"The dresser of his vineyard.' The man whose duty it was to trim the vines, and take care of his vineyard. These three years. 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 prevented the growth of the neighbouring vines. This parable is to be taken in connexion with what goes before. It was spoken to illustrate the dealings of God with the Jewish nation; and their own wickedness under all. And we may understand the different parts of the parable as designed to represent: 1. God, by the man who had the vineyard. 2. The vineyard as the Jewish people. 3. The coming of the owner for fruit, the desire of God that they should produce good works. 4. The barrenness of the tree, the wickedness of the people. 5. The dresser was perhaps intended to denote the Saviour, and the other messengers of God pleading that he would spare the Jews, and save them from their enemies that stood ready to destroy them, as soon as God should permit. 6. His waiting denotes the delay of vengeance, to give them an opportunity of repentance. And, 7. The remark of the dresser, that he might then cut it down, denotes the acquiescence of all, in the belief that such a heavy judgment would be just. God treats sinners so now; he spares them long; he gives them opportunities of repentance; yet many live but to cumber the ground; they are not only useless to the church, but pernicious to the world; in due time, when they are fairly tried, they shall be cut down; and all the universe will bow to the awful decree of God, and say that their damnation is just.

10 And he was teaching in one of the synagogues on the sabbath. 11 And, behold, there was a woman which had a spirit of infirmity eighteen years, and was bowed together, and could in no wise lift up herself.

6 'A spirit of infirmity.' Was infirm, or was weak and afflicted. This was produced by Satan, ver. 16. Eighteen years.' 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. 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.

12 And when Jesus saw her, he called her to him, and said unto her, Woman, thou art loosed from thine infirmity.

It does not appear that the woman applied to him for a cure.

Yet Jesus addressed her, and the disease departed. How mighty the power of him, that by a word could restore her to health.

13 And he laid his hands on her: and immediately she was made straight, and glorified God.

'Glorified God.' Praised God. Gave thanks to him for healing her.

14 And the ruler of the synagogue answered with indignation, because that Jesus had healed on the sabbath day, and said unto the people, There are six days in which men ought to work: in them therefore come and be healed, and not on the sabbath day.

'Answered with indignation.' 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 have performed such a miracle, could not be a violator of the law of God. Men are often opposed to good being done, because it is not done in their own way, and according to their own views. They are more apt to look at what they consider wrong in others, than at the good which they may do. Opposition to the work of Jesus, often puts on the appearance of great professed regard for religion. Many men oppose conversions, revivals, missions, bible societies, and sunday schools-strange as it may seemfrom professed regard to the purity of religion! They, like the ruler here, have formed their notions of religion as something very different from doing good, and they oppose those who are attempting to spread the gospel throughout the world.

15 The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the sabbath loose his ox or his ass from the stall, and lead him away to watering?

'Thou hypocrite!' You condemn me for an action, and yet allow one exactly similar. You condemn me for doing to a woman what you do to a beast. 'Stall.' place where cattle are kept to be fed, and sheltered from the weather

16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo these eighteen years, be loosed from this bond on the sabbath day?

·

'A daughter of Abraham. A descendant of Abraham. Compare Matt. i. 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. By his binding her, is meant that he had inflicted this disease upon her. It was not properly a possession of the devil; but God had suffered him to afflict her in this manner; similar to the way in which he was permitted to try Job, Job i. 12; ii. 6, 7. It is no more improbable that God would suffer Satan to inflict pain, or to bind up the powers of the body, than that he would suffer a wicked man to do it. If God permits it in one case, he may for the same reason in another.

17 And when he had said these things, all his adversaries were ashamed: and all the people rejoiced for all the glorious things that were done by him.

'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. The common people heard Jesus 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 among them.

18 Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it? 19 It is like a grain of mustard seed, which a man took, and cast into his garden; and it grew, and waxed a great tree; and the fowls of the air lodged in the branches of it. 20 And again he said, Whereunto shall I liken the kingdom of God? 21 It is like leaven, which a woman took and hid in three measures of meal, till the whole was leavened.

See these parables explained in Matt. xiii. 31-33.

22 And he went through the cities and villages, teaching, and journeying toward Jerusalem.

'Cities and villages.' Chiefly of Galilee, and those which were between Galilee and Jerusalem. Teaching and journeying.' This evidences the diligence of our Lord. 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 obligations to do good.

23 Then said one unto him, Lord, are there few that be saved? And he said unto them,

'Then said one.' It is probable that he was one of the Jews who came to perplex him, or 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. On this subject the man wished the opinion of Jesus. It was a ques

tion of idle curiosity. It was far more important for the man to secure his own salvation, than to indulge in such idle inquiries and vain speculations.

24 Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.

'Strive.' Literallyagonize.' 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. So Jesus says, that one should strive to enter in. And he means by it, that we should be diligent, be active, be pressing, that we should make this our first and chief business, to overcome our sinful propensities, and enter into heaven. This same figure, or allusion to the Grecian games, is often used in the New Testament. 1 Cor. ix. 24-27. Phil. iii. 13, 14. Heb. xii. 1. 'Strait gate. See note on Matt. vii. 13, 14. 'Will seek to enter in.' In this life, they neglect the concerns of religion, they 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.' It means, that at the time when many will seek-when the door is shut-they shall not be able then to enter in, agreeable to Matt. vii. 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.

25 When once the Master of the house is risen up, and hath shut to the door, and ye begin to stand without, and to knock at the door, saying, Lord, Lord, open unto us; and he shall answer and say unto you, I know you not whence ye are :

'When once the Master,' &c. The figure 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 at death the time will have passed by, and God will be no longer gracious to the sinner's soul.

26 Then shall ye begin to say, We have eaten and drunk in thy presence, and thou hast taught in our

streets.

'We have eaten,' &c. Compare Matt. vii. 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. 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 on what slight evidence men will suppose themselves fit 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, or 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! O how important it is that all search themselves and see what is the real foundation of the hope they indulge that they shall enter into heaven.

27 But he shall say, I tell you, know you not whence ye are; depart from me, all ye workers of iniquity.

See Matt. vii. 23.

28 There shall be weeping and gnashing of teeth, when ye shall see Abraham, and Isaac, and Jacob, and all the prophets, in the kingdom of God, and you yourselves thrust out. 29 And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. 30 And, behold, there are last which shall be first, and there are first which shall be last.

See Matt viii. 11, 12.

31 The same day there came certain of the pharisees, saying unto him, Get thee out, and depart hence: for Herod will kill thee.

'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. Herod was a wicked man, and 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. But Herod himself 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. 'Herod.' Herod Antipas, a son of Herod the Great. He ruled over Galilee and Perea, and wished Jesus to retire beyond these regions.