Luke 10
DODDLuke 10:1-16
Our Lord sends out the seventy disciples with large instructions, like those he had before given to the twelve apostles. Luke X. 1—16.
LUKE X. 1.
AFTER these things, before he departed from Galilee, the Lord Jesus intending, when the approaching feast of tabernacles was over,ᵃ
LUKE X. 1.
AFTER these things, the Lord
ᵃ When the approaching feast of tabernacles was over.] It seems to me much more reasonable to suppose that Christ seut out the seventy before the feast of tabernacles,
rist having chosen seventy disciples,
to make one journey more over the country, in the last half year he was to spend on earth, fixed upon seventy others of his disciples also, besides the twelve apostles so frequently mentioned before, (see Luke ix. 1, & seq. sect. lxxiv.) and sent them out before him, two and two together, into every city, and more private place, into which he himself intended shortly to come; and thus, as it were, he divided the whole country into thirty five lesser circuits.
And at their setting out he gave them many important instructions, nearly resembling those which he had before addressed to the apostles; and as it was a large and copious field for service on which they were to enter, he said therefore to them, as he had formerly done to their brethren (Mat. ix. 37, 38, Vol. I. p. 405), The harvest is indeed great, and many souls are to be gathered in, but the faithful labourers are as yet very few; pray ye therefore the Lord of the harvest, that he would, by his immediate access to the spirits of men, thrust forth more labourers into his harvest, though the work may prove so fatiguing and hazardous, that they are naturally averse to it.
than after it; considering how little time he had between that and the feast of dedication, in which interval he dispatched his last circuit in Galilee. To take from those three months all the period to be allowed for their journey and return, seems inconvenient. But it is astonishing that Mr. Le Clerc, and some others, should suppose that these instructions were given to them in Christ’s journey to the abovementioned feast: for, not to mention the impossibility of holding a discourse with such a number of people on the road about an affair of such importance, it is expressly said, John vii. 10, that he went up to the feast of tabernacles privately; which is utterly inconsistent with his being attended with such a train as seventy, or (according to that author) eighty two persons; for Le Clerc supposes the twelve were also with him. I shall elsewhere give my reasons why I suppose the story of the Samaritans refusing him entertainment (though recorded Luke ix. 51-56), to have happened later than this. (See sect. cxxvii. note.) At present I would only observe, that the expression, after these things, in the beginning of this chap-
ter, may either refer to the stories immediately preceding, in the close of the former, from ver. 57, to the end, or to the general series of events recorded above, though (as I think the evangelist himself strongly intimates) one little history be transposed.
b He said therefore to them.] Luke is the only evangelist who has given us this account of Christ’s sending out the seventy; and it is the less to be wondered at that he should do it so particularly, if the ancient tradition be true which Origen and Epiphanius have mentioned, that he was himself one of the number. See Dr. Whitby’s Preface to Luke, where he has shewn this to be highly probable, and no way inconsistent with what Luke has said at the beginning of his gospel.
c That he would thrust forth more labourers, &c.] As both Luke here, and Matthew in a parallel passage (Mat. ix. 38), use the word εχέλαια, which literally signifies to thrust out, I was willing to express the force of it in the version as well as the paraphrase. (See note on Mat. ix. 38, sect. lxxiii. p. 405.) So many of the expressions used in this discourse are to
sends them out with large instruction
And as for you, go your ways with all the resolution and zeal you can employ in your ministry, as indeed you will need it all; for behold, I send you forth as so many defenceless lambs in the midst of ravenous and cruel wolves. Yet as you go under the singular care of Divine Providence, carry not with you any purse of money, nor even a scrip for your provisions, nor any more shoes than you have now on your feet; nor stay so much as to salute any man as you pass by him on the way;^4 but let it evidently appear to all who see you, that your thoughts are full of the great errand on which you go.
And, in all the stages of your journey, carry along with you those benevolent affections which are so well suited to the design of your mission: into whatever house therefore you shall happen to come, at your first entrance say, Peace be upon this house, and pray that prosperity and happiness may attend the whole family. And if any son and heir of peace, or any truly good man who is worthy of such blessings, be there in the house, your prayer for peace and prosperity shall be answered, and shall rest upon it; but if not, it shall not be entirely lost, but shall return upon you, and you shall be the better for those kind and friendly sentiments, even though the wishes they dictate be not exactly answered.
And when you are entered into any lodgings, continue in the same house as long as you stay in the town, cheerfully and contentedly eating and drinking what you find with them; for as, on the one hand, the common labourer is worthy of his reward, and therefore you, who take so much pains to bring them to the greatest blessings, have much more right to your entertainment; so, on the other, it is beneath you
found in that to the twelve, sect. lxxiv. lxxv. that it is generally sufficient to refer to the paraphrase and notes there for the explication of them here.
^4 Nor stay to salute any man, as you pass by him on the way.] Our Lord did not intend by this to forbid his disciples in general, nor even any of his ministers, a decent use of the customary tokens of civil respect to others, an more than he orbide
the use of shoes and purse; only while they were employed on this particular message, he required the forbearance of them, that every one who saw them pass by might perceive that their minds were full of the most important business, and that they were earnestly intent on the immediate dispatch of it. (Compare 2 Kings iv. 29.) This was the more necessary, as they were so much straitened for time. See above, note.
should treat such as should not receive them.
to be very solicitous and nice about the manner of it; and therefore do not create an unnecessary trouble in the family where you are, or go from one house to another, in hope of better accommodations, during the short stay you make in a place.
And, I repeat it again, Into whatever town or city you come, and they receive and entertain you freely and cheerfully, be ready to accept their kindness to you, and without any difficulty eat and drink such things as are set before you: And I am sure I put it into your power to make them an abundant recompense, when I commission you, as I do now, to heal the sick that are in it, and to say unto them, The long-expected kingdom of God is come near unto you, and therefore prepare yourselves thankfully to receive the blessings of it, which are thus freely offered to you by the Messiah.
But into whatsoever city you come, and they perversely set themselves against you, and do not entertain you, nor regard your message, go out into the streets of it, and say, in a most public and solemn manner, Since you reject so gracious and important a message, we cannot but consider you as rejected by God, and devoted to certain and inevitable destruction; we therefore separate ourselves from all that belongs to you, and wipe off from our feet, as a testimony against you, even the very dust of your city, which cleaves to us; nevertheless, know this assuredly, that the kingdom of God is come near unto you, and in the midst of all the calamities which are to befall you, let your consciences witness that mercy hath been offered and refused. And I say unto you, as I formerly did to your brethren, That in that day of the final judgment it shall be more tolerable, even for the accursed inhabitants of Sodom itself, than or that city, wheresoever it be found.
Now while our Lord was thus mentioning to his seventy disciples the wretched case of those dust of your city, &c.] our Lord’s purpose. He strangely is solemn action, see 11, from whence it as in what we call piepowder, (or pie-dress) courts, controversies were im-script. Vol. II. p. 189 ately decided, as it were, before reign, but contrary to could wipe the dust off their shoes.
The dreadful case o those who rejected the
that rejected the gospel, he could not forbear reflecting that this was the condition of some of those cities where he himself had made the most frequent visits, and the longest abode: he therefore repeated the pathetic lamentation he had before taken up for them,ᶠ and said, On this account, Wo unto thee, O thou obstinate Chorazin, Wo unto thee, O thou incorrigible Bethsaida; for if the wonders which have been wrought in you had been done in Tyre and Sidon, degenerate as they were, they would have repented long since, sitting in sackcloth, and lying down in ashes, to express the depth of their humiliation and sorrow. But though vengeance has long since been executed upon them, God will make manifest the impartiality of his justice, and it shall be more tolerable in the day of his tremendous judgment for Tyre and Sidon, than for you. And thou, O most ungrateful and rebellious Capernaum, who hast been distinguished from all the rest by my longest residence in thee, so that thou hast (as it were) been lifted up to heaven in that respect as well as in magnificence and wealth, shall be brought down even to hell, and sunk into the deepest and most irrecoverable ruin, since thou hast heard my gospel only to despise it.
And then turning to the seventy disciples, who still stood around him, he concluded his instructions to them in these important words, (to the same purpose as he before had said to the apostles, Mat. x. 40, sect. lxxvi.) He that heareth you, in the discharge of this your embassy, heareth me; and, on the other hand, he that rejecteth you, in like manner rejecteth me; and he that rejecteth me, rejecteth him that sent me, even the Father himself, whose credentials I bear, and who will punish the despisers of the gospel, as impious rebels, who presume to contemn his Infinite Majesty, and provoke his almighty power.
ᶠ He repeated the pathetic lamentation, [etc.] Considering the affectionate temper of our Lord, it is no wonder that he should renew his lamentation over those unhappy places where he had so intimately conversed; and that he should do it in such words as these, so well calculated to alarm and impress all that should hear or read them. Oh that they might now have their due weight with those who might pass them over too slightly, when they occurred before, in Mat. xi. 20—24. (See sect. lix. p. 324, 325.) Oh that every impenitent creature who reads them might know that the sentence of his own condemnation is now before his eyes.
Reflections on the conduct that becomes ministers.
IMPROVEMENT.
So unwilling was the blessed Jesus to give over his kind attempts for men’s salvation! He projected another circuit through the country, and sends forth other messengers, more numerous than the former company. He renews his invitations to perishing sinners, and his lamentations over those who had hitherto rejected the counsel of God against themselves; (Luke vii. 30.) Thus let us love the souls of men; thus let us use repeated endeavours to deliver them; endeavours which would probably be much more successful than they are, if these wise and gracious directions of Christ to his ministers were more attentively observed by those who are honoured with that important office.
Let all such cast their care upon God; let them go forth cheerfully in a dependence on his protection and favour; let them carry about with them hearts full of affection for the whole human race, seeking and praying for the peace of all around them; cheerfully contenting themselves with such things as they have (Heb. xiii. 5); and neither pursuing the grandeurs nor the delicacies of life with any eager attachment.
Send forth, O Lord, such labourers into thine harvest, and animate them to a becoming zeal in their work, by a deep sense of that dreadful condemnation which those will incur who, despising them, pour contempt on their Divine Master, and his heavenly Father, in whose name he was sent! May God preserve our country from that guilt and ruin! The kingdom of God is come nigh unto us, and we are lifted up to heaven by our privileges: may we not, after all, be cast down to hell for the abuse of them! but may Divine grace make such a way for the gospel into our hearts, that we may cordially receive all who faithfully proclaim it, and bid them welcome in the name of the Lord!
Luke 10:17-24
The seventy disciples return with joy: Christ foretells the greater success of his gospel, and praises his heavenly Father for the wise, though mysterious dispensation of it. Luke X. 17—24.
LUKE X. 17.
AFTER these things, Jesus determined to CVI. take his last, and, as it seems, his most Luke successful, circuit through Galilee; and, bex. 17 fore he set out upon it, the seventy disciples, who had been sent before him as his harbingers (sect. xcvii. p. 37), returned to him again with LUKE X. 17. AND the seventy returned again with joy, saying.
a His last circuit through Galilee.] St. Luke has given us a large account of several occurrences in it, omitted by all the other evangelists; and I think there can be no doubt but it must come in here. It was dispatched between the feast of tabernacles and the dedication (mentioned John x. 22, sect. cxxxiv), or between the months of September and December. I call it his last circuit through Galilee, because it is strongly intimated, that after the conclusion of it he returned thither no more
before his crucifixion. (See Luke xiii. 31—33, and John x. 40—42—Quickly after his resurrection, which was the next spring, we find five hundred brethren in Galilee. (1 Cor. xv. 6) It is probable most of them might be converted in this journey; for we never find him attended by greater multitudes, nor his enemies more alarmed, than about this time.
b The seventy disciples returned to him again.] I presume not to determine where
hey should rejoice t t eir names are written in heaven.
great joy, attended with some mixture of surprise, saying, Lord, we have not only cured diseases, according to the power thou wast pleased to give us (ver. 9, p. 39), but, though thy commission did not directly express so much, yet it appears that even the demons themselves are subject to us, when in thy name we command them to go out of such as they had possessed.
And he said to them, I know that it is and must be so: for I myself saw Satan, the great prince of the demons, falling like lightning from heaven on his first transgression, and well remember how immediate and dreadful his ruin was; and I foresee in spirit that renewed, swift, and irresistible victory, of which this present success of yours is an earnest, which the preaching of the gospel shall shortly gain over all these rebel powers, which even in their highest strength and glory were so incapable of opposing the arm of God. And, that you may more successfully pursue this conquest, behold, I now give you a miraculous power, securely to tread upon serpents and scorpions, those venomous and hurtful creatures (compare Mark xvi. 18, and Acts xxviii. 5), in token of your triumph over the infernal spirits, and over all the might of Satan the great enemy, which he may set in array against you; and I will so effectually support you in all the trials you shall meet with, that nothing shall by any means be able to injure you, while you continue faithful in your adherence to my service. (Compare Psal. xci. 13, and Gen. iii. 15.) Nevertheless, rejoice not so much in this, that the evil spirits are thus subject to you, and that you are enabled miraculously to controul them; but rather rejoice that your names are written in heaven, and that you stand enrolled among the heirs of that glorious world, as the peculiar objects of the Divine favour and love.
or when they met him; but considering they were by the law obliged to attend this feast at Jerusalem, it seems most probable that was the time and place.
I saw Satan, &c.] I think this answer to the seventy loses much of its beauty and propriety, unless we suppose Satan to have seen the prince of the demons they spoke
of, and also allow the reference hinted at in the paraphrase to the first fall of that rebellious spirit. Compare 2 Pet. ii. 4, and Jude, ver. 6. For the remainder of this section, and some of the following, the reader may consult the notes in the parallel passages referred to, which have been considered in their proper places above.
They were much happier than the ancient kings
In that remarkable hour, Jesus, in a pleasing contemplation of the success that should attend his gospel, though it was to be propagated by such weak instruments, exceedingly rejoiced in his spirit, and said in the words he had used on a former occasion⁴ (Mat. xi. 25, 26, Vol. I. p. 326), I ascribe glory to thee, O Almighty Father, the Creator and Lord both of heaven and earth, that while thou hast hid these things from the wise philosophers and prudent politicians of the age, thou hast discovered them in the mean time to others of an inferior character, and hast graciously revealed them to the weak, the ignorant, and the poor, who are but as infants in the eyes of the world, and in their own apprehension: be it so, O Father! I cheerfully acquiesce in it, since such is thy sovereign, wise, and holy pleasure, to humble human pride, and to display the glory of thy name.
Then likewise did Jesus repeat the declaration of his own extensive authority, and said (as before, Vol. I. p. 326), All things in the kingdom of Providence and grace are delivered to me by my Father; and no one perfectly knows who the Son is, except the Father; nor who the Father is, except the Son, and he to whom the Son will be pleased to reveal [him]: so that from me you must learn the saving knowledge of God, and the way to secure his favour.
And then, turning to his disciples, he said [to them] apart, Blessed are the eyes which do, or hereafter shall, see the things that you see; and (I may add) the ears which do, or hereafter shall, hear the things that you daily and familiarly hear. In the midst of all your poverty, fatigue, and danger, you have reason to think yourselves exceeding happy: for I say unto you, and very solemnly assure you of it, That many of the most eminent prophets of the Old Testament dispensation, and even of the most pious and illustrious kings whom God raised up to reign over his people, desired earnestly to have
⁴ And said in the words he had used on a former occasion.] They are here repeated with evident propriety, in the view of that glorious success which should attend these his despised servants, as the destined conquerors of the infernal legions, by whom thousands of the poor should be brought to receive the gospel.
Reflections on the joy arising from a title to heaven.
things which ye see, seen the things which you see, and did not see sect. and have not seen them; and to have heard the things which you ever, and did not hear them: remember then those things which ye hear, and have not heard them. how much you are indebted to the Divine goodness, and let it be your care to make a suitable improvement of them. (Compare Mat. xiii. 16, 17, Vol. I. p. 360.)
IMPROVEMENT.
AND are not our obligations in some measure proportionable to verse theirs, while these glorious sights are reflected to our eyes from the mirror of his word, and these glad tidings are echoed back to our ears! Have not we also reason to adore the peculiar favour of God to us, and to admire the sovereignty of his love, that he has been pleased to reveal his Son in us, and has given to such babes, as we must own ourselves to be, that spiritual knowledge of him, which he has suffered to remain hidden from the great, the learned, and the wise! Even so, Father, must we also say, for so it seemed good in thy sight: thou hast mercy on whom thou wilt have mercy, and often exaltest the riches of thy grace by the meanness and unworthiness of those on whom it is bestowed.
Have we reason to hope that our worthless names are written in heaven? let us often think of that glorious society amongst whom we are enrolled as members, and rejoice in the thought of those privileges which result from such a relation to it: privileges, in comparison of which, a power to heal diseases, and eject demons with a word, would hardly deserve our joy. In a grateful sense of them, let us adore the grace which gave us a place in the Lamb’s book of life, and be ever solicitous to behave in a manner worthy of so illustrious a hope.
We have great encouragement to expect that he, before whom Satan fell like lightning from heaven, will enable us finally to trample on his power. Let us not servilely fear that condemned criminal, already marked with the scars of the Divine vengeance; but let us cheerfully hope that the triumph over him will be renewed by the preaching of the gospel. Quickened by that hope, let us more earnestly pray, that the ruin of his gloomy kingdom may be daily more and more apparent, especially among us; that our gracious Redeemer, who reckons the interest of souls his own, may have renewed reason of joy and praise on that account. Exert, O blessed Jesus, thine own almighty arm for that great purpose; and, as thou alone canst do it, reveal thine heavenly Father to those who, by neglecting thee, shew that they know not him!
A lawyer asks what he must do to inherit eternal life.
Luke 10:25-37
Christ answers the scribe who asked what he should do to inherit eternal life; and illustrates his answer by the parable of the go Samaritan. Luke X. 25—37.
LUKE X. 25.
LUKE X. 25.
WHILE our Lord was discoursing in this manner with his seventy disciples, an assembly of people gathered round them; and behold, among the rest, a certain man who was a lawyer, or one of those scribes who made it their profession to study and teach the law of Moses, and to resolve many curious questions relating to it, rose up with a design to try him;ᵃ and, to judge of the skill of Jesus in divine matters, said, O thou great Master and Teacher in Israel, what must I do that I may inherit that eternal life which thou so frequently professest as the main object of our pursuits, and which is indeed most worthy of them?
And Jesus, as he knew with what design he had proposed the question, wisely returned it on himself, and said to him, What is written in the law, which thy profession must engage thee to have made thy study? how dost thou find the case to be determined there? and what is it thou dost so frequently read there?ᵇ
And he replying, said, It is there written as the sum of all the commandments (Deut. vi. 5. Lev. xix. 18), “Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy strength, and with all thine understanding; thou shalt unite all the faculties of thy soul to render him the most intelligent and sincere, the most affectionate and resolute service;ᶜ and thou shalt also love thy
ith a design to try him.] Dr. Barrow des, it was with an intent to insnare the question being so determined. Fewish doctors, that for a different r he might have been accused of; (see Barrow’s Works, Vol. I. p. but I see no certain proof of so intention.
how dost thou so frequently read there?] a with great pertinency observes, what the scribe replies, Thou shalt the Lord thy God, &c. was daily read in synagogues, which made the answer a parently proper. (Virting. Synag.
p 1060.) And that t ture is still read by t both in their morning and is called, from the Shemah, may be Ceremonies of the mo 115; only it is obser that clause, Thou sh as thyself. See Wotte 171—194
ᶜ Thou shalt unite thy soul, &c.] I app bishop Tillotson, we r general sense of the pa
And is told, If he love God and his neighbour, he shall live.
neighbour as sincerely and impartially as thou seer. lovest thyself.”
And he said unto him, Thou hast answered right: this do, and thou shalt live.
Jesus readily approved his answer; but was desirous to convince him at the same time, how far he was from coming up to what the law required: and, in this view, he said to him, Thou hast answered right: do this, and thou shalt live; do it perfectly, and thou wilt have a legal claim to life; or cultivate this temper sincerely, and God will not leave thee finally to perish, but will give thee all necessary discoveries of his will in order to thine eternal salvation.
vation.
But he, willing to justify himself as to the integrity of his inquiry, and to display the virtue of his character, not at all doubting but he sufficiently understood his duty to God, said unto Jesus, And who is my neighbour, whom by this latter precept I am obliged to love? for I would fain know the whole of my duty, that I may practise it in all its extent.
And Jesus replying, spake the following parable, which was intended to shew, in the most lively manner, that every human creature, who needs our assistance, is to be considered by us as our neighbour, of whatever nation, or faith, or profession he may be: and he said, A certain man of our own country went down from Jerusalem to Jericho; and, passing through those wild deserts and dangerous roads,⁴ he fell among some of those cruel robbers who so often assault such as travel that way: and these ruffians, having both plundered, stripped, and bound him, and having also wounded him in a cruel and dangerous manner,⁵ went off, leaving him half dead. And it happened, that while he
solicitous to seek a particular distinct idea to each of the words used here. Otherwise I should think κεφί, the heart, a general expression, illustrated by the three following words; even with all thy soul, (ἀνεσίς,) that is, with the warmest affection; and with all thy strength, (ἰσχύς,) that is, with the most vigorous resolution of the will; and with all thine understanding, (δίωκας,) that is, taking care to form rational ideas of him, as a guide to the affections and resolutions. Accordingly we may observe that, in a parallel place (Mark xii. 33), the word συνεσίς is used instead of διωκας. And this very word
is justly translated Understanding, Eph. i. 18; iv. 18; and 1 John v. 20.
⁴ Passing through those wild deserts and dangerous roads.] This circumstance is well chosen; for so many robberies murders were committed on this road, which lay through a kind of wilderness that Jerom tells us it was called οὐτία, the bloody way. Jericho is said to have been seated in a valley, and thence is the phrase of going down to it.
⁵ Wounded him in a cruel and dangerous manner.] This is strongly implied in the expression, ἀνεσίς, having laid on wounds
Christ elivers the parable of the good Sam
was in these deplorable circumstances, a certain priest went down that way, who was going to Jericho, where so many of that profession were settled; and though by virtue of his sacred office he ought to have been a peculiar example of humanity to the afflicted, yet seeing him lie at some little distance, and being willing to avoid the trouble or expense which a more particular inquiry might have occasioned, he crossed [the road,] and went on, proceeding in his journey without any farther notice. And in like manner too, a Levite going that way, when he was at the place, just came and looked on this miserable object, and immediately crossed and passed by, without doing any thing at all for his relief. And thus the distressed creature might have lain and perished, but for a certain Samaritan, who, as he was travelling the same way, came to the place where he was, and seeing him in this sad condition, though he might easily know, or at least guess, him to be a Jew, yet, notwithstanding the general hatred of these two nations to each other, he was moved with very tender compassion towards him: And going to him, he bound up his wounds in the best manner he could,
Where so many of that profession were settled.] See Lightfoot’s Hor. Hebr. in loc. where he produces a passage from a considerable Jewish writer to prove that twelve thousand priests and Levites dwelt at Jericho; which, if it had any shadow and degree of truth, vindicates the paraphrase, and shews how naturally the priest and Levite were here introduced, without any reflection on their office.
Came and looked on this miserable object.] This is the import of v. 600 xxii v. 600, as Raphelius has shewn in his Notes from Xenophon, p. 91.
A certain Samaritan.] It is admirably well judged to represent the distress on the side of the Jew, and the mercy on that of the Samaritan; for self-interest would make them see how amiable such a conduct was, and lay them open to our Lord’s inference, ver. 37. Had it been put the other way, prejudices might more easily have interposed, before the heart could have been struck with these tender circumstances.
Notwithstanding the hatred of these two nations to each other.] See note 8 on John iv. 9, Vol. I. sect. xxix. p. 169. Some writers tell us this hatred arose so high, that if a Jew and a Samaritan met in a narrow way, they were exceedingly solicitous that they might pass without touching each other, for fear of pollution on each side. If this was fact, it is a beautiful illustration of the humanity of this good Samaritan, who would not only touch this Jew, but took so much pains to dress his wounds, and to set him on his own beast, supporting him in his arms as he rode, as well as making such generous provision for him at the inn.
Bound up his wounds, &c.] As the Jew was stripped by the robbers, ver. 30, we may probably suppose the Samaritan used some of his own garments for this purpose; which was a farther instance of wonderful goodness, perhaps tearing them to make a more convenient bandage. Of the use the ancients made of wine and oil, in dressing fresh wounds, see Bos, Exerc. p. 24, and Wolfius on this text.
him whom he should consider as his nei bour.
when, as the only means he had to cure them, he had poured in some of the oil and wine which he had taken with him as a part of the provisions for his journey (compare Gen. xxviii. 18); and setting him on his own beast, because he was incapable of walking, he held him up as he rode, and with the tenderest care brought him safely to an inn, where he had some acquaintance; and there took farther care of him, that he should be lodged and accommodated in a proper manner that night. And the next morning, as he departed from the inn, he took out of his purse two denarii, or Roman pence,¹ and gave them to the landlord of the house; and at the same time said to him, Take all possible care of this poor wounded stranger, and let him want for nothing; and whatsoever more thou shalt spend on his account, I will repay thee as I come back.
Now, said our Lord to the lawyer he was discoursing with, which of these three persons, the priest, the Levite, or the compassionate Samaritan, dost thou think was the neighbour of this poor man that fell among the robbers? And he said, Undoubtedly it was he that had mercy upon him, notwithstanding he was a person of another nation and religion. Then said Jesus to him, If this seem so amiable an example to thee, go, and do thou likewise; and if thou findest even a Samaritan in the like distress, consider him as thy neighbour, and as cheerfully perform all these beneficent and friendly offices to him: for those pretensions to religion are but vain which do not inspire men with such universal humanity and benevolence.
oman pence.] These fifteen pence of our obable circumstance without any attend-out to a considerable should not have more as he was to travel as a road; and so it
would have been very imprudent to himself with much more money than was like to want in his journey; would be the less, as it was usual for sellers in those parts to carry their price with them. Compare Gen. xxviii. 1 Josh. ix. 12, 13.
Reflections on the exercise of charity and benevolence.
IMPROVEMENT.
OF how great importance is it that we should every one of us be in good earnest making this inquiry which the scribe addressed to our Lord, What shall I do that I may inherit eternal life! What ought we not willingly to do, and to bear, that we may secure so great a felicity? Still will our Lord answer us from his word, that we must keep the commandments of God, while we are looking to him as the end of the law for righteousness (Rom. x. 4). Happy are they that faithfully do it, that through the grace manifested in the gospel they may have a right to eat of the tree of life! (Rev. xxii. 14.)
May this abstract and summary of the commandments be written, as it were in golden characters, on the table of each of our hearts! May we love the Lord our God with all the united powers and faculties of our souls, and our neighbour as sincerely and fervently as ourselves! And may we learn, from this beautiful parable of the good Samaritan, to exercise our charity to our fellowcreatures in the most amiable manner!
31, 32 The Jewish priest and Levite had, no doubt, the ingenuity to find out some excuse or other for passing over to the other side; and might, perhaps, formally thank God for their own deliverance, while they left their brother to bleed to death for want of their assistance. Is it not an emblem of many living characters, perhaps of some whose sacred office lays them under the strongest obligations to distinguished benevolence and generosity? But the good Samaritan acted the part of a brother to this expiring Jew. O seed of Israel, O house of Levi and of Aaron! will not the day come when the humane virtues of heathens shall rise up in judgment against thee!
34, 35 Let us reflect with shame what are the differences between one Christian and another when compared with those between a Samaritan and a Jew! Yet here the benevolence of a good heart overcame even these; and, on the view of a wounded dying man, forgot that he was by nation an enemy. Whose heart does not burn within him, whose eyes do not overflow with tears of delight, while he reads such a story? Let us go and do likewise, regarding every man as our neighbour who needs our assistance. Let us exclude every malignant sentiment of bigotry and party zeal which would contract our hearts into an insensibility for all the human race, but a little select number, whose sentiments and practices are so much our own, that our love to them is but self-love reflected. With an honest openness of mind let us always remember the relation between man and man, and feel and cultivate that happy instinct by which God, who has formed our hearts in many instances alike, has in the original constitution of our nature strongly and graciously bound them to each other.
Christ comes to Bethany, and is entertained there.
Luke 10:38
Christ visits his friends at Bethany, and commends the diligence with which Mary attends his preaching, while her sister Martha was too anxious about the entertainment of her guests. Luke X. 38. to the end.
LUKE X. 38.
ABOUT this timeᵃ our Lord quitted Jerusalem, and set out with his disciples on his last journey from thence to Galilee, the feast of tabernacles (as was observed above) being fully concluded. Now it came to pass, as they were on their journey, he entered, with many of his attendants, into a certain neighbouring village called Bethany (compare John xi. 1, sect. cxxxix); and a certain pious woman, whose name was Martha, with the most cheerful hospitality received him into her house, thinking herself greatly honoured by such a visit.
And she had a sister called Mary, who, being earnestly desirous to improve this happy opportunity of advancing in divine knowledge and a religious temper, sat down at the feet of Jesus, as an humble disciple;ᵇ and heard with most diligent and pleasing attention his wise and gracious discourse, which, as his usual practice was, he began as soon as he came in to address to those that were about him.
But Martha, too solicitous about the variety and elegance of the entertainment she intended for her sacred Guest and the company with him, was exceedingly hurriedᶜ and perplexed about
ᵃ About this time.] I express myself in this indeterminate manner as to the date of this little, but very instructive story, because I apprehend the evangelist has not exactly determined when it happened, which it was of no importance for us exactly to know. It might very possibly be just at this time; at least, the want of any sufficient reason for transposing it, obliges me, on the rules I have laid down to myself, to introduce it here.
ᵇ Sat down at the feet of Jesus, as an humble disciple.] It is well known that this was the posture in which learners attended on their teachers (compare Luke viii. 35, and Acts xxii. 3), and likewise grew into a proverb for humble and dili-
gent attention. See the authors cited by Wolfus, in loc. and especially Vitriuga, Synag. lib. i. part 2, cap. 6.
ᶜ Was exceedingly hurried.] The word σιγουπάλo properly signifies to be drawn (as it were) different ways at the same time, and admirably expresses the situation of a mind surrounded with so many objects of care that it hardly knows which to attend to first. She had probably servants to whom she might have committed these affairs; and the humility and moderation of our blessed Redeemer would have taken up with what had been less exactly prepared; especially as she had so valuable and so signal an opportunity of improving her mind in divine knowledge.
Mary’s attention to his word is better than
much serving; and coming in to the room where Jesus was, she, not without some warmth and discontent, expressed how much she was offended at her sister’s sitting still, and said, Lord, dost thou not mind that my sister has left me to provide and serve up the entertainment alone, which is more than I can well manage; while she sits here as calmly as if she had no concern in it? I would not take upon me to call her away from thy presence myself; but I beg that thou wouldst interpose in the matter; speak to her therefore, that she may lend her helping hand with mine, and let her then sit down to hear thee discourse when the entertainment is over.
And Jesus in reply said to her, O Martha, Martha, thou art over anxious and disturbed with restless agitation of spirit about many things which are not worth so much solicitude, and might well have been spared on such an occasion as this: But let me tell thee, my dear friend, that there is one thing absolutely necessary, and of infinitely greater importance than any of these domestic and secular cares; even the care to have the soul instructed in the saving knowledge of the way that leads to eternal life, and to secure a title to it: and Mary is wisely attending to that; therefore, instead of reproving her, I must rather declare, that she has chosen what may eminently be called the good part, which, as it
d Lend her helping hand with mine.] This is the exact import of συνεντελωσθαι, which is also with the utmost propriety used for the assistance which the Spirit of God gives to the infirmities of our frail nature. Rom. viii. 26.
e Disturbed with restless agitation of spirit.] The word τυφειζει is no where else used in the New Testament. It seems to express the restless situation of a person in a tumultuous crowd, where so many are pressing upon him that he can hardly stand his ground; or of water in great agitation.
f There is one thing absolutely necessary: υσεδειες χεμαι.] This is one of the gravest and most important apophthegms that ever was uttered: and one can scarce pardon the frigid impertinence of Theoph lact
and Basil, who explain it as if he only meant, One dish of meat is enough.
g The good part.] That μυφει signifies a portion there can be no reasonable doubt; but that here is any allusion to the custom of sending the best portion of an entertainment to a guest to whom peculiar honour was intended, seems too great a refinement, and not exactly suitable to the occasion; though some considerable critics have defended it. (See Wolfus, in loc. and Elsner, Observ. Vol. I. p. 225, 226.) I think, rendering τυφειζει μυφειζει, the good part, is more forcible, as well as more literal, than our translation; as it intimates nothing else to deserve the name of a good part when compared with this. Compare Mat. xix. 17, sect. cxxxvii.
Reflections on the regard due to the one thing needful.
shall not be taken shall not be finally taken away from her, I would away from her. not now hinder her from pursuing; but rather invite thee to join with her in her attention to it, though the circumstances of our intended meal should not be so exactly adjusted as thy fond friendship could desire.
IMPROVEMENT.
So steadily and zealously did our blessed Lord pursue his work, with such unwearied diligence and constant affection! No sooner is he entered into the house of this pious friend, but he sets himself to preach the word of salvation, and is the same in the parlour which he had been in the temple. O Mary, how delightful was thy situation! Who would not rather have sat with thee at the feet of Jesus, to hear his wisdom, than have filled the throne of the greatest prince upon earth! Blessed were thine eyes in what they saw, thine ears in what they heard, and thine heart in what it received and embraced, and treasured up as food which would endure to everlasting life!
How unhappily was her good sister deprived of the entertainment of these golden moments, while hurried about meats and drinks, and tables with their furniture, till she lost, not only her opportunity, but her temper too; as it is indeed hard to preserve it, without a resolute guard, amidst the crowd and clamour of domestic cares! Happy that mistress of a numerous family, who can manage its concerns with the meekness and composure of wisdom, and adjust its affairs in such a manner as that it may not exclude the pleasures of devotion, and cut her off from the means of religious improvement! Happy the man who, in a pressing variety of secular business, is not so cumbered and careful as to forget that one thing which is absolutely needful; but resolutely chooses this better part, and retains it as the only secure and everlasting treasure! Oh that this comprehensive and important sentence were ever before our eyes! Oh that it were inscribed deep upon our hearts! One thing is needful. And what is this one thing, but the care of the soul? what, but an humble attention to the voice and the gospel of Christ? Yet, as if this were of all things the most unnecessary, for what poor trifling care is it not commonly forgot? yea, to what worthless vanity is it not daily sacrificed?
Let the ministers of Christ, let the friends of souls in every station, exert themselves, that all about them may be awakened duly to regard this great interest; accounting it their meat and their drink to promote it. Let them be always solicitous that neither they nor others may neglect it for the hurries of too
hrist eing asked by his disciples to teach them to pray,
busy a life, or even for the services of an over officious cviii. friendship.