a passage that is somewhat like to this text; "the inhabitants of hell fire, shall call to the inhabitants of paradise, saying, pour upon us some water, or of those refreshments God hath bestowed on you.'' This man could not so much as get a drop of water to cool his tongue, not the least refreshment, nor mitigation of the anguish of his conscience, for the sins of his tongue: for I am tormented in this flame; in the destruction of Jerusalem, and calamities at Bither, and other afflictions; together with the wrath of God poured into the conscience, and the bitter remorses of that for speaking against the Messiah; and which are still greater in hell, where the worm dies not, and the fire is not quenched. (c) T. Bab. Beracot, fol. 18. 2.((d) Ib. fol. 15. 2.((e) T. Hieros. Sanhedrin, fol. 23. 3. & Chagiga, fol, 77. 4. (f) Koran, c. 7. p. 121. (sura 7:50)

But Abraham said, son,.... He calls him "son", not in a spiritual sense; he was not one of Abraham's spiritual seed, that trod in the steps of his faith; but because he was so according to the flesh; and in return to his calling him father: good men have not always good children, nor is any trust to be put in birth and parentage: remember, that thou in thy lifetime receivedst thy good things; temporal good things; a land flowing with milk and honey; all the outward blessings of life that could be wished for, the Jews had, whilst they were in their own land; and also ecclesiastical good things, as the adoption, the glory, the covenants, the giving of the law, and the service of God, and the promises, the fathers, and the Messiah according to the flesh, even all external privileges and ordinances, Romans 9:4. And likewise Lazarus evil things; Christ was surrounded with the infirmities of human nature, he assumed; was attended with much outward meanness and poverty; was loaded with calumnies and reproaches; and followed with the wrath, hatred, and persecution of men; and suffered many evil things, as buffetings, scourging, spitting, and cruel mockings, and at last death itself: but now he is comforted; see Psalm 16:9 compared with Acts 2:25. Christ being raised from the dead, and set in human nature at the right hand of God, is comforted with the presence of God, which for a while he was deprived of, when on the cross; and is delighted with the glory that it put upon him as man; and with pleasure sees the travail of his soul continually, his elect and redeemed ones, called and gathered by the grace of God, who are his jewels, his portion, and goodly heritage: and thou art tormented; as were many of the Jews, his implacable enemies and persecutors in hell, and others in captivity, bondage, and distress.

And besides all this,.... The different circumstances of each, both past and present, which should be observed and considered: between us and you there is a great gulf fixed; as this may regard the state of the Pharisees after death, it intends not the natural distance between heaven and hell; though there may be an allusion to the notions of the Jews concerning that, who on those words in Ecclesiastes 7:14. "God hath set the one over against the other", say (f), "this is hell and paradise, what space is there between them? an hand's breadth; R. Jochanan says a wall, but the Rabbans say, they are both of them even, so that they may look out of one into another.'' Which passage is cited a little differently (g), thus; "wherefore did the holy blessed God create hell and paradise? that they might be one against another; what space is there between them? R. Jochanan says, a wall, and R. Acha says an hand's breadth: but the Rabbans say, two fingers.'' And elsewhere it (h) is said, "know that hell and paradise are near to one another, and one house separates between them; and paradise is on the north east side---and hell on the north west.'' Mahomet seems to have borrowed this notion from them, who says (i), "between the blessed and the damned, there shall be a vail; and men shall stand on "Al Araf", (the name of the wall or partition, that shall separate paradise from hell,) who shall know every one of them by their mouths.'' But not this natural space, be it what it will, but the immutable decree of God is intended here, which has unalterably fixed the state of the damned, and of the blessed: so that they which would pass from hence to you cannot, neither can they pass to us that would come from thence; not that those in heaven can desire to go to those in hell; though those in hell, may wish to be in heaven; but the sense is, that by this irrevocable decree of God, the saints in heaven are eternally happy, and the wicked in hell eternally miserable: and this also agrees with the notions of the Jews (k), who represent it impossible: for a man, after he has descended into hell, to come up from thence any more: but as this may regard the Jews state of captivity and affliction, since the destruction of their city and temple, upon, and for their rejection of the Messiah; it may denote the impossibility of Christ's coming again upon the same errand he came on before, to be a Saviour of sinners, and a sacrifice for sin; and of the Jews believing in him, so long as they lie under the spirit of slumber, and are given up to judicial blindness and hardness of heart. (f) Midrash Kohelet, fol 76. 1.((g) Nishmat Chayim Orat. 1. sect. 12. fol. 31. 1.((h) Raziel, fol. 15. 1.((i) Koran, c. 7. p. 120. (k) Caphtor, fol. 70. 2.

Then he said, I pray thee therefore father,.... The Cambridge, copy of Beza's, and the Ethiopic version read, "father Abraham"; finding he could have no redress of his misery, nor any relief for himself, he applies for others: that thou wouldst send him to my father's house; the house of Israel and Jacob, the surviving Jews: and this agrees also with a notion of theirs, that the dead seek for mercy for them (l). The Persic and Ethiopic versions read, "that thou wouldst send Lazarus", &c. whom the one calls Gazarus, and the other Eleazar. (l) T. Bab. Taanith, fol. 16. 1.

For I have five brethren,.... Meaning his brethren and countrymen, according to the flesh; who when he was alive, stood in such a relation to him; said to be "five", in allusion it may be to the children of Israel coming out of Egypt, "by fives", or five in a rank, Exodus 13:18 as a learned man (m) conjectures, to whom I am beholden for several hints, in the explanation of this parable; and certain it is, that these five brethren were Jews, since they had the writings of Moses and the prophets with them, Luke 16:29. Wherefore I shall venture to propose another conjecture, though it may be liable to exception, as all conjectures usually are: it is plain that there were "six" brethren in all; let it be observed then, that the Jewish nation were usually divided into "three" parts, "priests, Levites, and Israelites"; of these three the great sanhedrim usually consisted (n); and these read the law every sabbath day; first a priest, then a Levite, and then "five Israelites" (o); (let that number also be remarked;) now these were again divided into "three" sects, "Pharisees, Sadducees", and "Essenes". The former of these are represented in this parable; this I only propose, I lay no stress on it: it may be, that the twice five, or ten tribes of Israel, which were not known where they were, nor are they to this day, may be designed by a "synechdoche", of a part for the whole; whose return the Jews are yet expecting, and for whose welfare they are greatly concerned. That he may testify unto them: that is, preach unto them, as the word is used in Acts 2:40. Christ, when here on earth, did testify to that people of their sins, showed them the heinousness of them, inveighed against them, and reproved for them; and of their righteousness, and showed the hypocrisy, deficiency, and insufficiency of it to justify them; of himself as the Messiah; of truth in general; and of their ruin, temporal and eternal; but he had now finished his testimony, and which, though faithful, was not heard nor received by them; the reason of this request is, lest they also come into this place of torment; as hell is, and which these brethren of his, he left behind, were deserving of, and in danger of coming into; and his concern for them did not arise from any regard to Christ, and the enlargement of his interest; nor from any love to his testimony, the Gospel; nor from any real notion or desire of converting grace for his brethren; nor from true love to them; but from a selfish principle, lest his own torments should be aggravated by their coming: this, as it may regard the Jews in their affliction, and if the ten tribes should be meant by the five brethren, may design the very passionate concern the Jews had, and still have for them, who yet, to this day, hope for the return of them; see Manasseh ben Israel's book, called, "Spes Israelis". (m) Teelmannus. (n) Maimon Hilchot Sanhedrin, c. 2. sect. 2.((o) Ib. Hilchot Tephilla, c. 12. sect. 16.

Abraham said unto him..... In reply to this his request: they have Moses and the prophets; that is, their writings; which shows this man, and his five brethren, to be Jews; for to them were the oracles of God committed; and these had the writings of Moses and the prophets read to them every sabbath day; and is true, whether the contemporaries and immediate successors of the Pharisees are meant, or the ten tribes: and also shows, that one view of the parable, is to establish the authority of these writings; see Luke 16:16 and that it is a peculiar privilege to have them; and that they ought to be attended to and regarded; let them hear them; for they testified concerning Christ, and concerning the sins of the Jews, and the calamities, both temporal and eternal, that should come upon them; and which, testimony was sufficient to leave them without excuse: and indeed, the word of God, read, explained, and heard, is the ordinary means of conversion, or of bringing men to faith and repentance.

And he said, nay, father Abraham,.... He contradicts his father Abraham, or at least desires it might not be so; this way he suggests, was not so right, and would not succeed; for he knew his brethren were a rebellious, and stiffnecked people, and would not hear Moses and the prophets, notwithstanding all their outward boast of them, and pretensions of regard to them: but if one went unto them from the dead, they will repent; but alas! repentance is not of man's will, but a gift of God's grace; nor could these men repent, because in a judicial way their eyes were shut, their ears were stopped, and their hearts were hardened; and though Christ came in person to them, and preached, as never man did, with power and authority, and confirmed his doctrine with miracles, yet they repented not, nor did they when he arose from the dead.

And he said unto him..... That is, Abraham said unto him, as the Syriac, Persic, and Ethiopic versions express it: if they hear not Moses and the prophets; as they did not, nor regarded what they said of Christ, but disbelieved both him and them: neither will they be persuaded: or brought to repent and believe; though one rose from the dead; as Christ did; whose resurrection, the truth of it they endeavoured to baffle, stifle, and suppress: this was the sign Christ gave them, of the truth of his Messiahship; and yet they repented not of what they had done to him, that they might believe in him; but remained still in their impenitence and infidelity, and so died. This shows the regard that ought to be had to the written word, as read, or preached; and that it is a sad sign of a desperate condition, when men reject divine revelation. Beza's ancient copy adds, "and should go unto them".

Luke 17:1-2 Matthew 18:6-10 Mark 9:42-48 Luke 17:1-2 6. But whosoever shall offend one of those little ones who believe in me, it were better for him that a millstone were hanged about his neck, and that he were sunk to the bottom of the sea. 7. Woe to the world on account of offenses! for offenses must come; but woe to the man by whom the offense cometh! 8. But if thy hand or thy foot offend thee, cut it off, and cast it from thee; [501] for it is better for thee to enter lame or maimed into life, than that, having two hands or two feet, thou shouldst be cast into the everlasting fire. 9. And if thine eye offend thee, pluck it out, and cast it from thee; [502] for it is better that thou shouldst enter into life having one eye, than that, having two eyes, thou shouldst be cast into hell-fire. 10. Beware of despising one of these little ones; for I say to you, That their angels always behold the face of my Father who is in heaven. 42. And whosoever shall offend one of the little ones who believe in me, it were better for him that a millstone were hung around his neck, and that he were thrown into the sea. 43. And if thy hand shall offend thee, cut it off; for it were better for thee to enter lame into life, than that, having two hands, thou shouldst go into hell, into the unquenchable fire: [503] 44. Where their worm dieth not, and their fire is not quenched. 45. And if thy foot shall offend thee, cut if off; for it were better for thee to enter lame into life, than that, having two feet, thou shouldst be cast into hell, into the unquenchable fire: 46. Where their worm dieth not, and their fire is not quenched. 47. And if thine eye offend thee, pluck it out; for it were better for thee to enter with one eye into the kingdom of God than that, having two eyes, thou shouldst be cast into hell-fire: 48. Where their worm dieth not, and their fire is not quenched. 1. And he said to his disciples, It is impossible but that offenses will come; but woe to him by whom they come! 2. It were better for him that a millstone were hung around his neck, and that he were thrown into the sea, than that he should offend one of these little ones. Matthew 18:6. But whosoever shall offend one of those little ones. This appears to be added for the consolation of the godly, that they may not be rendered uneasy by their condition, if they are despised by the world. It is a powerful obstruction to the voluntary exercise of modesty, when they imagine, that by so doing they expose themselves to contempt; and it is hard to be not only treated disdainfully, but almost trodden under foot, by haughty men. Christ therefore encourages his disciples by the consoling truth, that, if their mean condition draws upon them the insults of the world, God does not despise them. But he appears to have had likewise another object in view; for a dispute had arisen amongst them as to the first place of honor, from which it might naturally have been inferred that the Apostles were tainted with sinful ambition. Every man who thinks too highly of himself, or desires to be preferred to others, must necessarily treat his brethren with disdain. To cure this disease, Christ threatens a dreadful punishment, if any man in his pride shall throw down those who are oppressed with poverty, or who in heart are already humbled. Under the word offend he includes more than if he had forbidden them to despise their brethren; though the man who gives himself no concern about offending the weak, does so for no other reason, than because he does not render to them the honor to which they are entitled. Now as there are various kinds of offenses, it will be proper to explain generally what is meant by offending If any man through our fault either stumbles, or is drawn aside from the right course, or retarded in it, we are said to offend him. [504] Whoever then desires to escape that fearful punishment which Christ denounces, let him stretch out his hand to the little ones who are despised by the world, and let him kindly assist them in keeping the path of duty; for Christ recommends them to our notice, that they may lead us to exercise voluntary humility; as Paul enjoins the children of God to condescend to men of low estate, (Romans 12:16,) and again says that we ought not to please ourselves, (Romans 15:1.) To hang a millstone about a man's neck, and drown him in the sea, was the punishment then reckoned the most appalling, and which was inflicted on the most atrocious malefactors. When our Lord alludes to this punishment, we are enabled to perceive how dear and precious those persons are in the sight of God, who are mean and despised in the eyes of the world. 7. Woe to the world on account of offenses! This passage may be explained in two ways. It may be taken actively, as meaning that Christ pronounces a curse on the authors of offenses; and then by the term world, we must understand all unbelievers. Or it may be taken passively, as meaning that Christ deplores the evils which he perceives to be rapidly coming on the world on account of offenses; as if he had said, that no plague will be more destructive, or attended by more fearful calamities, than the alarm or desertion of many on account of offenses. The latter meaning is more appropriate; for I have no doubt that our Lord, who had spoken on another occasion about offenses, proceeded to discourse more largely on this subject; in order to make his disciples more attentive and watchful in guarding against them. That Satan may not gain advantage over us through our sluggishness, our Lord breaks out into an exclamation, that there is nothing which we ought to dread more than offenses; for as Satan has innumerable kinds of them in his hand, he constantly, and at almost every step, throws new difficulties in our way; while we, through excessive tenderness or sloth, are too ready to yield. The consequence is, that there are few who make tolerable progress in the faith of Christ; and of the few who have begun to walk in the way of salvation, there is scarcely one in ten who has the courage to persevere till he reaches the goal. [505] Now since Christ intended to strike his disciples with terror on account of offenses, and thus to arouse them to exertion, woe to our indifference, if each of us does not earnestly apply himself to overcome those offenses For offenses must come. To awaken more powerfully their care and anxiety, our Lord reminds his disciples that there is no possibility of walking but in the midst of various offenses; as much as to say, that this is an evil which cannot be avoided. Thus he confirms the former statement; for Christ shows us how great are the inconveniences which arise from offenses, since the Church never will be, and indeed never can be, free from this evil. But he does not state the reason of this necessity, as Paul does, when, speaking of heresies, he says that they arise, that the good may be made manifest, (1 Corinthians 11:19.) It must be held by us as a fixed principle, that it is the will of God to leave his people exposed to offense, in order to exercise their faith, and to separate believers, as the refuse and the chaff, from the pure wheat. Does any one object or complain, that blame attaches to our Lord for giving loose reins to Satan, to accomplish the destruction of wretched men? It is our duty to think and speak with the deepest reverence of the secret purposes of God, of which this is one, that the world must be disturbed by offenses But woe to the man by whom the offense cometh. After having exhorted his disciples to beware of offenses, he again breaks out against those who occasion them. To impart the greater vehemence to the threatening, he adds, that neither a right eye nor a right hand ought to be spared, if they occasion offense to us; for I explain these words as added for the purpose of amplification. Their meaning is, that we ought to be so constant and so zealous in opposing offenses, that we would rather choose to pluck out our eyes, or cut off our hands, than give encouragement to offenses; for if any man hesitate to incur the loss of his limbs, he spares them at the risk of throwing himself into eternal perdition. What dreadful vengeance then awaits those who by offenses shall bring ruin on their brethren! [506] As those two verses have been already explained [507] under Matthew 5:29,30, it was sufficient, on the present occasion, to glance at the reason why Christ repeats here the same statement. 10. Beware of despising one of these little ones As pride is the mother of disdain, and as contempt hardens men in giving offense, our Lord, for the purpose of applying an appropriate remedy for curing this disease, forbids his disciples to despise the little ones. And certainly, as we have already hinted, no man who has a proper care for his brethren will ever allow himself, on light grounds, to give them offense This conclusion of our Lord's discourse has the same tendency as the commencement of it, to remind us that we ought to strive with each other who shall be most submissive and modest; for God embraces with wonderful love the little ones It would be strange indeed that a mortal man should despise, or treat as of no account, those whom God holds in such high esteem. He proves this love from the fact, that angels, who are ministers of their salvation, enjoy intimately the presence of God. Yet I do not think that he intended merely to show what honor God confers on them by appointing angels to be their guardians, but likewise to threaten those who despise them; as if he had said, that it is no light matter to despise those who have angels for their companions and friends, to take vengeance in their behalf. We ought therefore to beware of despising their salvation, which even angels have been commissioned to advance. The interpretation given to this passage by some commentators, as if God assigned to each believer his own angel, does not rest on solid grounds. For the words of Christ do not mean that a single angel is continually occupied with this or the other person; [508] and such an idea is inconsistent with the whole doctrine of Scripture, which declares that the angels encamp around (Psalm 34:7) the godly, and that not one angel only, but many, have been commissioned to guard every one of the faithful. Away, then, with the fanciful notion of a good and evil angel, and let us rest satisfied with holding that the care of the whole Church is committed to angels, to assist each member as his necessities shall require. It will perhaps be asked, Do the angels occupy a station inferior to ours, because they have been appointed to be our ministers? I reply, Though by nature they take rank above us, this does not prevent them from rendering service to God [509] in dispensing the favor which he freely bestows upon us. For this reason they are called our angels, because their labors are bestowed on us. Footnotes: [501] "Et le iette [arriere] de toy;" -- "and cast it behind thee." [502] "Et le iette [arriere] de toy;" -- "and cast it behind thee." [503] "Au feu qui ne s'esteint point;" -- "into the fire which is not quenched." [504] "L'Escriture dit que nous oftensons ou scandalizons cestuy la." -- "Scripture says that we give offense or scandal to that man." [505] "Qui persevere courageusement iusqu'a la fin;" -- "who perseveres courageously to the end." [506] "Lesquels par scandales auront donne occasion de faire perdre et damner leurs freres;" -- "who by offenses shall have given occasion to bring ruin and damnation on their brethren." [507] Harmony, [33]vol. 1 p. [508] "Les mots n'emportent pas qu'un Ange n'ait autre charge que de veiller tousiours sur cestuy-ci ou sur cestuy-la;" -- "the words do not bear that one Angel has nothing else to do than to watch continually over this or that man." [509] "Cela n'empesche point que Dieu n'use de leur service;" -- "that does not hinder God from employing their services."…

seven times--not a lower measure of the forgiving spirit than the "seventy times seven" enjoined on Peter, which was occasioned by his asking if he was to stop at seven times. "No," is the virtual answer, "though it come to seventy times that number, if only he ask forgiveness in sincerity."

Luke 17:3 Matthew 18:15-20 Luke 17:3 15. But if thy brother hath sinned against thee, go and reprove him between thee and him alone: if he shall hear thee, thou hast gained thy brother. 16. But if he shall not hear thee, take with thee one or two more, that in the mouth of two or three witnesses every word may be confirmed: and if he shall not hear them, tell the church. 17. And if he shall not hear the church, let him be to thee as a heathen and a publican. 18. Verily, I say to thee, What things soever you shall bind on earth [549] shall be bound also in heaven; and what things soever you shall loose on earth shall be loosed also in heaven. 19. Again, I say to you, That if two of you shall agree on earth as to every thing which they shall ask, [550] it will be done to them by any Father who is in heaven. 20. For where two or three are assembled [551] in my name, there am I in the midst of them. 3. Be on your guard. If thy brother shall sin against thee, reprove him; and if he shall repent, forgive him. Matthew 18:15. But if thy brother shall sin against thee. As he had discoursed about bearing the infirmities of brethren, he now shows more clearly in what manner, and for what purpose, and to what extent, we ought to bear with them. For otherwise it would have been easy to reply, that there is no other way of avoiding offenses, than by every man winking at the faults of others, and thus what is evil would be encouraged by forbearance. Christ therefore prescribes a middle course, which does not give too great offense to the weak, and yet is adapted to cure their diseases; for that severity which is employed as a medicine is profitable and worthy of praise. In short, Christ enjoins his disciples to forgive one another, but to do so in such a manner as to endeavor to correct their faults. It is necessary that this be wisely observed; for nothing is more difficult than to exercise forbearance towards men, and, at the same time, not to neglect the freedom necessary in reproving them. [552] Almost all lean to the one side or to the other, either to deceive themselves mutually by deadly flatteries, or to pursue with excessive bitterness those whom they ought to cure. But Christ recommends to his disciples a mutual love, which is widely distant from flattery; only he enjoins them to season their admonitions with moderation, lest, by excessive severity and harshness, they discourage the weak. Now he distinctly lays down three steps of brotherly correction. The first is, to give a private advice to the person who has offended. The second is, if he shall give any sign of obstinacy, to advise him again in presence of witnesses. The third is, if no advantage shall be obtained in that way, to deliver him up to the public decision of the Church. The design of this, as I have said, is, to hinder charity from being violated under the pretence of fervent zeal. As the greater part of men are driven by ambition to publish with excessive eagerness the faults of their brethren, Christ seasonably meets this fault by enjoining us to cover the faults of brethren, as far as lies in our power; for those who take pleasure in the disgrace and infamy of brethren are unquestionably carried away by hatred and malice, since, if they were under the influence of charity, they would endeavor to prevent the shame of their brethren. But it is asked, Ought this rule to be extended indiscriminately to every kind of offense? For there are very many who do not allow any public censures, till the offender has been privately admonished. But there is an obvious limitation in the words of Christ; for he does not simply, and without exception, order us to advise or reprove privately, and in the absence of witnesses, all who have offended, but bids us attempt this method, when we have been offended in private; by which is meant, not that it is a business of our own, but that we ought to be wounded and grieved whenever God is offended. And Christ does not now speak about bearing injuries, but teaches us in general to cultivate such meekness towards each other, as not to ruin by harsh treatment those whom we ought to save. [553] Against thee. This expression, as is evident from what we have said, does not denote an injury committed against any one, but distinguishes between secret and open sins. [554] For if any man shall offend against the whole Church, Paul enjoins that he be publicly reproved, so that even elders shall not be spared; for it is in reference to them that he expressly enjoins Timothy, to rebuke them publicly in presence of all, and thus to make them a general example to others, (1 Timothy 5:20.) And certainly it would be absurd that he who has committed a public offense, so that the disgrace of it is generally known, should be admonished by individuals; for if a thousand persons are aware of it, he ought to receive a thousand admonitions. The distinction, therefore, which Christ expressly lays down, ought to be kept in mind, that no man may bring disgrace upon his brother, by rashly, and without necessity, divulging secret offenses. If he shall hear thee, thou hast gained thy brother. Christ confirms his doctrine by its usefulness and advantage; for it is no small matter to gain to God a soul which had been the slave of Satan. And how comes it that those who have fallen do not often repent, but because they are regarded with hatred, and treated as enemies, and thus acquire a character of hardened obstinacy? Nothing, therefore, is more appropriate than meekness, which reconciles to God those who had departed from him. On the other hand, he who inconsiderately indulges in foolish flattery willingly places in jeopardy the salvation of a brother, which he had in his hand. According to Luke, Christ expressly enjoins us to be satisfied with a private reproof, if the brother be brought to repentance Hence, too, we infer how necessary it is that mutual freedom of reproof should subsist among believers. For, since each of us in many ways commits daily offenses, it would be outrageous cruelty to betray, by our silence and concealment, the salvation of those whom we might, by mild reproof, rescue from perdition. Though it does not always succeed, yet he is chargeable with heinous guilt, who has neglected the remedy which the Lord prescribes for promoting the salvation of the brethren. It is also worthy of notice, that the Lord, in order to render us more zealous in performing our duty, ascribes to us that honor which is his own; for to him alone, and to no other, does it belong to convert a man; and yet he bestows on us this applause, though we did not deserve it, that we gain a brother who was lost. 16. But if he shall not hear thee. The second step is, that he who displayed obstinacy, or refused to yield to one man, should be again admonished in presence of witnesses Here some object, that it will serve no purpose to call witnesses, if we have to deal with an obstinate and rebellious man, because their presence will be so far from leading him to acknowledge his guilt, that he will only make a more wicked denial. But this difficulty will be speedily removed, if we distinguish between denial and evasion He who explicitly denies the fact, and declares that he is falsely and calumniously accused, must be left alone; for it would be ill vain to press him by calling witnesses But as, in most cases, men shamelessly evade, or impudently excuse, the improper and unjust actions which they have committed, till greater authority is employed, towards such persons it is useful to observe this method. That Christ's discourse ought to be understood in this sense is evident from the word used, elenxon, reprove, or argue; for to argue is to convince by demonstration. [555] And how could I argue with a man [556] who boldly denies the whole matter? for he who has the effrontery to deny the crime which he has committed shuts the door against a second admonition. We now perceive for what purpose Christ proposes to call witnesses. It is, to give greater weight and impressiveness to the admonition. As to the slightly different meaning to which he has turned the words of Moses, it involves no absurdity. Moses forbids sentence to be pronounced on a matter that is unknown, and defines this to be the lawful mode of proving, that it be established by the testimony of two or three witnesses. At the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established, (Deuteronomy 19:15.) Alluding to that law, Christ says that, when two or three witnesses shall rise up to condemn the obstinacy of the man, the case will be clear, at least till the Church be prepared to take cognizance of it; for he who refuses to hear two or three witnesses [557] will have no reason to complain that he is dragged forth to light. Tell it to the Church. It is asked, what does he mean by the term Church? For Paul orders (1 Corinthians 5:5) that the incestuous Corinthian shall be excommunicated, not by a certain chosen number, but by the whole assembly of the godly; and therefore it might appear to be probable that the power of judging is bestowed on the whole of the people. But as at that time no Church as yet was in existence, which acknowledged the authority of Christ, and no such order had been established, and as our Lord employs the ordinary and received forms of expression, there can be no doubt that he alludes to the order of the ancient Church, as in other places also he accommodates his modes of expression to what was known and customary. [558] When he commands that: the offering, which we intend to present, shall be left at the altar, till we are reconciled to an offended brother, (Matthew 5:23,) he unquestionably intends, by means of that form of the worship of God which was then in existence and in force, to teach us, that we cannot in a right manner either pray, or offer any thing to God, so long as we are at variance with our brethren. So then he now looked at the form of discipline which was observed among the Jews; for it would have been absurd to propose an appeal to the judgment of a Church which was not yet in existence. Now since among the Jews the power of excommunication belonged to the elders, who held the government of the whole Church, Christ speaks appropriately when he says that they who sinned must at length be brought forward publicly to the Church, if they either despise haughtily, or ridicule and evade, the private admonitions. We know that, after the Jews returned from the Babylonish captivity, a council was formed, which they called Sanhedrim, and in Greek Synedrion, (sunedrion) and that to this council was committed the superintendence of morals and of doctrine. This government was lawful and approved by God, and was a bridle to restrain within their duty the dissolute and incorrigible. It will perhaps be objected that, in the time of Christ, every thing was corrupt and perverted, so that this tyranny was very far from deserving to be accounted the judgment of the Church But the reply is easy. Though the method of procedure was at that time depraved and perverted, yet Christ justly praises that order, such as it had been handed down to them from the fathers. And when, shortly afterwards, he erected a Church, while he removed the abuse, he restored the proper use of excommunication. Yet there is no reason to doubt that the form of discipline, which prevailed in the kingdom of Christ, succeeded in the room of that ancient discipline. And certainly, since even heathen nations maintained a shadowy form of excommunication, it appears that, from the beginning, this was impressed by God on the minds of men, that those who were impure and polluted ought to be excluded from religious services. [559] It would therefore have been highly disgraceful to the people of God to have been altogether destitute of that discipline, some trace of which remained among the Gentiles. But what had been preserved under the Law Chris…

Luke 17:4 Matthew 18:21-35 Luke 17:4 21. Then Peter approaching him said, Lord, how often shall my brother offend against me, and I forgive him? Till seven times? 22. Jesus saith to him, I say not to thee till seven times, but till seventy times seven. 23. Therefore the kingdom of heaven is compared to a king, who wished to make a reckoning with his servants. 24. And when he had begun to reckon, one was brought to him who owed ten thousand talents. 25. But as he was unable to pay, his master commanded him to be sold, and his wife and children, and all that he had, and payment to be made. 26. And that servant falling down, entreated him, saying, Master, have patience with me, and I will pay thee all. 27. And his master, pitying that servant, forgave him, and acquitted him of the debt. 28. But that servant, having gone out, found one of his fellow-servants, who owed him a hundred pence: and laying hands on him, saying, Pay me what thou owest. 29. And his fellow-servant, fallind down, entreated him, saying, Have patience with me, and I will pay thee all. 30. But he would not, but went out, and threw him into prison, till he should pay the debt. 31. And when his fellow-servants saw what was done, they were deeply grieved, and came, and related to their master all that had been done. 32. Then his master called him, and said to him, Wicked servant, I forgave thee all that debt, because thou didst implore me: 33. Oughtest not thou also to pity thy fellow-servant, even as I pitied thee? 34. And his master, being enraged, delivered him to the tormentors, till he should pay all that he owed him. 35. So likewise shall my heavenly Father do to you, if you forgive not every one his brother from your hearts their offenses. 4. And if seven times in a day he shall offend against thee, and seven times in a day he shall turn to thee, saying, I repent, forgive him. Matthew 18:21. Lord, how often shall my brother offend against me? Peter made this objection according to the natural feelings and disposition of the flesh. It is natural to all men to wish to be forgiven; and, therefore, if any man does not immediately obtain forgiveness, he complains that he is treated with sternness and cruelty. But those who demand to be treated gently are far from being equally gentle towards others; and therefore, when our Lord exhorted his disciples to meekness, this doubt occurred to Peter: "If we be so strongly disposed to grant forgiveness, what will be the consequence, but that our lenity shall be an inducement to offend?" [571] He asks, therefore, if it be proper frequently to forgive offenders; for, since the number seven is taken for a large number, the force of the adverb, (heptakis) seven times, is the same as if he had said, "How long, Lord, dost thou wish that offenders be received into favor? for it is unreasonable, and by no means advantageous, that they should, in every case, find us willing to be reconciled." But Christ is so far from yielding to this objection, that he expressly declares that there ought to be no limit to forgiving; [572] for he did not intend to lay down a fixed number, but rather to enjoin us never to become wearied. Luke differs somewhat from Matthew; for he states the command of Christ to be simply, that we should be prepared to forgive seven times; but the meaning is the same, that we ought to be ready and prepared to grant forgiveness not once or twice, but as often as the sinner shall repent There is only this difference between them, that, according to Matthew, our Lord, in reproving Peter for taking too limited a view, employs hyperbolically a larger number, which of itself is sufficient to point out the substance of what is intended. For when Peter asked if he should forgive seven times, it was not because he did not choose to go any farther, but, by presenting the appearance of a great absurdity, to withdraw Christ from his opinion, as I have lately hinted. So then he who shall be prepared to forgive seven times will be willing to be reconciled as far as to the seventieth offense. But the words of Luke give rise to another question; for Christ does not order us to grant forgiveness, till the offender turn to us and give evidence of repentance. [573] I reply, there are two ways in which offenses are forgiven. If a man shall do me an injury, and I, laying aside the desire of revenge, do not cease to love him, but even repay kindness in place of injury, though I entertain an unfavorable opinion of him, as he deserves, still I am said to forgive him. For when God commands us to wish well to our enemies, He does not therefore demand that we approve in them what He condemns, but only desires that our minds shall be purified from all hatred. In this kind of pardon, so far are we from having any right to wait till he who has offended shall return of his own accord to be reconciled to us, that we ought to love those who deliberately provoke us, who spurn reconciliation, and add to the load of former offenses. A second kind of forgiving is, when we receive a brother into favor, so as to think favorably respecting him, and to be convinced that the remembrance of his offense is blotted out in the sight of God. And this is what I have formerly remarked, that in this passage Christ does not speak only of injuries which have been done to us, but of every kind of offenses; for he desires that, by our compassion, we shall raise up those who have fallen. [574] This doctrine is very necessary, because naturally almost all of us are peevish beyond measure; and Satan, under the pretense of severity, drives us to cruel rigor, so that wretched men, to whom pardon is refused, are swallowed up by grief and despair. But here another question arises. As soon as a man by words makes profession of repentance, are we bound to believe him? Were this done, we must of necessity go willingly and knowingly into mistake; for where will be discretion, if any man may freely impose on us, even to the hundredth offense? I answer, first, the discourse relates here to daily faults, in which every man, even the best, needs forgiveness. [575] Since, then, amidst such infirmity of the flesh, our road is so slippery, and snares and attacks so numerous what will be the consequence if, at the second or third fall, the hope of forgiveness is cut off? We must add, secondly, that Christ does not deprive believers of the exercise of judgment, so as to yield a foolish readiness of belief to every slight expression, but only desires us to be so candid and merciful, as to stretch out the hand to offenders, provided there be evidence that they are sincerely dissatisfied with their sins. For repentance is a sacred thing, and therefore needs careful examination; but as soon as the offender gives probable evidence of conversion, Christ desires that he shall be admitted to reconciliation, lest, on being repulsed, he lose courage and fall back. Thirdly, It must be observed that, when any man, through his light and unsteady behavior, has exposed himself to suspicion, we may grant pardon when he asks it, and yet may do so in such a manner as to watch over his conduct for the future, that our forbearance and meekness, which proceed from the Spirit of Christ, may not become the subject of his ridicule. For we must observe the design of our Lord himself, that we ought, by our gentleness, to assist those who have fallen to rise again. And certainly we ought to imitate the goodness of our heavenly Father, who meets sinners at a distance to invite them to salvation. Besides, as repentance is a wonderful work of the Spirit, and is the creation of the new man, if we despise it, we offer an insult to God himself. 23. The kingdom of heaven is compared. As it is difficult to bend us to mercy, and as we are quickly seized with weariness, particularly when we have to bear with many faults of brethren, our Lord confirms this doctrine by a most appropriate parable, the substance of which is, that those who will not yield to pardon the faults of brethren judge very ill for themselves, and subject themselves to a very hard and severe law; for they will find God to be equally stern and inexorable towards themselves. There are three parts in which the resemblance mainly consists; for the master is contrasted with the servant, the large sum of money with small or ordinary sums, and extraordinary kindness with extreme cruelty. By attending to these three points, it will be easy to ascertain Christ's meaning; for what are we, if we are compared with God? And how large is the sum which every one of us owes to God? Lastly, how inconsiderable are the offenses, with which brethren are chargeable towards us, if we take into account our obligation to God? How ill then does that man deserve the compassion of God, who, though oppressed with an immense load, implacably refuses to forgive even the smallest offenses to men like himself? So far as regards the words, the kingdom of heaven here denotes the spiritual condition of the Church; as if Christ had said, that the state of matters between God and men, in regard to the soul and the nature of spiritual life, is the same as between an ordinary or earthly master and his servants, in regard to money and the affairs of the present life. 25. His master ordered him to be sold. It would be an idle exercise of ingenuity to examine here every minute clause. For God does not always display severity at first, till, constrained to pray, we implore pardon, but rather meets us with undeserved goodness. But Christ only shows what will become of us, if God shall treat us with the utmost severity; and again, if He shall choose to demand from us what we owe, how necessary it is for us to betake ourselves to prayer, because this is the only refuge that remains for transgressors. We must also attend to the wide difference of the sums; for, since one talent is worth more than a hundred pence, what proportion will a hundred pence bear to ten thousand talents? 31. When his fellow-servants saw what was done. Though we ought not to search for mystery in these words -- because they contain nothing but what nature teaches, and what we learn by daily experience -- we ought to know that the men who live among us will be so many witnesses against us before God; for it is impossible but that cruelty shall excite in them displeasure and hatred, more especially, since every man is afraid that what he sees done to others will fall upon his own head. As to the clause which immediately follows, it is foolish to inquire how God punishes those sins [576] which he has already forgiven; for the simple meaning is this: though he offers mercy to all, yet severe creditors, from whom no forgiveness can be obtained, are unworthy of enjoying it. 34. Delivered him to the tormentors, till he should pay all that he owed. The Papists are very ridiculous in endeavoring to light the fire of purgatory by the word till; for it is certain that Christ here points out not temporal death, by which the judgment of God may be satisfied, but eternal death. Footnotes: [571] "Incitera les autres a mal faire, et a nous offenser;" -- "shall induce others to do ill, and to offend us." [572] "Mais tant s'en faut que Christ ait esgard a ceste objection pour lascher quelque chose de son dire, que mesmes il dit notamment et expressement que sans fin ne terme on doit tousiours pardonner;" -- "but so far was Christ from paying regard to that objection, to extenuate any thing that he had said, that he even says plainly and expressly, that without end or limit we must always forgive." [573] In the French copy he adds: -- "Car il semble par ce moyen qu'il commande aux siens de tenir leur coeur contre les pervers, et leur refuser pardon;" -- "for it appears in this way that he commands his followers to shut their heart against the obstinate, and to refuse them pardon." [574] "Ceux qui sont cheus et ont failli;" -- "those who are fallen and have transgressed." [575] "Esquelles …

Sermon LXIV. [CXIV. Ben.] On the words of the Gospel, Luke xvii. 3, “If thy brother sin, rebuke him,” etc., touching the remission of sins. Delivered at the Table of St. Cyprian, in the presence of Count Boniface. 1. The Holy Gospel which we heard just now as it was being read, has admonished touching the remission of sins. And on this subject must ye be admonished now by my discourse. For we are ministers of the word, not our own word, but the word of our God and Lord, whom no one serves without glory, whom no one despises without punishment. He then the Lord our God, who abiding with the Father made us, and having been made for us, re-made us, He the Lord our God Jesus Christ Himself says to us what we have heard just now in the Gospel. “If,” He saith, “thy brother shall sin against thee, rebuke him, and if he shall repent, forgive him; and if he shall sin against time seven times in a day, and shall come and say, I repent, forgive him.” Luke xvii. 4. Ps. cxix. 164. Ps. xxxiv. 1. 2. Whosoever then thou art that hast thy thoughts on Christ, and desirest to receive what He hath promised, be not slow to do that which He hath enjoined. Now what hath He promised? “Eternal life.” And what hath He enjoined? That pardon be given to thy brother. As if He had said to thee, “Do thou, O man, give pardon to a man, that I, who am God, may come unto thee.” But that I may pass over, or rather pass by for a while, those more exalted divine promises in which our Creator engages to make us equal with His Angels, that we may with Him, and in Him, and by Him, live without end; not to speak of this just now, dost thou not wish to receive of thy God this very thing, which thou art commanded to give thy brother? This very thing, I say, which thou art commanded to give thy brother, dost thou not wish to receive from thy Lord? Tell me if thou wishest it not; and so give it not. What is this, but that thou shouldest forgive him that asks thee, if thou require to be forgiven? But if thou have nothing to be forgiven thee, I dare to say, be unwilling to forgive. Though I ought not even to say this. Though thou have nothing to be forgiven thee, forgive.

3. Thou art just on the point of saying to me, “But I am not God, I am a man, a sinner.” God be thanked that thou dost confess thou hast sins. Forgive then, that they may be forgiven thee. Yet the Lord Himself our God exhorteth us to imitate Him. In the first place God Himself, Christ, exhorteth us, of whom the Apostle Peter said, “Christ hath suffered for us, leaving you an example that ye should follow His steps, who did no sin, neither was guile, found in His mouth.” 1 Pet. ii. 21, 22. Col. iii. 13; Eph. iv. 32. Eph. v. 1. 4. This would I say even if thou hadst no sin which thou mightest desire to be forgiven thee. But as it is, whosoever thou art, thou art a man; though thou be righteous, thou art a man; be thou layman, or monk, or clerk, or Bishop, or Apostle, thou art a man. Hear the Apostle’s voice, “If we shall say that we have no sin, we deceive ourselves.” 1 John i. 8. 1 John i. 9. 5. I would then that thou shouldest forgive, seeing that I find thee asking forgiveness. Thou art asked, forgive: thou art asked, and thou wilt ask thyself; thou art asked, forgive; thou wilt ask to be forgiven; for, lo, the time of prayer will come: I have thee fast in the words thou wilt have to speak. Thou wilt say, “Our Father, which art in heaven.” For thou wilt not be in the number of children, if thou shalt not say, “Our Father.” So then thou wilt say, “Our Father, which art in heaven.” Follow on; “Hallowed be Thy Name.” Say on, “Thy kingdom come.” Follow still on, “Thy will be done, as in heaven, so in earth.” See what thou addest next, “Give us this day our daily bread.” Matt. vi. 9, etc. Jurisperitus.

very prayer art convicted. For God does not seek for witness as regards thee to convict thee. He who dictated the prayers to thee, is thine Advocate: if thou liest, He is a witness against thee: if thou dost not amend thyself, He will be thy Judge. So then both say it, and do. For if thou say it not, thou wilt not obtain making thy requests contrary to the law; but if thou say it and do it not, thou wilt be further guilty of lying. There is no means of evading that verse, save by fulfilling what we say. Can we blot this verse out of our prayer? Would ye that clause, “Forgive us our debts,” should be there, and that we should blot out what follows, “As we also forgive our debtors”? Thou shalt not blot it out, lest thou be first blotted out thyself. So then in this prayer thou sayest, “Give,” and thou sayest, “Forgive:” that thou mayest receive what thou hast not, and may be forgiven what thou hast done amiss. So then thou wishest to receive, give; thou wishest to be forgiven, forgive. It is a brief summary. Hear Christ Himself in another place, “Forgive, and ye shall be forgiven.” What will ye forgive? What others have sinned against you. What shall ye be forgiven? What ye have sinned yourselves. “Forgive.” “Give, and there shall be given you what ye desire,” Luke vi. 37, 38.

Then said he unto his disciples,.... In the Alexandrian copy, and in "three" of Beza's exemplars it is read, "his disciples"; and so read the Vulgate Latin, and all the Oriental versions; that is, Jesus said to his disciples what follows, as the Syriac and Persic versions express, and the latter reads, he said "again". About the time that he delivered the above parable concerning the rich man and Lazarus, he repeated to his disciples what he had before said to them on another occasion, Matthew 18:7 it is impossible but that offences will come; considering the decree of God, the malice of Satan, the wickedness of men, the corruption both of their principles and practices. The Ethiopic version renders it, "temptation will come"; that which will be trying to the faith of the saints, and a stumblingblock to weak minds, as reproach and persecution, errors, and heresies, and the evil lives of professors: but woe unto him through whom they come; See Gill on Matthew 18:7

Take heed to yourselves..... Or to one another, that ye neither give, nor take offence. Take heed to your spirits, to your doctrines, walk, and conversation, that you give no offence to any, that you are not stumbled by what you shall see in, and meet with from others: if thy brother trespass against thee; See Gill on Matthew 18:15. rebuke him; privately, and proceed according to the rules there directed to; lay his sin before him; endeavour not only to convince him of the fact, but of the evil of it; how contrary to the will of God; how unbecoming the Gospel of Christ, and the profession he makes; how hurtful to himself, as well as injurious to his brother; and how such evils give the enemy occasion to reproach the saints, to speak evil of the ways of God, and blaspheme the name and doctrines of Christ, and harden sinners in their sins, as well as stumble weak Christians, and sadden the hearts of the righteous. And if he repent; if he is made sensible of his evil, and is truly sorry for it, and ingenuously acknowledges it: forgive him; the injury committed against a man's self; and pray to God for him, for an application of his pardoning grace and mercy to him; and comfort him with the hope of forgiveness with God, by the gracious promises and declarations of pardon made to such persons; drop all resentment and anger, and behave towards him with all sweetness of temper, and affability, and respect: and this is to be done immediately, as soon as a man repents: and so say the Jews (p); "says R. Chanina bar Papa, whoever commits a thing, and repents of it, they forgive him directly; as it is said, Malachi 3:5 "and fear not me": lo, they that fear me, forgive immediately:'' such were reckoned good men, men fearing God. (p) T. Bab. Chagiga, fol. 5. 1.

And if he trespass against thee seven times in a day,.... For good men are frequently apt to fall into sin, and offend both God and man; see Proverbs 24:16 "and seven times in a day turn again to thee, saying, I repent"; as often as he sins, and appears to be truly sensible of it, and humble for it, and makes acknowledgments of it; and not only barely in words professes his concern for it, but there is reason to believe that he is heartily grieved for it, and to hope that he will behave better for the future: thou shalt forgive him; this seems to be occasioned by Peter's putting such a question to Christ, how often a brother might sin against him, and he forgive him; see Matthew 18:21. The Jews plead for great tenderness and readiness to forgive penitents, when they ask for forgiveness; which they insist upon should be done: they say (q), "it is forbidden an injured person to be cruel, and not forgive; this is not the way of the seed of Israel: but when he that has done the injury asks of him, and prays him once and again, and he knows that he has returned from his sin, and hath repented of his evil, he ought to forgive him; and whoever makes haste to forgive, is praiseworthy.'' But then, they say (r), "if he brings all the rams of Nebaioth that are in the world, he is not to have pardon, unless he asks it of him.'' And they seem also to have set times for it, as well as restrain the frequent repetition of it: they observe (s); "if a man returns by repentance, in the intermediate time, (i.e. as the gloss explains it, between the beginning of the year, or New Year's Day, and the day of atonement,) they pardon him; but if he does not return in the intermediate time, though he brings all the rams of Nebaioth in the world, they do not pardon him.'' A man that was always forgiving, was reckoned by them an extraordinary man: it is said (t) of Mar Zutra bar Nachman, that he was , "forgiving every day"; but yet they do not seem to care to carry it to so great a length, and to repeat it so often as our Lord directs; they allow a man to forgive three times, but not a fourth; See Gill on Matthew 18:22. (q) Maimon. Hilchot Chobel Umezik, c. 5. sect. 10. (r) T. Bab. Bava Kama, fol. 92. 1.((s) T. Bab. Rosh Hashama, fol. 17. 2.((t) Juchasin, fol. 90. 2.

(See on Mat 18:15-17; Mat 18:21-22).

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, Luk 17:1, Luk 17:2. 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 (Luk 17:2), 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 (Luk 17:3): 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 (Pro 24:29): 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 Jos 22:30, Jos 22:31. 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, Co2 2:7. 3. You are to repeat this every time he repeats his trespass, Luk 17:4. "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, Luk 17:5. 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 Mat 17:16, etc. 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 (Luk 17:6): "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 Mat 17:20. 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, Luk 17:7, Luk 17:8. 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, Psa 16:2; Job 22:2; Job 35:7. 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.

It were better for him that a millstone,.... See Gill on Matthew 18:6 and See Gill on Mark 9:42.