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totally different occasions,—that in Matthew occurring in Capernaum, but that in Luke, after his journey to Jerusalem to the feast of the tabernacles. But the utter absence of all chronological order in the greater part of Luke's gospel, is enough to make us suspect, that the event he alludes to may coincide with that of Matthew's story, since the amount of the precept, and the general form of expression, is the same in both cases. This is the view taken by Rosenmueller, Kuinoel, Vater, Clarke, Paulus, and which seems to be further justified by the consideration, that the repetition of the precept must have been entirely unnecessary, after having been so clearly laid down, and so fully re-examined in answer to Peter's inquiry, as given by Matthew.

Seven times.—This number was a general expression among the Hebrews for a frequent repetition, and was perfectly vague and indefinite as to the number of repetitions, as is shown in many instances in the Bible where it occurs. ''Seventy times seven'', was another expression of the recurrences carried to a superlative number, and is also a standard Hebraism, (as in Gen. iv. 24.) See Poole, Lightfoot, Clarke, Scott, and other commentators, for Rabbinical illustrations of these phrases.

A heathen and an outcast.—This latter expression I have chosen, as giving best the full force of the name publican, which designated a class of men among the Jews, who were considered by all around them as having renounced national pride, honor and religion, for the base purpose of worldly gain; serving under the Roman government as tax-gatherers, that is, hiring the taxes of a district, which they took by paying the government a definite sum, calculating to make a rich profit on the bargain by systematic extortion and oppression. The name, therefore, was nearly synonymous with the modern word renegade,—one who, for base motives, has renounced the creed and customs of his fathers.

THE JOURNEY TO JERUSALEM.

The occurrence which occasioned this discussion, took place at Capernaum, where Jesus seems to have resided with his apostles for some time after his northern tour to Caesarea Philippi, giving them, as opportunity suggested, a great number and variety of practical instructions. At length he started with them, on his last journey to Jerusalem, the only one which is recorded by the first three evangelists, although John gives us accounts of three previous visits to the Jewish capital. On this journey, while he was passing on to Jerusalem, by a somewhat circuitous course, through that portion of Judea which lies east of the Jordan, he had taken occasion to remark, (in connection with the disappointment of the rich young man, who could not give up his wealth for the sake of the gospel,) how hard it was for those that had riches, and put their trust in them, to join heartily in the promotion of the cause of Christ, or share in the honors of its success. Peter, then, speaking for himself and the faithful few who had followed Jesus thus far through many trials, to the risk and loss of much worldly profit, reminded Jesus of what they had given up for his sake. "Behold, we have forsaken all, and followed thee. What shall we have therefore?" The solemn and generous assurance of Jesus, in reply, was, that those who had followed him thus, should, in the final establishment of his kingdom, when he should receive the glories of his triumph, share in