Jesus shows who is our neighbour, ST. LUKE. by the conduct of the Samaritan. A. M. 4036. 31 And by chance there came || wounds, pouring in oil and wine, and A. M. 4036. A. D. 32. down a certain priest that way; and when he saw him, he passed by on the other side. 32 And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. 33 But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him, set him on his own beast, and brought A. D. 32. 35 And on the morrow, when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him: and whatsoever thou spendest more, when I come again, I will repay thee. 36 Which now of these three, thinkest thou, was neighbour unto him that fell among the 34 And went to him, and bound up his || thieves? • Psa. xxxviii. 11. chosen. And fell among thieves-This Jew, in travelling this road, was assaulted by robbers, who, not satisfied with taking all the money he had, stripped him of his raiment, beat him unmercifully, and left him for dead. While he was lying in this miserable condition, utterly incapable of helping himself, a certain priest, happening to come that way, saw him in great distress, but took no pity on him. In like manner a Levite, espying him, would not come near him, having no mind to be at any P John iv. 9.9 Matt. xx. 2. not the day coming when the virtues of heathen and Samaritans will rise up in judgment against you? Verses 33-37. But a certain Samaritan, &c.Soon after this, a Samaritan happened to come that way, and seeing a fellow-creature lying on the road naked and wounded, went up to him; and though he found it was one of a different nation, who professed a religion opposed to his own, the violent hatred of all such persons, that had been instilled into his trouble or expense with him. The priest and Le-mind from his earliest years, and all other objec vite are here introduced coming that way very naturally, there being, according to a considerable Jewish writer, quoted by Dr. Lightfoot, no fewer than twelve thousand priests and Levites, who dwelt at Jericho, and all occasionally attending the service of the temple at Jerusalem, frequently travelled this road. The expression, κατα συγκυριαν, here, is very improperly rendered, by chance, in our translation. Strictly speaking, there is no such tions, were immediately silenced by the feelings of pity awakened at the sight of the man's distress; his bowels yearned toward the Jew, and he hastened, with great tenderness, to give him assistance. It was admirably well judged, to represent the distress on the side of the Jew, and the mercy on that of the Samaritan. For the case being thus proposed, self-interest would make the very scribe sensible how amiable such a conduct was, and would The phrase merely means, as it happened, or, it put the other way, prejudice might more easily have came to pass. Both the priest and the Levite are interposed, before the heart could have been affected. represented as passing by without so much as speak-And went to him and bound up his wounds, &c. thing in the universe as either chance or fortune. || lay him open to our Lord's inference. Had it been ing to the poor distressed and dying man, notwithstanding that their sacred characters, and eminent knowledge in the law, obliged them to be remarkable for compassion, and all the tender offices of charity; especially when it was the distress of a brother, which called for their help. In other cases, indeed, these hypocrites might have invented reasons to palliate their inhumanity: but here it was not in their power to do it. For they could not excuse themselves by saying, This was a Samaritan, It seems this humane traveller, according to the custom of those times, carried his provisions along with him; for he was able, though in the fields, to give the wounded man some wine to recruit his spirits. Moreover, he carefully bound up his wounds, pouring in oil and wine, which, when well beaten together, are said to be one of the best balsams that can be applied to a fresh wound; then, setting him on his own beast, he walked by him on foot and supported him. In this manner did the or a heathen, who deserved no pity; they could not || good Samaritan carry the Jew, his enemy, to the even excuse themselves by saying, they did not know who he was; for though they took care to keep at a distance, they had looked on their brother lying, stripped, wounded, and half dead, without being in the least moved with his distress. No doubt, however, they would try to excuse themselves to their own consciences for thus neglecting him, and, perhaps, might gravely thank God for their own deliverances, while they left their brother bleeding to death. Is not this an emblem of many living characters, perhaps of some who bear the sacred office? O house of Levi, and of Aaron, is first inn he could find, where he carefully attended him all that night; and on the morrow, when he was going away, he delivered him over to the care of the host, with a particular recommendation to be very kind to him. And, that nothing necessary for his recovery might be wanting, he gave the host what money he could spare, a sum about equal to fifteen pence with us, desiring him, at the same time, to lay out more, if more were needful, and promising to pay the whole at his return. It seems he was afraid the mercenary temper of the host might have hindered him from furnishing what was neces Jesus is entertained at the CHAPTER X. house of Martha and Mary. A. M. 4036. 37 And he said, He that showed || 39 And she had a sister called Mary, A. Μ. 4036. A. D. 32. mercy on him. Then said Jesus unto him, Go, and do thou likewise. 38 Now it came to pass, as they went, that he entered into a certain village: and a certain woman, named Martha, received him || into her house. John xi. 1; xii. 2, 3. which also sat at Jesus's feet, and heard his word. A. D. 32. 40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me. $1 Cor. vii. 32, &c. - Luke viii. 35; Acts xxii. 3. sary, if he had no prospect of being repaid. Thus the parable, said to the lawyer, Which now of these we see, "All the circumstances of this beautiful pa- three was neighbour, &c.-Which acted the part of rable are formed with the finest skill imaginable, to a neighbour? And he said, He that showed mercy work the conviction designed; so that had the law- on him-This reply the lawyer made without hesiyer been ever so much disposed to reckon none his || tation, being greatly struck with the truth and evi neighbours but men of his own religion, it was not dence of the case. Indeed he could not for shame in his power to do it on this occasion. And, although say otherwise. In speaking thus, however, he confavours from a Samaritan had always been repre- || demned himself, and overthrew his own false notion sented to him as an abomination, more detestable than the eating of swine's flesh, he was obliged to acknowledge, that not the priest or the Levite, but this Samaritan, by discharging a great office of hu- || whether he be an Israelite, a heathen, or a Samari of the neighbour to whom his love was due. Go, and do thou likewise-Show mercy and kindness to every one that stands in need of thy assistance, manity toward the Jew in distress, was truly his neighbour, and deserved his love more than some of his own nation, who sustained the most venerable characters; that the like humanity was due from any Israelite to a Samaritan who stood in need of it; and that all men are neighbours to all men, how much soever they may be distinguished from one another in respect of country, or kindred, or language, or religion. Mankind are intimately knit | an insensibility for all the human race, but a small tan; and when works of charity are to be performed, reckon every man thy neighbour, not inquiring what he believes, but what he suffers. Reader, let us attend to, and diligently put in practice, our || Lord's advice to this lawyer: let us go and do like|| wise, regarding every man as our neighbour who needs our assistance. Let us renounce that bigotry and party zeal which would contract our hearts into number, whose sentiments and practices are so much our own, that our love to them is but self-love reflected. With an honest openness of mind let us always remember the kindred between man and man, and cultivate that happy instinct whereby, in the original constitution of our nature, God has strongly bound us to each other. together by their common wants and weaknesses, being so formed that they cannot live without the assistance of each other, and therefore the relation that subsists between them is as extensive as their natures; and the obligations under which they lie, to aid one another by mutual good offices, are as strong and urgent as every man's own manifold necessities. By this admirable parable, therefore, our Lord has powerfully recommended that universal || they journeyed to Jerusalem, whither it seems he benevolence, which is so familiar in the mouths, but foreign to the hearts of many ignorant pretenders to religion and morality. It would appear that the presumption of the Jews in matters of religion exceeded all bounds; for though the Supreme Being pays little regard to mere outward worship, and is much more delighted with the inward homage of a holy and benevolent mind, yet because they prayed daily in his temple, and offered sacrifices there, and carried about his precepts written on their Verses 38-42. It came to pass as they went-As was going to celebrate the feast of dedication: he entered into a certain village-Namely, Bethany, nigh to Jerusalem; and a certain woman named Martha received him-Martha was probably the elder sister, and, Grotius thinks, a widow, with whom her brother and sister lived. At least, she was now the housekeeper, and acted as the mistress of the family. And she had a sister called Mary-Who, with her brother Lazarus, doubtless made Jesus as welcome as Martha did. Who also sat at Jesus's phylacteries, and had God and the law always in || feet-On this occasion, Martha expressed her retheir mouths, they made no doubt but they wor-gard for her divine guest, by the care she took to shipped God acceptably, notwithstanding they were || provide the best entertainment in her power for him so enormously wicked, that they would not put and his disciples; but Mary sat quietly at his feet, themselves to the smallest expense or trouble, though | attending to his doctrine, for he embraced every opthey could have saved life by it; and therefore had no real love to God or their neighbour. This monstrous presumption being entirely subversive of true portunity of imparting the knowledge of divine things to such as were willing to receive it. But Martha was cumbered with much serving-The word περι religion, our Lord thought fit to condemn it in the ||εσπατο, here rendered cumbered, properly signifies severest manner, and to brand it with the blackest to be drawn different ways at the same time, and and most lasting note of infamy in the above charm- admirably expresses the situation of a mind suring parable."-Macknight. Jesus, having finished || rounded (as Martha's then was) with so many objects Mary commended ST. LUKE. for her choice. A. D. 32. A. D. 32. A. M. 4036. 41 And Jesus answered, and said || 42 But one thing is needful; and A. M. 4036. unto her, Martha, Martha, thou art careful and troubled about many things: t Psa. xxvii. 4. Mary hath chosen that good part, 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 have been done first, and most regarded. She expected Christ to have censured Mary for not doing as she did; but he, on the contrary, blamed her for not doing as Mary did; and we are sure that the den of the service lying upon Martha, and she being encumbered with it, blamed Jesus for allowing her sister to sit idly by him, while she was so much hurried. And Jesus said unto her, Martha, Martha || 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, μεριμνας, the day will come when Martha will wish she had anxiously careful, and troubled, τυρβαζη, 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 many of the fathers explain the expression; but the care of the soul, or that spiritual wisdom and grace which Mary made it her chief care to seek and labour after. And Mary-Who now employs herself in hearing my doctrine, rather than in providing an entertainment for me, hath chosen a part which I ap- || tains it as the only secure and everlasting treasure! or later, Mary's choice will be justified, and all who make that choice and abide by it. Happy, therefore, "the man or woman, who, in a pressing variety of secular business, is not so encumbered and careful as to forget that one thing, which is absolutely needful, but resolutely chooses this better part, and re 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 of these domestic and secular affairs: even to be instructed in the saving knowledge of the way that || leads to eternal life, and to secure a title to, and meetness for it. And Mary is wisely attending to this; therefore, instead of repraving her, I must rather declare, that she has chosen what may eminently be upon our hearts! One thing is needful: And what is this one thing but present and eternal salvation? What but an humble attention to the voice of the gospel of Christ? Yet, as if this were of all things the most unnecessary, for what poor triffing cares is it not commonly forgot? Yea, to what worthless 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 ex- | always solicitous, that neither they, nor others, may actly adjusted as thy fond friendship could desire." neglect it, for the hurries of too busy a life, or even Observe, reader, Martha's care, if it had been for the services of an over-officious friendship."moderate, and her work, were good, in their proper || Doddridge. 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,) Не shows, that to be truly obedient to God, is a greater honour and happiness than to possess the highest external privilege, 27, 28. (4,) Нe 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. the relief of the afflicted, or in the exercises of de-Christ that we should be always confined to the very words of either form; for then there would have been no difference between them. One difference, indeed, which the reader will probably notice, is in the translation only, which ought not to have been, where there is none in the original; and that is in the third petition, as in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew; but there is a difference in the fourth votion. This evangelist has mentioned Christ's praying much more frequently than any of the other evangelists. He tells us, chap. iii. 21, when he was baptized he was praying; chap. v. 16, that he withdrew into the wilderness and prayed; chap. vi. 12, that he went out into a mountain to pray, and continued all night in prayer; chap. ix. 18, that he was alone, praying; and soon after, that he went up into a mountain, and as he prayed was trans-petition: in Matthew we pray, Give us daily bread this day; here, give it us [καθ' ημεραν] day by day: that is, Give us each day the bread which our bodies require, as they call for it; not, Give us this day figured, chap. ix. 28, 29; and here, that he was praying in a certain place. Whether he was now praying alone, and the disciples only knew that he 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 and pray for, and in what words we ought to express our desires and petitions. It seems this disciple had not been present when our Lord, in the beginning of his ministry, gave his hearers directions concerning their devotions; or, if he was pre-day requires, because we have from God the sup kept in a state of continual dependance upon God, as children upon their parents, and may have our mercies fresh from his hand daily; and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the plies of every day in the day, according as the necessity of the day requires. Here is, likewise, some difference in the fifth petition. In Matthew it is, sent, he had forgotten what had then been said. As John also taught his disciples-The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. || Forgive us our debts, as we forgive; here it is, For This, 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 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 speaking the same things in substance. And this prayer, uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man, by the coming of his kingdom? who asks for no more of || this world than his daily bread, longing meantime || God, or be an inducement to him to forgive us; he sake: but this is a very necessary qualification for forgiveness: and if God have wrought it in us, we may plead the work of his grace, for the enforcing of our petitions for the pardon of our sins; Lord, forgive us, for thou hast thyself inclined us to forgive others. There is another addition here; we plead not only in general, we forgive our debtors, 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. oever. 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 Jesus instructs and encourages Α. Μ. 4037. 6 For a friend of mine 2 in his || 9° And I say unto you, Ask, and A. Μ. 4037 journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 2 Or, out of his way. b Chapter xviii. 1, &c. 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. Verses 5-8. And he said, &c.-"Having, by a short form, taught his disciples that they were not in prayer to use a multiplicity of words, with vain repetitions; he proceeded to caution them, on the other hand, against coldness, indifference, and slack- || ness in their supplications. The evil of this, and the necessity of asking affectionately, with importunity and perseverance, he taught them by a para- || ble; in which he showed them, that importunity, that is, earnestness and frequency in asking, are the proper, natural expressions of strong desires, and, by consequence, that God very properly requires these things in men, before he bestows on them such favours as they stand in need of, just as he requires them to be earnestly desirous of these favours before he blesses them therewith."-Macknight. Which of you shall have a friend, &c.-As if he had said, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight ---The most unseasonable time imaginable for asking a favour; and say unto him, Friend, lend me three loaves-Do me this favour on account of our mutual friendship; for a friend of mine-One to whom I am particularly indebted; in his journey is come to me-Having travelled so late and long, my friend is both weary and hungry; and I have nothing to set before him-A case certainly very urgent. And he from within-Being of a churlish disposition; shall answer and say, Trouble me not-Do not disturb || me thus at so late an hour; what you ask will put me to a great deal of trouble: the door is now shut -And must have its locks and bolts opened, and my children are with me in bed-Or as τα παιδια με μετ' || εμε εις την κοιτην εισιν, may be rendered, my servants, together with me, are in bed. My servants are in bed as well as myself, and probably they are fast asleep, so that there is nobody at hand to give you A. D. 33. it shall be given you; seek, and ye 10 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. 11 d 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 frequently, and be most earnest and importunate in your prayers, because thus you shall obtain whatsoever you ask agreeably to the will of God. For if importunity would prevail thus with a man that was displeased at it, much more will it prevail with God, who is infinitely more kind and ready to do good to us than we are one to another; and is not displeased at our importunity, but accepts it, especially when the object of it is spiritual mercies. If he do not answer our prayers, and grant our requests presently, yet he will answer them in due time, if we continue to pray and exercise faith in his power, love, and faithfulness. Ask, therefore, what God in his word authorizes you to ask, and what you are persuaded it would be for God's glory that you should receive, and it shall be given you-Either the thing itself which you ask, or that which is equivalent; either the removal of the thorn in the flesh, or grace sufficient to enable you to bear it. Of this we have an assurance from Christ's own mouth, who knows his Father's mind, and in whom all the promises of God are yea and amen. But we must not only ask, we must also seek, in the use of means; must second our prayers with our endeavours; and in asking and seeking, we must continue urgent, still knocking at the same door, and we shall at length prevail. For every one that asketh receiveth-Even the meanest saint shall have his petition granted, that asks earnestly, importunately, and in faith. This poor man cried, and the Lord heard him, Psa. xxxiv. 6. When we ask of God those things which Christ, in the above prayer, has directed us to ask, namely, that his name may be sanctified; that his kingdom may come, and his will be done;-in these requests we must be importunate, and must never hold our peace day or night. See on Matt. vii. 7, 8; where the same passage occurs. Verses 11, 12. If a son shall ask bread of any of what you want. I cannot rise and give thee-You || you-Further to assist your faith on these occasions, cannot expect that I will rise and give you the loaves. || reflect upon the workings of your own hearts toward I say unto you, Though he will not rise, &c. -This your offspring. Let any of you, that is a father, and man, though he would not yield to the calls and in-knows the heart of a father, a father's affection to, fluence of friendship, yet will he be prevailed upon || and care for, a child, say. if his son ask bread to |