mh_parser/vol_split/42 - Luke/Chapter 10.xml

<div2 id="Luke.xi" n="xi" next="Luke.xii" prev="Luke.x" progress="54.93%" title="Chapter X">
<h2 id="Luke.xi-p0.1">L U K E.</h2>
<h3 id="Luke.xi-p0.2">CHAP. X.</h3>
<p class="intro" id="Luke.xi-p1">In this chapter we have, I. The ample commission
which Christ gave to the seventy disciples to preach the gospel,
and to confirm it by miracles; and the full instructions he gave
them how to manage themselves in the execution of their
commissions, and great encouragements therein, <scripRef id="Luke.xi-p1.1" osisRef="Bible:Luke.10.1-Luke.10.16" parsed="|Luke|10|1|10|16" passage="Lu 10:1-16">ver. 1-16</scripRef>. II. The report which the seventy
disciples made to their Master of the success of their negotiation,
and his discourse thereupon, <scripRef id="Luke.xi-p1.2" osisRef="Bible:Luke.10.17-Luke.10.24" parsed="|Luke|10|17|10|24" passage="Lu 10:17-24">ver.
17-24</scripRef>. III. Christ's discourse with a lawyer concerning
the way to heaven, and the instructions Christ gave him by a
parable to look upon every one as his neighbour whom he had
occasion to show kindness to, or receive kindness from, <scripRef id="Luke.xi-p1.3" osisRef="Bible:Luke.10.25-Luke.10.37" parsed="|Luke|10|25|10|37" passage="Lu 10:25-37">ver. 25-37</scripRef>. IV. Christ's
entertainment at Martha's house, the reproof he gave to her for her
care about the world, and his commendation of Mary for her care
about her soul, <scripRef id="Luke.xi-p1.4" osisRef="Bible:Luke.10.38-Luke.10.42" parsed="|Luke|10|38|10|42" passage="Lu 10:38-42">ver.
38-42</scripRef>.</p>
<scripCom id="Luke.xi-p1.5" osisRef="Bible:Luke.10" parsed="|Luke|10|0|0|0" passage="Lu 10" type="Commentary"/>
<scripCom id="Luke.xi-p1.6" osisRef="Bible:Luke.10.1-Luke.10.16" parsed="|Luke|10|1|10|16" passage="Lu 10:1-16" type="Commentary"/><div class="Commentary" id="Bible:Luke.10.1-Luke.10.16">
<h4 id="Luke.xi-p1.7">The Mission of the Seventy.</h4>
<p class="passage" id="Luke.xi-p2">1 After these things the Lord appointed other
seventy also, and sent them two and two before his face into every
city and place, whither he himself would come.   2 Therefore
said he unto them, The harvest truly <i>is</i> great, but the
labourers <i>are</i> few: pray ye therefore the Lord of the
harvest, that he would send forth labourers into his harvest.
  3 Go your ways: behold, I send you forth as lambs among
wolves.   4 Carry neither purse, nor scrip, nor shoes: and
salute no man by the way.   5 And into whatsoever house ye
enter, first say, Peace <i>be</i> to this house.   6 And if
the son of peace be there, your peace shall rest upon it: if not,
it shall turn to you again.   7 And in the same house remain,
eating and drinking such things as they give: for the labourer is
worthy of his hire. Go not from house to house.   8 And into
whatsoever city ye enter, and they receive you, eat such things as
are set before you:   9 And heal the sick that are therein,
and say unto them, The kingdom of God is come nigh unto you.  
10 But into whatsoever city ye enter, and they receive you not, go
your ways out into the streets of the same, and say,   11 Even
the very dust of your city, which cleaveth on us, we do wipe off
against you: notwithstanding be ye sure of this, that the kingdom
of God is come nigh unto you.   12 But I say unto you, that it
shall be more tolerable in that day for Sodom, than for that city.
  13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if
the mighty works had been done in Tyre and Sidon, which have been
done in you, they had a great while ago repented, sitting in
sackcloth and ashes.   14 But it shall be more tolerable for
Tyre and Sidon at the judgment, than for you.   15 And thou,
Capernaum, which art exalted to heaven, shalt be thrust down to
hell.   16 He that heareth you heareth me; and he that
despiseth you despiseth me; and he that despiseth me despiseth him
that sent me.</p>
<p class="indent" id="Luke.xi-p3">We have here the sending forth of seventy
disciples, two and two, into divers parts of the country, to preach
the gospel, and to work miracles in those places which Christ
himself designed to visit, to make way for his entertainment. This
is not taken notice of by the other evangelists: but the
instructions here given them are much the same with those given to
the twelve. Observe,</p>
<p class="indent" id="Luke.xi-p4">I. Their number: they were seventy. As in
the choice of twelve apostles Christ had an eye to the twelve
patriarchs, the twelve tribes, and the twelve princes of those
tribes, so here he seems to have an eye to the <i>seventy</i>
elders of Israel. So many went up with Moses and Aaron to the
mount, and <i>saw the glory of the God of Israel</i> (<scripRef id="Luke.xi-p4.1" osisRef="Bible:Exod.24.1 Bible:Exod.24.9" parsed="|Exod|24|1|0|0;|Exod|24|9|0|0" passage="Ex 24:1,9">Exod. xxiv. 1, 9</scripRef>), and so many were
afterwards chosen to assist Moses in the government, in order to
which the Spirit of prophecy came unto them, <scripRef id="Luke.xi-p4.2" osisRef="Bible:Num.11.24-Num.11.25" parsed="|Num|11|24|11|25" passage="Nu 11:24,25">Num. xi. 24, 25</scripRef>. The <i>twelve wells of
water</i> and the <i>seventy palm-trees</i> that were at Elim were
a figure of the <i>twelve apostles</i> and the <i>seventy
disciples,</i> <scripRef id="Luke.xi-p4.3" osisRef="Bible:Exod.15.27" parsed="|Exod|15|27|0|0" passage="Ex 15:27">Exod. xv.
27</scripRef>. They were seventy elders of the Jews that were
employed by Ptolemy king of Egypt in turning the Old Testament into
Greek, whose translation is thence called the <i>Septuagint.</i>
The great sanhedrim consisted of this number. Now,</p>
<p class="indent" id="Luke.xi-p5">1. We are glad to find that Christ had so
many followers fit to be sent forth; his labour was not altogether
in vain, though he met with much opposition. Note, Christ's
interest is a <i>growing</i> interest, and his followers, like
Israel in Egypt, though <i>afflicted</i> shall <i>multiply.</i>
These <i>seventy,</i> though they did not attend him so closely and
constantly as the <i>twelve</i> did, were nevertheless the constant
hearers of his doctrine, and witnesses of his miracles, and
believed in him. Those three mentioned in the close of the
foregoing chapter might have been of these seventy, if they would
have applied themselves in good earnest to their business. These
seventy are those of whom Peter speaks as "<i>the men who companied
with us all the time that the Lord Jesus went in and out among
us,</i>" and were part of the one hundred and twenty there spoken
of, <scripRef id="Luke.xi-p5.1" osisRef="Bible:Acts.1.15 Bible:Acts.1.21" parsed="|Acts|1|15|0|0;|Acts|1|21|0|0" passage="Ac 1:15,21">Acts i. 15, 21</scripRef>. Many
of those that were the companions of the apostles, whom we read of
in the Acts and the Epistles, we may suppose, were of these seventy
disciples.</p>
<p class="indent" id="Luke.xi-p6">2. We are glad to find there was work for
so many ministers, hearers for so many preachers: thus the grain of
mustard-seed began to <i>grow,</i> and the savour of the leaven to
diffuse itself in the meal, in order to the leavening of the
whole.</p>
<p class="indent" id="Luke.xi-p7">II. Their work and business: He sent them
<i>two and two,</i> that they might strengthen and encourage one
another. <i>If one fall, the other will help to raise him up.</i>
He sent them, not to all the cities of Israel, as he did the
<i>twelve,</i> but only <i>to every city and place whither he
himself would come</i> (<scripRef id="Luke.xi-p7.1" osisRef="Bible:Luke.10.1" parsed="|Luke|10|1|0|0" passage="Lu 10:1"><i>v.</i>
1</scripRef>), as his harbingers; and we must suppose, though it is
not recorded, that Christ soon after went to all those places
whither he now sent them, though he could stay but a little while
in a place. Two things they were ordered to do, the same that
Christ did wherever he came:—1. They must <i>heal the sick</i>
(<scripRef id="Luke.xi-p7.2" osisRef="Bible:Luke.10.9" parsed="|Luke|10|9|0|0" passage="Lu 10:9"><i>v.</i> 9</scripRef>), heal them
<i>in the name of Jesus,</i> which would make people long to see
this Jesus, and ready to entertain him whose name was so powerful.
2. They must publish the approach of the kingdom of God, its
approach <i>to them:</i> "Tell them this, <i>The kingdom of God is
come nigh to you,</i> and you now stand fair for an admission into
it, if you will but look about you. Now is the <i>day of your
visitation,</i> know and understand it." It is good to be made
sensible of our advantages and opportunities, that we may lay hold
of them. When the <i>kingdom of God comes nigh us,</i> it concerns
us to go forth to meet it.</p>
<p class="indent" id="Luke.xi-p8">III. The instructions he gives them.</p>
<p class="indent" id="Luke.xi-p9">1. They must set out with prayer (<scripRef id="Luke.xi-p9.1" osisRef="Bible:Luke.10.2" parsed="|Luke|10|2|0|0" passage="Lu 10:2"><i>v.</i> 2</scripRef>); and, in prayer, (1.)
They must be duly affected with the necessities of the souls of
men, which called for their help. They must <i>look about,</i> and
see how <i>great the harvest was,</i> what abundance of people
there were that wanted to have the gospel preached to them and were
willing to receive it, nay, that had at this time their
expectations raised of the coming of the Messiah and of his
kingdom. There was corn ready to shed and be lost for want of hands
to gather it in. Note, Ministers should apply themselves to their
work under a deep concern for <i>precious souls,</i> looking upon
them as the riches of this world, which ought to be secured for
Christ. They must likewise be concerned that the <i>labourers were
so few.</i> The Jewish teachers were indeed many, but they were not
labourers; they did not gather in souls to God's kingdom, but to
their own interest and party. Note, Those that are good ministers
themselves wish that there were more good ministers, for there is
work for more. It is common for tradesmen not to care how few there
are of their own trade; but Christ would have the labourers in his
vineyard reckon it a matter of complaint when the <i>labourers are
few.</i> (2.) They must earnestly desire to receive their mission
from God, that <i>he</i> would send them forth as <i>labourers into
his harvest</i> who is the <i>Lord of the harvest,</i> and that he
would send others forth; for, if God send them forth, they may hope
he will go along with them and give them success. Let them
therefore say, as the prophet (<scripRef id="Luke.xi-p9.2" osisRef="Bible:Isa.6.8" parsed="|Isa|6|8|0|0" passage="Isa 6:8">Isa. vi.
8</scripRef>), <i>Here I am, send me.</i> It is desirable to
receive our commission from God, and then we may go on boldly.</p>
<p class="indent" id="Luke.xi-p10">2. They must set out with an expectation of
trouble and persecution: "<i>Behold, I send you forth as lambs
among wolves;</i> but <i>go your ways,</i> and resolve to make the
best of it. Your enemies will be as <i>wolves,</i> bloody and
cruel, and ready to pull you to pieces; in their threatenings and
revilings, they will be as <i>howling</i> wolves to <i>terrify</i>
you; in their persecutions of you, they will be as <i>ravening</i>
wolves to <i>tear</i> you. But you must be as <i>lambs,</i>
peaceable and patient, though made an easy prey of." It would have
been very hard thus to be sent forth as <i>sheep among wolves,</i>
if he had not endued them with his spirit and courage.</p>
<p class="indent" id="Luke.xi-p11">3. They must not encumber themselves with a
load of provisions, as if they were going a long voyage, but depend
upon God and their friends to provide what was convenient for them:
"Carry neither a <i>purse</i> for money, nor a <i>scrip</i> or
knapsack for clothes or victuals, nor new <i>shoes</i> (as before
to the twelve, <scripRef id="Luke.xi-p11.1" osisRef="Bible:Luke.9.3" parsed="|Luke|9|3|0|0" passage="Lu 9:3"><i>ch.</i> ix.
3</scripRef>); and <i>salute no man by the way.</i>" This command
Elisha gave to his servant, when he sent him to see the Shunamite's
dead child, <scripRef id="Luke.xi-p11.2" osisRef="Bible:2Kgs.4.29" parsed="|2Kgs|4|29|0|0" passage="2Ki 4:29">2 Kings iv. 29</scripRef>.
Not that Christ would have his ministers to be rude, morose, and
unmannerly; but, (1.) They must go as men <i>in haste,</i> that had
their particular places assigned them, where they must deliver
their message, and in their way directly to those places must not
hinder or retard themselves with needless ceremonies or
compliments. (2.) They must go as <i>men of business,</i> business
that relates to another world, which they must be intent in, and
intent upon, and therefore must not entangle themselves with
conversation about secular affairs. <i>Minister verbi est; hoc
age—You are a minister of the word; attend to your office.</i>
(3.) They must go as <i>serious</i> men, and <i>men in sorrow.</i>
It was the custom of mourners, during the first seven days of their
mourning, not to <i>salute any,</i> <scripRef id="Luke.xi-p11.3" osisRef="Bible:Job.2.13" parsed="|Job|2|13|0|0" passage="Job 2:13">Job ii. 13</scripRef>. Christ was a man of sorrows and
acquainted with grief; and it was fit that by this and other signs
his messengers should resemble him, and likewise show themselves
affected with the calamities of mankind which they came to relieve,
and touched with a feeling of them.</p>
<p class="indent" id="Luke.xi-p12">4. They must show, not only <i>their
goodwill,</i> but <i>God's good-will,</i> to all to whom they came,
and leave the issue and success to him that knows the heart,
<scripRef id="Luke.xi-p12.1" osisRef="Bible:Luke.10.5-Luke.10.6" parsed="|Luke|10|5|10|6" passage="Lu 10:5,6"><i>v.</i> 5, 6</scripRef>.</p>
<p class="indent" id="Luke.xi-p13">(1.) The charge given them was, Whatsoever
<i>house</i> they <i>entered into,</i> they must say, <i>Peace be
to this house.</i> Here, [1.] They are supposed to enter into
<i>private houses;</i> for, being not admitted into the synagogues,
they were forced to preach where they could have liberty. And, as
their public preaching was driven into houses, so thither they
carried it. Like their Master, wherever they <i>visited,</i> they
<i>preached from house to house,</i> <scripRef id="Luke.xi-p13.1" osisRef="Bible:Acts.5.42 Bible:Acts.20.20" parsed="|Acts|5|42|0|0;|Acts|20|20|0|0" passage="Ac 5:42,20:20">Acts v. 42; xx. 20</scripRef>. Christ's church was
at first very much <i>a church in the house.</i> [2.] They are
instructed to say, "<i>Peace be to this house,</i> to all under
this roof, to this family, and to all that belong to it." <i>Peace
be to you</i> was the common form of salutation among the Jews.
They must not use it in <i>formality,</i> according to custom, to
those they met on the way, because they must use it with
<i>solemnity</i> to those whose houses they entered into:
"<i>Salute no man by the way</i> in compliment, but to those into
whose house ye enter, say, <i>Peace be to you,</i> with seriousness
and in reality; for this is intended to be more than a compliment."
Christ's ministers go into all the world, to say, in Christ's name,
<i>Peace be to you.</i> <i>First,</i> We are to <i>propose</i>
peace to all, to <i>preach peace by Jesus Christ,</i> to proclaim
the gospel of peace, the covenant of peace, <i>peace on earth,</i>
and to invite the children of men to come and take the benefit of
it. <i>Secondly,</i> We are to <i>pray</i> for peace to all. We
must earnestly desire the salvation of the souls of those we preach
to, and offer up those desires to God in prayer; and it may be well
to let them know that we do thus pray for them, and bless them in
the name of the Lord.</p>
<p class="indent" id="Luke.xi-p14">(2.) The success was to be different,
according to the different dispositions of those whom they preached
to and prayed for. According as the inhabitants were sons of peace
or not, so their peace should or should not <i>rest upon the house.
Recipitur ad modum recipientis—The quality of the receiver
determines the nature of the reception.</i> [1.] "You will meet
with some that are the <i>sons of peace,</i> that by the operations
of divine grace, pursuant to the designations of the divine
counsel, are ready to admit the word of the gospel in the light and
love of it, and have their hearts made as soft wax to receive the
impressions of it. Those are qualified to receive the comforts of
the gospel in whom there is a good work of grace wrought. And, as
to those, <i>your peace</i> shall find them out and <i>rest upon
them;</i> your prayers for them shall be heard, the promises of the
gospel shall be <i>confirmed</i> to them, the privileges of it
<i>conferred</i> on them, and the fruit of both shall remain and
continue with them—a good part that shall not be <i>taken
away.</i>" [2.] "You will meet with others that are no ways
disposed to hear or heed your message, whole houses that have not
one <i>son of peace</i> in them." Now it is certain that our peace
shall <i>not come</i> upon <i>them,</i> they have no part nor lot
in the matter; the blessing that rests upon the <i>sons of
peace</i> shall never come upon the sons of Belial, nor can any
expect the blessings of the covenant that will not come under the
bonds of it. But it shall <i>return to us again;</i> that is, we
shall have the comfort of having done our duty to God and
discharged our trust. Our prayers like David's shall return <i>into
our own bosom</i> (<scripRef id="Luke.xi-p14.1" osisRef="Bible:Ps.35.13" parsed="|Ps|35|13|0|0" passage="Ps 35:13">Ps. xxxv.
13</scripRef>) and we shall have commission to go on in the work.
Our peace shall return to us again, not only to be enjoyed by
ourselves, but to be communicated to others, to the next we meet
with, them that are <i>sons of peace.</i></p>
<p class="indent" id="Luke.xi-p15">5. They must <i>receive</i> the kindnesses
of those that should <i>entertain</i> them and <i>bid them
welcome,</i> <scripRef id="Luke.xi-p15.1" osisRef="Bible:Luke.10.7-Luke.10.8" parsed="|Luke|10|7|10|8" passage="Lu 10:7,8"><i>v.</i> 7,
8</scripRef>. "Those that receive the gospel will receive you that
preach it, and give you entertainment; you must not think to raise
estates, but you may depend upon a subsistence; and," (1.) "Be not
<i>shy;</i> do not suspect our welcome, nor be afraid of being
troublesome, but <i>eat and drink</i> heartily <i>such things as
they give;</i> for, whatever kindness they show you, it is but a
small return for the kindness you do them in bringing the glad
tidings of <i>peace.</i> You will deserve it, for <i>the labourer
is worthy of his hire,</i> the labourer in the work of the ministry
is so, if he be indeed a <i>labourer;</i> and it is not an act of
charity, but of justice, in those who are <i>taught in the word to
communicate to those that teach them</i>" (2.) "Be not <i>nice</i>
and <i>curious</i> in your diet: <i>Eat and drink such things as
they give</i> (<scripRef id="Luke.xi-p15.2" osisRef="Bible:Luke.10.7" parsed="|Luke|10|7|0|0" passage="Lu 10:7"><i>v.</i> 7</scripRef>),
<i>such things as are set before you,</i> <scripRef id="Luke.xi-p15.3" osisRef="Bible:Luke.10.8" parsed="|Luke|10|8|0|0" passage="Lu 10:8"><i>v.</i> 8</scripRef>. Be thankful for plain food, and
do not find fault, though it be not dressed according to art." It
ill becomes Christ's disciples to be <i>desirous of dainties.</i>
As he has not tied them up to the Pharisees' superstitious fasts,
so he has not allowed the luxurious feasts of the Epicureans.
Probably, Christ here refers to the traditions of the elders about
their meat which were so many that those who observed them were
extremely critical, you could hardly set a dish of meat before
them, but there was some scruple or other concerning it; but Christ
would not have them to regard those things, but eat what was given
them, <i>asking no question for conscience' sake.</i></p>
<p class="indent" id="Luke.xi-p16">6. They must <i>denounce</i> the judgments
of God against those who should <i>reject</i> them and their
<i>message:</i> "If you <i>enter into a city,</i> and they <i>do
not receive you,</i> if there be none there disposed to hearken to
your doctrine, leave them, <scripRef id="Luke.xi-p16.1" osisRef="Bible:Luke.10.10" parsed="|Luke|10|10|0|0" passage="Lu 10:10"><i>v.</i>
10</scripRef>. If they will not <i>give you welcome</i> into their
houses, do you <i>give them warning</i> in their streets." He
orders them to (<scripRef id="Luke.xi-p16.2" osisRef="Bible:Luke.9.5" parsed="|Luke|9|5|0|0" passage="Lu 9:5"><i>ch.</i> ix.
5</scripRef>) do as he had ordered the apostles to do: "Say to
them, not with rage, or scorn, or resentment, but with compassion
to their poor perishing souls, and a holy dread of the ruin which
they are bringing upon themselves, <i>Even the dust of your city,
which cleaveth on us, we do wipe off against you,</i> <scripRef id="Luke.xi-p16.3" osisRef="Bible:Luke.10.11" parsed="|Luke|10|11|0|0" passage="Lu 10:11"><i>v.</i> 11</scripRef>. From them do not
receive any kindnesses at all, be not beholden to them. It cost
that prophet of the Lord dear who accepted a meal's meat with a
prophet in Bethel, <scripRef id="Luke.xi-p16.4" osisRef="Bible:1Kgs.13.21-1Kgs.13.22" parsed="|1Kgs|13|21|13|22" passage="1Ki 13:21,22">1 Kings xiii.
21, 22</scripRef>. Tell them that you will not carry with you the
dust of their city; let them take it to themselves, for <i>dust
they are.</i>" It shall be a witness for Christ's messengers that
they had been there according to their Master's order;
<i>tender</i> and <i>refusal</i> were a discharge of their trust.
But it shall be a witness against the recusants that they would not
give Christ's messengers any entertainment, no, not so much as
water to wash their feet with, but they were forced to wipe off the
dust. "But tell them plainly, and bid them <i>be sure</i> of it,
<i>The kingdom of God is come nigh to you.</i> Here is a fair offer
made you; if you have not the benefit of it, it is your own fault.
The gospel is brought to your doors; if you shut your doors against
it, your blood is upon your own head. Now that the <i>kingdom of
God is come nigh to you,</i> if you will not come up to it, and
come into it, your sin will be inexcusable, and your condemnation
intolerable." Note, The fairer offers we have of grace and life by
Christ, the more we shall have to answer for another day, if we
slight these offers: <i>It shall be more tolerable for Sodom than
for that city,</i> <scripRef id="Luke.xi-p16.5" osisRef="Bible:Luke.10.12" parsed="|Luke|10|12|0|0" passage="Lu 10:12"><i>v.</i>
12</scripRef>. The Sodomites indeed rejected the warning given them
by Lot; but rejecting the gospel is a more heinous crime, and will
be punished accordingly <i>in that day.</i> He means the day of
judgment (<scripRef id="Luke.xi-p16.6" osisRef="Bible:Luke.10.14" parsed="|Luke|10|14|0|0" passage="Lu 10:14"><i>v.</i> 14</scripRef>),
but calls it, by way of emphasis, <i>that day,</i> because it is
the last and great day, the day when we must account for all the
<i>days of time,</i> and have our state determined for the <i>days
of eternity.</i></p>
<p class="indent" id="Luke.xi-p17">Upon this occasion, the evangelist
repeats,</p>
<p class="indent" id="Luke.xi-p18">(1.) The particular doom of those cities
wherein most of Christ's mighty works were done, which we had,
<scripRef id="Luke.xi-p18.1" osisRef="Bible:Matt.11.20" parsed="|Matt|11|20|0|0" passage="Mt 11:20">Matt. xi. 20</scripRef>, &amp;c.
Chorazin, Bethsaida, and Capernaum, all bordering upon the sea of
Galilee, where Christ was most conversant, are the places here
mentioned. [1.] They enjoyed greater privileges. Christ's <i>mighty
works were done in them,</i> and they were all gracious works,
works of mercy. They were hereby <i>exalted to heaven,</i> not only
dignified and honoured, but put into a fair way of being happy;
they were brought as near heaven as external means could bring
them. [2.] God's design in favouring them thus was to bring them to
<i>repentance</i> and <i>reformation</i> of life, <i>to sit in
sackcloth and ashes,</i> both in humiliation for the sins they had
committed, and in humility and a meek subjection to God's
government. [3.] Their frustrating this design, and their receiving
the grace of God therein in vain. It is implied that they
<i>repented not;</i> they were not wrought upon by all the miracles
of Christ to think the better of him, or the worse of sin; they did
not bring forth fruits agreeable to the advantages they enjoyed.
[4.] There was reason to think, morally speaking, that, if Christ
had gone to Tyre and Sidon, Gentile cities, and had preached the
same doctrine to them and wrought the same miracles among them that
he did in these cities of Israel, they would have repented <i>long
ago,</i> so speedy would their repentance have been, and that in
<i>sackcloth and ashes,</i> so deep would it have been. Now to
understand the wisdom of God, in <i>giving</i> the means of grace
to those who would not improve them, and <i>denying</i> them to
those that would, we must wait for the great day of discovery. [5.]
The doom of those who thus receive the grace of God in vain will be
very fearful. They that were <i>thus exalted,</i> not making use of
their elevation, will be <i>thrust down to hell,</i> thrust down
with disgrace and dishonour. They will thrust in to get into
heaven, in the crowd of professors, but in vain; they shall be
<i>thrust down,</i> to their everlasting grief and disappointment,
into the lowest hell, and hell will be hell indeed to them. [6.] In
the day of judgment Tyre and Sidon will fare better, and it will be
more tolerable for them than for these cities.</p>
<p class="indent" id="Luke.xi-p19">(2.) The general rule which Christ would go
by, as to those to whom he sent his ministers: He will reckon
himself treated according as they treated his ministers, <scripRef id="Luke.xi-p19.1" osisRef="Bible:Luke.10.16" parsed="|Luke|10|16|0|0" passage="Lu 10:16"><i>v.</i> 16</scripRef>. What is done to the
ambassador is done, as it were, to the prince that sends him. [1.]
"<i>He that hearest you,</i> and regardeth what you say, <i>heareth
me,</i> and herein doeth me honour. But," [2.] "He that
<i>despiseth you</i> doth in effect <i>despise me,</i> and shall be
reckoned with as having put an affront upon me; nay, he
<i>despiseth him that sent me.</i>" Note, Those who contemn the
Christian religion do in effect put a slight upon natural religion,
which it is perfective of. And they who <i>despise</i> the faithful
ministers of Christ, who, though they do not hate and persecute
them, yet think meanly of them, look scornfully upon them, and turn
their backs upon their ministry, will be reckoned with as despisers
of God and Christ.</p>
</div><scripCom id="Luke.xi-p19.2" osisRef="Bible:Luke.10.17-Luke.10.24" parsed="|Luke|10|17|10|24" passage="Lu 10:17-24" type="Commentary"/><div class="Commentary" id="Bible:Luke.10.17-Luke.10.24">
<h4 id="Luke.xi-p19.3">The Success of the Seventy.</h4>
<p class="passage" id="Luke.xi-p20">17 And the seventy returned again with joy,
saying, Lord, even the devils are subject unto us through thy name.
  18 And he said unto them, I beheld Satan as lightning fall
from heaven.   19 Behold, I give unto you power to tread on
serpents and scorpions, and over all the power of the enemy: and
nothing shall by any means hurt you.   20 Notwithstanding in
this rejoice not, that the spirits are subject unto you; but rather
rejoice, because your names are written in heaven.   21 In
that hour Jesus rejoiced in spirit, and said, I thank thee, O
Father, Lord of heaven and earth, that thou hast hid these things
from the wise and prudent, and hast revealed them unto babes: even
so, Father; for so it seemed good in thy sight.   22 All
things are delivered to me of my Father: and no man knoweth who the
Son is, but the Father; and who the Father is, but the Son, and
<i>he</i> to whom the Son will reveal <i>him.</i>   23 And he
turned him unto <i>his</i> disciples, and said privately, Blessed
<i>are</i> the eyes which see the things that ye see:   24 For
I tell you, that many prophets and kings have desired to see those
things which ye see, and have not seen <i>them;</i> and to hear
those things which ye hear, and have not heard <i>them.</i></p>
<p class="indent" id="Luke.xi-p21">Christ sent forth the seventy disciples as
he was going up to Jerusalem to the <i>feast of tabernacles,</i>
when he <i>went up, not openly,</i> but <i>as it were in secret</i>
(<scripRef id="Luke.xi-p21.1" osisRef="Bible:John.7.10" parsed="|John|7|10|0|0" passage="Joh 7:10">John vii. 10</scripRef>), having sent
abroad so great a part of his ordinary retinue; and Dr. Lightfoot
thinks it was before his return from that feast, and while he was
yet at Jerusalem, or Bethany, which was hard by (for there he was,
<scripRef id="Luke.xi-p21.2" osisRef="Bible:Luke.10.38" parsed="|Luke|10|38|0|0" passage="Lu 10:38"><i>v.</i> 38</scripRef>), that they,
or at least some of them, returned to him. Now here we are
told,</p>
<p class="indent" id="Luke.xi-p22">1. What account they gave him of the
success of their expedition: <i>They returned again with joy</i>
(<scripRef id="Luke.xi-p22.1" osisRef="Bible:Luke.10.17" parsed="|Luke|10|17|0|0" passage="Lu 10:17"><i>v.</i> 17</scripRef>); not
complaining of the fatigue of their journeys, nor of the opposition
and discouragement they met with, but rejoicing in their success,
especially in casting out unclean spirits: <i>Lord, even the devils
are subject unto us through thy name.</i> Though only the
<i>healing of the sick</i> was mentioned in their commission
(<scripRef id="Luke.xi-p22.2" osisRef="Bible:Luke.10.19" parsed="|Luke|10|19|0|0" passage="Lu 10:19"><i>v.</i> 19</scripRef>), yet no
doubt the <i>casting out</i> of devils was included, and in this
they had wonderful success. 1. They give Christ the glory of this:
It is <i>through thy name.</i> Note, all our victories over Satan
are obtained by power derived from Jesus Christ. We must <i>in his
name</i> enter the lists with our spiritual enemies, and, whatever
advantages we gain, he must have all the praise; if the work be
done <i>in</i> his name, the honour is due <i>to</i> his name. 2.
They entertain themselves with the comfort of it; they speak of it
with an air of exultation: <i>Even the devils,</i> those potent
enemies, are <i>subject to us.</i> Note, the saints have no greater
joy or satisfaction in any of their triumphs than in those over
Satan. If devils are <i>subject to us,</i> what can stand before
us?</p>
<p class="indent" id="Luke.xi-p23">II. What acceptance they found with him,
and how he received this account.</p>
<p class="indent" id="Luke.xi-p24">1. He confirmed what they said, as agreeing
with his own observation (<scripRef id="Luke.xi-p24.1" osisRef="Bible:Luke.10.18" parsed="|Luke|10|18|0|0" passage="Lu 10:18"><i>v.</i>
18</scripRef>): "My heart and eye went along with you; I took
notice of the success you had, and I <i>saw Satan fall as lightning
from heaven.</i>" Note, Satan and his kingdom fell before the
preaching of the gospel. "I see how it is," saith Christ, "as you
get ground the devil loseth ground." He falls <i>as lightning falls
from heaven,</i> so suddenly, so irrecoverably, so visibly, that
all may perceive it, and say, "See how Satan's kingdom totters, see
how it tumbles." They triumphed in casting devils out of the bodies
of people; but Christ sees and rejoices in the fall of the devil
from the interest he has in the souls of men, which is called his
power <i>in high places,</i> <scripRef id="Luke.xi-p24.2" osisRef="Bible:Eph.6.12" parsed="|Eph|6|12|0|0" passage="Eph 6:12">Eph. vi.
12</scripRef>. He foresees this to be but an earnest of what should
now be shortly done and was already begun—the destroying of
Satan's kingdom in the world by the extirpating of idolatry and the
turning of the nations to the faith of Christ. Satan <i>falls from
heaven</i> when he falls from the throne in men's hearts, <scripRef id="Luke.xi-p24.3" osisRef="Bible:Acts.26.18" parsed="|Acts|26|18|0|0" passage="Ac 26:18">Acts xxvi. 18</scripRef>. And Christ foresaw
that the preaching of the gospel, which would <i>fly like
lightning</i> through the world, would wherever it went pull down
Satan's kingdom. <i>Now is the prince of this world cast out.</i>
Some have given another sense of this, as looking back to the fall
of the angels, and designed for a caution to these disciples, lest
their success should puff them up with pride: "I saw angels turned
into devils by <i>pride:</i> that was the sin for which Satan was
<i>cast down from heaven,</i> where he had been an angel of light I
saw it, and give you an intimation of it lest you, being <i>lifted
up with pride should fall into that condemnation of the devil,</i>
who fell by pride," <scripRef id="Luke.xi-p24.4" osisRef="Bible:1Tim.3.6" parsed="|1Tim|3|6|0|0" passage="1Ti 3:6">1 Tim. iii.
6</scripRef>.</p>
<p class="indent" id="Luke.xi-p25">2. He repeated, ratified, and enlarged
their commission: <i>Behold I give you power to tread on
serpents,</i> <scripRef id="Luke.xi-p25.1" osisRef="Bible:Luke.10.19" parsed="|Luke|10|19|0|0" passage="Lu 10:19"><i>v.</i> 19</scripRef>.
Note, To him that hath, and useth well what he hath, more shall be
given. They had employed their power vigorously against Satan, and
now Christ entrusts them with greater power. (1.) An
<i>offensive</i> power, power to <i>tread on serpents and
scorpions,</i> devils and malignant spirits, the old serpent: "You
shall <i>bruise their heads</i> in my name," according to the first
promise, <scripRef id="Luke.xi-p25.2" osisRef="Bible:Gen.3.15" parsed="|Gen|3|15|0|0" passage="Ge 3:15">Gen. iii. 15</scripRef>. Come,
<i>set your feet</i> on <i>the necks</i> of these enemies; you
shall tread upon these <i>lions</i> and <i>adders</i> wherever you
meet with them; you shall <i>trample them under foot,</i> <scripRef id="Luke.xi-p25.3" osisRef="Bible:Ps.91.13" parsed="|Ps|91|13|0|0" passage="Ps 91:13">Ps. xci. 13</scripRef>. You shall <i>tread upon
all the power of the enemy,</i> and the kingdom of the Messiah
shall be every where set up upon the ruins of the devil's kingdom.
As the devils have now been <i>subject to you,</i> so they shall
still be. (2.) A <i>defensive</i> power: "<i>Nothing shall by any
means hurt you;</i> not <i>serpents</i> nor <i>scorpions,</i> if
you should be chastised with them or thrown into prisons and
dungeons among them; you shall be unhurt by the most venomous
creatures," as St. Paul was (<scripRef id="Luke.xi-p25.4" osisRef="Bible:Acts.28.5" parsed="|Acts|28|5|0|0" passage="Ac 28:5">Acts
xxviii. 5</scripRef>), and as is promised in <scripRef id="Luke.xi-p25.5" osisRef="Bible:Mark.16.18" parsed="|Mark|16|18|0|0" passage="Mk 16:18">Mark xvi. 18</scripRef>. "If wicked men be as
<i>serpents</i> to you, and you <i>dwell</i> among those
<i>scorpions</i> (as <scripRef id="Luke.xi-p25.6" osisRef="Bible:Ezek.2.6" parsed="|Ezek|2|6|0|0" passage="Eze 2:6">Ezek. ii.
6</scripRef>), you may despise their rage, and <i>tread</i> upon
it; <i>it</i> need not disturb you, for they have no power against
you but what is <i>given them from above;</i> they may <i>hiss,</i>
but they cannot <i>hurt.</i>" You may play upon the hole of the
asp, for <i>death itself shall not hurt nor destroy,</i> <scripRef id="Luke.xi-p25.7" osisRef="Bible:Isa.11.8 Bible:Isa.11.19 Bible:Isa.25.8" parsed="|Isa|11|8|0|0;|Isa|11|19|0|0;|Isa|25|8|0|0" passage="Isa 11:8,19,25:8">Isa. xi. 8, 19; xxv. 8</scripRef>.</p>
<p class="indent" id="Luke.xi-p26">3. He directed them to turn their joy into
the right channel (<scripRef id="Luke.xi-p26.1" osisRef="Bible:Luke.10.20" parsed="|Luke|10|20|0|0" passage="Lu 10:20"><i>v.</i>
20</scripRef>): "<i>Notwithstanding in this rejoice not, that the
spirits are subject unto you,</i> that they have been so, and shall
be still so. Do not rejoice in this merely as it is your honour,
and a confirmation of your mission, and as it sets you a degree
above other good people; do not rejoice in this <i>only,</i> or in
this <i>chiefly,</i> but <i>rather rejoice because your names are
written in heaven,</i> because you are chosen of God to eternal
life, and are the children of God through faith." Christ, who knew
the counsels of God, could tell them that their <i>names were
written in heaven,</i> for it is the <i>Lamb's book of life</i>
that they are written in. All believers are through grace, entitled
to the inheritance of sons, and have received the adoption of sons,
and the Spirit of adoption, which is the earnest of that
inheritance and so are enrolled among his family; now this is
matter of joy, greater joy than casting out devils. Note, Power to
become the children of God is to be valued more than a power to
work miracles; for we read of those who did <i>in Christ's name
cast out devils,</i> as Judas did, and yet will be disowned by
Christ in the great day. But they whose <i>names are written in
heaven</i> shall never perish; they are <i>Christ's sheep,</i> to
whom he will <i>give eternal life.</i> Saving graces are more to be
rejoiced in than spiritual gifts; holy love is <i>a more excellent
way</i> than speaking with tongues.</p>
<p class="indent" id="Luke.xi-p27">4. He offered up a solemn thanksgiving to
his Father, for employing such mean people as his disciples were in
such high and honourable service, <scripRef id="Luke.xi-p27.1" osisRef="Bible:Luke.10.21-Luke.10.22" parsed="|Luke|10|21|10|22" passage="Lu 10:21,22"><i>v.</i> 21, 22</scripRef>. This we had before
(<scripRef id="Luke.xi-p27.2" osisRef="Bible:Matt.11.25-Matt.11.27" parsed="|Matt|11|25|11|27" passage="Mt 11:25-27">Matt. xi. 25-27</scripRef>), only
here it is prefixed that <i>in that hour Jesus rejoiced.</i> It was
fit that particular notice should be taken of <i>that</i> hour,
because there were so few such, for he was a <i>man of sorrows.</i>
In <i>that hour</i> in which he saw Satan fall, and heard of the
good success of his ministers, <i>in that hour he rejoiced.</i>
Note, Nothing rejoices the heart of the Lord Jesus so much as the
progress of the gospel, and its getting ground of Satan, by the
conversion of souls to Christ. Christ's joy was a solid substantial
joy, an inward joy: <i>he rejoiced in spirit;</i> but his joy, like
deep waters, made no noise; it was a joy that a stranger did not
intermeddle with. Before he applied himself to <i>thank his
Father,</i> he stirred up himself to <i>rejoice;</i> for, as
<i>thankful praise</i> is the genuine language of <i>holy joy,</i>
so <i>holy joy</i> is the root and spring of <i>thankful
praise.</i> Two things he gives thanks for:—</p>
<p class="indent" id="Luke.xi-p28">(1.) For what was <i>revealed</i> by the
<i>Father</i> through the <i>Son: I thank thee, O Father, Lord of
heaven and earth,</i> <scripRef id="Luke.xi-p28.1" osisRef="Bible:Luke.10.21" parsed="|Luke|10|21|0|0" passage="Lu 10:21"><i>v.</i>
21</scripRef>. In all our adorations of God, we must have an eye to
him, both as the Maker of heaven and earth and as the Father of our
Lord Jesus Christ, and in him our Father. Now that which he gives
thanks for is, [1.] That the counsels of God concerning man's
reconciliation to himself were <i>revealed</i> to some of the
children of men, who might be fit also to <i>teach others,</i> and
it is God that <i>by his Son</i> has spoken these things <i>to
us</i> and by his Spirit has revealed them <i>in us; he</i> has
<i>revealed</i> that which had been <i>kept secret</i> from the
beginning of the world. [2.] That they were revealed to
<i>babes,</i> to those who were of mean parts and capacities, whose
extraction and education had nothing in them promising, who were
but <i>children in understanding,</i> till God by his Spirit
elevated their faculties, and furnished them with this knowledge,
and an ability to communicate it. We have reason to thank God, not
so much for the honour he has hereby put upon babes, as for the
honour he has hereby done himself in perfecting strength <i>out of
weakness.</i> [3.] That, at the same time when he revealed them
unto babes, he <i>hid them from the wise and prudent,</i> the
Gentile philosophers, the Jewish rabbin. He <i>did not reveal</i>
the things of the gospel to them, nor employ them in preaching up
his kingdom. Thanks be to God that the apostles were not fetched
from their schools; for, <i>First,</i> they would have been apt to
mingle their notions with the doctrine of Christ, which would have
corrupted it, as afterwards it proved. For Christianity was much
corrupted by the Platonic philosophy in the first ages of it, by
the Peripatetic in its latter ages, and by the Judaizing teachers
at the first planting of it. <i>Secondly,</i> If rabbin and
philosophers had been made apostles, the success of the gospel
would have been ascribed to their learning and wit and the force of
their reasonings and eloquence; and therefore they must not be
employed, lest they should have taken too much to themselves, and
others should have attributed too much to them. They were passed by
for the same reason that Gideon's army was reduced: <i>The people
are yet too many,</i> <scripRef id="Luke.xi-p28.2" osisRef="Bible:Judg.7.4" parsed="|Judg|7|4|0|0" passage="Jdg 7:4">Judges vii.
4</scripRef>. Paul indeed was bred a scholar among the wise and
prudent; but he became a <i>babe</i> when he became an apostle, and
laid aside the <i>enticing words of man's wisdom,</i> forgot them
all, and made neither show nor use of any other knowledge than that
of <i>Christ and him crucified,</i> <scripRef id="Luke.xi-p28.3" osisRef="Bible:1Cor.2.2 Bible:1Cor.2.4" parsed="|1Cor|2|2|0|0;|1Cor|2|4|0|0" passage="1Co 2:2,4">1
Cor. ii. 2, 4</scripRef>. [4.] That God herein acted by way of
sovereignty: <i>Even so, Father, for so it seemed good in thy
sight.</i> If God gives his grace and the knowledge of his son to
some that are less likely, and does not give it to others whom we
should think better able to deliver it with advantage, this must
satisfy: so it pleases God, whose thoughts are infinitely above
ours. He chooses to entrust the dispensing of his gospel in the
hands of those who with a <i>divine energy</i> will give it the
<i>setting on,</i> rather than in theirs who with <i>human art</i>
will give it the <i>setting off.</i></p>
<p class="indent" id="Luke.xi-p29">(2.) For what was <i>secret</i> between the
<i>Father</i> and <i>the Son,</i> <scripRef id="Luke.xi-p29.1" osisRef="Bible:Luke.10.22" parsed="|Luke|10|22|0|0" passage="Lu 10:22"><i>v.</i> 22</scripRef>. [1.] The vast <i>confidence</i>
that the Father <i>puts</i> in the Son: <i>All things are delivered
to me of my Father,</i> all wisdom and knowledge, all power and
authority, all the grace and comfort which are intended for the
chosen remnant; it is all delivered into the hands of the Lord
Jesus; in him all fulness must <i>dwell,</i> and from him it must
be <i>derived:</i> he is the great <i>trustee</i> that manages all
the concerns of God's kingdom. [2.] The good understanding that
there is between the Father and the Son, and their <i>mutual
consciousness,</i> such as no creature can be admitted to: <i>No
man knows who the Son is,</i> nor what his mind is, <i>but the
Father,</i> who <i>possessed him in the beginning of his ways,
before his works of old</i> (<scripRef id="Luke.xi-p29.2" osisRef="Bible:Prov.8.22" parsed="|Prov|8|22|0|0" passage="Pr 8:22">Prov.
viii. 22</scripRef>), nor <i>who the Father is,</i> and what his
counsels are, <i>but the Son,</i> who lay in his bosom from
eternity, was <i>by him as one brought up with him, and was daily
his delight</i> (<scripRef id="Luke.xi-p29.3" osisRef="Bible:Prov.8.30" parsed="|Prov|8|30|0|0" passage="Pr 8:30">Prov. viii.
30</scripRef>), <i>and he to whom the Son</i> by the Spirit <i>will
reveal him.</i> The gospel is the revelation of Jesus Christ, to
him we owe all the discoveries made to us of the will of God for
our salvation; and here he speaks of being entrusted with it as
that which was a great pleasure to himself and for which he was
very thankful to his Father.</p>
<p class="indent" id="Luke.xi-p30">5. He told his disciples how well it was
for them that they had these things revealed to them, <scripRef id="Luke.xi-p30.1" osisRef="Bible:Luke.10.23-Luke.10.24" parsed="|Luke|10|23|10|24" passage="Lu 10:23,24"><i>v.</i> 23, 24</scripRef>. Having addressed
himself to his Father, he <i>turned to his disciples,</i> designing
to make them sensible how much it was for their happiness, as well
as for the glory and honour of God, that they knew the mysteries of
the kingdom and were employed to lead others into the knowledge of
them, considering, (1.) What a step it is <i>towards</i> something
better. Though the bare knowledge of these things is not saving,
yet it puts us in the way of salvation: <i>Blessed are the eyes
which see the things which we see.</i> God therein blesseth them,
and, if it be not their own fault it will be an eternal blessedness
to them. (2.) What a step it is <i>above</i> those that went before
them, even the greatest saints, and those that were most the
favourites of Heaven: "<i>Many prophets and righteous men</i>" (so
it is in <scripRef id="Luke.xi-p30.2" osisRef="Bible:Matt.13.17" parsed="|Matt|13|17|0|0" passage="Mt 13:17">Matt. xiii. 17</scripRef>),
<i>many prophets and kings</i> (so it is here), "have
<i>desired</i> to see and hear those things which you are daily and
intimately conversant with, and <i>have not seen</i> and
<i>heard</i> them." The honour and happiness of the New-Testament
saints far exceed those even of the <i>prophets</i> and
<i>kings</i> of the Old Testament, though they also were <i>highly
favoured.</i> The general ideas which the Old-Testament saints had,
according to the intimations given them, of the graces and glories
of the Messiah's kingdom, made them wish a thousand times that
their lot had been reserved for those blessed days, and that they
might see the substance of those things of which they had faint
shadows. Note, The consideration of the great advantages which we
have in the New-Testament light, above what they had who lived in
Old-Testament times, should awaken our diligence in the improvement
of it; for, if it do not, it will aggravate our condemnation for
the non-improvement of it.</p>
</div><scripCom id="Luke.xi-p30.3" osisRef="Bible:Luke.10.25-Luke.10.37" parsed="|Luke|10|25|10|37" passage="Lu 10:25-37" type="Commentary"/><div class="Commentary" id="Bible:Luke.10.25-Luke.10.37">
<h4 id="Luke.xi-p30.4">Who Is Our Neighbour.</h4>
<p class="passage" id="Luke.xi-p31">25 And, behold, a certain lawyer stood up, and
tempted him, saying, Master, what shall I do to inherit eternal
life?   26 He said unto him, What is written in the law? how
readest thou?   27 And he answering said, Thou shalt love the
Lord thy God with all thy heart, and with all thy soul, and with
all thy strength, and with all thy mind; and thy neighbour as
thyself.   28 And he said unto him, Thou hast answered right:
this do, and thou shalt live.   29 But he, willing to justify
himself, said unto Jesus, And who is my neighbour?   30 And
Jesus answering said, A certain <i>man</i> went down from Jerusalem
to Jericho, and fell among thieves, which stripped him of his
raiment, and wounded <i>him,</i> and departed, leaving <i>him</i>
half dead.   31 And by chance there came down a certain priest
that way: and when he saw him, he passed by on the other side.
  32 And likewise a Levite, when he was at the place, came and
looked <i>on him,</i> and passed by on the other side.   33
But a certain Samaritan, as he journeyed, came where he was: and
when he saw him, he had compassion <i>on him,</i>   34 And
went to <i>him,</i> and bound up his wounds, pouring in oil and
wine, and set him on his own beast, and brought him to an inn, and
took care of him.   35 And on the morrow when he departed, he
took out two pence, and gave <i>them</i> to the host, and said unto
him, Take care of him; and whatsoever thou spendest more, when I
come again, I will repay thee.   36 Which now of these three,
thinkest thou, was neighbour unto him that fell among the thieves?
  37 And he said, He that showed mercy on him. Then said Jesus
unto him, Go, and do thou likewise.</p>
<p class="indent" id="Luke.xi-p32">We have here Christ's discourse with a
lawyer about some points of conscience, which we are all concerned
to be rightly informed in and are so here from Christ though the
questions were proposed with no good intention.</p>
<p class="indent" id="Luke.xi-p33">I. We are concerned to know what that good
is which we should do in <i>this</i> life, in order to our
attaining <i>eternal life.</i> A question to this purport was
proposed to our Saviour by a <i>certain lawyer,</i> or
<i>scribe,</i> only with a design to <i>try</i> him, not with a
desire to be instructed by him, <scripRef id="Luke.xi-p33.1" osisRef="Bible:Luke.10.25" parsed="|Luke|10|25|0|0" passage="Lu 10:25"><i>v.</i> 25</scripRef>. The lawyer <i>stood up,</i> and
<i>asked him, Master, what shall I do to inherit eternal life?</i>
If Christ had any thing peculiar to prescribe, by this question he
would get it out of him, and perhaps expose him for it; if not, he
would expose his doctrine as needless, since it would give no other
direction for obtaining happiness than what they had already
received; or, perhaps, he had no malicious design against Christ,
as some of the scribes had, only he was willing to have a little
talk with him, just as people go to church to hear what the
minister will say. This was a good question: <i>What shall I do to
inherit eternal life?</i> But it lost all its goodness when it was
proposed with an ill design, or a very mean one. Note, It is not
enough to speak of the things of God, and to enquire about them,
but we must do it with a suitable concern. If we speak of
<i>eternal life,</i> and <i>the way</i> to it, in a careless
manner, merely as matter of discourse, especially as matter of
dispute, we do but take the name of God in vain, as the lawyer here
did. Now this question being started, observe,</p>
<p class="indent" id="Luke.xi-p34">1. How Christ turned him over to the divine
law, and bade him follow the direction of that. Though he knew the
thoughts and intents of his heart, he did not answer him according
to the folly of that, but according to the wisdom and goodness of
the question he asked. He answered him with a question: <i>What is
written in the law? How readest thou?</i> <scripRef id="Luke.xi-p34.1" osisRef="Bible:Luke.10.26" parsed="|Luke|10|26|0|0" passage="Lu 10:26"><i>v.</i> 26</scripRef>. He came to catechize Christ,
and to know him; but Christ will catechize him, and make him know
himself. He talks to him as a lawyer, as one conversant in the law:
the studies of his profession would inform him; let him practise
according to his knowledge, and he should not come short of
<i>eternal life.</i> Note, It will be of great use to us, in our
way to heaven, to consider <i>what is written in the law,</i> and
<i>what we read</i> there. We must have recourse to our bibles, to
the law, as it is now in the hand of Christ and walk in the way
that is shown us there. It is a great mercy that we have the law
<i>written,</i> that we have it thereby reduced to certainty, and
that thereby it is capable of spreading the <i>further,</i> and
lasting the <i>longer.</i> Having it <i>written,</i> it is our duty
to read it, to read it with understanding, and to treasure up what
we read, so that when there is occasion, we may be able to tell
<i>what is written in the law,</i> and <i>how we read.</i> To this
we must appeal; by this we must try doctrines and end disputes;
this must be our oracle, our touchstone, our rule, our guide. What
is written in the law? How do we read? if there be light in us, it
will have regard to this light.</p>
<p class="indent" id="Luke.xi-p35">2. What a good account he gave of the law,
of the principal commandments of the law, to the observance of
which we must bind ourselves if we would inherit eternal life. He
did not, like a Pharisee, refer himself to the tradition of the
elders, but, like a good textuary, fastened upon the two first and
great commandments of the law, as those which he thought must be
most strictly observed in order to the obtaining of <i>eternal
life,</i> and which included all the rest, <scripRef id="Luke.xi-p35.1" osisRef="Bible:Luke.10.27" parsed="|Luke|10|27|0|0" passage="Lu 10:27"><i>v.</i> 27</scripRef>. (1.) We must <i>love God with
all our hearts,</i> must look upon him as the best of beings, in
himself most amiable, and infinitely perfect and excellent; as one
whom we lie under the greatest obligations to, both in gratitude
and interest. We must prize him, and value ourselves by our elation
to him; must please ourselves in him, and devote ourselves entirely
to him. Our love to him must be sincere, hearty, and fervent; it
must be a superlative love, a love that is as strong as death, but
an intelligent love, and such as we can give a good account of the
grounds and reasons of. It must be an <i>entire</i> love; he must
have our <i>whole</i> souls, and must be served with <i>all that is
within us.</i> We must love nothing <i>besides him,</i> but what we
love <i>for him</i> and in subordination to him. (2.) We must love
our neighbours as <i>ourselves,</i> which we shall easily do, if
we, as we ought to do, love God <i>better than ourselves.</i> We
must wish well to all and ill to none; must do all the good we can
in the world and no hurt, and must fix it as a rule to ourselves to
do to others as we would they should do to us; and this is to love
our neighbour <i>as ourselves.</i></p>
<p class="indent" id="Luke.xi-p36">3. Christ's approbation of what he said,
<scripRef id="Luke.xi-p36.1" osisRef="Bible:Luke.10.28" parsed="|Luke|10|28|0|0" passage="Lu 10:28"><i>v.</i> 28</scripRef>. Though he
came to tempt him, yet what he said that was good Christ commended:
<i>Thou hast answered right.</i> Christ himself fastened upon these
as the two great commandments of the law (<scripRef id="Luke.xi-p36.2" osisRef="Bible:Matt.22.37" parsed="|Matt|22|37|0|0" passage="Mt 22:37">Matt. xxii. 37</scripRef>): both sides agreed in this.
Those who do well shall have praise of the same, and so should
those have that speak well. So far is right; but he hardest part of
this work yet remains: "<i>This do, and thou shalt live;</i> thou
shalt <i>inherit eternal life.</i>"</p>
<p class="indent" id="Luke.xi-p37">4. His care to avoid the conviction which
was now ready to fasten upon him. When Christ said, <i>This do, and
thou shalt live,</i> he began to be aware that Christ intended to
draw from him an acknowledgment that he <i>had not done this,</i>
and therefore an enquiry what he should do, which way he should
look, to get his sins pardoned; an acknowledgment also that he
<i>could not do this</i> perfectly for the future by any strength
of his own, and therefore an enquiry which way he might fetch in
strength to enable him to do it: but he was <i>willing to justify
himself,</i> and therefore cared not for carrying on that
discourse, but saith, in effect, as another did (<scripRef id="Luke.xi-p37.1" osisRef="Bible:Matt.19.20" parsed="|Matt|19|20|0|0" passage="Mt 19:20">Matt. xix. 20</scripRef>), <i>All these things have I
kept from my youth up.</i> Note, Many ask good questions with a
design rather to <i>justify themselves</i> than to <i>inform
themselves,</i> rather proudly to show what is good in them than
humbly to see what is bad in them.</p>
<p class="indent" id="Luke.xi-p38">II. We are concerned to know who is our
neighbour, whom by the second great commandment we are obliged to
love. This is another of this lawyer's queries, which he started
only that he might <i>drop</i> the former, lest Christ should have
forced him, in the prosecution of it, to <i>condemn himself,</i>
when he was resolved to <i>justify</i> himself. As to loving God,
he was willing to say no more of it; but, as to his
<i>neighbour,</i> he was sure that there he had come up to the
rule, for he had always been very kind and respectful to all about
him. Now observe,</p>
<p class="indent" id="Luke.xi-p39">1. What was the corrupt notion of the
Jewish teachers in this matter. Dr. Lightfoot quotes their own
words to this purport: "Where he saith, <i>Thou shalt love thy
neighbour, he excepts all Gentiles,</i> for they are not <i>our
neighbours,</i> but those only that are of our own nation and
religion." They would not put an Israelite to death for killing a
Gentile, for he was not his <i>neighbour:</i> they indeed say that
they ought not to kill a Gentile whom they were not at war with;
but, if they saw a Gentile in <i>danger of death,</i> they thought
themselves under no obligation to help to <i>save his life.</i>
Such wicked inferences did they draw from that holy covenant of
peculiarity by which God had distinguished them, and by abusing it
thus they had forfeited it; God justly took the forfeiture, and
transferred covenant-favours to the Gentile world, to whom they
brutishly denied common favours.</p>
<p class="indent" id="Luke.xi-p40">2. How Christ corrected this inhuman
notion, and showed, by a parable, that whomsoever we <i>have
need</i> to receive kindness <i>from,</i> and <i>find ready</i> to
show us the kindness <i>we need,</i> we cannot but look upon as
<i>our neighbour;</i> and therefore ought to look upon all those as
such who need our kindness, and to show them kindness accordingly,
though they be not of our own nation and religion. Now observe,</p>
<p class="indent" id="Luke.xi-p41">(1.) The parable itself, which represents
to us a poor Jew in distressed circumstances, succoured and
relieved by a good Samaritan. Let us see here,</p>
<p class="indent" id="Luke.xi-p42">[1.] How he was <i>abused</i> by his
<i>enemies.</i> The honest man was traveling peaceably upon his
lawful business in the road, and it was a great road that led from
Jerusalem to Jericho, <scripRef id="Luke.xi-p42.1" osisRef="Bible:Luke.10.30" parsed="|Luke|10|30|0|0" passage="Lu 10:30"><i>v.</i>
30</scripRef>. The mentioning of those places intimates that it was
matter of fact, and not a parable; probably it happened lately,
just as it is here related. The occurrences of Providence would
yield us many good instructions, if we would carefully observe and
improve them, and would be equivalent to parables framed on purpose
for instruction, and be more <i>affecting.</i> This poor man
<i>fell among thieves.</i> Whether they were Arabians, plunderers,
that lived by spoil, or some profligate wretches of his own nation,
or some of the Roman soldiers, who, notwithstanding the strict
discipline of their army, did this villany, does not appear; but
they were very <i>barbarous;</i> they not only took his money, but
stripped him of his clothes, and, that he might not be able to
pursue them, or only to gratify a cruel disposition (for otherwise
<i>what profit was there in his blood?</i>) they <i>wounded
him,</i> and left him <i>half dead,</i> ready to die of his wounds.
We may here conceive a just indignation at <i>highwaymen,</i> that
have divested themselves of all humanity, and are as natural brute
beasts, beasts of prey, made to be <i>taken and destroyed;</i> and
at the same time we cannot but think with compassion on those that
fall into the hands of such wicked and unreasonable men, and be
ready, when it is in our power, to help them. What reason have we
to thank God for our preservation from perils by robbers!</p>
<p class="indent" id="Luke.xi-p43">[2.] How he was <i>slighted</i> by those
who should have been his friends, who were not only men of his own
nation and religion, but one a priest and the other a Levite, men
of a public character and station; nay, they were men of professed
sanctity, whose offices obliged them to tenderness and compassion
(<scripRef id="Luke.xi-p43.1" osisRef="Bible:Heb.5.2" parsed="|Heb|5|2|0|0" passage="Heb 5:2">Heb. v. 2</scripRef>), who ought to
have taught others their duty in such a case as this, which was to
<i>deliver them that were drawn unto death;</i> yet they would not
themselves do it. Dr. Lightfoot tells us that many of the courses
of the priests had their residence in Jericho, and thence came up
to Jerusalem, when it was their turn to officiate there, and so
back again, which occasioned abundance of <i>passing</i> and
<i>repassing</i> of priests that way, and Levites their attendants.
They came <i>this way,</i> and saw the poor wounded man. It is
probable that they heard his groans, and could not but perceive
that if he were not helped he must quickly perish. The Levite not
only saw him, but <i>came and looked on him</i> <scripRef id="Luke.xi-p43.2" osisRef="Bible:Luke.10.32" parsed="|Luke|10|32|0|0" passage="Lu 10:32"><i>v.</i> 32</scripRef>. But they <i>passed by on the
other side;</i> when they saw his case, they got as far off him as
ever they could, as if they would have had a pretence to say,
<i>Behold, we knew it not.</i> It is sad when those who should be
examples of charity are prodigies of cruelty, and when those who
should by displaying the mercies of God, open the bowels of
compassion in others, shut up their own.</p>
<p class="indent" id="Luke.xi-p44">[3.] How he was <i>succoured</i> and
<i>relieved</i> by a <i>stranger,</i> a <i>certain Samaritan,</i>
of that nation which of all others the Jews most despised and
detested and would have no dealings with. This man had some
humanity in him, <scripRef id="Luke.xi-p44.1" osisRef="Bible:Luke.10.33" parsed="|Luke|10|33|0|0" passage="Lu 10:33"><i>v.</i>
33</scripRef>. The priest had his heart hardened against one of
<i>his own people,</i> but the Samaritan had his opened towards one
of <i>another</i> people. <i>When he saw him he had compassion on
him,</i> and never took into consideration what country he was of.
Though he was a Jew, he was a man, and a man in <i>misery,</i> and
the Samaritan has learned to honour all men; he knows not how soon
this poor man's case may be his own, and therefore pities him, as
he himself would desire and expect to be pitied in the like case.
That such great love should be found in a Samaritan was perhaps
thought as wonderful as that great faith which Christ admired in a
Roman, and in a woman of Canaan; but really it was not so, for pity
is the work of a man, but faith is the work of divine <i>grace.</i>
The <i>compassion</i> of this Samaritan was not an idle compassion;
he did not think it enough to say, "Be healed, be helped"
(<scripRef id="Luke.xi-p44.2" osisRef="Bible:Jas.2.16" parsed="|Jas|2|16|0|0" passage="Jam 2:16">Jam. ii. 16</scripRef>); but, when he
<i>drew out his soul,</i> he <i>reached forth his hand</i> also to
this poor <i>needy</i> creature, <scripRef id="Luke.xi-p44.3" osisRef="Bible:Isa.58.7 Bible:Prov.31.20" parsed="|Isa|58|7|0|0;|Prov|31|20|0|0" passage="Isa 58:7,Pr 31:20">Isa. lviii. 7, 10; Prov. xxxi. 20</scripRef>.
See how friendly this good Samaritan was. <i>First,</i> He <i>went
to</i> the poor man, whom the priest and Levite kept at a distance
from; he enquired, no doubt, how he came into this deplorable
condition, and condoled with him. <i>Secondly,</i> He did the
surgeon's part, for want of a better. He <i>bound up his
wounds,</i> making use of his own linen, it is likely, for that
purpose; and poured <i>in oil and wine,</i> which perhaps he had
with him; wine to wash the wound, and oil to mollify it, and close
it up. He did all he could to ease the pain, and prevent the peril,
of his wounds, as one whose heart bled with him. <i>Thirdly,</i> He
<i>set him on his own beast,</i> and went on foot himself, and
<i>brought him to an inn.</i> A great mercy it is to have inns upon
the road, where we may be furnished for our money with all the
conveniences for food and rest. Perhaps the Samaritan, if he had
not met with this hindrance, would have got that night to his
journey's end; but, in compassion to that poor man, he takes up
short at an inn. Some think that the priest and Levite pretended
they could not stay to help the poor man, because they were in
haste to go and attend the temple-service at Jerusalem. We suppose
the Samaritan went upon business; but he understood that both his
own business and God's sacrifice too must give place to such an act
of mercy as this. <i>Fourthly,</i> He <i>took care of him</i> in
the inn, got him to bed, had food for him that was proper, and due
attendance, and, it may be, prayed with him. Nay, <i>Fifthly,</i>
As if he had been his own child, or one he was obliged to look
after, when he left him next morning, he left money with the
landlord, to be laid out for his use, and passed his word for what
he should spend more. <i>Twopence</i> of their money was about
fifteen pence of ours, which, according to the rate of things then,
would go a great way; however, here it was an earnest of
satisfaction to the full of all demands. All this was kind and
generous, and as much as one could have expected from a friend or a
brother; and yet here it is done by a stranger and foreigner.</p>
<p class="indent" id="Luke.xi-p45">Now this parable is applicable to another
purpose than that for which it was intended; and does excellently
set forth the kindness and love of God our Saviour towards sinful
miserable man. We were like this poor distressed traveller. Satan,
our enemy, had <i>robbed</i> us, <i>stripped</i> us, <i>wounded</i>
us; such is the mischief that sin had done us. We were by nature
more than <i>half dead,</i> twice dead, in trespasses and sins;
utterly unable to help ourselves, for we were without strength. The
law of Moses, like the priest and Levite, the ministers of the law,
<i>looks upon us,</i> but has no compassion on us, gives us no
relief, <i>passes by on the other side,</i> as having neither pity
nor power to help us; but then comes the blessed Jesus, that good
Samaritan (and they said of him, by way of reproach, <i>he is a
Samaritan</i>), he has compassion on us, he binds up our bleeding
wounds (<scripRef id="Luke.xi-p45.1" osisRef="Bible:Ps.147.3 Bible:Isa.61.1" parsed="|Ps|147|3|0|0;|Isa|61|1|0|0" passage="Ps 147:3,Isa 61:1">Ps. cxlvii. 3; Isa.
lxi. 1</scripRef>), pours in, not <i>oil and wine,</i> but that
which is infinitely more precious, <i>his own blood.</i> He takes
care of us, and bids us put all the expenses of our cure upon his
account; and all this though he was none of us, till he was pleased
by his voluntary condescension to make himself so, but infinitely
above us. This magnifies the riches of his love, and obliges us all
to say, "How much are we indebted, and what shall we render?"</p>
<p class="indent" id="Luke.xi-p46">(2.) The application of the parable. [1.]
The truth contained in it is extorted from the lawyer's own mouth.
"Now tell me," saith Christ, "<i>which of these three was neighbour
to him that fell among thieves</i> (<scripRef id="Luke.xi-p46.1" osisRef="Bible:Luke.10.36" parsed="|Luke|10|36|0|0" passage="Lu 10:36"><i>v.</i> 36</scripRef>), the priest, the Levite, or the
Samaritan? Which of these did the neighbour's part?" To this the
lawyer would not answer, as he ought to have done, "Doubtless, the
Samaritan was;" but, "<i>He that showed mercy on him;</i>
doubtless, he was a good neighbour to him, and very neighbourly,
and I cannot but say that it was a good work thus to save an honest
Jew from perishing." [2.] The duty inferred from it is pressed home
upon the lawyer's own conscience: <i>Go, and do thou likewise.</i>
The duty of relations is mutual and reciprocal; the titles of
friends, brethren, neighbours, are, as Grotius here speaks
<b><i>ton pros ti</i></b>—<i>equally binding on both sides:</i> if
one side be bound, the other cannot be loose, as is agreed in all
contracts. If a Samaritan does well that helps a distressed Jew,
certainly a Jew does not well if he refuses in like manner to help
a distressed Samaritan. <i>Petimusque damusque vicissim—These kind
offices are to be reciprocated.</i> "And therefore <i>go thou</i>
and do as the Samaritan did, whenever occasion offers: show mercy
to those that need thy help, and do it freely, and with concern and
compassion, though they be not of thy own nation and thy own
profession, or of thy own opinion and communion in religion. Let
thy charity be thus extensive, before thou boastest of having
conformed thyself to that great commandment of <i>loving thy
neighbour.</i>" This lawyer valued himself much upon his learning
and his knowledge of the laws, and in that he thought to have
puzzled Christ himself; but Christ sends him to school to a
Samaritan, to learn his duty: "Go, and do like him." Note, It is
the duty of every one of us, in our places, and according to our
ability, to succour, help, and relieve all that are in distress and
necessity, and of lawyers particularly; and herein we must study to
excel many that are proud of their being priests and Levites.</p>
</div><scripCom id="Luke.xi-p46.2" osisRef="Bible:Luke.10.38-Luke.10.42" parsed="|Luke|10|38|10|42" passage="Lu 10:38-42" type="Commentary"/><div class="Commentary" id="Bible:Luke.10.38-Luke.10.42">
<h4 id="Luke.xi-p46.3">Martha and Mary.</h4>
<p class="passage" id="Luke.xi-p47">38 Now it came to pass, as they went, that he
entered into a certain village: and a certain woman named Martha
received him into her house.   39 And she had a sister called
Mary, which also sat at Jesus' feet, and heard his word.   40
But Martha was cumbered about much serving, and came to him, and
said, Lord, dost thou not care that my sister hath left me to serve
alone? bid her therefore that she help me.   41 And Jesus
answered and said unto her, Martha, Martha, thou art careful and
troubled about many things:   42 But one thing is needful: and
Mary hath chosen that good part, which shall not be taken away from
her.</p>
<p class="indent" id="Luke.xi-p48">We may observe in this story,</p>
<p class="indent" id="Luke.xi-p49">I. The entertainment which Martha gave to
Christ and his disciples at her house, <scripRef id="Luke.xi-p49.1" osisRef="Bible:Luke.10.38" parsed="|Luke|10|38|0|0" passage="Lu 10:38"><i>v.</i> 38</scripRef>. Observe,</p>
<p class="indent" id="Luke.xi-p50">1. Christ's coming to the village where
Martha lived: <i>As they went</i> (Christ and his disciples
together), he and they with him <i>entered into a certain
village.</i> This village was <i>Bethany,</i> nigh to Jerusalem,
whither Christ was now going up, and he took this in his way. Note
(1.) Our Lord Jesus went about doing good (<scripRef id="Luke.xi-p50.1" osisRef="Bible:Acts.10.38" parsed="|Acts|10|38|0|0" passage="Ac 10:38">Acts x. 38</scripRef>), scattering his benign beams and
influences as the true light of the world. (2.) Wherever Christ
went his disciples went along with him. (3.) Christ honoured the
country-villages with his presence and favour, and not the great
and populous cities only; for, as he <i>chose privacy,</i> so he
<i>countenanced poverty.</i></p>
<p class="indent" id="Luke.xi-p51">2. His reception at Martha's house: <i>A
certain woman, named Martha, received him into her house,</i> and
made him welcome, for she was the housekeeper. Note, (1.) Our Lord
Jesus, when he was here upon earth, was so poor that he was
necessitated to be beholden to his friends for a subsistence.
Though he was Zion's King, he had no house of his own either in
Jerusalem or near it. (2.) There were some who were Christ's
particular friends, whom he loved more than his other friends, and
them he visited most frequently. He <i>loved</i> this family
(<scripRef id="Luke.xi-p51.1" osisRef="Bible:John.11.5" parsed="|John|11|5|0|0" passage="Joh 11:5">John xi. 5</scripRef>), and often
invited himself to them. Christ's visits are the tokens of his
love, <scripRef id="Luke.xi-p51.2" osisRef="Bible:John.14.23" parsed="|John|14|23|0|0" passage="Joh 14:23">John xiv. 23</scripRef>. (3.)
There were those who kindly received Christ into their houses when
he was here upon earth. It is called Martha's house, for, probably,
she was a widow, and was the housekeeper. Though it was expensive
to entertain Christ for he did not come alone, but brought his
disciples with him, yet she would not regard the cost of it. (How
can we spend what we have better than in Christ's service!) Nay,
though at this time it was grown dangerous to entertain him
especially so near Jerusalem, yet she cared not what hazard she ran
for his name's sake. Though there were many that rejected him, and
would not entertain him, yet there was one that would bid him
welcome. Though Christ is every where spoken against, yet there is
a remnant to whom he is dear, and who are dear to him.</p>
<p class="indent" id="Luke.xi-p52">II. The attendance which Mary, the sister
of Martha, gave upon the word of Christ, <scripRef id="Luke.xi-p52.1" osisRef="Bible:Luke.10.20" parsed="|Luke|10|20|0|0" passage="Lu 10:20"><i>v.</i> 20</scripRef>. 1. She <i>heard his word.</i>
It seems, our Lord Jesus, as soon as he came into Martha's house,
even before entertainment was made for him, addressed himself to
his great work of preaching the gospel. He presently took the chair
with solemnity; for Mary sat to hear him, which intimates that it
was a continued discourse. Note, A good sermon is never the worse
for being preached in a house; and the visits of our friends should
be so managed as to make them turn to a spiritual advantage. Mary,
having this price put into her hands, sat herself to improve it,
not knowing when she should have such another. Since Christ is
forward to speak, we should be <i>swift to hear.</i> 2. She
<i>sat</i> to hear, which denotes a close attention. Her mind was
composed, and she resolved to abide by it: not to catch a word now
and then, but to receive all that Christ delivered. She <i>sat at
his feet,</i> as scholars at the feet of their tutors when they
read their lectures; hence Paul is said to be <i>brought up at the
feet of Gamaliel.</i> Our sitting at Christ's feet, when we hear
his word, signifies a readiness to receive it, and a submission and
entire resignation of ourselves to the guidance of it. We must
either sit at Christ's feet or be made his footstool; but, if we
sit with him at his feet now, we shall sit with him on his throne
shortly.</p>
<p class="indent" id="Luke.xi-p53">III. The care of Martha about her domestic
affairs: But Martha <i>was cumbered about much serving</i>
(<scripRef id="Luke.xi-p53.1" osisRef="Bible:Luke.10.40" parsed="|Luke|10|40|0|0" passage="Lu 10:40"><i>v.</i> 40</scripRef>), and that
was the reason why she was not where Mary was—sitting at Christ's
feet, to hear his word. She was providing for the entertainment of
Christ and those that came with him. Perhaps she had no notice
before of his coming, and she was unprovided, but was in care to
have every thing handsome upon this occasion; she had not such
guests every day. Housekeepers know what care and bustle there must
be when a great entertainment is to be made. Observe here,</p>
<p class="indent" id="Luke.xi-p54">1. Something <i>commendable,</i> which must
not be overlooked. (1.) Here was a commendable <i>respect to our
Lord Jesus;</i> for we have reason to think it was not for
ostentation, but purely to testify her good-will to him, that she
made this entertainment. Note, Those who truly love Christ will
think that well bestowed that is laid out for his honour. (2.) Here
was a commendable <i>care of her household affairs.</i> It appears,
from the respect shown to this family among the Jews (<scripRef id="Luke.xi-p54.1" osisRef="Bible:John.11.19" parsed="|John|11|19|0|0" passage="Joh 11:19">John xi. 19</scripRef>), that they were persons
of some quality and distinction; and yet Martha herself did not
think it a disparagement to her to lay her hand even to the
<i>service</i> of the family, when there was occasion for it. Note,
It is the duty of those who have the charge of families to <i>look
well to the ways of their household.</i> The affectation of state
and the love of ease make many families neglected.</p>
<p class="indent" id="Luke.xi-p55">2. Here was something <i>culpable,</i>
which we must take notice of too. (1.) She was for <i>much
serving.</i> Her heart was upon it, to have a very sumptuous and
splendid entertainment; great plenty, great variety, and great
exactness, according to the fashion of the place. She was in care,
<b><i>peri pollen diakonian</i></b>—<i>concerning much
attendance.</i> Note, It does not become the disciples of Christ to
affect <i>much serving,</i> to affect varieties, dainties, and
superfluities in eating and drinking; what need is there of <i>much
serving,</i> when much less will serve? (2.) She was
<i>cumbered</i> about it; <b><i>periespato</i></b>—she was just
<i>distracted</i> with it. Note, Whatever cares the providence of
God casts upon us we must not be <i>cumbered</i> with them, nor be
disquieted and perplexed by them. <i>Care</i> is good and duty; but
<i>cumber</i> is sin and folly. (2.) She was <i>then cumbered about
much serving</i> when she should have been with her sister, sitting
at Christ's feet to hear his word. Note, Worldly business is
<i>then</i> a snare to us when it hinders us from serving God and
getting good to our souls.</p>
<p class="indent" id="Luke.xi-p56">IV. The <i>complaint</i> which Martha made
to Christ against her sister Mary, for not <i>assisting</i> her,
upon this occasion, in the <i>business of the house</i> (<scripRef id="Luke.xi-p56.1" osisRef="Bible:Luke.10.40" parsed="|Luke|10|40|0|0" passage="Lu 10:40"><i>v.</i> 40</scripRef>): "<i>Lord, dost thou
not care that my sister,</i> who is concerned as well as I in
having things done well, <i>has left me to serve alone?</i>
Therefore dismiss her from attending thee, and bid her come and
help me." Now,</p>
<p class="indent" id="Luke.xi-p57">1. This complaint of Martha's may be
considered as a <i>discovery</i> of her <i>worldliness:</i> it was
the language of her inordinate care and cumber. She speaks as one
in a mighty passion with her sister, else she would not have
troubled Christ with the matter. Note, The inordinacy of worldly
cares and pursuits is often the occasion of disturbance in families
and of strife and contention among relations. Moreover, those that
are eager upon the world themselves are apt to blame and censure
those that are not so too; and while they justify themselves in
their worldliness, and judge of others by their serviceableness to
them in their worldly pursuits, they are ready to condemn those
that addict themselves to the exercises of religion, as if they
neglected the <i>main chance,</i> as they call it. Martha, being
angry at her sister, appealed to Christ, and would have him say
that she <i>did well to be angry. Lord, doest not thou care that my
sister has let me to serve alone?</i> It should seem as if Christ
had sometimes expressed himself tenderly concerned for her, and her
ease and comfort, and would not have her go through so much toil
and trouble, and she expected that he should now bid her sister
take her share in it. When Martha was caring, she must have Mary,
and Christ and all, to <i>care</i> too, or else she is not pleased.
Note, Those are not always in the right that are most forward to
appeal to God; we must therefore take heed, lest at any time we
expect that Christ should espouse our unjust and groundless
quarrels. The cares which he cast upon us we may cheerfully cast
upon him, but not those which we foolishly draw upon ourselves. He
will be the patron of the poor and injured, but not of the
turbulent and injurious.</p>
<p class="indent" id="Luke.xi-p58">2. It may be considered as a discouragement
of Mary's piety and devotion. Her sister should have
<i>commended</i> her for it, should have told her that she was in
the right; but, instead of this, she <i>condemns</i> her as wanting
in her duty. Note, It is no strange thing for those that are
zealous in religion to meet with hindrances and discouragements
from those that are about them; not only with opposition from
enemies, but with blame and censure from their friends. David's
<i>fasting,</i> and his dancing <i>before the ark,</i> were turned
<i>to his reproach.</i></p>
<p class="indent" id="Luke.xi-p59">V. The reproof which Christ gave to Martha
for her inordinate care, <scripRef id="Luke.xi-p59.1" osisRef="Bible:Luke.10.41" parsed="|Luke|10|41|0|0" passage="Lu 10:41"><i>v.</i>
41</scripRef>. She appealed to him, and he gives judgment against
her: <i>Martha, Martha, thou art careful and troubled about many
things,</i> whereas but <i>one thing is needful.</i></p>
<p class="indent" id="Luke.xi-p60">1. He reproved her, though he was at this
time her guest. Her fault was her over-solicitude to entertain him,
and she expected he should justify her in it, yet he publicly
checked her for it. Note, <i>As many as Christ loves he rebukes and
chastens.</i> Even those that are dear to Christ, if any thing be
amiss in them, shall be sure to hear of it. <i>Nevertheless I have
something against thee.</i></p>
<p class="indent" id="Luke.xi-p61">2. When he reproved her, he called her by
her name, <i>Martha;</i> for reproofs are <i>then</i> most likely
to do good when they are <i>particular,</i> applied to particular
persons and cases, as Nathan's to David, <i>Thou art the man.</i>
He repeated her name, <i>Martha, Martha;</i> he speaks as one in
earnest, and deeply concerned for her welfare. Those that are
<i>entangled</i> in the cares of this life are not easily
<i>disentangled.</i> To them we must call again and again, <i>O
earth, earth, earth, hear the word of the Lord.</i></p>
<p class="indent" id="Luke.xi-p62">3. That which he reproved her for was her
being <i>careful and troubled about many things.</i> He was not
<i>pleased</i> that she should think to <i>please him</i> with a
rich and splendid entertainment, and with perplexing herself to
prepare it for him; whereas he would teach us, as not to be
<i>sensual</i> in using such things, so not to be <i>selfish</i> in
being willing that others should be <i>troubled,</i> no matter who
or how many, so we may be gratified. Christ reproves her, both for
the <i>intenseness</i> of her care ("Thou art <i>careful and
troubled, divided</i> and <i>disturbed</i> by thy care"), and for
the <i>extensiveness of it,</i> "about <i>many things;</i> thou
dost <i>grasp</i> at many <i>enjoyments,</i> and so art troubled at
many <i>disappointments.</i> Poor Martha, thou hast many things to
fret at, and this puts thee out of humour, whereas less ado would
serve." Note, Inordinate care or trouble about many things in this
world is a common fault among Christ's disciples; it is very
displeasing to Christ, and that for which they often come under the
rebukes of Providence. If they fret for no just cause, it is just
with him to order them something to fret at.</p>
<p class="indent" id="Luke.xi-p63">4. That which aggravated the sin and folly
of her care was that <i>but one thing is needful.</i> It is a
<i>low</i> construction which some put upon this, that, whereas
Martha was in care to provide <i>many</i> dishes of meat, there was
occasion but for one, one would be enough. <i>There is need but of
one thing</i>—<b><i>henos de esti chreia</i></b>. If we take it
so, it furnishes us with a rule of <i>temperance,</i> not to affect
varieties and dainties, but to be content to sit down to <i>one</i>
dish of meat, to <i>half on one,</i> <scripRef id="Luke.xi-p63.1" osisRef="Bible:Prov.23.1-Prov.23.3" parsed="|Prov|23|1|23|3" passage="Pr 23:1-3">Prov. xxiii. 1-3</scripRef>. It is a <i>forced</i>
construction which some of the ancients put upon it: <i>But oneness
is needful,</i> in opposition to distractions. There is need of
<i>one heart</i> to attend upon the word, not divided and hurried
to and fro, as Martha's was at this time. <i>The one thing
needful</i> is certainly meant of that which Mary made her
choice—<i>sitting at</i> Christ's feet, to hear his word. She was
troubled about <i>many things,</i> when she should have applied
herself to one; godliness <i>unites</i> the heart, which the world
had <i>divided.</i> The <i>many things</i> she was troubled about
were <i>needless,</i> while the <i>one thing</i> she neglected was
<i>needful.</i> Martha's care and work were good in their proper
season and place; but now she had something else to do, which was
unspeakably more needful, and therefore should be done first, and
most minded. She expected Christ to have blamed Mary for not doing
as she did, but he blamed her for not doing as Mary did; and we are
sure the <i>judgment of Christ</i> is <i>according to truth.</i>
The day will come when Martha will wish she had set where Mary
did.</p>
<p class="indent" id="Luke.xi-p64">VI. Christ's approbation and commendation
of Mary for her serious piety: <i>Mary hath chosen the good
part.</i> Mary said nothing in her own defence; but, since Martha
has appealed to the Master, to him she is willing to refer it, and
will abide by his award; and here we have it.</p>
<p class="indent" id="Luke.xi-p65">1. She had justly given the preference to
that which best deserved it; for <i>one thing is needful,</i> this
one thing that she has done, to give up herself to the guidance of
Christ, and <i>receive the law</i> from his mouth. Note, Serious
godliness is a <i>needful</i> thing, it is the <i>one thing
needful;</i> for nothing without this will do us any real good in
this world, and nothing but this will go with us into another
world.</p>
<p class="indent" id="Luke.xi-p66">2. She had herein wisely done well for
herself. Christ <i>justified Mary</i> against her sister's
clamours. However we may be censured and condemned by men for our
piety and zeal, our Lord Jesus will take our part: <i>But thou
shalt answer, Lord, for me.</i> Let us not then condemn the pious
zeal of any, lest we set Christ <i>against us;</i> and let us never
be discouraged if we be censured for our pious zeal, for we have
Christ for us. Note, Sooner or later, Mary's choice will be
justified, and all those who make that choice, and abide by it. But
this was not all; he <i>applauded</i> her for her wisdom: <i>She
hath chosen the good part;</i> for she chose to be with Christ, to
take her part with him; she chose the better business, and the
better happiness, and took a better way of <i>honouring</i> Christ
and of <i>pleasing</i> him, by receiving his word into her heart,
than Martha did by providing for his entertainment in her house.
Note, (1.) A <i>part with Christ</i> is a <i>good part;</i> it is a
part for the soul and eternity, the part Christ gives to his
favourites (<scripRef id="Luke.xi-p66.1" osisRef="Bible:John.13.38" parsed="|John|13|38|0|0" passage="Joh 13:38">John xiii. 8</scripRef>),
who are partakers <i>of Christ</i> (<scripRef id="Luke.xi-p66.2" osisRef="Bible:Heb.3.14" parsed="|Heb|3|14|0|0" passage="Heb 3:14">Heb. iii. 14</scripRef>), and partakers <i>with
Christ,</i> <scripRef id="Luke.xi-p66.3" osisRef="Bible:Rom.8.17" parsed="|Rom|8|17|0|0" passage="Ro 8:17">Rom. viii. 17</scripRef>.
(2.) It is a part that shall <i>never be taken away from those that
have it.</i> A portion in this life will certainly be <i>taken
away</i> from us, at the furthest, when we shall be taken away from
it; but <i>nothing shall separate us from the love of Christ,</i>
and our part in that love. Men and devils <i>cannot</i> take it
away from us, and God and Christ <i>will not.</i> (3.) It is the
wisdom and duty of every one of us to choose this <i>good part,</i>
to choose the service of God for our business, and the favour of
God for our happiness, and an interest in Christ, in order to both.
In particular cases we must choose that which has a tendency to
religion, and reckon that best for us that is best for our souls.
Mary was at her choice whether she would partake with Martha in her
care, and get the reputation of a fine <i>housekeeper,</i> or sit
at the feet of Christ and approve herself a <i>zealous
disciple;</i> and, by her choice in this particular, Christ judges
of her general choice. (4.) Those who <i>choose this good part</i>
shall not only have what they choose, but shall have their choice
commended in the great day.</p>
</div></div2>