|| t for her choice. A. D. 32. 42 But one thing is needful; and A. M. 4036. Mary hath chosen that good part, which shall not be taken away from her. of care, that it hardly knows which to attend to first. place and season: but now something more imAnd said, Lord, dost thou not care, &c.—The bur- || portant chiefly demanded her attention, and should den of the service lying upon Martha, and she being || have been done first, and most regarded. She exencumbered with it, blamed Jesus for allowing her pected Christ to have censured Mary for not doing sister to sit idly by him, while she was so much hur- || as she did; but he, on the contrary, blamed her for ried. And Jesus said unto her, Martha, Martha- not doing as Mary did; and we are sure that the There is a peculiar spirit and tenderness in this re- judgment of Christ is according to truth, and that petition of the word; Thou art careful, μepivas, the day will come when Martha will wish she had anxiously careful, and troubled, rupban, disturbed, sat with Mary at his feet! Mary said nothing in her or hurried, about many things. The word is no- own defence; but since Martha appealed to the Maswhere else used in the New Testament. It seemster, to him she was willing to refer the matter, and to express the restless situation of a person in a tu- to abide by his award. And he justified her against multuous crowd, where so many are pressing upon || her sister's clamours. However we may be cenhim that he can hardly stand his ground;—or of wa-sured and condemned by men for our piety and ter in great agitation. But one thing is needful— || zeal, our Lord Jesus will take our part; and, sooner Not one dish to eat of, as Theophylact, Basil, and or later, Mary's choice will be justified, and all who many of the fathers explain the expression; but the make that choice and abide by it. Happy, therefore, care of the soul, or that spiritual wisdom and grace "the man or woman, who, in a pressing variety of which Mary made it her chief care to seek and la- || secular business, is not so encumbered and careful bour after. And Mary-Who now employs herself as to forget that one thing, which is absolutely needin hearing my doctrine, rather than in providing an ful, but resolutely chooses this better part, and reentertainment for me, hath chosen a part which I ap-tains it as the only secure and everlasting treasure! prove of, and which I will not take from her. As O that this comprehensive, important sentence, were if he had said, "There is one thing absolutely neces- ever before our eyes! O that it were inscribed deep sary, and of infinitely greater importance than any upon our hearts! One thing is needful: And what of these domestic and secular affairs: even to be is this one thing but present and eternal salvation? instructed in the saving knowledge of the way that What but an humble attention to the voice of the leads to eternal life, and to secure a title to, and meet- gospel of Christ? Yet, as if this were of all things ness for it. And Mary is wisely attending to this; the most unnecessary, for what poor trifling cares is therefore, instead of reproving her, I must rather de- it not commonly forgot? Yea, to what worthless clare, that she has chosen what may eminently be vanity is it not daily sacrificed? Let the ministers called the good part, which as it shall not-Finally; of Christ, let the friends of souls, in every station, be taken away from her-I would not now hinder || exert themselves, that all about them may be awakenher from pursuing it; but rather invite thee to joined duly to regard this great interest, accounting it with her in her attention to it, though the circum- || their meat and drink to promote it. Let them be stances of our intended meal should not be so exactly adjusted as thy fond friendship could desire." Observe, reader, Martha's care, if it had been moderate, and her work, were good, in their proper || Doddridge. always solicitous, that neither they, nor others, may neglect it, for the hurries of too busy a life, or even for the services of an over-officious friendship."— CHAPTER XI. In this chapter, (1,) Christ, being requested by his disciples to teach them to pray, repeats, with some additions, the instructions and encouragements relating to that duty, which he had formerly given in his sermon on the mount, 1–13. (2) He cures a dumb demoniac; and answers the blasphemous imputation of some who charged him with casting out devils by virtue of a compact with the prince of devils, and shows the absurdity and wickedness of such a charge, 14–26. (3,) He shows, that to be truly obedient to God, is a greater honour and happiness than to possess the highest external privilege, 27, 28. (4,) He upbraids the Jews for their obstinate infidelity, persisted in notwithstanding all the means of conviction afforded them, 29–36. (5,) He severely reproves the Pharisees and lawyers for their hypocrisy, pride, oppression of men's consciences, and persecution of those who opposed these their vices 37-54. Christ teaches A. D. 33. CHAPTER XI. 1 how to pray. A. D. 33. A. M. 4037. AND it came to pass, that as he was 3 Give us day by day our daily A. M. 4037. praying in a certain place, when bread. he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. NOTES ON CHAPTER XI. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves: 'Or, for the day. but frequently, at least, to use this very form of Verses 1-4. As he was praying in a certain place || prayer. For an explanation of this prayer, see the -Our Lord's whole time was occupied, either in notes on Matt. vi. 9-13. There are some differences instructing his numerous followers, or in confirm- between the form in Matthew and this recorded ing his doctrine by miracles of mercy, wrought for here; by which it appears it was not the design of the relief of the afflicted, or in the exercises of de- || Christ that we should be always confined to the very votion. This evangelist has mentioned Christ's words of either form; for then there would have praying much more frequently than any of the been no difference between them. One difference, other evangelists. He tells us, chap. iii. 21, when he indeed, which the reader will probably notice, is in was baptized he was praying; chap. v. 16, that he the translation only, which ought not to have been, withdrew into the wilderness and prayed; chap. where there is none in the original; and that is in vi. 12, that he went out into a mountain to pray, and the third petition, as in heaven, so in earth; whereas continued all night in prayer; chap. ix. 18, that he the words are the very same, and in the same order, was alone, praying; and soon after, that he went as in Matthew; but there is a difference in the fourth up into a mountain, and as he prayed was trans- petition: in Matthew we pray, Give us daily bread figured, chap. ix. 28, 29; and here, that he was this day; here, give it us [kav' nμepav] day by day: praying in a certain place. Whether he was now that is, Give us each day the bread which our bodies praying alone, and the disciples only knew that he || require, as they call for it; not, Give us this day was so, or whether he prayed with them, is uncer-bread for many days to come; but, as the Israelites tain; it is most probable they were joining with || had manna, let us have bread, to-day for to-day, and him. One of his disciples said, Lord, teach us to|| to-morrow for to-morrow; that thus we may be pray-Inform us what we ought especially to desire kept in a state of continual dependance upon God, and pray for, and in what words we ought to ex- as children upon their parents, and may have our press our desires and petitions. It seems this dis- mercies fresh from his hand daily; and may find ciple had not been present when our Lord, in the ourselves under fresh obligations to do the work of beginning of his ministry, gave his hearers direc- || every day in the day, according as the duty of the tions concerning their devotions; or, if he was pre-day requires, because we have from God the supsent, he had forgotten what had then been said. As plies of every day in the day, according as the necesJohn also taught his disciples-The Jewish masters sity of the day requires. Here is, likewise, some used to give their followers some short form of difference in the fifth petition. In Matthew it is, prayer, as a peculiar badge of their relation to them. Forgive us our debts, as we forgive; here it is, ForThis, it is probable, John the Baptist had done. And give us our sins, (which proves that our sins are in this sense it seems to be, that the disciples now our debts,) for we forgive; not that our forgiving asked Jesus, to teach them to pray. Accordingly those that have offended us can merit pardon from he here repeats that form which he had before God, or be an inducement to him to forgive us; he given them in his sermon on the Mount, and like- forgives for his own name's sake, and his Son's wise enlarges on the same head, though still speak- sake: but this is a very necessary qualification for ing the same things in substance. And this prayer, forgiveness: and if God have wrought it in us, we uttered from the heart, and in its true and full mean- may plead the work of his grace, for the enforcing ing, is indeed the badge of a real Christian: for is of our petitions for the pardon of our sins; Loid, not he such whose first and most ardent desire is forgive us, for thou hast thyself inclined us to forthe glory of God, and the happiness of man, by the give others. There is another addition here; we coming of his kingdom? who asks for no more of plead not only in general, we forgive our debtors, this world than his daily bread, longing meantime but in particular we profess to forgive every one that for the bread that cometh down from heaven? and is indebted to us, without exception. We so forgive whose only desires for himself are forgiveness of sins our debtors, as not to bear malice or ill-will to any, (as he heartily forgives others) and sanctification? but true love to all, without any exception whatWhen ye pray, say-And what he said to them is soever. Here also the doxology in the close is undoubtedly said to us also. We are therefore here wholly omitted, and the Amen; for Christ would directed not only to imitate this in all our prayers, || leave his disciples at liberty to use that, or any other 2 Or, out of his way.doxology, fetched out of David's Psalms; or rather, he left a space here to be filled up by a doxology more peculiar to the Christian institutes, ascribing || glory to the Father, Son, and Holy Ghost. his disciples to persevere in prayer. A. D. 33. 9 And I say unto you, Ask, and A. M. 4037. it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. d 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? Matt. vii. 7; John xv. 7; Jam. i. 6; 1 John iii. 22.-d Matt. vii. 9. by the force of importunity; because it shows both the greatness of the supplicant's distress, and the earnestness of his desire. Verses 9-10. I say unto you, Ask, &c.—Pray freVerses 5-8. And he said, &c.-"Having, by a quently, and be most earnest and importunate in short form, taught his disciples that they were not your prayers, because thus you shall obtain whatsoin prayer to use a multiplicity of words, with vain ever you ask agreeably to the will of God. For if repetitions; he proceeded to caution them, on the importunity would prevail thus with a man that was other hand, against coldness, indifference, and slack- || displeased at it, much more will it prevail with God, ness in their supplications. The evil of this, and who is infinitely more kind and ready to do good to the necessity of asking affectionately, with impor- us than we are one to another; and is not displeased tunity and perseverance, he taught them by a para- || at our importunity, but accepts it, especially when ble; in which he showed them, that importunity, the object of it is spiritual mercies. If he do not that is, earnestness and frequency in asking, are the answer our prayers, and grant our requests presentproper, natural expressions of strong desires, and, || ly, yet he will answer them in due time, if we conby consequence, that God very properly requires tinue to pray and exercise faith in his power, love, these things in men, before he bestows on them such and faithfulness. Ask, therefore, what God in his favours as they stand in need of, just as he requires word authorizes you to ask, and what you are perthem to be earnestly desirous of these favours before suaded it would be for God's glory that you should he blesses them therewith."-Macknight. Which || receive, and it shall be given you-Either the thing of you shall have a friend, &c.—As if he had said,|| itself which you ask, or that which is equivalent; Who is there of you that has not observed the effi- || either the removal of the thorn in the flesh, or grace cacy of importunate requests? If, for instance, he sufficient to enable you to bear it. Of this we have shall have a friend, and shall go to him at midnight || an assurance from Christ's own mouth, who knows -The most unseasonable time imaginable for asking his Father's mind, and in whom all the promises of a favour; and say unto him, Friend, lend me three || God are yea and amen. But we must not only loaves-Do me this favour on account of our mutual || ask, we must also seek, in the use of means; must friendship; for a friend of mine-One to whom I second our prayers with our endeavours; and in am particularly indebted; in his journey is come to asking and seeking, we must continue urgent, still me-Having travelled so late and long, my friend is knocking at the same door, and we shall at length both weary and hungry; and I have nothing to set prevail. For every one that asketh receiveth—Even before him-A case certainly very urgent. And he the meanest saint shall have his petition granted, from within-Being of a churlish disposition; shall that asks earnestly, importunately, and in faith. answer and say, Trouble me not-Do not disturb || This poor man cried, and the Lord heard him, Psa. me thus at so late an hour; what you ask will put || xxxiv. 6. When we ask of God those things which me to a great deal of trouble: the door is now shut || Christ, in the above prayer, has directed us to ask, -And must have its locks and bolts opened, and my namely, that his name may be sanctified; that his children are with me in bed-Or as тa пaidia us μer' kingdom may come, and his will be done ;-in these Eμ8 ELÇ TηV KOLTNY ELov, may be rendered, my servants,|| requests we must be importunate, and must never together with me, are in bed. My servants are in hold our peace day or night. See on Matt. vii. 7, 8 ; bed as well as myself, and probably they are fast where the same passage occurs. asleep, so that there is nobody at hand to give you what you want. I cannot rise and give thee-You cannot expect that I will rise and give you the loaves. I say unto you, Though he will not rise, &c.-This man, though he would not yield to the calls and influence of friendship, yet will he be prevailed upon Verses 11, 12. If a son shall ask bread of any of you-Further to assist your faith on these occasions, reflect upon the workings of your own hearts toward your offspring. Let any of you, that is a father, and knows the heart of a father, a father's affection to, and care for, a child, say. if his son ask bread to Jesus accused of casting out A. M. 4037. 12 Or if he shall ask an egg, will a house divided against a house, A. M. 4037. he A. D. 33. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come || upon you. more than which, with its effects and consequences, we do not need, to make us wise, holy, happy, and useful; the Holy Spirit being the source of spiritual life to and in us here, and the earnest of eternal life hereafter; a gift which, therefore, it concerns us all earnestly, constantly, and perseveringly to pray for. Observe well, then, reader, both that it is our indispensable duty to ask this gift, and that we have all || possible encouragement to believe that, if we ask aright, we shall not ask in vain. For as certainly as God's power enables him, so certainly does his goodness incline him, and his promise bind him, to give it, and that to all those that ask as they are here directed. satisfy his hunger, will he give him a stone-In the shape of a loaf? or, If he ask a fish, will he give him a serpent-Which has some resemblance of a fish; or if he ask an egg, will he offer him a scorpion-Which, instead of nourishing him, might sting him to death? Naturalists tell us, that the body of a scorpion is very like an egg, especially if the|| scorpion be of the white kind, which is the first species mentioned by Ælian, Avicenna, and others. Bochart has produced testimonies to prove that the scorpions in Judea were about the bigness of an egg; and therefore there, a white scorpion being very like an egg, might to children, who were not capable of distinguishing the one from the other, be offered in place thereof, if the person so doing meant that it should sting and destroy them. These different instances are mentioned by Jesus, in order that the|| doctrine which he is here inculcating might make the stronger impression upon his hearers. See on Matt. vii. 9-11. Verses 14-23. And he was casting out a devilSee on Matt. ix. 32-34; and xii. 22, 23. Some said, He casteth out devils through Beelzebub―These he answers, verse 17. Others, to try whether it were so or not, sought a sign from heaven-These he reproves, in the 29th and following verses. Beelzebub Verse 13. If ye then, being evil-If ye, who are,|| signifies the lord of flies, a title which the heathen at least, comparatively evil, and perhaps inclined to gave to Jupiter, whom they accounted the chief of a penurious and morose temper, yet know how to their gods, and yet supposed him to be employed in give good gifts to your children-And find your driving away flies from their temples and sacrifices. hearts disposed to relieve their returning necessities,|| The Philistines worshipped a deity under this name by a variety of daily provisions ;-if earthly parents, as the god of Ekron: from hence the Jews took though evil, be yet so kind; if they, though weak, the name, and applied it to the chief of the devils. be yet so knowing, that they give with discretion, He, knowing their thoughts, &c.-See this whole give what is best, in the best manner and time; much paragraph explained, on Matt. xii. 25-30. A house more shall your heavenly Father-Who has wrought divided against a house-That is, one part of a these dispositions in you, and who infinitely excels family divided against, and contending with, an the fathers of our flesh, as in power, so also in wis- other part, falleth, cometh to inevitable ruin. If I dom and goodness, be ready to bestow every neces- cast out devils by the finger of God-That is, by a sary good, and even to give the best and most excel-power manifestly divine. Perhaps the expression lent gift of all, his Holy Spirit, to them that sincerely || intimates further that it was done without any labour: and earnestly ask him; a gift, inclusive of, or fol- || no doubt the kingdom of God is come upon youlowed by, all the good things we ought to pray for; Unawares, unexpectedly; so the expression, eovacev = The Jews are reproved for ST. LUKE. their unbelief and infidelity. A. M. 4037. and he that gathereth not with me || vites, so shall also the Son of man A. M. 4037. be to this generation. A. D. 33. scattereth. 24 • When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest and finding none, he saith, I will return unto my house whence I came out. A. D. 33. 31 "The queen of the south shall rise up in the judgment with the men of this generation and condemn them: for she came from the utmost parts of the earth, to hear the wisdom 25 And when he cometh, he findeth it swept of Solomon; and behold, a greater than Soloand garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first. 27¶ And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, a Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea, rather blessed are they that hear the word of God, and keep it. 29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. t mom is here. 32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and behold, a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a 5 bushel, but on a candlestick, that they which come in may see the light. 34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. 35 Take heed therefore, that the light which is in thee be not darkness. 36 If thy whole body therefore be full of 30 For as Jonas was a sign unto the Nine- light, having no part dark, the whole shall be ε' vuas, implies. When a strong man armed Alluding to Satan, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells. Verses 24-26. When the unclean spirit-See || notes on Matt. xii. 43-45. Matt. xii. 38, 39.-Jonah i. 17; ii. 10.-1 Kings x. 1. Jonah iii. 5. -y Matt. v. 15; Mark iv. 21; Chap. viii. 16.- 5 Matt. v. 15.- Matt. vi. 22. them had required from him. But he repulsed them, by telling them that they were an evil race of men, who discovered a very perverse disposition, in seeking signs after so many miracles had been wrought by him; for which reason no greater sign should be given them than those they were daily Verses 27, 28. As he spake these things, a certain || beholding, except the sign of the Prophet Jonas. woman, &c.-While Jesus thus reasoned, in confu- See notes on Matt. xii. 38-42. They repented at tation of the Pharisees, a woman of the company, || the preaching of Jonas—But it was only for a searavished with his wisdom, and perhaps believing son. Afterward they relapsed into wickedness, till him to be their long-expected Messiah, expressed || (after about forty years) they were destroyed. It her admiration of his character in an exclamation is remarkable, that in this also the comparison held. upon the happiness of the woman who had the || God reprieved the Jews for about forty years: but honour of giving him birth; a thought very natural || they still advanced in wickedness, till, having filled for a woman. But he said, Yea, rather, blessed up their measure, they were destroyed with an are they that hear the word of God and keep it-- || utter destruction. As if he had said, The blessedness which you prize Verses 33-36. No man, when he hath lighted a so much, and which could be enjoyed by one wo- candle-The meaning is, God gives you this gospel man only, however great, is far inferior to a bless-light, that ye may repent. Let your eye be singly edness which is in every one's power, namely, that fixed on him, aim only at pleasing God; and while which arises from the knowledge and practice of ye do this, your whole soul will be full of wisdom, the will of God. If even she that bare me had not holiness, and happiness. But when thine eye is attended to this, she would have forfeited all her || evil-When thou aimest at any thing else, thou wilt blessedness. be full of folly, sin, and misery. On the contrary If thy whole body be full of light-If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers Verses 29-32. When the people were gathered thick together. It seems, on this occasion, the multitude gathered round him in a great crowd, and pressed upon him, in expectation that he was going|| to show them the sign from heaven which some of |