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<center><h1>Matthew Henry's Complete Commentary
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on the Whole Bible</h1>
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>L U K E.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XI.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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In this chapter,
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I. Christ teaches his disciples to pray, and quickens and encourages
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them to be frequent, instant, and importunate in prayer,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:1-13">ver. 1-13</A>.
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II. He fully answers the blasphemous imputation of the Pharisees, who
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charged him with casting out devils by virtue of a compact and
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confederacy with Beelzebub, the prince of the devils, and shows the
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absurdity and wickedness of it,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:14-26">ver. 14-26</A>.
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III. He shows the honour of obedient disciples to be greater than that
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of his own mother,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:27,28">ver. 27, 28</A>.
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IV. He upbraids the men of that generation for their infidelity and
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obstinacy, notwithstanding all the means of conviction offered to them,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:29-36">ver. 29-36</A>.
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V. He severely reproves the Pharisees and consciences of those that
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submitted to them, and their hating and persecuting those that
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witnessed against their wickedness,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:37-54">ver. 37-54</A>.</P>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Disciples Taught to Pray.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And it came to pass, that, as he was praying in a certain
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place, when he ceased, one of his disciples said unto him, Lord,
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teach us to pray, as John also taught his disciples.
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2 And he said unto them, When ye pray, say, Our Father which
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art in heaven, Hallowed be thy name. Thy kingdom come. Thy will
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be done, as in heaven, so in earth.
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3 Give us day by day our daily bread.
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4 And forgive us our sins; for we also forgive every one that
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is indebted to us. And lead us not into temptation; but deliver
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us from evil.
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5 And he said unto them, Which of you shall have a friend, and
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shall go unto him at midnight, and say unto him, Friend, lend me
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three loaves;
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6 For a friend of mine in his journey is come to me, and I have
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nothing to set before him?
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7 And he from within shall answer and say, Trouble me not: the
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door is now shut, and my children are with me in bed; I cannot
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rise and give thee.
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8 I say unto you, Though he will not rise and give him, because
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he is his friend, yet because of his importunity he will rise and
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give him as many as he needeth.
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9 And I say unto you, Ask, and it shall be given you; seek, and
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ye shall find; knock, and it shall be opened unto you.
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10 For every one that asketh receiveth; and he that seeketh
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findeth; and to him that knocketh it shall be opened.
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11 If a son shall ask bread of any of you that is a father,
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will he give him a stone? or if <I>he ask</I> a fish, will he for a
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fish give him a serpent?
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12 Or if he shall ask an egg, will he offer him a scorpion?
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13 If ye then, being evil, know how to give good gifts unto
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your children: how much more shall <I>your</I> heavenly Father give
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the Holy Spirit to them that ask him?
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</FONT></P>
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<P>
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Prayer is one of the great laws of natural religion. That man is a
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brute, is a monster, that never prays, that never gives glory to his
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Maker, nor feels his favour, nor owns his dependence upon him. One
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great design therefore of Christianity is to <I>assist us in
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prayer,</I> to enforce the duty upon us, to instruct us in it, and
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encourage us to expect advantage by it. Now here,</P>
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<P>
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I. We find Christ himself <I>praying in a certain place,</I> probably
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where he used to pray,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:1"><I>v.</I> 1</A>.
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As God, he was <I>prayed to;</I> as man, he <I>prayed;</I> and, though
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he was a Son, yet learned he this obedience. This evangelist has taken
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particular notice of Christ's <I>praying often,</I> more than any other
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of the evangelists: when he was baptized
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+3:21"><I>ch.</I> iii. 21</A>),
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he was <I>praying;</I> he <I>withdrew into the wilderness, and
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prayed</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+5:16"><I>ch.</I> v. 16</A>);
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he <I>went out into a mountain to pray, and continued all night in
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prayer</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+6:12"><I>ch.</I> vi. 12</A>);
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he was <I>alone praying</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+9:18"><I>ch.</I> ix. 18</A>);
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soon after, he <I>went up into a mountain to pray,</I> and <I>as he
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prayed he was transfigured</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+9:28,29"><I>ch.</I> ix. 28, 29</A>);
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and here he was <I>praying in a certain place.</I> Thus, like a genuine
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son of David, he <I>gave himself unto prayer,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+109:4">Ps. cix. 4</A>.
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Whether Christ was now <I>alone</I> praying, and the disciples only
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knew that he was so, or whether he prayed with them, is uncertain; it
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is most probable that they were joining with him.</P>
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<P>
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II. His disciples applied themselves to him for direction in prayer.
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When he was praying, they asked, <I>Lord, teach us to pray.</I> Note,
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The gifts and graces of others should excite us to covet earnestly the
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same. Their zeal should provoke us to a holy imitation and emulation;
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why should not we do as well as they? Observe, They came to him with
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this request, <I>when he ceased;</I> for they would not disturb him
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when he was at prayer, no, not with this good motion. Every thing is
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beautiful in its season. <I>One of his disciples,</I> in the name of
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the rest, and perhaps by their appointment, said, <I>Lord, teach
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us.</I> Note, Though Christ is <I>apt to teach,</I> yet he will for
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this be enquired of, and his disciples must attend him for
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instruction.</P>
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<P>
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Now,
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1. Their request is, "<I>Lord, teach us to pray;</I> give us a rule or
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model by which to go in praying, and put words into our mouths." Note,
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It becomes the disciples of Christ to apply themselves to him for
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instruction in prayer. <I>Lord, teach us to pray,</I> is itself a good
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prayer, and a very needful one, for it is a hard thing to <I>pray
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well</I> and it is Jesus Christ only that can <I>teach us,</I> by his
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word and Spirit, <I>how to pray.</I> "Lord, teach me what it is to
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pray; Lord, excite and quicken me to the duty; Lord, direct me what to
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pray for; Lord, give me praying graces, that I may serve God acceptably
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in prayer; Lord, teach me to pray in proper words; give me a mouth and
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wisdom in prayer, that I may speak as I ought; <I>teach me what I shall
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say.</I>"</P>
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<P>
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2. Their plea is, "<I>As John also taught his disciples.</I> He took
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care to instruct his disciples in this necessary duty, and we would be
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taught as they were, for we have a better Master than they had." Dr.
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Lightfoot's notion of this is, That whereas the Jews' prayers were
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generally adorations, and praises of God, and doxologies, John taught
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his disciples such prayers as were more filled up with petitions and
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requests; for it is said of them that they did <B><I>deeseis
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poiountai</I></B>--<I>make prayers,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+5:33"><I>ch.</I> v. 33</A>.
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The word signifies such prayers as are properly petitionary. "Now,
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Lord, teach us this, to be added to those benedictions of the name of
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God which we have been accustomed to from our childhood." According to
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this sense, Christ did there teach them a prayer consisting wholly of
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petitions, and even omitting the doxology which had been affixed; and
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the <I>Amen,</I> which was usually said in the <I>giving of thanks</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+14:16">1 Cor. xiv. 16</A>),
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and in the Psalms, is added to doxologies only. This disciple needed
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not to have urged John Baptist's example: Christ was more ready to
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teach than ever John Baptist was, and particularly taught to pray
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better than John did, or could, teach his disciples.</P>
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<P>
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III. Christ gave them direction, much the same as he had given them
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before in his sermon upon the mount,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+6:9">Matt. vi. 9</A>,
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&c. We cannot think that they had forgotten it, but they ought to have
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had further and fuller instructions, and he did not, as yet, think fit
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to give them any; when the Spirit should be poured out upon them from
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on high, they would find all their requests couched in these few words,
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and would be able, in words of their own, to expatiate and enlarge upon
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them. In Matthew he had directed them to pray <I>after this manner;</I>
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here, <I>When ye pray, say;</I> which intimates that the Lord's prayer
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was intended to be used both as a form of prayer and a directory.</P>
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<P>
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1. There are some differences between the Lord's prayer in Matthew and
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Luke, by which it appears that it was not the design of Christ that we
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should be <I>tied up</I> to these very words, for then there would have
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been no variation. Here is one difference in the translation only,
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which ought not to have been, when there is none in the original, and
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that is in the third petition: <I>As in heaven, so in earth;</I>
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whereas the words are the very same, and in the same order, as in
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Matthew. But there is a difference in the fourth petition. In Matthew
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we pray, "Give us daily bread <I>this</I> day:" here, "Give it us
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<I>day by day</I>"--<B><I>kath hemeran</I></B>. <I>Day by day;</I> that
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is, "Give us <I>each day</I> the bread which our bodies require, as
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they call for it:" not, "Give us <I>this day</I> bread for many days to
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come;" but as the Israelites had manna, "Let us have bread
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<I>to-day</I> for <I>to-day,</I> and to-<I>morrow</I> for
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to-<I>morrow;</I>" for thus we may be kept in a <I>continual
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dependence</I> upon God, as children upon their parents, and may have
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our mercies fresh from his hand daily, and may find ourselves under
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<I>fresh</I> obligations to do the work of every day in the day,
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according as the <I>duty of the day requires,</I> because we have from
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God the supplies of every day in the day, according as the <I>necessity
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of the day requires.</I> Here is likewise some difference in the fifth
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petition. In Matthew it is, <I>Forgive us our debts,</I> as we forgive:
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here it is, <I>Forgive us our sins;</I> which proves that our sins are
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our debts. <I>For we forgive;</I> not that our forgiving those that
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have offended us can <I>merit</I> pardon from God, or be an inducement
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to him to forgive us (he forgives for his own name's sake, and his
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Son's sake); but this is a very necessary qualification for
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forgiveness, and, if God have wrought it in us, we may plead that work
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of his grace for the enforcing of our petitions for the pardon of our
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sins: "Lord, forgive us, for thou hast thyself inclined us to forgive
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others." There is another addition here; we plead not only in general,
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We forgive <I>our debtors,</I> but in particular, "We profess <I>to
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forgive every one that is indebted to us,</I> without exception. We so
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<I>forgive our debtors</I> as not to bear malice or ill-will to any,
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but true love to all, without any exception whatsoever." Here also the
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doxology in the close is wholly omitted, and the <I>Amen;</I> for
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Christ would leave them at liberty to use that or any other doxology
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fetched out of David's psalms; or, rather, he left a vacuum here, to be
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filled up by a doxology more peculiar to the Christian institutes,
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ascribing glory to <I>Father, Son, and Holy Ghost.</I></P>
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<P>
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2. Yet it is, for substance, the same; and we shall therefore here only
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gather up some general lessons from it.</P>
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<P>
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(1.) That in prayer we ought to come to God as children to <I>a
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Father,</I> a common Father to us and <I>all mankind,</I> but in a
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peculiar manner a Father to all the disciples of Jesus Christ. Let us
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therefore in our requests both for others and for ourselves, come to
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him with a humble boldness, confiding in his power and goodness.</P>
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<P>
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(2.) That at the same time, and in the same petitions, which we address
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to God for <I>ourselves,</I> we should take in with us <I>all the
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children of men,</I> as God's creatures and our fellow-creatures. A
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rooted principle of <I>catholic charity,</I> and of <I>Christian
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sanctified humanity,</I> should go along with us, and dictate to us
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throughout this prayer, which is so worded as to be accommodated to
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that noble principle.</P>
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<P>
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(3.) That in order to the confirming of the habit of
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heavenly-mindedness in us, which ought to actuate and govern us in the
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whole course of our conversation, we should, in all our devotions, with
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an eye of faith look <I>heavenward,</I> and view the God we pray to as
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our Father <I>in heaven,</I> that we may make the <I>upper world</I>
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more familiar to us, and may ourselves become better prepared for the
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future state.</P>
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<P>
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(4.) That in prayer, as well as in the tenour of our lives, we must
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<I>seek first the kingdom of God and the righteousness thereof,</I> by
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ascribing honour to his name, his <I>holy</I> name, and power to his
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government, both that of his providence in the world and that of his
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grace in the church. O that both the one and the other may be more
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manifested, and we and others more manifestly brought into subjection
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to both!</P>
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<P>
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(5.) That the <I>principles</I> and <I>practices</I> of the
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<I>upper</I> world, the <I>unseen</I> world (which therefore by
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<I>faith</I> only we are <I>apprized of</I>), are the <I>great
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original--the</I> <B><I>archetypon</I></B>, to which we should desire
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that the principles and practices of this <I>lower</I> world, both in
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others and in ourselves, may be more conformable. Those words, <I>As in
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heaven, so on earth,</I> refer to all the first three petitions:
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"Father, let <I>thy name be sanctified</I> and <I>glorified,</I> and
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thy kingdom prevail, and thy will be done on this earth that is now
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alienated from thy service, as it is in yonder heaven that is entirely
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devoted to thy service."</P>
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<P>
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(6.) That those who faithfully and sincerely mind the kingdom of God,
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and the righteousness thereof, may humbly hope that <I>all other
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things,</I> as far as to Infinite Wisdom seems good, <I>shall be added
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to them,</I> and they may in faith pray for them. If our first chief
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desire and care be that God's name may be sanctified, his kingdom come,
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and his will be done, we may then come boldly to the throne of grace
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for our <I>daily bread,</I> which will <I>then</I> be sanctified to us
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when we are sanctified to God, and God is sanctified by us.</P>
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<P>
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(7.) That in our prayers for temporal blessings we must <I>moderate</I>
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our desires, and confine them to a <I>competency.</I> The expression
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here used of <I>day by day</I> is the very same with our <I>daily
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bread;</I> and therefore some think that we must look for another
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signification of the word <B><I>epiousios</I></B> than that of
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<I>daily,</I> which we give it, and that it means our <I>necessary</I>
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bread, that bread that is <I>suited</I> to the craving of our nature,
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the fruit that is brought out of the earth for our bodies that are made
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of the earth and are earthly,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+104:14">Ps. civ. 14</A>.</P>
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<P>
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(8.) That sins are debts which we are daily contracting, and which
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therefore we should every day pray for the forgiveness of. We are not
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only going behind with our rent every day by <I>omissions</I> of duty
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|
and in duty, but are daily incurring the penalty of the law, as well as
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|
the forfeiture of our bond, by our <I>commissions.</I> Every day adds
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|
to the score of our guilt, and it is a miracle of mercy that we have so
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|
much encouragement given us to come every day to the throne of grace,
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to pray for the pardon of our sins of daily infirmity. God
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|
<I>multiplies to pardon</I> beyond seventy times seven.</P>
|
|
|
|
<P>
|
|
|
|
(9.) That we have no reason to expect, nor can with any confidence
|
|
pray, that God would forgive our sins against him, if we do not
|
|
<I>sincerely,</I> and from a truly Christian principle of
|
|
<I>charity,</I> forgive those that have at any time affronted us or
|
|
been injurious to us. Though the <I>words of our mouth</I> be even
|
|
<I>this</I> prayer to God, if the meditation of our heart at the same
|
|
time be, as often it is, malice and revenge to our brethren, we are not
|
|
accepted, nor can we expect an answer of peace.</P>
|
|
|
|
<P>
|
|
|
|
(10.) That temptations to sin should be as much dreaded and deprecated
|
|
by us as ruin by sin; and it should be as much our care and prayer to
|
|
get the power of sin broken in us as to get the guilt of sin removed
|
|
from us; and though temptation may be a charming, fawning, flattering
|
|
thing, we must be as earnest with God that we may not be led into it as
|
|
that we may not be led by that to sin, and by sin to ruin.</P>
|
|
|
|
<P>
|
|
|
|
(11.) That God is to be depended upon, and sought unto, for our
|
|
deliverance <I>from all evil;</I> and we should pray, not only that we
|
|
may not be left to ourselves to run into evil, but that we may not be
|
|
left to Satan to bring evil upon us. Dr. Lightfoot understands it of
|
|
being delivered <I>from the evil one,</I> that is, the devil, and
|
|
suggests that we should pray particularly against the apparitions of
|
|
the devil and his possessions. The disciples were employed to <I>cast
|
|
out devils,</I> and therefore were concerned to pray that they might be
|
|
guarded against the particular spite he would always be sure to have
|
|
against them.</P>
|
|
|
|
<P>
|
|
|
|
IV. He stirs up and encourages importunity, fervency, and constancy, in
|
|
prayer, by showing,</P>
|
|
|
|
<P>
|
|
|
|
1. That importunity will go far in our dealings with men,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:5-8"><I>v.</I> 5-8</A>.
|
|
|
|
Suppose a man, upon a sudden emergency, goes to borrow a loaf or two of
|
|
bread of a neighbour, at an unseasonable time of night, not for
|
|
himself, but for his friend that came unexpectedly to him. His
|
|
neighbour will be loth to accommodate him, for he has wakened him with
|
|
his knocking, and put him out of humour, and he has a great deal to say
|
|
in his excuse. The door is shut and locked, his children are asleep in
|
|
bed, in the same room with him, and, if he make a noise, he shall
|
|
disturb them. His servants are asleep, and he cannot make them hear;
|
|
and, for his own part, he shall catch cold if he rise to give him. But
|
|
his neighbour will have no nay, and therefore he continues
|
|
<I>knocking</I> still, and tells him he will do so till he has what he
|
|
comes for; so that he must give it to him, to be rid of him: <I>He will
|
|
rise, and give him as many as he needs, because of his importunity.</I>
|
|
He speaks this parable with the same intent that he speaks that in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+18:1"><I>ch.</I> xviii. 1</A>:
|
|
|
|
<I>That men ought always to pray, and not to faint.</I> Not that God
|
|
can be wrought upon by importunity; we cannot be troublesome to him,
|
|
nor by being so change his counsels. We prevail with men by importunity
|
|
because they are <I>displeased</I> with it, but with God because he is
|
|
<I>pleased</I> with it. Now this similitude may be of use to us,</P>
|
|
|
|
<P>
|
|
|
|
(1.) To <I>direct</I> us in prayer.
|
|
|
|
[1.] We must come to God with <I>boldness</I> and <I>confidence</I> for
|
|
what we need, as a man does to the house of his neighbour or friend,
|
|
who, he knows, loves him, and is inclined to be kind to him.
|
|
|
|
[2.] We must come for <I>bread,</I> for that which is <I>needful,</I>
|
|
and which we cannot be without.
|
|
|
|
[3.] We must come to him by prayer <I>for others</I> as well as <I>for
|
|
ourselves.</I> This man did not come for bread for himself, but for his
|
|
friend. The Lord <I>accepted Job,</I> when he prayed for his friends,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+42:10">Job xlii. 10</A>.
|
|
|
|
We cannot come to God upon a more pleasing errand than when we come to
|
|
him for grace to enable us to do good, to <I>feed many</I> with <I>our
|
|
lips,</I> to entertain and edify those that come to us.
|
|
|
|
[4.] We may come with the more boldness to God in a strait, if it be a
|
|
strait that we have not brought ourselves into by our own folly and
|
|
carelessness, but Providence has led us into it. This man would not
|
|
have wanted bread if his friend had not come in <I>unexpectedly.</I>
|
|
The care which Providence casts upon us, we may with cheerfulness cast
|
|
back upon Providence.
|
|
|
|
[5.] We ought to <I>continue instant</I> in prayer, and watch in the
|
|
same with all perseverance.</P>
|
|
|
|
<P>
|
|
|
|
(2.) To <I>encourage</I> us in prayer. If importunity could prevail
|
|
thus with <I>a man</I> who was angry at it, much more with a God who is
|
|
infinitely more kind and ready to do good <I>to us</I> than we are
|
|
<I>to one another,</I> and is not angry at our importunity, but accepts
|
|
it, especially when it is for spiritual mercies that we are
|
|
importunate. If he do not answer our prayers presently, yet he will in
|
|
due time, if we continue to pray.</P>
|
|
|
|
<P>
|
|
|
|
2. That God has promised to give us what we ask of him. We have not
|
|
only the goodness of nature to take comfort from, but the word which he
|
|
has spoken
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:9,10"><I>v.</I> 9, 10</A>):
|
|
|
|
"<I>Ask, and it shall be given you;</I> either the thing itself you
|
|
shall ask or that which is equivalent; either the thorn in the flesh
|
|
removed, or grace sufficient given in."--We had this before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+7:7,8">Matt. vii. 7, 8</A>.
|
|
|
|
<I>I say unto you.</I> We have it from Christ's own mouth, who knows
|
|
his Father's mind, and in whom all promises are yea and amen. We must
|
|
not only <I>ask,</I> but we must <I>seek,</I> in the use of means, must
|
|
second our prayers with our endeavours; and, in <I>asking</I> and
|
|
<I>seeking,</I> we must continue <I>pressing,</I> still knocking at the
|
|
same door, and we shall at length prevail, not only by our prayers in
|
|
concert, but by our particular prayers: <I>Every one that asketh
|
|
receiveth,</I> even the meanest saint that asks in faith. <I>This poor
|
|
man cried, and the Lord heard him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:6">Ps. xxxiv. 6</A>.
|
|
|
|
When we ask of God those things which Christ has here directed us to
|
|
ask, that his name may be sanctified, that his kingdom may come, and
|
|
his will be done, in these requests we must be importunate, must
|
|
<I>never hold our peace day or night;</I> we must not <I>keep
|
|
silence,</I> nor <I>give God any rest, until he establish, until he
|
|
make Jerusalem a praise in the earth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+62:6,7">Isa. lxii. 6, 7</A>.</P>
|
|
|
|
<P>
|
|
|
|
V. He gives us both instruction and encouragement in prayer from the
|
|
consideration of our relation to God as a Father. Here is,</P>
|
|
|
|
<P>
|
|
|
|
1. An <I>appeal</I> to the <I>bowels</I> of <I>earthly fathers:</I>
|
|
"Let any of you that <I>is a father,</I> and knows the heart of a
|
|
father, a father's affection to a child and care for a child, tell me,
|
|
if his son <I>ask bread</I> for his breakfast, <I>will he give him a
|
|
stone</I> to breakfast on? <I>If he ask a fish</I> for his dinner (when
|
|
it may be a fish-day), <I>will he for a fish give him a serpent,</I>
|
|
that will poison and sting him? Or, <I>if he shall ask an egg</I> for
|
|
his supper (an egg and to bed), <I>will he offer him a scorpion?</I>
|
|
You know you could not be so unnatural to your own children,"
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:11,12"><I>v.</I> 11, 12</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. An <I>application</I> of this to the <I>blessings</I> of our
|
|
<I>heavenly Father</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:13"><I>v.</I> 13</A>):
|
|
|
|
<I>If ye then, being evil,</I> give, and know how to <I>give, good
|
|
gifts to your children, much more shall God give you the Spirit.</I> He
|
|
shall give <I>good things;</I> so it is in Matthew. Observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The direction he gives us what to <I>pray for.</I> We must ask for
|
|
the <I>Holy Spirit,</I> not only a necessary in order to our <I>praying
|
|
well,</I> but as inclusive of all the good things we are to pray for;
|
|
we need no more to make us happy, for the Spirit is the worker of
|
|
spiritual life, and the earnest of eternal life. Note, The gift of the
|
|
Holy Ghost is a gift we are every one of us concerned earnestly and
|
|
constantly to pray for.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The <I>encouragement</I> he gives us to hope that we shall speed
|
|
in this prayer: <I>Your heavenly Father will give.</I> It is <I>in his
|
|
power</I> to give the Spirit; he has all good things to bestow, wrapped
|
|
up in that one; but that is not all, it is <I>in his promise,</I> the
|
|
gift of <I>the Holy Ghost</I> is in the covenant,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+2:33,38">Acts ii. 33, 38</A>,
|
|
|
|
and it is here inferred from parents' readiness to <I>supply</I> their
|
|
children's <I>needs,</I> and <I>gratify</I> their <I>desires,</I> when
|
|
they are natural and proper. If the child ask for a <I>serpent,</I> or
|
|
a <I>scorpion,</I> the father, in kindness, will deny him, but not if
|
|
he ask for what is <I>needful,</I> and will be <I>nourishing.</I> When
|
|
God's children ask for the Spirit, they do, in effect, ask for
|
|
<I>bread;</I> for the Spirit is the staff of life; nay, he is the
|
|
Author of the soul's life. If our earthly parents, though <I>evil,</I>
|
|
be yet so kind, if they, though <I>weak,</I> be yet so <I>knowing,</I>
|
|
that they not only give, but give with discretion, give what is best,
|
|
in the best manner and time, much more will our <I>heavenly Father,</I>
|
|
who infinitely excels the fathers of our flesh both in wisdom and
|
|
goodness, give us his <I>Holy Spirit.</I> If earthly parents be willing
|
|
to lay out for the education of their children, to whom they design to
|
|
leave their estates, much more will our heavenly Father give the spirit
|
|
of sons to all those whom he has predestinated to the inheritance of
|
|
sons.</P>
|
|
|
|
<A NAME="Lu11_14"> </A>
|
|
<A NAME="Lu11_15"> </A>
|
|
<A NAME="Lu11_16"> </A>
|
|
<A NAME="Lu11_17"> </A>
|
|
<A NAME="Lu11_18"> </A>
|
|
<A NAME="Lu11_19"> </A>
|
|
<A NAME="Lu11_20"> </A>
|
|
<A NAME="Lu11_21"> </A>
|
|
<A NAME="Lu11_22"> </A>
|
|
<A NAME="Lu11_23"> </A>
|
|
<A NAME="Lu11_24"> </A>
|
|
<A NAME="Lu11_25"> </A>
|
|
<A NAME="Lu11_26"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ Accused of Leaguing with Satan; Watchfulness Inculcated.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>him,</I> 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 <I>divided</I> 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 <I>them</I> 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, he 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 <I>it</I> swept and garnished.
|
|
26 Then goeth he, and taketh <I>to him</I> seven other spirits more
|
|
wicked than himself; and they enter in, and dwell there: and the
|
|
last <I>state</I> of that man is worse than the first.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
The substance of these verses we had in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+12:22">Matt. xii. 22</A>,
|
|
|
|
&c. Christ is here giving a general proof of his divine mission, by a
|
|
particular proof of his power over Satan, his conquest of whom was an
|
|
indication of his great design in coming into the world, which was, to
|
|
<I>destroy the works of the devil.</I> Here too he gives an earnest of
|
|
the success of that undertaking. He is here casting out <I>a devil</I>
|
|
that made the poor possessed man <I>dumb:</I> in Matthew we are told
|
|
that he was <I>blind</I> and <I>dumb.</I> When the devil was forced out
|
|
by the word of Christ, the <I>dumb</I> spoke immediately, echoed to
|
|
Christ's word, and the lips were opened to show forth his praise.
|
|
Now,</P>
|
|
|
|
<P>
|
|
|
|
I. Some were <I>affected</I> with this miracle. The people
|
|
<I>wondered;</I> they admired the power of God, and especially that it
|
|
should be exerted by the hand of one who made so small a figure, that
|
|
one who did the work of the Messiah should have so little of that pomp
|
|
of the Messiah which they expected.</P>
|
|
|
|
<P>
|
|
|
|
II. Others were <I>offended</I> at it, and, to justify their
|
|
infidelity, suggested that it was by virtue of a league with Beelzebub,
|
|
the prince of the devils, that he did this,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:15"><I>v.</I> 15</A>.
|
|
|
|
It seems, in the devil's kingdom there are chiefs, which supposes that
|
|
there are subalterns. Now they would have it <I>thought,</I> or
|
|
<I>said</I> at least, that there was a correspondence settled between
|
|
Christ and the devil, that the devil should have the advantage in the
|
|
main and be victorious at last, but that in order hereto, in particular
|
|
instances, he should yield Christ the advantage and retire by consent.
|
|
Some, to <I>corroborate</I> this suggestion, and <I>confront</I> the
|
|
evidence of Christ's miraculous power, challenged him to <I>give them a
|
|
sign from heaven</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:16"><I>v.</I> 16</A>),
|
|
|
|
to confirm his doctrine by some appearance in the <I>clouds,</I> such
|
|
as was upon mount Sinai when the law was given; as if a <I>sign from
|
|
heaven,</I> not disprovable by any sagacity of theirs, could not have
|
|
been given them as well by a compact and collusion with <I>the prince
|
|
of the power of the air, who works with power and lying wonders,</I> as
|
|
the <I>casting out of a devil;</I> nay, that would not have been any
|
|
present prejudice to his interest, which this manifestly was. Note,
|
|
Obstinate infidelity will never be at a loss for something to say in
|
|
its own excuse, though ever so frivolous and absurd. Now Christ here
|
|
returns a full and direct answer to this cavil of theirs; in which he
|
|
shows,</P>
|
|
|
|
<P>
|
|
|
|
1. That it can by no means be imagined that such a subtle prince as
|
|
Satan is should ever agree to measures that had such a direct tendency
|
|
to his own overthrow, and the undermining of his own kingdom,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:17,18"><I>v.</I> 17, 18</A>.
|
|
|
|
What they objected they kept to themselves, afraid to speak it, lest it
|
|
should be answered and baffled; but Jesus <I>knew their thoughts,</I>
|
|
even when they industriously thought to conceal them, and he said, "You
|
|
yourselves cannot but see the groundlessness, and consequently the
|
|
spitefulness, of this charge; for it is an allowed maxim, confirmed by
|
|
every day's experience, that no interest can stand that is divided
|
|
against itself; not the more <I>public</I> interest of a
|
|
<I>kingdom,</I> nor the <I>private</I> interest of a house or family;
|
|
if either the one or the other be <I>divided against itself,</I> it
|
|
cannot stand. Satan would herein act against himself; not only by the
|
|
miracle which turned him out of possession of the bodies of people, but
|
|
much more in the doctrine for the explication and confirmation of which
|
|
the miracle was wrought, which had a direct tendency to the ruin of
|
|
Satan's interest in the minds of men, by mortifying sin, and turning
|
|
men to the service of God. Now, if Satan should thus be <I>divided
|
|
against himself,</I> he would hasten his own overthrow, which you
|
|
cannot suppose an enemy to do that acts so subtlely for his own
|
|
establishment, and is so solicitous to have his kingdom stand."</P>
|
|
|
|
<P>
|
|
|
|
2. That was a very partial ill-natured thing for them to impute that in
|
|
him to a compact with Satan which yet they applauded and admired in
|
|
others that were of their own nation
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:19"><I>v.</I> 19</A>):
|
|
|
|
"<I>By whom do your sons cast them out?</I> Some of your own
|
|
<I>kindred,</I> as Jews, nay, and some of your own <I>followers,</I> as
|
|
Pharisees, have undertaken, in the name of the God of Israel, to cast
|
|
out devils, and they were never charged with such a hellish combination
|
|
as I am charged with." Note, It is gross hypocrisy to <I>condemn</I>
|
|
that in those who <I>reprove</I> us which yet we <I>allow</I> in those
|
|
that <I>flatter</I> us.</P>
|
|
|
|
<P>
|
|
|
|
3. That, in opposing the conviction of this miracle, they were enemies
|
|
to themselves, stood in their own light, and put a bar in their own
|
|
door, for they thrust from them the kingdom of God
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:2"><I>v.</I> 20</A>):
|
|
|
|
"<I>If I with the finger of God cast out devils,</I> as you may assure
|
|
yourselves I do, <I>no doubt the kingdom of God is come upon you,</I>
|
|
the kingdom of the Messiah offers itself and all its advantages to you,
|
|
and, if you receive it not, it is at your peril." In Matthew it is
|
|
<I>by the Spirit of God,</I> here <I>by the finger of God;</I> the
|
|
Spirit is the <I>arm of the Lord,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+53:1">Isa. liii. 1</A>.
|
|
|
|
His greatest and most mighty works were wrought by <I>his Spirit;</I>
|
|
but, if the Spirit in this work is said to be the <I>finger of the
|
|
Lord,</I> it perhaps may intimate how <I>easily</I> Christ did and
|
|
could conquer Satan, even with the <I>finger of God,</I> the exerting
|
|
of the divine power in a less and lower degree than in many other
|
|
instances. He needed not make bare his <I>everlasting arm;</I> that
|
|
roaring lion, when <I>he</I> pleases, is crushed, like a moth, with a
|
|
touch of <I>a finger.</I> Perhaps here is an allusion to the
|
|
acknowledgment of Pharaoh's magicians, when they were run aground
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ex+8:19">Exod. viii. 19</A>):
|
|
|
|
This is <I>the finger of God.</I> "Now if the <I>kingdom of God</I> be
|
|
herein <I>come to you,</I> and you be found by those cavils and
|
|
blasphemies fighting against it, it will come <I>upon you</I> as a
|
|
victorious force which you cannot stand before."</P>
|
|
|
|
<P>
|
|
|
|
4. That his casting out devils was really the destroying of them and
|
|
their power, for it confirmed a doctrine which had a direct tendency to
|
|
the ruining of his kingdom,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:21,22"><I>v.</I> 21, 22</A>.
|
|
|
|
Perhaps there had been some who had cast out the inferior devils by
|
|
compact with Beelzebub their chief, but that was without any real
|
|
damage or prejudice to Satan and his kingdom, what he lost one way he
|
|
gained another. The devil and such exorcists <I>played booty,</I> as we
|
|
say, and, while the forlorn hope of his army <I>gave ground,</I> the
|
|
main body thereby <I>gained ground;</I> the interest of Satan in the
|
|
souls of men was not weakened by it in the least. But, when Christ cast
|
|
out devils, he needed not do it by any compact with them, for he was
|
|
<I>stronger than they,</I> and could do it <I>by force,</I> and did it
|
|
so as to ruin Satan's power and blast his great design by that doctrine
|
|
and that grace which break the power of sin, and so rout Satan's main
|
|
body, take from him <I>all his armour,</I> and <I>divide his
|
|
spoils,</I> which no one devil ever did to another or ever will. Now
|
|
this is applicable to Christ's victories over Satan both in the world
|
|
and in the hearts of particular persons, by that power which went along
|
|
with the preaching of his gospel, and does still. And so we may
|
|
observe here,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The miserable condition of an unconverted sinner. In his heart,
|
|
which was fitted to be a habitation of God, the devil has his palace;
|
|
and all the powers and the faculties of the soul, being employed by him
|
|
in the service of sin, are <I>his goods.</I> Note,
|
|
|
|
[1.] The heart of every unconverted sinner is the <I>devil's
|
|
palace,</I> where he <I>resides</I> and where he <I>rules;</I> he
|
|
<I>works</I> in the <I>children of disobedience.</I> The heart is a
|
|
<I>palace,</I> a noble dwelling; but the unsanctified heart is the
|
|
<I>devil's palace.</I> His will is obeyed, his interests are served,
|
|
and the militia is in his hands; he <I>usurps</I> the throne in the
|
|
soul.
|
|
|
|
[2.] The devil, as a <I>strong man armed, keeps</I> this palace, does
|
|
all he can to secure it to himself, and to fortify it against Christ.
|
|
All the prejudices with which he hardens men's hearts against truth and
|
|
holiness are the <I>strong-holds</I> which he erects for the <I>keeping
|
|
of his palace;</I> this palace is his <I>garrison.</I>
|
|
|
|
[3.] There is a kind of <I>peace</I> in the palace of an unconverted
|
|
soul, while the devil, as a <I>strong man armed,</I> keeps it. The
|
|
sinner has a good opinion of himself, is very secure and merry, has no
|
|
doubt concerning the goodness of his state nor any dread of the
|
|
judgment to come; he flatters himself in his own eyes, and cries peace
|
|
to himself. Before Christ appeared, all was quiet, because all <I>went
|
|
one way;</I> but the preaching of the gospel disturbed the peace of the
|
|
devil's palace.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The wonderful change that is made in conversion, which is Christ's
|
|
victory over this usurper. <I>Satan</I> is a <I>strong man armed;</I>
|
|
but our Lord Jesus is <I>stronger than he,</I> as God, as Mediator.
|
|
<I>If we speak of strength, he is strong:</I> more are <I>with</I> us
|
|
than <I>against us.</I> Observe,
|
|
|
|
[1.] The manner of this victory: <I>He comes upon him</I> by surprise,
|
|
when his <I>goods are in peace</I> and the devil thinks it is all
|
|
<I>his own</I> for ever, and <I>overcomes</I> him. Note, The conversion
|
|
of a soul to God is Christ's victory over the devil and his power in
|
|
that soul, restoring the soul to its liberty, and recovering his own
|
|
interest in it and dominion over it.
|
|
|
|
[2.] The evidences of this victory. <I>First,</I> He <I>takes from him
|
|
all his armour wherein he trusted.</I> The devil is a <I>confident</I>
|
|
adversary; he <I>trusts</I> to his <I>armour,</I> as Pharaoh to his
|
|
rivers
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eze+29:3">Ezek. xxix. 3</A>):
|
|
|
|
but Christ disarms him. When the power of sin and corruption in the
|
|
soul is broken, when the mistakes are rectified, the eyes opened, the
|
|
heart humbled and changed, and made serious and spiritual, then Satan's
|
|
<I>armour</I> is <I>taken away. Secondly,</I> He <I>divides the
|
|
spoils;</I> he <I>takes possession</I> of them for himself. All the
|
|
endowments of mind and body, the estate, power, interest, which before
|
|
were made use of in the service of sin and Satan, are now converted to
|
|
Christ's service and employed for him; yet this is not all; he <I>makes
|
|
a distribution</I> of them among his followers, and, and having
|
|
conquered Satan, gives to all believers the benefit of that victory.
|
|
Hence Christ infers that, since the whole drift of his doctrine and
|
|
miracles was to break the power of the devil, that great enemy of
|
|
mankind, it was the duty of all to join with him and to follow his
|
|
guidance, to receive his gospel and come heartily into the interests of
|
|
it; for otherwise they would justly be reckoned as siding with the
|
|
enemy
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:23"><I>v.</I> 23</A>):
|
|
|
|
<I>He that is not with me is against me.</I> Those therefore who
|
|
rejected the doctrine of Christ, and slighted his miracles, were looked
|
|
upon as adversaries to him, and in the devil's interest.</P>
|
|
|
|
<P>
|
|
|
|
5. That there was a vast difference between the devil's <I>going
|
|
out</I> by compact and his being <I>cast out</I> by compulsion. Those
|
|
out of whom Christ <I>cast him</I> he never entered into again, for so
|
|
was Christ's charge
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+9:25">Mark ix. 25</A>);
|
|
|
|
whereas, if he had <I>gone out,</I> whenever he saw fit he would have
|
|
made a re-entry, for that is the way of the unclean spirit, when he
|
|
voluntarily and with design <I>goes out of a man,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:24-26"><I>v.</I> 24-26</A>.
|
|
|
|
The prince of the devils may <I>give leave,</I> nay, may <I>give
|
|
order,</I> to his forces to retreat, or make a feint, to draw the poor
|
|
deluded soul into an <I>ambush;</I> but Christ, as he gives a
|
|
<I>total,</I> so he gives a <I>final,</I> defeat to the enemy. In this
|
|
part of the argument he has a further intention, which is to represent
|
|
the state of those who have had fair offers made them,--among whom, and
|
|
in whom, God has begun to break the devil's power and overthrow his
|
|
kingdom,--but they reject his counsel against themselves, and relapse
|
|
into a state of subjection to Satan. Here we have,</P>
|
|
|
|
<P>
|
|
|
|
(1.) The condition of a <I>formal hypocrite,</I> his <I>bright side</I>
|
|
and his <I>dark side.</I> His heart still remains the <I>devil's
|
|
house;</I> he calls it his own, and he retains his interest in it; and
|
|
yet,
|
|
|
|
[1.] The <I>unclean spirit is gone out.</I> He was not <I>driven
|
|
out</I> by the power of converting grace; there was none of that
|
|
<I>violence</I> which the kingdom of heaven suffers; but he <I>went
|
|
out,</I> withdrew for a time, so that the man seemed not to be under
|
|
the power of Satan as formerly, nor so followed with his temptations.
|
|
Satan is <I>gone,</I> or has <I>turned himself into an angel of
|
|
light.</I>
|
|
|
|
[2.] The <I>house is swept</I> from common pollutions, by a forced
|
|
confession of sin, as Pharaoh's--a feigned contrition for it, as
|
|
Ahab's,--and a partial reformation, as Herod's. There are those that
|
|
have <I>escaped the pollutions of the world,</I> and yet are still
|
|
under the power of the <I>god of this world,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+2:20">2 Pet. ii. 20</A>.
|
|
|
|
The house is <I>swept,</I> but it is not <I>washed;</I> and Christ hath
|
|
said, <I>If I wash thee not, thou hast no part with me;</I> the house
|
|
must be <I>washed,</I> or it is <I>none of his.</I> Sweeping takes off
|
|
only the loose dirt, while the sin that <I>besets</I> the sinner, the
|
|
beloved sin, is untouched. It is swept from the filth that lies open to
|
|
the eye of the world, but it is not searched and ransacked for secret
|
|
filthiness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:25">Matt. xxiii. 25</A>.
|
|
|
|
It is <I>swept,</I> but the <I>leprosy is in the wall,</I> and will be
|
|
till something more be done.
|
|
|
|
[3.] The house is <I>garnished</I> with common gifts and graces. It is
|
|
not <I>furnished</I> with any true grace, but <I>garnished</I> with the
|
|
pictures of all graces. Simon Magus was <I>garnished</I> with faith,
|
|
Balaam with good desires, Herod with a respect for John, the Pharisees
|
|
with many external performances. It is garnished, but it is like a
|
|
<I>potsherd covered with silver dross,</I> it is all paint and varnish,
|
|
not real, not lasting. The house is <I>garnished,</I> but the property
|
|
is not altered; it was never surrendered to Christ, nor inhabited by
|
|
the Spirit. Let us therefore take heed of resting in that which a man
|
|
may have and yet come short.</P>
|
|
|
|
<P>
|
|
|
|
(2.) Here is the condition of a <I>final apostate,</I> into whom the
|
|
devil returns after he had <I>gone out: Then goes he, and takes seven
|
|
other spirits more wicked than himself</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:26"><I>v.</I> 26</A>);
|
|
|
|
a certain number for an uncertain, as <I>seven devils</I> are said to
|
|
be cast out of Mary Magdalene. <I>Seven wicked spirits</I> are opposed
|
|
to the <I>seven spirits of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+3:1">Rev. iii. 1</A>.
|
|
|
|
These are said to be more wicked than himself. It seems, even devils
|
|
are not all alike wicked; probably, the degrees of their wickedness,
|
|
now that they are <I>fallen,</I> are as the degrees of their holiness
|
|
were while they stood. When the devil would do mischief most
|
|
effectually, he employs those that are more mischievous than himself.
|
|
These <I>enter in</I> without any difficulty or opposition; they are
|
|
welcomed, and they <I>dwell there;</I> there they <I>work,</I> there
|
|
they <I>rule;</I> and the <I>last state of that man is worse than the
|
|
first.</I> Note,
|
|
|
|
[1.] Hypocrisy is the high road to apostasy. If the heart remains in
|
|
the interest of sin and Satan, the shows and shadows will <I>come to
|
|
nothing;</I> those that have not set that right will not long be
|
|
stedfast. Where secret haunts of sin are kept up, under the cloak of a
|
|
visible profession, conscience is debauched, God is provoked to
|
|
withdraw his restraining grace, and the <I>close</I> hypocrite commonly
|
|
proves an <I>open</I> apostate,
|
|
|
|
[2.] The last state of such is <I>worse than the first,</I> in respect
|
|
both of sin and punishment. Apostates are usually the worst of men, the
|
|
most vain and profligate, the most bold and daring; their consciences
|
|
are seared, and their sins of all others the most aggravated. God often
|
|
sets marks of his displeasure upon them in <I>this</I> world, and in
|
|
the other world they will <I>receive the greater damnation.</I> Let us
|
|
therefore hear, and fear, and hold fast our integrity.</P>
|
|
|
|
<A NAME="Lu11_27"> </A>
|
|
<A NAME="Lu11_28"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Praise and a Blessing.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>is</I> the womb that bare thee, and the paps which thou
|
|
hast sucked.
|
|
28 But he said, Yea rather, blessed <I>are</I> they that hear the
|
|
word of God, and keep it.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We had not this passage in the other evangelists, nor can we tack it,
|
|
as Dr. Hammond does, to that of Christ's mother and brethren desiring
|
|
to speak with him (for this evangelist also has related that in
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+8:19"><I>ch.</I> viii. 19</A>),
|
|
|
|
but it contains an interruption much like that, and, like that,
|
|
occasion is taken from it for instruction.</P>
|
|
|
|
<P>
|
|
|
|
1. The applause which an affectionate, honest, well-meaning woman gave
|
|
to our Lord Jesus, upon hearing his excellent discourses. While the
|
|
scribes and Pharisees despised and blasphemed them, this good woman
|
|
(and probably she was a person of some quality) admired them, and the
|
|
wisdom and power with which he spoke: <I>As he spoke these things</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:27"><I>v.</I> 27</A>),
|
|
|
|
with a convincing force and evidence, a <I>certain woman of the
|
|
company</I> was so pleased to hear how he had confounded the Pharisees,
|
|
and conquered them, and put them to shame, and cleared himself from
|
|
their vile insinuations, that she could not forbear crying out,
|
|
"<I>Blessed is the womb that bore thee.</I> What an admirable, what an
|
|
excellent man is this! Surely never was there a greater or better born
|
|
of a woman: happy the woman that has him for her son. I should have
|
|
thought myself very happy to have been the mother of one that <I>speaks
|
|
as never man spoke,</I> that has so much of the grace of heaven in him,
|
|
and is so great a blessing to this earth." This was <I>well said,</I>
|
|
as it expressed her high esteem of Christ, and that for the sake of his
|
|
doctrine; and it was not amiss that it reflected honour upon the virgin
|
|
Mary his mother, for it agreed with what she herself had said
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+1:48"><I>ch.</I> i. 48</A>),
|
|
|
|
<I>All generations shall call me blessed;</I> some even of this
|
|
generation, bad as it was. Note, To all that believe the word of Christ
|
|
the person of Christ is precious, and he is <I>an honour,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Pe+2:7">1 Pet. ii. 7</A>.
|
|
|
|
Yet we must be careful, lest, as this good woman, we too much magnify
|
|
the honour of his natural kindred, and so <I>know him after the
|
|
flesh,</I> whereas we must now henceforth <I>know him so no
|
|
more.</I></P>
|
|
|
|
<P>
|
|
|
|
2. The occasion which Christ took from this to pronounce <I>them</I>
|
|
more happy who are his faithful and obedient followers than she was who
|
|
bore and nursed him. He does not deny what this woman said, nor refuse
|
|
her respect to him and his mother; but leads her from this to that
|
|
which was of higher consideration, and which more concerned her:
|
|
<I>Yea, rather, blessed are they that hear the word of God, and keep
|
|
it,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:28"><I>v.</I> 28</A>.
|
|
|
|
He thinks them so; and his saying that they are so makes them so, and
|
|
should make us of his mind. This is intended partly as a <I>check</I>
|
|
to her, for doting so much upon his bodily presence and his human
|
|
nature, partly as an <I>encouragement</I> to her to hope that she might
|
|
be as happy as his own mother, whose happiness she was ready to envy,
|
|
if she would <I>hear the word of God and keep it.</I> Note, Though it
|
|
is a great privilege to hear the word of God, yet those only are truly
|
|
blessed, that is, blessed of the Lord, that hear it and <I>keep</I> it,
|
|
that keep it in memory, and keep to it as their way and rule.</P>
|
|
|
|
<A NAME="Lu11_29"> </A>
|
|
<A NAME="Lu11_30"> </A>
|
|
<A NAME="Lu11_31"> </A>
|
|
<A NAME="Lu11_32"> </A>
|
|
<A NAME="Lu11_33"> </A>
|
|
<A NAME="Lu11_34"> </A>
|
|
<A NAME="Lu11_35"> </A>
|
|
<A NAME="Lu11_36"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>The Sign of the Prophet Jonah.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>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 <I>is</I> 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 <I>is</I> here.
|
|
33 No man, when he hath lighted a candle, putteth <I>it</I> 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 <I>thine
|
|
eye</I> is evil, thy body also <I>is</I> full of darkness.
|
|
35 Take heed therefore that the light which is in thee be not
|
|
darkness.
|
|
36 If thy whole body therefore <I>be</I> 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.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Christ's discourse in these verses shows two things:--</P>
|
|
|
|
<P>
|
|
|
|
I. What is the <I>sign</I> we may <I>expect</I> from God for the
|
|
<I>confirmation</I> of our <I>faith.</I> The great and most convincing
|
|
proof of Christ's being sent of God, and which they were yet to wait
|
|
for, after the many signs that had been given them, was the
|
|
resurrection of Christ from the dead. Here is,</P>
|
|
|
|
<P>
|
|
|
|
1. A reproof to the people for demanding other signs than what had
|
|
already been given them in great plenty: <I>The people were gathered
|
|
thickly together</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:29"><I>v.</I> 29</A>),
|
|
|
|
a vast crowd of them, expecting not so much to have their consciences
|
|
informed by the doctrine of Christ as to have their curiosity gratified
|
|
by his miracles. Christ knew what brought such a multitude together;
|
|
they came <I>seeking a sign,</I> they came to gaze, to have something
|
|
to talk of when they went home; and it is an <I>evil generation</I>
|
|
which nothing will awaken and convince, no, not the most sensible
|
|
demonstrations of divine power and goodness.</P>
|
|
|
|
<P>
|
|
|
|
2. A promise that yet there should be <I>one sign</I> more given them,
|
|
different from any that had yet been given them, even the <I>sign of
|
|
Jonas the prophet,</I> which in Matthew is explained as meaning the
|
|
<I>resurrection of Christ.</I> As Jonas being cast into the sea, and
|
|
lying there three days, and then coming up alive and preaching
|
|
repentance to the Ninevites, was a sign to them, upon which they turned
|
|
from their evil way, so shall the death and resurrection of Christ, and
|
|
the preaching of his gospel immediately after to the Gentile world, be
|
|
the last warning to the Jewish nation. If they be provoked to a <I>holy
|
|
jealousy</I> by this, well and good; but, if this do not work upon
|
|
them, let them look for nothing but utter ruin: <I>The Son of Man shall
|
|
be a sign to this generation</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:30"><I>v.</I> 30</A>),
|
|
|
|
a sign speaking to them, though a sign spoken against by them.</P>
|
|
|
|
<P>
|
|
|
|
3. A warning to them to improve this sign; for it was at their peril if
|
|
they did not.
|
|
|
|
(1.) The <I>queen of Sheba</I> would <I>rise up in judgment against
|
|
them,</I> and condemn <I>their unbelief,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:31"><I>v.</I> 31</A>.
|
|
|
|
She was a stranger to the commonwealth of Israel, and yet so readily
|
|
gave credit to the report she heard of the glories of a king of Israel,
|
|
that, notwithstanding the prejudices we are apt to conceive against
|
|
foreigners, she came from the uttermost parts of the earth to <I>hear
|
|
his wisdom,</I> not only to satisfy her curiosity, but to inform her
|
|
mind, especially in the knowledge of the true God and his worship,
|
|
which is upon record, to her honour; and, behold, a <I>greater than
|
|
Solomon in here,</I> <B><I>pleion Solomontos</I></B>--<I>more than a
|
|
Solomon is here;</I> that is, says Dr. Hammond, more of wisdom and more
|
|
heavenly divine doctrine than ever was in all Solomon's words or
|
|
writings; and yet these wretched Jews will give no manner of regard to
|
|
what Christ says to them, though he be in the midst of them.
|
|
|
|
(2.) The Ninevites would rise up in judgment against them, and condemn
|
|
their impenitency
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:32"><I>v.</I> 32</A>):
|
|
|
|
They <I>repented at the preaching of Jonas;</I> but here is preaching
|
|
which far exceeds that of Jonas, is more powerful and awakening, and
|
|
threatens a much sorer ruin than that of Nineveh, and yet none are
|
|
startled by it, to turn <I>from their evil way,</I> as the Ninevites
|
|
did.</P>
|
|
|
|
<P>
|
|
|
|
II. What is the <I>sign</I> that God <I>expects</I> from us for the
|
|
<I>evidencing</I> of our faith, and that is the serious practice of
|
|
that religion which we profess to believe, and a readiness to entertain
|
|
all divine truths, when brought to us in their proper evidence. Now
|
|
observe,</P>
|
|
|
|
<P>
|
|
|
|
1. They had <I>the light</I> with all the advantage they could desire.
|
|
For God, having <I>lighted the candle</I> of the gospel, did not put it
|
|
in a <I>secret place,</I> or <I>under a bushel;</I> Christ did not
|
|
preach in corners. The apostles were ordered to preach the gospel to
|
|
every creature; and both Christ and his ministers, Wisdom and her
|
|
maidens, cry in the <I>chief places of concourse,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:33"><I>v.</I> 33</A>.
|
|
|
|
It is a great privilege that the light of the gospel is put on a
|
|
<I>candlestick,</I> so that all that come in may <I>see it,</I> and may
|
|
<I>see by it</I> where they are and whither they are going, and what is
|
|
the true, and sure, and only way to happiness.</P>
|
|
|
|
<P>
|
|
|
|
2. Having the <I>light,</I> their concern was to have the <I>sight,</I>
|
|
or else to what purpose had they the light? Be the <I>object</I> ever
|
|
so <I>clear,</I> if the <I>organ</I> be not <I>right,</I> we are never
|
|
the better: <I>The light of the body is the eye</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:34"><I>v.</I> 34</A>),
|
|
|
|
which receives the light of the candle when it is brought into the
|
|
room. So the light of the soul is the understanding and judgment, and
|
|
its power of discerning between good and evil, truth and falsehood.
|
|
Now, according as this is, so the light of divine revelation is to us,
|
|
and our benefit by it; it is a savour of life unto life, or of death
|
|
unto death.
|
|
|
|
(1.) If this eye of the soul be <I>single,</I> if it see <I>clear,</I>
|
|
see things as they are, and judge impartially concerning them, if it
|
|
aim at <I>truth</I> only, and seek it for its own sake, and have not
|
|
any sinister by--looks and intentions, the <I>whole body,</I> that is,
|
|
the whole soul, is <I>full of light,</I> it receives and entertains the
|
|
gospel, which will bring along with it into the soul both
|
|
<I>knowledge</I> and <I>joy.</I> This denotes the same thing with that
|
|
of the good ground, <I>receiving the word</I> and <I>understanding</I>
|
|
it. If our understanding admits the gospel in its full light, it fills
|
|
the soul, and it has enough to <I>fill</I> it. And if the soul be thus
|
|
<I>filled</I> with the light of the gospel, <I>having no part
|
|
dark,</I>--if all its powers and faculties be subjected to the
|
|
government and influence of the gospel, and none left
|
|
unsanctified,--then <I>the whole soul shall be full of light,</I> full
|
|
of holiness and comfort. <I>It was darkness</I> itself, but now light
|
|
in the Lord, <I>as when the bright shining of a candle doth give thee
|
|
light,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:36"><I>v.</I> 36</A>.
|
|
|
|
Note, The gospel will come into those souls whose doors and windows are
|
|
thrown open to receive it; and where it comes it will bring light with
|
|
it. But,
|
|
|
|
(2.) If the <I>eye of the</I> soul be <I>evil,</I>--if the judgment be
|
|
<I>bribed</I> and <I>biassed</I> by the corrupt and vicious
|
|
dispositions of the mind, by pride and envy, by the love of the world
|
|
and sensual pleasures,--if the understanding be <I>prejudiced</I>
|
|
against divine truths, and resolved not to admit them, though brought
|
|
with ever so convincing an evidence,--it is no wonder that the <I>whole
|
|
body,</I> the whole soul, should be <I>full of darkness,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:34"><I>v.</I> 34</A>.
|
|
|
|
How can they have instruction, information, direction, or comfort, from
|
|
the gospel, that wilfully shut their eyes against it? and what hope is
|
|
there of such? what remedy for them? The inference hence therefore is,
|
|
<I>Take heed that the light which is in thee be not darkness,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:35"><I>v.</I> 35</A>.
|
|
|
|
Take heed that the eye of the mind be not blinded by partiality, and
|
|
prejudice, and sinful aims. Be sincere in your enquiries after truth,
|
|
and ready to receive it in the light, and love, and power of it; and
|
|
not as the men of <I>this generation</I> to whom Christ preached, who
|
|
never sincerely <I>desired</I> to know God's will, nor <I>designed</I>
|
|
to do it, and therefore no wonder that they <I>walked on in
|
|
darkness,</I> wandered <I>endlessly,</I> and perished
|
|
<I>eternally.</I></P>
|
|
|
|
<A NAME="Lu11_37"> </A>
|
|
<A NAME="Lu11_38"> </A>
|
|
<A NAME="Lu11_39"> </A>
|
|
<A NAME="Lu11_40"> </A>
|
|
<A NAME="Lu11_41"> </A>
|
|
<A NAME="Lu11_42"> </A>
|
|
<A NAME="Lu11_43"> </A>
|
|
<A NAME="Lu11_44"> </A>
|
|
<A NAME="Lu11_45"> </A>
|
|
<A NAME="Lu11_46"> </A>
|
|
<A NAME="Lu11_47"> </A>
|
|
<A NAME="Lu11_48"> </A>
|
|
<A NAME="Lu11_49"> </A>
|
|
<A NAME="Lu11_50"> </A>
|
|
<A NAME="Lu11_51"> </A>
|
|
<A NAME="Lu11_52"> </A>
|
|
<A NAME="Lu11_53"> </A>
|
|
<A NAME="Lu11_54"> </A>
|
|
|
|
<A NAME="Sec5"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Woes Denounced on That Generation; The Pharisees and Lawyers Reproved.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>37 And as he spake, a certain Pharisee besought him to dine
|
|
with him: and he went in, and sat down to meat.
|
|
38 And when the Pharisee saw <I>it,</I> 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 ravening and wickedness.
|
|
40 <I>Ye</I> fools, did 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 you, 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 <I>them</I> are
|
|
not aware <I>of them.</I>
|
|
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, <I>ye</I> 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 <I>some</I> 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 entered 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 <I>him</I> vehemently, and to provoke him to
|
|
speak of many things:
|
|
54 Laying wait for him, and seeking to catch something out of
|
|
his mouth, that they might accuse him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
Christ here says many of those things to a Pharisee and his guests, in
|
|
a <I>private</I> conversation at table, which he afterwards said in a
|
|
<I>public</I> discourse in the temple
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:1-39">Matt. xxiii.</A>);
|
|
|
|
for what he said in public and private was <I>of a piece.</I> He would
|
|
not say that in a corner which he durst not repeat and stand to in the
|
|
great congregation; nor would he give those reproofs to any sort of
|
|
sinners in general which he durst not apply to them in particular as he
|
|
met with them; for he was, and is, the <I>faithful Witness.</I> Here
|
|
is,</P>
|
|
|
|
<P>
|
|
|
|
I. Christ's going to dine with a Pharisee that very civilly invited him
|
|
to his house
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:37"><I>v.</I> 37</A>);
|
|
|
|
<I>As he spoke,</I> even while he was speaking, a <I>certain
|
|
Pharisee</I> interrupted him with a request to him to come and <I>dine
|
|
with him,</I> to come <I>forthwith,</I> for it was dinner-time. We are
|
|
willing to hope that the Pharisee was so well pleased with his
|
|
discourse that he was willing to show him respect, and desirous to have
|
|
more of his company, and therefore gave him this invitation and bade
|
|
him truly welcome; and yet we have some cause to suspect that it was
|
|
with an <I>ill design,</I> to break off his discourse to the people,
|
|
and to have an opportunity of ensnaring him and getting something out
|
|
of him which might serve for matter of accusation or reproach,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:53,54"><I>v.</I> 53, 54</A>.
|
|
|
|
We know not the mind of this Pharisee; but, whatever it was, Christ
|
|
knew it: if he meant ill, he shall know Christ does not fear him; if
|
|
well, he shall know Christ is willing to do him good: so <I>he went in,
|
|
and sat down to meat.</I> Note, Christ's disciples must learn of him to
|
|
be <I>conversable,</I> and not <I>morose.</I> Though we have need to be
|
|
<I>cautious</I> what company we keep, yet we need not be <I>rigid,</I>
|
|
nor must we therefore <I>go out of the world.</I></P>
|
|
|
|
<P>
|
|
|
|
II. The offence which the Pharisee took at Christ, as those of that
|
|
sort had sometimes done at the disciples of Christ, for not <I>washing
|
|
before dinner,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:38"><I>v.</I> 38</A>.
|
|
|
|
He wondered that a man of his sanctity, a prophet, a man of so much
|
|
devotion, and such a strict conversation, should sit down to meat, and
|
|
not first <I>wash his hands,</I> especially being newly come out of a
|
|
mixed company, and there being in the Pharisee's dining-room, no doubt,
|
|
all accommodations set ready for it, so that he need not fear being
|
|
<I>troublesome;</I> and the Pharisee himself and all his guests, no
|
|
doubt, <I>washing,</I> so that he could not be <I>singular;</I> what,
|
|
and yet not wash? What harm had it been if he had washed? Was it not
|
|
strictly commanded by the canons of their church? It was so, and
|
|
<I>therefore</I> Christ would not do it, because he would witness
|
|
against their assuming a power to impose that as a matter of religion
|
|
which <I>God commanded them not.</I> The ceremonial law consisted in
|
|
<I>divers washings,</I> but this was none of them, and therefore Christ
|
|
would not practise it, no not in <I>complaisance</I> to the Pharisee
|
|
who invited him, nor though he knew that offence would be taken at his
|
|
omitting it.</P>
|
|
|
|
<P>
|
|
|
|
III. The sharp reproof which Christ, upon this occasion, gave to the
|
|
Pharisees, without begging pardon even of the Pharisee whose guest he
|
|
now was; for we must not flatter our best friends in any evil
|
|
thing.</P>
|
|
|
|
<P>
|
|
|
|
1. He reproves them for placing religion so much in those instances of
|
|
it which are only external, and fall under the eye of man, while those
|
|
were not only <I>postponed,</I> but quite <I>expunged,</I> which
|
|
respect the soul, and fall under the eye of God,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:39,40"><I>v.</I> 39, 40</A>.
|
|
|
|
Now observe here,
|
|
|
|
(1.) The absurdity they were guilty of: "<I>You Pharisees make clean
|
|
the outside</I> only, you wash your hands with water, but do not
|
|
<I>wash your hearts from wickedness;</I> these are full of covetousness
|
|
and malice, <I>covetousness</I> of men's goods, and malice against good
|
|
men." Those can never be reckoned <I>cleanly</I> servants that wash
|
|
only the <I>outside of the cup</I> out of which their master drinks, or
|
|
<I>the platter</I> out of which he eats, and take no care to make clean
|
|
the <I>inside,</I> the filth of which immediately <I>affects</I> the
|
|
meat or drink. The frame or temper of the mind in every religious
|
|
service is as the <I>inside</I> of the cup and platter; the impurity of
|
|
this <I>infects</I> the services, and therefore to keep ourselves free
|
|
from scandalous enormities, and yet to live under the dominion of
|
|
spiritual wickedness, is as great an affront to God as it would be for
|
|
a servant to give the cup into his master's hand, clean wiped from all
|
|
the dust on the outside, but <I>within</I> full of cobwebs and spiders.
|
|
<I>Ravening and wickedness,</I> that is, <I>reigning worldliness</I>
|
|
and <I>reigning spitefulness,</I> which men think they can find some
|
|
cloak and cover for, are the dangerous damning sins of many who have
|
|
made the <I>outside of the cup</I> clean from the more gross, and
|
|
scandalous, and inexcusable sins of whoredom and drunkenness.
|
|
|
|
(2.) A particular instance of the absurdity of it: "<I>Ye fools, did
|
|
not he that made that which is without make that which is within
|
|
also?</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:40"><I>v.</I> 40</A>.
|
|
|
|
Did not that God who in the law of Moses appointed divers ceremonial
|
|
washings, with which you justify yourselves in these practices and
|
|
impositions, appoint also that you should cleanse and purify your
|
|
hearts? He who made laws for that which is <I>without,</I> did not he
|
|
even in those laws further intend something within, and by other laws
|
|
show how little he regarded the <I>purifying of the flesh,</I> and the
|
|
<I>putting away of the filth</I> of that, if the heart be not made
|
|
clean?" Or, it may have regard to God not only as a <I>Lawgiver,</I>
|
|
but (which the words seem rather to import) as a Creator. Did not God,
|
|
who made us these bodies (and they <I>are fearfully and wonderfully
|
|
made</I>), make us <I>these souls</I> also, which are more fearfully
|
|
and wonderfully made? Now, if he made both, he justly expects we should
|
|
take care of both; and therefore not only wash the <I>body,</I> which
|
|
he is the <I>former</I> of, and make the hands clean in honour of his
|
|
work, but wash the spirit, which he is the Father of, and get the
|
|
leprosy in the heart cleansed.</P>
|
|
|
|
<P>
|
|
|
|
To this he subjoins a rule for making our creature-comforts clean to us
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:41"><I>v.</I> 41</A>):
|
|
|
|
"Instead of <I>washing your hands</I> before you go to meat, <I>give
|
|
alms of such things as you have</I>" (<B><I>ta enonta</I></B>--<I>of
|
|
such things as are set before you, and present with you</I>); "let the
|
|
poor have their share out of them, and then <I>all things are clean to
|
|
you,</I> and you may use them comfortably." Here is a plain allusion to
|
|
the law of Moses, by which it was provided that certain portions of the
|
|
increase of their land should be given <I>to the Levite, the stranger,
|
|
the fatherless, and the widow;</I> and, when that was done, what was
|
|
reserved for their own use was <I>clean to them,</I> and they could in
|
|
faith pray for a blessing upon it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+26:12-15">Deut. xxvi. 12-15</A>.
|
|
|
|
<I>Then</I> we can with comfort enjoy the gifts of God's bounty
|
|
ourselves when we <I>send portions to them for whom nothing is
|
|
prepared,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+8:10">Neh. viii. 10</A>.
|
|
|
|
<I>Job ate not his morsel alone,</I> but <I>the fatherless ate
|
|
thereof,</I> and so it was <I>clean to him</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+31:17">Job xxxi. 17</A>);
|
|
|
|
<I>clean,</I> that is, permitted and allowed to be used, and then only
|
|
can it be used comfortably. Note, What we have is not our own, unless
|
|
God have his dues out of it; and it is by <I>liberality to the poor</I>
|
|
that we clear up to ourselves our <I>liberty</I> to make use of our
|
|
creature-comforts.</P>
|
|
|
|
<P>
|
|
|
|
2. He reproves them for laying stress upon trifles, and neglecting the
|
|
weighty matters of the law,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:42"><I>v.</I> 42</A>.
|
|
|
|
(1.) Those laws which related only to the <I>means of religion</I> they
|
|
were very exact in the observance of, as particularly those concerning
|
|
the maintenance of the priests: <I>Ye pay tithe of mint and rue,</I>
|
|
pay it in kind and to the full, and will not put off the priests with a
|
|
<I>modus decimandi</I> or <I>compound</I> for it. By this they would
|
|
gain reputation with the people as strict observers of the law, and
|
|
would make an interest in the priests, in whose power it was many a
|
|
time to do them a kindness; and no wonder if the priests and the
|
|
Pharisees contrived how to strengthen one another's hands. Now Christ
|
|
does not condemn them for being so exact in paying tithes (<I>these
|
|
things ought ye to have done</I>), but to think that this would atone
|
|
for the neglect of their greater duties; for,
|
|
|
|
(2.) Those laws which relate to the <I>essentials of religion</I> they
|
|
made nothing of: <I>You pass over judgment and the love of God,</I> you
|
|
make no conscience of giving men their <I>dues</I> and God your
|
|
<I>hearts.</I></P>
|
|
|
|
<P>
|
|
|
|
3. He reproves them for their pride and vanity, and affectations of
|
|
precedency and praise of men
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:43"><I>v.</I> 43</A>):
|
|
|
|
"<I>Ye love the uppermost seats in the synagogues</I>" (or consistories
|
|
where the elders met for government); "if you have not those seats, you
|
|
are ambitious of them; if you have, you are proud of them; and <I>you
|
|
love greetings in the markets,</I> to be complimented by the people and
|
|
to have their cap and knee." It is not sitting uppermost, or being
|
|
greeted, that is reproved, but <I>loving it.</I></P>
|
|
|
|
<P>
|
|
|
|
4. He reproves them for their hypocrisy, and their colouring over the
|
|
wickedness of their hearts and lives with specious pretences
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:44"><I>v.</I> 44</A>):
|
|
|
|
"<I>You are as graves</I> overgrown with grass, which therefore
|
|
<I>appear not,</I> and <I>the men that walk over them are not aware of
|
|
them,</I> and so they contract the ceremonial pollution which by the
|
|
law arose from the <I>touch of a grave.</I>" These Pharisees were
|
|
<I>within</I> full of <I>abominations,</I> as a grave of putrefaction;
|
|
full of covetousness, envy, and malice; and yet they concealed it so
|
|
artfully with a profession of devotion, that it did not appear, so that
|
|
they who conversed with them, and followed their doctrine, were defiled
|
|
with sin, infected with their corruptions and ill morals, and yet, they
|
|
making a show of piety, suspected no danger by them. The contagion
|
|
<I>insinuated</I> itself, and was <I>insensibly</I> caught, and those
|
|
that caught it thought themselves never the worse.</P>
|
|
|
|
<P>
|
|
|
|
IV. The testimony which he bore also against the lawyers or scribes,
|
|
who made it their business to <I>expound</I> the law according to the
|
|
tradition of the elders, as the Pharisees did to <I>observe</I> the law
|
|
according to that tradition.</P>
|
|
|
|
<P>
|
|
|
|
1. There was one of that profession who resented what he said against
|
|
the Pharisees
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:45"><I>v.</I> 45</A>):
|
|
|
|
"<I>Master, thus saying thou reproachest us also,</I> for we are
|
|
scribes; and we are therefore hypocrites?" Note, It is a common thing
|
|
for unhumbled sinners to call and count reproofs reproaches. It is the
|
|
wisdom of those who desire to have their sin mortified to make a
|
|
<I>good use</I> of reproaches that come from <I>ill will,</I> and to
|
|
turn them into reproofs. If we can in this way hear of our faults, and
|
|
amend them, it is well: but it is the folly of those who are wedded to
|
|
their sins, and resolved not to part with them, to make an <I>ill
|
|
use</I> of the faithful and friendly admonitions given them, which come
|
|
from love, and to have their passions provoked by them as if they were
|
|
intended for <I>reproaches,</I> and therefore fly in the face of their
|
|
reprovers, and justify themselves in rejecting the reproof. Thus the
|
|
prophet complained
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jer+6:10">Jer. vi. 10</A>):
|
|
|
|
<I>The word of the Lord is to them a reproach; they have no delight in
|
|
it.</I> This lawyer espoused the Pharisee's cause, and so made himself
|
|
partaker of his sins.</P>
|
|
|
|
<P>
|
|
|
|
2. Our Lord Jesus thereupon took them to task
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:46"><I>v.</I> 46</A>):
|
|
|
|
<I>Woe unto you also, ye lawyers;</I> and again
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:52"><I>v.</I> 52</A>):
|
|
|
|
<I>Woe unto you lawyers.</I> They blessed themselves in the reputation
|
|
they had among the people, who thought them happy men, because they
|
|
studied the law, and were always conversant with that, and had the
|
|
honour of instructing the people in the knowledge of that; but Christ
|
|
denounced <I>woes</I> against them, for he sees not as man sees. This
|
|
was just upon him for taking the Pharisee's part, and quarrelling with
|
|
Christ because he reproved them. Note, Those who quarrel with the
|
|
reproofs of others, and suspect them to be reproaches to them, do but
|
|
get <I>woes of their own</I> by so doing.</P>
|
|
|
|
<P>
|
|
|
|
(1.) The lawyers are reproved for making the services of religion more
|
|
<I>burdensome</I> to others, but more <I>easy</I> to themselves, than
|
|
God had made them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:46"><I>v.</I> 46</A>):
|
|
|
|
"<I>You lade men with burdens grievous to be borne,</I> by your
|
|
traditions, which <I>bind them out from</I> many liberties God has
|
|
allowed them, and <I>bind them up</I> to many slaveries which God never
|
|
enjoined them, to show your authority, and to keep people in awe;
|
|
<I>but you yourselves touch them not with one of your fingers;</I>"
|
|
that is,
|
|
|
|
[1.] "You will not <I>burden</I> yourselves with them, nor be
|
|
yourselves bound by those restraints with which you hamper others."
|
|
They would seem, by the hedges they pretended to make about the law, to
|
|
be very strict for the observance of the law; but, if you could see
|
|
their practices, you would find that they not only make nothing of
|
|
those hedges themselves, but make nothing of the law itself neither:
|
|
thus the confessors of the Romish church are said to do with their
|
|
penitents.
|
|
|
|
[2.] "You will not <I>lighten</I> them to those you have power over;
|
|
<I>you will not touch them,</I> that is, either to repeal them or to
|
|
dispense with them when you find them to be burdensome and grievous to
|
|
the people." They would come in with <I>both hands</I> to dispense with
|
|
a command of God, but not with a <I>finger</I> to mitigate the rigour
|
|
of any of the traditions of the elders.</P>
|
|
|
|
<P>
|
|
|
|
(2.) They are reproved for pretending a veneration for the memory of
|
|
the prophets whom their fathers killed, when yet they hated and
|
|
persecuted those in their own day who were sent to them on the same
|
|
errand, to call them to repentance, and direct them to Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:47-49"><I>v.</I> 47-49</A>.
|
|
|
|
[1.] These hypocrites, among other pretences of piety, <I>built the
|
|
sepulchres of the prophets;</I> that is, they erected monuments over
|
|
their graves, in honour of them, probably with large inscriptions
|
|
containing high encomiums of them. They were not so superstitious as to
|
|
enshrine their relics, or to think their devotions the more acceptable
|
|
to God for being offered at the <I>tombs of the martyrs;</I> they did
|
|
not burn incense or pray to them, or plead their merits with God; they
|
|
did not add that iniquity to their hypocrisy; but, as if they owned
|
|
themselves the <I>children of the prophets,</I> their heirs and
|
|
executors, they <I>repaired</I> and <I>beautified</I> the monuments
|
|
sacred to their <I>pious memory.</I>
|
|
|
|
[2.] Notwithstanding this, they had an inveterate <I>enmity</I> to
|
|
those in their <I>own day</I> that came to them in the <I>spirit</I>
|
|
and <I>power</I> of those prophets; and, though they had not yet had an
|
|
opportunity of carrying it far, yet they would soon do it, for the
|
|
<I>Wisdom of God said,</I> that is, Christ himself would <I>so
|
|
order</I> it, and did <I>now foretel</I> it, that they would
|
|
<I>slay</I> and <I>persecute</I> the prophets and apostles that should
|
|
be sent them. The <I>Wisdom of God</I> would thus make trial of them,
|
|
and discover their odious hypocrisy, by sending them prophets, to
|
|
reprove them for their sins and warn them of the judgments of God.
|
|
Those prophets should prove themselves apostles, or messengers sent
|
|
from heaven, by signs, and wonders, and gifts of the Holy Ghost. Or,
|
|
"<I>I will send them prophets</I> under the style and title of
|
|
apostles, who yet shall produce as good an authority as any of the old
|
|
prophets did; and these they shall not only contradict and oppose, but
|
|
<I>slay</I> and <I>persecute,</I> and put to death." Christ foresaw
|
|
this, and yet did not otherwise than as became the <I>Wisdom of God</I>
|
|
in sending them, for he knew how to bring glory to himself in the
|
|
issue, by the recompences reserved both for the <I>persecutors</I> and
|
|
the <I>persecuted</I> in the future state.
|
|
|
|
[3.] That therefore God will justly put another construction upon their
|
|
<I>building</I> the <I>tombs</I> of the prophets than what they would
|
|
be thought to intend, and it shall be interpreted their <I>allowing the
|
|
deeds of their fathers</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:45"><I>v.</I> 45</A>);
|
|
|
|
for, since by their present actions it appeared that they had no true
|
|
value for their prophets, the <I>building of their sepulchres</I> shall
|
|
have this sense put upon it, that they resolved to keep them in their
|
|
graves whom their fathers had hurried thither. Josiah, who had a real
|
|
value for prophets, thought it enough not to disturb the grave of the
|
|
<I>man of God at Bethel: Let no man move his bones,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+23:17,18">2 Kings xxiii. 17, 18</A>.
|
|
|
|
If these lawyers will carry the matter further, and will build <I>their
|
|
sepulchres,</I> it is such a piece of <I>over-doing</I> as gives cause
|
|
to suspect an ill design in it, and that it is meant as a cover for
|
|
some design against prophecy itself, like the kiss of a traitor, as
|
|
<I>he that blesseth his friend with a loud voice, rising early in the
|
|
morning, it shall be counted a curse to him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+27:14">Prov. xxvii. 14</A>.</P>
|
|
|
|
<P>
|
|
|
|
[4.] That they must expect no other than to be reckoned with, as the
|
|
<I>fillers up</I> of the <I>measure</I> of persecution,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:50,51"><I>v.</I> 50, 51</A>.
|
|
|
|
They keep up the trade as it were in succession, and therefore are
|
|
responsible for the <I>debts of the company,</I> even those it has been
|
|
<I>contracting</I> all along from <I>the blood of Abel,</I> when the
|
|
world began, to that of Zacharias, and so forward to the end of the
|
|
Jewish state; it shall all be <I>required of this generation,</I> this
|
|
last generation of the Jews, whose sin in persecuting Christ's apostles
|
|
would exceed any of the sins of that kind that their fathers were
|
|
guilty of, and so would bring <I>wrath</I> upon them <I>to the
|
|
uttermost,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Th+2:15,16">1 Thess. ii. 15, 16</A>.
|
|
|
|
Their destruction by the Romans was so terrible that it might well be
|
|
reckoned the completing of God's vengeance upon that persecuting
|
|
nation.</P>
|
|
|
|
<P>
|
|
|
|
(3.) They are reproved for opposing the gospel of Christ, and doing all
|
|
they could to obstruct the progress and success of it,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:52"><I>v.</I> 52</A>.
|
|
|
|
[1.] They had not, according to the duty of their place, faithfully
|
|
expounded to the people those scriptures of the Old Testament which
|
|
pointed at the Messiah, which if they had been led into the right
|
|
understanding of by the lawyers, they would readily have embraced him
|
|
and his doctrine: but, instead of that, they had perverted those texts,
|
|
and had cast a mist before the eyes of the people, by their corrupt
|
|
glosses upon them, and this is called <I>taking away the key of
|
|
knowledge;</I> instead of <I>using</I> that key for the people, and
|
|
helping them to use it aright, they <I>hid it</I> from them; this is
|
|
called, in Matthew, <I>shutting up the kingdom of heaven against
|
|
men,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+23:13">Matt. xxiii. 13</A>.
|
|
|
|
Note, those who take away the key of knowledge shut up the <I>kingdom
|
|
of heaven.</I>
|
|
|
|
[2.] They themselves did not embrace the gospel of Christ, though by
|
|
their acquaintance with the Old Testament they could not but know that
|
|
the <I>time was fulfilled,</I> and the <I>kingdom of God was at
|
|
hand;</I> they saw the prophecies accomplished in that kingdom which
|
|
our Lord Jesus was about to set up, and yet would not themselves
|
|
<I>enter into it.</I> Nay,
|
|
|
|
[3.] Them that without any guidance or assistance of theirs were
|
|
<I>entering in</I> they did all they could to <I>hinder</I> and
|
|
discourage, by threatening to <I>cast them out of the synagogue,</I>
|
|
and otherwise terrifying them. It is bad for people to be averse to
|
|
revelation, but much worse to be adverse to it.</P>
|
|
|
|
<P>
|
|
|
|
<I>Lastly,</I> In the close of the chapter we are told how spitefully
|
|
and maliciously the scribes and <I>Pharisees</I> contrived to draw him
|
|
into a snare,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+11:53,54"><I>v.</I> 53, 54</A>.
|
|
|
|
They could not bear those cutting reproofs which they must own to be
|
|
just; but what he had said against them in particular would not <I>bear
|
|
an action,</I> nor could they ground upon it any <I>criminal</I>
|
|
accusation, and therefore, as if, because his reproofs were warm, they
|
|
hoped to stir him up to some intemperate heat and passion, so as to put
|
|
him off his guard, they <I>began to urge him vehemently,</I> to be very
|
|
fierce upon him, and to <I>provoke him to speak of many things,</I> to
|
|
propose dangerous questions to him, <I>laying wait</I> for something
|
|
which might serve the design they had of making him either
|
|
<I>odious</I> to the people, or <I>obnoxious</I> to the government, or
|
|
both. Thus did they seek occasion against him, like David's enemies
|
|
that did <I>every day wrest his words,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+56:5">Ps. lvi. 5</A>.
|
|
|
|
<I>Evil men dig up mischief.</I> Note, Faithful reprovers of sin must
|
|
expect to have many enemies, and have need to set a watch before the
|
|
door of their lips, because of <I>their observers</I> that watch for
|
|
their halting. The prophet complains of those in his time who <I>make
|
|
a man an offender for a word, and lay a snare for him that reproveth in
|
|
the gate,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+29:21">Isa. xxix. 21</A>.
|
|
|
|
That we may bear trials of this kind with patience, and get through
|
|
them with prudence, let us <I>consider him who endured such
|
|
contradiction of sinners against himself.</I></P>
|
|
|
|
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