Luke 11 commentary

“Lord, teach us to pray,” is a good prayer, and a very needful one, for Jesus Christ only can teach us, by his word and Spirit, how to pray. Lord, teach me what it is to pray; Lord, stir up and quicken me to the duty; Lord, direct me what to pray for; teach me what I should say. Christ taught them a prayer, much the same that he had given before in his sermon upon the mount. There are some differences in the words of the Lord's prayer in Matthew and in Luke, but they are of no moment. Let us in our requests, both for others and for ourselves, come to our heavenly Father, confiding in his power and goodness.

Christ encourages fervency and constancy in prayer. We must come for what we need, as a man does to his neighbour or friend, who is kind to him. We must come for bread; for that which is needful. If God does not answer our prayers speedily, yet he will in due time, if we continue to pray. Observe what to pray for; we must ask for the Holy Spirit, not only as necessary in order to our praying well, but as all spiritual blessings are included in that one. For by the influences of the Holy Spirit we are brought to know God and ourselves, to repent, believe in, and love Christ, and so are made comfortable in this world, and meet for happiness in the next. All these blessings our heavenly Father is more ready to bestow on every one that asks for them, than an indulgent parent is to give food to a hungry child. And this is the advantage of the prayer of faith, that it quiets and establishes the heart in God.

Christ's thus casting out the devils, was really the destroying of their power. The heart of every unconverted sinner is the devil's palace, where he dwells, and where he rules. There is a kind of peace in the heart of an unconverted soul, while the devil, as a strong man armed, keeps it. The sinner is secure, has no doubt concerning the goodness of his state, nor any dread of the judgment to come. But observe the wonderful change made in conversion. 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 power over it. All the endowments of mind of body are now employed for Christ. Here is the condition of a hypocrite. The house is swept from common sins, by a forced confession, as Pharaoh's; by a feigned contrition, as Ahab's; or by a partial reformation, as Herod's. The house is swept, but it is not washed; the heart is not made holy. Sweeping takes off only the loose dirt, while the sin that besets the sinner, the beloved sin, is untouched. The house is garnished with common gifts and graces. It is not furnished with any true grace; it is all paint and varnish, not real nor lasting. It was never given up to Christ, nor dwelt in by the Spirit. Let us take heed of resting in that which a man may have, and yet come short of heaven. The wicked spirits enter in without any difficulty; they are welcomed, and they dwell there; there they work, there they rule. From such an awful state let all earnestly pray to be delivered.

While the scribes and Pharisees despised and blasphemed the discourses of our Lord Jesus, this good woman admired them, and the wisdom and power with which he spake. Christ led the woman to a higher consideration. 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, keep it in memory, and keep to it as their way and rule.

Christ promised that there should be one sign more given, even the sign of Jonah the prophet; which in Matthew is explained, as meaning the resurrection of Christ; and he warned them to improve this sign. But though Christ himself were the constant preacher in any congregation, and worked miracles daily among them, yet unless his grace humbled their hearts, they would not profit by his word. Let us not desire more evidence and fuller teaching than the Lord is pleased to afford us. We should pray without ceasing that our hearts and understandings may be opened, that we may profit by the light we enjoy. And especially take heed that the light which is in us be not darkness; for if our leading principles be wrong, our judgment and practice must become more so.

We should all look to our hearts, that they may be cleansed and new-created; and while we attend to the great things of the law and of the gospel, we must not neglect the smallest matter God has appointed. When any wait to catch something out of our mouths, that they may insnare us, O Lord, give us thy prudence and thy patience, and disappoint their evil purposes. Furnish us with such meekness and patience that we may glory in reproaches, for Christ's sake, and that thy Holy Spirit may rest upon us.

It is uncertain whether this form was once only or twice delivered by Christ to his disciples. “Il est incertain si Christ a enseigne ceste formule de prier a ses disciples une fois seulement, ou bien par deux diverses fois.” — “It is uncertain if Christ taught this form of prayer to his disciples once only, or rather at two separate times.” Some think that the latter is more probable; because Luke says that he was requested to do it, while Matthew represents him as teaching it of his own accord. But as we have said, that Matthew collects all the leading points of doctrine, in order that the whole amount of them may be more clearly perceived by the readers when they are placed in close succession, it is possible that Matthew may have omitted to mention the occasion which is related by Luke. On this subject, however, I am unwilling to debate with any person.

Luke 11:1 As John also taught his diciples. John delivered to his disciples a particular form of prayer; and he did so, in my opinion, because the time required it. The state of affairs among the Jews was, at that time, exceedingly corrupted. Every thing connected with religion had so miserably fallen, that we need not be surprised to find few among them, by whom prayer was offered in a proper manner. “Il ne se faut pas fort esbahir si la vraye et pure maniere de prier estoit pratiquee par bien peu de gens.” — “We ought not to be greatly surprised, if the true and pure manner of praying was practiced by very few people.” Besides, it was proper, that the minds of believers should be excited, by prayer, to hope and desire the promised redemption, which was at hand. John might, therefore, have collected, out of various passages of Scripture, a certain prayer adapted to the time, and approaching more nearly to the spiritual kingdom of Christ, which had already begun to be revealed.

Luke 11:5. Which of you shall have a friend, Luke adds this comparison, which is not mentioned by Matthew. The general instruction conveyed by it is this: Believers ought not to be discouraged, if they do not immediately obtain their desires, or if they find them difficult to be obtained: for if, among men, importunity of asking extorts what a person would not willingly do, we have no reason to doubt that God will listen to us, if we persevere constantly in prayer, and if our minds do not slacken through difficulty or delay.

MATTHEW 7:12-14; LUKE 6:31

Matthew 7:12-14

Luke 6:31

12. All things, therefore, whatsoever you would wish that man should do to you, do so also to them: for this is the Law and the Prophets. 13. Enter in by the strait gate: because broad is the gate, and wide is the road, which leadeth to destruction, and there are many who enter by it. 14. Because strait is the gate, and narrow is the road, which leadeth to life, and there are few who find it.

31. And as you wish that men should do to you, do you also to them likewise.

Luke 11:16. And others tempting sought from him a sign. Something similar to this is afterwards related by Matthew, (16:4,) and by Mark, (8:11, 12.) Hence it is evident, that Christ repeatedly attacked them on this subject, so that there was no end to the wickedness of those men who had once resolved “Qui une fois s’estoyent endurcis;” — “who had once become hardened.” to oppose the truth. There can be no doubt that they ask a sign, in order to plead, as a plausible pretense for their unbelief, that Christ’s calling has not been duly attested. They do not express such submissiveness as to be prepared to yield to two or three miracles, and still less to be satisfied with a single miracle; but as I hinted a little before, they apologize for not believing the Gospel on this pretense, that Christ shows no sign of it from heaven. “Que Christ ne leur monstre aucun signe d’enhaut qui soit pour seelet ceste doctrine;” — “that Christ shows them no sign from above that is sufficient to seal this doctrine.” He had already performed miracles before their eyes sufficiently numerous and manifest; but as if these were not enough for the confirmation of doctrine, they wish to have something exhibited from heaven, by which God will, as it were, make a visible appearance. They call him Master, according to custom; for such was the appellation given at that time to all scribes and expounders of the law. But they do not acknowledge him to be a prophet of God, till he produce a testimony from heaven. The meaning therefore is: “Since thou professest to be a teacher and Master, if thou desirest that we should be thy disciples, let God declare from heaven that He is the Author of thy teaching, and let Him confirm thy calling by a miracle.”

Luke 11:27. Blessed is the womb. By this eulogium the woman intended to magnify the excellence of Christ; for she had no reference to Mary, “Il ne faut pas penser qu’elle eust regard a Marie;” — “we must not suppose that she had reference to Mary.” whom, perhaps, she had never seen. And yet it tends in a high degree to illustrate the glory of Christ, that she pronounces the womb that bore him to be noble and blessed. Nor was the blessing inappropriate, but in strict accordance with the manner of Scripture; for we know that offspring, and particularly when endued with distinguished virtues, is declared to be a remarkable gift of God, preferable to all others. It cannot even be denied that God conferred the highest honor on Mary, by choosing and appointing her to be the mother of his Son. And yet Christ’s reply is so far from assenting to this female voice, that it contains an indirect reproof.

Nay, rather, blessed are they that hear the word of God. We see that Christ treats almost as a matter of indifference that point on which the woman had set a high value. And undoubtedly what she supposed to be Mary’s highest honor was far inferior to the other favors which she had received; for it was of vastly greater importance to be regenerated by the Spirit of God than to conceive Christ, according to the flesh, in her womb; to have Christ living spiritually within her than to suckle him with her breasts. In a word, the highest happiness and glory of the holy Virgin consisted in her being a member of his Son, so that the heavenly Father reckoned her in the number of new creatures.

In my opinion, however, it was for another reason, and with a view to another object, that Christ now corrected the saying of the woman. It was because men are commonly chargeable with neglecting even those gifts of God, on which they gaze with astonishment, and bestow the highest praise. This woman, in applauding Christ, had left out what was of the very highest consequence, that in him salvation is exhibited to all; and, therefore, it was a feeble commendation, that made no mention of his grace and power, which is extended to all. Christ justly claims for himself another kind of praise, not that his mother alone is reckoned blessed, but that he brings to us all perfect and eternal happiness. We never form a just estimate of the excellence of Christ, till we consider for what purpose he was given to us by the Father, and perceive the benefits which he has brought to us, so that we who are wretched in ourselves may become happy in him. But why does he say nothing about himself, and mention only the word of God? It is because in this way he opens to us all his treasures; for without the word he has no intercourse with us, nor we with him. Communicating himself to us by the word, he rightly and properly calls us to hear and keep it, that by faith he may become ours.

We now see the difference between Christ’s reply and the woman’s commendation; for the blessedness, which she had limited to his own relatives, is a favor which he offers freely to all. He shows that we ought to entertain no ordinary esteem for him, because he has all the treasures of life, blessedness, and glory, hidden in him, (Colossians 2:3,) which he dispenses by the word, that they may be communicated to those who embrace the word by faith; for God’s free adoption of us, which we obtain by faith, is the key to the kingdom of heaven. The connection between the two things must also be observed. We must first hear, and then keep; for as faith cometh by hearing, (Romans 10:17,) it is in this way that the spiritual life must be commenced. Now as the simple hearing is like a transitory looking into a mirror, “Autant que l’ouye simple est comme quand on regarde en un mirroir, et que la memoire s’en escoule incontinent;” — “since the simple hearing is as when we look into a mirror, and the remembrance of it immediately passes away.” as James says, (1:23,) he likewise adds, the keeping of the word, which means the effectual reception of it, when it strikes its roots deep into our hearts, and yields its fruit. The forgetful hearer, whose ears alone are struck by the outward doctrine, gains no advantage. On the other hand, they who boast that they are satisfied with the secret inspiration, and on this ground disregard the outward preaching, shut themselves out from the heavenly life. What the Son of God hath joined let not men, with wicked rashness, put asunder, (Matthew 19:6.) The Papists discover amazing stupidity by singing, in honor of Mary, those very words by which their superstition is expressly condemned, and who, in giving thanks, detach the woman’s saying, and leave out the correction. “Et en leurs graces apres le repas, ils prenent le dire de la femme, laissans la correction qui estoit le principal;” — “and in their thanksgivings after a meal, they employ the woman’s saying leaving out the correction, which was the most important matter,” But it was proper that such a universal stupefaction should come upon those who intentionally profane, at their pleasure, the sacred word of God.

Luke 11:30. As Jonah was a sign to the Ninevites. He declares that he will be a sign to them, as Jonah was to the inhabitants of Nineveh. But the word sign is not taken in its ordinary sense, as pointing out something, but as denoting what is widely removed from the ordinary course of nature. In this sense Jonah’s mission was miraculous, when he was brought out of the belly of the fish, as if from the grave, to call the Ninevites to repentance. Three days and three nights This is in accordance with a well-known figure of speech. “Quant aux trois nuits, il y a ici (cornme on scait bien) une figure que les Grecs et Latins appellent Synecdoche;” — “as to the three nights, there is here (as is well known) a figure which the Greek and Latin writers call Synecdoche.” As the night is an appendage to the day, or rather, as the day consists of two parts, light and darkness, he expresses a day by a day and a night, and where there was half a day, he puts down a whole day.

This narrative agrees in some respects, but not entirely, with the doctrine laid down by Matthew, (10:1-20,) that Christ, in order to correct the superstition of the people, and particularly of the scribes, intentionally disregarded outward ceremonies of human invention, which the Jews were too solicitous to observe. God had prescribed in his Law certain kinds of washings, that by means of them he might train his people usefully to the consideration of true purity. The Jews, not satisfied with this moderate portion had added many other washings, and more especially, that no person should partake of food till he had been washed with the water of purification, as Mark relates more minutely, (12:3,4,) and as is also evident from John, (2:6.) This fault was accompanied by wicked confidence; for they cared little about the spiritual worship of God, and thought that they had perfectly discharged their duty, when the figure was substituted in the place of God. Christ is fully aware that his neglect of this ceremony will give offense, but he declines to observe it, in order to show that God sets very little value on outward cleanness, but demands the spiritual righteousness of the heart.

39. Now you Pharisees Christ does not here charge the Pharisees, as in Matthew, (15:1-20,) and Mark, (12:2-13,) with serving God in an improper manner by human inventions, and breaking the law of God for the sake of their traditions; but merely glances at their hypocrisy, in having no desire of purity except before the eyes of men, as if they had not to deal with God. Now this reproof applies to all hypocrites, even to those who believe that righteousness consists in ceremonies appointed by God. Christ includes more than if he had said, that it is in vain to serve God by the commandments of men, (Mark 7:7;) for he condemns generally the error of worshipping God by ceremonies, and not spiritually, by faith and a pure affection of the heart.

On this point the prophets had always contended earnestly with the Jews; but, as the minds of men are strongly inclined to hypocrisy, they proudly and obstinately adhered to the conviction, that God is pleased with external worship, even when it is not accompanied by faith. But in the time of Christ, they had sunk to such depth of folly, that they made religion to consist entirely in absolute trifles. Accordingly, he directs his accusation against the Pharisees, for being extremely careful to wash cups, and cherishing within their hearts the most abominable filth of cruelty and wickedness He charges them with folly on this ground, that God, who created that which is within the man, his soul, as truly as the body, cannot be satisfied with a mere external appearance. The chief reason why men are deceived is, that they do not consider that they have to deal with God, or, they transform Him according to the vanity of their senses, as if there were no difference between Him and a mortal man.

41. But out of what you have, give alms. Christ, according to his custom, withdraws the Pharisees from ceremonies to charity, declaring that it is not water, but liberality, “Mais que c’est une prompte affection de faire bien a ceux qui sont en necessite;” — “but that it is an active disposition to do good to those who are in want.” that cleanses both men and food. By these words he does not disparage the grace of God, or reject the ceremonies of the Law as vain and useless; but addresses his discourse to those who feel confident that God will be amused by mere signs. “It is the lawful use alone,” he says, “that sanctifies food. But food is rightly and properly used by those who supply from their abundance the necessities of the poor. It would therefore be better to give alms out of what you have, than to be careful about washing hands and cups, and to neglect the poor.”

The inference which the Papists draw from these words, that alms are satisfactions, by which we are cleansed from our sins, is too absurd to require a lengthened refutation. Christ does not here inform us by what price we must purchase the forgiveness of sins, but says that those persons eat their bread with cleanness, who bestow a part of it on the poor. I understand the words, τὰ ἐνόντα, to mean “the present supply,” “Les presentes choses, comme aussi ie l’ay traduit au texte;” — “the present things, as also I have translated it in the text.” and not, as Erasmus and the old translator render them, “what remains over.” It seems quite as natural to suppose, with other interpreters, that τὰ ἐνόντα answers to τὸ ἔσωθεν in the 39th and 40th verses Πλὴν (κατὰ) τὰ ἐνόντα will thus be equivalent to πλὴν (κατὰ) τὸ ἔσωθεν (τοῦ ποτηρίου) δότε ἐλεημοσύνην, but as to what is within the cup give alms out of it. The next, clause commences with καὶ, followed by an ellipsis of (κατὰ), τὸ ἔξωθεν (τοῦ ποτηρίου) μὴ μεριμνήσητε, and give yourselves no concern about what is outside of the cup; for, lo, all things are clean to you. —Ed.

The reproofs which immediately follow may be reserved, with greater propriety, for another occasion. I do not think it probable that Christ, while sitting at table, indulged in this continuous strain of invective against scribes and Pharisees, but that Luke has introduced here what was spoken at another time; for the Evangelists, as we have frequently mentioned, paid little attention to the order of dates.

Luke 14:1-6

Luke 14:1-6

1. And it happened that he entered into the house of a certain ruler of the Pharisees on a Sabbath, to take food, and they watched him. 2. And, lo, a certain man who had a dropsy was before him, 3. And Jesus answering said to the lawyers “Aux Docteurs de la Loy;” — “to the Doctors of the Law.” and Pharisees, saying, Is it lawful to cure on the Sabbath? 4. But they were silent; and he took and cured him, and sent him away. 5. And he answering to them said, Which of you shall have an ass or an ox that shall fall into a pit, and will not immediately pull him out on the Sabbath-day? 6. And they could not answer him to these things.

Luke 11:53. And while he was saying these things to them. I have formerly mentioned that the preceding sentences were not inserted by Luke in their proper place. For while he was relating that Christ at a dinner reproved the scribes, he introduced also the latest discourses by which, a little before his death, he reproved their wicked courses; and in like manner, the reproof which we have just now examined is inserted by Luke, in connection with a different narrative. If any one prefer to follow the opinion of those who conjecture that Christ repeated the same discourses on various occasions, I have no great objection. After pronouncing the curses which have been now explained, he concludes by saying that all the scribes became more inveterate against Christ, so that they did not cease to entrap him by ensnaring questions; which ought to be referred to the conversation held at the table, rather than to his latest discourse. But I have not thought it a matter of great importance to be very exact about the time — a matter which the Evangelist has disregarded.

MARK 12:41-44; LUKE 21:1-4

Mark 12:41-44

Luke 21:1-4

41. And while Jesus was sitting opposite to the treasury, he perceived how the multitude threw money into the treasury, and many rich persons put in much. 42. And a poor widow came, and threw in two mites, which make a farthing. 43. And having called his disciples to him, he said, Verily I say to you, that this poor widow hath thrown in more than all who have thrown into the treasury: 44. For they all have thrown in out of their abundance; but she out of her poverty hath thrown in all that she had, all her living. “Toute sa substance;” — “all her substance.”

1. And, lifting up his eyes, he saw those rich men who were throwing their gifts into the treasury. 2. And he saw also a certain poor widow throwing into it two mites. 3. And he said, Verily I say to you, that this poor widow hath thrown in more than all: 4. For all these, out of their abundance, have thrown into the offering of God; but she out of her poverty hath thrown in all the living which she had. “Tout le vivre, ou bien, qu’elle avoit;” — “all the living, or wealth, that she had.”

CHAPTER 11

Lu 11:1-13. The Disciples Taught to Pray.

1. one, &c.--struck with either the matter or the manner of our Lord's prayers.

as John, &c.--From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."

2-4. (See on Mt 6:9-13).

5-8. at midnight ... for a friend is come--The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.

9-13. (See on Mt 7:7-11.)

14. dumb--blind also (Mt 12:22).

20. the finger of God--"the Spirit of God" (Mt 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.

21-22. strong man--meaning Satan.

armed--pointing to all the subtle and varied methods by which he wields his dark power over men.

keepeth--"guardeth."

his palace--man whether viewed more largely or in individual souls--how significant of what men are to Satan!

in peace--undisturbed, secure in his possession.

23. gathereth ... scattereth--referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.

27-28. as he spake these things, a ... woman of the company--of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lu 1:28, 42); and our Lord is far from condemning it. He only holds up--as "blessed rather"--the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mt 12:49, 50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mt 12:43.)

29-32. (See on Mt 12:39-42.)

33-36. (See on Mt 5:14-16; Mt 6:22, 23.) But Lu 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.

Lu 11:37-54. Denunciation of the Pharisees.

38. marvelled, &c.--(See Mr 7:2-4).

39-41. cup and platter--remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.

ravening--rapacity.

42. mint ... rue, &c.--rounding on Le 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.

judgment and the love of God--in Mt 23:25, "judgment, mercy, and faith." The reference is to Mi 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mr 12:29; Mr 12:32, 33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.

these ought ye, &c.--There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."

43. uppermost seats--(See on Lu 14:7-11).

greetings--(See on Mt 23:7-10).

44. appear not, &c.--As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Psa 5:9; Ro 3:13; a different illustration from Mt 23:27).

46. burdens grievous, &c.--referring not so much to the irksomeness of the legal rites (though they were irksome, Ac 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.

47-48. ye build, &c.--Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (Mt 23:29, 30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.

49-51. said the wisdom, &c.--a remarkable variation of the words in Mt 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?

52. key of knowledge--not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.

53-54. Exceedingly vivid and affecting. They were stung to the quick--and can we wonder?--yet had not materials for the charge they were preparing against Him.

provoke him, &c.--"to harass Him with questions."

Teach us to pray - See the nature of prayer, with an ample explanation of the different parts of the Lord's Prayer, treated of in Mat 6:5-16 (note). The prayer related here by Luke is not precisely the same as that mentioned by Matthew; and indeed it is not likely that it was given at the same time. That in Matthew seems to have been given after the second passover; and this in Luke was given probably after the third passover, between the feasts of tabernacles, and the dedication. It is thus that Bishop Newcome places them in his Greek Harmony of the Gospels.

There are many variations in the MSS. in this prayer; but they seem to have proceeded principally from the desire of rendering this similar to that in Matthew. Attempts of this nature have given birth to multitudes of the various readings in the MSS. of the New Testament. It should be remarked, also, that there is no vestige of the doxology found in Matthew, in any copy of St. Luke's Gospel.

Lead us not into temptation, etc. - Dr. Lightfoot believes that this petition is intended against the visible apparitions of the devil, and his actual obsessions; he thinks that the meaning is too much softened by our translation. Deliver us from evil, is certainly a very inadequate rendering of ῥυσαι ἡμας απο του πονηρου; literally, Deliver us from the wicked one.

In his journey is come - Or, perhaps more literally, A friend of mine is come to me out of his way, εξ ὁδου, which renders the case more urgent - a friend of mine, benighted, belated, and who has lost his way, is come unto me. This was a strong reason why he should have prompt relief.

My children are with me in bed - Or, I and my children are in bed; this is Bishop Pearce's translation, and seems to some preferable to the common one. See a like form of speech in 1Cor 16:11, and in Eph 3:18. However, we may conceive that he had his little children, τα παιδια, in bed with him; and this heightened the difficulty of yielding to his neighbor's request.

But if he persevere knocking. (At si ille perseveraverit pulsans). This sentence is added to the beginning of Luk 11:8, by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS). I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate.

And (or, therefore) I say unto you, Ask - Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favors are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained Mat 7:7, Mat 7:8 (note).

Offer him a scorpion? - Σκορπιον. The Greek etymologists derive the name from σκορπιζειν τον ιον, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Aelian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, etc. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated.

The Holy Spirit - Or, as several MSS. have it, πνευμα αγαθον, the good spirit. See on Mat 7:11 (note).

Casting out a devil - See on Mat 12:22 (note).

Beelzebub - See on Mat 10:25 (note).

Finger of God - See on Exo 8:19 (note).

When the unclean spirit - See on Mat 12:43 (note).

A certain woman - lifted up her voice, and said - It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life.

This is an evil generation - Or, This is a wicked race of men. See on Mat 12:38-42 (note).

The queen of the south, etc. - Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, etc. See the note on Luk 11:7. The 32d verse may be read in the same way.

No man, when he hath lighted, etc. - See on Mat 5:15 (note). Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on Mar 4:21 (note), etc.

The light of the body is the eye - Or, the eye is the lamp of the body. See on Mat 6:22 (note), etc.

The 35th and 36th verses are wanting in some MSS., and are variously read in others.

The whole shall be full of light - Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house.

When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do.

To dine - Ὁπως αριϚηση. The word αριστειν dignifies the first eating of the day. The Jews made but two meals in the day; their αριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δειπνον or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the αριστον, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce.

First washed - See on Mar 7:2-4 (note).

Ye - make clean the outside - See on Mat 23:25 (note).

Did not he that made that which is without - Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy!

Give alms of such things as ye have - Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so τα ενοντα is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, etc., of the Pharisees, see on Mat 23:25 (note).

Ye tithe mint and rue - See on Mat 23:23 (note).

Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on Mat 23:5 (note).

Ye are as graves which appear not - In Mat 23:27, our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with.

Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach.

Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on Mat 23:4 (note).

Ye build the sepulchres - That is, ye rebuild and beautify them. See on Mat 23:29 (note).

Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old.

The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, 1Cor 1:24), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., Mat 23:34. See the note there, and see Bishop Pearce.

That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in Luk 9:45; Luk 14:10; Joh 10:17; Rom 5:20; Rom 11:11; 1Cor 1:15, 1Cor 1:31, etc.

From the blood of Abel - See this subject explained at large on Mat 23:34 (note).

Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it.

Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Mat 23:13 (note).

Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Luk 12:1, (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, Mat 23:25, shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke.

A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer."

Lord, teach us to pray, as John also taught his disciples - The Jewish masters used to give their followers some short form of prayer, as a peculiar badge of their relation to them. This it is probable John the Baptist had done. And in this sense it seems to be that the disciples now asked Jesus, to teach them to pray. Accordingly he here repeats that form, which he had before given them in his sermon on the mount, and likewise enlarges on the same head, though still speaking the same things in substance. And this prayer uttered from the heart, and in its true and full meaning, is indeed the badge of a real Christian: for is not he such whose first and most ardent desire is the glory of God, and the happiness of man by the coming of his kingdom? Who asks for no more of this world than his daily bread, longing meantime for the bread that came down from heaven? And whose only desires for himself are forgiveness of sins, (as he heartily forgives others,) and sanctification.

When ye pray, say - And what he said to them is undoubtedly said to us also. We are therefore here directed, not only to imitate this in all our prayers, but to use this very form of prayer. Mt 6:9.

Forgive us; for we forgive them - Not once, but continually. This does not denote the meritorious cause of our pardon; but the removal of that hinderance which otherwise would render it impossible.

At midnight - The most unseasonable time: but no time is unseasonable with God, either for hearing or answering prayer.

Mt 7:7.

How much more shall your heavenly Father - How beautiful is the gradation! A friend: a father: God! Give the Holy Spirit - The best of gifts, and that which includes every good gift.

It was dumb - That is, it made the man so. Mt 12:22.

But some said, He casteth out devils by Beelzebub - These he answers, Lu 11:17. Others, to try whether it were so or no, sought a sign from heaven. These he reproves in Lu 11:29 and following verses. Beelzebub signifies the lord of flies, a title which the heathens gave to Jupiter, whom they accounted the chief of their gods, and yet supposed him to be employed in driving away flies from their temple and sacrifices. The Philistines worshipped a deity under this name, as the god of Ekron: from hence the Jews took the name, and applied it to the chief of the devils. Mr 3:22.

Mt 12:38.

A house - That is, a family.

If I cast out devils by the finger of God - That is, by a power manifestly Divine. Perhaps the expression intimates farther, that it was done without any labour: then the kingdom of God is come upon you - Unawares, unexpected: so the Greek word implies.

The strong one armed - The devil, strong in himself, and armed with the pride, obstinacy, and security of him in whom he dwells.

The last state of that man becometh worse than the first - Whoever reads the sad account Josephus gives of the temple and conduct of the Jews, after the ascension of Christ and before their final destruction by the Romans, must acknowledge that no emblem could have been more proper to describe them. Their characters were the vilest that can be conceived, and they pressed on to their own ruin, as if they had been possessed by legions of devils, and wrought up to the last degree of madness. But this also is fulfilled in all who totally and finally apostatize from true faith.

Blessed is the womb that bare thee, and the paps which thou hast sucked! - How natural was the thought for a woman! And how gently does our Lord reprove her!

Yea, rather blessed are they that hear the word of God and keep it - For if even she that bare him had not done this, she would have forfeited all her blessedness.

It seeketh - The original word implies seeking more, or over and above what one has already.

They repented at the preaching of Jonah - But it was only for a season. Afterward they relapsed into wickedness, till (after about forty years) they were destroyed. It is remarkable, that in this also the comparison held. God reprieved the Jews for about forty years; but they still advanced in wickedness, till having filled up their measure, they were destroyed with an utter destruction.

The meaning is, God gives you this Gospel light, that you may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while you do this, your whole soul will be full of wisdom, holiness, and happiness. Mt 5:15; Mr 4:21; Lu 8:16.

But when thine eye is evil - When thou aimest at any thing else, thou wilt be full of folly, sin, and misery. On the contrary, Mt 6:22.

If thy whole body be full of light - If thou art filled with holy wisdom, having no part dark, giving way to no sin or folly, then that heavenly principle will, like the clear flame of a lamp in a room that was dark before, shed its light into all thy powers and faculties.

Now ye Pharisees - Probably many of them were present at the Pharisee's house. Mt 23:25.

Give what is in them - The vessels which ye clean, in alms, and all things are clean to you. As if he had said, By acts directly contrary to rapine and wickedness, show that your hearts are cleansed, and these outward washings are needless.

Wo to you - That is, miserable are you. In the same manner is the phrase to be understood throughout the chapter.

For ye are as graves which appear not - Probably in speaking this our Lord fixed his eyes on the scribes. As graves which appear not, being overgrown with grass, so that men are not aware, till they stumble upon them, and either hurt themselves, or at least are defiled by touching them. On another occasion Christ compared them to whited sepulchres, fair without, but foul within; Mt 23:27.

One of the lawyers - That is scribes; expounders of the law.

Whom they killed, ye build their sepulchres - Just like them pretending great reverence for the ancient prophets, while ye destroy those whom God sends to yourselves. Ye therefore bear witness by this deep hypocrisy that ye are of the very same spirit with them.

The wisdom of God, agreeably to this, hath said - In many places of Scripture, though not in these very words, I will send them prophets - Chiefly under the Old Testament: and apostles - Under the New. Mt 23:34.

The blood of all shall be required of this generation - That is, shall be visibly and terribly punished upon it.

And so it was within forty years, in a most astonishing manner, by the dreadful destruction of the temple, the city, and the whole nation. Between the temple and the altar - In the court of the temple.

Ye have taken away the key of knowledge - Ye have obscured and destroyed the knowledge of the Messiah, which is the key of both the present and the future kingdom of heaven; the kingdom of grace and glory. Ye have not entered in - Into the present kingdom of heaven.

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

This seemeth to be a different time from that mentioned by Matthew, where our Saviour directed his Disciples to pray, there his direction was part of his Sermon on the Mount. Besides the doxology or conclusion is there left out. It is said here, as he was Praying in a certain place. Christ looked upon all places as holy enough for Prayer. It also looks as if at this time our Saviour was not at his more secret Devotions, but with the twelve, (which were his Family) praying with them when he ceased. This is very observable against those who pretend impulses of the Spirit, to disturb Ministers in the time when they are Praying and Preaching; it may easily be known from what Spirit, such impulses are. The Disciples of Christ often propounded questions to him after Preaching, but never interupting him in his Work, nor before he was retired into an house. They now come to be informed about Prayer, but they stay till he had first ceased; we having no account in holy Writ of Iohns Disciples asking him, or his teaching of them to Pray, are more at loss, to determine whether our Saviour did intend that his Disciples should use these Words, as the Phrase here seemeth to import in, or only pray this sense, after this manner, as Matthew saith, indeed nothing can be concluded from either Phrase by any judicious Person. For as we read in many places in Scripture, that Christ answered and said, when it is manifest the meaning is, he spake Words to that import or sense, (the Evangelists reporting the Words spoken with variations of expre[illegible: 1 letter]sion,) so when we pray we may say, Our Father which art in Heaven, &c. tho we do not use the same Words and Syllables.

4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation, but deliver us from evil.

See the Notes on Matth. 6. v. 9, 10. whoso compareth this Prayer as it is recorded by Matthew will find the form of Words differing in more things then one, not only the Doxology or Conclusion is left out wholly by Luke, but for [non-Latin text not transcribed] there, we have [non-Latin text not transcribed] here, for [non-Latin text not transcribed], Luke hath [non-Latin text not transcribed], for [non-Latin text not transcribed], we have here [non-Latin text not transcribed], from whence plainly appears that our Saviour did not intend to oblige his Disciples to the same Syllabical Words, but only to Words of the same import, that is to Praying for the same things, yet that Christians have a liberty to use the same Words is out of question, and as much out of a question that they have a liberty to vary, still keeping their Eyes upon the matter of this Prayer, and not forgeting that, when they go unto God in that holy Duty.

9 And I say unto you, Ask, and it shall be given you, seek, and ye shall find: knock, and it shall be opened unto you.

The plain meaning of our Saviour in this Parable, is to teach us that we ought not only to pray, but to be importunate with God in Prayer. To continue in Prayer as the Apostle Phraseth it, Col. 4.2. and to Watch thereunto with all perseverance, Eph. 6.18. this in the Greek is called [non-Latin text not transcribed] impudence, which tho in our Language it is generally taken in an ill sense, yet here signifieth no more, then an holy boldness, or pursuing our Petitions, notwithstanding delays, or denials. For those Words, v. 9. See the Notes on Matth. 7.7. where the same Words are found.

13 If ye then, being evil, know how to give good gi[illegible: 1 letter]ts unto your children: how much more shall your heavenly Father give the holy Spirit to them that ask him?

See the Notes on Matth. 7, 8, 9, 10, 11. As our Saviour's design in the former Words appeareth to be our information, that the the hand of God be full of good things proportioned to all the necessities of his Creatures; yet they must not expect to have them without asking, he will for them be enquired of by the house of Israel, Ezech. 36.37. and all his promises for the collation of good things, must be Interpreted, with a supposition of Peoples seeking them at his hand, as also that every lazy, cold formal Praying will not obtain them at the hand of God, but the working, fervent Prayer of the righteous availeth much. His design in these Verses seemeth to be, to let us know, that fervent and importunate Prayer, will not prevail with God to give us any thing, but what shall be good for us; for he knoweth that the general desire of our Souls, is for nothing but what is good, if we ask for things hurtful, it is but a lapse or miscarriage of our Tongues, caused from the blindness and ignorance of our Minds. No Man knowingly will ask any thing of another, that shall do him hurt, and tho our Children, through their want of knowledge and judgment to discern betwixt things that are Good or Evil for their Bodies, may ask of us, and cry unto us, for things that are hurtful; yet we who know, that they would not ask for them, if they had the use of their reason, and well knew their noxious quality, considering their circumstances, will not give them to them. So our heavenly Father tho he heareth us crying for such things, as he knoweth (considering our circumstances) would be mischievous, and hurtful to us; yet he will not give us any thing of that Nature, and so in denying the Words of our Lips, he yet answereth the general Scope, and designs of our Souls, which is to have only what is good for us. But if we ask any thing which is good, and wholesome for us, and profitable unto us in the circumstances in which we are, we may be sure that God will give them to us, as we may, that an earthly Parent will deny nothing to his Children crying, which is in his Power to give, and which he knoweth to be good for us, for the Nature of all good, lyeth in the conveniency and sutableness of the thing, to the wants and necessities of the Person that receiveth it. And every such thing must also be according to the Will of God; according to his Promise, Psal. 84.11. to with-hold no good thing from them that live Vprightly. So as both Gods fatherly Relation, and the knowledge we have, that he is a God, that cannot Lye, nor Repent, are assurances to us that whatsoever good thing we ask, we shall obtain of him, and nothing else, altho we ask and cry for it. Therefore whereas Matthew saith, Ch. 7.11. How much more shall your Father which is in Heaven, give good things to them that ask him. Luke saith here, How much more sha[illegible: 2 letters] he give his Holy Spirit, to them that ask him.

14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake: and the people wondred.

The Devil is here called Dumb, from his effect upon the Demoniacks, in restraining his use of his Tongue.

Marginal references: Math. 9.32, 35 & 12.22.

23 He that is not with me, is against me, and he that gathereth not with me, scattereth.

See the Notes on Matth. 9.34, 35. and 12.24, 25, 26, 27. and on Mark 3.22, 23, 24, 25, 26, 27.

Marginal references: Math. 12.3[illegible: 1 letter]

26 Then goeth he, and taketh to him seven other spirits more wicked then himself, and they enter in, and dwell there: and the last state of that man is worse then the first.

See the Notes on Matth. 12.43, 44, 45. From these verses we may observe▪ 1. That the Devil may in some sort, and degree, [illegible: 1 letter]e cast out of Persons and Places, while yet in other respects, they may be his house, and he may dwell in, and amongst them. Their bodies, their Country may be in great measure delivered from his Power, and he may yet keep possession of their Souls. This ordinarily▪ happeneth in places where the Gospel is faithfully Preached, tho there remain abundance of Men whose lives evidence, that the Devil hath a too great possession of their Souls, yet those places, and Persons inhabiting in them, are more freed from Witchcraft, and the power which the Devil exercises by Gods Permission[illegible: 1 letter] upon Men, and Womens bodies, and Cattel, &c. then other more Paganish and ignorant places. He may also in a sense be said to be cast out of Persons, that are reclaimed from vicious, and debauched Lives, yet are not brought home to God, only are more enlightened, and more under the Power of restraining Grace, yet their Souls may be his house. 2. The Devil cast out in any degree, is unquiet till (if po[illegible: 1 letter]sible) he hath recovered as full a Power over, and posse[illegible: 1 letter]sion of Men and Women, as he ever had. 3. If he ever recovereth it, their latter end, is worse then their beginning. Heb. 6.4 & 10.26. 2 Pet. 2.20.

Marginal references: Joh. 5.14.

28 But he said, Yea, rather blessed are they that hear the word of God, and keep it.

We are very prone to bless Persons from external priviledges, and the favours of Divine Providence, which do not at all change, or affect the hearts of those to whom they are given, but God looketh with another Eye upon Persons▪ Christ doth not here deny his Mother to have been Blessed, her Cousin Elizabeth, ch. 1.42. had pronounced her Blessed amongst Women, and the Angel had before called her Highly favoured, and told her that she had found favour with God. But our Saviour here declareth that her Blessing did not so much lye in that [illegible: 1 letter]er Womb bare, and her Paps gave Suck to him, as in that she was one who heard and kept the Word of God; for he pronounceth all such as did so principally Blessed. Nor must we separate what God hath put together, the Blessing is not pronounced to those who barely hear the Word of God, the Blessed, and the unblest pariter adeunt, pariter aud[illegible: 1 letter]unt, they may go to Church together, and hear the Word together, but the Ble[illegible: 1 letter]sing is to those that hear the Word of God, and keep it. See Iames 1.22, 23. The Word to some that hear it may be a Savour of Death unto Death. The Soul that through Grace is made obedient to the Will of God, is a more happy Soul then the Virgin Mary was, considered meerly as the Mother of Christ, without the consideration of her Faith, and Holiness.

Marginal references: Matth. 7.21.

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 then Jonas is here.

See the Notes on Matth. 12.39, 40, 41, 42. Matthew saith, they were the Pharisees that came to him, desiring to see a Sign from Heaven, they did the same again, Matth. 16.1. Christ was very ready to work Miracles, to encourage and confirm his hearers Faith, but not to satisfie unbelievers curiosity. Instead therefore of shewing them▪ Signs from Heaven, he denounceth the just judgment of God against them, for their not believing in him. See further the Notes upon the aforementioned parallel Texts.

Marginal references: Jonas 3.[illegible: 1 letter].

33 No man when he hath lighted a candle, putteth it in a secret place, neither under a ‖ bushel; but on a candlestick, that they which come in may see the light.

We met with this similitude, ch. 8.16. and Matth. 5.15. See the Notes on all those Texts. It was a kind of Proverbial Speech, and so applicable to divers Subjects. Some think that our Saviour bringeth in these Words, as a reason why he would shew the Pharisees no Sign, viz. because he knew it would do them no good, it had been like the lighting of a candle, and to put it under a Bushel, which no Man doth. Others think that by it he designs to give an account, why he v. 28. pronounced those Blessed, who heard the Word and did it, because practice, and giving light to others is the end of all hearing.

36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.

See the Notes upon Matth. 6.22. Our Saviours speech in these verses, is plainly both Elliptical (something being in it self to be understood) and also Metaphorical. The sense is this, what the Eye is to the Body, that the Soul, the Mind and Affections are to the whole Man. Now look as the Eye is the Organ, by which light is received to guide a Mans steps, so that if that be perfect without any mixture of ill humors, &c. the Body from it takes a full and right direction how to move and act. But if that be vitiated by ill humours, the Man knows not how to direct his bodily steps. So if a Mans Soul (which answereth the bodily Eye) more especially a Mans understanding, as judgment darkened, perverted, prejudiced, or his Affections be debauched or depraved, he will not know how to move one step right in his duty; but if his understanding have a right notion ofTruths, and he judgeth aright concerning the things, and ways of God, and his affections be not depraved, then the whole Man will be in a capacity to receive the Light and Revelations of Truth▪ as they shall be communicated to him, even as he who hath a perfect Eye receiveth, and is able to make use of the bright shiningof a Candle.

Marginal references: Gr. a [illegible: 1 word] by its brig[illegible: 2 letters] shining.

37 And as he spake a certain Pharisee besought him to dine with him: And he went in and sat down to meat.

This is the second time we meet with our Saviour at a Pharisees house. He saith of himself, that he came Eating and Drinking, that is, allowing himself a free tho innocent converse with all sorts of People, that he might gain some. The Pharisees were as to the generality of them, the most bitter stubborn and implacable Enemies Christ had, yet he refused not to go and sit at Meat with a Pharisee.

38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner.

Matth. 15.2. the Pharisees quarrelled with the Disciples upon this account, here this Pharisee is offended at Christ himself, Mark gives us the reason of it, Mark 7.3. For the Pharisees, and all the Iews except they wash their hands eat not; holding the tradition of the elders. Concerning this tradition of theirs and the ground of it, see the Notes on Matth. 15.2. and Mark 7.3. we would all be infallible and therefore cannot allow others to differ from us in a rite, which hath no foundation in Gods Word, and wonder at those who cannot see with our Eyes, nor practice according to our Latitudes.

40 Ye fools, did not he that made that which is without, make that which is within also?

We have much the same tho delivered in another form, with a denuntiation of a Woe, Matth. 23.25. See the Notes on that v. We must not imagine that our Saviour here reflecteth upon the cleansing of Vessels, in which we put our Meat and Drink, for undoubtedly as to them, the Pharisees washed both the inside, and the outside. And the conceit of them is amiss who think that by the inward part, v. 39. he means the Meat in their Dishes, which was gotten indeed, by ravening, and Wickedness, Extortion, &c. for it is an hard Interpretation of the inward part of the platter, to say, by it is meant, the Meat in the platter; but neither doth our Saviour say, the inward part of the Dish, but your inward part, by which he plainly means the Soul. Our Saviour doth therefore certainly compare the Pharisees to Dishes or Platters, washed, or scoured only in the outside; and blameth their Hypocrisie in this; That they were mighty sollicitous about an outside purity, and cleanness; but for the inward purity of the Heart and Soul, they took no care at all about that; they were very scrupulous about undefiled hands, but nothing at all about having their Souls, and inward Powers, and affections undefiled. This he telleth them was most egregious folly, for God that made the Body, made the Soul also, and therefore would exact a purity in the inward, as well as the outward Man, especially considering that he loveth truth in the inward parts.

41 But rather give alms of such things as you have: and behold, all things are clean unto you.

[non-Latin text not transcribed].Or, as you are able. ] The Word [non-Latin text not transcribed] being a Word not ordinarily used in a sense which will fit this place, hath made a great abounding in their own senses amongst Interpreters. Some translating it, Give such things as are within for Alms, others, such things as you have, others, such things as are necessary, others, such things as ye are able, as if [non-Latin text not transcribed] were to be understood before [non-Latin text not transcribed] according to what you have. Others▪ What things remain, after the serving your own necessities, and a just restitution to those whom you have wronged. Others think it is but a Connexion of our Saviours Speech, and the Sense is, Moreover there is but one thing to be done, Give Alms, &c. as if it were [non-Latin text not transcribed]. I do not see but our own Translation is as good as any, and [non-Latin text not transcribed] seems to be understood in the Greek▪ According to what you have, which is truly, and justly your own, not theirs whom you have wronged, nor your Creditors, nor your Families for their necessities, Give Alms of all that ▪ And behold all things are clean unto you. Not your Souls are clean, tho that must first be yet our Saviour is not here directing that, or the Means and Methods for it, but all things are clean to you; you may lawfully and without Guilt use them, Tit. 1.15. Vnto the pure, all things are pure, but unto them that are defiled and unbelieving is nothing pure. Our Saviours Words are a plain Exhortation to Repentance, that lyeth in the change of our minds, and that inward change of our minds, must be evidenced by the Change of our Actions, and particularly by a Restitution in Case of wrong done to any. The Pharisees were a Covetous Rapacious Generation, full of Extortion, devouring Widows Houses, &c. Their Repentance was to be evidenced by contrary Works; those were Works of Iustice and Mercy. God calleth to the Is[illegible: 1 letter]aelites for the first, Isaiah 1.16, 17. Christ calls to the Pharisees for the latter. Such Works of Mercy as might evidence their Hearts to be truly changed, and then saith our Saviour, all things will be clean to you, which otherwise will not be with all your Traditional Superstio[illegible: 1 letter]s Washings. And needs it must be so, for no Soul can Repent truly without the Influence and A[illegible: 2 letters]istance of Divine Grace, which God giveth not, but to those Souls which are Washed with the Blood of Christ. So that before a Soul can produce the Fruits of true Repentance, it must be justifyed by Faith, and Sanctifyed by the Spirit of Holiness. Or if we understand it only of that Repentance, which an unjustifyed, Soul may have, yet even that may so far profit, as to have our outward things so blessed to us, that we may use them without any Pollution or Guilt, and have them outwardly blest to us.

Marginal references: 1 Isa. 58.7. Dan. 4.27. Chap▪ 12.33.; Or, as you are able.

42 But wo 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.

See the Notes on Matth. 23.23. There are two great Notes of Hypocrites. 1. To be more exact in, and Zealous for the observation of Rituals and the Traditions of men, than in and for the observation of the Moral Law of God. 2. In matters of Morality to be more exact, and strict in, and for little things, than for things more grave and weighty. There is no Commandement of God so little as we may neglect, or despise, or disobey it, but yet there is a difference in Duties, and we ought to have a first regard to the greater, than to the lesser.

43 Wo unto you Pharisees, for ye love the uppermost seats in the synagogues, and greetings in the markets.

See the Notes on Mat. 23.6, 7. Their fault was not in their taking them, but in their affecting them, and in being Ambitious of them. God is the God of order, and we are bound to give honour, to whom Honour belongs, but Pride and Ambition are detestable Sins, especially in such as should be Teachers of Humility, and the Vanity of all things below.

44 Wo unto you scribes and pharisees, hypocrites, for ye are as graves which appear not, and the men that walk over them, are not aware of them.

See the Notes on Matth. 23.27. where our Saviour compareth the Pharisees to whited Sepulchres, here he compareth them to Sepulchres, but not as there to denote their Hypocrisy, appearing white, but having nothing within but Rottenness; but upon the account of the Contagion of them, and their Pollution of others that were not aware of them. To understand our Saviour, we must consider the Levitical Law, Num. 19.16. where we shall find that not only he that tounched a dead Body, but he that touched a Grave was Legally unclean for seven Days. Christ here alludeth to that, tho he be speaking not of Legal, but Moral uncleanness. By reason of the Law afore-mentioned, the Jews took care to white their Graves, that People might see them, and avoid that danger. To such whited Sepulchres, Christ compares the Pharisees, Matth. 23.27. But [illegible: 1 letter]ome Graves might not be whited, or the Colour washed off, so as they did not appear, and Men could not be aware of them, but ran into a Pollution by them. To such Graves he in this place compares them. They were Men that Externally appeared not to be what they were. The Jews took the Pharisees for great Saints (the strictest Sect of their Religion) so strict they were in their Duties to their Traditions, &c. which External Severity and formal behaviour, covered their Extortion, and Covetousness, and Malice, and Erroneous opinions, so as People did not suspect them of any such Guilt.

45 Then answered one of the lawyers, and said unto him, Master, thus saying, thou reproachest us also.

This Lawyer was a Scribe of the Law, v. 44. The Work of these Men was to interpret the Law, the Pharisees strictly observed their Decrees, and Interpretations. The Lawyer therefore spake rightly in thinking our Saviours Words, had some reflection upon Men of his order, but he wofully erred both in thinking his own order was unblamable, and also in calling our Lords just Reproof a Reproaching them. But by this he gives an occasion to him, who used rightly to divide the Word of God, and to give every one their Portion out of it, to let them know wherein they were faulty, as well as the Pharisee[illegible: 1 letter].

46 And he said, Wo unto you also ye lawyers, for ye lade men with burdens grievous to be born, and ye your selves touch not the burdens with one of your fingers.

See the Notes on Matth. 23.4.

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.

See the Notes on Matth. 23.29. to v. 37. The Pharisees like a company of wretched Hypocrites, under a pretence of their honouring the Memories of the Prophets, under the Old Testament, took a great care to Repair, and to Adorn their Sepulchres, while in the mean time, their Hearts were as full of Malice against the Truth, and against Christ, and those who came to reveal Gods Will to them, as ever were their Fathers against the Prophets, and saith our Saviour, I, who am the Wisdom of God tell you, that I shall send you Apostles, and Prophets, and some of them you shall Kill, others you shall Persecute; that all the Righteous Blood that hath been shed on the Earth, from the Blood of Abel, to the Blood of Zacharias, may come on you, which mind being in you, the same as in your persecuting predecessours, your Building, and Adorning the Old Prophets Tombs, is not (as you would have it thought) any Testimony, of your Honour to the Prophets; But rather to your Fathers that killed them, a kind of Trophey for the Victory your Fathers got over the Prophets of the Lord; so as by that Act you give a Testimony, that you own them, as your Fathers who killed the Prophets, and glory in what they did, for if you truly honoured their Memory, you would not retain the same Malicious bloody Mind. It is gross Hypocrisy for Men to magnify the Servants of God in former Ages; and in the mean time to Malign and Persecute the Servants of the same God, in a present Age, owning but the same Truths, and living up to the same Rule. See further Notes on what is in these Verses, in the Notes on Matth. 23.29. where the same things are said with larger Circumstances. They truly Honour Martyrs, that live the same Lives they did, and adhere to the same Truths of God, in a Testimony to which they Dyed.

Marginal references: Gen. 4.8.; 2 Chro. 24.20, 21.

52 Wo unto you lawyers, for ye have taken away the key of knowledge: ye entred not in your selves, and them that were entring in, ye hindred .

Matthew saith, Ch. 23.13. For you shut up the Kingdom of Heaven against Men, &c. I take the Sense of these Words to be, you have taken away Knowledge, which is the Key by which Men enter into the Kingdom of God. Tho Knowledge it self be but a common Gift, and Men may have great Measures of it, and yet perishfor ever, 1 Cor. 13.2. yet it is the Foundation of all saving Grace, Rom. 10.14. How shall they believe on him, of whom they have not heard? So how shall they obey a rule they do not know, or Repent of those Sins, which they do not know to be so. So as those that are the hinderers of Peoples coming to the Knowledge of the Will of God, are the vilest Instruments upon Earth in hindring Men, and Womens Salvation. The Papists are highly guilty of this, in keeping their Laity from the Scriptures in a Language intelligible to them. But how were the Scribes guilty of this? The Jews were never hindred from Reading, or hearing of the Law. It was read in their Synagogues every Sabbath Day. But we must know that Knowledge is highly advantaged by an Interpretation of the Mind and Will of God: But how did the Scribes take away this? They Preached and Interpreted the Law of God. An. They gave not the true Sense of it, but so Preached, that People were scarce any whit the wiser, as to the Knowledge of the Law of God, only they made People understand their Traditions, and Ceremonies: their Doctrines were the Traditions of Men. Now they occupying the places of Teachers, and no better discharging their Work, instead of giving, took away knowledge from them, and proved blind▪ Leaders of the Blind. Whoever they are that arrogate to themselves the Office of Teaching, and supplying the place of Teachers, and either do not make Preaching, and instruction of the People under their charge, their business, or who Preach in Stiles, and Methods their People understand not; or who Preach other things, than what they prove to be the revealed Will of God, fall deeply under the Condemnation of this Text.—See further the Notes on Matth. 23.13.

Marginal references: Or, forbad.

54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.

Herein the Vile Genius of these wretched Men was seen, Christ was become their Enemy, because he told them the Truth. His Reproofs in order to their Reformation, and amendment do but fill them with madness against him. Nor are Wicked and Malitious Men at any time fair Enemies, they urge him Vehemently. and provoke him to speak many things, they lye at the Catch, in wait for him; hoping that in his many Words, and Answers to their many Captions questions, they should hear something from him, upon which they might form an Accusation against him, to Pilate the Roman Governour, for his Blood was that they Thirsted after. If it were thus done to the Green-Tree, let us not wonder if it be so done also to the dry. The Hearts and Practices of Malitious and Wicked Men, in succeeding Generations do (as in a Glass) answer the Hearts of Persons of their Spirits, and Morals in preceding Generations. Malice will never regard Justice or Equity.

The Disciples Taught to Pray.

1 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples. 2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth. 3 Give us day by day our daily bread. 4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 6 For a friend of mine in his journey is come to me, and I have nothing to set before him? 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. 9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

Prayer is one of the great laws of natural religion. That man is a brute, is a monster, that never prays, that never gives glory to his Maker, nor feels his favour, nor owns his dependence upon him. One great design therefore of Christianity is to assist us in prayer, to enforce the duty upon us, to instruct us in it, and encourage us to expect advantage by it. Now here,

I. We find Christ himself praying in a certain place, probably where he used to pray, v. 1. As God, he was prayed to; as man, he prayed; and, though he was a Son, yet learned he this obedience. This evangelist has taken particular notice of Christ's praying often, more than any other of the evangelists: when he was baptized (ch. iii. 21), he was praying; he withdrew into the wilderness, and prayed (ch. v. 16); he went out into a mountain to pray, and continued all night in prayer (ch. vi. 12); he was alone praying (ch. ix. 18); soon after, he went up into a mountain to pray, and as he prayed he was transfigured (ch. ix. 28, 29); and here he was praying in a certain place. Thus, like a genuine son of David, he gave himself unto prayer, Ps. cix. 4. Whether Christ was now alone praying, and the disciples only knew that he was so, or whether he prayed with them, is uncertain; it is most probable that they were joining with him.

II. His disciples applied themselves to him for direction in prayer. When he was praying, they asked, Lord, teach us to pray. Note, The gifts and graces of others should excite us to covet earnestly the same. Their zeal should provoke us to a holy imitation and emulation; why should not we do as well as they? Observe, They came to him with this request, when he ceased; for they would not disturb him when he was at prayer, no, not with this good motion. Every thing is beautiful in its season. One of his disciples, in the name of the rest, and perhaps by their appointment, said, Lord, teach us. Note, Though Christ is apt to teach, yet he will for this be enquired of, and his disciples must attend him for instruction.

Now, 1. Their request is, "Lord, teach us to pray; give us a rule or model by which to go in praying, and put words into our mouths." Note, It becomes the disciples of Christ to apply themselves to him for instruction in prayer. Lord, teach us to pray, is itself a good prayer, and a very needful one, for it is a hard thing to pray well and it is Jesus Christ only that can teach us, by his word and Spirit, how to pray. "Lord, teach me what it is to pray; Lord, excite and quicken me to the duty; Lord, direct me what to pray for; Lord, give me praying graces, that I may serve God acceptably in prayer; Lord, teach me to pray in proper words; give me a mouth and wisdom in prayer, that I may speak as I ought; teach me what I shall say."

2. Their plea is, "As John also taught his disciples. He took care to instruct his disciples in this necessary duty, and we would be taught as they were, for we have a better Master than they had." Dr. Lightfoot's notion of this is, That whereas the Jews' prayers were generally adorations, and praises of God, and doxologies, John taught his disciples such prayers as were more filled up with petitions and requests; for it is said of them that they did deeseis poiountai—make prayers, ch. v. 33. The word signifies such prayers as are properly petitionary. "Now, Lord, teach us this, to be added to those benedictions of the name of God which we have been accustomed to from our childhood." According to this sense, Christ did there teach them a prayer consisting wholly of petitions, and even omitting the doxology which had been affixed; and the Amen, which was usually said in the giving of thanks (1 Cor. xiv. 16), and in the Psalms, is added to doxologies only. This disciple needed not to have urged John Baptist's example: Christ was more ready to teach than ever John Baptist was, and particularly taught to pray better than John did, or could, teach his disciples.

III. Christ gave them direction, much the same as he had given them before in his sermon upon the mount, Matt. vi. 9, &c. We cannot think that they had forgotten it, but they ought to have had further and fuller instructions, and he did not, as yet, think fit to give them any; when the Spirit should be poured out upon them from on high, they would find all their requests couched in these few words, and would be able, in words of their own, to expatiate and enlarge upon them. In Matthew he had directed them to pray after this manner; here, When ye pray, say; which intimates that the Lord's prayer was intended to be used both as a form of prayer and a directory.

1. There are some differences between the Lord's prayer in Matthew and Luke, by which it appears that it was not the design of Christ that we should be tied up to these very words, for then there would have been no variation. Here is one difference in the translation only, which ought not to have been, when there is none in the original, and that is in the third petition: As in heaven, so in earth; whereas the words are the very same, and in the same order, as in Matthew. But there is a difference in the fourth petition. In Matthew we pray, "Give us daily bread this day:" here, "Give it us day by day"—kath hemeran. Day by day; that is, "Give us each day the bread which our bodies require, as they call for it:" not, "Give us this day bread for many days to come;" but as the Israelites had manna, "Let us have bread to-day for to-day, and to-morrow for to-morrow;" for thus we may be kept in a continual dependence upon God, as children upon their parents, and may have our mercies fresh from his hand daily, and may find ourselves under fresh obligations to do the work of every day in the day, according as the duty of the day requires, because we have from God the supplies of every day in the day, according as the necessity of the day requires. Here is likewise some difference in the fifth petition. In Matthew it is, Forgive us our debts, as we forgive: here it is, Forgive us our sins; which proves that our sins are our debts. For we forgive; not that our forgiving those that have offended us can merit pardon from God, or be an inducement to him to forgive us (he forgives for his own name's sake, and his Son's sake); but this is a very necessary qualification for forgiveness, and, if God have wrought it in us, we may plead that work of his grace for the enforcing of our petitions for the pardon of our sins: "Lord, forgive us, for thou hast thyself inclined us to forgive others." There is another addition here; we plead not only in general, We forgive our debtors, but in particular, "We profess to forgive every one that is indebted to us, without exception. We so forgive our debtors as not to bear malice or ill-will to any, but true love to all, without any exception whatsoever." Here also the doxology in the close is wholly omitted, and the Amen; for Christ would leave them at liberty to use that or any other doxology fetched out of David's psalms; or, rather, he left a vacuum here, to be filled up by a doxology more peculiar to the Christian institutes, ascribing glory to Father, Son, and Holy Ghost.

2. Yet it is, for substance, the same; and we shall therefore here only gather up some general lessons from it.

(1.) That in prayer we ought to come to God as children to a Father, a common Father to us and all mankind, but in a peculiar manner a Father to all the disciples of Jesus Christ. Let us therefore in our requests both for others and for ourselves, come to him with a humble boldness, confiding in his power and goodness.

(2.) That at the same time, and in the same petitions, which we address to God for ourselves, we should take in with us all the children of men, as God's creatures and our fellow-creatures. A rooted principle of catholic charity, and of Christian sanctified humanity, should go along with us, and dictate to us throughout this prayer, which is so worded as to be accommodated to that noble principle.

(3.) That in order to the confirming of the habit of heavenly-mindedness in us, which ought to actuate and govern us in the whole course of our conversation, we should, in all our devotions, with an eye of faith look heavenward, and view the God we pray to as our Father in heaven, that we may make the upper world more familiar to us, and may ourselves become better prepared for the future state.

(4.) That in prayer, as well as in the tenour of our lives, we must seek first the kingdom of God and the righteousness thereof, by ascribing honour to his name, his holy name, and power to his government, both that of his providence in the world and that of his grace in the church. O that both the one and the other may be more manifested, and we and others more manifestly brought into subjection to both!

(5.) That the principles and practices of the upper world, the unseen world (which therefore by faith only we are apprized of), are the great original—the archetypon, to which we should desire that the principles and practices of this lower world, both in others and in ourselves, may be more conformable. Those words, As in heaven, so on earth, refer to all the first three petitions: "Father, let thy name be sanctified and glorified, and thy kingdom prevail, and thy will be done on this earth that is now alienated from thy service, as it is in yonder heaven that is entirely devoted to thy service."

(6.) That those who faithfully and sincerely mind the kingdom of God, and the righteousness thereof, may humbly hope that all other things, as far as to Infinite Wisdom seems good, shall be added to them, and they may in faith pray for them. If our first chief desire and care be that God's name may be sanctified, his kingdom come, and his will be done, we may then come boldly to the throne of grace for our daily bread, which will then be sanctified to us when we are sanctified to God, and God is sanctified by us.

(7.) That in our prayers for temporal blessings we must moderate our desires, and confine them to a competency. The expression here used of day by day is the very same with our daily bread; and therefore some think that we must look for another signification of the word epiousios than that of daily, which we give it, and that it means our necessary bread, that bread that is suited to the craving of our nature, the fruit that is brought out of the earth for our bodies that are made of the earth and are earthly, Ps. civ. 14.

(8.) That sins are debts which we are daily contracting, and which therefore we should every day pray for the forgiveness of. We are not only going behind with our rent every day by omissions of duty and in duty, but are daily incurring the penalty of the law, as well as the forfeiture of our bond, by our commissions. Every day adds to the score of our guilt, and it is a miracle of mercy that we have so much encouragement given us to come every day to the throne of grace, to pray for the pardon of our sins of daily infirmity. God multiplies to pardon beyond seventy times seven.

(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 sincerely, and from a truly Christian principle of charity, forgive those that have at any time affronted us or been injurious to us. Though the words of our mouth be even this 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.

(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.

(11.) That God is to be depended upon, and sought unto, for our deliverance from all evil; 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 from the evil one, 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 cast out devils, and therefore were concerned to pray that they might be guarded against the particular spite he would always be sure to have against them.

IV. He stirs up and encourages importunity, fervency, and constancy, in prayer, by showing,

1. That importunity will go far in our dealings with men, v. 5-8. 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 knocking 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: He will rise, and give him as many as he needs, because of his importunity. He speaks this parable with the same intent that he speaks that in ch. xviii. 1: That men ought always to pray, and not to faint. 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 displeased with it, but with God because he is pleased with it. Now this similitude may be of use to us,

(1.) To direct us in prayer. [1.] We must come to God with boldness and confidence 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 bread, for that which is needful, and which we cannot be without. [3.] We must come to him by prayer for others as well as for ourselves. This man did not come for bread for himself, but for his friend. The Lord accepted Job, when he prayed for his friends, Job xlii. 10. 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 feed many with our lips, 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 unexpectedly. The care which Providence casts upon us, we may with cheerfulness cast back upon Providence. [5.] We ought to continue instant in prayer, and watch in the same with all perseverance.

(2.) To encourage us in prayer. If importunity could prevail thus with a man who was angry at it, much more with a God who is infinitely more kind and ready to do good to us than we are to one another, 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.

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 (v. 9, 10): "Ask, and it shall be given you; 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, Matt. vii. 7, 8. I say unto you. 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 ask, but we must seek, in the use of means, must second our prayers with our endeavours; and, in asking and seeking, we must continue pressing, still knocking at the same door, and we shall at length prevail, not only by our prayers in concert, but by our particular prayers: Every one that asketh receiveth, even the meanest saint that asks in faith. This poor man cried, and the Lord heard him, Ps. xxxiv. 6. 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 never hold our peace day or night; we must not keep silence, nor give God any rest, until he establish, until he make Jerusalem a praise in the earth, Isa. lxii. 6, 7.

V. He gives us both instruction and encouragement in prayer from the consideration of our relation to God as a Father. Here is,

1. An appeal to the bowels of earthly fathers: "Let any of you that is a father, and knows the heart of a father, a father's affection to a child and care for a child, tell me, if his son ask bread for his breakfast, will he give him a stone to breakfast on? If he ask a fish for his dinner (when it may be a fish-day), will he for a fish give him a serpent, that will poison and sting him? Or, if he shall ask an egg for his supper (an egg and to bed), will he offer him a scorpion? You know you could not be so unnatural to your own children," v. 11, 12.

2. An application of this to the blessings of our heavenly Father (v. 13): If ye then, being evil, give, and know how to give, good gifts to your children, much more shall God give you the Spirit. He shall give good things; so it is in Matthew. Observe,

(1.) The direction he gives us what to pray for. We must ask for the Holy Spirit, not only a necessary in order to our praying well, 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.

(2.) The encouragement he gives us to hope that we shall speed in this prayer: Your heavenly Father will give. It is in his power to give the Spirit; he has all good things to bestow, wrapped up in that one; but that is not all, it is in his promise, the gift of the Holy Ghost is in the covenant, Acts ii. 33, 38, and it is here inferred from parents' readiness to supply their children's needs, and gratify their desires, when they are natural and proper. If the child ask for a serpent, or a scorpion, the father, in kindness, will deny him, but not if he ask for what is needful, and will be nourishing. When God's children ask for the Spirit, they do, in effect, ask for bread; for the Spirit is the staff of life; nay, he is the Author of the soul's life. If our earthly parents, though evil, be yet so kind, if they, though weak, be yet so knowing, that they not only give, but give with discretion, give what is best, in the best manner and time, much more will our heavenly Father, who infinitely excels the fathers of our flesh both in wisdom and goodness, give us his Holy Spirit. 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.

Christ Accused of Leaguing with Satan; Watchfulness Inculcated.

14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me scattereth. 24 When the unclean spirit is gone out of a man, 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 it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse than the first.

The substance of these verses we had in Matt. xii. 22, &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 destroy the works of the devil. Here too he gives an earnest of the success of that undertaking. He is here casting out a devil that made the poor possessed man dumb: in Matthew we are told that he was blind and dumb. When the devil was forced out by the word of Christ, the dumb spoke immediately, echoed to Christ's word, and the lips were opened to show forth his praise. Now,

I. Some were affected with this miracle. The people wondered; 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.

II. Others were offended 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, v. 15. It seems, in the devil's kingdom there are chiefs, which supposes that there are subalterns. Now they would have it thought, or said 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 corroborate this suggestion, and confront the evidence of Christ's miraculous power, challenged him to give them a sign from heaven (v. 16), to confirm his doctrine by some appearance in the clouds, such as was upon mount Sinai when the law was given; as if a sign from heaven, not disprovable by any sagacity of theirs, could not have been given them as well by a compact and collusion with the prince of the power of the air, who works with power and lying wonders, as the casting out of a devil; 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,

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, v. 17, 18. What they objected they kept to themselves, afraid to speak it, lest it should be answered and baffled; but Jesus knew their thoughts, 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 public interest of a kingdom, nor the private interest of a house or family; if either the one or the other be divided against itself, 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 divided against himself, 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."

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 (v. 19): "By whom do your sons cast them out? Some of your own kindred, as Jews, nay, and some of your own followers, 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 condemn that in those who reprove us which yet we allow in those that flatter us.

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 (v. 20): "If I with the finger of God cast out devils, as you may assure yourselves I do, no doubt the kingdom of God is come upon you, 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 by the Spirit of God, here by the finger of God; the Spirit is the arm of the Lord, Isa. liii. 1. His greatest and most mighty works were wrought by his Spirit; but, if the Spirit in this work is said to be the finger of the Lord, it perhaps may intimate how easily Christ did and could conquer Satan, even with the finger of God, the exerting of the divine power in a less and lower degree than in many other instances. He needed not make bare his everlasting arm; that roaring lion, when he pleases, is crushed, like a moth, with a touch of a finger. Perhaps here is an allusion to the acknowledgment of Pharaoh's magicians, when they were run aground (Exod. viii. 19): This is the finger of God. "Now if the kingdom of God be herein come to you, and you be found by those cavils and blasphemies fighting against it, it will come upon you as a victorious force which you cannot stand before."

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, v. 21, 22. 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 played booty, as we say, and, while the forlorn hope of his army gave ground, the main body thereby gained ground; 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 stronger than they, and could do it by force, 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 all his armour, and divide his spoils, 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,

(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 his goods. Note, [1.] The heart of every unconverted sinner is the devil's palace, where he resides and where he rules; he works in the children of disobedience. The heart is a palace, a noble dwelling; but the unsanctified heart is the devil's palace. His will is obeyed, his interests are served, and the militia is in his hands; he usurps the throne in the soul. [2.] The devil, as a strong man armed, keeps 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 strong-holds which he erects for the keeping of his palace; this palace is his garrison. [3.] There is a kind of peace in the palace of an unconverted soul, while the devil, as a strong man armed, 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 went one way; but the preaching of the gospel disturbed the peace of the devil's palace.

(2.) The wonderful change that is made in conversion, which is Christ's victory over this usurper. Satan is a strong man armed; but our Lord Jesus is stronger than he, as God, as Mediator. If we speak of strength, he is strong: more are with us than against us. Observe, [1.] The manner of this victory: He comes upon him by surprise, when his goods are in peace and the devil thinks it is all his own for ever, and overcomes 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. First, He takes from him all his armour wherein he trusted. The devil is a confident adversary; he trusts to his armour, as Pharaoh to his rivers (Ezek. xxix. 3): 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 armour is taken away. Secondly, He divides the spoils; he takes possession 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 makes a distribution 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 (v. 23): He that is not with me is against me. 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.

5. That there was a vast difference between the devil's going out by compact and his being cast out by compulsion. Those out of whom Christ cast him he never entered into again, for so was Christ's charge (Mark ix. 25); whereas, if he had gone out, 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 goes out of a man, v. 24-26. The prince of the devils may give leave, nay, may give order, to his forces to retreat, or make a feint, to draw the poor deluded soul into an ambush; but Christ, as he gives a total, so he gives a final, 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,

(1.) The condition of a formal hypocrite, his bright side and his dark side. His heart still remains the devil's house; he calls it his own, and he retains his interest in it; and yet, [1.] The unclean spirit is gone out. He was not driven out by the power of converting grace; there was none of that violence which the kingdom of heaven suffers; but he went out, 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 gone, or has turned himself into an angel of light. [2.] The house is swept 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 escaped the pollutions of the world, and yet are still under the power of the god of this world, 2 Pet. ii. 20. The house is swept, but it is not washed; and Christ hath said, If I wash thee not, thou hast no part with me; the house must be washed, or it is none of his. Sweeping takes off only the loose dirt, while the sin that besets 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, Matt. xxiii. 25. It is swept, but the leprosy is in the wall, and will be till something more be done. [3.] The house is garnished with common gifts and graces. It is not furnished with any true grace, but garnished with the pictures of all graces. Simon Magus was garnished 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 potsherd covered with silver dross, it is all paint and varnish, not real, not lasting. The house is garnished, 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.

(2.) Here is the condition of a final apostate, into whom the devil returns after he had gone out: Then goes he, and takes seven other spirits more wicked than himself (v. 26); a certain number for an uncertain, as seven devils are said to be cast out of Mary Magdalene. Seven wicked spirits are opposed to the seven spirits of God, Rev. iii. 1. 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 fallen, 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 enter in without any difficulty or opposition; they are welcomed, and they dwell there; there they work, there they rule; and the last state of that man is worse than the first. 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 come to nothing; 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 close hypocrite commonly proves an open apostate, [2.] The last state of such is worse than the first, 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 this world, and in the other world they will receive the greater damnation. Let us therefore hear, and fear, and hold fast our integrity.

Praise and a Blessing.

27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.

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 ch. viii. 19), but it contains an interruption much like that, and, like that, occasion is taken from it for instruction.

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: As he spoke these things (v. 27), with a convincing force and evidence, a certain woman of the company 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, "Blessed is the womb that bore thee. 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 speaks as never man spoke, that has so much of the grace of heaven in him, and is so great a blessing to this earth." This was well said, 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 (ch. i. 48), All generations shall call me blessed; 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 an honour, 1 Pet. ii. 7. Yet we must be careful, lest, as this good woman, we too much magnify the honour of his natural kindred, and so know him after the flesh, whereas we must now henceforth know him so no more.

2. The occasion which Christ took from this to pronounce them 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: Yea, rather, blessed are they that hear the word of God, and keep it, v. 28. 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 check to her, for doting so much upon his bodily presence and his human nature, partly as an encouragement to her to hope that she might be as happy as his own mother, whose happiness she was ready to envy, if she would hear the word of God and keep it. 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 keep it, that keep it in memory, and keep to it as their way and rule.

The Sign of the Prophet Jonah.

29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. 31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 32 The men of Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. 34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness. 35 Take heed therefore that the light which is in thee be not darkness. 36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.

Christ's discourse in these verses shows two things:—

I. What is the sign we may expect from God for the confirmation of our faith. 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,

1. A reproof to the people for demanding other signs than what had already been given them in great plenty: The people were gathered thickly together (v. 29), 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 seeking a sign, they came to gaze, to have something to talk of when they went home; and it is an evil generation which nothing will awaken and convince, no, not the most sensible demonstrations of divine power and goodness.

2. A promise that yet there should be one sign more given them, different from any that had yet been given them, even the sign of Jonas the prophet, which in Matthew is explained as meaning the resurrection of Christ. 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 holy jealousy by this, well and good; but, if this do not work upon them, let them look for nothing but utter ruin: The Son of Man shall be a sign to this generation (v. 30), a sign speaking to them, though a sign spoken against by them.

3. A warning to them to improve this sign; for it was at their peril if they did not. (1.) The queen of Sheba would rise up in judgment against them, and condemn their unbelief, v. 31. 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 hear his wisdom, 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 greater than Solomon in here, pleion Solomontos—more than a Solomon is here; 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 (v. 32): They repented at the preaching of Jonas; 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 from their evil way, as the Ninevites did.

II. What is the sign that God expects from us for the evidencing 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,

1. They had the light with all the advantage they could desire. For God, having lighted the candle of the gospel, did not put it in a secret place, or under a bushel; 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 chief places of concourse, v. 33. It is a great privilege that the light of the gospel is put on a candlestick, so that all that come in may see it, and may see by it where they are and whither they are going, and what is the true, and sure, and only way to happiness.

2. Having the light, their concern was to have the sight, or else to what purpose had they the light? Be the object ever so clear, if the organ be not right, we are never the better: The light of the body is the eye (v. 34), 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 single, if it see clear, see things as they are, and judge impartially concerning them, if it aim at truth only, and seek it for its own sake, and have not any sinister by—looks and intentions, the whole body, that is, the whole soul, is full of light, it receives and entertains the gospel, which will bring along with it into the soul both knowledge and joy. This denotes the same thing with that of the good ground, receiving the word and understanding it. If our understanding admits the gospel in its full light, it fills the soul, and it has enough to fill it. And if the soul be thus filled with the light of the gospel, having no part dark,—if all its powers and faculties be subjected to the government and influence of the gospel, and none left unsanctified,—then the whole soul shall be full of light, full of holiness and comfort. It was darkness itself, but now light in the Lord, as when the bright shining of a candle doth give thee light, v. 36. 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 eye of the soul be evil,—if the judgment be bribed and biassed 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 prejudiced against divine truths, and resolved not to admit them, though brought with ever so convincing an evidence,—it is no wonder that the whole body, the whole soul, should be full of darkness, v. 34. 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, Take heed that the light which is in thee be not darkness, v. 35. 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 this generation to whom Christ preached, who never sincerely desired to know God's will, nor designed to do it, and therefore no wonder that they walked on in darkness, wandered endlessly, and perished eternally.

Woes Denounced on That Generation; The Pharisees and Lawyers Reproved.

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 it, he marvelled that he had not first washed before dinner. 39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness. 40 Ye 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 them are not aware of them. 45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also. 46 And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. 49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute: 50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; 51 From the blood of Abel unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation. 52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye 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 him 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.

Christ here says many of those things to a Pharisee and his guests, in a private conversation at table, which he afterwards said in a public discourse in the temple (Matt. xxiii.); for what he said in public and private was of a piece. 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 faithful Witness. Here is,

I. Christ's going to dine with a Pharisee that very civilly invited him to his house (v. 37); As he spoke, even while he was speaking, a certain Pharisee interrupted him with a request to him to come and dine with him, to come forthwith, 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 ill design, 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, v. 53, 54. 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 he went in, and sat down to meat. Note, Christ's disciples must learn of him to be conversable, and not morose. Though we have need to be cautious what company we keep, yet we need not be rigid, nor must we therefore go out of the world.

II. The offence which the Pharisee took at Christ, as those of that sort had sometimes done at the disciples of Christ, for not washing before dinner, v. 38. 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 wash his hands, 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 troublesome; and the Pharisee himself and all his guests, no doubt, washing, so that he could not be singular; 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 therefore Christ would not do it, because he would witness against their assuming a power to impose that as a matter of religion which God commanded them not. The ceremonial law consisted in divers washings, but this was none of them, and therefore Christ would not practise it, no not in complaisance to the Pharisee who invited him, nor though he knew that offence would be taken at his omitting it.

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.

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 postponed, but quite expunged, which respect the soul, and fall under the eye of God, v. 39, 40. Now observe here, (1.) The absurdity they were guilty of: "You Pharisees make clean the outside only, you wash your hands with water, but do not wash your hearts from wickedness; these are full of covetousness and malice, covetousness of men's goods, and malice against good men." Those can never be reckoned cleanly servants that wash only the outside of the cup out of which their master drinks, or the platter out of which he eats, and take no care to make clean the inside, the filth of which immediately affects the meat or drink. The frame or temper of the mind in every religious service is as the inside of the cup and platter; the impurity of this infects 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 within full of cobwebs and spiders. Ravening and wickedness, that is, reigning worldliness and reigning spitefulness, which men think they can find some cloak and cover for, are the dangerous damning sins of many who have made the outside of the cup clean from the more gross, and scandalous, and inexcusable sins of whoredom and drunkenness. (2.) A particular instance of the absurdity of it: "Ye fools, did not he that made that which is without make that which is within also? v. 40. 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 without, did not he even in those laws further intend something within, and by other laws show how little he regarded the purifying of the flesh, and the putting away of the filth of that, if the heart be not made clean?" Or, it may have regard to God not only as a Lawgiver, but (which the words seem rather to import) as a Creator. Did not God, who made us these bodies (and they are fearfully and wonderfully made), make us these souls 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 body, which he is the former 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.

To this he subjoins a rule for making our creature-comforts clean to us (v. 41): "Instead of washing your hands before you go to meat, give alms of such things as you have" (ta enonta—of such things as are set before you, and present with you); "let the poor have their share out of them, and then all things are clean to you, 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 to the Levite, the stranger, the fatherless, and the widow; and, when that was done, what was reserved for their own use was clean to them, and they could in faith pray for a blessing upon it, Deut. xxvi. 12-15. Then we can with comfort enjoy the gifts of God's bounty ourselves when we send portions to them for whom nothing is prepared, Neh. viii. 10. Job ate not his morsel alone, but the fatherless ate thereof, and so it was clean to him (Job xxxi. 17); clean, 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 liberality to the poor that we clear up to ourselves our liberty to make use of our creature-comforts.

2. He reproves them for laying stress upon trifles, and neglecting the weighty matters of the law, v. 42. (1.) Those laws which related only to the means of religion they were very exact in the observance of, as particularly those concerning the maintenance of the priests: Ye pay tithe of mint and rue, pay it in kind and to the full, and will not put off the priests with a modus decimandi or compound 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 (these things ought ye to have done), but to think that this would atone for the neglect of their greater duties; for, (2.) Those laws which relate to the essentials of religion they made nothing of: You pass over judgment and the love of God, you make no conscience of giving men their dues and God your hearts.

3. He reproves them for their pride and vanity, and affectations of precedency and praise of men (v. 43): "Ye love the uppermost seats in the synagogues" (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 you love greetings in the markets, 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 loving it.

4. He reproves them for their hypocrisy, and their colouring over the wickedness of their hearts and lives with specious pretences (v. 44): "You are as graves overgrown with grass, which therefore appear not, and the men that walk over them are not aware of them, and so they contract the ceremonial pollution which by the law arose from the touch of a grave." These Pharisees were within full of abominations, 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 insinuated itself, and was insensibly caught, and those that caught it thought themselves never the worse.

IV. The testimony which he bore also against the lawyers or scribes, who made it their business to expound the law according to the tradition of the elders, as the Pharisees did to observe the law according to that tradition.

1. There was one of that profession who resented what he said against the Pharisees (v. 45): "Master, thus saying thou reproachest us also, 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 good use of reproaches that come from ill will, 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 ill use 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 reproaches, and therefore fly in the face of their reprovers, and justify themselves in rejecting the reproof. Thus the prophet complained (Jer. vi. 10): The word of the Lord is to them a reproach; they have no delight in it. This lawyer espoused the Pharisee's cause, and so made himself partaker of his sins.

2. Our Lord Jesus thereupon took them to task (v. 46): Woe unto you also, ye lawyers; and again (v. 52): Woe unto you lawyers. 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 woes 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 woes of their own by so doing.

(1.) The lawyers are reproved for making the services of religion more burdensome to others, but more easy to themselves, than God had made them (v. 46): "You lade men with burdens grievous to be borne, by your traditions, which bind them out from many liberties God has allowed them, and bind them up to many slaveries which God never enjoined them, to show your authority, and to keep people in awe; but you yourselves touch them not with one of your fingers;" that is, [1.] "You will not burden 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 lighten them to those you have power over; you will not touch them, 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 both hands to dispense with a command of God, but not with a finger to mitigate the rigour of any of the traditions of the elders.

(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, v. 47-49. [1.] These hypocrites, among other pretences of piety, built the sepulchres of the prophets; 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 tombs of the martyrs; 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 children of the prophets, their heirs and executors, they repaired and beautified the monuments sacred to their pious memory. [2.] Notwithstanding this, they had an inveterate enmity to those in their own day that came to them in the spirit and power of those prophets; and, though they had not yet had an opportunity of carrying it far, yet they would soon do it, for the Wisdom of God said, that is, Christ himself would so order it, and did now foretel it, that they would slay and persecute the prophets and apostles that should be sent them. The Wisdom of God 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 will send them prophets 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 slay and persecute, and put to death." Christ foresaw this, and yet did not otherwise than as became the Wisdom of God in sending them, for he knew how to bring glory to himself in the issue, by the recompences reserved both for the persecutors and the persecuted in the future state. [3.] That therefore God will justly put another construction upon their building the tombs of the prophets than what they would be thought to intend, and it shall be interpreted their allowing the deeds of their fathers (v. 45); for, since by their present actions it appeared that they had no true value for their prophets, the building of their sepulchres 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 man of God at Bethel: Let no man move his bones, 2 Kings xxiii. 17, 18. If these lawyers will carry the matter further, and will build their sepulchres, it is such a piece of over-doing 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 he that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him, Prov. xxvii. 14.

[4.] That they must expect no other than to be reckoned with, as the fillers up of the measure of persecution, v. 50, 51. They keep up the trade as it were in succession, and therefore are responsible for the debts of the company, even those it has been contracting all along from the blood of Abel, when the world began, to that of Zacharias, and so forward to the end of the Jewish state; it shall all be required of this generation, 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 wrath upon them to the uttermost, 1 Thess. ii. 15, 16. Their destruction by the Romans was so terrible that it might well be reckoned the completing of God's vengeance upon that persecuting nation.

(3.) They are reproved for opposing the gospel of Christ, and doing all they could to obstruct the progress and success of it, v. 52. [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 taking away the key of knowledge; instead of using that key for the people, and helping them to use it aright, they hid it from them; this is called, in Matthew, shutting up the kingdom of heaven against men, Matt. xxiii. 13. Note, those who take away the key of knowledge shut up the kingdom of heaven. [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 time was fulfilled, and the kingdom of God was at hand; they saw the prophecies accomplished in that kingdom which our Lord Jesus was about to set up, and yet would not themselves enter into it. Nay, [3.] Them that without any guidance or assistance of theirs were entering in they did all they could to hinder and discourage, by threatening to cast them out of the synagogue, and otherwise terrifying them. It is bad for people to be averse to revelation, but much worse to be adverse to it.

Lastly, In the close of the chapter we are told how spitefully and maliciously the scribes and Pharisees contrived to draw him into a snare, v. 53, 54. 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 bear an action, nor could they ground upon it any criminal 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 began to urge him vehemently, to be very fierce upon him, and to provoke him to speak of many things, to propose dangerous questions to him, laying wait for something which might serve the design they had of making him either odious to the people, or obnoxious to the government, or both. Thus did they seek occasion against him, like David's enemies that did every day wrest his words, Ps. lvi. 5. Evil men dig up mischief. 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 their observers that watch for their halting. The prophet complains of those in his time who make a man an offender for a word, and lay a snare for him that reproveth in the gate, Isa. xxix. 21. That we may bear trials of this kind with patience, and get through them with prudence, let us consider him who endured such contradiction of sinners against himself.

CHAP. XI.

Verse 3. Our daily bread] OUr super-substantiall bread: so Erasmus rendreth it, and interpreteth [non-Latin text not transcribed]. it of Christ: for he thought that in so heavenly a prayer, there should have been no mention of earthly things; wherein he was greatly deceived. For temporals also must be pray'd for.

Verse 4. For we [illegible: 1 word] forgive] So that our forgiving of others seemeth for Gods promise sake, to be as it were the intervenient cause, or the sine Qua non of Gods forgiving us, saith learned Beza. And lead us not, &c.] One argument that we shall persevere, is, the prayers of the whole Church, offering up this daily sacrifice Lead us not, &c.

Verse 8. Because of his importunity] Gr. His impudency: A [non-Latin text not transcribed]. metaphor from beggars, that will not be said; but are impudently importunate.

Verse 9. Ask and it shalbe given] Ask, seek, knock. It is not a simple repetition of the same thing, but an emphaticall gradation, and shewes instantissimam necessitatem, saith Augustine. Nec dicitur quid dabitur, saith he, to shew that the gift is a thing supra [illegible: 1 word] nomen, above all name.

Verse 11. For every one, &c.] Sozomen saith of Apollonius, that he never asked any thing of God that he obtained not. Hic homo potuit apud Deum quod voluit, said one concerning Luther. He could have what he would of God.

Verse 14. And it was dumb] So it was a double miracle: Gods favours seldome come single: there is a series, a concatenation of them, and every former drawes on a future.

Verse 21. When a strong man armed] Qui se dedebant, arma tradebant. Caesar de bell. Gall. lib. 3. They that yeilded threw down their arms.

Verse 24. Seeking rest] His only rest is to molest and mischeif men.

Verse 26. Seven other spirits] As the Jaylour layes load of iron on him that had escaped. None are worse then those that have been good, and are naught: and might be good, but will be naught.

Verse 28. Yea rather blessed] His disciples were more blessed in hearing Christ, then his mother in bearing him.

Verse 29. Were gathered thick together] All on a heape, [non-Latin text not transcribed] either to see a signe, or to heare what hee would say to the motion.

Verse 33. No man when he hath lighted, &c.] Our Saviour here warneth those that had given some good hope of their Repentance, that they cherish their light, and walke by it.

Verse 34. When thine eye is single] A single eye, is that that looks on God singly, abstracted from all other things.

Verse 37. Sate down to meat] And yet, at their own tables, he sets the Pharisees forth in their colours, and entertaineth them with as many menaces as they do him with messes of meat.

Verse 38. That he had not washed] This the Pharisees deemed [illegible: 1 word]. Antiq. Heb. 49. as great a sin as to commit fornication.

Verse 41. But rather give almes] So Daniel counsels [illegible: 1 word], Chap. 4. 27. Of such things as ye have] Gr. As are within: either within [non-Latin text not transcribed] the platter (send morsels to the hungry) or within your hearts: for riches get within their owners many times, and do more possesse them, then are possessed by them; —difficile est opibus non tradere mentem.

Verse 42. But woe unto you] Notwithstanding your tything of pot-herbs; wherein you think you take course that all things may be clean to you, vers. 41. Or woe unto you, for that through covetousnesse you exact the utmost of your tithes, &c. So some sense this text.

Verse 44. For ye are as graves] As the deep grave keeps the stinking carkasse from offending any ones smell: so doth the dissembling hypocrite so cleanly carry the matter that hardly the sharpest nose, &c.

Verse 45. Thou reproachest us also] Who meddled with them but that their own consciences accused them? It is a rule of Jerome, Ubi generalis de vitiis disputatio est, ibi nullius personae est injuria: neque carbone notatur quisquam, quasi malus sit, sed omnes admonentur ne sint mali. Where the discourse is of all, there's no personall intimation of any.

Verse 48. And ye build their Sepulchers] And so ye set up the trophies of your fathers cruelty.

Verse 49. Therefore also said the wisdome of God] That is, Christ himself, the essentiall wisdome of his Father, Matthew 23. 34.

Verse 52. Woe unto you Lawyers] I see well, said Father Latimer, Acts. and Mon. fol. 1590. that whosoever will be busy with Vaevobis, he shall shortly after come coram nobis, as Christ did. For ye have taken away the key of knowledge] By taking away the Scriptures, and all good meanes of knowledge: as do also the Jesuites at this day. At Dole, an University in Burgundy, they have not only debarred the people of the Protestant books, but especially also forbid them to talk of God, either in good sort or bad. In Italy they not only prohibit the books of the Reformed writers, but also hide their own Treatises, in which the Tenet of the Protestants is recited, only to be confuted: so that you shall seldome there meet with Bellarmines works, or any of the like nature to be sold.

Verse 53. To urge him vehemently] Out of deep displeasure [non-Latin text not transcribed] to bear an aking tooth towards him (as Herodias did toward the Baptist, Mark 6. 19.) waiting him a shrewd turn. And to provoke him to speake] Not to stop his mouth about many things, as the Rhemists falsly render it. They asked him captious [non-Latin text not transcribed] questions, to make him an offendour for a word, Isaiah 29. 21.

As he was praying. Luke has taken notice of our Saviour's praying often. Thus, at his baptism Lk 3:21; in the wilderness (Lk 5:16); before the appointment of the apostles, he continued all night in prayer (Lk 6:12); he was alone praying (Lk 9:18); his transfiguration also took place when he went up to pray Lk 9:28,29.

Teach us to Pray. Probably they had been struck with the excellency and fervour of his prayers, and, recollecting that John had taught his disciples to pray, they asked him also to teach them. We learn, therefore--

1st. That the gifts and graces of others should lead us to desire the same.

2nd. That the true method of praying can be learned only by our being properly taught. Indeed, we cannot pray acceptably at all unless God shall teach us how to pray.

3rd. That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence.

Mt 6:9; Mt 6:10; Mt 6:11; Mt 6:12; Mt 6:13

Mt 6:9; Mt 6:10; Mt 6:11; Mt 6:12; Mt 6:13

(1) "day by day" or, "for the day"

For we also forgive, &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him really forgiving all others, we cannot expect pardon. It does not mean that by forgiving others we deserve forgiveness ourselves, or merit it, but that this is a disposition or state of mind without which God cannot consistently pardon us.

Everyone that is indebted to us. Every one that has injured us. This does not refer to pecuniary transactions, but to offences similar to those which we have committed against God, and for which we ask forgiveness. Besides the variations in the expressions in this prayer, Luke has omitted the doxology, or close, altogether; and this shows that Jesus did not intend that we should always use just this form, but that it was a general direction how to pray; or, rather, that we were to pray for these things, though not always using the same words.

(b) "for we also forgive everyone" Mk 11:25,26.

And he said unto them, &c. Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces the case of a friend's asking bread of another for one who had come to him unexpectedly. His design is solely to show the necessity of being importunate or persevering in prayer to God.

At midnight. A time when it would be most inconvenient for his friend to help him; an hour when he would naturally be in bed and his house shut.

Three loaves. There is nothing particularly denoted by the number three in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it.

My children are with me in bed. This does not necessarily mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. It should be observed, however, that the customs of Orientals differ in this respect from our own. Among them it is not uncommon--indeed it is the common practice--for a whole family--parents, children, and servants--to sleep in the same room. See (The Land and the Book, vol. i. p. 180). This is not to be applied to God, as if it were troublesome to him to be sought unto, or as if he would ever reply to a sinner in that manner. All that is to be applied to God in this parable is simply that it is proper to persevere in prayer. As a man often gives because the request is repeated, and as one is not discouraged because the favour that he asks of his neighbour is delayed, so God often answers us after long and importunate requests.

(2) "in his journey", or "out of his way"

I tell you. The Latin Vulgate here adds, "if he shall continue knocking." Though this is not in the Greek, yet it is indispensable that it should be understood in order to the sense. Knocking once would not denote importunity, but it was because he continued knocking.

His importunity. His troublesome perseverance; his continuing to disturb the man, and refusing to take any denial. The word importunity denotes perseverance in an object, without any regard to time, place, or circumstances--an improper perseverance. By this the man was influenced. Rather than be disturbed, he would rise and give what was asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings even long after they appear to be unanswered or withheld. He does not promise to give blessings at once. He promises only that he will do it, or will answer prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they feel entirely their dependence on him, until they see that they can obtain the blessing in no other way, and until they are prepared to receive it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may at that time not be best for them to obtain it. But let no one despair. If the thing is for our good, and if it is proper that it should be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us feel our need of the blessing; let us inquire whether God has promised such a blessing, and then let us persevere until God gives it. Again: men, when they ask anything of God, often give over seeking. They go once, and if it is not granted they are discouraged. It is not so when we ask anything of men. Then we persevere; we take no denial; we go again, and press the matter till we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him.

(c) "yet, because of his importunity" Lk 18:1-8.

Mt 7:7, Mt 7:8, Mt 7:9, Mt 7:10, Mt 7:11

Mt 7:7, Mt 7:8, Mt 7:9, Mt 7:10, Mt 7:11

Mt 7:7, Mt 7:8, Mt 7:9, Mt 7:10, Mt 7:11

Mt 7:7, Mt 7:8, Mt 7:9, Mt 7:10, Mt 7:11

A scorpion. Lk 10:19. Dr. Thomson (The Land and the Book, vol. i. p. 379) says: "There is no imaginable likeness between an egg and the ordinary black scorpion of this country, neither in colour nor size, nor, when the tail is extended, in shape; but old writers speak of a white scorpion, and such a one, with the tail folded up, as in specimens of fossil trilobites, would not look unlike a small egg. Perhaps the contrast, however, refers only to the different properties of the egg and the scorpion, which is sufficiently emphatic." Pliny (N. H., xi. 25) says that in Judea the scorpions are about the size of an egg, and not unlike one in shape.

(3) "offer" or, "give"

(4) "Beelzebub" Lk 11:18,19

A certain woman. One of the crowd.

Blessed is the womb, &c. She thought that the mother of such a person must be peculiarly happy in having such a son.

Yea, rather blessed, c. Jesus admits that she was happy -- it was an honour to be his mother, but he say that the chief happiness, the highest honour, was to obey the word of God. Compared with this, all earthly distinctions and honours are as nothing. Man's greatest dignity is in keeping the holy commandments of God, and in being prepared for heaven. Lk 10:20.

(m) "Blessed" Lk 1:28,48

Mt 12:38, also Mt 12:39-42

Mt 12:38, also Mt 12:39-42

Mt 12:38, also Mt 12:39-42

Mt 12:38, also Mt 12:39-42

These verses are found in Matthew, but in a different connection. Mt 5:15, Mt 6:22, Mt 6:23.

These verses are found in Matthew, but in a different connection. Mt 5:15, Mt 6:22, Mt 6:23.

These verses are found in Matthew, but in a different connection. Mt 5:15, Mt 6:22, Mt 6:23.

These verses are found in Matthew, but in a different connection. Mt 5:15, Mt 6:22, Mt 6:23.

And as he spake. While he was addressing the people, and particularly while he was reproving that generation and declaring its crimes.

A certain Pharisee. The Pharisees had been particularly referred to in the discourse of the Saviour recorded in the previous verses. This one, perhaps, having felt particularly the force of the remarks of Jesus, and being desirous of being alone with him, invited him to go home with him. There is little doubt that this was for the purpose of drawing him away from the people; that he did it with a malignant intention, perhaps with a design to confute Jesus in private, or to reprove him for thus condemning the whole nation as he did. He might have seen that those who attacked Jesus publicly were commonly unsuccessful, and he desired, probably, to encounter him more privately.

Besought him. Asked him.

To dine with him. The Jews, as well as the Greeks and Romans, had but two principal meals. The first was a slight repast, and was taken about ten or eleven o'clock of our time, and consisted chiefly of fruit, milk, cheese, &c. The second meal was partaken of about three o'clock P.M., and was their principal meal. The first is the one here intended.

He went in. Though he knew the evil design of the Pharisee, yet he did not decline the invitation. He knew that it might afford him an opportunity to do good. These two things are to be observed in regard to our Saviour's conduct in such matters:

1st. That he did not decline an invitation to dine with a man simply because he was a Pharisee, or because he was a wicked man. Hence he was charged with being gluttonous, and a friend of publicans and sinners, Mt 11:19.

2nd. He seized upon all occasions to do good. He never shrank from declaring the truth, and making such occasions of spreading the gospel. If Christians and Christian ministers would follow the example of the Saviour always, they would avoid all scandal, and might do even in such places a vast amount of good.

Sat down. Reclined at the table. Mt 23:6.

Saw it. Saw that he sat immediately down without washing.

Marvelled. Wondered. Was amazed. It was so unusual, and in his view so improper.

Had not first washed. He wondered particularly, as he had been among a mixed multitude, and they esteemed the touch of such persons polluting. They never ate, therefore, without such washing. The origin of the custom of washing with so much formality before they partook of their meals was that they did not use, as we do, knives and forks, but used their hands only. Hence, as their hands would be often in a dish on the table, it was esteemed proper that they should be washed clean before eating. Nor was their impropriety in the thing itself, but the Pharisees made it a matter of ceremony; they placed no small part of their religion in such ceremonies; and it was right, therefore, that our Lord should take occasion to reprove them for it. Comp. Mk 7:4.

(x) "when the Pharisees" Mk 7:3.

See Mt 23:25. Ravening. Robbery, plunder. Here the sense is that the cup and platter were filled with what had been unjustly taken from others. That is, they lived by their wickedness; their food was procured by dishonesty and extortion. This was a most terrible charge; and as it was applied, among others, to the man who had invited the Saviour to dine with him, it shows that nothing would prevent his dealing faithfully with the souls of men. Even in the Pharisee's own house, and when expressly invited to partake of his hospitality, he loved his soul so much that he faithfully warned him of his crimes.

(z) "but your inward part" Tit 1:15

Ye fools. How unwise and wicked is your conduct! The word denotes not only want of wisdoms, but also wickedness. Comp. Ps 14:1; Prov 13:19; 14:9. Your conduct is not merely foolish, but it is a cloak for sin--designed to countenance wickedness.

Did not he, &c. Did not God, who made the body, make also the soul? You Pharisees take great pains to cleanse the body, under a pretence of pleasing God. Did he not also make the mind? and is it not of as much importance that that should be pure, as that the body should?

Alms. Charity. Benefactions to the poor.

Such things as ye have. Your property; though it has been gained unjustly: though you have lived by rapine, and have amassed wealth in an improper manner, yet, since you have it, it is your duty to make the best of it and do good. By giving to the poor, you may show your repentance for your crimes in amassing money in this manner. You may show that you disapprove of your former course of life, and are disposed henceforward to live honestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains become wealthy, and who are then converted to God. It may not be possible for them in every case to make exact restitution to those whom they have injured; thousands of instances of wrong they may have forgotten; many persons whom they have injured may have died; but still they may show, by giving to others, that they do not think their gains acquired honestly, and that they truly repent. They may devote their property to God; distribute it to the poor; or give it to send the gospel to the heathen world. Thus may they show that they disapprove of their former conduct; and thus may be seen one great principle of God's government --that good finally comes out of evil.

And behold, &c. Doing this will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitten with the consciousness of hoarding unjust gains. The object of the Saviour here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in forsaking it. This he endeavoured to produce by showing him--

1st, the evil and hypocrisy of his conduct; and,

2nd, by exhorting him to forsake his sins, and to show this by doing good. Thus doing, he would evince that the mind was clean as well the body; the inside as well as the outside.

(a) "rather give alms" Is 58:7, Lk 12:22 (6) "alms" or, "as you are able"

See Mt 23:23.

Rue. This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell.

(b) "woe unto you" Mt 23:23,27

Lawyers. Men learned in the law; but it is not known in what way the lawyers differed from the scribes, or whether they were Pharisees or Sadducees.

Thus saying, thou, &c. He felt that the remarks of Jesus about loving the chief seats, &c., applied to them as well as to the Pharisees. His conscience told him that if they were to blame, he was also, and he therefore applied the discourse to himself.

Reproachest. Accusest. Dost calumniate or blame us, for we do the same things. Sinners often consider faithfulness as reproach--they know not how to separate them. Jesus did not reproach or abuse them. He dealt faithfully with them; reproved them; told them the unvarnished truth. Such faithfulness is rare; but when it is used, we must expect that men will flinch, perhaps be enraged. Though their consciences tell them they are guilty, still they will consider it as abuse.

Mt 23:4.

(e) "touch not the burdens" Is 58:6

Mt 23:29. Also Mt 23:30-36.

Mt 23:29. Also Mt 23:30-36.

(f) "ye allow" Eze 18:19 (g) "they indeed killed" He 11:35,37

Mt 23:29. Also Mt 23:30-36.

The wisdom of God. By the wisdom of God, here, is undoubtedly meant the Saviour himself. What he immediately says is not written in the Old Testament. Jesus is called the word of God (Jn 1:1), because he is the medium by which God speaks or makes his will known. He is called the wisdom of God, because by him God makes his wisdom known in creation (Co 1:13-18) and in redemption (1Cor 1:30). Many have also thought that the Messiah was referred to in the 8th chapter of Proverbs, under the name of Wisdom.

I will send, &c. See Lk 10:3; Mt 10:16.

Shall slay, &c. Comp. Jn 16:2; Acts 7:52,59; Jas 5:10; Acts 12:2, 22:19; 2Cor 11:24,25; 2Chr 36:15,16.

Mt 23:29. Also Mt 23:30-36.

Mt 23:29. Also Mt 23:30-36.

(i) "Abel" Gen 4:8 (k) "Zacharias" 2Chr 24:20 (l) "required" Jer 7:28,29

Woe unto you, lawyers! Mt 23:13.

The key of knowledge. A key is made to open a lock or door. By their false interpretation of the Old Testament they had taken away the true key or method of understanding it. They had hindered the people from understanding it aright. "You endeavour to prevent the people also from understanding the Scriptures respecting the Messiah, and those who were coming to me ye hindered." If there is any sin of peculiar magnitude, it is that of keeping the people in ignorance; and few men are so guilty as they who by false instructions prevent them from coming to a knowledge of the truth, and embracing it as it is in Jesus.

(m) "key of knowledge" Mal 1:2,7 (7) "hindered" or, "forbade"

To urge him vehemently. To press upon him violently. They were enraged against him. They therefore pressed upon him; asked him many questions; sought to entrap him, that they might accuse him.

Provoke him, &c. This means that they put many questions to him about various matters, without giving him proper time to answer. They proposed questions as fast as possible, and about as many things as possible, that they might get him, in the hurry, to say something that would be wrong, that they might thus accuse him. This was a remarkable instance of their cunning, malignity, and unfairness.

(n) "provoke" 1Cor 13:5

Laying wait for him. Or, rather, laying snares for him. It means that they endeavoured to entangle him in his talk; that they did as men do who catch birds--who lay snares, and deceive them, and take them unawares.

That they might accuse him. Before the Sanhedrim, or great council of the nation, and thus secure his being put to death.

From this we may learn--

1st. That faithful reproofs must be expected to excite opposition and hatred. Though the conscience may be roused, and may testify against the man that is reproved, yet that does not prevent his hating the reproof and the reprover.

2nd. We see here the manner in which wicked men endeavour to escape the reproofs of conscience. Instead of repenting, they seek vengeance, and resolve to put the reprover to shame or to death.

3rd. We see the exceeding malignity which men have against the Lord Jesus. Well was it said that he was set for the fall of many in Israel, that thereby the thoughts of many hearts might be revealed! Lk 2:34,35. Men, now, are not by nature less opposed to Jesus than they were then.

4th. We see the wisdom, purity, and firmness of the Saviour. To their souls he had been faithful. He had boldly reproved them for their sins. They sought his life. Multitudes of the artful and learned gathered around him, to endeavour to draw out something of which they might accuse him, yet in vain. Not a word fell from his lips of which they could accuse him. Everything that he said was calm, mild, peaceful, wise, and lovely. Even his cunning and bitter adversaries were always confounded, and retired in shame and confusion. Here, surely, must have been something more than man. None but God manifest in the flesh could have known all their designs, seen all their wickedness and their wiles and escaped the cunning stratagems that were laid to confound and entangle him in his conversation.

5th. The same infinitely wise Saviour can still meet and confound all his own enemies and those of his people, and deliver all his followers, as he did himself, from all the snares laid by a wicked world to lead them to sin and death.

(o) "and seeking" Mk 12:13

[Teach us to pray, as John also taught his disciples.] What kind of request is this, that this disciple, whoever he is, doth here make? Was he ignorant of, or had he forgot, that form of prayer which the Lord had delivered to them in his sermon upon the mount? If he had not forgot it, why then doth he require any other? Doth he mean, 'Lord, teach us to pray, for John hath taught his disciples?' or thus, 'Teach us a form and rule of prayer like that which John had taught his?' This latter is the most probable; but then it is something uncertain what kind of form that might be which the disciples of John were taught. As to this inquiry, we may consider these things:

I. It is said of the disciples of John, They fast often, and make prayers, Luke 5:33: where, upon many accounts, I could persuade myself that prayers ought to be taken here in its most proper sense for supplications. To let other things pass, let us weigh these two:

1. That the Jews' daily and common prayers, ordinary and occasional, consisted chiefly of benedictions and doxologies, which the title of that Talmudic tract, which treats of their prayers, sufficiently testifies, being called [Beracoth] benedictions, as also that tephillah, the general nomenclature for prayer, signifies no other than praising, i.e. benediction or doxology. To illustrate this matter, we have a passage or two not unworthy our transcribing:

"Perhaps, a man begs for necessaries for himself, and afterward prayeth. This is that which is spoken by Solomon, when he saith, To the prayer, and to the supplication." I omit the version, because the Gemarists interpret it themselves; rinna is tephillah, and tephillah is bakkashah. Their meaning is this: The first word of Solomon's rinnah, signifies prayer (as the Gloss hath it, i.e. prayer with praise, or doxology) the latter word, tephillah, signifies petition, or supplication; Gloss, begging for things necessary.

It cannot be denied but that they had their petitionary or supplicatory prayers; but then, the benedictory or doxological prayers were more in number, and more large and copious: especially those which were poured out occasionally or upon present emergency. Read the last chapter of the treatise I newly quoted, and judge as to this particular: read the whole treatise, and then judge of the whole matter.

2. It may be reasonably supposed that the Baptist taught his disciples a form of prayer different from what the Jewish forms were. It stands with reason, that he that was to bring in a new doctrine, (I mean new in respect to that of the Jewish) should bring in a new way of prayer too; that is, a form of prayer that consisted more in petition and supplication than the Jewish forms had done; nay, and another sort of petitions than what those forms which were petitionary had hitherto contained. For the disciples of John had been instructed in the points of regeneration, justifying faith, particular adoption, and sanctification by the Spirit, and other doctrines of the gospel, which were altogether unknown in the schools or synagogues of the Jews. And who would imagine, therefore, that John Baptist should not teach his disciples to pray for these things?

II. It is probable, therefore, that when this disciple requested our Saviour that he would teach his disciples as John had done, he had respect to such kind of prayers as these; because we find Christ so far condescending to him, that he delivers him a form of prayer merely petitionary, as may appear both from the whole structure of the prayer, as also in that the last close of all the doxology, "For thine is the kingdom," &c. is here left wholly out; he took care to deliver [a form] that was merely supplicatory. This is confirmed by what follows concerning the man requesting some loaves of his neighbour, adding withal this exhortation, "Ask, and it shall be given you; seek, and ye shall find." Which two things seem to answer those two things by which supplicatory prayer is defined; these are sheelah, asking, and bakkashah, seeking: for if there may be any difference in the meaning of these two words, I would suppose it thus, bakkashah, or seeking, may respect the things of God; so, "Seek ye first the kingdom of God," &c.: and sheelah, or asking, may respect those things which are necessary for ourselves: which texture we find very equally divided in this present form of prayer, where the three first petitions are in behalf of God's honour, and the three last in behalf of our own necessaries.

It was in use amongst the Jews, when they fasted, to use a peculiar sort of prayer, joined with what were daily, terming it the prayer of the fast. This we have mentioned in Taanith, where it is disputed whether those that fasted for certain hours only, and not for the whole day, ought to repeat that prayer of the fast: as also, in what order and place that prayers is to be inserted amongst the daily ones. Now if it should be granted that John had taught his disciples any such form, that might be particularly adapted to their fastings, it is not very likely this disciple had any particular reference to that, because the disciples of Christ did not fast as the disciples of John did. It rather respected the whole frame of their prayers which he had instructed them in, which consisted chiefly of petitions and supplications.

Object. But probably this disciple was not ignorant that Christ had already delivered to them a petitionary form in that Sermon of his upon the Mount: and therefore what need had he to desire, and for what reason did he importune another?

Answer. It is likely he did know it; and as likely he did not expect the repetition of the same again: but being very intent upon what John had done for his disciples, did hope for a form more full and copious, that might more largely and particularly express what they were to ask for, according to what he had observed probably in the form that had been prescribed by John: but the divine wisdom of our Saviour knew, however, that all was sufficiently comprehended in what he had given them. And as the Jews had their short summary of those eighteen prayers epitomized, so would he have this form of his a short summary of all that we ought to ask for.

[And lead us not into temptation.] I am much deceived if this petition is not amongst other things, and indeed principally, and in the first place, directed against the visible apparitions of the devil, the evil one: as also his actual obsessions: by which the phrase of God's 'leading us into temptation' is very much softened.

The doxology, 'For thine is the kingdom,' &c., is left out, because it was our Saviour's intention in this place to deliver to them a form of prayer merely petitionary; for which very same reason also, Amen is omitted too. For he shall say Amen at thy giving of thanks: and indeed they commonly ended all their prayers, even those that consisted most of petition, with thanksgiving and benediction; concluding in this manner, "Blessed be thou, O Lord, who hast thus done, or thus commanded," or the like; and then was it answered by all, Amen. This we may observe in those Psalms that conclude any portion of that book, and end with Amen: upon what subject soever the Psalmist is engaged, either throughout the whole psalm, or immediately before the bringing forth of Amen, still he never doth mention Amen without some foregoing doxology and benediction, "Blessed be the Lord God, &c., Amen and Amen." In St. Matthew, therefore, we find Amen, because there is the doxology: in St. Luke it is wanting, because the doxology is so too. You may see more of this in notes upon Matthew 6.

[Through Beelzebub the chief of the devils.] I. As to this name of Beelzebub I have elsewhere discoursed, and do still assert the reading of it with the letter l in the end of it, viz. Beelzebul, against the Syriac, Persian, Vulgar, and other translations, which read it Beelzebub. The Italian, cautiously indeed, but not purely, Beelzebu, that he might not strike upon either the one or the other reading: but in the mean time I will not answer for the faithfulness and candour of the interpreter.

II. Amongst the Jews we may observe three devils called the chief, or prince of the devils: 1. 'The angel of death'; who is called Prince of all the Satans. 2. The devil Asmodeus: of him afterward. 3. Beelzebub, in this place. Now as to vindicating the writing of it by l in the end of the word, and not b:

III. It is a question whether there were such a thing as Beelzebub in rerum natura. Why should not the deity of the place take his farewell, when Ekron, the place of this deity, was wholly obliterated? When there was no more an idol nor oracle at Ekron, did not the demon cease to be Beelzebub any longer, although it did not cease to be a demon? Wherever, therefore, Ekron was under the second Temple, or the place where it had been under the first; you can hardly persuade me there was any idol or oracle of Beelzebub, and so not Beelzebub himself. I will not here dispute whether Achor, the Cyrenians' tutelar god against flies, hath any relation or affinity with the name of Ekron. Let it be granted that Beelzebub might change his soil upon some occasion, and remove from Ekron to Cyrene: but then how should he come to be the prince of the devils, when all his business and power was only among flies?

It may not be improbable, perhaps, that he might be first or chief of those demons, or Baalim, that Ahab brought among the Israelites; and so Ahaziah his son, in the midst of his affliction and danger, might fly for refuge to that idol as what had been the god of his father: but what is it could move the ages following at so long distance of time from this, that they should esteem this demon Beelzebub the prince of the devils? Here I confess myself not well satisfied: but as to Beelzebul, something may be said.

IV. I have already shewn, in notes upon Matthew 12, that the Jewish doctors (and such were these who contended with our Saviour) did give idolatrous worship the denomination of zebul, or dung, for the ignominy of the thing; and so was the nation generally taught by these Rabbins. I gave some instances for the proof of it, which I shall not here repeat, but add one more: "It is said of Joseph" [when his mistress would have tempted him to adultery], "that he came into the house to do his business. R. Judah saith, It was a day of fooling and of dunging, it was a day of theatres." Where the Gloss upon the word zebul, stercoration, saith thus: "It is a word of contempt, and so it is expounded by R. Solomon in the treatise Avodah Zarah, and Tosaphoth; viz. that fooling signifies to sacrifice [that is, to idols]; and they prove it out of Jerusalem Beracoth, where it is said, 'He that seeth a place where they dung [that is, offer sacrifice] to an idol, let him say, Whoso offereth sacrifice to strange gods, let him be accursed.'" Which words we have also alleged out of the Jerusalem Talmud.

V. Now therefore, when idolatry was denominated zebul amongst the Jews, and indeed reckoned amongst the most grievous of sins they could be guilty of, that devil whom they supposed to preside over this piece of wickedness they named him Beelzebub, and esteemed him the prince of the devils; or (if you will pardon the expression) the most devilized of all devils.

VI. They give the like title to the devil Asmodeus. Asmodeus the king of the devils. The devil, the prince of the spirits. Which elsewhere is expounded, the devil Asmodeus. For in both places we have this ridiculous tale: "There was a certain woman brought forth a son in the night-time, and said to her son [a child newly born you must know], 'go and light me a candle, that I may cut thy navel.' As he was going, the devil Asmodeus meeting him, said to him, 'Go and tell thy mother that if the cock had not crowed I would have killed thee,'" &c.

The very name points at 'apostasy,' not so much that the devil was an apostate, as that this devil provoked and enticed people to apostatize: Beelzebul amongst the Gentiles, and Asmodeus amongst the Jews, the first authors of their apostasy. Whether both the name and demon were not found out by the Jews to affright the Samaritans, see the place above quoted: "When as Noah went to plant a vineyard, the demon Asmodeus met him and said, Let me partake with thee," &c. So that it seems they suppose Asmodeus had a hand in Noah's drunkenness. "When he [that is, Solomon] sinned, Asmodeus drove him to it," &c. They call the angel of death by the name of prince of all Satans, because he destroys all mankind by death, none excepted.

[The queen of the south, &c.] I. I cannot but wonder what should be the meaning of that passage in Bava Bathra; Whoever saith that the queen of Sheba was a woman, doth no other than mistake. What then is the queen of Sheba? The kingdom of Sheba. Would he have the whole kingdom of the Sabeans to have come to Solomon? Perhaps what is said, that the queen of Sheba came with an exceeding great army (for so is that clause rendered by some), might seem to sound something of this nature in his ears. But if there was any kind of ambiguity in the word queen, as indeed there is none, or if interpreters doubted at all about it, as indeed none had done, the great oracle of truth hath here taught us that the queen did come to Solomon: but why doth he term her the queen of 'the south,' and not the queen of 'Sheba'?

II. There are plausible things upon this occasion spoken concerning Sheba of the Arabians, which we have no leisure to discuss at present. I am apt rather to apprehend that our Saviour may call her the queen of the south in much a like sense as the king of Egypt is called in Daniel 'the king of the south.' The countries in that quarter of the world were very well known amongst the Jews by that title: but I question whether the Arabian Saba were so or no. Grant that some of the Arabian countries be in later ages called Aliemin, or southern parts, yet I doubt whether so called by antiquity, or in the days of our Saviour.

Whereas it is said that the queen of the south came to hear the wisdom of Solomon, is it worth the patience of the reader to hear a little the folly of the Jews about this matter? Because it is said that she came to make a proof of his wisdom by dark sayings and hard questions, these doctors will be telling us what kind of riddles and hard questions she put to him. "She saith unto him, 'If I ask thee any thing, wilt thou answer me?' He said, 'It is the Lord that giveth wisdom.' She saith, 'What is this then? There are seven things go out and nine enter. Two mingle [or prepare] the cup, and one drinks of it.' He saith, 'There are seven days for a woman's separation, that go out; and nine months for her bringing forth, that come in. Two breasts do [mingle, or] prepare the cup, and one sucks it.' Again saith she, 'I will ask thee one thing more: What is this? A woman saith unto her son, Thy father was my father; thy grandfather was my husband; thou art my son, and I am thy sister.' To whom he answered, 'Surely they were Lot's daughters.'" There is much more of this kind, but thus much may suffice for riddles.

[No man, when he hath lighted a candle, &c.] The coherence of this passage with what went before seems a little difficult, but the connection probably is this: there were some that had reviled him as if he had cast out devils by the prince of the devils, others that had required a sign from heaven, verses 15,16. To the former of these he gives an answer, verse 17,18: and, indeed, to both of them, verse 19, and so on. This passage we are upon respects both, but the latter more principally: q.d. "You require a sign of me: would you have me light a candle, and put it under a bushel? would you have me work miracles, when I am assured beforehand you will not believe these miracles? Which, however of themselves they may shine like a candle lighted up, yet, in respect to you that believe them not, it is no other than a candle under a bushel, or in a secret place."

[The whole shall be full of light.] This clause seems so much the same with the former, as if there were something of tautology; If thy whole body therefore be full of light, &c. Our Saviour speaketh of the eye, after the manner of the schools, where the evil eye, or the eye not single, signified the covetous, envious, and malicious mind: "Do not bring such a mind along with thee, but a candid, benign, gentle mind; then thou wilt be all bright and clear thyself, and all things will be bright and clear to thee. If you had but such a mind, O ye carping, blasphemous Jews, you would not frame so sordid and infamous a judgment of my miracles; but you would have a clear and candid opinion concerning them."

[That he had not first washed before dinner.] Had the Pharisee himself washed before dinner, in that sense wherein washed signifies the washing of the whole body? It is hardly credible, when there was neither need, nor was it the custom, to wash the whole body before meat, but the hands only. This we have spoken largelier upon elsewhere [Matt 15; Mark 7]; from whence it will be necessary for us to repeat these things; that there is a washing of the hands, and there is a dipping of the hands. This clause we are upon refers to this latter. The Pharisee wonders that Christ had not washed his hands; nay, that he had not dipped them all over in the water when he was newly come from the people that were gathered thick together.

Of how great esteem this washing their hands before meat was amongst them, besides what I have alleged elsewhere, take this one instance more: "It is storied of R. Akibah, that he was bound in prison, and R. Joshua ministered unto him as his reader. He daily brought him water by measure. One day the keeper of the prison met him, and said unto him, 'Thou hast too much water today.' He poured out half, and gave him half. When he came to R. Akibah, he told him the whole matter. R. Akibah saith unto him, 'Give me some water to wash my hands': the other saith unto him, 'There is not enough for thee to drink; and how then shouldest thou have any to wash thine hands?' To whom he, 'What shall I do in a matter wherein there is the guilt of death? It is better I should die [that is, by thirst] than that I should transgress the mind of my colleagues'": who had thus prescribed about washing of hands.

And a little after; Samuel saith, "At that time wherein Solomon instituted the 'Erubhin' and washing of the hands, there came forth 'Bath Kol,' and said, 'My son, if thy heart be wise, even mine shall rejoice.'" Observe here, (at least if you will believe it) that Solomon was the first author of this washing of hands. "Whosoever blesseth immediately after the washing of hands, Satan doth not accuse him for that time of his repast."

[Now do ye Pharisees make clean the outside of the cup and the platter, &c.] This our Saviour speaks of the persons, and not of the vessels; which is plain, in that,

I. He saith, your inward parts, &c.; so that the sense is to this purpose: You cleanse yourselves outwardly indeed by these kinds of washings; but that which is within you is full of rapine, &c.

II. Whereas he saith, he that made that which is without, he doth not speak it of the artificer that made the cup or the platter, but of God. Else what kind of argument is this? 'He that made the cups and the platters, made both the outside and the inside of them': what then? 'Therefore do ye make yourselves clean both outside and inside too.' But if we refer it to God, then the argument holds forcibly enough: 'Did not God, that made you without, make you within too? he expects, therefore, that you should keep yourselves clean, not only as to your outside, but as to your inside too.'

III. It is hardly probable that the Pharisees should wash the outside of the cup or platter, and not the inside too. Take but these two passages out of this kind of authors themselves: "Those dishes which any person eats out of over night, they wash them, that he may eat in them in the morning. In the morning they wash them, that he may eat in them at noon. At noon, that he may eat in them at the mincha. After the mincha, he doth not wash them again; but the cups, and jugs, and bottles, he doth wash, and so it goes throughout the whole day," &c. I will not give myself nor reader the trouble to examine the meaning of the words: it suffices that here is mention only of washing, and that the whole vessel, not of this or that part only: and the washing of such vessels was by dipping them in water.

"All vessels that have an outside and an inside, if the inside be defiled, the outside is also; but if the outside be defiled, the inside is not defiled." One would think this was to our purpose, and asserted the very literal sense of the words we have in hand, viz. that the cups and the platters, although they were unclean on the outside, yet in the inside they might be clean; and it was sufficient to the Pharisee, if he cleansed them on the outside only. But the vessels here mentioned (if the Gloss may be our interpreter) are such as they might use both the outside and the inside indifferently. Some of them are recited by the Gemarists, viz. sacks, wallets, nightcaps, pillowcases, &c.

Our Saviour, therefore, does not here speak according to the letter, neither here nor in Matthew 23:25, when he saith, "Ye make clean the outside of the cup and of the platter"; but by way of parable and similitude. 'You, while you are so very nice and officious in your external washings, you do nothing more than if you only washed the outside of the cup or dish, while there was nothing but filth and nastiness within.'

[Ye fools.] A word very common to the nation. "Rabban Jochanan Ben Zacchai said to the Baithuseans, Ye fools, how prove you this?" "Esau said, Cain was a fool. Pharaoh said, Esau was a fool. Haman said, Pharaoh was a fool. Gog and Magog will say, They were all fools that are gone before us." Hence that common phrase, O thou most foolish thing in all the world.

[But rather give alms of such things as ye have.] This seems ironically spoken, and in derision to the opinion they had concerning alms.

1. As to the version of the word of such things, may we not suppose it signifies not only, that which is over and above, as the Vulgar, but also all that you have, as Beza: or not only something that may have respect to the riches of this world, but something also that may have respect to the doctrines and tenets of the Pharisees. As if the meaning was this, "'Those things which are amongst you,' i.e. which obtain commonly amongst you, are to this purpose, 'Give but alms, and all things are clean unto you.'" ...

II. However, that which is over and above, or that which you have, (for I will not be very tenacious in this) yet it is hardly probable that our Saviour utters this as his own, but rather as the words and opinion of the Pharisees. Nor do I think that he speaks these things directly, or by way of directions to them, but that he cites their tenets in mere scoff and displeasure. For indeed, this principle was the spawn of their own schools, that giving of alms had a value in it that served for atonement, justification, salvation, every thing. Hence that common term that reached so comprehensively, righteousness. And hence is it that, in those numberless places in the Holy Scriptures, where the praises of justice and righteousness are celebrated, and all the blessings of it pronounced, they apply it all to the giving of alms. Take on instance for all: "Rabh Asai saith, Alms is equivalent to all the other commandments." "R. Judah saith, Giving of alms is a great thing; for it hastens our redemption. It is written, righteousness, [i.e., giving of alms], delivers from death. Almsgiving, delivereth from sudden death, and from the judgment of hell. R. Meir saith, If any wicked man should make this objection, that if your God love the poor, why doth he not feed them? do thou make this answer; it is, that we by them might be delivered from the judgment of hell."

I fear, indeed, that the Greek interpreters have a touch of this, when they so oftentimes render justice by giving of alms. So that the reader may judge whether our Saviour either would teach, that rapine, injustice, and unrighteousness might be cleansed by giving of alms; or that he would give them any counsel of this nature, when he knew they were sufficiently tinctured with this kind of doctrine already.

[Then answered one of the lawyers.] Here seems a little difficulty, that whereas, in the foregoing verse it is said, "Woe unto you scribes and Pharisees," it is not subjoined then answered one of the scribes, but one of the lawyers; which scruple perhaps the Vulgar observing, made him leave scribes and Pharisees wholly out. Our Saviour inveighs more peculiarly, and by name, against the Pharisees, verses 37,42,43; and at length joins the scribes with them, verse 44. Hence that lawyer cavils and complains, either that he had named the scribes in terms, or that he had accused the Pharisees of nothing but what the scribes might be equally accused of. As to this very scribe, did not he wash his hands before dinner as the Pharisees did? for it is said of all the Jews, "except they wash their hands oft, eat not." Did not the scribe tithe mint and rue as well as the Pharisee? when we find that the tithing of herbs was instituted by the Rabbins. In a word, the scribes and the Pharisees go hand in hand in that discourse of our Saviour's, Matthew 23; where he blameth both the one and the other for the same things. So that it is plain enough why this man complains; but it is not so plain why he should be termed "one of the lawyers," and not "one of the scribes."

I. It is not very easy distinguishing betwixt the scribe and the Pharisee, unless that Pharisaism was a kind of tumour and excrescence as to superstition and austerities of religion beyond the common and stated practice of that nation, even of the scribes themselves. Whether that distinction betwixt singular, and a disciple, hints any difference as to the austerity of religion, I cannot affirm; I will only lay a passage or two in the reader's eye for him to consider.

"The Rabbins have a tradition, Let no one say, I am a Disciple, I am not fit to be made a Singular." The Gloss hath it, "I am not fit to begin the fasts with the Singulars." And the Gemara a little after; "The Rabbins have a tradition: Every one that would make himself a Singular, let him not make himself so: but if any one would make himself a Disciple, let him." And at length; It is not lawful for a Disciple of the Wise to continue in fastings, because he diminisheth from the work of God: that is, he ceaseth from learning and teaching.

One would here think, that it is plainly distinguished betwixt a Pharisee and any other; and yet the Gemarists, in the very same place, say thus, All the Disciples of the Wise are Singulars. At length they query, "Who is a Singular, and who is a Disciple? A Singular is he that is worthy to be preferred to be a pastor of a synagogue. A Disciple is he, who if they ask him any thing concerning a tradition in his doctrine, he hath wherewithal to answer." So that by a Disciple they mean not him that is now learning, but him who hath already learned and now teacheth; but, in other places, they apply both these to the Disciple.

"R. Jochanan saith, Who is a Disciple of the Wise? he whom they prefer to be pastor of a synagogue: he who, if they ask him about any tradition in any place, hath wherewithal to answer." The difference between these, however confounded in this place, was this: that the Disciple could answer doubts and questions fetched out of that place or from that subject upon which he had taught or read; but the Singular, could answer all doubts raised from any place, even out of the treatise concerning marriages. That mention of the pastor and the teacher, Ephesians 4:11, we seem to have some shadow of it here: the Disciple is the teacher, and the Singular is the pastor of the synagogue: and perhaps if these things were observed, it might give some light into that place of the apostle.

II. As the Disciple and the Singular are sometimes confounded, sometimes distinguished, so also is the scribe and the Pharisee. They are sometimes confounded; for many of the Pharisees were scribes: and they are sometimes distinguished; for many of them were of the common people, and not scribes. Perhaps it may not be improperly said, that there were Pharisees that were of the clergy, and Pharisees that were of the laity. He whom we have now before us was a scribe, but not a Pharisee; but it is not easy to give the reason why he is termed a lawyer and not a scribe. Here is some place for conjecture, but not for demonstration. As to conjecture, therefore, let us make a little essay in this matter.

I. I conceive that the lawyer and teacher of the law, may be opposed to the Sadducees to whom the Pharisee is diametrically opposite; for they were contrary to them in their practice of the traditional rites as much as they could; and these again abundantly contrary to them in traditional doctrines. The Sadducees had, indeed, their scribes or their teachers, as well as any other party: and there is frequent mention of the scribes of the Sadducees. And from this antithesis, probably, is Rabban Gamaliel termed a doctor of law. For there was then an assembly of the 'sect of the Sadducees,' verse 17: and when Gamaliel, who was of the other sect, made his speech amongst them, it is easy to conceive why he is there termed a doctor of law. For the same reason we may suppose the person here before us might be called one of the lawyers, and not a scribe, because there were scribes even amongst the Sadducees.

II. I conceive, therefore, that the lawyers and teachers of the law were the traditionary doctors of the law. As to Gamaliel, a doctor of the law, the thing is without dispute: and if there were any difference between the lawyers and doctors of the law, yet as to this matter, I suppose there was none. Let us consider this following passage: "It is a tradition: R. Simeon Ben Jochai saith, He that is conversant, in the textual exposition of the law, hath a measure, which is not a measure. He that is conversant in Misna, hath a measure, from whence they receive a reward: but if he be conversant in the Talmud, there is not a greater measure than this. Always betake yourself to the Misna rather than the Talmud. But R. Jose Ben R. Bon saith, This which thou sayest, obtained before the Rabbi had mixed with it manifold traditions: but from the time that he mixed with it manifold traditions, always have recourse to the Talmud rather than to the Misna."

Now, I pray, who is he that, according to this tradition, merits most the title of a doctor of law? He that is conversant in the exposition and interpretation of the written law, and the context of it, alas! he doth but little; and for all the oil and labour he hath spent, hath only a measure, which is not a measure. But he that is conversant in the Misna and Talmud, in the traditional doctrine or exposition of the traditional law, he bears away the bell; he hath some reward for his pains, and is dignified with the title of doctor.

III. If there were any distinction betwixt doctors of tradition and doctors of law (which I hardly believe), we may suppose it might be this; either that the doctor of law had his school and his disciples, and the doctor of tradition had none; or that the doctor of tradition was conversant in the Misna, or the plain and literal exposition of traditions, and the doctor of law, in the Talmud, or a more profound and scholastic way of teaching.

However, be there this distinction betwixt them, or some other, or indeed none at all, yet I presume they were both doctors of traditions, and expounders of that which they called the oral law, in opposition to the scribes, whether amongst the Jews or the Sadducees, who employed themselves in the textual exposition of the law.

[And ye yourselves touch not (the burdens) with one of your fingers.] That the lawyers (as we have already said) were the doctors of traditions, is a little confirmed by this, that what our Saviour reproacheth them for were merely traditionals: this particularly, that they laded men with such 'yokes of traditions,' and yet they themselves would not touch or move them with one of their fingers.

This exposition indeed vulgarly obtains, 'You lay grievous burdens upon others, which in the meantime you indulge yourselves in, and will not undergo them by any means.' This interpretation I cannot but admit; but yet must inquire whether there be not something more included it. For whereas 'he that would prescribe light things to himself, and burdensome to others,' was commonly accounted and called a wicked cunning fellow: and whereas there is frequent mention of this or that Rabbin, who would lay this or that burden upon himself, which he would acquit others of; it may be a question, whether this exposition, so commonly received, doth indeed speak out the whole sense and meaning of these words.

I apprehend, therefore, our Saviour might not only rebuke the remissness and indulgence they gave themselves, but further their strictness and tenaciousness about their own decrees. They made light of the commandments of God, at their own pleasure; but would never diminish the least tittle of their own. That they might remove or take away any part of the divine law, they employ both hands; but as to their own constitutions, they will not move one finger.

[Therefore also said the wisdom of God.] This form of speaking agreeth well enough with that so much in use, the rule of judgment saith. Amongst numberless instances, take that of the Targumist; "Is it fitting that the daughters of Israel should eat the fruit of their own womb? The rule of judgment [retributive justice] answered and said, Was it also fitting to kill a priest and a prophet in the sanctuary of the Lord, as ye killed Zacharias," &c.

[Unto the blood of Zacharias.] If our Saviour had not in the evangelist St. Matthew added "the son of Barachias," no one could have doubted that it referred to any other than Zacharias the son of Jehoiada, whose slaughter is recorded 2 Chronicles 24. It is certain the Jews own no other Zacharias slain in the Temple but himself: and what they say of his slaughter, I have already taken notice upon that place in St. Matthew out of both the Talmuds. We meet with the same things in Midras Echah, and Midras Coheleth: out of which last give me leave briefly to transcribe these passages:

"The blood of Zachary boiled up two hundred and fifty-two years, from the days of Joash to the days of Zedekiah. What did they do? They swept into it all the dust [of the court] and made a heap; yet it ceased not, but still boiled and bubbled up. The Holy Blessed God said to the blood, Behold the time is come that thou exact [that was, Let the Lord behold, and require it at your hands]. When Nebuzaradan came and inquired, what this matter was; they answered, That it was the blood of heifers, and rams, and lambs, which they had sacrificed. Afterward, when he came to understand what the matter was, he slew eighty thousand priests, and yet the blood would not stanch, but broke out and flowed as far as the tomb of Zachary. He brought together, therefore, the Sanhedrim, both the Great and Less, and slew them over that blood, and yet it did not cease," &c.

I hardly indeed think that those that relate this matter did really believe it to have been actually so; but only would by such flowers of rhetoric and strained hyperboles, paint out the horrible guilt of the murder of Zacharias; which by how much the more horrible it was, by so much the more did it agree with the guilt of the murder of our blessed Lord.

And however a great part of it in these relations of theirs may be mere flourish, yet by the whole framing of the thing, it must needs be observed, that the slaughter of this Zacharias was so famous and rooted in the minds of that people generally, that when our Saviour speaks of one Zacharias, slain between the Temple and the altar, it cannot be imagined that they could understand him pointing at any other than this very man. As for his father being here called Barachias, and not Jehoiada, we have spoken to that matter elsewhere.

If any one hesitate about the changing of the name, let him say by what name he finds Jehoiada recited in that catalogue of priests set down in 1 Chronicles 6. It must be either some other name, or else we must suppose him wholly left out of that number. If by another name, you will say (supposing he be also called Barachias) he was then a man of three names. This indeed is no unusual thing with that nation for some to have more names than one: nay, if you will believe the Jewish doctors, even Moses himself had no less than ten.

[Ye have taken away the key of knowledge.] Should we render it, Ye have taken the key of knowledge, (that is, to yourselves) or, Ye have taken it away; there is not much difference. They took the key of knowledge to themselves, when they arrogated to themselves only all profoundness of wisdom and learning, hereby indeed taking it away from the people, because they taught them nothing but trifling and idle stuff.

The word for key in their language brings to mind the word which was so very much in use amongst them for one that was teaching. Instances of this were endless: there are enough of it in that long preface prefixed to that Midras Threnorum, that hath for its title, The opening of the wise; where (as indeed almost everywhere else), it is so frequently said, R. such a one 'opened'; for I cannot tell how better to render it...

The learned Mr. Mead upon this place apprehends, that it was the custom of the Jewish doctors to deliver some certain form of prayer to their disciples to use, at least that John the Baptist had done so to his disciples; thereupon our Saviour's disciples besought them, that he also would give them in like manner some form of his own composing, that they might pray with their master's spirit, as John's disciples did with his. Accordingly our Saviour gives them here a form of his own, and commands them when they pray to use it. Indeed he had given them this prayer about a year and a half before, in his Sermon upon the Mount. Matt 6:9

After this manner pray ye: where it is probable that the disciples looked upon it only as a pattern of prayer, and not as a form; for had they thought that Christ hd given them a form of prayer before, they had not asked him for one now; therefore says Christ, When ye pray, say. Certainly this gives us to understand that our Saviour intended and commanded it for a set form of prayer unto his church.

Learn hence, that the Lord's prayer is both a pattern and platform, according to which all our prayers ought to be framed; and also an exact form of prayer, which ought to be used by us in our addresses to the throne of grace: After this manner pray ye, says St. Matthew; When ye pray, say, says St. Luke.

Observe here, the favor which Christ does us in prescribing a form of prayer to us; a great favor no doubt, though the world grows weary of it: we know not alas what to ask, but he himself teaches us, and frames our application for us, that it may be accepted. Should a king's son draw a petition for a poor subject, to be put up to his father, what a ground of hope would there be, that whatever is desired would be obtained! If any of us then think meanly of our Lord's prayer, oh how meanly may He think of us, and of our prayers!

The sense and signification of this best of prayers is this: "O thou our Father in Jesus Christ, who remains in thy throne in heaven, and art there perpetually praised and perfectly obeyed by glorious angels and glorified saints. Grant that thy name may be glorified, thy throne acknowledged, and thy holy will obeyed here on earth below by us thy sons and servants, as readily, as cheerfully, and sincerely, and in some degree of proportion to what is done in heaven above. And because, by reason of the frailty of our natures, we cannot subsist without the comforts and supports of life, we crave our daily bread at thy bountiful hand; even such a proportion of the good things of this life as thy wisdom shall be convenient for us. And knowing that thy holiness and justice does oblige thee to punish sin and sinners, we plead with thee, for the sake of thy Son's satisfaction, to forgive us our daily trespasses; for it is our desire and endeavor, heartily to forgive those that have offended us. And seeing this wicked world wherein we live is so full of snares and temptations of all sorts, we pray that by the power of thy grace, and the concurrence of our own careful endeavors, we may be kept from Satan's temptation, from the world's allurements, and from our own evil inclinations, and be preserved unblamable to thine everlasting kingdom. And in testimony of our desires and assurance to be heard, we say, Amen, so be it; even so, O Lord, let it be forever."

Learn,

1. That God is the Father of all his people: as a Father he knows all his children, he loves them and takes care of them: as his children, it is our duty to honor him, to obey him, to imitate him, to cast our care upon him, and to long for the enjoyment of him.

2. From the word our, learn that it is our duty to pray for others, as well as for ourselves. We cannot pray acceptably for ourselves, if we pray only for ourselves.

3. That the hallowing, honoring, and sanctifying of God's name, as it is the first thing we are to pray for, so it ought to be preferred before all other things whatsoever: we pray for it before we pray for our own salvation; we say, Hallowed be thy name, before we say, Forgive us our debts.

4. Learn, that sins are debts, and sinners are indebted to divine justice. Sin is an infinite debt, a multiplied debt, an inexcusable debt, and if not discharged by our surety, we must lie in prison to all eternity for non-payment of this debt.

5. That God has made our forgiveness of others, the condition of his forgiving us: the word as, is not a note of equality, but of similitude; we cannot equal God in forgiving, but we must imitate him.

6. No sooner is sin pardoned, but Satan will be busy with his temptation: Forgive us our sins, and lead us not into temptation.

7. That it is a greater mercy to be delivered from the evil of temptation, than from temptations to evil. The evil of temptations is the evil of sin, but temptation to evil is at most but the evil of punishment. Lead us not into temptation, but deliver us from evil; suffer us not to be led into temptation, or, if so, leave us not when we are tempted.

The design of our blessed Saviour in these, and the following verses, is to excite and stir up his disciples to fervency, importunity, and constancy, in the duty of prayer, and to this purpose he makes use of a double argument, the one of a friend, and the other of a father. He lays before them the parable of a friend, coming to his friend at midnight, and by his importunity obtaining that of him which otherwise he must have gone without.

From whence our Lord leaves us to infer that if an impudent and bold beggar can obtain so much from a man, what cannot an humble, earnest, and daily petitioner obtain from God? What friend is so faithful and helpful to his dearest friend, as God is to us his children?

From the whole note,

1. That a man must be brought into a state of friendship and reconciliation with God, if he hopes his prayers shall be accepted.

2. That when any of the friends of God are in necessities and straits, he allows them the liberty at all hours to call upon him, and pray unto him: at midnight as well as at mid-day, God's ear is open to his praying friends.

3. That Almighty God takes pleasure in being urged in prayer by the holy importunity of his friends: never is he better pleased, than when his people, with holy Jacob, wrestle with him, and will not let him go till he hath blessed them.

4. That such holy and humble importunity shall not only obtain what we desired, but more than we expected: only three loaves were desired here, but because of importunity he had as many as he needed; more is given in the concession, than was desired in the supplication. The original word here rendered importunity, signifies impudence, according to that saying among the Jews. The impudent man overcomes the modest and the bashful; how much more God, who is goodness itself?

Our Saviour here goes on to urge us to importunity and constancy in prayer; he bids us ask, seek, and knock, and assures us we shall be accepted, heard, and answered.

Here note,

1. That man is a poor indigent creature, full of wants, but unable to supply them.

2. As man is an indigent and insufficient creature, so God is an all-sufficient good, able to supply the wants, and to relieve the necessities, of his creatures.

3. That Almighty God stands ready to supply all our wants, not temporal only, but spiritual also, affording his grace, and the assistance of his Holy Spirit, to them that ask it.

4. If therefore we want the grace of God, and the asistance of his Holy Spirit, it is our own fault, and not God's; it is either for want of seeking, or for want of earnestness in asking; for our Saviour expressly assures us, that God denies it to none; but every one that asketh receiveth.

The second parable which our Saviour makes use of, is that of a father to his children; Christ represents the care and kindness of God towards us by the affections which earthly parents bear to their natural children, who though they be many times evil themselves, yet are not wont to deny their children necessary good things, when they dutifully and decently beg them at their hands: If ye being evil - how much more shall your heavenly Father give his Holy Spirit; that is, the continual presence and influence of his Holy Spirit to all the purposes of guidance and direction, of grace and assistance, of comfort and support, in our Christian course.

Learn hence, that the presence and assistance of God's Holy Spirit, to enable us to do what God requires, shall never be wanting to those that desire it, and endeavor after it. But we must always remember that the assistance of God's Holy Spirit, though it be offered and tendered to us, yet it is not forced upon us; for if we beg the Holy Spirit and his assistance, but refuse to make use of it; or if we cry to him for his help to mortify our lusts, but do not put forth our own endeavors; we forfeit the divine assistance, and God will certainly withdraw his Holy Spirit from us.

A relation is here given of a famous miracle wrought by our Saviour in casting a devil out of a possessed man. It is called a dumb devil, because of the effect upon the poor possessed person in restraining the use of his tongue.

Learn here, 1. That among the many calamities which sin has rendered human nature liable and obnoxious to, this is one, to be bodily possessed by Satan.

Observe, 2. That one demonstration of Christ's divine power, and a convictive evidence of his being truly and really God, was his casting out devils by the word of his power.

Observe, 3. What a sad and contrary effect this miracle had upon the wicked Pharisees, through their own own blindness, obstinacy, and malice: instead of magnifying his divine power, they maliciously accuse him for holding a correspondence with the devil, and acting by a power derived from him; as If Satan should lend our Saviour a power against himself, and that for the destruction of his own kingdom. Lord, how dangerous is a willful opposition against the truth! It provokes the Almighty to deliver persons up to the most unreasonable infidelity, and obstinate obduracy.

Observe, 4. Our Saviour knowing their thoughts, makes a just apology for himself, by showing how improbable and unlikely, how unreasonable and absurd, it is once to imagine or suppose that Satan should cast out himself, and any ways seek to oppose or destroy his own kingdom. Now, if I have received (says Christ) my power from Satan, for casting out Satan, then is the devil like a family divided within itself, and like a kingdom against itself, which can never stand, but must be brought to destruction.

Observe, lastly, our Saviour tells the Pharisees, that they might with as much reason attribute all other miracles to the power of the devil, as those wrought by himself; for there were certain Jews among them that cast out devils in the name of the God of Abraham, Isaac, and Jacob. Now our Saviour asks them by what power these their children cast them out? They acknowledged that what they did was by the power of God, and there was no cause but their malice, why they should not acknowledge that what he did was by the same power; If I by Beelzebub cast out devils, by whom do your sons cast them out? But if I with the finger of God cast them out, no doubt the kingdom of God is come upon you; that is, the long expected kingdom of the Messiah is certainly come, and I having wrought these miracles by my own power, is a demonstrative proof that I am the promised Messiah.

Our Saviour having sufficiently shown that he did not work his miracles by the power of the devil, he next informs the Pharisees from whence he had that power, even from God himself; accordingly he compares Satan to a strong man armed with weapons to defend his house; and himself clothed with divine power, he compares to one that is stronger than the strong man. So that the argument runs thus: the devil is very strong and powerful, and there is no power but only God's that is stronger than his: if, then says Christ, I were not assisted with a divine power, I could never cast out this strong man, who reigns in the bodies and souls of men, as in his house; for it must be a stronger than the strong man that shall bind Satan; and who is he but the God of strength?

Learn thence, that only Christ's divine power is superior to Satan's strength: he only can vanquish and overrule him at his pleasure, and drive him out of that possession, which he holds either in the bodies or souls of men: The strong man armed keeps the house, till a stronger than he comes upon him, and overcomes him. When the unclean spirit goeth out of a man, he walketh through dry places, seeking rest, and findeth none.

Note here,

1. That Satan is an unclean spirit, he hath lost his original purity, his holy nature in which he was created, and is by sin become universally sinful and impure; no means being allowed by God, for the purging of his filthy and impure nature; yea, he is a perfect enemy to purity and holiness; maligning all that love it, and would promote it.

2. That Satan is a restless and unquiet spirit; being cast out of heaven, he can rest no where; when he is either gone out of a man by policy, or cast out by power, he has no content or satisfaction, until he returns into a filthy heart, where he delights to be, as the swine in miry places.

3. That wicked and profane sinners have this unclean spirit dwelling in them: their hearts are Satan's house and habitation, and the lusts of pride and unbelief, malice and revenge, envy and hypocrisy, these are the garnishings and furniture of Satan's house. Man's heart was God's house by creation, it is now Satan's by usurpation and judiciary tradition.

4. That Satan by the preaching of the gospel, may seem to go out of persons, and they become sober and civilized; yet may he return again to his old habitation, and the latter end of that man be worse than the beginning.

Observe here, 1. How ready we are to admire persons for their external privileges, and the favors of divine Providence, and pronounce such blessed: Blessed is the womb that bare thee.

Observe, 2. That Christ makes another judgment of persons, and pronounces them more blessed that bear him in their hearts by faith, than his own mother, who bare him in her womb by sense. The blessedness of being an obedient believer, is far greater than that of being the mother of our blessed Saviour.

Blessed be God, this great and gracious privilege is not denied unto us now. Although we cannot see Christ, yet love him we may; his bodily presence cannot be enjoyed by us, but his spiritual gracious presence is not denied us. Though Christ be not ours in house, in arms, by affinity, by consanguinity; yet in heart, in faith, in love, in service, he is or may be ours; verily spiritual regeneration, and an obediental doing of God's will, brings men into a more honorable relation to Christ, than natural generation ever did: Yet, rather blessed are they that hear the word of God, and keep it.

The sign which the Pharisees here desired of our Saviour, was a miracle wrought by him. Now our Saviour, though he was very ready to work miracles to encourage and confirm his hearers' faith, yet not to satisfy the unbelieving Pharisees' curiosity: and accordingly he tells them, they should have no other sign than that of his resurrection, which Jonas was a type of.

Next he threatens them for their obstinacy and infidelity, which he aggravates from the example of the queen of the south, and the men of Nineveh.

From thence learn, that the sins of infidelity and impenitency are exceedingly heightened, and their guilt aggravated, from the means afforded by God to bring men to faith and obedience. The sin of the Pharisees was infinitely greater in rejecting the evidence of Christ's miracles, than the sin of the Ninevites would have been in refusing to hearken to Jonas's ministry; therefore the Ninevites shall condemn the Pharisees.

Our Saviour in these words does these two things:

1. He declares, that although his ministry had no effect upon the proud and obstinate Pharisees, yet he would not hide the light which he came into the world to bring, nor conceal that heavenly doctrine which his Father had committed to him to communicate to the children of men; teaching us that such as are enlightened by God, with the knowledge of his word and will, ought not to conceal and hide this knowledge within themselves, but communicate it to others, and improve it for the good and benefit of others: No man that lighteth a candle putteth it under a bushel.

2. Our Saviour here discovers the reason why the Pharisees continued blind under so clear a light as that of his ministry; namely, because the eye of their understanding was darkened, not so much with ignorance as with prejudice, whereby they opposed Christ and his holy doctrine: for if the mind be clearly enlightened by the word and Spirit of God, that light will diffuse and spread itself in the soul, as the bright shining of a candle does in the house, enlightening all the inward faculties, and directing all the outward actions, and communicating its light also to the enlightening of others.

Observe here, 1. The free conversation of our blessed Saviour, how readily he complies with the Pharisees' invitation to dine with him. I do not find that, when Christ was invited to any table, that ever he refused to go; if a Pharisee, if a publican invited him, he constantly went, not so much for the pleasure of eating, as for the opportunity of conversing and doing good. Christ feasts us when we feed him: he says of himself, that he came eating and drinking, that is, allowing himself a free, though innocent, conversation with all sorts of persons, that he might gain some.

Observe, 2. The exception which the Pharisee takes at our Saviour's not washing his hands before dinner. This they made (but without any warrant for it) a religious act; abounding in external washings, but neglecting the inward purgation of their hearts and consciences from sin and uncleanness. Thus Pharisaical hypocrisy puts God off with outward cleansing instead of inward purity; regarding more the outward cleanness of the hand, than the inward purity of the heart.

Observe, 3. Our blessed Saviour does not condemn any external decency and cleanliness in conversation, but his design is to show the vanity of outward purity without inward sanctity, and to convince them of the necessity of cleansing the heart, in order to the purifying and reforming the life. The Pharisee washed his hands clean, but left his soul full of uncleanness; not considering that he that made the soul as well as the body, requires that both should be kept pure, all the impiety of men's lives proceeding from the impurity of their hearts and natures.

As if Christ had said, the way to purify your meats, and drinks, and estates, from all pollution cleaving to them, and to have them sanctified blessings to you, is (in conjunction with other graces) by doing works of mercy, and by liberal alms-giving according to your ability.

Learn, that charity and alms-giving according to our ability and opportunity, is a special means to sanctify our estates to us, and to cause us wholly and comfortably to enjoy whatever we do possess: Give alms of such things as ye have; and behold, all things are clean unto you.

As if Christ had said, your temporal enjoyments are unclean, that is, unlawful to be used by you, until you have sanctified them by some act of charity, which will procure a blessing upon your substance.

Our Saviour here denounces a woe against the Pharisees for their strict and scrupulous observing the lesser things of the law, as tithing mint and rue, while they were regardless of the principal and substantial duties which they owed both to God and man.

Learn hence, that although some duties are of greater moment and importance than others, yet a good man will omit none, but make conscience of all, both great and small, in obedience to the command of God. There is no duty so little as to be neglected, no command so small as to be disobeyed; but yet there is a difference in duties, and our first regard ought to be to the greater, then to the less. Christ does not condemn them for tithing mint and rue, but for passing over judgment and the love of God.

The next woe denounced against the Pharisees is for their ambition, pride, and popularity, affecting the uppermost seats in the synagogues, and salutations in the markets; where their fault was, not in taking, but in affecting these uppermost places. God is the God of order; there may and ought to be a precedency amongst persons. Honor is to be given to whom honor is due, and that by God's command. But pride and ambition are detestable vices, especially in such as are preachers, and ought to be patterns of humility.

Another woe is here denounced against the Pharisees, for cheating and deceiving the people with an outward show and appearance of piety and religion. They were like graves and sepulchres grown over with grass, which though they held dead men's bones, yet the putrefaction not outwardly appearing, men walked unawares over them, and so were polluted by them, intimating, that the inward rottenness and filthy corruptions of the Pharisees not appearing unto men, the people were easily deceived by outward shows of Pharisaical sanctity, and so fell into a dangerous imitation of them.

Learn thence, that the great design of hypocrites is to cheat the world with an empty show of piety: the hypocrite's ambition is to be thought good, not to be so.

Learn, 2. That nothing is more fatally dangerous to the souls of men, and draws persons to an admiration and imitation of hypocritical professors, like their outward shows of sanctity, and their extraordinary appearances of devotion and piety. This it was that gained the Pharisees such a veneration and esteem among the people, that it became a proverb among them. "If but two men went to heaven, the one must be a Pharisee." But their counterfeit piety being double iniquity, they did receive for it double damnation.

The former woes were denounced by our Saviour against the Pharisees, who had their names from an Hebrew word, which signifies to separate, because they were persons separated and set apart for studying the law of God, and teaching it to others.

The next woe is here denounced against the lawyers, that is, the scribes of the law, of which there were two sorts: the civil scribe and the ecclesiastical scribe.

The civil scribe was a public notary, or a register of the synagogue, employed in writing bills of divorce, and sentences on the phylacteries. The ecclesiastical scribe was an expounder of the scripture, an interpreter of the law; men of great learning and knowledge, whose decrees and interpretations the Pharisees strictly observed. This lawyer here insolently calls our Saviour's reproof a reproach: however, our Saviour, who never feared the face or regarded the person of any man, gives them their portion, and lets them know wherein they were faulty as well as the Pharisees, and accordingly pronounces a woe unto them also, for a threefold crime.

1. For their laying heavy burdens upon others' shoulders, which they would not touch with one of their fingers. These burdens in general were a rigid exaction of obedience in the whole ceremonial law, and in particular the burden of traditions, certain austerities and severities, which they imposed upon the people, but would not undergo any part of them themselves. In vain do we hope to oblige our hearers to follow those rules of life, which we refuse or neglect to put in practice ourselves.

The second crime which Christ reproves in these men, is their grand hypocrisy, in pretending great honor to the saints departed, building their tombs, and garnishing their sepulchres, declaiming against their fathers' impiety, that had they lived in their days, they would not have been partakers with them in their sins.

Now their hypocrisy appeared in three particulars:

1. In that they continued in their own wickedness, and yet commended the saints departed; they magnify the saints, but multiply their sins, and instead of imitating their virtues, they content themselves with garnishing their sepulchres.

2. In professing great respect to the dead saints, and at the same time, persecuting the living. Palpable hypocrisy! And yet, as gross as it is, it prevails to this day. The church of Rome, which magnifies martyrs, canonizes saints departed, have added to their number, by shedding of their blood.

3. In taking false measures of their love to the saints departed, from their building their tombs, and garnishing their sepulchres. Whereas the best evidence of our love to them, is the imitating their virtues, and cherishing their followers. It is gross hypocrisy to pay respect to the relics of saints, and veneration to their images, and at the same time to persecute and hate their followers.

From the whole, note, 1. That the world has all along loved dead saints better than living ones. The dead saint's example, how bright soever, is not scorching and troublesome at a distance, and he himself stands no longer in other men's light; whereas the living saint's example is a cutting reproof to sin and vice.

Note, 2. That there is a certain civility in human nature, which leads men to a just commendation of the dead; and to due estimation of their worth. The Pharisees here, though they persecuted the prophets while alive, yet did they pretend to a mighty veneration for their piety and virtue after they were dead, and thought no honor too great to be done unto them.

Note, 3. That it is the greatest hypocrisy imaginable to pretend to love goodness, and at the same time to hate and persecute good men. These Pharisees and lawyers pretended high to piety and religion, and at the same time killed the prophets.

Note, 4. That the highest honor we can pay to the saints departed, is not by raising monuments, and building tombs to their memory, but by a careful imitation of their piety and virtue, following the holiness of their lives, and their patience and constancy at their death.

Lastly learn, that it is a righteous thing with God to punish children for the impiety of their parents when they walk in their ungodly parents' footsteps: upon you shall come the blood of all the prophets, from the blood of Abel to the blood of Zacharias: yet must this be understood of temporal evils, not of eternal punishments; no man for his father's sins shall lie down in everlasting burnings: as our fathers; faith will not let us into heaven, so neither will their impiety shut us into hell. At the day ofjudgement every man shall be separately considered according to his own deeds.