Luke 10:21–42

Luke 10:21-22 Matthew 11:25-30 Luke 10:21-22 25. At that time Jesus answering said, I acknowledge to thee, [56] O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to little children. 26. Undoubtedly, O Father, such was thy good pleasure. [57] 27. All things have been delivered to me by my Father; and none knoweth the Son but the Father; and none knoweth the Father but the Son, and he to whom the Son has chosen to reveal him. [58] 28. Come to me, all that labor and are burdened, and I will relieve you. 29. Take my yoke upon you, and learn of me, that I am meek and lowly in heart, and you shall find rest in your souls. 30. For my yoke is easy, and my burden is light. 21. In the same hour Jesus rejoiced in spirit, and said, I acknowledge to thee, [59] O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to little children: certainly, O Father, it is because such was thy good pleasure. 22. All things have been delivered to me by my Father, and none knoweth who the Son is but the Father, and who the Father is but the Son, and he to whom the Son shall choose to reveal him. Matthew 11:25. Jesus answering. Though the Hebrew verb, answer, (nh,) is frequently employed even in the commencement of a discourse, yet in this passage I consider it to be emphatic; for it was from the present occurrence that Christ took occasion to speak. This is more fully confirmed by the words of Luke, that in the same hour Jesus rejoiced in spirit Whence came that rejoicing? Was it not because the Church, composed of poor and despised persons, was viewed by him as not less precious and valuable than if all the nobility and high rank in the world had lent to it their brilliancy? Let it be observed, also, that the discourse is addressed to the Father, and consequently is marked by greater energy than if he had spoken to his disciples. It was on their behalf, no doubt, and for their sake, that he gave thanks to the Father, that they might not be displeased with the low and mean aspect of his Church. We are constantly looking for splendor; and nothing appears to us more incongruous, than that the heavenly kingdom of the Son of God, whose glory is so magnificently celebrated by the prophets, should consist of the dregs and offscourings of the common people. And truly it is a wonderful purpose of God, that though he has the whole world at his command, he chooses rather to select a peculiar people to himself from among the contemptible vulgar, than from the nobility, whose high rank would have been a greater ornament to the name of Christ. But here Christ withdraws his disciples from a proud and haughty imagination, that they may not venture to despise that mean and obscure condition of his Church, in which he delights and rejoices. To restrain more fully that curiosity which is constantly springing up in the minds of men, he rises above the world, and contemplates the secret decrees of God, that he may lead others to unite with him in admiring them. And certainly, though this appointment of God contradicts our senses, we discover not only blind arrogance, but excessive madness, if we murmur against it, while Christ our Head adores it with reverence. I acknowledge to thee, O Father [60] By these words he declares his acquiescence in that decree of the Father, which is so greatly at variance with human senses. There is an implied contrast between this praise, which he ascribes to the Father, and the malicious slanders, or even the impudent barkings, of the world. We must now inquire in what respect he glorifies the Father. It is because, while he was Lord of the whole world, he preferred children and ignorant persons to the wise It has no small weight, as connected with this subject, that he calls the Father Lord of heaven and earth; for in this manner he declares that it is a distinction which depends entirely on the will of God, [61] that the wise remain blind, while the ignorant and unlearned receive the mysteries of the Gospel. There are many other passages of a similar nature, in which God points out to us, that those who arrive at salvation have been freely chosen by him, because he is the Creator and Governor of the world, and all nations are his. This expression implies two things. First, that all do not obey the Gospel arises from no want of power on the part of God, who could easily have brought all the creatures into subjection to his government. Secondly, that some arrive at faith, while others remain hardened and obstinate, is accomplished by his free election; for, drawing some, and passing by others, he alone makes a distinction among men, whose condition by nature is alike. [62] In choosing little children rather than the wise, he has a regard to his glory; for the flesh is too apt to rise, and if able and learned men had led the way, it would soon have come to be the general conviction, that men obtain faith by their skill, or industry, or learning. In no other way can the mercy of God be so fully known as it ought to be, than by making such a choice, from which it is evident, that whatever men bring from themselves is nothing; and therefore human wisdom is justly thrown down, that it may not obscure the praise of divine grace. But it is asked, whom does Christ denominate wise? And whom does he denominate little children? For experience plainly shows, that not all the ignorant and unlearned on the one hand are enlightened to believe, and that not all the wise or learned are left in their blindness. It follows, that those are called wise and prudent, who, swelled with diabolical pride, cannot endure to hear Christ speaking to them from above. And yet it does not always happen that God reprobates those who have a higher opinion of themselves than they ought to have; as we learn from the instance of Paul, whose fierceness Christ subdued. If we come down to the ignorant multitude, the majority of whom display envenomed malice, we perceive that they are left to their destruction equally with the nobles and great men. I do acknowledge, that all unbelievers swell with a wicked confidence in themselves, whether their pride be nourished by their wisdom, or by a reputation for integrity, or by honors, or by riches. But I consider that Christ here includes all who are eminent for abilities and learning, without charging them with any fault; as, on the other hand, he does not represent it to be an excellence in any one that he is a little child. True, humble persons have Christ for their master, and the first lesson of faith is, Let no man presume on his wisdom. But Christ does not speak here as to voluntary childhood. He magnifies the grace of the Father on this ground, that he does not disdain to descend even to the lowest and most abominable, that he may raise up the poor out of filth. But here a question arises. As prudence is a gift of God, how comes it that it hinders us from perceiving the brightness of God, which shines in the Gospel? We ought, indeed, to remember what I have already said, that unbelievers corrupt all the prudence which they possess, and that men of distinguished abilities are often hindered in this respect, that they cannot submit to be taught. But with respect to the present passage I:reply: Though the sagacity of the prudent does not stand in their way, they may notwithstanding be deprived of the light of the Gospel. Since the condition of all is the same or alike, why may not God take this or that person according to his pleasure? The reason why he passes by the wise and the great is declared by Paul to be, that God hath chosen the weak and foolish things of the world to confound the glory of the flesh, (1 Corinthians 1:27.) Hence also we infer, that the statement made by Christ is not universal, when he says, that the mysteries of the Gospel are hidden from the wise If out of five wise men four reject the Gospel and one embraces it, and if, out of an equal number of unlearned persons, two or three become disciples of Christ, this statement is fulfilled. This is also confirmed by that passage in Paul's writings, which I lately quoted; for he does not exclude from the kingdom of God all the wise, and noble, and mighty, but only declares that it does not contain many of them. The question is now solved. Prudence is not condemned as far as it is a gift of God, but Christ merely declares that it has no influence in procuring faith. On the other hand, he does not recommend ignorance, as if it rendered men acceptable to God, but affirms that it does not hinder mercy from enlightening ignorant and unlearned men with heavenly wisdom. It now remains to explain what is meant by revealing and hiding. That Christ does not speak of the outward preaching may be inferred with certainty from this circumstance, that he presented himself as a Teacher to all without distinction, and enjoined his Apostles to do the same. The meaning therefore is, that no man can obtain faith by his own acuteness, but only by the secret illumination of the Spirit. 26. Undoubtedly, O Father This expression removes every pretense for that licentiousness of inquiry, to which we are continually excited. There is nothing which we yield to God with greater difficulty, than that his will shall be regarded by us as the highest reason and justice. [63] He frequently repeats, that his judgments are a deep abyss, (Psalm 36:6;) but we plunge with headlong violence into that depth, [64] and if there is any thing that does not please us, we gnash our teeth, or murmur against him, and many even break out into open blasphemies. On the contrary, our Lord lays down to us this rule, that whatever God has determined must be regarded by us as right. [65] This is sober wisdom, to acquiesce in the good pleasure of God as alone equal to a thousand arguments. [66] Christ might indeed have brought forward the causes of that distinction, if there were any; but he is satisfied with the good pleasure of God, and inquires no farther why he calls to salvation little children rather than others, and composes his kingdom out of an obscure flock. [67] Hence it is evident, that men direct their fury against Christ, when, on learning that some are freely chosen, and others are reprobated, by the will of God, they storm because they find it unpleasant to yield to God. [68] 27. All things have been delivered to me. The connection of this sentence with the preceding one is not correctly understood by those commentators who think that Christ intends nothing more than to strengthen the confidence of his disciples for preaching the Gospel. My opinion is, that Christ spoke these words for another reason, and with another object in view. Having formerly asserted that the Church proceeds from the secret source of God's free election, he now shows in what manner the grace of salvation comes to men. Many persons, as soon as they learn that none are heirs of eternal life but those whom God chose before the foundation of the world, (Ephesians 1:4,) begin to inquire anxiously how they may be assured of God's secret purpose, and thus plunge into a labyrinth, from which they will find no escape. Christ enjoins them to come direct to himself, in order to obtain certainty of salvation. The meaning therefore is, that life is exhibited to us in Christ himself, and that no man will partake of it who does not enter by the gate of faith. We now see that he connects faith with the eternal predestination of God, -- two things which men foolishly and wickedly hold to be inconsistent with each other. Though our salvation was always hidden with God, yet Christ is the channel through which it flows to us, and we receive it by faith, that it may be secure and ratified in our hearts. We are not at liberty then to turn away from Christ, unless we choose to reject the salvation which he offers to us. None knoweth the Son. He says this, that we may no…

Jesus . . . said, &c.--The very same sublime words were uttered by our Lord on a former similar occasion (see on Mat 11:25-27); but (1) There we are merely told that He "answered and said" thus; here, He "rejoiced in spirit and said," &c. (2) There it was merely "at that time" (or season) that He spoke thus, meaning with a general reference to the rejection of His gospel by the self-sufficient; here, "In that hour Jesus said," with express reference probably to the humble class from which He had to draw the Seventy, and the similar class that had chiefly welcomed their message. "Rejoice" is too weak a word. It is "exulted in spirit"--evidently giving visible expression to His unusual emotions; while, at the same time, the words "in spirit" are meant to convey to the reader the depth of them. This is one of those rare cases in which the veil is lifted from off the Redeemer's inner man, that, angel-like, we may "look into it" for a moment (Pe1 1:12). Let us gaze on it with reverential wonder, and as we perceive what it was that produced that mysterious ecstasy, we shall find rising in our hearts a still rapture--"Oh, the depths!"

In that hour Jesus rejoiced in Spirit,.... In his human soul: his heart was filled with joy, not so much at the success of the seventy disciples, and the subjection of the devils to them, as in the view he had of the spread of the Gospel, and of the revelation and application of the truths of it to multitudes of mean and despicable persons, while it was rejected by the wise and learned; and particularly at the sovereign and distinguishing grace of God towards the elect, whose names are written in heaven; upon the mention of which his soul was so affected, that he broke out in, an exulting strain, into thanksgivings to God, in the following manner, and said, I thank thee, O Father,.... In three ancient copies of Beza's, and in the Vulgate Latin, Syriac, and Ethiopic versions it is read, "in the Holy Spirit"; and the Persic version reads, "he spake, or confabulated with the Holy Spirit": but the former reading and sense are best. See Gill on Matthew 11:25, Matthew 11:26

All things are delivered to me of my Father,.... In some ancient copies, and in the Syriac, Persic, and Ethiopic versions, before these words, are read, "and turning to his disciples he said, all things", &c. and no man knoweth who the Son is; what is his name, his nature, his perfections and glory; and how he is the Son of God, his only begotten Son: but the Father; who begat him, and whose own, and proper Son he is: and who the Father is; what are his perfections, purposes, grace, greatness, mind, and will: but the Son; who is of him, and lay in his bosom: and he to whom the Son will reveal him: in himself, by his Spirit; See Gill on Matthew 11:27.

And he turned him unto his disciples,.... Both to the twelve apostles, and seventy disciples; and said privately; or to them apart: the phrase "privately" is wanting in the Vulgate Latin version: blessed are the eyes that see the things that ye see; the person of the Messiah, his kingdom setting up in the world, miracles wrought by him, and Satan falling before him; See Gill on Matthew 13:16.

For I tell you that many prophets and kings,.... As Abraham, Isaac, Jacob, who were prophets, as well as patriarchs, and David, Solomon, and others: have desired to see those things which ye see, and have not seen them, and to hear those things which ye hear, and have not heard them, meaning himself, doctrines, and miracles; See Gill on Matthew 13:17.

Christ sent forth the seventy disciples as he was going up to Jerusalem to the feast of tabernacles, when he went up, not openly, but as it were in secret (Joh 7:10), having sent abroad so great a part of his ordinary retinue; and Dr. Lightfoot thinks it was before his return from that feast, and while he was yet at Jerusalem, or Bethany, which was hard by (for there he was, Luk 10:38), that they, or at least some of them, returned to him. Now here we are told, 1. What account they gave him of the success of their expedition: They returned again with joy (Luk 10:17); not complaining of the fatigue of their journeys, nor of the opposition and discouragement they met with, but rejoicing in their success, especially in casting out unclean spirits: Lord, even the devils are subject unto us through thy name. Though only the healing of the sick was mentioned in their commission (Luk 10:19), yet no doubt the casting out of devils was included, and in this they had wonderful success. 1. They give Christ the glory of this: It is through thy name. Note, all our victories over Satan are obtained by power derived from Jesus Christ. We must in his name enter the lists with our spiritual enemies, and, whatever advantages we gain, he must have all the praise; if the work be done in his name, the honour is due to his name. 2. They entertain themselves with the comfort of it; they speak of it with an air of exultation: Even the devils, those potent enemies, are subject to us. Note, the saints have no greater joy or satisfaction in any of their triumphs than in those over Satan. If devils are subject to us, what can stand before us? II. What acceptance they found with him, and how he received this account. 1. He confirmed what they said, as agreeing with his own observation (Luk 10:18): "My heart and eye went along with you; I took notice of the success you had, and I saw Satan fall as lightning from heaven." Note, Satan and his kingdom fell before the preaching of the gospel. "I see how it is," saith Christ, "as you get ground the devil loseth ground." He falls as lightning falls from heaven, so suddenly, so irrecoverably, so visibly, that all may perceive it, and say, "See how Satan's kingdom totters, see how it tumbles." They triumphed in casting devils out of the bodies of people; but Christ sees and rejoices in the fall of the devil from the interest he has in the souls of men, which is called his power in high places, Eph 6:12. He foresees this to be but an earnest of what should now be shortly done and was already begun - the destroying of Satan's kingdom in the world by the extirpating of idolatry and the turning of the nations to the faith of Christ. Satan falls from heaven when he falls from the throne in men's hearts, Act 26:18. And Christ foresaw that the preaching of the gospel, which would fly like lightning through the world, would wherever it went pull down Satan's kingdom. Now is the prince of this world cast out. Some have given another sense of this, as looking back to the fall of the angels, and designed for a caution to these disciples, lest their success should puff them up with pride: "I saw angels turned into devils by pride: that was the sin for which Satan was cast down from heaven, where he had been an angel of light I saw it, and give you an intimation of it lest you, being lifted up with pride should fall into that condemnation of the devil, who fell by pride," Ti1 3:6. 2. He repeated, ratified, and enlarged their commission: Behold I give you power to tread on serpents, Luk 10:19. Note, To him that hath, and useth well what he hath, more shall be given. They had employed their power vigorously against Satan, and now Christ entrusts them with greater power. (1.) An offensive power, power to tread on serpents and scorpions, devils and malignant spirits, the old serpent: "You shall bruise their heads in my name," according to the first promise, Gen 3:15. Come, set your feet on the necks of these enemies; you shall tread upon these lions and adders wherever you meet with them; you shall trample them under foot, Psa 91:13. You shall tread upon all the power of the enemy, and the kingdom of the Messiah shall be every where set up upon the ruins of the devil's kingdom. As the devils have now been subject to you, so they shall still be. (2.) A defensive power: "Nothing shall by any means hurt you; not serpents nor scorpions, if you should be chastised with them or thrown into prisons and dungeons among them; you shall be unhurt by the most venomous creatures," as St. Paul was (Act 28:5), and as is promised in Mar 16:18. "If wicked men be as serpents to you, and you dwell among those scorpions (as Eze 2:6), you may despise their rage, and tread upon it; it need not disturb you, for they have no power against you but what is given them from above; they may hiss, but they cannot hurt." You may play upon the hole of the asp, for death itself shall not hurt nor destroy, Isa 11:8, Isa 11:9; Isa 25:8. 3. He directed them to turn their joy into the right channel (Luk 10:20): "Notwithstanding in this rejoice not, that the spirits are subject unto you, that they have been so, and shall be still so. Do not rejoice in this merely as it is your honour, and a confirmation of your mission, and as it sets you a degree above other good people; do not rejoice in this only, or in this chiefly, but rather rejoice because your names are written in heaven, because you are chosen of God to eternal life, and are the children of God through faith." Christ, who knew the counsels of God, could tell them that their names were written in heaven, for it is the Lamb's book of life that they are written in. All believers are through grace, entitled to the inheritance of sons, and have received the adoption of sons, and the Spirit of adoption, which is the earnest of that inheritance and so are enrolled among his family; now this is matter of joy, greater joy than casting out devils. Note, Power to become the children of God is to be valued more than a power to work miracles; for we read of those who did in Christ's name cast out devils, as Judas did, and yet will be disowned by Christ in the great day. But they whose names are written in heaven shall never perish; they are Christ's sheep, to whom he will give eternal life. Saving graces are more to be rejoiced in than spiritual gifts; holy love is a more excellent way than speaking with tongues. 4. He offered up a solemn thanksgiving to his Father, for employing such mean people as his disciples were in such high and honourable service, Luk 10:21, Luk 10:22. This we had before (Mat 11:25-27), only here it is prefixed that in that hour Jesus rejoiced. It was fit that particular notice should be taken of that hour, because there were so few such, for he was a man of sorrows. In that hour in which he saw Satan fall, and heard of the good success of his ministers, in that hour he rejoiced. Note, Nothing rejoices the heart of the Lord Jesus so much as the progress of the gospel, and its getting ground of Satan, by the conversion of souls to Christ. Christ's joy was a solid substantial joy, an inward joy: he rejoiced in spirit; but his joy, like deep waters, made no noise; it was a joy that a stranger did not intermeddle with. Before he applied himself to thank his Father, he stirred up himself to rejoice; for, as thankful praise is the genuine language of holy joy, so holy joy is the root and spring of thankful praise. Two things he gives thanks for: - (1.) For what was revealed by the Father through the Son: I thank thee, O Father, Lord of heaven and earth, Luk 10:21. In all our adorations of God, we must have an eye to him, both as the Maker of heaven and earth and as the Father of our Lord Jesus Christ, and in him our Father. Now that which he gives thanks for is, [1.] That the counsels of God concerning man's reconciliation to himself were revealed to some of the children of men, who might be fit also to teach others, and it is God that by his Son has spoken these things to us and by his Spirit has revealed them in us; he has revealed that which had been kept secret from the beginning of the world. [2.] That they were revealed to babes, to those who were of mean parts and capacities, whose extraction and education had nothing in them promising, who were but children in understanding, till God by his Spirit elevated their faculties, and furnished them with this knowledge, and an ability to communicate it. We have reason to thank God, not so much for the honour he has hereby put upon babes, as for the honour he has hereby done himself in perfecting strength out of weakness. [3.] That, at the same time when he revealed them unto babes, he hid them from the wise and prudent, the Gentile philosophers, the Jewish rabbin. He did not reveal the things of the gospel to them, nor employ them in preaching up his kingdom. Thanks be to God that the apostles were not fetched from their schools; for, First, they would have been apt to mingle their notions with the doctrine of Christ, which would have corrupted it, as afterwards it proved. For Christianity was much corrupted by the Platonic philosophy in the first ages of it, by the Peripatetic in its latter ages, and by the Judaizing teachers at the first planting of it. Secondly, If rabbin and philosophers had been made apostles, the success of the gospel would have been ascribed to their learning and wit and the force of their reasonings and eloquence; and therefore they must not be employed, lest they should have taken too much to themselves, and others should have attributed too much to them. They were passed by for the same reason that Gideon's army was reduced: The people are yet too many, Jdg 7:4. Paul indeed was bred a scholar among the wise and prudent; but he became a babe when he became an apostle, and laid aside the enticing words of man's wisdom, forgot them all, and made neither show nor use of any other knowledge than that of Christ and him crucified, Co1 2:2, Co1 2:4. [4.] That God herein acted by way of sovereignty: Even so, Father, for so it seemed good in thy sight. If God gives his grace and the knowledge of his son to some that are less likely, and does not give it to others whom we should think better able to deliver it with advantage, this must satisfy: so it pleases God, whose thoughts are infinitely above ours. He chooses to entrust the dispensing of his gospel in the hands of those who with a divine energy will give it the setting on, rather than in theirs who with human art will give it the setting off. (2.) For what was secret between the Father and the Son, Luk 10:22. [1.] The vast confidence that the Father puts in the Son: All things are delivered to me of my Father, all wisdom and knowledge, all power and authority, all the grace and comfort which are intended for the chosen remnant; it is all delivered into the hands of the Lord Jesus; in him all fulness must dwell, and from him it must be derived: he is the great trustee that manages all the concerns of God's kingdom. [2.] The good understanding that there is between the Father and the Son, and their mutual consciousness, such as no creature can be admitted to: No man knows who the Son is, nor what his mind is, but the Father, who possessed him in the beginning of his ways, before his works of old (Pro 8:22), nor who the Father is, and what his counsels are, but the Son, who lay in his bosom from eternity, was by him as one brought up with him, and was daily his delight (Pro 8:30), and he to whom the Son by the Spirit will reveal him. The gospel is the revelation of Jesus Christ, to him we owe all the discoveries made to us of the will of God for our salvation; and here he speaks of being entrusted with it as that which was a great pleasure to himself and for which he was very thankful to his Father. 5. He told his disciples how well it was for them that they had these things revealed to them, Luk 10:23, Luk 10:24. Having address…

(See on Mat 13:16-17).

We have here Christ's discourse with a lawyer about some points of conscience, which we are all concerned to be rightly informed in and are so here from Christ though the questions were proposed with no good intention. I. We are concerned to know what that good is which we should do in this life, in order to our attaining eternal life. A question to this purport was proposed to our Saviour by a certain lawyer, or scribe, only with a design to try him, not with a desire to be instructed by him, Luk 10:25. The lawyer stood up, and asked him, Master, what shall I do to inherit eternal life? If Christ had any thing peculiar to prescribe, by this question he would get it out of him, and perhaps expose him for it; if not, he would expose his doctrine as needless, since it would give no other direction for obtaining happiness than what they had already received; or, perhaps, he had no malicious design against Christ, as some of the scribes had, only he was willing to have a little talk with him, just as people go to church to hear what the minister will say. This was a good question: What shall I do to inherit eternal life? But it lost all its goodness when it was proposed with an ill design, or a very mean one. Note, It is not enough to speak of the things of God, and to enquire about them, but we must do it with a suitable concern. If we speak of eternal life, and the way to it, in a careless manner, merely as matter of discourse, especially as matter of dispute, we do but take the name of God in vain, as the lawyer here did. Now this question being started, observe, 1. How Christ turned him over to the divine law, and bade him follow the direction of that. Though he knew the thoughts and intents of his heart, he did not answer him according to the folly of that, but according to the wisdom and goodness of the question he asked. He answered him with a question: What is written in the law? How readest thou? Luk 10:26. He came to catechize Christ, and to know him; but Christ will catechize him, and make him know himself. He talks to him as a lawyer, as one conversant in the law: the studies of his profession would inform him; let him practise according to his knowledge, and he should not come short of eternal life. Note, It will be of great use to us, in our way to heaven, to consider what is written in the law, and what we read there. We must have recourse to our bibles, to the law, as it is now in the hand of Christ and walk in the way that is shown us there. It is a great mercy that we have the law written, that we have it thereby reduced to certainty, and that thereby it is capable of spreading the further, and lasting the longer. Having it written, it is our duty to read it, to read it with understanding, and to treasure up what we read, so that when there is occasion, we may be able to tell what is written in the law, and how we read. To this we must appeal; by this we must try doctrines and end disputes; this must be our oracle, our touchstone, our rule, our guide. What is written in the law? How do we read? if there be light in us, it will have regard to this light. 2. What a good account he gave of the law, of the principal commandments of the law, to the observance of which we must bind ourselves if we would inherit eternal life. He did not, like a Pharisee, refer himself to the tradition of the elders, but, like a good textuary, fastened upon the two first and great commandments of the law, as those which he thought must be most strictly observed in order to the obtaining of eternal life, and which included all the rest, Luk 10:27. (1.) We must love God with all our hearts, must look upon him as the best of beings, in himself most amiable, and infinitely perfect and excellent; as one whom we lie under the greatest obligations to, both in gratitude and interest. We must prize him, and value ourselves by our elation to him; must please ourselves in him, and devote ourselves entirely to him. Our love to him must be sincere, hearty, and fervent; it must be a superlative love, a love that is as strong as death, but an intelligent love, and such as we can give a good account of the grounds and reasons of. It must be an entire love; he must have our whole souls, and must be served with all that is within us. We must love nothing besides him, but what we love for him and in subordination to him. (2.) We must love our neighbours as ourselves, which we shall easily do, if we, as we ought to do, love God better than ourselves. We must wish well to all and ill to none; must do all the good we can in the world and no hurt, and must fix it as a rule to ourselves to do to others as we would they should do to us; and this is to love our neighbour as ourselves. 3. Christ's approbation of what he said, Luk 10:28. Though he came to tempt him, yet what he said that was good Christ commended: Thou hast answered right. Christ himself fastened upon these as the two great commandments of the law (Mat 22:37): both sides agreed in this. Those who do well shall have praise of the same, and so should those have that speak well. So far is right; but he hardest part of this work yet remains: "This do, and thou shalt live; thou shalt inherit eternal life." 4. His care to avoid the conviction which was now ready to fasten upon him. When Christ said, This do, and thou shalt live, he began to be aware that Christ intended to draw from him an acknowledgment that he had not done this, and therefore an enquiry what he should do, which way he should look, to get his sins pardoned; an acknowledgment also that he could not do this perfectly for the future by any strength of his own, and therefore an enquiry which way he might fetch in strength to enable him to do it: but he was willing to justify himself, and therefore cared not for carrying on that discourse, but saith, in effect, as another did (Mat 19:20), All these things have I kept from my youth up. Note, Many ask good questions with a design rather to justify themselves than to inform themselves, rather proudly to show what is good in them than humbly to see what is bad in them. II. We are concerned to know who is our neighbour, whom by the second great commandment we are obliged to love. This is another of this lawyer's queries, which he started only that he might drop the former, lest Christ should have forced him, in the prosecution of it, to condemn himself, when he was resolved to justify himself. As to loving God, he was willing to say no more of it; but, as to his neighbour, he was sure that there he had come up to the rule, for he had always been very kind and respectful to all about him. Now observe, 1. What was the corrupt notion of the Jewish teachers in this matter. Dr. Lightfoot quotes their own words to this purport: "Where he saith, Thou shalt love thy neighbour, he excepts all Gentiles, for they are not our neighbours, but those only that are of our own nation and religion." They would not put an Israelite to death for killing a Gentile, for he was not his neighbour: they indeed say that they ought not to kill a Gentile whom they were not at war with; but, if they saw a Gentile in danger of death, they thought themselves under no obligation to help to save his life. Such wicked inferences did they draw from that holy covenant of peculiarity by which God had distinguished them, and by abusing it thus they had forfeited it; God justly took the forfeiture, and transferred covenant-favours to the Gentile world, to whom they brutishly denied common favours. 2. How Christ corrected this inhuman notion, and showed, by a parable, that whomsoever we have need to receive kindness fRom. and find ready to show us the kindness we need, we cannot but look upon as our neighbour; and therefore ought to look upon all those as such who need our kindness, and to show them kindness accordingly, though they be not of our own nation and religion. Now observe, (1.) The parable itself, which represents to us a poor Jew in distressed circumstances, succoured and relieved by a good Samaritan. Let us see here, [1.] How he was abused by his enemies. The honest man was traveling peaceably upon his lawful business in the road, and it was a great road that led from Jerusalem to Jericho, Luk 10:30. The mentioning of those places intimates that it was matter of fact, and not a parable; probably it happened lately, just as it is here related. The occurrences of Providence would yield us many good instructions, if we would carefully observe and improve them, and would be equivalent to parables framed on purpose for instruction, and be more affecting. This poor man fell among thieves. Whether they were Arabians, plunderers, that lived by spoil, or some profligate wretches of his own nation, or some of the Roman soldiers, who, notwithstanding the strict discipline of their army, did this villany, does not appear; but they were very barbarous; they not only took his money, but stripped him of his clothes, and, that he might not be able to pursue them, or only to gratify a cruel disposition (for otherwise what profit was there in his blood?) they wounded him, and left him half dead, ready to die of his wounds. We may here conceive a just indignation at highwaymen, that have divested themselves of all humanity, and are as natural brute beasts, beasts of prey, made to be taken and destroyed; and at the same time we cannot but think with compassion on those that fall into the hands of such wicked and unreasonable men, and be ready, when it is in our power, to help them. What reason have we to thank God for our preservation from perils by robbers! [2.] How he was slighted by those who should have been his friends, who were not only men of his own nation and religion, but one a priest and the other a Levite, men of a public character and station; nay, they were men of professed sanctity, whose offices obliged them to tenderness and compassion (Heb 5:2), who ought to have taught others their duty in such a case as this, which was to deliver them that were drawn unto death; yet they would not themselves do it. Dr. Lightfoot tells us that many of the courses of the priests had their residence in Jericho, and thence came up to Jerusalem, when it was their turn to officiate there, and so back again, which occasioned abundance of passing and repassing of priests that way, and Levites their attendants. They came this way, and saw the poor wounded man. It is probable that they heard his groans, and could not but perceive that if he were not helped he must quickly perish. The Levite not only saw him, but came and looked on him Luk 10:32. But they passed by on the other side; when they saw his case, they got as far off him as ever they could, as if they would have had a pretence to say, Behold, we knew it not. It is sad when those who should be examples of charity are prodigies of cruelty, and when those who should by displaying the mercies of God, open the bowels of compassion in others, shut up their own. [3.] How he was succoured and relieved by a stranger, a certain Samaritan, of that nation which of all others the Jews most despised and detested and would have no dealings with. This man had some humanity in him, Luk 10:33. The priest had his heart hardened against one of his own people, but the Samaritan had his opened towards one of another people. When he saw him he had compassion on him, and never took into consideration what country he was of. Though he was a Jew, he was a man, and a man in misery, and the Samaritan has learned to honour all men; he knows not how soon this poor man's case may be his own, and therefore pities him, as he himself would desire and expect to be pitied in the like case. That such great love should be found in a Samaritan was perhaps thought as wonderful as that great faith which Christ admired in a Roman, and in a woman of Canaan; but really it was not so, for pity is the work of a man, but faith is the work of divine grace. The compassion of this S…

Luke 10:25-37 Matthew 22:34-40 Mark 12:28-34 Luke 10:25-37 34. But when the Pharisees heard that he had put the Sadducees to silence, they assembled together. 35. And one of them, a doctor of the law, put a question to him, tempting him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus saith to him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like it, Thou shalt love thy neighbor as much as thyself. 40. On these two commandments the whole law and the prophets depend. 28. And when one of the scribes came, and heard them disputing together, and saw that he had answered them well, he put a question to him, Which is the first commandment of all? 29. And Jesus answered him, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. 30. And, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment. 31. And the second, which is like it, is this, Thou shalt love thy neighbor as thyself: there is no other commandment greater than these. 32. And the scribe said to him, Master, thou hast answered well with truth, that there is one God, and there is no other besides him. 33. And that to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is better than all the burnt offerings and sacrifices. 34. And Jesus, when he saw that he had replied skillfully, said to him, Thou art not far from the kingdom of God. And after that, no man ventured to put a question to him. 25. And, lo, a certain lawyer [71] rose up, tempting him, and saying, Master, what shall I do to inherit eternal life? 26. And he said to him, What is written in the law? How readest thou? 27. He answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. 28. And he said to him, Thou hast answered right: do this, and thou shalt live. 29. But he wishing to justify himself, said to Jesus, and Who is my neighbor? 30. And Jesus answering said, A certain man went down from Jerusalem to Jericho, and fell among robbers, who even stripped him of his raiment, and, having wounded him, went away, leaving him half-dead. 31. And it happened that a certain priest came down that way, and having seen him, passed by. 32. And in like manner a Levite, going near the place, having approached and seen him, passed by. 33. And a certain Samaritan, on his journey, came to him, and when he saw him, was moved with compassion. 34. And approaching, bound up his wounds, pouring in oil and wine; and, setting him on his own beast, conducted him to an inn, and took care of him. 35. And, next day, as he was departing, he drew out two denarii, and gave them to the landlord, and said to him, Take care of him, and whatever thou spendest more, when I return, I will repay thee. 36. Which therefore of these three, thinkest thou, was neighbor to him who fell among robbers? 37. And he said, He who took compassion on him. Jesus therefore said to him, Go, and do thou in like manner. Although I think that this narrative has nothing more than a resemblance to what is related by Matthew in the 22^nd, and by Mark in the 12^th chapter, of his Gospel, and that they are not the same; I have chosen to collect them into one place, because, while Matthew and Mark affirm that this was the last question by which our Lord was tempted, Luke makes no mention of that circumstance, and seems intentionally to leave it out, because he had stated it in another passage. And yet I do not dispute that it may be the same narrative, though Luke has some things different from the other two. They all agree in this, that the scribe put a question for the sake of tempting Christ; but he who is described by Matthew and Mark goes away with no bad disposition; for he acquiesces in Christ's reply, and shows a sign of a teachable and gentle mind: to which must be added, that Christ, on the other hand, declares that he is not far from the kingdom of God. Luke, on the other hand, introduces a man who was obstinate and swelled with pride, in whom no evidence of repentance is discovered. Now there would be no absurdity in saying that Christ was repeatedly tempted on the subject of true righteousness, and of keeping the Law, and of the rule of a good life. But whether Luke has related this out of its proper place, or whether he has now passed by the other question -- because that former narrative relating to doctrine was sufficient -- the similarity of the doctrine seemed to require me to compare the three Evangelists with each other. Let us now see what was the occasion that led this scribe to put a question to Christ. It is because, being an expounder of the Law, he is offended at the doctrine of the gospel, by which he supposes the authority of Moses to be diminished. At the same time, he is not so much influenced by zeal for the Law, as by displeasure at losing some part of the honor of his teaching. He therefore inquires at Christ, if he wishes to profess any thing more perfect than the Law; for, though he does not say this in words, yet his question is ensnaring, for the purpose of exposing Christ to the hatred of the people. Matthew and Mark do not attribute this stratagem to one man only, but show that it was done by mutual arrangement, and that out of the whole sect one person was chosen who was thought to excel the rest in ability and learning. In the form of the question, too, Luke differs somewhat from Matthew and Mark; for, according to him, the scribe inquires what men must do to obtain eternal life, but according to the other two Evangelists, he inquires what is the chief commandment in the law. But the design is the same, for he makes a deceitful attack on Christ, that, if he can draw any thing from his lips that is at variance with the law, he may exclaim against him as an apostate and a promoter of ungodly revolt. Luke 10:26. What is written in the law? He receives from Christ a reply different from what he had expected. And, indeed, no other rule of a holy and righteous life was prescribed by Christ than what had been laid down by the Law of Moses; for the perfect love of God and of our neighbors comprehends the utmost perfection of righteousness. Yet it must be observed, that Christ speaks here about obtaining salvation, in agreement with the question which had been put to him; for he does not teach absolutely, as in other passages, how men may arrive at eternal life, but how they ought to live, in order to be accounted righteous in the sight of God. Now it is certain that in the Law there is prescribed to men a rule by which they ought to regulate their life, so as to obtain salvation in the sight of God. That the Law can do nothing else than condemn, and is therefore called the doctrine of death, and is said by Paul to increase transgressions, (Romans 7:13,) arises not from any fault of its doctrine, but because it is impossible for us to perform what it enjoins. Therefore, though no man is justified by the Law yet the Law itself contains the highest righteousness, because it does not falsely hold out salvation to its followers, if any one fully observed all that it commands. [72] Nor ought we to look upon this as a strange manner of teaching, that God first demands the righteousness of works, and next offers a gratuitous righteousness without works; for it is necessary that men should be convinced of their righteous condemnation, that they may betake themselves to the mercy of God. Accordingly, Paul (Romans 10:5, 6) compares both kinds of righteousness, in order to inform us that the reason why we are freely justified by God is, that we have no righteousness of our own. Now Christ in this reply accommodated himself to the lawyer, and attended to the nature of his question; for he had inquired not how salvation must be sought, but by what works it must be obtained. Matthew 22:37. Thou shalt love the Lord thou God. According to Mark, the preface is inserted, that Jehovah alone is the God of Israel; by which words God supports the authority of his law in two ways. For, first, it ought to be a powerful excitement to the worship of God, when we are fully convinced that we worship the actual Creator of heaven and earth, because indifference is naturally produced by doubt; and, secondly, because it is a pleasing inducement to love him, when he freely adopts us as his people. So then, that they may not hesitate, as usually happens in cases of uncertainty, the Jews are informed that the rule of life is prescribed to them by the true and only God; and, on the other hand, that they may not be kept back by distrust, God approaches to them in a familiar manner, and reminds them of his gracious covenant with them. And yet there is no reason to doubt that the Lord distinguishes himself from all idols, that the Jews may not be drawn aside from him, but may adhere to the pure worship of God himself. Now if uncertainty does not keep back the wretched worshippers of idols from being carried away to the love of them by impetuous zeal, what excuse is left for the hearers of the Law, if they remain indifferent, after that God has revealed himself to them? What follows is an abridgment of the Law, [73] which is also found in the writings of Moses, (Deuteronomy 6:5.) For, though it is divided into two tables, the first of which relates to the worship of God, and the second to charity, Moses properly and wisely draws up this summary, [74] that the Jews may perceive what is the will of God in each of the commandments. And although we ought to love God far more than men, yet most properly does God, instead of worship or honor, require love from us, because in this way he declares that no other worship is pleasing to Him than what is voluntary; for no man will actually obey God but he who loves Him. But as the wicked and sinful inclinations of the flesh draw us aside from what is right, Moses shows that our life will not be regulated aright till the love of God fill all our senses. Let us therefore learn, that the commencement of godliness is the love of God, because God disdains the forced services of men, and chooses to be worshipped freely and willingly; and let us also learn, that under the love of God is included the reverence due to him. Moses does not add the mind, but mentions only the heart, and the soul, and the strength; and though the present division into four clauses is more full, yet it does not alter the sense. For while Moses intends to teach generally that God ought to be perfectly loved, and that whatever powers belong to men ought to be devoted to this object, he reckoned it enough, after mentioning the soul and the heart, to add the strength, that he might not leave any part of us uninfluenced by the love of God; and we know also that under the word heart the Hebrews sometimes include the mind, [75] particularly when it is joined to the word soul What is the difference between the mind and the heart, both in this passage and in Matthew, I do not trouble myself to inquire, except that I consider the mind to denote the loftier abode of reason, from which all our thoughts and deliberations flow. It now appears from this summary that, in the commandments of the Law, God does not look at what men can do, but at what they ought to do; since in this infirmity of the flesh it is impossible that perfect love can obtain dominion, for we know how strongly all the senses of our soul are disposed to vanity. Lastly, we learn from this, that God does not rest satisfied with the outward appearance of works, but chiefly demands the inward feelings, that from a good root good fruits may grow. 39. And the second is like it. He assigns th…

QUESTION OF A LAWYER AND PARABLE OF THE GOOD SAMARITAN. (Luk 10:25-37) tempted him--"tested him"; in no hostile spirit, yet with no tender anxiety for light on that question of questions, but just to see what insight this great Galilean teacher had.

he said, &c.--"Right; THIS do, and life is thine"--laying such emphasis on "this" as to indicate, without expressing it, where the real difficulty to a sinner lay, and thus nonplussing the questioner himself.

willing--"wishing," to get himself out of the difficulty, by throwing on Jesus the definition of "neighbor," which the Jews interpreted very narrowly and technically, as excluding Samaritans and Gentiles [ALFORD].

A certain man--a Jew. from Jerusalem to Jericho--a distance of nineteen miles northeast, a deep and very fertile hollow--"the Temple of Judea" [TRENCH]. thieves--"robbers." The road, being rocky and desolate, was a notorious haunt of robbers, then and for ages after, and even to this day.

came down a . . . priest . . . and a Levite--Jericho, the second city of Judea, was a city of the priests and Levites, and thousands of them lived there. The two here mentioned are supposed, apparently, to be returning from temple duties, but they had not learnt what that meaneth, 'I will have mercy and not sacrifice' [TRENCH]. saw him--It was not inadvertently that he acted. came and looked--a further aggravation. passed by--although the law expressly required the opposite treatment even of the beast not only of their brethren, but of their enemy (Deu 22:4; Exo 23:4-5; compare Isa 58:7).

Samaritan--one excommunicated by the Jews, a byword among them, synonymous with heretic and devil (Joh 8:48; see on Luk 17:18). had compassion--His best is mentioned first; for "He who gives outward things gives something external to himself, but he who imparts compassion and tears gives him something from his very self" [GREGORY THE GREAT, in TRENCH]. No doubt the priest and Levite had their excuses--It is not safe to be lingering here; besides, he's past recovery; and then, may not suspicion rest upon ourselves? So might the Samaritan have reasoned, but did not [TRENCH]. Nor did he say, He's a Jew, who would have had no dealings with me (Joh 4:9), and why should I with him?

oil and wine--the remedies used in such cases all over the East (Isa 1:6), and elsewhere; the wine to cleanse the wounds, the oil to assuage their smartings. on his own beast--himself going on foot.

Which . . . was neighbour?--a most dexterous way of putting the question: (1) Turning the question from, "Whom am I to love as my neighbour?" to "Who is the man that shows that love?" (2) Compelling the lawyer to give a reply very different from what he would like--not only condemning his own nation, but those of them who should be the most exemplary. (3) Making him commend one of a deeply hated race. And he does it, but it is almost extorted. For he does not answer, "The Samaritan"--that would have sounded heterodox, heretical--but "He that showed mercy on him." It comes to the same thing, no doubt, but the circumlocution is significant.

Go, &c.--O exquisite, matchless teaching! What new fountains of charity has not this opened up in the human spirit--rivers in the wilderness, streams in the desert! What noble Christian institutions have not such words founded, all undreamed of till that wondrous One came to bless this heartless world of ours with His incomparable love--first in words, and then in deeds which have translated His words into flesh and blood, and poured the life of them through that humanity which He made His own! Was this parable, now, designed to magnify the law of love, and to show who fulfils it and who not? And who did this as never man did it, as our Brother Man, "our Neighbor?" The priests and Levites had not strengthened the diseased, nor bound up the broken (Eze 34:4), while He bound up the brokenhearted (Isa 61:1), and poured into all wounded spirits the balm of sweetest consolation. All the Fathers saw through the thin veil of this noblest of stories, the Story of love, and never wearied of tracing the analogy (though sometimes fancifully enough) [TRENCH]. Exclaims GREGORY NAZIANZEN (in the fourth century), "He hungered, but He fed thousands; He was weary, but He is the Rest of the weary; He is saluted 'Samaritan' and 'Demoniac,' but He saves him that went down from Jerusalem and fell among thieves," &c.

And behold a certain lawyer stood up,.... From his seat, having been hearing Christ preach, very likely, in some synagogue; when and where this was, is not certain. The Syriac, Persic, and Ethiopic versions call this man a Scribe; and a lawyer and a Scribe were the same, as appears from Matthew 22:35 compared with Mark 12:28 and tempted him; or tried him whether he understood the law, or whether he would say any thing contrary to it, and see if he could gain any advantage against him, and expose him, and get credit and applause to himself: saying, Master, what shall I do to inherit eternal life? the same question as was put by the young ruler in Mark 10:17 for they were both of the same complexion, and upon the same foundation, seeking eternal life by their own works: See Gill on Matthew 19:16. he said unto him; that is, Jesus, as all the Oriental versions express it.

What is written in the law?.... Christ, with great propriety, sends him to the law, to see and observe what was written there, what are the terms and conditions of life, as fixed there; partly, because this man, by his office and character, was an interpreter of the law; and partly, because his question was, what shall I do? how readest thou? in the law, every day; referring to the "Keriat Shema", the reading of the Shema, i.e. those words in Deuteronomy 6:4, &c, "Hear, O Israel, &c." morning and evening (i) as appears by his answer (i) Vid. Misn. Beracot, c. 1. sect. 1, 2.

And he answering said, thou shalt love the Lord thy God,.... This was part of their phylacteries, which they recited every day; See Gill on Matthew 22:37, Matthew 22:39, Mark 12:28, Mark 12:29

And he said unto him, thou hast answered right,.... It is so written, and read; and this, as if he should say, is the sum and substance of the law, and what that requires men should do; wherefore, do this, and thou shalt live; for the bare reading of it was not sufficient; though these men placed great confidence in reading this passage, or in reciting their phylacteries, of which this was a part, morning and night. Our Lord intimates by this, that, according to the tenor of the law, eternal life was not to be had without a complete and perfect performance of the duties of love to God, and to the neighbour, contained in these words; and this he suggests, in order to convict him of the impossibility of obtaining life by the works of the law, since such a performance cannot be made by man.

But he willing to justify himself,.... Upon the foot of his own righteousness, and to make himself appear to be righteous to others; for this the Jews thought themselves able to do, both to justify themselves before God by their own works, and make it out to men, that they were truly righteous persons; and it is a maxim with them, that "every one that justifies himself, below (on earth), they justify him above (or in heaven) (k).'' No wonder then that this man was desirous of justifying himself; and in order to which he said, and who is my neighbour? he takes no notice of God, and love to him, as coming into the account of his justification, only of his neighbour; thinking when this question was answered, he should be very able to make it out, that he was not wanting neither in doing justice between himself and his neighbour, nor in showing kindness and beneficence to him; for by his neighbour he meant only an Israelite; one of the same nation and religion with him. So the Jews commonly interpret the word neighbour, either of one that is related to them in nature, that is, near akin to them in blood (l); or that professes the same religion as they do, and whom they call a neighbour in the law; and so they explain the passage now cited, "and thou shall love thy neighbour as thyself", ; "that is, who is thy neighbour in the law" (m): for they will not allow a Gentile, no, not even a proselyte of the gate to be a neighbour: for thus they say (n), "an Israelite that slays a proselyte of the gate, or the stranger that dwells with him, is not slain for him by the sanhedrim; for it is said, Exodus 21:14 but if a man comes presumptuously upon his neighbour to slay him, &c. and there is no need to say he is not slain for a Gentile.'' And again (o), "when a man sees one of them (the Gentiles) fall into the sea, he need not take him up; as it is said, Leviticus 19:16 "neither shalt thou stand against the blood of thy neighbour", "but this is not thy neighbour."'' This notion Christ opposes and disproves in the following parable, which is an answer to the lawyer's question. (k) T. Bab. Tasnith, fol. 8. 1.((l) Kimchi in Psal. xv. 3.((m) Moses Kotsensis Mitzvot Tora, pr. affirm. 9. (n) Maimon. Hilch. Rotzeach, c. 2. sect. 11. (o) Ib. c. 4. sect. 11.

And Jesus answering, said,.... The following things; which may either be considered as a narrative of matter of fact, or as a supposed case, and delivered by way of parable; and in either way, though the general design of it is in answer to the lawyer's question, to show who may be called a neighbour; and that a man who is a stranger, and accounted an enemy, yet doing acts of mercy, kindness, and beneficence, to one in distress, ought to be accounted a neighbour: and has a much better title to such a character, than one of the same nation and religion, who takes no notice of a distressed object; yet it may be considered, as representing the sad estate and condition of mankind by the fall, and their recovery by Christ; whereby he shows himself to be their best neighbour, and truest friend: a certain man went down from Jerusalem to Jericho. The distance between these two places, the Jews say (p), was ten "parsas", that is, forty miles; for every "parsa" was four miles, and ten "parsas" are expressly said (q) to be forty miles; which must be understood of the lesser miles, otherwise a parsa itself was but a mile: the Jews had two sorts of miles, the greater was 2000 cubits, the lesser 1000 cubits: the man is said to go down from the one to the other, because Jerusalem stood on high ground, and Jericho in a valley. This "certain man", may represent mankind failing in Adam, from a state of happiness, into misery: human nature was originally in one man, but one man was created at first, and he had all human nature in him, and was the representative of mankind; he was made upright, but sinned, and fell from his uprightness, and all mankind in him: he may be said to go down, from Jerusalem, which signifies peace, and the vision of it; and was a city compact together, beautiful and well situated; where were the worship of God, and his Shekinah, or divine presence; to Jericho, a city accursed by Joshua, and a very wicked place in the days of Christ: since man by sinning against God, departed from his happy and peaceful state, from a state of peace and tranquillity with God, with the holy angels, and even with the beasts of the field; and also from peace and serenity in his own conscience, as well as from communion with God; and from his pure worship and service, to a sensual, earthly, worldly, wicked, and accursed state: and fell among thieves: in the way to Jericho, was a place called Adomim, which signifies "bloods", because much blood was shed there, by the frequent incursions of thieves and robbers, as Jerom observes (r); and was about four hours journey from Jericho (s): and by the man's falling among thieves, may be expressed mankind coming into the hands of sin and Satan, which are as robbers, that steal, kill, and destroy; since these have robbed man of his honour, defaced the image of God in him, and deprived him of the glory of God, and were murderers of him from the beginning: which stripped him of his raiment; as thieves and robbers are used to do; signifying the loss of original righteousness, by sin, which was a covering to man, in which he could appear before God; and was very ornamental to him, being pure and perfect in its kind, though only a creature's righteousness, and a created one; and which was natural and loseable, as the event has shown: hence man is become a naked creature, has nothing to cover himself with, but stands exposed to the law, justice, and wrath of God; is destitute of a righteousness, nor can he work out one that will stand him in any stead, or justify him before God: and wounded him: which is the common usage of such men; and may set forth the morbid and diseased condition that sin has brought man into; being from the crown of the head, to the sole of the foot, full of wounds, bruises, and putrefying sores; and such as are in themselves mortal, and incurable by any, but the great physician of souls, the Lord Jesus Christ; and yet men are naturally insensible of them, and unconcerned about there: and departed, leaving him half dead; or "near death", as the Arabic version renders it; which may be applied to death natural, spiritual, and eternal: to death natural, which comes by sin, seeing it is but one part, or half of the man that dies this death, namely, his body; and to a spiritual death, or the death of the soul, which is dead in trespasses and sins, whilst the body is alive; and to eternal death, to which men are exposed for sin, and are under the sentence of it, though not executed; and in each of these senses may be said to be "half dead": and which is no ways to the advantage of the doctrine of man's freewill, and the powers and abilities of; as if man was not in a spiritual sense so dead, that he can do nothing in a spiritual manner; but the phrase is used, to show the power of sin, and the malice of Satan, and yet that man is still recoverable by the grace of God. (p) T. Bab. Yoma, fol. 20. 2. & 39. 20. Bartenora in Misn. Tamid, c. 3. sect. 8. (q) T. Bab. Pesachim. fol. 93. 2. & Gloss. in ib. (r) Ad Eustochium, Tom. I. fol. 59. I. K. (s) Masius in Joshua 15.7.

And by chance there came down a certain priest that way,.... Who had been at Jerusalem, to take his turn in the courses, and was now returning to Jericho, where the stationary men were, to which he belonged: for it is said (t), that "the former prophets appointed twenty and four courses; and for every course there was a station at Jerusalem, of priests, and of Levites, and of Israelites; and when the time of the course came to go up, the priests and Levites went up to Jerusalem. The Rabbins teach, that there were twenty four courses in the land of Israel, and there were twelve at Jericho.'' And which is elsewhere (u) related thus; "the former prophets appointed four and twenty courses, and for every course there was a station at Jerusalem, of priests, of Levites, and of Israelites; the tradition is, that four and twenty thousand were the station from Jerusalem, and half a station from Jericho; though Jericho was able to furnish out a perfect station itself; but for the sake of dividing the glory to Jerusalem, it produced but half a station.'' So that it is no wonder to hear of priests and Levites passing to and fro in this road. Nor was this a chance matter with respect to God, by whose providence all things are ordered, directed, and governed; nor any wonderful thing with respect to men, which fell out in an uncommon way, beyond expectation; the phrase only signifies, that so it came to pass: and when he saw him, he passed by on the other side: when he saw him naked, and in such a bloody condition, he might take him for one really dead, and therefore crossed the way on purpose, lest he should any ways touch him, and be defiled by him, and so break the law, and incur the penalty of it, mentioned in Numbers 19:16 or to shun so horrible a sight; or rather, through hardness of heart, and want of compassion. (t) T. Bab. Taanith, fol. 27. 1.((u) T. Hieros. Pesachim, fol. 30. 3. & Taanith, fol. 67. 4.

And likewise a Levite, when he was at the place,.... Where the poor man lay in this deplorable condition: came and looked on him; and that was all; but neither spoke a comfortable word, nor administered any relief to him, or in the least assisted him: and passed by on the other side; as the priest had done before him: by the "priest" may be meant, the moral law, and by the Levite the ceremonial law; and so by both, the whole law of Moses; and intimates, that no mercy is to be expected from thence: the law makes no abatement in its demands, nor any allowance for the fall and weakness of man: nor is it become milder under the Gospel dispensation; nor will it accept of an imperfect, though sincere obedience, in the room of a perfect one; and is deaf to all repentings, cries, and tears: no relief is to be had from thence, for a naked, wounded, and dead man; no robe of righteousness to cover a naked soul; for by the law is the knowledge of sin, but not a justifying righteousness by the deeds of it: for the deeds of the law, performed by sinful men, are impure and imperfect; and were they pure and perfect, they would be unprofitable, and could not justify in the sight of God from former sins; for could they, they would establish boasting, and disannul the death of Christ, and frustrate the grace of God; and therefore righteousness cannot be by the law, that leaves a man as naked as it finds him: nor is there any healing by it to a wounded conscience; there is no pity from it, no justification by it, no pardon through it, no expiation or atonement of sin, by obedience to it; no word of comfort is spoken by it; so far from it, that when it comes with power, it opens the wounds of sin, fills the conscience with wrath and terror, destroys all the man's former hopes of happiness, and leaves him where it found him; without healing him itself, or pointing out a physician to him: much less can it give life to a dead sinner: spiritual life is not communicated by it, nor can eternal life, or any true hope of it, be attained through it; it is so far from it, that it is the killing letter, and the ministration of condemnation and death.

But a certain Samaritan,.... By whom Christ may be meant; not that he was really so, for he was a Jew, a son of Abraham, and of David, according to the flesh, but he was so called by the Jews, John 8:48 and was treated as such by them: and since it is the design of the parable in general to show, that he that does acts of kindness and mercy to persons in distress, is a neighbour in the truest sense, though he is not an Israelite, but even a Samaritan, who was, above all men, hated by the Jews; why may it not be thought to be the view of Christ in particular, to prove himself the best neighbour and friend of men, though he was traduced by the Jews as a Samaritan? as he journeyed; which may design the assumption of human nature, which is sometimes expressed, by his coming from his Father, by his descending from heaven, and coming into this world; which phrases intend his incarnation, and carry in them the idea of journeying: for as his ascent to heaven is expressed by taking a journey, Matthew 25:15 so may his descent from heaven; and while he was here on earth, he was as a stranger and pilgrim, as a sojourner and traveller: came where he was; put himself in the legal place, and stead of his people, who fell with the rest of mankind in Adam; he became their surety from eternity, and clothed himself with their nature in time; he took upon him their sins, as their representative, and fulfilled the righteousness of the law on their account, and bore the penalty of it in their room: and when he saw him; Christ saw the elect before the fall, as they were chosen in him, and given unto him, in all the glory they were to be brought into; when he loved them, and his delight was with them: and when he came to redeem them, he saw them as follows; as lost, as weak and strengthless, as wicked, and as the worst of sinners, as ungodly, and enemies, as children of wrath by nature, as others; and he shed his blood for them, and washed them from their sins, that he might present them to himself a glorious church, without spot or wrinkle, or any such thing; just such an one he had seen them to be, in the glass of his Father's purposes, in his council and covenant; and he sees them in their blood, and in the impurity of their nature, when he comes to call them by his grace: and he had compassion on him. The compassion of Christ on his elect, is to be seen in his eternal covenant engagements; for his tender mercies have been ever of old; and in his assumption of their nature, which was through his own, as well as the tender mercy of his Father; and in the redemption of them, which was in love and pity; and also in their regeneration and conversion, for the great things there, and then done for them by him, are owing to his compassion.

And went to him, and bound up his wounds,.... Which sin had made; it being part of the work of Christ, to bind up the broken-hearted, to heal wounded sinners, and restore comforts to mourners; and which he does, by pouring in oil and wine: by which, in general, may be designed, the blood of Christ, applied to the conscience of a wounded sinner; which cleanses from all sin, heals all the wounds and diseases of sin, cheers and revives fainting spirits, gives ease, peace, and pleasure, and is therefore exceeding valuable and precious: and in particular by "oil" may be meant, the grace of the Spirit of God; compared unto it, for its sweet smell, its cheering and refreshing virtue and efficacy, and its cooling, softening, supplying, and healing nature: and by "wine", the doctrines of the Gospel; such as free justification by Christ's righteousness, and pardon through his blood; which when applied to distressed minds, cause joy and gladness, and them to forget their sorrow, and remember their misery no more: and the pouring in of these, may denote the plentiful effusion of Christ's blood, and the riches of his grace in the application of it; and the freeness and generousness of this action, which is his own: for man cannot do it. It was usual with the Jews, to mix oil and wine together, for the healing of wounds: hence those rules and traditions (w); "they anoint a linen cloth for a sick man on the sabbath; when? when they mingle the oil and the wine on the sabbath eve, but if they do not mingle it on the sabbath eve, it is forbidden; it is a tradition, says R. Simeon ben Eleazer, R. Meir pronounced it lawful, to mingle wine and oil, and to anoint the sick on the sabbath.'' So oil and wine were mingled together, and used to heal the sore occasioned by circumcision (x). and set him on his own beast; by which may be meant, either the red horse of Christ's humanity, Zechariah 1:8 to which he has united all his people; and in which he has bore their persons, and has represented them, and still bears them on his heart: or the white horse of the Gospel, Revelation 6:2 compared to a horse for its strength, swiftness, and usefulness in battle; and to a "white" one, for the purity of its doctrines, the joy and peace it brings, and the victory it obtains: and this is Christ's own, and on which he himself rides, and shows his glory, and goes forth conquering and to conquer: and on which he sets his people, and they are carried out of the reach of men and devils to destroy them, and are caused to ride on the high places of the earth: and brought him to an inn; a church of Christ, where the Gospel guides, directs, and carries souls: saints are not at home in their proper city and country, they are travellers here, and need refreshment by the way; and a church of Christ is as an inn, for the entertainment of such: it is large, and has room enough for as many as come to it; and is well stored with provisions of all sorts, signified by bread, and milk, and wine, a feast of fat things, a furnished table, Zion's provisions, the goodness and fatness of God's house; and has rivers of pleasure, and very good lodgings, sure dwellings, and quiet habitations; all which is agreeable to weary travellers: and hither Christ brings his people, whom he saves and calls; it is his will that they should be in a church state, and it is his own act to bring them there, and it is their great privilege to be thither brought: and took care of him; clothed him with his righteousness, fed him with the choicest of provisions, gave him reviving cordials of love, refreshing promises, exceeding great and precious ones; and larger supplies of grace, with protection and preservation from all evils. (w) T. Hieros. Sabbat, fol. 14. 3. & Beracot, fol. 3. 1. (x) Misn. Sabbat, c. 19. sect. 2.

And on the morrow when he departed,.... Having taken care of him all night, and put him into a comfortable way, leaves him, though in good hands; as Christ does his people, to learn to live by faith upon him: and he took out two peace; two Roman denarii, or pence; which amount to about fifteen pence of our money, and were equal to the half shekel, paid for the redemption of an Israelite: by which may be meant, not the law and Gospel; for though these both bear the image and superscription of God, and are his current coin, and are both delivered by Christ, and to be regarded and dispensed by the ministers of the word; yet they are not of equal value and use, as these two pence seem to be: wherefore, rather the two Testaments, Old ann New, may be designed, since they are both inspired by God, and dictated by the same Spirit, and bear the same impress; and are alike, and exactly agree, as two pence do; and are given to the ministers of the Gospel to handle, and make use of for the good of souls: unless the two ordinances of baptism, and the Lord's supper, should rather be thought to be intended: these bear the same stamp and authority, and are both jointly necessary to communion, and church order; and are given by Christ to his ministers, to be administered by them, for the good of his church; and are similar, as two breasts are, they being both breasts of consolation, and agree in setting forth the sufferings and death of Christ: or rather, the gifts and graces of the Spirit of God, to qualify men for the work of the ministry; which both come from the selfsame Spirit of God, and are jointly necessary to fit a man for such service; and are given for the benefit and advantage of the Lord's people, and in an eminent manner by Christ, on his departure from hence, when he ascended on high, and received gifts for men, and gave them to them: and gave them to the host; or the keeper and master of the inn; by whom are meant, the ministers of the Gospel; who are governors, in the church, the masters of that spiritual inn; who have the provisions of God's house under their care, and whose business it is to invite travellers in, and to dress their food for them, and set it before them, and bid them welcome: and said unto him, take care of him: which is the work of Christ's ministers to do, by feeding souls with the words of faith and sound doctrine; by ministering the Gospel to them in a faithful manner; and by a constant administration of the ordinances of it; and by keeping a diligent watch over them, both with respect to principles and practice; and by speaking a word in season to them: and whatsoever thou spendest more: faithful ministers spend much, and are at great expense in taking care of the souls of men; in fervent and frequent prayer to God; in diligent searching the Scriptures; in the laborious ministry of the word and ordinances; and in the constant exercise and improvement of their spiritual gifts; and in the loss of reputation and credit, and of health, and sometimes of life itself: when I come again, I will repay thee: Christ will certainly come again a second time, to judge both quick and dead; and then he will recompense his ministers, for all their toil and labour, care and expense; he will then bid them, as good and faithful servants, enter into the joy of their Lord; and when they shall every one receive the reward of his own work, in a way of grace, and shall shine as the stars in the firmament, for ever and ever.

Which now of these three,.... The priest, the Levite, and the Samaritan, thinkest thou, was neighbour to him that fell among the thieves? the priest and Levite that passed by, and took no notice of him, and gave him no relief, neither by words nor actions; or the Samaritan, that did all the above kind and generous things to him?

And he said, he that showed mercy to him,.... Meaning the Samaritan; which he was obliged to declare, though of another country and religion, and accounted as an enemy; yet the case was so plain, as put by Christ, that he could not with any honour or conscience, say otherwise: then said Jesus unto him, go and do thou likewise; such like acts of beneficence and kindness, though to a person of a different nation and religion, and though even an enemy; and by so doing, thou wilt not only appear to be a good neighbour thyself, but to love thy neighbour as thyself.

What is written in the law--apposite question to a doctor of the law, and putting him in turn to the test [BENGEL].

Thou shalt, &c.--the answer Christ Himself gave to another lawyer. (See on Mar 12:29-33).

two pence--equal to two day's wages of a laborer, and enough for several days' support.

We may observe in this story, I. The entertainment which Martha gave to Christ and his disciples at her house, Luk 10:38. Observe, 1. Christ's coming to the village where Martha lived: As they went (Christ and his disciples together), he and they with him entered into a certain village. This village was Bethany, nigh to Jerusalem, whither Christ was now going up, and he took this in his way. Note (1.) Our Lord Jesus went about doing good (Act 10:38), scattering his benign beams and influences as the true light of the world. (2.) Wherever Christ went his disciples went along with him. (3.) Christ honoured the country-villages with his presence and favour, and not the great and populous cities only; for, as he chose privacy, so he countenanced poverty. 2. His reception at Martha's house: A certain woman, named Martha, received him into her house, and made him welcome, for she was the housekeeper. Note, (1.) Our Lord Jesus, when he was here upon earth, was so poor that he was necessitated to be beholden to his friends for a subsistence. Though he was Zion's King, he had no house of his own either in Jerusalem or near it. (2.) There were some who were Christ's particular friends, whom he loved more than his other friends, and them he visited most frequently. He loved this family (Joh 11:5), and often invited himself to them. Christ's visits are the tokens of his love, Joh 14:23. (3.) There were those who kindly received Christ into their houses when he was here upon earth. It is called Martha's house, for, probably, she was a widow, and was the housekeeper. Though it was expensive to entertain Christ for he did not come alone, but brought his disciples with him, yet she would not regard the cost of it. (How can we spend what we have better than in Christ's service!) Nay, though at this time it was grown dangerous to entertain him especially so near Jerusalem, yet she cared not what hazard she ran for his name's sake. Though there were many that rejected him, and would not entertain him, yet there was one that would bid him welcome. Though Christ is every where spoken against, yet there is a remnant to whom he is dear, and who are dear to him. II. The attendance which Mary, the sister of Martha, gave upon the word of Christ, Luk 10:20. 1. She heard his word. It seems, our Lord Jesus, as soon as he came into Martha's house, even before entertainment was made for him, addressed himself to his great work of preaching the gospel. He presently took the chair with solemnity; for Mary sat to hear him, which intimates that it was a continued discourse. Note, A good sermon is never the worse for being preached in a house; and the visits of our friends should be so managed as to make them turn to a spiritual advantage. Mary, having this price put into her hands, sat herself to improve it, not knowing when she should have such another. Since Christ is forward to speak, we should be swift to hear. 2. She sat to hear, which denotes a close attention. Her mind was composed, and she resolved to abide by it: not to catch a word now and then, but to receive all that Christ delivered. She sat at his feet, as scholars at the feet of their tutors when they read their lectures; hence Paul is said to be brought up at the feet of Gamaliel. Our sitting at Christ's feet, when we hear his word, signifies a readiness to receive it, and a submission and entire resignation of ourselves to the guidance of it. We must either sit at Christ's feet or be made his footstool; but, if we sit with him at his feet now, we shall sit with him on his throne shortly. III. The care of Martha about her domestic affairs: But Martha was cumbered about much serving (Luk 10:40), and that was the reason why she was not where Mary was - sitting at Christ's feet, to hear his word. She was providing for the entertainment of Christ and those that came with him. Perhaps she had no notice before of his coming, and she was unprovided, but was in care to have every thing handsome upon this occasion; she had not such guests every day. Housekeepers know what care and bustle there must be when a great entertainment is to be made. Observe here, 1. Something commendable, which must not be overlooked. (1.) Here was a commendable respect to our Lord Jesus; for we have reason to think it was not for ostentation, but purely to testify her good-will to him, that she made this entertainment. Note, Those who truly love Christ will think that well bestowed that is laid out for his honour. (2.) Here was a commendable care of her household affairs. It appears, from the respect shown to this family among the Jews (Joh 11:19), that they were persons of some quality and distinction; and yet Martha herself did not think it a disparagement to her to lay her hand even to the service of the family, when there was occasion for it. Note, It is the duty of those who have the charge of families to look well to the ways of their household. The affectation of state and the love of ease make many families neglected. 2. Here was something culpable, which we must take notice of too. (1.) She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, peri pollēn diakonian - concerning much attendance. Note, It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve? (2.) She was cumbered about it; periespato - she was just distracted with it. Note, Whatever cares the providence of God casts upon us we must not be cumbered with them, nor be disquieted and perplexed by them. Care is good and duty; but cumber is sin and folly. (2.) She was then cumbered about much serving when she should have been with her sister, sitting at Christ's feet to hear his word. Note, Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls. IV. The complaint which Martha made to Christ against her sister Mary, for not assisting her, upon this occasion, in the business of the house (Luk 10:40): "Lord, dost thou not care that my sister, who is concerned as well as I in having things done well, has left me to serve alone? Therefore dismiss her from attending thee, and bid her come and help me." Now, 1. This complaint of Martha's may be considered as a discovery of her worldliness: it was the language of her inordinate care and cumber. She speaks as one in a mighty passion with her sister, else she would not have troubled Christ with the matter. Note, The inordinacy of worldly cares and pursuits is often the occasion of disturbance in families and of strife and contention among relations. Moreover, those that are eager upon the world themselves are apt to blame and censure those that are not so too; and while they justify themselves in their worldliness, and judge of others by their serviceableness to them in their worldly pursuits, they are ready to condemn those that addict themselves to the exercises of religion, as if they neglected the main chance, as they call it. Martha, being angry at her sister, appealed to Christ, and would have him say that she did well to be angry. Lord, doest not thou care that my sister has let me to serve alone? It should seem as if Christ had sometimes expressed himself tenderly concerned for her, and her ease and comfort, and would not have her go through so much toil and trouble, and she expected that he should now bid her sister take her share in it. When Martha was caring, she must have Mary, and Christ and all, to care too, or else she is not pleased. Note, Those are not always in the right that are most forward to appeal to God; we must therefore take heed, lest at any time we expect that Christ should espouse our unjust and groundless quarrels. The cares which he cast upon us we may cheerfully cast upon him, but not those which we foolishly draw upon ourselves. He will be the patron of the poor and injured, but not of the turbulent and injurious. 2. It may be considered as a discouragement of Mary's piety and devotion. Her sister should have commended her for it, should have told her that she was in the right; but, instead of this, she condemns her as wanting in her duty. Note, It is no strange thing for those that are zealous in religion to meet with hindrances and discouragements from those that are about them; not only with opposition from enemies, but with blame and censure from their friends. David's fasting, and his dancing before the ark, were turned to his reproach. V. The reproof which Christ gave to Martha for her inordinate care, Luk 10:41. She appealed to him, and he gives judgment against her: Martha, Martha, thou art careful and troubled about many things, whereas but one thing is needful. 1. He reproved her, though he was at this time her guest. Her fault was her over-solicitude to entertain him, and she expected he should justify her in it, yet he publicly checked her for it. Note, As many as Christ loves he rebukes and chastens. Even those that are dear to Christ, if any thing be amiss in them, shall be sure to hear of it. Nevertheless I have something against thee. 2. When he reproved her, he called her by her name, Martha; for reproofs are then most likely to do good when they are particular, applied to particular persons and cases, as Nathan's to David, Thou art the man. He repeated her name, Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again, O earth, earth, earth, hear the word of the Lord. 3. That which he reproved her for was her being careful and troubled about many things. He was not pleased that she should think to please him with a rich and splendid entertainment, and with perplexing herself to prepare it for him; whereas he would teach us, as not to be sensual in using such things, so not to be selfish in being willing that others should be troubled, no matter who or how many, so we may be gratified. Christ reproves her, both for the intenseness of her care ("Thou art careful and troubled, divided and disturbed by thy care"), and for the extensiveness of it, "about many things; thou dost grasp at many enjoyments, and so art troubled at many disappointments. Poor Martha, thou hast many things to fret at, and this puts thee out of humour, whereas less ado would serve." Note, Inordinate care or trouble about many things in this world is a common fault among Christ's disciples; it is very displeasing to Christ, and that for which they often come under the rebukes of Providence. If they fret for no just cause, it is just with him to order them something to fret at. 4. That which aggravated the sin and folly of her care was that but one thing is needful. It is a low construction which some put upon this, that, whereas Martha was in care to provide many dishes of meat, there was occasion but for one, one would be enough. There is need but of one thing - henos de esti chreia. If we take it so, it furnishes us with a rule of temperance, not to affect varieties and dainties, but to be content to sit down to one dish of meat, to half on one, Pro 23:1-3. It is a forced construction which some of the ancients put upon it: But oneness is needful, in opposition to distractions. There is need of one heart to attend upon the word, not divided and hurried to and fro, as Martha's was at this time. The one thing needful is certainly meant of that which Mary made her choice - sitting at Christ's feet, to hear his word. She was troubled about many things, when she should have applied herself to one; godliness unites the heart, which the world had divided. The many things she was troubled about were needless, while the one thing she neglected was needful. Martha's care …

Luke 10:38-42 Luke 10:38-42 38. And it happened, while they were traveling, that he entered into a certain village; and a certain woman, called Martha, received him into her house. 39. And she had a sister called Mary, who also, sitting at the feet of Jesus, heard his word. 40. And Martha was cumbered about much serving; who stood, and said, Lord, hast thou no care that my sister hath left me to serve alone? bid her therefore assist me. 41. And Jesus answering said to her, Martha, Martha, thou art anxious and distressed about many things. 42 But one thing is necessary: Mary hath chosen the good part, which shall not be taken from her. 38. And it happened that he entered into a certain village. This narrative shows, that Christ, wherever he came, did not devote himself to his private concerns, or consult his own ease or comfort; but that the single object which he kept in view was, to do good to others, and to discharge the office which had been committed to him by the Father. Luke relates that, having been hospitably received by Martha, as soon as he entered the house, he began to teach and exhort. As this passage has been basely distorted into the commendation of what is called a Contemplative life, we must inquire into its true meaning, from which it will appear, that nothing was farther from the design of Christ, than to encourage his disciples to indulge in indolence, or in useless speculations. It is, no doubt, an old error [253] , that those who withdraw from business, and devote themselves entirely to a contemplative, lead an Angelical life. For the absurdities which the Sorbonnists [254] utter on this subject they appear to have been indebted to Aristotle, who places the highest good, and ultimate end, of human life in contemplation, which, according to him, is the enjoyment of virtue. When some men were driven by ambition to withdraw from the ordinary intercourse of life, or when peevish men gave themselves up to solitude and indolence, the resolution to adopt that course was followed by such pride, that they imagined themselves to be like the angels, because they did nothing; for they entertained as great a contempt for active life, as if it had kept them back from heaven. On the contrary, we know that men were created for the express purpose of being employed in labor of various kinds, and that no sacrifice is more pleasing to God, than when every man applies diligently to his own calling, and endeavors to live in such a manner as to contribute to the general advantage. [255] How absurdly they have perverted the words of Christ to support their own contrivance, will appear manifest when we have ascertained the natural meaning. Luke says that Mary sat at the feet of Jesus Does he mean that she did nothing else throughout her whole life? On the contrary, the Lord enjoins his followers to make such a distribution of their time, that he who desires to make proficiency in the school of Christ shall not always be an idle hearer but shall put in practice what he has learned; for there is a time to hear, and a time to act. [256] It is, therefore, a foolish attempt of the monks to take hold of this passage, as if Christ were drawing a comparison between a contemplative and an active life, while Christ simply informs us for what end, and in what manner, he wishes to be received. Though the hospitality of Martha deserved commendation, and is commended, yet there were two faults in it which are pointed out by Christ. The first is, that Martha carried her activity beyond proper bounds; for Christ would rather have chosen to be entertained in a frugal manner, and at moderate expense, than that the holy woman should have submitted to so much toil. The second fault was, that Martha, by distracting her attention, and undertaking more labor than was necessary, deprived herself of the advantage of Christ's visit. The excess is pointed out by Luke, when he speaks of much serving; for Christ was satisfied with little. It was just as if one were to give a magnificent reception to a prophet, and yet not to care about hearing him, but, on the contrary, to make so great and unnecessary preparations as to bury all the instruction. But the true way of receiving prophets is, to accept the advantage which God presents and offers to us through their agency. We now see that the kind attention of Martha, though it deserved praise, was not without its blemishes. There was this additional evil, that Martha was so delighted with her own bustling operations, as to despise her sister's pious eagerness to receive instruction. [257] This example warns us, that, in doing what is right, we must take care not to think more highly of ourselves than of others. 42. But one thing is necessary. Some give a very meager interpretation of these words, as if they meant that one sort of dish is enough. [258] Others make ingenious inquiries, but beside the purpose, about Unity. [259] But Christ had quite another design, which was, that whatever believers may undertake to do, and in whatever employments they may engage, there is one object to which every thing ought to be referred. In a word, we do but wander to no purpose, if we do not direct all our actions to a fixed object. The hospitality of Martha was faulty in this respect, that she neglected the main business, and devoted herself entirely to household affairs. And yet Christ does not mean that every thing else, with the exception of this one thing, is of no importance, but that we must pay a proper attention to order, lest what is accessory--as the phrase is--become our chief concern. Mary hath chosen the good part. There is no comparison here, as unskillful and mistaken interpreters dream. Christ only declares, that Mary is engaged in a holy and profitable employment, in which she ought not to be disturbed. "You would have a good right," he says, "to blame your sister, if she indulged in ease, or gave herself up to trifling occupations, or aimed at something unsuitable to her station, and left to you the whole charge of the household affairs. But now, when she is properly and usefully employed in hearing, it would be an act of injustice to withdraw her from it; for an opportunity so favorable is not always in her power." There are some, indeed, who give a different interpretation to the latter clause, which shall not be taken away from her, as if Christ intended to say, that Mary hath chosen the good part, because the fruit of heavenly doctrine can never perish. For my own part, I have no objection to that opinion, but have followed the view which appeared to me to be more in accordance with Christ's design. [260] Footnotes: [253] "Il est vray que ceste erreur n'est pas d'auiourd'huy, mais est bien ancien;" -- "it is true that this error is not of today, but is very old." [254] "Some readers may happen to ask, Who were the Sorbonnists, or, as they are often called, the Doctors of the Sorbonne? In reply, I take the liberty of extracting from a volume, which I gave to the world a few years ago, a few remarks on this subject." -- "The College of the Sorbonne, in Paris, takes its name from Robert de Sorbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this University, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melancthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered with success those veteran warriors, and contended earnestly (Jude, verse 3) for the faith which was once delivered to the saints."--(Biblical Cabinet, volume 30, p. 140.)--Ed. [255] "Met peine de vivre en sorte qu' il apporte quelque profit a la societe commune des hommes;" -- "endeavors to live so as to yield some advantage to the general society of men." [256] "Car il y a temps d'ouir, et temps de faire, et de mettre la main a la besongne;" -- "for there is a time to hear, and a time to act, and to put the hand to the work." [257] "En la conduite du banquet, et bruit de mesnage;" -- "in the preparation of the entertainment, and the noise of household affairs." [258] "Comme si Christ entendoit qu'il y a assez d'un mets, ou d'une sorte de viande;" -- "as if Christ meant that one dish, or one sort of food, is enough." [259] "De Monade." -- "Les autres plus subtilement, mais mal a propos, traittans ici de l'unite: comme si par ce mot de Un, Iesus Christ eust voulu exlurre tout nombre;" -- "others more ingeniously, but inappropriately, treaying here of unity: as if, by the word One, Jesus Christ intended to exclude all diversity of employment." [260] Calvin appears to interpret the words, which shall not be taken from her, not as a doctrinal statement, but as a command, or, at least, as marking out the line of conduct which ought to be pursued by Martha and others towards Mary. The good part, or, as he explains it, "the holy and profitable employment," shall not be take, from her. "She ought not to be disturbed," and "it would be an act of injustice to withdraw her from it." -- Ed.

MARTHA AND MARY. (Luk 10:38-42) certain village--Bethany (Joh 11:1), which Luke so speaks of, having no farther occasion to notice it. received him . . . her house--The house belonged to her, and she appears throughout to be the older sister.

which also--"who for her part," in contrast with Martha. sat--"seated herself." From the custom of sitting beneath an instructor, the phrase "sitting at one's feet" came to mean being a disciple of any one (Act 22:3). heard--rather, "kept listening" to His word.

cumbered--"distracted." came to him--"presented herself before Him," as from another apartment, in which her sister had "left her to serve (or make preparation) alone." carest thou not . . . my sister, &c.--"Lord, here am I with everything to do, and this sister of mine will not lay a hand to anything; thus I miss something from Thy lips, and Thou from our hands." bid her, &c.--She presumes not to stop Christ's teaching by calling her sister away, and thus leaving Him without His one auditor, nor did she hope perhaps to succeed if she had tried.

Martha, Martha--emphatically redoubling upon the name. careful and cumbered--the one word expressing the inward worrying anxiety that her preparations should be worthy of her Lord; the other, the outward bustle of those preparations. many things--"much service" (Luk 10:40); too elaborate preparation, which so engrossed her attention that she missed her Lord's teaching.

one thing, &c.--The idea of "Short work and little of it suffices for Me" is not so much the lower sense of these weighty words, as supposed in them, as the basis of something far loftier than any precept on economy. Underneath that idea is couched another, as to the littleness both of elaborate preparation for the present life and of that life itself, compared with another. chosen the good part--not in the general sense of Moses' choice (Heb 11:25), and Joshua's (Jos 24:15), and David's (Psa 119:30); that is, of good in opposition to bad; but, of two good ways of serving and pleasing the Lord, choosing the better. Wherein, then, was Mary's better than Martha's? Hear what follows. not be taken away--Martha's choice would be taken from her, for her services would die with her; Mary's never, being spiritual and eternal. Both were true-hearted disciples, but the one was absorbed in the higher, the other in the lower of two ways of honoring their common Lord. Yet neither despised, or would willingly neglect, the other's occupation. The one represents the contemplative, the other the active style of the Christian character. A Church full of Marys would perhaps be as great an evil as a Church full of Marthas. Both are needed, each to be the complement of the other. Next: Luke Chapter 11

Sermon LIII. [CIII. Ben.] On the words of the Gospel, Luke x. 38, “And a certain woman named Martha received him into her house,” etc. 1. The words of our Lord Jesus Christ which have just been read out of the Gospel, give us to understand, that there is some one thing for which we must be making, when we toil amid the manifold engagements of this life. Now we make for this as being yet in pilgrimage, and not in our abiding place; as yet in the way, not yet in our country; as yet in longing, not yet in enjoyment. Yet let us make for it, and that without sloth and without intermission, that we may some time be able to reach it. 2. Martha and Mary were two sisters, true kinswomen both, not only in blood, but in religion also; both clave to the Lord, both with one heart served the Lord when He was present in the flesh. Martha received Him, as strangers are usually received. Yet it was the handmaid received her Lord, the sick her Saviour, the creature her Creator. And she received Him to be fed in the body, herself to be fed in spirit. For the Lord was pleased to “take on Him the form of a servant,” Phil. ii. 7. Matt. iv. 11. 1 Kings xvii. 6. John i. 11, 12. Meruerunt. Matt. xxv. 40. 3. These few words, as the shortness of the time allowed me, would I speak concerning the Lord who was pleased to be fed in the flesh, while He feedeth in the spirit: let us now come to the subject which I have proposed concerning unity. Martha, who was arranging and preparing to feed the Lord, was occupied about much serving. Mary her sister chose rather to be fed by the Lord. She in a manner deserted her sister who was toiling about much serving, and she sat herself at the Lord’s feet, and in stillness heard His word. Her most faithful ear had heard already; “Be still, and see that I am the Lord.” Ps. xlvi. 10. Luke x. 41. Luke x. 42. meaneth unum opus est, not “one work,” that is, one single work, but one is needful, is expedient, is necessary, which one thing Mary had chosen. St. Augustin is explaining the words unum opus est, which in themselves might mean, “there is one work,” or as in the text.

4. Consider, Brethren, this “one thing,” and see if even in multitude itself anything pleases, but “this oneness.” See how great a number, through God’s mercy, ye are: who could bear you, if ye did not mind “one thing”? Whence in this many is this quiet? Give oneness, and it is a people; take oneness away, and it is a crowd. For what is a crowd, but a disordered multitude? But give ear to the Apostle: “Now I beseech you, brethren.” He was speaking to a multitude; but he wished to make them all “one.” “Now I beseech you, brethren, that ye all speak the same thing, and that there be no schisms among you; but that ye be perfected in the same mind, and in the same knowledge.” 1 Cor. i. 10. Phil. ii. 2, 3. John xvii. 22. Acts iv. 32. Ps. xxxiv. 3. Supernum. 5. Good are ministrations done to the poor, and especially the due services and the religious offices done to the saints of God. For they are a payment, not a gift, as the Apostle says, “If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?” 1 Cor. ix. 11. Heb. xiii. 2. Luke x. 42. 6. Yea, Martha, blessed in thy good serving, even thou (with thy leave would I say it) seekest this reward for all thy labour—quiet. Now thou art occupied about much serving, thou hast pleasure in feeding bodies which are mortal, though they be the bodies of Saints; but when thou shalt have got to that country, wilt thou find there any stranger whom thou mayest receive into thine house? wilt thou find the hungry, to whom thou mayest break thy bread? or the thirsty, to whom thou mayest hold out thy cup? the sick whom thou mayest visit? the litigious, whom thou mayest set at one? the dead, whom thou mayest bury? None of all these will be there, but what will be there? What Mary hath chosen; there shall we be fed, and shall not feed others. Therefore there will that be in fulness and perfection which Mary hath chosen here; from that rich table, from the word of the Lord did she gather up some crumbs. For would ye know what will be there? The Lord Himself saith of His servants: “Verily I say unto you, that He will make them to sit down to meat, and will pass by παρελθων; transiens, Vulgate. Luke xii. 37. Matt. viii. 11.

the palm of the hand? Is He still crowned with thorns? Is He still scourged? Is He still crucified? Is He still wounded with a spear? “He hath passed by.” And so too the Gospel tells us, when He kept the Paschal feast with His disciples. What says the Gospel? “But when the hour was come that Jesus should pass out of this world unto the Father.” John xiii. 1. μεταβῇ; transeat, Vulgate.

Sermon LIV. [CIV. Ben.] Again, on the words of the Gospel, Luke x. 38, etc., about Martha and Mary. 1. When the holy Gospel was being read, we heard that the Lord was received by a religious woman into her house, and her name was Martha. And while she was occupied in the care of serving, her sister Mary was sitting at the Lord’s Feet, and hearing His Word. The one was busy, the other was still; one was giving out, the other was being filled. Yet Martha, all busy as she was in that occupation and toil of serving, appealed to the Lord, and complained of her sister, that she did not help her in her labour. But the Lord answered Martha for Mary; and He became her Advocate, who had been appealed to as Judge. “Martha,” He saith, “thou art occupied about many things, when one thing is necessary. Mary hath chosen the better part, which shall not be taken from her.” Luke x. 41, 42. Ventris. 2. For what, do we imagine that Martha’s serving was blamed, whom the cares of hospitality had engaged, who had received the Lord Himself into her house? How could she be rightly blamed, who was gladdened by so great a guest? If this be true, let men give over their ministrations to the needy; let them choose for themselves “the better part, which shall not be taken from” them; let them give themselves Vacent. 3. And yet it is not so; but as the Lord spake so it is. It is not as thou understandest; but it is as thou oughtest to understand it. So mark; “Thou art occupied about many things, when one thing is needful. Mary hath chosen the better part.” Thou hast not chosen a bad part; but she a better. And how better? Because thou art “about many things,” she about “one thing.” One is preferred to many. For one does not come from many, but many from one. The things which were made, are many, He who made them is One. The heaven, the earth, the sea, and all things that in them are, how many are they! Who could enumerate them? who conceive their vast number? Who made all these? God made them all. Behold, “they are very good.” Gen. i. 31. Peregrinationem. John i. 1. among us:” John i. 14. Ps. lxxiii. 28.

4. Ye see then, dearly Beloved, and, as I suppose, ye understand already, that in these two women, who were both well pleasing to the Lord, both objects of His love, both disciples; ye see, I say (and an important thing it is which whosoever understand, understand hereby, a thing which, even those of you who do not understand ought to give ear to, and to know), that in these two women the two lives are figured, the life present, and the life to come, the life of labour, and the life of quiet, the life of sorrow, and the life of blessedness, the life temporal, and the life eternal. These are the two lives: do ye think of them more fully. What this life contains, I speak not of a life of evil, or iniquity, or wickedness, or luxuriousness, or ungodliness; but of labour, and full of sorrows, by fears subdued, by temptations disquieted: even this harmless life I mean, such as was suitable for Martha: this life I say, examine as best ye can; and as I have said, think of it more fully than I speak. But a wicked life was far from that house, and was neither with Martha nor with Mary; and if it ever had been, it fled at the Lord’s entrance. There remained then in that house, which had received the Lord, in the two women the two lives, both harmless, both praiseworthy; the one of labour, the other of ease; neither vicious, neither slothful. Both harmless, both, I say, praiseworthy: but one of labour, the other of ease: neither vicious, which the life of labour must beware of; neither slothful, which the life of ease must beware of. There were then in that house these two lives, and Himself, the Fountain of life. In Martha was the image of things present, in Mary of things to come. What Martha was doing, that we are now; what Mary was doing, that we hope for. Let us do the first well, that we may have the second fully. For what of it have we now? How far have we it? As long as we are here, how much of it is there that we have? For in some measure are we employed in it now, and ye too when removed from business, and laying aside domestic cares, ye meet together, stand, listen. In so far as ye do this, ye are like Mary. And with greater facility do ye do that which Mary doeth, than I who have to distribute. Yet if I say ought, it is Christ’s; therefore doth it feed you, because it is Christ’s. For the Bread is common to us all, of which I too live as well as you. “But now we live, if ye, Brethren, stand fast in the Lord.” 1 Thess. iii. 8. 1 Cor. iii. 7.

[295] Luke x. 38,. to the end. Concerning Mary’s and Martha’s different ways of showing their respect to Christ. Martha and Mary seem to be types of different churches, or rather different parts of the Christian church: the one showing their respect to Christ by much external service and ceremony, as Martha was cumbered about much serving; the other that part of the church that is more pure and spiritual in their worship, as Mary sat at his feet, and heard his word. Particularly Martha represents the Jewish Christian church in the apostles’ days, made up of Jews and judaizing Christians, who were fond of the ceremonies of the Jewish worship. Mary represents the Gentile church; they were more spiritual in their worship. What is signified in this type is also exemplified in the church of England, that is cumbered about much serving; their worship consisting much in external form and ceremony: and the church of Scotland, and the dissenters in England, are like Mary, who worship Christ according to his own institutions, without the pomp and cumbrance of outward forms. Martha was the elder sister, so the Jewish church was the elder sister with respect to the Gentiles; so the church of England is the elder sister, and has the ascendant over the other, and has the chief government of the house, as the house that Christ was in is called Martha’s house, ver. 38. Martha complains of Mary that she did not join with her in her external service, and would have Christ oblige her to help her; so those churches that are ceremonious in their worship, are commonly impatient of others, who dissent from them, and are of an imposing spirit, and are desirous of having others being obliged to conformity. So was it with the Jewish-Christian church in the primitive times with respect to the Gentile church, and so it is with the church of England. Christ declares that Mary’s way of showing respect to him was far the most necessary and most acceptable; so is that worship that is pure and spiritual.

Now it came to pass as they went,.... As Christ and his disciples went from Jerusalem, having been at the feast of tabernacles, John 7:2 or at the feast of dedication, John 10:22 to some other parts of Judea: that he entered into a certain village; called Bethany, which was about fifteen furlongs, or two miles from Jerusalem, John 11:1 and a certain woman named Martha. This is a common name with the Jews; hence we read of Samuel bar Martha (y), and of Abba bar Martha (z), and of Isaac bar Martha (a); and of Martha, the daughter of Baithus (b), who is said to be a rich widow; and this Martha here, is thought by Grotins to be a widow also, with whom her brother Lazarus, and sister Mary lived: though sometimes, this name was given to men; so we read of Martha, (c) the uncle of Rab, who had five brethren; and the same writer observes (d), that it is not known whether Martha is, a man or a woman, but this is determined here: received him into her house; in a very kind and courteous manner, she being mistress of it; and having known Christ before, or at least had heard much of him, and believed in him, as the true Messiah. (y) T. Bab. Beracot, fol. 13. 2. & 25. 2. & Pesachim, fol. 106. 2. Yoma, fol. 19. 2. Juchuin, fol. 76. 2.((z) T. Bab. Sabbat, fol. 121. 2. Juchasin, fol. 72. 2.((a) T. Bab. Pesachim, fol. 33. 2. Juchasin, fol. 91. 1.((b) Misn. Yebamot, c. 6. sect. 4. T. Bob. Yoma, fol. 18. 1. Succa, fol. 52. 2. Cetubot, fol. 104. 1. Gittin, fol. 56. 1. Juchasin, fol. 57. 1.((c) Juchasin, fol. 99. 1.((d) lb. fol. 105. 1.

And she had a sister called Mary,.... Which also was a common name with the Jews, and is the same with Miriam; so we read of Mary, the daughter of Nicodemon, the same perhaps with Nicodemus; and the same person that is before called Martha, the daughter of Baithus, is sometimes called Mary, the daughter of Baithus (e), though these two names are certainly distinct: which also sat at Jesus' feet; was a disciple of his, as well as Martha; for it was usual for disciples, or the scholars of the wise men, to sit at the feet of their masters, to which the allusion is in Deuteronomy 33:3; see Gill on Acts 22:3 The Vulgate Latin, Arabic, and Coptic versions, read "at the Lord's feet": so Beza's ancient copy, and one of Stephens's; and the Syriac, Persic, and Ethiopic versions read, "at our Lord's feet". The phrase is expressive of her great affection for Christ, her humble deportment, and close attention: and heard his word; or discourse; for as soon as he entered into the house, he began to preach to those that were in it, and that came along with him, improving every opportunity for the good of souls; and Mary heard him with great eagerness and diligence, affection, pleasure, and profit. (e) Echa Rabbati, fol. 49. 2.

But Martha was cumbered about much serving,.... "Or was drawn off", from hearing the word, from attending on Christ; being taken up in providing for him, and those that came with him; in dressing food, or in ordering her servants, how she would have every thing done, and in overlooking them, that every thing was done in proper order; so that she had a great deal of business upon her head and hands, which distracted her thoughts, or took them off of divine things, and put her in great hurry and concern. The Ethiopic version renders it, "Martha laboured in preparing many things for him"; making a large and sumptuous entertainment: and the Persic version, which is rather a comment than a translation, renders it, "Martha was busied in preparing food, and making a feast": sparing no cost nor pains, thinking nothing too good, nor too grand, for such a guest she had in her house: and she came to him and said, Lord, dost thou not care that my sister hath left me to serve alone? she came to him; that is, to Jesus, as the Persic version expresses it: she came out of the room where she was getting ready the entertainment, into the room where Christ was preaching; and, as the Vulgate Latin, Arabic, and Ethiopic versions read, "she stood and said": she did not sit down at his feet, as Mary did, to hear his word, but stood as about to go away again, after she had said what she came about: she did not think fit to speak to Mary herself, though perhaps she might do that first; who, showing an unwillingness to go with her, she therefore applies to Christ, as believing that he would, with her, look upon it as a very reasonable thing that she should take her part with her; and that a word from him would go a great way with her sister. And she seems to speak, not only by way of complaint of Mary, who had left her to prepare and serve up this entertainment alone; but even of Christ himself, in some sort, as if he had not showed that care and concern in this matter, which she thought was necessary. However, she was willing to have his sense of her sister's conduct, and hoped, and even doubted not, but that he would be of the same mind with herself: bid her therefore that she help me; that she join, assist, and put an helping hand in this service; speak but a word to her, give her orders, and she will observe and obey.

And Jesus answered and said unto her,.... Calling her by her name, and repeating it, Martha, Martha, which expresses great intimacy and friendship, and much earnestness, and, as it were, pitying her present situation and circumstances: thou art careful and troubled about many things; intimating, that she was over anxious, and too solicitous, and more thoughtful and careful than she need be: he did not require such preparations for him, and so much attendance; she gave herself an unnecessary trouble in providing so many things for his entertainment, when less would have sufficed; so that instead of joining with her in her request, he reproves her for her over anxious care and solicitude, to have a nice and plentiful feast. The Persic version gives a sense quite contrary to the design of the text, rendering the words thus, "thou art adorned in all things, and hast the preference above many women".

But one thing is needful,.... Meaning not that one dish of meat was sufficient, and there was no need of any more, in opposition to Martha's carefulness in preparing many; for this is too low a sense of the words; which yet some ancient writers have given into: but rather the hearing of the word, the Gospel of Christ, which Mary was engaged in; and which, ordinarily speaking, is necessary to the knowledge of Christ, and salvation by him, and to faith in him, Romans 10:14 not that this is the only needful thing; nor does Christ say there is but one thing needful, but that there is one thing needful; for there are other things that are also needful, and useful, as meditation and prayer, and attendance on, and submission to the ordinances of baptism, and the Lord's supper, and all the duties of religion: but Christ's meaning seems plainly to be, that Mary hearing the word from his mouth, and at his feet, was one necessary thing, in opposition to Martha's many unnecessary ones, about which she was cumbered: and Mary hath chosen that good part; or "the good part", or "portion"; Christ, the sum and substance of the word she heard, and eternal life and salvation by him. God himself is said to be the portion of his people, and a good one he is, and a portion that lasts for ever; and so is Christ; see Psalm 73:26 where the Septuagint use the same word as here. The heavenly inheritance also, eternal glory and happiness, is the saints' portion; it is called in Colossians 1:12 the part, or portion of the inheritance with the saints in light. The word answers to the Hebrew word, as in that saying of the Misnic doctors (f), "all Israel have, "a part", or "portion" in the world to come.'' All the Oriental versions add, "for herself", and this choice she made, not from the natural power of her own freewill, but as directed, influenced, and assisted by the Spirit and grace of God, and in consequence of God's eternal choice of her unto salvation by Jesus Christ: and the part she chose is, that which shall not be taken away from her; by men or devils: faith which comes by hearing of the word, and so every other grace of the Spirit is what can never be lost; nor an interest in God, as a covenant God, or in Christ as a Saviour, nor a right and title to, nor meetness for eternal life, nor that itself, can be taken away, or the believer ever be deprived thereof. (f) Misn. Sanhedrin, c. 11. sect. 1.