Luke 17

THen said he unto the disciples, It is impossible but that offences will come: but wo unto him through whom they come.

It were better for him that a milstone were hanged about his neck, and he cast into the sea, then that he should offend one of these little ones. See the Notes on Matth. 18. 7. Mark 9.42. This term is used in the New Testament very variously; in the general it signifies any thing, which may be an occasion of mischief to another. Man consisting of Body and Soul, may by something be made to stumble and fall either with reference to the one, or to the other; thus Levit. 19.14. Thou shalt not—put a stumbling block before the Blind. Heb. so Prov. 24.17. the mischief done to our Souls is by Sin, so as in the New Testament, it often signifies any action of ours, by which our Brother is mad to Sin, which actions may be good and necessary, and then the scandal is taken not given; or Wicked and Abominable, hence we call some Sins scandalous Sins, such as give offence to others, and are examples alluring them to Sin. Or thirdly, Actions which in themselves are of indifferent Nature, neither commanded nor forbiden in the Word. Our taking one part in these Actions, rather then another, may be a Scandal, that is an Offence. What our Saviour here says, is certainly true, concerning all these kinds of Offences, considering the Complexion of the World, and the Corruption which is Mens hearts. It is impossible but that Offences will come. But I must confess that I incline to think, that the Offences primarily intended by our Saviour here, are those of the first sort, and that by them are meant Persecutions of the People of God. To the Authors of which our Saviour denounceth Woe. So that our Saviour by this, lets the World know, the special protection under which he has taken his People, so as tho he knew there would arise those, who would hurt and destroy in his holy Mountain; yet he declares, that they shall not go unpunished, but they had better dye the most certain Death imaginable, (such must b the Death of him who is thrown into the Sea, with a Milstone about his Neck) than to that degree expose himself to the Vengeance of God, a guilt of that Nature, that there is not much more hope for him to escape Gods Vengeance, than there would be of a Man escaping with his Life, whom we should see thrown into the Sea, with a Milstone appendant to him. I do very well know that it is also highly dangerous, to tempt or sollicite a Child of God to Sin, either by our Words or Action; but I do not think it the design of our Lord in this place, so much to express that as the other.

Take heed to your selves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.

And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him. Matthew has something of the same tendency in, ch. 18.21. mentioning it as an answer to a Question which Peter propounded to our Lord; but the circumstances of both relations are so different, that I cannot think them the same, but do believe these Words spoken at another time. This Doctrine of the forgiveness of our offending Brother, is pressed upon us in several places in the Gospel, and New Testament, and that upon the gravest Arguments imaginable, Matth. 6.15. & 18.35. Mark 11.25. Chap. 6.37. Eph. 4.32. from whence we may justly conclude it a duty of very high concernment for us, both to understand, and to live in the practice of. It signifies the laying aside of all thoughts or desire of revenge in our own cause. The precept is not exclusive of our duty in seeing the Glory of God avenged upon Murderers, &c. Nor yet of our seeking a just satisfaction in a legal way, for wrongs done to us, relating to our Limbs or Estate, so far as the Person is able to do it; much less does it require the making such a one as has so injured us, our intimate and bosom Friend. That which it requireth is the laying aside all Malice, or desire of Revenge, upon our Neighbour in a case wherein our own Name or Honour is concerned, and is fitly joyned to what went before. This Malice, or desire of Revenge, being the root of all the mischief that Men voluntarily do one to another, especially of that which they do to the innocent Servants of God.

And the Apostles said unto the Lord, increase our faith. Tho we be not to seek a Connexion of all those speeches of our Lord, which are recorded by the Evangelists, they sometimes heaping together many of his golden sayings, whithout so much as regard to the order of time when he spake them, or their dependence each on another; yet h that wisely observes the preceding discourse for charity, will easily observe an excellent Connexion of this verse with the former. No duty required of Men and Women, more grates upon Flesh and Blood, then this of forgiving injuries, nothing that the most of People find harder to put in practice: so as indeed where there is not a root of Faith, this Fruit will not be found. It is Faith which worketh by love. Till the Soul cometh steadily and fixedly, to agree to those propositions of the Word, where this is required, as the indispensible Will of God. Nay till it comes firmly to rest upon those promises and hope for them, which are made to this duty, finally till it comes to have received Christ, and forgiveness from him, and considers it self bound to forgive, as God for Christs sake has forgiven it, Eph. 4.32. it will hardly come up to the practice of this duty. Hence it is that unregenerate Men, ar usually implacable, Malicious, always studing Revenge. Nay so imperfect are the habits and workings of Faith in Believers, that they often find it very difficult to forgive. The Apostles therefore very properly pray, Lord increase our Faith, after hearing this discourse; others make the Connexion thus, Lord we have now heard thee discoursing our duty as to Love, now increase our Faith, discourse to us something for the increase of that. But the former seemeth to be least strained. By the way we may observe from hence, that as the beginnings, so the increase of our Faith must be from God. In things truly, and spiritually good, without him we can do nothing.

And the Lord said, If ye had faith as a grain of mustard-seed, ye might say unto this sycamine-tree, Be thou plucked up by the roots, and be thou planted in the sea; and it should obey you. Matthew has in Effect the same ch. 17.20. tho he says you might say unto this Mountain. See the Notes there I cannot be of their Mind who think that our Saviour in this, and the Parallel place, speaks only of a Faith that work Miraculous Operations. The object of which must be a Divine Revelation or Promise made to particular Persons, that they shall be able to do things (by the Power of God) out of, and beyond the ordinary course of Nature. I do believe that in both Texts our Lord designs, to show the great honour he will give to the exercise of the Grace of Faith. So as nothing which shall be for the honour of God, and the good of those that exercise it, and which God has promised shall be too hard, or great an atchievment for it; yet will it not thence follow, that if we had Faith, that is a full persuasion, that God would do such a thing by us, and a rest and confidence in God relating to it, we might remove Mountains, or cast Sycamine-trees into the Sea, for no such Faith in us now could have a Promise for the object, so as such a Persuasion would be no Faith, but a mere Presumption. But there are other things as difficult, for which all believers have Promises. Sin shall have no Dominion over you. Resist the Devil and he will flee from you, &c. and there are duties to be performed by us, as hard in the view of our Natural Eye, as removing Mountains, amongst which this of forgiving Injuries, is not the least, especially to some Natural tempers. But (says our Saviour) do not think it impossible to do, you have said well to me, Lord increase our Faith, for if you had Faith as a grain of Mustard-seed, either so small as a grain of Mustard-seed, (if true) or so lively and working, that had such a principle of Life in it, as a grain of Mustard-seed, you might do any duty, resist any Temptation, mortifie any Corruption, and you that have a Power given you, and a Promise made you for working Miracles, might say to this Sycamine-tree, be removed, &c.

But which of you having a servant plowing, or feeding cattel, will say unto him by and by, when he is come from the field, Go, and sit down to meat?

And will not rather say unto him, Make ready wherewith I may sup, and gird thy self, and serve me till I have eaten and drunken; and afterward thou shalt eat and drink?

Does he thank that servant because he did the things that were comanded him? I trow not.

So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. The 7, 8, 9. verses are plainly a Parable, a part of a discourse wherein our Lord, under an earthly similitude instructeth us in a spiritual Duty. This Duty is easily learned from the Epiparabole, v. 10. and it lyeth in two things. 1. That we ought to do all those things which our Lord has commanded us. 2. That we, when we have done all, are to look for our reward, not of debt, but of Grace. He illustrateth this by a Similitude or Parable. He supposeth a Man to have a Servant, Plowing or feeding Cattel for him. By Servants we must understand, such Servants as they had in those Countries, who were not day Servants, or Covenant Servants, who are only obliged to work their hours, or according to their Contracts with us; but such Servants as were most usual amongst them, who were bought with their Money, or taken in War, who were wholly at their Masters Command, and all their time was their Masters, and they were obliged by their labour only to serve him; such Servants our Lord supposeth to have been abroad in the field, Plowing, or Sowing, or feeding Cattel, and at Night to be come in from their Labour. He asks them which of them would think themselves obliged presently to set them to Supper, (for Meat, Drink, and Clothes, were all such Servants wages) or would not rather set them to work again, to make ready their Masters Supper, and then to wait upon him, tying up their long Garments, which they used in those Countries to wear, promising them, that afterwards also they should Eat and Drink. And suppose they do that without Murmuring? he asketh them again, whether they would take themselves obliged to thank them, for doing the things which their Master commanded? He tells them he supposeth they would not take themselves to be under any such obligation. Now what is the meaning of all this, he tells them, v. 11. So likewise ye, when you have done all those things which are command you, say, We are unprofitable Servants, for the infinitely Glorious and Blessed God, can receive no benefit by our services; we have done that which was our Duty to do. By which we are instructed. 1. That we are wholly the Lords, all our time, strength, abilities; we are obliged to love the Lord, with all our Heart, and Mind, and Soul, and Strength. 2. That our labour for the Lord must not cease, till the Lord ceaseth commanding; till we have done all that the Lord by his revealed Will lets us know we have to do. 3. That when we have done all, we shall have merited nothing at Gods hands. 1. Because we are Servants. 2. Because we have but done our duty. 4. That the Lord may delay our reward till we have done all that he has commanded us. 5. That when we have it, it is not a reward of thanks, but of Grace. This Parable is excellently added to the former discourses, our Saviour had before pressed the Doctrine of Charity, he had also showed what must be the root of it, viz. true and lively Faith, he here shows us what we should propose to our selves, as our end in such acts, viz. not to merit at the hand of God, not merely in hope to receive a reward from him, but the Glorifying of God, by a Faithful obedience to his Will, owning him as our Lord, and our selves as his Servants, without any vain Glory, or Ostentation, and in all Humility, confessing our selves Servants, unprofitable Servants, and such as have but done our Duty, no tho we had done all that he Commanded us, waiting for our reward with patience and taking it at last as of his free Grace with thankfulness, which is indeed requisite to the true and regular performance of every good work which we do, and our Duty if the infirmity of our flesh would allow us to do all whatsoever God has commanded us; but much more when our performance are so Lame and imperfect, that the greatest part of what we do, amounteth not to the least part of what we leave undone.

And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.

And as he entred into a certain village, there met him ten men that were lepers, which stood afar off.

And they lifted up their voices, and said, Jesus Master, have mery on us. Christs nearest way from Galilee to Ierusalem, was through Samaria. In a certain Town ten Lepers met him, for tho the Law forbad them any other Society; yet it did not restrain them from the Society each of other, probably they were got together, that they might at once come to this great Physician. The Leprosie was a sore Disease, not so much known in our Countries. We shall observe it was the Disease which God made to come upon some Persons, to testifie his displeasure for some Sin committed by them. It was threatned as the Mark of God upon Men for Sin, Deut. 28.27. from the Scab whereof thou canst not be healed. God sent it upon Miriam, Num. 12.10. for her contempt of Moses. David curseth Ioabs house with it 2 Sam. 3.29. Gehazi suffereth by it, for his lying and going after Naaman for a bribe, 2 Kings 5.27. King Vzziah for usurping the Priest's Office, 2 Kings 15.5. These ten Lepers cry to Christ for Mercy, Mercy with respect to their Afflictions.

And when he saw them; he said unto them, Go show your selves unto the priests. And it came to pass, that as they went, they were cleansed. It was according to the Divine Law, Levit. 14.2. That the Leper in the Day of his cleansing, should be brought unto the Priest, who was to judge whether he was healed yea or no, and to offer the offering there prescribed. Christ sends him to the Priest, partly that he might observe the Law which his Father had given in the case, partly that he might have a testimony of this his Miraculous Operation. We shall observe that our Saviour cured some being at distance from them, some by the Word of his Power only, tho he were present in the same place, others by touching of them; he certainly chose thus to vary his circumstances, in actions of this Nature, to let People know that the healing virtue was inherent in him, and that the proceeding of it from him, was not tyed to any ceremony used at the doing of the Work, which he used or omitted according to his pleasure.

And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,

And fell down on his face at his feet, giving him thanks: And he was a Samaritane. It is most probable that this Leper first showed himself to the Priest, according to the Commandment and the direction of our Saviour, and then returned to give our Saviour thanks. Some think that this glorifying God here mentioned, and his giving thanks to Christ, signifie the same thing I doubt it, because nothing appeareth from this Story sufficient to convince us, that he looked upon Christ as God; nay it does not appear that his Faith was risen so high as to believe him, the Messiah, the Son of David, they speak to him only under the notion of Iesus, Master, v. 13. It is plain they believed him at least to be a great Prophet, sent from God, and cloathed with a Power from God. I choose rather therefore to Interprete his falling down on his face at his Feet, as an humble posture of Reverence, which those Nations did often use to complement their Superiours by, even as a posture of Adoration, and that his glorifying God, was a praising of him as the principal efficient cause of his healing, and his giving thanks to Christ, a civil respect paid to Christ as Gods instrument in the case. The Evangelist addeth, and he was a Samaritane. Christ calls him a Stranger, v. 18. A Stranger to the Common-Wealth of Israel, as all the Samaritanes were.

And Jesus answering, said, Were there not ten cleansed? but were are the nine?

There are not found that returned to give glory to God, save this stranger. These ten Lepers were a representation of all Mankind, not more then one of ten that receive signal Mercies, from the bountiful hand of Divine Providence, cometh to give God any sutable homage. Thus he maketh his Sun to shine, and his rain to fall upon the Just, and upon the Unjust. Men howl to God upon their beds, but glorifie him not when they are raised up. But this increpation of our Saviour lets us know, that this their way is their folly.

And he said unto him, Arise, go thy way; thy faith has made thee whole. It is a wonderful thing to observe what small Rudiments, and Embryoes of Faith, Christ encourageth, and rewardeth. His Faith appeareth to be no more, then a Persuasion that Christ did not do, what things he did of this Nature, by any Magical Art, (as the Pharisee blasphemed) but by the Power of God, and that he was a Man sent of God. This Faith Christ honoureth, commendeth, rewardeth. Faith is to be measured from the Revelation, which he who believeth has, and from the Opposition which he encountreth, a little Faith, upon a little Light, and maintained against a great Opposition is a great Faith, tho little in it self, yet great with respect to the circumstances of him, or her that believeth.

And when he was demanded of the Pharisees, when the kingdom of God should come; he answered them, and said, The kingdom of God cometh not with observation. Whether the Pharisees spake this deriding him, who in his discourses had been often mentioning a Kingdom of God to come, or in simple seriousness, for they generally expected the coming of a Messiah, and a secular Kingdom, which he should exercise in the Earth, particularly over the Jews, (having first destroyed the Gentiles) is very hard to determine; their mean opinion of Christ, inclineth some to think the former; their generally received opinion about the Kingdom of the Messiah, giveth some countenance to the latter. Our Saviour's answer fitteth them, whatsoever they intended by their question. The Kingdom of God, (faith he) cometh not with Observation. The Word signifies a scrupulous and Superstitious Observation. Thus the verb from whence it cometh signifieth, Gal. 4.10. The verb also signifies a captious Observation, Mark 3.2. Chap. 6.7. & 14.1. & 20.20. Acts 9.24. But that sense cannot agree to the Nown used in this place, the generality of the best Interpreters agree the sense here to be, with external Pomp and Splendour, and therefore Beza expounds the Nown here by a Periphrasis, Ita ut observari poterit, in such a manner, as it can be observed. As if he had said. Men have taken up a false Notion of my Kingdom, as if it were to be a secular Kingdom to be set up in the World, with a great deal of Noise and Pomp and Splendour. So as Men may observe it and gaze upon its coming. But that which I call my Kingdom is not of this Nature. Our Lord expoundeth it in the next verse. The Kingdom of God is within you, it is of a spiritual Nature not obvious to humane senses, but exercised over the hearts of my People, whether our Saviour speaketh this in reply to the Pharisees, or (as some think) beginning a discourse with his Disciples, which he further pursueth I cannot determine.

Neither shall they say, Lo here, or Lo there: for behold, the kingdom of God is within you. The latter Words of this verse seem fairly to admit of a double Interpretation, as you here may signifie the Disciples of Christ, who had received Christ as their Lord, over whom he exercised a spiritual Dominion, and urisdiction, or as it may respect the whole Iewish Nation, amongst whom the Kingdom of God was now exercised, by the Preaching of the Gospel, and the Power of Christ put forth in the casting out Devils, and other Miraculous Operations. I incline to the latter, as differing from those that think these Words were spoken with a peculiar respect to the Disciples, I rather think them a reply to the Pharisees, as corrective of their false Notion, and apprehension of the Messiah, as if he were yet to come, and to set up a temporal principality, for it is said, v. 22. And he said unto the Disciples, as if he did but then specially apply his discourse to them thus signifieth, Chap. 7.16. Iohn 1.14. you (says our Saviour) are much mistaken, as to the Nature of my Kingdom, and indeed of the Kingdom of the Messiah, in the expectation of which you live. It is not a Kingdom of the same Nature with the Kingdoms of the World, it cometh not with Pomp and Splendour for Men and Women to observe; they shall not say, Lo here he cometh, or Lo there he goeth, the Kingdom of God is now in the midst among you, tho you observe it not.

And he said unto the disciples, The days will come when ye shall desire to see one of the days of the Son of man, and ye shall not see it. Our Lord spendeth his further discourse in this Chapter, in a forewarning of his Disciples of those great troubles, which should follow his departure from them. At present the Bridegroom was with them, and they could not Mourn, for many years after that he was departed from them, the days of the Son of Man continued, that is Gospel days, times wherein the Gospel of Christ was freely Preached to them. But (says he) make use of that time, for it will not hold long, there will come a time when you shall desire to see one of the days of the Son of Man, and shall not see them. These evil days began, when false Christs and false Prophets rose up, which was most eminently a little before the Destruction of Ierusalem, which happened about forty years after, every Factious Person that had Reputation enough to make himself the head, and leader of a Faction, taking his advantage of the common errour of the Jews, that a Messiah, a Christ was to come, who should exercise a temporal Kingdom over the Jews, would pretend to be, and give out he was the Messiah, to draw a Faction after him. This is that which our Saviour says in the next Words.

And they shall say to you, See here, or See there: go not after them, nor follow them.

For as the lightening that lighteneth out of the one part under heaven, shineth unto the other part under heaven: so shall also the Son of man be in his day. See the Notes on Matth 24.23, 27. You will (says our Saviour) have a great many false Christs, and false Prophets arise, and foolish credulous People will be deceived by them, and come and tell you, Lo yonder is the Messiah, or Lo he is in another place, but believe them not. So it is in Mark 13.21. follow them not, says Luke. The Son of Man shall have his Day, a Day when he will come in a Glorious manner to Judge the Quick, and the Dead; but it will come upon the World like Lightning, that suddenly shineth from one part of Heaven to another, so as no Man can foretel it, or observe the Motion of it. Some do think that by the Day of the Son of Man, here was meant the spreading of his Gospel, but certainly, it is a strained sense, nor was the spreading of that a thing so sudden, but more gradually, and observably accomplished.

But first must he suffer many things, and be rejected of this generation. Before my Kingdom shall appear in that Glory, I must suffer many things, and be rejected of this Generation; you may be seduced to think that I am going to put on a Crown as a secular Prince to deliver you from your Enemies. Alas! I am going to a Cross: I shall have a day, but this is mine Enemies Day, and the Power of Darkness both with reference to me and you. Look for nothing in, or from this generation but to see mee mocked, scourged, spit upon, buffetted, hanged upon a Cross, rejected, by Men, these will be the issues of Divine Providence, as to this Generation, look for better things hereafter, but look for no better, from, or in this Generation.

And as it was in the days of Noe, so shall it be also in the days of the Son of man.

They did eat, they drank, they married wives, they were given in marriage, until the day that Noe entred into the ark: and the floud came and destroyed them all.

Likewise also as it was in the days of Lot, they did eat, they drank, they bought, they sold, they planted, they builded.

But the same day that Lot went out of Sodom, it rained fire and brimstone from heaven, and destroy-them all.

Even thus shall it be in the day when the Son of man is revealed. See the Notes on Matth. 24.37, 38. Our blessed Lord in these Verses does both declare the surprisal of the Jews, with that Judgment which was coming upon them, and of the World, with his coming in the Day of Judgment (of which the Destruction of Ierusalem was a Type) and also forewarneth them to take heed, that they might not be surprized; he tells them, that in the Days of the Son of Man. (So that he speaketh of more than one Day) the Day of his Power in the Destruction of the Jews, and in the Day of Judgment, the Antitype to the former, it shall be as in the Days of Noe, and of Lot. In the Days of those Men, neither the Men of the old World, nor the Men of Sodom would hearken either to Noah or Lot, who were Preachers of Righteousness to them, and gave them Examples of Sober, and Holy Lives, but gave up themselves to Luxury, and lived in a careless regard of any thing God was doing, until the very Day, that Noah went in the Ark, with his Family, and the Flood destroyed all the rest, and till the Day that Lot went out of Sodom, and Fire and Brimstone came down and destroyed all those who were left in Sodom. So it would be before the Final ruin of the World. Till the very Days came, and Men felt it, the Generality of Men would not believe it, nor make any preparation for it. But in our Lords propounding these two great Examples to them, he also lets them know their Duty, and Wisdom, viz. to Watch, and be upon their Guard, with Lot to get ready to go out of Sodom, with Noah to prepare an Ark upon this Admonition which he gave them. There are no such Signs of approaching ruin to Persons or Nations, as Security, and the abounding of Sin and Wickedness; notwithstanding the warnings which God giveth them by his Messengers.

In that day, he which shall be upon the house-top, and his stuff in his house, let him not come down to take it away: and he that is in the field, let him likewise not return back. These Words seem to relate singly to the Destruction of Ierusalem. We had the same, Matth. 24.17, 18. See the Notes there. They only signify the certain Ruin and Destruction of the place. and are our Saviours Counsel to his Disciples, not to linger, or promise themselves any longer security there, notwithstanding what any false Christs, or false Prophets should plainly tell them, but to make as much hast away out of it, as they possibly could.

Remember Lots wife. We have the Story, Gen. 19.26. She looked back from behind him, and she became a Pillar of Salt. Lot and his Family leaving Sodom, either looked back, as not believing what the Angel had said, or as moved with the miserable condition of the place, or as loth to leave her Estate, and Goods; however in disobedience to the command of God, v. 17. Escape for thy Life look not back neither stay thou in all the plain, escape to the Mountain; lest thou be consumed. God turneth her into a Pillar of Salt. It is a dreadful caution, against unbelief, disobedience, worldly mindedness, Contempt of Gods threatnings, and keeping a love for the forbidden Society of lewd and wicked Persons.

Whosoever shall seek to save his life, shall lose it, and whosoever shall lose his life, shall preserve it. That is, whosoever in disobedience to my command shall use Arts to preserve his Life, shall lose it, and whosoever at my command shall be ready to lose it, shall preserve it, or if he loseth his Breath, he shall preserve his Soul. See the Notes on Matth. 10.39. & 16.25. Mark 8.35.

I tell you, In that night there shall be two men in one bed; the one shall be taken, and the other shall be left.

Two women shall be grinding together; the one shall be taken, and the other left.

Two women shall be in the field; the one shall be taken, and the other left. See the Notes on Matth. 24.40, 41. These Verses seem to respect the Day of Judgment, and that dreadful Separation which shall be in that Day betwixt the Sheep and the Goats. It is true also of Christs Day in the Preaching of the Gospel, but that seemeth not to be the Sense of this Text. They can hardly be applyed to the Destruction of Ierusalem; it was so universal as hardly any were there left.

And they answered and said unto him, Where, Lord? And he said unto them, Wheresoever the body is, thither will the eagles be gathered together. Concerning the Sense of this Proverbial Expression, and the various application of it by Interpreters. See the Notes on Matth. 24.28 In our Evangelist (where it is not (as in Matthew) the Word there properly signifying a dead Body, the Word here a living Body) it seems to be applyed to Christ's glorious coming to Iudgment: Where I shall be, who am to be the Judge both of the Quick and the Dead; thither shall all the World be gathered before me, but my Saints especially, who have Eagles Eyes, Senses exercised to discern betwixt Good and Evil, to discern me as their Redeemer, and the true Messiah, according to that, Psal. 50.5, 6. Gather my Saints together unto me, those that have made a Covenant with me by Sacrifice. And the Heavens shall declare his Righteousness: for God is Iudge himself.