Verse 1. There were present. That is, some persons who were present,
and who had heard his discourse recorded in the previous chapter. There
was probably a pause in his discourse, when they mentioned what had been
done by Pilate to the Galileans.
At that season. At that time--that is the time mentioned in
the last chapter. At what period of our Lord's ministry this was, it is
not easy to determine.
Some that told him. This was doubtless an event of recent
occurrence. Jesus, it is probable, had not before heard of it. Why
they told him of it can only be a matter of conjecture. It might be
from the desire to get him to express an opinion respecting the conduct
of Pilate, and thus to involve him in difficulty with the reigning
powers of Judea. It might be as a mere matter of news. But, from the
answer of Jesus, it would appear that they supposed that the Galileans
deserved it, and that they meant to pass a judgment on the character
of those men, a thing of which they were exceedingly fond. The answer of
Jesus is a reproof of their habit of hastily judging the character of
others.
Galileans. People who lived in Galilee. See Barnes "Matthew 2:22".
They were not under the jurisdiction of Pilate, but of Herod. The
Galileans, in the time of Christ, were very wicked.
Whose blood Pilate had mingled, &c. That is, while they were
sacrificing at Jerusalem, Pilate came suddenly upon them and slew them,
and their blood was mingled with the blood of the animals that they were
slaying for sacrifice. It does not mean that Pilate offered their
blood in sacrifice, but only that as they were sacrificing he slew them.
The fact is not mentioned by Josephus, and nothing more is known of it
than what is here recorded. We learn, however, from Josephus that the
Galileans were very wicked, and that they were much disposed to
broils and seditions. It appears, also, that Pilate and Herod had a
quarrel with each other (Luke 23:12), and it is not improbable that
Pilate might feel a particular enmity to the subjects of Herod. It is
likely that the Galileans excited a tumult in the temple, and that
Pilate took occasion to come suddenly upon them, and show his opposition
to them and Herod by slaying them.
Pilate. The Roman governor of Judea. See Barnes "Matthew 27:2".
{a} "Galileans" Acts 5:37
{b} "mingled" Lamentations 2:20
Verses 2,3. Suppose ye, &c. From this answer it would appear that
they supposed that the fact that these men had been slain in this
manner proved that they were very great sinners.
I tell you, Nay. Jesus assured them that it was not right to draw
such a conclusion respecting these men. The fact that men come to a
sudden and violent death is not proof that they are peculiarly wicked.
Except ye repent. Except you forsake your sins and turn to
God. Jesus took occasion, contrary to their expectation, to make a
practical use of that fact, and to warn them of their own danger. He
never suffered a suitable occasion to pass without warning the
wicked, and entreating them to forsake their evil ways. The subject of
religion was always present to his mind. He introduced it easily,
freely, fully. In this he showed his love for the souls of men, and in
this he set us an example that we should walk in his steps.
Ye shall all likewise perish. You shall all be destroyed in a
similar manner. Here he had reference, no doubt, to the calamities
that were coming upon them, when thousands of the people perished.
Perhaps there was never any reproof more delicate and yet more severe
than this. They came to him believing that these men who had perished
were peculiarly wicked. He did not tell them that they were as bad as
the Galileans, but left them to infer it, for if they did not repent,
they must soon likewise be destroyed. This was remarkably fulfilled.
Many of the Jews were slain in the temple; many while offering sacrifice;
thousands perished in a way very similar to the Galileans. Comp.
See Barnes "Matthew 24:1" and following. From this account of the
Galileans we may learn--
(1.) That men are very prone to infer, when any great calamity happens
to others, that they are peculiarly guilty. See the Book of Job, and
the reasonings of his three "friends."
(2.) That that conclusion; in the way in which it is usually drawn, is
erroneous. If we see a man bloated, and haggard, and poor, who is in
the habit of intoxication, we may infer openly that he is guilty, and
that God hates his sin and punishes it. So we may infer of the effects
of licentiousness. But we should not thus infer when a man's house is
burned down, or when his children die, or when he is visited with a
loss of health; nor should we infer it of the nations that are
afflicted with famine, or the plague, or with the ravages of war; nor
should we infer it when a man is killed by lightning, or when he
perishes by the blowing up of a steamboat. Those who thus perish may
be far more virtuous than many that live.
(3.) This is not a world of retribution. Good and evil are mingled;
the good and the bad suffer, and all are exposed here to calamity.
(4.) There is another world--a future state--a world where the good
will be happy and the wicked punished. There all that is irregular on
earth will be regulated; all that appears unequal will be made equal;
all that is chaotic will be reduced to order.
(5.) When men are disposed to speak about the great guilt of others,
and the calamities that come upon them, they should inquire about
themselves. What is their character? what is
their condition?. It may be that they are in quite as much danger
of perishing as those are whom they regard as so wicked.
(6.) WE MUST REPENT. We must ALL repent or we shall perish. No matter
what befalls others, we are sinners; we are to die; we shall be lost
unless we repent. Let us, then, think of ourselves rather than of
others; and when we hear of any signal calamity happening to
others, let us remember that there is calamity in another world as
well as here; and that while our fellow-sinners are exposed to trials
here, we may be exposed to more awful woes there. Woe
there is eternal; here, a calamity like that produced by a failing
tower is soon over.
Verse 3. No Barnes text on this verse.
Verse 4. Or those eighteen. Jesus himself adds another similar case,
to warn them --a case which had probably occurred not long before, and
which it is likely they judged in the same manner.
Upon whom the tower in Siloam fell. The name Siloah or Siloam
is found only three times in the Bible as applied to water--once in
Isaiah 8:6, who speaks of it as running water; once as a pool near to
the king's garden, in Nehemiah 3:15; and once as a pool, in the account of
the Saviour's healing the man born blind, in John 9:7-11. Josephus
mentions the fountain of Siloam frequently as situated at the mouth
of the Valley of Tyropoeon, or the Valley of Cheese-mongers, where the
fountain long indicated as that fountain is still found. It is on
the south side of Mount Moriah, and between that and the Valley of
Jehoshaphat. The water at present flows out of a small artificial basin
under the cliff, and is received into a large reservoir 53 feet in
length by 18 in breadth. The small upper basin or fountain excavated in
the rock is merely the entrance, or rather the termination of a long
and narrow subterranean passage beyond, by which the water comes from
the Fountain of the Virgin. For what purpose the tower here referred to
was erected is not known; nor is it known at what time the event here
referred to occurred. It is probable that it was not far from the time
when the Saviour made use of the illustration, for the manner in which
he refers to it implies that it was fresh in the recollection of those
to whom he spoke.
{1} "sinners above", or "debtors"
Verse 5. I tell you, Nay. It is improper to suppose that those on
whom heavy judgments fall in this world are the worst of men. This is
not a world of retribution. Often the most wicked are suffered to
prosper here, and their punishment is reserved for another world;
while the righteous are called to suffer much, and appear to be under
the sore displeasure of God, Psalms 73:1, and following. This only we
know, that the wicked will not always escape; that God is just; and that
none who do suffer here or hereafter, suffer more than they deserve. In
the future world, all that seems to be un equal here will be made equal
and plain.
Verse 6. This parable. See Barnes "Matthew 13:3".
Vineyard. A place where vines were planted. It was not common
to plant fig-trees in them, but our Lord represents it as having been
sometimes done.
{d} "A certain man" Isaiah 5:1; Matthew 21:19
{e} "sought fruit thereon" John 15:16; Galatians 5:22; Philemon 4:17
Verse 7. The dresser of his vineyard. The man whose duty it was to
trim the vines and take care of his vineyard.
These three years. These words are not to be referred to the
time which Christ had been preaching the gospel, as if he meant to
specify the exact period. They mean, as applicable to the vineyard, that
the owner had been a long time expecting fruit on the tree. For three
successive years he had been disappointed. In his view it was long
enough to show that the tree was barren and would yield no fruit, and
that therefore it should be cut down.
Why cumbereth it the ground? The word cumber here means to
render barren or sterile. By taking up the juices of the earth, this
useless tree rendered the ground sterile, and prevented the growth of
the neighbouring vines. It was not merely useless, but was doing
mischief, which may be said of all sinners and all hypocritical
professors of religion. Dr. Thomson (The Land and the Book,
vol. i. p. 539) says of the barren fig-tree:
"There are many such trees now; and if the ground is
not properly cultivated, especially when the trees
are young--as the one of the parable was, for only
three years are mentioned-they do not bear at all;
and even when full grown they quickly fail, and
wither away if neglected. Those who expect to gather
good crops of well-favoured figs are particularly
attentive to their culture--not only plough and dig
about them frequently, and manure them plentifully, but
they carefully gather out the stones from the orchards,
contrary to their general slovenly habits."
This parable is to be taken in connection with what goes before, and
with our Saviour's calling the Jewish nation to repentance. It was
spoken to illustrate the dealings of God with them, and their own
wickedness under all his kindness, and we may understand the different
parts of the parable as designed to represent--
1st. God, by the man who owned the vineyard.
2nd. The vineyard as the Jewish people.
3rd. The coming of the owner for fruit, the desire of God that they
should produce good works.
4th. The barrenness of the tree, the wickedness of the people.
5th. The dresser was perhaps intended to denote the Saviour and the
other messengers of God, pleading that God would spare the Jews, and
save them from their enemies that stood ready to destroy them, as soon
as God should permit.
6th. His waiting denotes the delay of vengeance, to give them an
opportunity of repentance. And,
7th. The remark of the dresser that he might then cut it down,
denotes the acquiescence of all in the belief that such a judgment
would be just.
We may also remark that God treats sinners in this manner now; that he
spares them long; that he gives them opportunities of repentance; that
many live but to cumber the ground; that they are not only useless to
the church, but pernicious to the world; that in due time, when they
are fairly tried, they shall be cut down; and that the universe will
bow to the awful decree of God, and say that their damnation is just.
{f} "cut it down" Exodus 32:10
Verse 8. No Barnes text on this verse.
{g} "let it alone" Psalms 106:23; 2 Peter 3:9
Verse 9. No Barnes text on this verse.
{h} "and if not, then" John 15:2; Hebrews 6:8
Verse 10. No Barnes text on this verse.
Verse 11. There was a woman which lead a spirit of infirmity.
Was infirm, or was weak and afflicted. This was produced by
Satan, Luke 13:16.
Eighteen years. This affliction had continued a long time.
This shows that the miracle was real; that the disease was not feigned.
Though thus afflicted, yet it seems she was regular in attending the
worship of God in the synagogue. There in the sanctuary, is the place
where the afflicted find consolation; and there it was that the
Saviour met her and restored her to health. It is in the sanctuary
and on the Sabbath, also, that he commonly meets his people, and gives
them the joys of his salvation.
{i} "spirit of infirmity" Psalms 6:2
Verse 12. Thou art loosed from thine infirmity. This was a remarkable
declaration. It does not appear that the woman applied to him for a cure;
yet Jesus addressed her, and the disease departed. How clear would be the
proofs from such a case that he was the Messiah! And how mighty the power
of him that by a word could restore her to health!
{k} "thou art loosed from" Joel 3:10
Verse 13. Glorified God. Praised God. Gave thanks to him for healing
her. They who are restored to health from sickness owe it to God; and
they should devote their lives to his service, as expressive of their
sense of gratitude to him who has spared them.
{l} "he laid his hands" Mark 16:18; Acts 9:17
Verse 14. Answered with indignation, because, &c, He considered this
a violation of the Sabbath, doing work contrary to the fourth commandment.
If he had reasoned aright, he would have seen that he who could perform
such a miracle could not be a violator of the law of God. From this
conduct of the ruler we learn--
1st. That men are often opposed to good being done, because it is not
done in their own way and according to their own views.
2nd. That they are more apt to look at what they consider a violation
of the law in others, than at the good which others may do.
3rd. That this opposition is manifested not only against those
who do good, but also against those who are benefited. The
ruler of the synagogue seemed particularly indignant that the people
would come to Christ to be healed.
4th. That this conduct is often the result of envy. In this case it was
rather hatred that the people should follow Christ instead of the Jewish
rulers, and therefore envy at the popularity of Jesus, than any real
regard for religion.
5th. That opposition to the work of Jesus may put on the appearance of
great professed regard for religion. Many men oppose revivals,
missions, Bible societies, and Sunday-schools--strange as it may seem
--from professed regard to the purity of religion. They, like the
ruler here, have formed their notions of religion as consisting in
something very different from doing good, and they oppose those who
are attempting to spread the gospel throughout the world.
{m} "healed on the sabath-day" Matthew 12:10; Mark 3:2; Luke 6:7; 14:3; John 5:16
{n} "There are six days" Exodus 20:9
Verse 15. Thou hypocrite. You condemn me for an action, and yet
you perform one exactly similar. You condemn me for doing to a woman what
you do to a beast. To her I have done good on the Sabbath; you provide
for your cattle, and yet blame me for working a miracle to relieve a
sufferer on that day.
Stall. A place where cattle are kept to be fed, and sheltered
from the weather.
{o} "Thou hypocrite!" Proverbs 11:9; Matthew 7:5; 23:13,28; Luke 12:1
{p} "on the sabbath" Luke 14:5
Verse 16. A daughter of Abraham. A descendant of Abraham.
See Barnes "Matthew 1:1". She was therefore a Jewess; and the ruler of
the synagogue, professing a peculiar regard for the Jewish people,
considering them as peculiarly favoured of God, should have rejoiced
that she was loosed from this infirmity.
Whom Satan hath bound. Satan is the name given to the prince
or leader of evil spirits, called also the devil, Beelzebub, and the old
serpent., Matthew 12:24; Revelation 12:9; 20:2. By his binding her is meant
that he had inflicted this disease upon her. It was not properly a
possession of the devil, for that commonly produced derangement; but God
had suffered him to afflict her in this manner, similar to the way in
which he was permitted to try Job. See Barnes "Job 1:12 2:6,7".
It is no more improbable that God would suffer Satan to inflict
pain, than that he would suffer a wicked man to do it; yet nothing
is more common than for one man to be the occasion of bringing on a
disease in another which may terminate only with the life. He that
seduces a virtuous man and leads him to intemperance, or he that wounds
him or strikes him, may disable him as much as Satan did this woman. If
God permits it in one case, he may, for the same reason, in another.
{q} "daughter of Abraham" Luke 19:9
Verse 17. Adversaries. The ruler of the synagogue, and those who felt
as he did.
All the people. The persons who attended the synagogue, and who
had witnessed the miracle. It is to be remarked--
1st. That those who opposed Christ were chiefly the rulers. They had
an interest in doing it. Their popularity was at stake. They were afraid
that he would draw off the people from them.
2nd. The common people heard him gladly. Many of them believed in him.
The condition of the poor, and of those in humble life, is by far the
most favourable for religion, and most of the disciples of Jesus have
been found there.
{r} "all his adversaries" Isaiah 45:24; 1 Peter 3:16
{s} "glorious things" Exodus 15:11; Psalms 111:3; Isaiah 4:2
Verses 18-21. See these parables explained See Barnes "Matthew 13:31"
See Barnes "Matthew 13:32".
Verse 18. No Barnes text on this verse.
{t} "Unto what is the kingdom" Matthew 13:31; Mark 4:30
Verses 18-21. See these parables explained See Barnes "Matthew 13:31"
See Barnes "Matthew 13:32".
Verse 19. No Barnes text on this verse.
Verses 18-21. See these parables explained See Barnes "Matthew 13:31"
See Barnes "Matthew 13:32".
Verse 20. No Barnes text on this verse.
Verses 18-21. See these parables explained See Barnes "Matthew 13:31"
See Barnes "Matthew 13:32".
Verse 21. No Barnes text on this verse.
{2} "three measures of meal" See Barnes "Matthew 13:33"
Verse 22. Cities and villages. Chiefly of Galilee, and those which
were between Galilee and Jerusalem.
Teaching and journeying. This evinces the diligence of our
Lord. Though on a journey, yet he remembered his work. He did not
excuse himself on the plea that he was in haste. Christians and
Christian ministers should remember that when their Master travelled he
did not conceal his character, or think that he was then freed from
obligation to do good.
Verse 23. Then said one. Who this was does not appear. It is probable
that he was not one of the disciples, but one of the Jews, who came
either to perplex him, or to involve him in a controversy with the
Pharisees.
Are there few that be saved? It was the prevalent opinion among
the Jews that few would enter heaven. As but two of all the hosts that
came out of Egypt entered into the land of Canaan, so some of them
maintained that a proportionally small number would enter into heaven
(Lightfoot). On this subject the man wished the Opinion of Jesus. It was
a question of idle curiosity. The answer to it would have done little
good. It was far more important for the man to secure his own salvation,
than to indulge in such idle inquiries and vain speculations. Our Lord
therefore advised him, as he does all, to strive to enter into heaven.
Verse 24. Strive. Literally, agonize. The word is taken from
the Grecian Games. In their races, and wrestlings, and various
athletic exercises, they strove or agonized, or put forth all their
powers to gain the victory. Thousands witnessed them. They were long
trained for the conflict, and the honour of victory was one of the
highest honours among the people. So Jesus says that we should strive
to enter in; and he means by it that we should be diligent, be active,
be earnest; that we should make it our first and chief business to
overcome our sinful propensities, and to endeavour to enter into
heaven. This same figure or allusion to the Grecian games is often
used in the New Testament, 1 Corinthians 9:24-26;; Philemon 2:16;; Hebrews 12:1.
Strait gate. See Barnes "Matthew 7:13,14". Dr. Thomson
(The Land and the Book, vol. i. p. 32) says:
"I have seen these strait gates and narrow ways, 'with
here and there a traveller.' They are in retired
corners, and must be sought for, and are opened only
to those who knock; and when the sun goes down and the
night comes on, they are shut and locked. It is then
too late."
Will seek to enter in. Many in various ways manifest some
desire to be saved. They seek it, but do not agonize for it, and hence
they are shut out. But a more probable meaning of this passage is that
which refers this seeking to a time that shall be too late;
to the time when the master has risen up, &c. In this life they neglect
religion, and are engaged about other things. At death, or at the
judgment, they will seek to enter in; but it will be too late--the door
will be shut; and because they did not make religion the chief business
of their life, they cannot then enter in.
Shall not be able. This is not designed to affirm anything
respecting the inability of the sinner, provided he seeks salvation in a
proper time and manner. It means that at the time when many will
seek--when the door is shut--they will not be able then to enter in,
agreeable to Matthew 7:22. In the proper time, when the day of grace was
lengthened out, they might have entered in; but there will be a time
when it will be too late. The day of mercy will be ended, and death will
come, and the doors of heaven barred against them. How important, then,
to strive to enter in while we have opportunity, and before it shall
be too late!
{u} "Strive" Matthew 7:13
{v} "for many, I say unto you" John 7:34; 8:21; Romans 9:31
Verse 25. When once the master, &c. The figure here used is taken
from the conduct of a housekeeper, who is willing to see his friends,
and who at the proper time keeps his doors open. But there is a proper
time for closing them, when he will not see his guests. At night it
would be improper and vain to seek an entrance--the house would be
shut. So there is a proper time to seek an entrance into heaven; but
there will be a time when it will be too late. At death the time will
have passed by, and God will be no longer gracious to the sinner's
soul.
{w} "When once the master" Psalms 32:6; Isaiah 55:6
{x} "hath shut the door" Matthew 25:10
{y} "Lord, Lord open to us" Luke 6:46
Verse 26. We have eaten, &c. Comp. Matthew 7:22,23. To have eaten
with one is evidence of acquaintanceship or friendship. So the sinner
may allege that he was a professed follower of Jesus, and had some
evidence that Jesus was his friend. There is no allusion here, how-
ever, to the sacrament. The figure is taken from the customs of men,
and means simply that they had professed attachment, and perhaps
supposed that Jesus was their friend.
In thy presence. With thee--as one friend does with another.
Thou hast taught. Thou didst favour us, as though thou didst
love us. Thou didst not turn away from us, and we did not drive thee
away. All this is alleged as proof of friendship. It shows us--
1st. On how slight evidence men will suppose themselves ready to die.
How slender is the preparation which even many professed friends of
Jesus have for death! How easily they are satisfied about their own
piety! A profession of religion, attendance on the preaching of the
word or at the sacraments, or a decent external life, is all they have
and all they seek. With this they go quietly on to eternity--go to
disappointment, wretchedness, and woe!
2nd. None of these things will avail in the day of judgment. It will
be only true love to God, a real change of heart, and a life of piety,
that can save the soul from death. And oh! how important it is that
all should search themselves and see what is the real foundation of
their hope that they shall enter into heaven.
Verse 27. See Barnes "Matthew 7:23".
{z} "But he shall say" Matthew 7:22,23; 25:12,41
{a} "ye workers" Psalms 6:8; 101:8
Verses 28-30. See Barnes "Matthew 8:11", See Barnes "Matthew 8:12".
Verse 28. No Barnes text on this verse.
{b} "shall be weeping" Matthew 8:12; 13:42; 24:51
Verses 28-30. See Barnes "Matthew 8:11", See Barnes "Matthew 8:12".
Verse 29. No Barnes text on this verse.
{c} "they shall come from the east" Revelation 7:9,10
Verses 28-30. See Barnes "Matthew 8:11", See Barnes "Matthew 8:12".
Verse 30. No Barnes text on this verse.
{d} "there are last which shall be first" Matthew 19:30
Verse 31. Came certain of the Pharisees. Their coming to him in
this manner would have the appearance of friendship, as if they had
conjectured or secretly learned that it was Herod's intention to kill
him. Their suggestion had much appearance of probability. Herod had
killed John. He knew that Jesus made many disciples, and was drawing
away many of the people. He was a wicked man, and he might be supposed
to fear the presence of one who had so strong a resemblance to John,
whom he had slain. It might seem probable; therefore, that he intended
to take the life of Jesus, and this might appear as a friendly hint to
escape him. Yet it is more than possible that Herod might have sent
these Pharisees to Jesus. Jesus was eminently popular, and Herod might
not dare openly to put him to death; yet he desired his removal, and for
this purpose he sent these men, as if in a friendly way, to advise him
to retire. This was probably the reason why Jesus called him a fox.
Herod. Herod Antipas, a son of Herod the Great. He ruled over
Galilee and Perea, and wished Jesus to retire beyond these regions.
See Barnes "Luke 3:1".
Verse 32. Tell that fox. A fox is an emblem of slyness, of cunning,
and of artful mischief. The word is also used to denote a dissembler.
Herod was a wicked man, but the particular thing to which Jesus here
alludes is not his vices, but his cunning, his artifice, in endeavouring
to remove him out of his territory. He had endeavoured to do
it by stratagem--by sending these men who pretended great friendship
for his life.
Behold, I cast out devils, &c. Announce to him the fact that
I am working miracles in his territory, and that I shall continue to do
it. I am not afraid of his art or his enmity. I am engaged in my
appropriate work, and shall continue to be as long as is proper, in
spite of his arts and his threats.
Today and tomorrow. A little time. The words seem here to be
used not strictly, but proverbially--to denote a short space of time.
Let not Herod be uneasy. I am doing no evil; I am not violating the
laws. I only cure the sick, &c. In a little time this part of my work
will be done, and I shall retire from his dominions.
The third day. After a little time. Perhaps, however, he
meant literally that he would depart on that day for Jerusalem; that
for two or three days more he would remain in the villages of Galilee,
and then go on his way to Jerusalem.
I shall be perfected. Rather, I shall have ended my course
here; I shall have perfected what I purpose to do in Galilee. It does
not refer to his personal perfection, for he was always perfect, but it
means that he would have finished or completed what he purposed to do in
the regions of Herod. He would have completed his work, and would be
ready then to go.
{e} "that fox" Zephaniah 3:3
Verse 33. I must walk, &c. I must remain here this short time. These
three days I must do cures here, and then I shall depart, though not for
fear of Herod. It will be because my time will have come, and I shall go
up to Jerusalem to die.
For it cannot be that a prophet should perish out of Jerusalem. I
have no fear that Herod will put me to death in Galilee. I shall
not depart on that account. Jerusalem is the place where the
prophets die, and where I am to die. I am not at all alarmed,
therefore, at any threats of Herod, for my life is safe until I
arrive at Jerusalem. Go and tell him, therefore, that I fear him not.
I shall work here as long as it is proper, and shall then go up to
Jerusalem to die. The reason why he said that a prophet could not
perish elsewhere than in Jerusalem might be--
1st. That he knew that he would be tried on a charge of blasphemy, and
no other court could have cognizance of that crime but the great
council or Sanhedrim, and so he was not afraid of any threats of
Herod.
2nd. It had been the fact that the prophets had been chiefly slain
there. The meaning is,
"It cannot easily be done elsewhere; it is
not usually done. Prophets have generally perished
there, and there I am to die. I am safe,
therefore, from the fear of Herod, and shall not
take the advice given and leave his territory."
Verses 34,35. See Barnes "Matthew 23:37", also see Matthew 23:38-39.
Verse 34. From the message which Jesus sent to Herod we may learn--
1st. That our lives are safe in the hands of God, and that wicked men
can do no more to injure us than he shall permit, Compare John 19:11.
2nd. That we should go on fearlessly in doing our duty, and
especially if we are doing good. We should not regard the threats of
men. God is to be obeyed; and even if obedience should involve us
in difficulty and trials, still we should not hesitate to commit our
cause to God and go forward.
3rd. We should be on our guard against crafty and unprincipled men.
They often profess to seek our good when they are only plotting our
ruin. Even those professedly coming from our enemies to caution us are
often also our enemies, and are secretly plotting our ruin or
endeavouring to prevent our doing good.
4th. We see here the nature of religion. It shrinks at nothing which
is duty. It goes forward trusting in God. It comes out boldly and
faces the world. And,
5th. How beautiful and consistent is the example of Christ! How wise
was he to detect the arts of his foes! how fearless in going forward,
in spite of all their machinations, to do what God had appointed for
him to do!
{g} "O Jerusalem" Matthew 23:37
Verses 34,35. See Barnes "Matthew 23:37", also see Matthew 23:38-39.
Verse 35. No Barnes text on this verse.
{h} "your house is left" Leviticus 26:31,32; Psalms 69:25; Isaiah 1:7; 5:5,6; Daniel 9:27
Micah 3:12
{i} "Blessed is he that" Luke 19:38; John 12:13
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