name: Thy kingdom come: Thy will be done, as in heaven, so in earth. 1 3 Give us day by day our daily bread: 4 And forgive us our sins; for" we also forgive every one that is indebted to us: And lead us not into temptation; but deliver us from evil. 5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves; 1 or, for the day. c Mar.11.25,26. to teach them. We learn, therefore: 1st. That the gifts and graces of others should lead us to desire the same. 2d. That the true method of praying can be learned only from the Lord Jesus. Indeed we cannot pray acceptably at all, unless God shall teach us how to pray. 3d. That it is proper for us to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come thoughtlessly into his presence. 2-4. See this passage explained in Mat. vi. 9-13. 4. For we also forgive, &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us; and unless we come to him really forgiving all others, we cannot expect pardon. It does not mean, that by forgiving others we deserve forgiveness ourselves, or merit it, but that it is a disposition without which God cannot consistently pardon us. ¶ Every one that is indebted to us. Every one that has injured us. It does not refer to pecuniary transactions; but to offences similar to those which we have committed against God, and for which we ask forgiveness. Besides the variations in the expressions in this prayer, Luke has omitted the doxology, or close, altogether; and it shows that Jesus did not intend that we should always use just this form, but that it was a general directory how to pray; or rather that we were to pray for these things, though not always using the same words. 5, 6, 7. Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. For this purpose he introduces this case 6 For a friend of mine 2 in his journey is come to me, and I have nothing to set before him: 7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee. 8 I say unto you, Though he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needeth. b 2 or, out of his way. b c.18.1-8. of a friend's asking of another bread, for one who had come to him unexpectedly. His design is solely to show the necessity of being importunate or persevering in prayer to God. ¶ At midnight. A time when it would be most inconvenient for his friend to help him. An hour when he would naturally be in bed, and his house shut. ¶ Three loaves. There is nothing particularly denoted by the number three in this place. Jesus often threw in such particulars merely to fill up the story, or to preserve the consistency of it. ¶ My children are with me in bed. This does not mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. This is not to be applied to God, as if it were troublesome to him to be sought unto; or as if he would ever reply to a sinner in that manner. But all that there is to be applied to God in this parable, is simply that it is proper to persevere in prayer. As a man often gives because the request is repeated, and as a man is not discouraged because the favor that he asks of his neighbor is delayed, so God often gives after long and importunate requests. 8. I tell you. The Latin vulgate here adds, "if he shall continue knocking.' Though this is not in the Greek, yet it is indispensable that it should be understood in order to the sense. Knocking once would not denote importunity, but it was because he continued knocking. ¶ His importunity. His troublesome perseverance; his continuing to disturb the man, and refusing to take any denial The word importunity denotes persever 9 And I say unto you, Ask," and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened. 11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent? 12 Or if he shall ask an egg, will he offer1 him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him! 14 And he was casting out a devil, and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. 15 But some of them said, He a Mat.7.7. 21.22. Jno.15.7. Ja.1.6. 1 Jno. 3.22. 1 give. b Mat.9.32. 12.22,&c. 2 Beelzebul, so ver.18,19. ance in an object, without any regard to time, place, or circumstances; an improper perseverance. By this the man was influenced. Rather than be disturbed, he would rise and give him what he asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings, even long after they appear to be unanswered or withheld. He does not promise to give blessings at once. He promises only that he will do it: or will answer prayer. But he often causes his people long to wait. He tries their faith. He leaves them to persevere for months or years, until they feel entirely their dependence on him; until they see that they can obtain the blessing in no other way; and until they are prepared for it. Often they are not prepared to receive it when they ask it at first. They may be proud, or have no just sense of their dependence, or they would not value the blessing, or it may not be at that time best for them to obtain it. But let no one despair. If the thing is for our good, and if it is proper that it casteth out devils through Beelzebub the chief of the devils. 16 And others, tempting him, sought of him a sign from heaven. 17 But he, knowing d their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house, falleth. 18 If Satan also be divided against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub. 19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. 20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace: 22 But when a stronger g than he shall come upon him, and overcome him, he taketh from him all c Mat.12.38. 16.1. d Jno.2.25. • Mat.12. 25. Mar.3.24. ƒ Ex.8.19. g Is.53.12. Col. 2.15. should be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us feel our need of it; let us inquire whether God has promised such a blessing; and then let us persevere until God gives it. Again: men often give over seeking for a thing of God. They go once, and if it is not granted, they are discouraged. It is not so when we ask any thing of men. Then we persevere; we take no denial; we go again, and press the matter till we obtain it. So we should of God. We should go again and again, until the prayer is heard, and God grants what we ask of him. 9-12. See this explained in Mat. vii. 7-11. 12. A scorpion? See note, Luke x. 19. The body of the white scorpion has a considerable resemblance in size and appearance to an egg; and the figure is used, therefore, with great beauty by our Lord. 14-23. See this passage explained in Mat. xii. 22-30. his armour wherein he trusted, and divideth his spoils. 23 He that is not with me is against me: and he that gathereth not with me, scattereth. 24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. 25 And when he cometh, he findeth it swept and garnished. 26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there: and the last state of that man is worse " than the first. 27 And it came to pass, as he spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. с b 28 But he said, Yea, rather blessed are they that hear the word of God, and keep it. 29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. 30 For as Jonas' was a sign unto the Ninevites, so shall also the Son of man be to this generation. a Jno.5.14. He.6.4. 10.26,27. 2 Pe.2.20,21. b c.1.28,48. c Ps.119.1.2. Mat.7.21. c.8.21. Ja.1.25. d Mat.12.40,&c. Mar.8.12. e Jon.1. 17. 2.10. f1 Ki.10.1,&c. 24-26. See Mat. xii. 43-45. 27, 28. A certain woman. One of the crowd. T Blessed is the womb, &c. She thought that the mother of such a person must be peculiarly happy, in having such a son. Yea. Jesus admits that she was happy; that it was an honor to be his mother. ¶ Rather blessed, &c. But he says that the chief happiness, the highest honor, was to obey the word of God, or to be his child. Compared with this, all earthly distinctions and honors are as nothing. Man's greatest VOL.II.-7 31 The queen f of the south shall rise up in the judgment with the men of this generation, and condemn them: for she came from the utmost parts of the earth to hear the wisdom of Solomon; and, behold, a greater than Solomon is here. 32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas: and, behold, a greater than Jonas is here. 33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light. i 34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light but when thine eye is evil thy body also is full of darkness. 35 Take heed, therefore, that the light which is in thee be not dark ness. k 36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when 1 the bright shining of a candle doth give thee light. 37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat. g Jon.3.5,10. h Mat.5.15,&c. Mar.4.21. c.8.16. i Mat.6.22,&c. j Pr.28.22. Mar.7.22. Ps.119.105. Pr.6.23. Is.8.20. 2 Co.4.6. 1 a candle by its bright shining. 1 Pr.4.18. 20.27. dignity is in keeping the holy commandments of God, and being prepared for heaven. 29-32. See Mat. xii. 38-42. 33-36. These verses are found in Matthew, but in a different connexion. Mat. v. 15; vi. 22, 23. See 37. And as he spake. While he was addressing the people, and particularly while he was reproving that generation, and declaring its crimes. TA certain Pharisee. The Pharisee was one among others that was reproved by the discourse α 38 And when the Pharisee saw | full of ravening and wickedness." it, he marvelled that he had not first washed before dinner. b 39 And the LORD said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is a Mar.7.3. b Mat.23.25. с c Tit.1.15. 40 Ye fools, did not he that made that which is without make that which is within also? 1 itself, but the Pharisees made it a matter of ceremony; they placed no small part of their religion in such ceremonies; and it was right, therefore, that our Lord should take occasion to reprove them for it. Compare Mark vii. 4. 41 But rather give alms of such things as ye have; and, behold, all things are clean unto you. d Is.58.7. c.12.33. 1 or, as you are able. of Jesus. He therefore interrupted Christ, among a mixed multitude, and they esand invited him to go home with him. teemed the touch of such persons pollutThere is little doubt that this was for the ing. They never ate, therefore, without purpose of drawing him away from the such washing. The origin of the custom people; that he did it with a malignant of washing before they partook of their intention, perhaps with a design to con- meals, with so much formality, was that fute Jesus in private, or to reprove him they did not use as we do knives and for thus condemning the whole nation as forks, but used their hands only. Hence, he did. He might have seen that those as their hands would be often in a dish who attacked Jesus publicly were com- on the table, it was esteemed proper that monly unsuccessful, and he desired proba- they should be washed clean before eating. bly to attack him more privately. T Be-Nor was there impropriety in the thing sought him. Asked him. T To dine with him. The Jews, as well as the Greeks and Romans, had but two principal meals. The first was a slight repast, and was taken about ten or eleven o'clock of our time, and consisted chiefly of fruit, milk, cheese, &c. The second, or prin cipal meal, was taken about three o'clock, P. M., and was their principal meal. The first is the one here intended. THe went in. Though he knew the evil design of the Pharisee, yet he did not decline the invitation. He knew that it might afford him opportunity to do good. These two things are to be observed in regard to our Saviour's conduct in such matters: 1st. That he did not decline an invitation to dine with a man, simply because he was a Pharisee, or because he was a wicked man. Hence he was charged with being gluttonous, and a friend of publicans and sinners. 2d. He seized upon all such occasions to do good. He never shrank from declaring the truth, and making such occasions the means of spreading the gospel. If Christians and Christian ministers would follow the example of the Saviour always, they would avoid all scandal, and might do even in such places a vast amount of good. T Sat down. Reclined at the table. See note, Mat. xxiii. 6. ' 38. Saw it. Saw that he sat immediately down without washing. T Marvelled. Wondered. Was amazed. It was so unusual, and in his view so improper. T Had not first washed. He wondered particularly, as he had been 39. See Mat. xxiii. 25. T Ravening. Robbery, plunder. Here it means that the cup and platter were filled with what had been unjustly taken from others. That is, they lived by their wickedness; their food was procured by dishonesty and extortion. A most terrible charge; and as it was applied, among others, to the man who had invited the Saviour to dine with him, it shows that nothing would prevent his dealing faithfully with the souls of men. Even in the Pharisee's own house, and when expressly invited to partake of his hospitality, he loved his soul so much, that he faithfully warned him of his crimes. 40. Ye fools. How unwise and wicked is your conduct. The word denotes not only want of wisdom, but also wickedness. Compare Ps. xiv. 1. Prov. xiii. 19; xiv. 9. Your conduct is not merely foolish, but it is a cloak for sin: designed to countenance wickedness. ¶ Did not he, &c. Did not God, who made the body, make also the soul? You Pharisees take great pains to cleanse the body, under a pretence of pleasing God. Did he not also make the mind, and is it not of as much importance that that should be pure, as that the body should? 41. Alms. Charity. Benefactions to the poor. T Such things as ye have. Your property; though it has been gain α 42 But woe unto you, Phari- | lawyers, and said unto him, Master, sees! for ye tithe mint and rue and thus saying, thou reproachest us all manner of herbs, and pass over also. judgment and the love of God: these ought ye to have done, and not to leave the other undone. ed unjustly; though you have lived by rapine, and have amassed wealth in an improper manner, yet since you have it, it is your duty to make the best of it, and do good. By giving to the poor, you may show your repentance for your crimes in amassing money in this manner. You may show that you disapprove of your former course of life, and are disposed henceforward to live honestly. If this be the meaning of this passage, then it shows what is the duty of those who have by unjust gains became wealthy, and who then are converted to God. It may not be possible for them in every case to make exact restitution to those whom they have injured. Thousands of instances they may have forgotten. Many persons whom they have injured may have died. But still they may show, by giving to others, that they do not think their gains acquired honestly, and that they truly repent. They may devote their property to God, distribute it to the poor, or give it to send the gospel to the heathen world. Thus may they show that they disapprove of their former conduct; and thus may be seen one great principle of God's government, that good finally comes out of evil. And behold, &c. Doing this, you will show that you are a true penitent, and the remainder of your property you will enjoy with a feeling that you have done your duty, and no longer be smitten with the consciousness of hoarding unjust gains. The object of the Saviour here seems to have been to bring the Pharisee to repentance. Repentance consists in sorrow for sin, and in forsaking 46 And he said, Woe unto you also, ye lawyers! for ye lade men` with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers. 47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them. 48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres. 49 Therefore also said the wisd Is.58.6. e Eze.18.19. ƒ He.11.35,37. it. This he endeavored to produce by showing him, 1st, the evil and hypocrisy of his conduct; and, 2d, by exhorting him to forsake his sins, and to show this by doing good. Thus doing, he would evince that the mind was clean as well as the body: the inside as well as the outside. 42. See Mat. xxiii. 23. T Rue. This is a small garden plant, and is used as a medicine. It has a rosy flower, a bitter, penetrating taste, and a strong smell. 43, 44. See Mat. xxiii. 6, 27. 45. Lawyers. Men learned in the law; but it is not known in what way the lawyers differed from the scribes, or whether they were Pharisees or Sadducees. ¶ Thus saying, thou, &c. He felt that the remarks of Jesus about loving the chief seats, &c. applied to them as well as to the Pharisees. His conscience told him that if they were to blame, he was, and he therefore applied the discourse to himself. ¶ Reproachest. Accusest. Dost calumniate, or dost blame us, for we do the same things. Sinners often consider faithfulness as reproach. They know not how to separate them. Jesus did not reproach or abuse them. He dealt faithfully with them, reproved them, told them the unvarnished truth. Such faithfulness is rare; but when it is used, we must expect that men will flinch, perhaps be enraged; and, though their consciences tell them they are guilty, still they will consider it as abuse. 46. See Mat. xxiii. 4. 47-51. See Mat. xxiii. 29-36. 49. The wisdom of God. By the wisdom of God, here, is undoubtedly |