The Lord]

CHAP. XI.

AND it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.

2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.

[teaches to pray.

3 Give us day by day our daily bread. 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;

6 For a friend of mine in his journey is come to me, and I have nothing to set before him?

and probably thought her sister very selfish, to sit and feast herself with his discourse, while she lent no hand to prepare a suitable entertainment for the Lord and his disciples: she therefore ventures to complain of her sister, doubtless expecting that Jesus would immediately order Mary to assist her. But what says Jesus? He reproves the busy, anxious Martha, and excuses Mary. "Martha, Martha, thou art careful, anxious, and troubled about many things but one thing is needful, the salvation of the soul, and Mary hath chosen that good part."

But what is that ONE thing? "It is hearing the Saviour's words; it is an attention to the soul; it is religion. What! is nothing else necessary? Yes, many things; but compared with this, they are less than nothing, and vanity. Other things are accidentally needful; this is essentially so. Other things are occasionally needful; this is invariably so. Other

things are partially needful; this is universally so; needful for prosperity and adversity; needful for the body and the soul; needful for time and eternity. Some things are needful for some individuals, but not for others: but this is needful for all; needful for kings and subjects; needful for rich and poor; needful for old and young.

"Finally, it is worthy of remark, that real godliness is not only a necessary, but a durable acquisition. Mary hath chosen that good part which shall not be taken from her. Permanency adds bliss to bliss. .... If we choose honours, riches, plea sures, friendships, they will be sure to fail us . . . . when we most need their aid. But the blessings we derive from godliness are our own for ever. . . . . Even the desolations of death, which strip us of every thing else, cannot touch the believer's portion. It is an inheritance incorruptible, and which fadeth not away." (Jay's Short Disc. vol. ii. disc. 13.)

CHAP. XI. Ver. 2. When ye pray, say. This marks the Lord's prayer as intended to be used as a form, whereas in Matt. vi. 9, it is rather represented as a model: " After this manner pray." It is doubtJess adapted for both purposes. Commentators conversant in the Rabbinical writings, finding expressions similar to these in some of the Jewish forms, seem to think our Lord borrowed from them; but we much doubt if they are of so high antiquity, and are more inclined to think this a Rabbinical trick intended to raise their own credit at the expense of Christianity.

Part of the address, and the petitions, "Thy will be done," and "deliver us from evil," being wanting in some copies, MSS, and Versions, Camp. and others have supposed they do not belong to this copy of the prayer; but have been inserted from Matthew by some transcribers: we are, however, more inclined to think they have been dropped in the deficient copies, than inserted in the others. At any rate the words were uttered by our Lord on one occasion, if not the other.

Ver. 3. Give us day by day-Camp. "Each day," Our daily bread the word is peculiar to the LXX and New Testament. Chrysostom and Theophylact explain it of bread convenient, or sufficient for our subsistence.

Ver. 4. Deliver us from evil. -"The adjective (evil) being preceded by the definitive article, and

having no substantive expressed in the same sentence to agree with it, is rendered by the article a personal substantive, and of course is applicable, in the first place, to that personal character, which is most notorious for evil or malice; viz. the evil one, or prince of demons." Mr. Granville Sharp on the two last Petitions in the Lord's Prayer.

For the correctness of this version, Dr. Whitby (who adopts it) cites Tertullian, Origen, and Chrysostom, three of the most learned among the Christian Fathers. Mr. S. also cites Beza, the Reformer, two learned Jesuits, and Dr. Lort. Doddr. Camp. &c. And in eight passages out of eleven, in which the same word occurs, the translators have rendered it as here proposed.

It is observable that the Doxology added in Matthew, is here omitted, and many think should be so there, as it is "wanting in several Greek MSS," in some ancient versions, and several of the Fathers. Wetstein and Griesbach suppose it to have been added from the Gr. Liturgy.

Ver. 5. Go unto him at midnight.-The eastern journies are often performed in the night; this circumstance, therefore, of a friend arriving at midnight is very probable. Harmer, vol. i. p. 468.

Ver.6. In this journey-Marg. Out of his way;" Camp. "Off his road." The most corresponding English phrase is, "Off his journey;" that is, just

arrived.

་་

CHAP. XI.

[recommended.

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. (X)

(X) Ver. 1-8. Jesus again teaches his disciples to pray-Many learned men suppose, that the Jewish masters used to give their followers some short form of prayer, as a badge of their connexion with them; that John had done the same for his; and that therefore the disciples of Jesus apply to him for the like privilege. Jesus had, however, long before this, given his disciples both instruction and a formulary, which was nearly the same as that before us. The fact seems to be, that as our Lord's followers were now surprisingly in creased, this application was made by some of his disciples who were not called when he delivered his sermon in the Mount (Matt. vi. 9, &c.)

As we have already considered this prayer in the passage just referred to, our plan might have justified us in passing it over, but that it is a formulary of so much interest, and so extensive use. On these grounds we shall reconsider it, without repeating any of our former observations.

The occasion of this request of the disciples appears to have been their hearing the simple, ardent, and importunate petitions of their divine Teacher, in whose recorded prayers we find nothing like sermonizing, or artificial eloquence; and it is truly mortifying to us to hear any thing of the kind from his professed disciples.

The foundation of all prayer lies in the character of God as a Father; but to authorise us to call him "our Father," we should have evidence that we are his children-the children of God by faith in Christ Jesus. And when we contemplate his residence in heaven, where he is surrounded by adoring seraphim, with perpetual ascriptions of Holy, holy, holy! we cannot but desire that his name, so revered in heaven, should also be sanctified upon earth. In praying for the accomplishment of the divine will on earth, we should restrain our desires to nothing short of the full accomplishment that it receives in heaven, where no interposing power can even for a moment appear to thwart it. On earth, it is true, that will is constantly opposed; but as we know it is omnipotent,

we look with pleasure and with hope to that period, when every rebellious spirit on earth shall be subdued, and holy and uniform obedience rendered to the Lord.

When we pray for temporal blessings, our terms must be more limited; we are authorised to ask only provisions necessary or convenient for the present time; not what the rich fool aspired after-"goods laid up for many years to come." "For spiritual blessings," says Bishop Taylor, "let our prayers be particularly importunate, perpetual, and persevering; for temporal blessings, let them be general, short, conditional, and modest."

Pardon of sin is one of those spiritual blessings for which we are encouraged to employ" the most importunate, perpetual, and persevering requests;" with which we must in all cases connect our readiness to forgive others, as our Lord has taught us. As in our Courts of Law, a man who seeks for justice must go into Court with "clean hands;" that is, committing no injustice against the party of whom he complains; so it is in vain for us to plead for mercy in the court of heaven, unless we can add, "we also forgive every one that is indebted to us," or has trespassed against us.

The two following petitions, Mr. Granville Sharpe thinks, have a particular reference to the circumstances of our Lord himself-He was led into temptation, but be was delivered from the evil one; to both which circumstances he may probably allude. He was led into the wilderness to be tempted of the devil-he wrestled with the enemy and prevailed-he came off conqueror, and more than conqueror: but we are unequal to such a contest, and should therefore pray to be delivered from it. But though we admit that "the evil one," the devil, may be here particularly intended, we are far from wishing to see the translation so restrained. Not only from Satan, but from every evil being, and every thing, we should certainly pray to be delivered.

To this prayer, our Lord adds some arguments for importunity; observing, that in many cases importunity may prevail with men, and God loves to be importuned: but this subject is reviewed chap. xviii. 1.

Ver. 7. My children are with me in bed.—Sir Jn. Chardin says it is usual for a whole family to sleep

in the same room, especially those in lower life, laying their beds on the ground. Harm. vol. i. p. 164.

The dumb devil]

[Omit, and pass to Chap. xii. 13.]

9 And I say unto you, Ask, and 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. 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? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 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. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, be walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth

[cast out. 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, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea rather, blessed are they that bear 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. 30 For as

Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 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 of Solomon; and, behold, a greater than Solomon is here. 32 The men of Nineve 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 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 light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light. 37 And as he spake, a certain Pharisee besought him to dine with him and he went in, and sat down to 38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of raven

meat.

Ver. 9-13. I say unto you, Ask.—These five verses literally correspond with Matt. vii. 7-11, except that in the last verse of Matthew, for "good things," Luke substitutes "the Holy Spirit;" one of the best gifts certainly that we can implore, or God bestow.

Ver. 12. A scorpion-Bochart describes the body of a white scorpion as much resembling an egg, both in size and form, as some fishes resemble serpents. Orient. Lit. No. 1297.

Ver. 13. Your heavenly Father give-Campbell, "Your father give from heaven."

Ver. 14-26. And he was casting out a devil, &c.-This appears to us the same narrative that we have considered Matt. xii. 22-30 and 43-45. Only there the subject is said to have been blind as well as dumb. There is another case, however, of a dumb

demon cast out, Matt. ix. 32-34, but the context does not so well agree. See also Mark iii. 22–29.

Ver. 27, 28. And it came to pass, &c.-This occurred probably when his mother and his brethren came around him. Matt. xii. 46-50.

Ver. 29-32. And when the people were gathered thick together. The parallel verses in Matthew, are chap. xii. 38-42.

Ver.33-36. No man, when he hath lighted a candle, &c.-This appears to be a fragment of the sermon on the mount, Matt. v. 15, 16; vì. 22, 23.

Ver. 36. When the bright shining of a candleMarg. "A candle (or lamp) by its bright shining," Camp. "Its flame."

Ver. 37-54. And as he spake, &c.-This passage very much resembles Matt. xxiii.23-36, and several verses agree verbatim.

Woes denounced.]

ing and wickedness.

not he that made that which is without make that which is within also?

41 But

rather give alms of such things as ye have; and, behold, all things are clean unto you. 42 But woe unto yor, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone. 43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets. 44 Woe unto you, Scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them. 45 Then answered one of the Lawyers, and said unto him, Master, thus saying thou reproachest us also. 46 And he said, Woe unto you also, ye Lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52 Woe unto you, Lawyers! for ye have taken away the key of knowledge: ye enter not in yourselves, and them that were entering in ye hindered. 53 And as he said these things unto them, the Scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things: 54 Laying

wait for him, and seeking to catch some

CHAP. XII.

4 And I

IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto leaven of the Pharisees, which is hypocrisy. his disciples first of all, Beware ye of the 2 For there is nothing covered, that shall not be revealed; neither hid, that shall not be known. 3 Therefore whatsoever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets shall be proclaimed upon the housetops. say unto you my friends, Be not afraid of them that kill the body, and after that have no more that they can do. 5 But I will forewarn you whom ye shall fear: Fear him, which after he hath killed hath power to cast into hell; yea, I say unto you, Fear him. 6 Are not five sparrows sold for two farthings, and not one of them is forgotten before God? 7 But even the very hairs of your head are all numvalue than many sparrows. bered. Fear not therefore: ye are of more 8 Also I

say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God: 9 But he that denieth me before men shall be denied before the angels of God. 10 And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost it shall not be forgiven. 11 And when they bring you unto the synagogues, and unto magistrates, and powers, take ye no thought how or what thing ye shall answer, or what ye shall say: 12 For the Holy Ghost shall teach you in the same hour what ye ought to say.

13 ¶ And one of the company said unto him, Master, speak to my brother,

Ver. 40. Ye fools-Camp. "Unthinking men!" Doddr. "Thoughtless creatures." Did not he that made that which is without make that which is within also ?-that is, Did not he which made the body, likewise make the soul? Doddr. and Camp. Matt. xxiii. 25.

Ver. 49. The wisdom of God-perhaps an allusion to 2 Chron. xxxvi. 15, lö,

Ver. 51. Zacharias, which perished between the ellar and the temple.-It is said a space of nine feet was left between the altar burnt offerings and the emple (or tabernacle) itself, as an asylum for criminals, which might not be violated, but in cases of decided murder. See Exod. xxxviii. 2; 1 Kings ii. 2-34. Dr. Willan. Comp. Matt. xxiii. 35, and N. Ver.52. The key of knowledge-we conceive to be, the right of private judgment; i. e. of reading and judging for ourselves. The Scribes took away this right by referring the explanation of Scripture wholly to tradition, as the Papists have since done. -Ye hindered-Marg. "Forbade."

Ver. 53. To urge him vehemently-literally, "to mouth him." Some think this an allusion to hunting with dogs; but we conceive it to refer to their vulgar and overbearing language, in order to provoke our Lord, and put him off his guard.

CHAP. XII. Ver. 1. An innumerable multitude-Camp. "Myriads;" i. e. "tens of thousands.". The leaven of the Pharisees.-See Matt. xvi. 12. Ver. 2-9. There is nothing covered, &c. - See the parallel passage, Matt. x. 26–23.

Ver. 8. Before the angels.-In Matthew it is "Before my Father;" i. e. before the Father, and the holy angels which attend his presence. See Note on Matt. xviii. 10.

Ver. 10. And whosoever shall speak, &c.- Compare Matt. xii. 31,32.

Ver. 11, 12. And when they bring you.-See Matk x. 18-20.

that he divide the inheritance with

me.

14 And he said unto him, Man, who made me a judge or a divider over you?

15 And he said unto them, Take heed, and beware of covetousness: for a man's life consisteth not in the abundance of the things which he posBesseth.

16 And he spake a parable unto them, saying, The ground of a certain rich man brought forth plentifully:

17 And he thought within himself, saying, What shall I do, because I have no room where to bestow my fruits?

18 And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods.

19 And I will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry.

CHAP. XII.

[of the rich fool.

20 But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided.

21 So is he that layeth up treasure for himself, and is not rich toward God. (Y)

[Omit, and pass to ver. 32.]

22 And he said unto his disciples, thought for your life, what ye shall eat; Therefore I say unto you, Take no neither for the body, what ye shall put on. 23 The life is more than meat, and the 24 Consibody is more than raiment. der the ravens for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25 And which of you with taking thought can add to his stature one cubit? 26 If ye then he not able to do that thing which is least, why take ye thought for the rest? 27 Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not God so clothe the grass, which is to day in arrayed like one of these. the field, and to morrow is cast into the

(Y) Ver. 13-21. The parable of the rich fool. The occasion of this must be considered. A man who had had some dispute with his brother, relative to an inheritance, of which he considered himself intitled to at least a moiety, finding our Lord's authority highly respected as a prophet, wished to engage him to arbitrate between himself and his brother, in hope to gain his point. Our Lord, who carefully avoided any interference in secu lar concerns, replied sharply, "Man, who made me a judge, or a divider over you?" and evidently perceiving that he was influenced by a principle of covetousness, delivered the following parable to caution him against that evil and dangerous disposition. A certain great agriculturist had an estate, rich and fertile, insomuch that he was distressed for room to bestow the produce. He resolves therefore to pull down his contracted barns, and build greater; and instead of labouring in future, to retire from

28 If then

business and enjoy his riches. It is worthy of remark, that this man proposed no plan of aggression against his neighbours, nor of oppression of the poor; but merely a life of ease and indolence, which men generally consider as innocent and harmless. He was probably a Sadducee, or Jewish Epicurean philosopher, who thought he had done enough, and now looked only to enjoyment. But how miserable his disappointment! Instead of enjoyment, the decree was gone forth which assigned over all his property to his heirs; and the summons which called him to the bar of judg ment. What a warning this to thousands! but by how few has it been attended to! Had he formed plans of benevolence and charity; had he said, Soul, bestir thyself in the cause of God, or of the poor, perhaps, as in the case of Hezekiah, fifteen more years might have been added to bis life; or if not, the intention would have been accepted for the deed, by him who reads the intentions of the heart.

Ver. 19. Much goods-Doddr. "An abundance of goods."

Ver. 20. Thy soul shall be required-Marg. " Do they require thy soul:" i. e. the angels, or messengers of death. See chap. xvi. 9.

Ver. 21. Rich towards God - that is, in faith and charity. The expression is forcible, and seems to imply that God is the good man's banker.

Ver. 22-31. And he said unto his disciples, &c.—

'These sentiments are parallel to those of our Lord's sermon on the mount, Matt. vi. 25–31.

Ver. 24. Consider the ravens - Matt. "Fowls." or birds. If these sentiments were repeated at different times, probably our Lord might have different kinds of birds within his view. Ravens live on flesh, which might make the argument more striking See Job xxxviii. 41; Ps. cxlviii. 9.