Luke 11

Luke 11:1-13

Christ being entreated by his disciples to teach peats, with some additions, the instructions an relating to that duty which he had formerly gi on the mount. Luke XI. 1—13.

LUKE XI. 1.

OUR Lord then leaving Bethany, went on his way; dividing his time, as usual, between the care of teaching his numerous followers and the exercises of secret devotion. And as he was one day praying in a certain retired place, when he had ended, one of his disciples said to him, Lord, we desire thou wouldest teach us to pray, and give us some short form which may be proper for our frequent use, as John also taught his disciples,ᵃ and other leading men of the several religious sects among us have taught theirs.

And he said to them, When you pray, you may use that form which I before have given as a comprehensive model and directory for prayer, (see Mat. vi. 9—13, Vol. I. p. 231, & seq.) and say in your addresses to God, “O God of the spirits of all flesh,ᵇ who dwellest in the high and holy place, with humble reverence we bow before thee, and with a filial confidence in thy mercy, and mutual love unto each other, we would look up to thee as to our God and Father, who with the most amazing grace and condescension art ready to attend unto the supplications of thy children from thy

[John also taught his disciples.] Many d men suppose that the Jewish mased to give their followers some short prayer, as a peculiar badge of their on to them. This John the Baptist obably done, though we know not that it was. And in this view only suppose the disciples could now ask to teach them to pray; for it is not thought that in the three preceding of his ministry he had not often given instructions both as to the matter manner of prayer. In this sense Mr. Mede and Dr. Lightfoot understand

the request and answer have never met with which has given me See Mede’s Works, p. Hor. Hebr. in loc.

ᵇ O God, &c.] I to the reverend Mr reader know that this 2ᵈ, 3ᵈ, and 4ᵈ verses I had here only given paraphrased this excel Vol. I. sect. xl. the m consulted here.

e form of prayer he had given them before.

hrone in heaven: we adore thee as possessed of infinite perfections; and as our first concern is for thy glory, we offer it as our first request, May thy name be every where sanctified; may thy perfections be displayed through all the world, and be regarded with the highest veneration! And, that the honour of thy Majesty may be thus exalted, May thy kingdom come which thou hast promised to establish under the Messiah; may thy victorious grace be universally triumphant over all thine enemies, and thy people be willing in the day of thy power! And, as an evidence of its efficacy on the hearts of men, May thy holy will be done, as it is constantly in heaven, so likewise upon earth; and be as cheerfully submitted to, as fully acquiesced in, and readily obeyed in all things, as it is possible for us, in this imperfect state, to imitate those heavenly spirits who delight in doing thy commandments, and hearkening to the voice of thy word! During our continuance here on earth we would not be solicitous to seek great things for ourselves, but humbly beg that thou wouldest give us day by day our daily bread, and wouldest supply us, as our wants return upon us, with such a competent provision of the necessaries of life as may enable us to serve thee acceptably, and to attend without distraction and uneasiness to the performance of our duty. And, though the guilt of our iniquities might justly separate between thee and us, and withhold good things from us, we earnestly entreat thee to extend thy mercy to us, and to forgive us all our sins; for even we, the bowels of whose mercy cannot be compared with thine, are willing to forgive every one that is indebted to us, and desire to pardon all that have injured us: and, to prevent us for the time to come from falling into sin, bring us not into circumstances that will expose us to the danger of temptation, nor suffer us to be tempted above what we are able to bear; but keep us by thy grace from all iniquity, and rescue us from the power of the evil one, that he may never triumph in our

He encourages them to importunity in pi

fall, and we may finally be saved from all the ruinous effects of sin.”

And when he thus had taught them what they were to pray for, in order to excite and encourage them to a believing importunity in prayer, he said to them, Who is there of you that has not observed the efficacy of importunate requests? If, for instance, he shall have a friend, and shall go to him at midnight, and knock at his door, and say to him, Friend, I desire thou wouldst lend me three loaves ; For a friend of mine, who was benighted on his journey, is just come to my house, and, being altogether unprovided, I have nothing to set before him for his refreshment : And he from within, instead of granting his request immediately, shall at first be unwilling to do it, and answer him, and say, Do not disturb me at so late an hour ; for the door is now shut and fastened, and my children are with me in bed and asleep ; so that I cannot rise to give thee what thou askest. Yet if he still go on to press him that he would consider his necessity, and comply with his request, I tell you, Though he would not rise and give him the loaves that he desired, because he was his neighbour and friend, yet on account of his importunity, as he continues knocking, and will take no denial, he will at length get up and give him as many as he wants. Now then, if one who was at first unwilling to regard his friend was overcome at last by his continued earnestness, and yielded to his importunity, much more will God, who is infinitely good and rich in mercy, though he may not see fit to answer you immediately, be certainly prevailed upon at length to give you what you stand in need of, if you continue to be earnest and importunate in your prayers to him : and I say therefore to you, Whatever mercy you desire to obtain, ask it of God with a continued fervency, and it shall assuredly be given you : seek it with diligence, and you shall find it ; and if it be a while delayed, knock with

Who is there of you that has not observed the efficacy of importunate requests ?] The words in the original do not make a complete grammatical sen-

tence : but such accidental inaccuracies are sometimes to be found in the most approved authors. The sense is not the less lain.

God is much readier to give good things than men are.

an earnest importunity at the door of Divine mercy, and it shall at length be opened to you. And the success of others may encourage you to this, as what indeed has been confirmed by happy and constant experience: for every one that asks, with an unwearied fervency, receives; and he that diligently seeketh, findeth; and to him that knocks again and again, though for a while there may be some delay, it shall at length be opened. (Compare Mat. vii. 7, 8, sect. xlii.)

And, further to assist your faith on these occasions, reflect upon the workings of your own hearts towards your offspring, and consider, What father is there among you, who, if a son of his shall ask him for bread, will give him a stone? or if [he ask] him for a fish, instead of a fish will give him a serpent? Or if he ask him or an egg, will be so unnatural as to give him a scorpion? and, in the room of what is necessary for the support of life, will offer him a thing that would be useless or injurious to him. If you then, who are, at least comparatively, evil, and perhaps some of you inclined to a penurious and morose temper, yet know how to give good gifts to your children, and find your hearts disposed to relieve their returning necessities by a variety of daily provisions; how much more shall [your] heavenly Father, who is infinitely powerful and gracious, and who himself has wrought these dispositions in you, be ready to bestow every necessary good, and even to give the best and the most excellent gift of all, his Holy Spirit, to them that sincerely and earnestly ask him for it; to produce and cherish in their hearts those graces which may fit them for the services of life, and for the joys of an happy immortality? (Compare Mat. vii. 9, 10, 11, Vol. I. p. 244.)

IMPROVEMENT.

WELL does this petition become every disciple of Christ, Lord, ver. teach us to pray! Thou hast taught us by thine example, and by the precepts of thy word; teach us also by thine Holy Spirit! Excellent is this form of sound and Divine words, which our great Master here recommends. God forbid, that any of his followers should censure their brethren, who think it still proper to use it, not only as a directory, but as a form too, though per-

VOL. 2.

Reflections on the prayer Christ taught his disciples.

haps with some little variation from the original sense of some CIX. clauses of it.ᵈ Let us attentively study it, that, concise and expressive as it is, our thoughts may go along with its several petitions.

ver. 2, Let us learn to reverence and love God, and to consider our- 3, 4 selves as brethren in his family. Let the glory of his name, and the prosperity of his kingdom, be much dearer to us than any separate interest of our own. Let it be our cordial desire that his will may be universally obeyed, and with the most entire consent of soul acquiesced in, by all his creatures, both in heaven and on earth. Let our appetites and passions be so moderated, that having even the plainest food and raiment we may be therewith content: and, on the other hand, how plentiful soever our circumstances may be, let us remember, that day by day we depend on God for our daily bread. Nor do we need even the most necessary supplies of life more than we need daily pardon; to which therefore we should be putting in our constant claim, heartily forgiving all our brethren, as we desire to be forgiven by God. Conscious of our own weakness, let us, as far as we can, endeavour to avoid circumstances of temptation; and when necessarily led into them, let us be looking up to heaven for support; labouring above all things to preserve our integrity, and to maintain a conscience void of offence.

9, 10 Depending on the certainty of these gracious promises, and encouraged by the experience of so many thousands, who have on asking received, and on seeking found, let us renew our importunate addresses to the throne of Divine grace: and, remembering the compassion of our heavenly Father, let us be emboldened, in the full assurance of faith, to ask every necessary blessing, especially the communication of that enlightening and sanctifying Spirit, without which our corrupt hearts will find out a ready way to abuse the choicest of his providential favours to the dishonour of his holy name, and the deeper wounding of our own miserable souls.

ᵈ With some little variation from the original sense, &c.] Dr. Guyse has excellently shewn in his note on Mat. vi. 13, that this prayer in its original sense was peculiarly suited to the dispensation then present, as introductory to the Messiah’s kingdom, and has given a just and very expressive paraphrase of it in that particular view. But there is not a clause in it which will not bear a more extensive

sense, and express what ought to be our daily temper, and the breathings of our heart before God. No doubt, thousands of Christians have daily refreshment and edification in the use of it; and it is astonishing that any should venture to condemn their brethren for it. But I would hope there are few of any profession now remaining, who have so much of the spirit of opposition and censoriousness.

Christ dining with a Pharisee, offends him by not was ing.

Luke 11:33-36

Parallels: Mark 3; Matthew 12

is his resolution of persisting in his work, urges of the light he was dispersing, and declares his es dearer to him than the nearest relations could Luke XI. 33—36. VIII. 19—21. Mat. XII. Mark III. 31, to the end.

LUKE XI. 33.

OUR blessed Lord, in the conclusion of this excellent discourse,^a which was occasioned by the perverseness of the Pharisees, who had been impiously reflecting on his miracles, and asking for a farther sign, assured them that he was not thus to be diverted from his work, but, notwithstanding all their opposition to it, yet would he still go on to bear his testimony to the truth; and to engage them to a free admission and improvement of the light which was then shining round them, he addressed the following exhortation to them: You have indeed endeavoured to oppose me with the greatest obstinacy and perverseness, nevertheless you shall not silence me; for no man having lighted a lamp, puts it in a by place, or under a bushel, to conceal its rays; but rather sets it on a stand, that they who come in to the house may see the lustre that it gives: and thus, according to the charge that I gave formerly to my disciples (Mat. v. 16, sect. xxxvii.) I too will take all opportunities of publishing the important message that I bring, and making my light to shine before men; and do you see that what I offer to you be received as it ought, and guard against those prejudices which would lead you to exclude it. For the eye is, as it were, the lamp of the whole body:^b

^a In the conclusion of this excellent discourse.] Luke has inserted here the following passages, which are delivered in words parallel to Mat. v. 15, and vi. 22, 23. (See the paraphrase and notes there, p. 213, 257.) Yet they appear in this connection to have a different sense, which I have expressed at large.

^b The eye is the lamp of the whole body.] Nothing is more common with the finest ancient writers than by an obvious figure to call the eyes the lights of the body, as our Lord here has done. I render a lamp, because it had been so translated in the verse before, and it did not seem necessary to change it.

he great advantage of a well informed judgment.

if thine eye therefore be clear, and free from any vicious humour that would obstruct the sight, thy whole body also will be enlightened; but if [thine eye] be distempered, thy whole body also will be proportionably darkened, and no other part can supply the defect: and so it is with respect to the judgment, which is to the mind what the eye is to the body. See to it therefore, lest that which is as the light in thee, be itself darkness; which it will be if those perverse maxims be adhered to on which you now go, in rejecting my miracles, and the doctrine confirmed by them. (Compare Mat. vi. 22, 23, sect. xli.)

It may indeed cost you some pains to reform your judgment, but the pleasure and advantage will be an abundant equivalent for all the labour that you take in doing it. For though the case that I but just now mentioned is so sad, yet, on the other hand, if thy whole body, in consequence of a clear eye, and thy whole mind, by means of a rectified judgment, be enlightened, having no part remaining dark through distemper or prejudice, (being [thus] all enlightened,) the benefit of it will be such that it will be as when a lamp light thee by its sprightly lustre, and thou goest on with secu-

c If thine eye therefore be clear.] See note b on Mat. vi. 22, p. 237. d For if thy whole body; [u u v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v v

mother and brethren seek to come at him.

rity and pleasure in those paths which would otherwise be full of uncertainty and danger.

And as he was yet speaking these lively and important things to the people, who in vast multitudes were gathered about him, behold, there came unto him, just then, his mother, and his brethren, or near kinsmen; who standing without, and apprehending the danger to which he exposed himself by such free remonstrances and admonitions as these, sent to him, to call him away from so dangerous a situation; [and] for this end, desired earnestly to speak with him, as about some affairs of importance. And, as the multitude sat round about him, there was no room for his relations to get near him; and, notwithstanding all that they could urge of a peculiar interest in him, the people were so eager in attending to him, that none of them were willing to give place, and they could not come at him on account of the crowd. Therefore one of the people said unto him, Behold, thy mother and thy brethren stand without at some distance, inquiring for thee, [and] earnestly desiring to see [and] speak with thee: what therefore must be done? Wilt thou go out to them, or give orders to the people to make way for them to come hither to thee? But he, to encourage those that were truly serious in their attendance on his preaching, answered and said to him that told him, Who do you think is my mother? And who are those whom you imagine I consider as my brethren? And looking round on them that were sitting about him to hear his word, and stretching out his hand with an affectionate regard, especially towards those that were his constant followers and professed

And as he was yet speaking, &c.] Matthew is so express in connecting this story with the preceding discourses (not to insist on Mark’s following the same order too) that it is absolutely necessary to transpose Luke viii. 19, & seq. unless we suppose that it happened twice, and that perhaps on the same day; for Matthew assures us that the parable of the sower (to which Luke also joins it) was delivered this day, Mat. xiii. 1—3.

Who is my mother? &c.] To suppose that our Lord here intends to put any slight on his mother would be very absurd: he only took the opportunity of expressin

his affection to his obedient disciples in a peculiarly endearing manner; which could not but be a great comfort to them, and would be to Susannah, Joanna, Mary Magdalene, and the other pious women who sat near him (Luke viii. 2, 3, p. 334, 335,) rich equivalent for all the fatigue and expense which their zeal for their heavenly Master occasioned. And as this seems to have been towards the beginning of their progress it is observable that our Lord appears to have been peculiarly concerned for their encouragement. See Luke xi. 27, 28, p. 324.

ections on the use we should make o the light

disciples, he said, What kindred or relations have I that are nearer to me or more esteemed than these! Behold, my mother and my brethren here. For these that hear the word of God, and practise it, are considered and acknowledged by me as my mother and my brethren: nor do I thus regard these only that are now before me, but I declare the same too of all others of their character; [for] whosoever shall do the will of God, my heavenly Father, even this very person, of whatever place and family and station he be, is regarded by me as my brother, or my sister, or mother:¹ for this pious disposition will render such dearer to me than any of the bands of natural relation, if separate from real holiness, could possibly do.

IMPROVEMENT.

Mat. 46. So may it be our care to do the will of God, that we may be thus dear to our Redeemer, who ought by so many tender bonds to be dear to us; and who, by such gracious and indulgent declarations as these which we have now been reading, is drawing us as with the cords of a man, and with the bands of love!

Luke 33 Still does the light of his Divine instructions shine with the brightest lustre, and diffuse itself around us! Let us open the eyes of our mind with singleness and simplicity to receive it; and make it our care to act according to it. Then shall we know, if we follow on to know the Lord (Hos. vi. 3.) and thus with cheerfulness shall we reap the fruit of a well informed mind and a well regulated life!

May we be delivered from all those false maxims which would darken our hearts amidst all this meridian lustre, and turn our boasted light into darkness! Would to God there were not renewed instances of this kind continually occurring among us; and that we did not daily meet with persons whose pretended wisdom teaches them to forget or despise the gospel, and so serves only to amuse their eyes, while it leads their feet to the chambers of death!

¹ This very person is my brother, or my sister, or mother.] This possibly might be intended as an awful intimation to some of his near relatives, to take heed how they indulged that unbelief which so long after prevailed in their minds: (compare John vii. 3—5, sect. xviii.) For in this case he nearness of their relation unto Christ according to the flesh would be no manner of advantage to them; but those that should be found to do his will would be preferred in his esteem before them, and be considered as united to him in a relation that should never be dissolved. This is one of those many places in which xxi (and,) is put for x (or;) for to be sure our Lord could not speak of the same person as his brother, and sister, and mother. See note 4 on Mat. xii. 37, p. 344.

ist preaches to the multitude out of a ship.

Luke 11:37

ur Lord dining at the house of a Pharisee, seriously admonishes him and his brethren of their guilt and danger; by which they are exasperated, rather than reformed. Luke XI. 37, to the end.

LUKE XI. 37.

NOW, after our Lord had delivered these things, it happened one day, that while he was speaking to the people about the great concerns of their eternal salvation, a certain Pharisee then present invited him to dine with him; and, with whatever view he might do it, Jesus, that he might not seem morose, or insensible of a civility, accepting the offer, went in to his house, and sat down to table.

And when the Pharisee who had invited him saw that he was regardless of the tradition of the elders, and did not first wash before dinner, according to the constant custom of their sect, he wondered [at it], considering the character he had for an extraordinary degree of sanctity.

But the Lord, perceiving his thoughts, and knowing that in some circumstances a faithful reproof is the most valuable token of friendship and gratitude, said to him, As I see you are now offended at my neglecting the ceremony of washing before dinner, I cannot but plainly tell you, that you Pharisees are too much like those vain people that cleanse only the outside of the cup and the dish, while the inside, which is of much greater importance, is left dirty and foul; for with regard to many of you, your inward part, even your very heart and conscience, is defiled, being full of rapine, and of all the foulest kinds of pollution and

a It happened one day, that while he was speaking, &c.] The attentive reader will easily observe that I have here omitted what occurs from the end of the 13th to the beginning of the 37th verse. That passage is inserted, sect. lxi—lxiv. as being exactly parallel to Mat. xii. 22, & seq. and Mark iii. 22, & seq. Nor could I see any proof that the same discourse, with just the very same circumstances, happened again here; and as this seemed improbable, in proportion to the variety and resemblance of those circumstances, I thought it was better thus to transpose Luke’s story, than to take the repetition for granted. The phrase υ δε τω λαχισαι, while he was speaking, will, I think, fail admit the turn I have given it in the paraphrase; but if any judge otherwise, it will be easy to turn back to the passage as inserted before, Vol. I. p. 336, & seq. and all I have said above to introduce the section before us will be true on that sup position.

The inward part is more to be regarded than the outward

wickedness. But let me seriously ask you, O ye thoughtless creatures,ᵇ and let me charge you that ye ask yourselves, Did not he that made the outside, make also that which is within? Did not the same God that created the body, create the soul too? and must he not intimately know his own work, and discern and abhor all those secret abominations, which, in contempt of his omniscience, you study so artfully to conceal from your fellowcreatures? (Compare Psal. xiv. 8, 9.)

I would therefore, from the sincerest concern for your true honour and happiness, exhort you, not only to purge yourselves from secret wickedness, but to abound in the exercise of universal goodness, and particularly to give alms with liberality in proportion to your substance:ᶜ and then, if it be done from a right principle, behold, God, the great Proprietor of all, will accept and bless you; and though you should not be so exact in this outward washing, all things are pure to you, so that you may use them with comfort; whereas now you do, as it were, pollute and profane every thing you touch, and all the water in the world cannot wash away the stain. (See Tit. i. 15.)

But alas, you seem little disposed to attend to this kind and faithful advice; and therefore my character obliges me solemnly to warn you of those approaching judgments, which, if speedy repentance does not prevent, will shortly overtake your whole sect, numerous

ᵇ O ye thoughtless creatures.] As ἄφραις is a milder word than μάχαι, I chose to render it thus, rather than as in our translation; (see note ᵃ on Mat. v. 22, Vol. I. p. 217). The learned Elmer, (Observ. Vol. I. p. 227) explains the latter part of the verse as if it had been said, “There is a great deal of difference between cleaning the outside, and cleaning that which is within, and no such necessary connection between them as you seem to suppose.” To justify this, he urges 2 Sam. xix. 24, and one passage in Aristophanes, where ἄνθρωπος signifies to cleanse; but the sense is so unusual, and that commonly received so much more lively and important, that I could not persuade myself to deviate from our translation here.

ᶜ In proportion to your substance.] Thus Grotius understands it. The learned Bos

(Exercit. p. 26) has, I think, abundantly proved the words τὰ νῦτα (for καλά τὰ νῦτα) will very justly admit this sense, and are thus used by some of the best Greek classics. No other seems to agree so well with the connection; not even that ingenious turn of Raphelius (Annot. ex Xen. p. 93-96), who explains τὰ νῦτα, by τὸ νῦτὸν τὰ πλήρως καὶ τὰς ἀρχοφόρ, Mat. xxiii. 26, or that which is within the cup and dish, as if it had been said, “Give meat to the hungry, and drink to the thirsty, and make a liberal distribution of those things that are within the cup and the dish.” But the last view in which τὸ νῦτων had been mentioned was as expressing the temper of the heart (ver. 40), which is a strong objection against this great man’s interpretation.

s are denounced against the Pharisees.

and honoured as it is. Wo therefore unto you, sct. Pharisees ! for, to gain the admiration of the cx. priests and the people, you most scrupulously pay the tithe of mint, and rue, and every [other] Luke trifling herb that grows in your gardens, and expect to recommend yourselves to the Divine acceptance by such kind of observances ; but, at the same time, you shamefully pass by and carelessly neglect the practice of righteous judgment to your fellowcreatures, and of the love of God your Creator, as if they were matters of but little importance ; whereas indeed these are the duties that you more especially ought to have done ; and yet I own you ought not to neglect the other, as even the least of God’s commands are to be revered and obeyed. (See Mat. v. 19.)

Wo unto you, Pharisees, on account of your 43 pride, which appears on every occasion, and in every affair of life ! for you love the uppermost seats in all assemblies, even in the very synagogues where you meet to humble yourselves before God ; and mightily affect salutations in the markets, and other public places, by titles of distinguished respect, as the guides and fathers of the people, the oracles of truth, and the standards of holiness. (Compare Mat. xxiii. 6—10, sect. clvii.)

Wo unto you also, O ye scribes and Pharisees, 44 on account of your deceit, as under all those appearances of the strictest sanctity you are the most egregious hypocrites of the age !ᵈ for I may truly say that you are like concealed graves,ᵉ which, being overgrown with grass, men walk over, and are not aware of [them], till they stumble at them, and are hurt, or at least defiled by the touch of them.

And one of the doctors of the law,ᶠ who hap- 45 pened to be present, observing that in this last

ᵈ O ye scribes and Pharisees, hypocrites.] Though some copies want these words, and Grotius and Dr. Mill give them up, I think Dr. Whitby is right in retaining them ; especially because they so much illustrate verse 45. See Whitb. Exam. Mill, p. 46.

ᵉ Are like concealed graves.] The discourse against the Pharisees, which is recorded Mat. xxiii. (sect. clvii. clviii.) was plain delivered at another time, and

in very different circumstances. Our Lord there compares them to whited sepulchres, ver. 27, adorned on the outside, but defiled within ; but here to graves overgrown with grass, which might often happen to be by the wayside (compare Gen. xxxv. 19), and so might occasion such accidents as are here referred to.

ᶠ One of the doctors of the law.] I apprehend that vouik may well be rendered doctor or interpreter of the law ; which

A wo is likewise added to the lawyers.

wo Jesus mentioned the scribes, who were a vers, and said unto cx. body of men to whom he and his brethren be- him, Master, thus longed, answered and said unto him, Master, in saying, thou resaying these things, thou reproachest not only proachest us also. the sect of the Pharisees, but us too, in a manner unbecoming the dignity of our holy profession, as the depositaries of the sacred oracles.

But Jesus was so far from palliating the matter to ingratiate himself with them, that he plainly and courageously said, Nay, it is a righteous rebuke, and I intend it for you, and therefore particularly repeat it for your admonition: Wo unto you also, ye professed interpreters of the law! for, by your rigorous decisions on the ceremonial parts of it, and the human traditions which you have added to it, you load other men with insupportable burdens, and unmercifully lay them on, while you yourselves will not touch the burdens with one of your fingers,⁵ but suffer your lives to contradict your precepts, even in some of the most important instances.

I also solemnly denounce a wo unto you all, for the malignity and cruelty of your temperaunder this mask of piety and devotion! for at a great expense you build and adorn the sepulchres of the prophets, as if you had a mighty veneration and affection for them, though your fathers slew them. But as you are regardless of the instructions that the prophets gave, and appear in your conduct to imitate your fathers, truly, you bear witness to them, rather than against them, and in effect approve and vindicate the works of your fathers;⁶ for as they indeed slew

generally choose, rather than the word lawyer, because that naturally suggests to us a modern idea of an office which did not exist among the Jews at this time, and has strangely misled some interpreters. These Jewish lawyers (as our translation calls them) were the most considerable species of scribes, who applied themselves peculiarly to study and explain the law. Probably many of them were Pharisees; but it was no ways essential to their office that they should be so. What touched the person here speaking was, that our Lord, in his last wo, ver. 44, had joined the scribes with the Pharisees.

⁵ Will not touch the burdens with one of your fingers.] Perhaps their consciences might charge them with some private contempt of the injunctions they most rigorously imposed upon others in ceremonial precepts as well as moral; or it may refer to the want of a due tenderness for the comfort of men’s lives, which they imbittered by such rigour. This seems to prove against Trigland (de Karæis, p. 58, & seq.) that these lawyers were not Karaites; for these added not traditionary burdens to the law.

⁶ And in effect approve and vindicate the works of your fathers.] Archbishop

all the prophets should be required of them. them, and you build their sepulchres, one would imagine that you erected these monuments not so much in honour of the slaughtered prophets as of the persecutors by whom they were so wickedly destroyed. (Compare Mat. xxiii. 29-32, sect. clviii.) Therefore, also the wisdom of God hath said, and I am in his name commissioned to declare it as his determinate purpose, I will yet send them other prophets and extraordinary messengers, particularly the apostles, who shall declare my gospel to them, as the last expedient for their recovery and salvation: but such I know to be the hardness of their hearts, that they will generally despise and reject them; nay, [some] of them they will kill, and will persecute the rest: So that by filling up the measure of their sins, they will bring such a terrible destruction upon themselves, that the blood of all the prophets and martyrs which has been cruelly shed from the foundation of the world, may seem to be required of this generation; Even from the blood of righteous Abel, who in those early ages for his distinguished piety was murdered by his inhuman brother, to the blood of Zechariah,(^(k)) one of the last of the prophets, who was slain between the altar and the temple (2 Chron. xxiv. 20-22). Yea, in the strongest terms I tell you, and repeat it again, The ruin God will bring upon you in his righteous judgment shall be so dreadful, that it shall seem as if the guilt of all their blood had been laid up in store, that it might be required at the hands of this 95, 196) has set this and beautiful light, which I have given it wisdom of God hath th Markius, Exerc. p. clause as the words upposes him here to Christ, and to de- isdom of God, farther prophets, &c. I doubt with great propriety phrase: but, with all earned and pious in-prehend it to be the ; not only because xampled in the evan- cause our Lord does not say, I send to you, but to them. I see no reason to conclude (wit Whiston, in his Essay for restoring t Testament, p. 228) that this is a qu from any ancient writer. Christ w powered, without any such vouch declare what the counsels of Divine had determined; and this mann speaking strongly intimates that h so; in which view it has on this int tation a peculiar beauty and proprie * The blood of Zechariah.] What there is to conclude the Zechariah spoken of is that prophet of whose we have an account in 2 Chron. xx (\text(已)) seq. will be shewn in notes on Mat. 35, sect. clviii.

The scribes and harisees endeavour to

generation, and heap aggravated ruin on their heads. (Compare Mat. xxiii. 34—36, sect. clviii.)

And I will add, that the disguises thrown on scripture, and the methods used to conceal it from the people, have done a great deal to bring on this terrible sentence: wo therefore unto you, interpreters of the law, on this account! or by these unrighteous practices you have, as it were, taken away the key of Divine knowledge;¹ and instead of tracing out a spiritual Messiah in scripture, and illustrating the testimony which the sacred oracles bear to him, you have rather abetted the popular prejudices against him; and have been so perverse and obstinate in your opposition to the gospel, as that you have not entered in to the kingdom of heaven yourselves, and even those that otherwise were disposed to do it, and would have entered in, you by your wicked management have hindered.

But while he spake these severe and awful things with so much freedom to them, the scribes and Pharisees were so exceedingly provoked that they began fiercely to fasten upon him,² and rudely endeavoured to urge him to speak of many things that were the most exceptionable topics: Thereby laying snares for him, and attempting, if possible, to start some unguarded word,³ which they hoped might fall

¹ The key of knowledge.] Vitringa understands this of one fundamental truth, which would have led them into the knowledge of the rest (Observ. Sacr. lib. i. p. 125): but all their endeavours to embarrass and bias the minds of men in their inquiries after truth might be intended here; as well as more especially their disguising the prophecies which related to the Messiah. If a key was delivered to them as he badge of their office (see Vol. I. p. 85, note 2, and Camero on this place), there may be a beautiful allusion to that circumstance; as if he should have said, You take that key, not to use, but to secrete it. (See Archbishop Tillotson, Vol. I. p. 208) Elsner has well shown on this text that the heathen priests were called κλαδύχοι, keybearers. Observ. Vol. I. p. 228, 229.

² Fiercely to fasten upon him.] So δυοπω properly signifies (see note 2 on Mark vi. 19, Vol. I. p. 198). Several more of

the words here used are metaphors taken from hunting. Αποσυμπαξίζων might be rendered to mouth or bear down with the violence of their words, as Theophylact excellently explains it: but the addition of σφιμ ανλιονων engaged me rather to translate it as I have done. Grotius and Casaubon have shewn that it sometimes signifies to examine in a magisterial way; but Erasmus’s note is, on the whole, the best I have seen upon this word.

³ To start some unguarded word.] Θυμνισαι in this connection has a most beautiful propriety, and signifies the eagerness with which sportsmen beat about for their game, to start it from its covert. It is very probable, as Mr. Cradock conjectures, that the Pharisee, who was master of the house, had invited a great many of his brethren and learned friends on purpose to make a more formidable attack upon Christ, and by their concurrent testimony

Reflections on the guilt and danger of hypocrisy.

of his mouth, that from his mouth in the warmth of natural resentthey might accuse ment; that they might take occasion to accuse him for it before the Roman governor, or the Jewish sanhedrim: but the prudence of Christ frustrated their malice, in the midst of all the plainness of his faithful rebukes.

IMPROVEMENT.

Faithful are the wounds of a friend; and such were the reproofs of Christ on this occasion. How well had all the entertainments of the Pharisee’s table been repaid, had he and his brethren heard them with candour, humility, and obedience! These men despised them to their ruin: let us often review them for our instruction, that none of these dreadful woes may come upon us.

This discourse of our Lord is a most just and severe rebuke to every hypocritical professor, who is scrupulous and exact in matters of ceremony, while he neglects morality; and is studious to shine in the sight of men, while he forgets the allpenetrating eye of God. It exposes the ostentation of those who pride themselves in empty titles of honour, and eagerly affect precedence and superiority. And it evidently chastises those who press on others the duties they neglect themselves, and so are most righteously judged out of their own mouth.

How melancholy it is to observe, in instances like these, the hypocrisy and deceitfulness of the human heart, and its desperate and unfathomable wickedness! and to see how men impose upon themselves with empty appearances, like these Pharisees; who built the sepulchres of the former prophets, while they were persecuting those of their own day; and, in contempt of all that was said by the messengers of God, were filling up the measure of their iniquities, till the cloud which had been so long gathering burst on their heads, and poured forth a storm of aggravated wrath and ruin!

May that God who has an immediate access to the hearts of men deliver all Christian countries, and especially all protestant churches, from such teachers as are here described: who take away and secrete the key of knowledge instead of using it, and obstruct, rather than promote, men’s entrance into the kingdom of heaven! How loud will the blood of the souls they have betrayed cry against them in the awful day of accounts! and how little will the wages of unrighteousness, and the rewards of worldly policy, be able to warn them against destruction, or to support them under it!

to charge upon him any thing which might render him obnoxious: and the presence of so many of them made the discourse delivered at this time more

proper, and the courage and zeal it expressed more remarkable. See Cradock’s Harmony, part ii. p. 6.

VOL. 2.

Christ charges his disciples to beware of hypocrisy :

CXI.

Christ cautions his disciples against hypocrisy, and animates them against the fear of men by the promise of extraordinary assistance from his Spirit in their greatest trials. Luke XII. 1—12.

LUKE XII. 1.

IN the mean time, while Christ was thus discoursing at the Pharisee’s house, many thousands of people were gathered together,² and pressed with so much eagerness to hear him, that they even trampled on each other : and [Jesus] going forth among them, began to say to his disciples in the presence of them all, See that you more especially beware, and above all things take heed to yourselves of being corrupted by the leaven of the Pharisees, which is hypocrisy ; a vice which secretly puffs up their minds, and strangely spreads itself through their hearts and lives, so as to taint and spoil the very best of their duties. But seriously reflect upon the folly of it ; for you may assure yourselves, as I have told you formerly (Mat. x. 26 ; Mark iv. 22 ; and Luke viii. 17), that there is nothing now so secretly concealed which shall not be discovered, and be openly unveiled another day ; nor any thing to artfully disguised or hid, which shall not then at least be made known, if God does not more immediately expose those shallow artifices which he now discerns and abhors. So that whatever you have spoken with the utmost caution, in the thickest darkness, shall then be published and heard in the clearest effulgence of light : and what you have whispered in the most retired chambers and closets, shall then be proclaimed aloud as from the housetops in the audience of all.

LUKE XII. 1.

IN the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy.

For there is nothing covered, that shall not be revealed; neither hid, that shall not be known.

Therefore whatsoever ye have spoken in darkness, shall be heard in the light : and that which ye have spoken in the ear in closets, shall be proclaimed upon the housetops.

² Many thousands of people were gathered together. It would be more exactly rendered many myriads ; but lest every English reader should not know that a myriad is ten thousand, I render it many thousands ; nor is it necessary to take the word in its strictest sense. Perhaps this

vast assemblage of people might be owing to an apprehension either that Christ might meet with some ill usage among so many of his enemies, or that he would say or do something peculiarly remarkable on the occasion. Compare Luke v. 17, 19. sect. xlv.

occurring them against the fear of men.

And therefore let it be your care, not merely to save appearances, but to maintain a good conscience, though at the greatest expense: for I say unto you, my dear friends, with all possible seriousness, and most tender concern for your everlasting welfare, Fear not those who at the worst can only kill the body, and after that have nothing more which they can do, the immortal soul being entirely out of their reach as soon as it has quitted the body. But I will point out to you the great Object whom you shall fear, while I exhort you most reverentially to fear the great Almighty God, even him, who, after he has killed the body, has power to cast both that and the soul into hell; yea, knowing that I cannot too often inculcate it, I say unto you again, Fear him, and rather choose to venture on the greatest dangers, and to sacrifice your lives, than to do any thing which may offend his Divine Majesty. (Compare Mat. x. 28, Vol. I. p. 416.)

In the mean time remember that your enemies cannot hurt even your bodies without his knowledge and permission; for his Providence extends itself even to the meanest works of his hands: for instance, Are not five sparrows sold for so inconsiderable a sum as two farthings? and yet not one of them, minute and worthless as they are, is forgotten before God; but he attends to all the circumstances of their lives and deaths. Surely then you will not be overlooked by him; but may justly conclude that he has such a special and particular concern for you, as that even the very hairs of your head are all numbered, so that not one of them can perish without his notice. Fear not therefore; for as men, and much more as my servants and friends, you are more valuable than many sparrows, and will be more remarkably his care than they. But howsoever he may now permit you to be persecuted by your enemies for your fidelity to me, though he should even suffer you to sacrifice your lives in so honourable a cause, you will be far from being losers by it in the end: for I say unto you, That if any one

b For two farthings, αγγαμαι δυο.] This Roman penny, in value about three farthing was a Roman coin that was then current of our money. Two sparrows might be bought for one, and five for two of these, which was the tenth part of the denarius or Compare Mat. x. 29, sect. lxxvi.

Christ will at last own those who now own him before men.

shall freely acknowledge his faith in me before men, the Son of man himself shall also acknowledge his complacency in such a person, and his relation to him, even before the angels of God, when they come to attend on his final triumph.

But as for him that basely and perfidiously renounces me before men, and is ashamed or afraid of maintaining so good a cause, him will I also renounce before the holy angels of God, when they appear in a radiant circle around me, and wait, with solemn and observant silence, the important event of that awful day. (Compare Mat. x. 29—33, Vol. I. p. 418.)

Nothing can therefore be more dangerous and fatal than to oppose my cause, and that especially when the Spirit is sent down on my followers after my resurrection and ascension: for whosoever shall speak a reflecting word against the Son of man in this present state of his humiliation and suffering, he may possibly hereafter repent, and on that repentance it may be forgiven him: but as for him that blasphemeth the Holy Spirit, who shall then display his most glorious agency as my great Advocate and Witness; as for the wretch that maliciously imputes to diabolical operation the most convincing evidences of Divine power and goodness that shall be given by the Spirit after his effusion, his crime is of such a nature, that it shall not be forgiven him; for he has thus opposed the last method of God’s recovering grace, and shall, as utterly incorrigible, be abandoned to final destruction. (See Mat. xii. 31, and note p, Vol. I. p. 340.)

you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God.

But he that denieth me before men, shall be denied before the angels of God.

And whosoever shall speak a word against the Son of man, it shall be forgiven him: but unto him that blasphemeth against the Holy Ghost, it shall not be forgiven.

c If any one shall acknowledge me, &c.] The idioms of languages differ so much, that what is very elegant and proper in one may, if verbally translated, be contrary to grammar in another. This verse and the following are instances of it. It seems to me a kind of superstition to scruple such little changes as I have here made

d Him will I also renounce, &c.] Nothing can be more majestic than this view which Christ gives of himself. To be renounced by him is spoken of as a circumstance which would expose a man to the contempt of the whole angels world, and leave him no remaining shelter or hope.

Compare Mat. vii. 23, sect. xliii. note d, Vol. I. p. 250, and John v. 22, & seq. sect. xlvii. note h, p. 272.

e It may be forgiven him.] The common rendering of aphorism is more literal; but the connection shews it must be taken as here; for it would be madness to imagine that, in such a case as this, forgiveness must come of course, whether the blasphemer did or did not repent. What grammarians call an enallage of moods and tenses is very frequent; and I shall not always think it necessary to trouble the reader with an apology, when the reason of the change is so evident.

it should e p t em to speak for themselves.

But let me add, that however others may be affected by this testimony of the Spirit, one happy effect of its operation shall be to furnish you, my apostles, for an honourable discharge of your office in its most difficult parts : and therefore, in the opposition you shall meet with from your enemies and persecutors, when they shall bring you before the judicial courts which assemble in the synagogues, and even before greater magistrates, and the supreme powers, whether Jewish or heathen ; though they may have, not only your liberty, but your life in their hands, yet be not anxious how to behave, or what apology you shall make for yourselves, or what you shall say in defence of the gospel you preach : For the Holy Spirit himself shall teach you in that very hour, or in the season of the greatest difficulty and extremity, what you ought to say, and what answer you should make to their most captious inquiries, or most invidious charges : (compare Mat. x. 19, 20, sect. lxxv.) Proper thoughts and expressions shall freely flow in upon you as fast as you can utter them ; so that with undaunted courage you shall be able to vindicate the honour of my gospel, and to confound the most artful or most potent of your enemies.

IMPROVEMENT.

LET us from this discourse which we have been reading learn ver. 1 the folly of hypocrisy, as well as the wickedness of it. A lying tongue is but for a moment (Prov. xii. 19) ; and the great approaching judgment day will shew all in their true colours. May we live as those who are then to be made manifest ! May 2, 3 the leaven of deceit, by Divine grace, be entirely purged out of our hearts ; and all our conduct be so fair and equal, that it may appear more honourable and lovely, in proportion to the accuracy with which it is examined ; as the whitest garments are recommended by being seen in the strongest light !

Be not anxious how to behave, or what apology you shall make for yourselves.] It is not without reason that Christ so often touches on this topic. The apostles, being poor and illiterate men, would naturally have been thrown into confusion when they appeared as criminals in the presence of persons in the highest stations of life ; and their solicitude would be in some measure proportionable to their piety, if they apprehended the gospel, which was dearer to them than their own lives, might suffer by the hurry and disorder of their thoughts, when they were thus called publicly to defend it. Compare note on Mat. x. 19, Vol. I. p. 414.

Reflections on the fear of God, and courage in his cause.

If we would preserve such an integrity of soul, let us endeavour CXI. to get above the servile fear of man; of man, that shall die, and ver. 4 of the son of man, that shall be made as grass; as if the oppressor had us in his power, and were ready to destroy: and where is the fury of the oppressor? (Isa. li. 12, 13.) With what infinite ease can God restrain it; and, when it is let loose in all its violence, how little can it do to hurt his faithful servants! Let this mean 5 passion be overawed by the fear of that God who has our eternal all in his hands; whose vengeance, or favour, will reach far beyond the grave, and determine our final misery or felicity, as we are the objects of the one or the other.

6, 7 While we are in the world let us labour after a firm faith in the universality of Divine Providence; from which the least of his creatures are not exempted, nor are they forgotten by it. Let us endeavour to enjoy the pleasure and comfort of such a thought; assuring ourselves that He who regards the life of birds and of insects will not neglect the care and preservation of his children.

8, 9 In a steady persuasion of this, let us determine courageously to confess and maintain his gospel in the extremest danger; knowing that thus only we shall secure the honour of being owned by Christ, amidst all the glories of his final appearance.

11, 12 And, in a word, to animate us to this holy courage, and to assist us in every other duty, let us earnestly pray for the Holy Spirit; by whose influence the apostles were instructed and supported in the discharge of their difficult and various offices; whose grace therefore must be abundantly sufficient for us, to cause us to abound in every good word and work. (2 Cor. ix. 8.)