In
this chapter we have, I. The ample commission which Christ gave to the
seventy disciples to preach the gospel, and to confirm it by miracles; and
the full instructions he gave them how to manage themselves in the execution
of their commissions, and great encouragements therein, ver. 1-16. II. The
report which the seventy disciples made to their Master of the success of
their negotiation, and his discourse thereupon, ver. 17-24. III. Christ's
discourse with a lawyer concerning the way to heaven, and the instructions
Christ gave him by a parable to look upon every one as his neighbour whom he
had occasion to show kindness to, or receive kindness from, ver. 25-37. IV.
Christ's entertainment at Martha's house, the reproof he gave to her for her
care about the world, and his commendation of Mary for her care about her
soul, ver. 38-42.
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The Mission of the Seventy.
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1 After these things the Lord appointed other
seventy also, and sent them two and two before his face into every city and
place, whither he himself would come. 2 Therefore said he unto
them, The harvest truly is great, but the labourers are few:
pray ye therefore the Lord of the harvest, that he would send forth
labourers into his harvest. 3 Go your ways: behold, I send you
forth as lambs among wolves. 4 Carry neither purse, nor scrip,
nor shoes: and salute no man by the way. 5 And into whatsoever
house ye enter, first say, Peace be to this house. 6 And
if the son of peace be there, your peace shall rest upon it: if not, it
shall turn to you again. 7 And in the same house remain, eating
and drinking such things as they give: for the labourer is worthy of his
hire. Go not from house to house. 8 And into whatsoever city ye
enter, and they receive you, eat such things as are set before you:
9 And heal the sick that are therein, and say unto them, The kingdom of God
is come nigh unto you. 10 But into whatsoever city ye enter, and
they receive you not, go your ways out into the streets of the same, and
say, 11 Even the very dust of your city, which cleaveth on us,
we do wipe off against you: notwithstanding be ye sure of this, that the
kingdom of God is come nigh unto you. 12 But I say unto you,
that it shall be more tolerable in that day for Sodom, than for that
city. 13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for
if the mighty works had been done in Tyre and Sidon, which have been done in
you, they had a great while ago repented, sitting in sackcloth and
ashes. 14 But it shall be more tolerable for Tyre and Sidon at
the judgment, than for you. 15 And thou, Capernaum, which art
exalted to heaven, shalt be thrust down to hell. 16 He that
heareth you heareth me; and he that despiseth you despiseth me; and he that
despiseth me despiseth him that sent me.
We have here the sending forth of seventy disciples, two and two, into
divers parts of the country, to preach the gospel, and to work miracles in
those places which Christ himself designed to visit, to make way for his
entertainment. This is not taken notice of by the other evangelists: but the
instructions here given them are much the same with those given to the
twelve. Observe,
I. Their number: they were seventy. As in the choice of twelve apostles
Christ had an eye to the twelve patriarchs, the twelve tribes, and the
twelve princes of those tribes, so here he seems to have an eye to the seventy
elders of Israel. So many went up with Moses and Aaron to the mount, and saw
the glory of the God of Israel (Exod. xxiv. 1, 9), and so many were
afterwards chosen to assist Moses in the government, in order to which the
Spirit of prophecy came unto them, Num. xi. 24, 25. The twelve wells of
water and the seventy palm-trees that were at Elim were a figure
of the twelve apostles and the seventy disciples, Exod. xv.
27. They were seventy elders of the Jews that were employed by Ptolemy king
of Egypt in turning the Old Testament into Greek, whose translation is
thence called the Septuagint. The great sanhedrim consisted of this
number. Now,
1. We are glad to find that Christ had so many followers fit to be sent
forth; his labour was not altogether in vain, though he met with much
opposition. Note, Christ's interest is a growing interest, and his
followers, like Israel in Egypt, though afflicted shall multiply.
These seventy, though they did not attend him so closely and
constantly as the twelve did, were nevertheless the constant hearers
of his doctrine, and witnesses of his miracles, and believed in him. Those
three mentioned in the close of the foregoing chapter might have been of
these seventy, if they would have applied themselves in good earnest to
their business. These seventy are those of whom Peter speaks as "the
men who companied with us all the time that the Lord Jesus went in and out
among us," and were part of the one hundred and twenty there spoken
of, Acts i. 15, 21. Many of those that were the companions of the apostles,
whom we read of in the Acts and the Epistles, we may suppose, were of these
seventy disciples.
2. We are glad to find there was work for so many ministers, hearers for so
many preachers: thus the grain of mustard-seed began to grow, and the
savour of the leaven to diffuse itself in the meal, in order to the
leavening of the whole.
II. Their work and business: He sent them two and two, that they
might strengthen and encourage one another. If one fall, the other will
help to raise him up. He sent them, not to all the cities of Israel, as
he did the twelve, but only to every city and place whither he
himself would come (v. 1), as his harbingers; and we must
suppose, though it is not recorded, that Christ soon after went to all those
places whither he now sent them, though he could stay but a little while in
a place. Two things they were ordered to do, the same that Christ did
wherever he came:-- 1. They must heal the sick (v. 9), heal
them in the name of Jesus, which would make people long to see this
Jesus, and ready to entertain him whose name was so powerful. 2. They must
publish the approach of the kingdom of God, its approach to them:
"Tell them this, The kingdom of God is come nigh to you, and you
now stand fair for an admission into it, if you will but look about you. Now
is the day of your visitation, know and understand it." It is
good to be made sensible of our advantages and opportunities, that we may
lay hold of them. When the kingdom of God comes nigh us, it concerns
us to go forth to meet it.
III. The instructions he gives them.
1. They must set out with prayer (v. 2); and, in prayer, (1.) They
must be duly affected with the necessities of the souls of men, which called
for their help. They must look about, and see how great the
harvest was, what abundance of people there were that wanted to have the
gospel preached to them and were willing to receive it, nay, that had at
this time their expectations raised of the coming of the Messiah and of his
kingdom. There was corn ready to shed and be lost for want of hands to
gather it in. Note, Ministers should apply themselves to their work under a
deep concern for precious souls, looking upon them as the riches of
this world, which ought to be secured for Christ. They must likewise be
concerned that the labourers were so few. The Jewish teachers were
indeed many, but they were not labourers; they did not gather in souls to
God's kingdom, but to their own interest and party. Note, Those that are
good ministers themselves wish that there were more good ministers, for
there is work for more. It is common for tradesmen not to care how few there
are of their own trade; but Christ would have the labourers in his vineyard
reckon it a matter of complaint when the labourers are few. (2.) They
must earnestly desire to receive their mission from God, that he
would send them forth as labourers into his harvest who is the Lord
of the harvest, and that he would send others forth; for, if God send
them forth, they may hope he will go along with them and give them success.
Let them therefore say, as the prophet (Isa. vi. 8), Here I am, send me.
It is desirable to receive our commission from God, and then we may go on
boldly.
2. They must set out with an expectation of trouble and persecution: "Behold,
I send you forth as lambs among wolves; but go your ways, and
resolve to make the best of it. Your enemies will be as wolves,
bloody and cruel, and ready to pull you to pieces; in their threatenings and
revilings, they will be as howling wolves to terrify you; in
their persecutions of you, they will be as ravening wolves to tear
you. But you must be as lambs, peaceable and patient, though made an
easy prey of." It would have been very hard thus to be sent forth as sheep
among wolves, if he had not endued them with his spirit and courage.
3. They must not encumber themselves with a load of provisions, as if they
were going a long voyage, but depend upon God and their friends to provide
what was convenient for them: "Carry neither a purse for money,
nor a scrip or knapsack for clothes or victuals, nor new shoes
(as before to the twelve, ch. ix. 3); and salute no man by the
way." This command Elisha gave to his servant, when he sent him to
see the Shunamite's dead child, 2 Kings iv. 29. Not that Christ would have
his ministers to be rude, morose, and unmannerly; but, (1.) They must go as
men in haste, that had their particular places assigned them, where
they must deliver their message, and in their way directly to those places
must not hinder or retard themselves with needless ceremonies or
compliments. (2.) They must go as men of business, business that
relates to another world, which they must be intent in, and intent upon, and
therefore must not entangle themselves with conversation about secular
affairs. Minister verbi est; hoc age--You are a minister of the word;
attend to your office. (3.) They must go as serious men, and men
in sorrow. It was the custom of mourners, during the first seven days of
their mourning, not to salute any, Job ii. 13. Christ was a man of
sorrows and acquainted with grief; and it was fit that by this and other
signs his messengers should resemble him, and likewise show themselves
affected with the calamities of mankind which they came to relieve, and
touched with a feeling of them.
4. They must show, not only their goodwill, but God's good-will,
to all to whom they came, and leave the issue and success to him that knows
the heart, v. 5, 6.
(1.) The charge given them was, Whatsoever house they entered
into, they must say, Peace be to this house. Here, [1.] They are
supposed to enter into private houses; for, being not admitted into
the synagogues, they were forced to preach where they could have liberty.
And, as their public preaching was driven into houses, so thither they
carried it. Like their Master, wherever they visited, they preached
from house to house, Acts v. 42; xx. 20. Christ's church was at first
very much a church in the house. [2.] They are instructed to say,
"Peace be to this house, to all under this roof, to this family,
and to all that belong to it." Peace be to you was the common
form of salutation among the Jews. They must not use it in formality,
according to custom, to those they met on the way, because they must use it
with solemnity to those whose houses they entered into: "Salute
no man by the way in compliment, but to those into whose house ye enter,
say, Peace be to you, with seriousness and in reality; for this is
intended to be more than a compliment." Christ's ministers go into all
the world, to say, in Christ's name, Peace be to you. First,
We are to propose peace to all, to preach peace by Jesus Christ,
to proclaim the gospel of peace, the covenant of peace, peace on earth,
and to invite the children of men to come and take the benefit of it. Secondly,
We are to pray for peace to all. We must earnestly desire the
salvation of the souls of those we preach to, and offer up those desires to
God in prayer; and it may be well to let them know that we do thus pray for
them, and bless them in the name of the Lord.
(2.) The success was to be different, according to the different
dispositions of those whom they preached to and prayed for. According as the
inhabitants were sons of peace or not, so their peace should or should not rest
upon the house. Recipitur ad modum recipientis--The quality of the receiver
determines the nature of the reception. [1.] "You will meet with
some that are the sons of peace, that by the operations of divine
grace, pursuant to the designations of the divine counsel, are ready to
admit the word of the gospel in the light and love of it, and have their
hearts made as soft wax to receive the impressions of it. Those are
qualified to receive the comforts of the gospel in whom there is a good work
of grace wrought. And, as to those, your peace shall find them out
and rest upon them; your prayers for them shall be heard, the
promises of the gospel shall be confirmed to them, the privileges of
it conferred on them, and the fruit of both shall remain and continue
with them--a good part that shall not be taken away." [2.]
"You will meet with others that are no ways disposed to hear or heed
your message, whole houses that have not one son of peace in
them." Now it is certain that our peace shall not come upon them,
they have no part nor lot in the matter; the blessing that rests upon the sons
of peace shall never come upon the sons of Belial, nor can any expect
the blessings of the covenant that will not come under the bonds of it. But
it shall return to us again; that is, we shall have the comfort of
having done our duty to God and discharged our trust. Our prayers like
David's shall return into our own bosom (Ps. xxxv. 13) and we shall
have commission to go on in the work. Our peace shall return to us again,
not only to be enjoyed by ourselves, but to be communicated to others, to
the next we meet with, them that are sons of peace.
5. They must receive the kindnesses of those that should entertain
them and bid them welcome, v. 7, 8. "Those that receive
the gospel will receive you that preach it, and give you entertainment; you
must not think to raise estates, but you may depend upon a subsistence;
and," (1.) "Be not shy; do not suspect our welcome, nor be
afraid of being troublesome, but eat and drink heartily such
things as they give; for, whatever kindness they show you, it is but a
small return for the kindness you do them in bringing the glad tidings of peace.
You will deserve it, for the labourer is worthy of his hire, the
labourer in the work of the ministry is so, if he be indeed a labourer;
and it is not an act of charity, but of justice, in those who are taught
in the word to communicate to those that teach them" (2.) "Be
not nice and curious in your diet: Eat and drink such
things as they give (v. 7), such things as are set before you,
v. 8. Be thankful for plain food, and do not find fault, though it be
not dressed according to art." It ill becomes Christ's disciples to be desirous
of dainties. As he has not tied them up to the Pharisees' superstitious
fasts, so he has not allowed the luxurious feasts of the Epicureans.
Probably, Christ here refers to the traditions of the elders about their
meat which were so many that those who observed them were extremely
critical, you could hardly set a dish of meat before them, but there was
some scruple or other concerning it; but Christ would not have them to
regard those things, but eat what was given them, asking no question for
conscience' sake.
6. They must denounce the judgments of God against those who should reject
them and their message: "If you enter into a city, and
they do not receive you, if there be none there disposed to hearken
to your doctrine, leave them, v. 10. If they will not give you
welcome into their houses, do you give them warning in their
streets." He orders them to (ch. ix. 5) do as he had ordered the
apostles to do: "Say to them, not with rage, or scorn, or resentment,
but with compassion to their poor perishing souls, and a holy dread of the
ruin which they are bringing upon themselves, Even the dust of your city,
which cleaveth on us, we do wipe off against you, v. 11. From
them do not receive any kindnesses at all, be not beholden to them. It cost
that prophet of the Lord dear who accepted a meal's meat with a prophet in
Bethel, 1 Kings xiii. 21, 22. Tell them that you will not carry with you the
dust of their city; let them take it to themselves, for dust they are."
It shall be a witness for Christ's messengers that they had been there
according to their Master's order; tender and refusal were a
discharge of their trust. But it shall be a witness against the recusants
that they would not give Christ's messengers any entertainment, no, not so
much as water to wash their feet with, but they were forced to wipe off the
dust. "But tell them plainly, and bid them be sure of it, The
kingdom of God is come nigh to you. Here is a fair offer made you; if
you have not the benefit of it, it is your own fault. The gospel is brought
to your doors; if you shut your doors against it, your blood is upon your
own head. Now that the kingdom of God is come nigh to you, if you
will not come up to it, and come into it, your sin will be inexcusable, and
your condemnation intolerable." Note, The fairer offers we have of
grace and life by Christ, the more we shall have to answer for another day,
if we slight these offers: It shall be more tolerable for Sodom than for
that city, v. 12. The Sodomites indeed rejected the warning given
them by Lot; but rejecting the gospel is a more heinous crime, and will be
punished accordingly in that day. He means the day of judgment (v.
14), but calls it, by way of emphasis, that day, because it is the
last and great day, the day when we must account for all the days of
time, and have our state determined for the days of eternity.
Upon this occasion, the evangelist repeats,
(1.) The particular doom of those cities wherein most of Christ's mighty
works were done, which we had, Matt. xi. 20, &c. Chorazin, Bethsaida,
and Capernaum, all bordering upon the sea of Galilee, where Christ was most
conversant, are the places here mentioned. [1.] They enjoyed greater
privileges. Christ's mighty works were done in them, and they were
all gracious works, works of mercy. They were hereby exalted to heaven,
not only dignified and honoured, but put into a fair way of being happy;
they were brought as near heaven as external means could bring them. [2.]
God's design in favouring them thus was to bring them to repentance
and reformation of life, to sit in sackcloth and ashes, both
in humiliation for the sins they had committed, and in humility and a meek
subjection to God's government. [3.] Their frustrating this design, and
their receiving the grace of God therein in vain. It is implied that they repented
not; they were not wrought upon by all the miracles of Christ to think
the better of him, or the worse of sin; they did not bring forth fruits
agreeable to the advantages they enjoyed. [4.] There was reason to think,
morally speaking, that, if Christ had gone to Tyre and Sidon, Gentile
cities, and had preached the same doctrine to them and wrought the same
miracles among them that he did in these cities of Israel, they would have
repented long ago, so speedy would their repentance have been, and
that in sackcloth and ashes, so deep would it have been. Now to
understand the wisdom of God, in giving the means of grace to those
who would not improve them, and denying them to those that would, we
must wait for the great day of discovery. [5.] The doom of those who thus
receive the grace of God in vain will be very fearful. They that were thus
exalted, not making use of their elevation, will be thrust down to
hell, thrust down with disgrace and dishonour. They will thrust in to
get into heaven, in the crowd of professors, but in vain; they shall be thrust
down, to their everlasting grief and disappointment, into the lowest
hell, and hell will be hell indeed to them. [6.] In the day of judgment Tyre
and Sidon will fare better, and it will be more tolerable for them than for
these cities.
(2.) The general rule which Christ would go by, as to those to whom he sent
his ministers: He will reckon himself treated according as they treated his
ministers, v. 16. What is done to the ambassador is done, as it were,
to the prince that sends him. [1.] "He that hearest you, and
regardeth what you say, heareth me, and herein doeth me honour.
But," [2.] "He that despiseth you doth in effect despise
me, and shall be reckoned with as having put an affront upon me; nay, he
despiseth him that sent me." Note, Those who contemn the
Christian religion do in effect put a slight upon natural religion, which it
is perfective of. And they who despise the faithful ministers of
Christ, who, though they do not hate and persecute them, yet think meanly of
them, look scornfully upon them, and turn their backs upon their ministry,
will be reckoned with as despisers of God and Christ.
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The Success of the Seventy.
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17 And the seventy returned again with joy,
saying, Lord, even the devils are subject unto us through thy name.
18 And he said unto them, I beheld Satan as lightning fall from
heaven. 19 Behold, I give unto you power to tread on serpents
and scorpions, and over all the power of the enemy: and nothing shall by any
means hurt you. 20 Notwithstanding in this rejoice not, that the
spirits are subject unto you; but rather rejoice, because your names are
written in heaven. 21 In that hour Jesus rejoiced in spirit, and
said, I thank thee, O Father, Lord of heaven and earth, that thou hast hid
these things from the wise and prudent, and hast revealed them unto babes:
even so, Father; for so it seemed good in thy sight. 22 All
things are delivered to me of my Father: and no man knoweth who the Son is,
but the Father; and who the Father is, but the Son, and he to whom
the Son will reveal him. 23 And he turned him unto his
disciples, and said privately, Blessed are the eyes which see the
things that ye see: 24 For I tell you, that many prophets and
kings 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.
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 (John vii. 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, v. 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 (v. 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 (v. 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 (v.
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. vi. 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, Acts xxvi. 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," 1 Tim. iii. 6.
2. He repeated, ratified, and enlarged their commission: Behold I give
you power to tread on serpents, v. 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. iii. 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, Ps.
xci. 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 (Acts
xxviii. 5), and as is promised in Mark xvi. 18. "If wicked men be as serpents
to you, and you dwell among those scorpions (as Ezek. ii. 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. xi. 8, 19; xxv. 8.
3. He directed them to turn their joy into the right channel (v. 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, v.
21, 22. This we had before (Matt. xi. 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, v. 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, Judges vii. 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, 1 Cor. ii. 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,
v. 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 (Prov. viii. 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 (Prov. viii. 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, v. 23, 24. Having addressed himself to his Father,
he turned to his disciples, designing to make them sensible how much
it was for their happiness, as well as for the glory and honour of God, that
they knew the mysteries of the kingdom and were employed to lead others into
the knowledge of them, considering, (1.) What a step it is towards
something better. Though the bare knowledge of these things is not saving,
yet it puts us in the way of salvation: Blessed are the eyes which see
the things which we see. God therein blesseth them, and, if it be not
their own fault it will be an eternal blessedness to them. (2.) What a step
it is above those that went before them, even the greatest saints,
and those that were most the favourites of Heaven: "Many prophets
and righteous men" (so it is in Matt. xiii. 17), many prophets
and kings (so it is here), "have desired to see and hear
those things which you are daily and intimately conversant with, and have
not seen and heard them." The honour and happiness of the
New-Testament saints far exceed those even of the prophets and kings
of the Old Testament, though they also were highly favoured. The
general ideas which the Old-Testament saints had, according to the
intimations given them, of the graces and glories of the Messiah's kingdom,
made them wish a thousand times that their lot had been reserved for those
blessed days, and that they might see the substance of those things of which
they had faint shadows. Note, The consideration of the great advantages
which we have in the New-Testament light, above what they had who lived in
Old-Testament times, should awaken our diligence in the improvement of it;
for, if it do not, it will aggravate our condemnation for the
non-improvement of it.
25 And, behold, a certain lawyer stood up,
and tempted him, saying, Master, what shall I do to inherit eternal
life? 26 He said unto him, What is written in the law? how
readest thou? 27 And 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 neighbour as thyself.
28 And he said unto him, Thou hast answered right: this do, and thou shalt
live. 29 But he, willing to justify himself, said unto Jesus,
And who is my neighbour? 30 And Jesus answering said, A certain man
went down from Jerusalem to Jericho, and fell among thieves, which stripped
him of his raiment, and wounded him, and departed, leaving him
half dead. 31 And by chance there came down a certain priest
that way: and when he saw him, he passed by on the other side.
32 And likewise a Levite, when he was at the place, came and looked on
him, and passed by on the other side. 33 But a certain
Samaritan, as he journeyed, came where he was: and when he saw him, he had
compassion on him, 34 And went to him, and bound
up his wounds, pouring in oil and wine, and set him on his own beast, and
brought him to an inn, and took care of him. 35 And on the
morrow when he departed, he took out two pence, and gave them to the
host, and said unto him, Take care of him; and whatsoever thou spendest
more, when I come again, I will repay thee. 36 Which now of
these three, thinkest thou, was neighbour unto him that fell among the
thieves? 37 And he said, He that showed mercy on him. Then said
Jesus unto him, Go, and do thou likewise.
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, v. 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? v. 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, v. 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, v. 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 (Matt. xxii. 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 (Matt.
xix. 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
travelling peaceably upon his lawful business in the road, and it was a
great road that led from Jerusalem to Jericho, v. 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. v. 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 v. 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, v. 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
Samaritan was not an idle compassion; he did not think it enough to say,
"Be healed, be helped" (Jam. ii. 16); but, when he drew out his
soul, he reached forth his hand also to this poor needy
creature, Isa. lviii. 7, 10; Prov. xxxi. 20. See how friendly this good
Samaritan was. First, He went to the poor man, whom the priest
and Levite kept at a distance from; he enquired, no doubt, how he came into
this deplorable condition, and condoled with him. Secondly, He did
the surgeon's part, for want of a better. He bound up his wounds,
making use of his own linen, it is likely, for that purpose; and poured in
oil and wine, which perhaps he had with him; wine to wash the wound, and
oil to mollify it, and close it up. He did all he could to ease the pain,
and prevent the peril, of his wounds, as one whose heart bled with him. Thirdly,
He set him on his own beast, and went on foot himself, and brought
him to an inn. A great mercy it is to have inns upon the road, where we
may be furnished for our money with all the conveniences for food and rest.
Perhaps the Samaritan, if he had not met with this hindrance, would have got
that night to his journey's end; but, in compassion to that poor man, he
takes up short at an inn. Some think that the priest and Levite pretended
they could not stay to help the poor man, because they were in haste to go
and attend the temple-service at Jerusalem. We suppose the Samaritan went
upon business; but he understood that both his own business and God's
sacrifice too must give place to such an act of mercy as this. Fourthly,
He took care of him in the inn, got him to bed, had food for him that
was proper, and due attendance, and, it may be, prayed with him. Nay, Fifthly,
As if he had been his own child, or one he was obliged to look after, when
he left him next morning, he left money with the landlord, to be laid out
for his use, and passed his word for what he should spend more. Twopence
of their money was about fifteen pence of ours, which, according to the rate
of things then, would go a great way; however, here it was an earnest of
satisfaction to the full of all demands. All this was kind and generous, and
as much as one could have expected from a friend or a brother; and yet here
it is done by a stranger and foreigner.
Now this parable is applicable to another purpose than that for which it was
intended; and does excellently set forth the kindness and love of God our
Saviour towards sinful miserable man. We were like this poor distressed
traveller. Satan, our enemy, had robbed us, stripped us, wounded
us; such is the mischief that sin had done us. We were by nature more than half
dead, twice dead, in trespasses and sins; utterly unable to help
ourselves, for we were without strength. The law of Moses, like the priest
and Levite, the ministers of the law, looks upon us, but has no
compassion on us, gives us no relief, passes by on the other side, as
having neither pity nor power to help us; but then comes the blessed Jesus,
that good Samaritan (and they said of him, by way of reproach, he is a
Samaritan), he has compassion on us, he binds up our bleeding wounds
(Ps. cxlvii. 3; Isa. lxi. 1), pours in, not oil and wine, but that
which is infinitely more precious, his own blood. He takes care of
us, and bids us put all the expenses of our cure upon his account; and all
this though he was none of us, till he was pleased by his voluntary
condescension to make himself so, but infinitely above us. This magnifies
the riches of his love, and obliges us all to say, "How much are we
indebted, and what shall we render?"
(2.) The application of the parable. [1.] The truth contained in it is
extorted from the lawyer's own mouth. "Now tell me," saith Christ,
"which of these three was neighbour to him that fell among thieves
(v. 36), the priest, the Levite, or the Samaritan? Which of these did
the neighbour's part?" To this the lawyer would not answer, as he ought
to have done, "Doubtless, the Samaritan was;" but, "He
that showed mercy on him; doubtless, he was a good neighbour to him, and
very neighbourly, and I cannot but say that it was a good work thus to save
an honest Jew from perishing." [2.] The duty inferred from it is
pressed home upon the lawyer's own conscience: Go, and do thou likewise.
The duty of relations is mutual and reciprocal; the titles of friends,
brethren, neighbours, are, as Grotius here speaks twn
proV ti--equally binding on both sides: if
one side be bound, the other cannot be loose, as is agreed in all contracts.
If a Samaritan does well that helps a distressed Jew, certainly a Jew does
not well if he refuses in like manner to help a distressed Samaritan. Petimusque
damusque vicissim--These kind offices are to be reciprocated. "And
therefore go thou and do as the Samaritan did, whenever occasion
offers: show mercy to those that need thy help, and do it freely, and with
concern and compassion, though they be not of thy own nation and thy own
profession, or of thy own opinion and communion in religion. Let thy charity
be thus extensive, before thou boastest of having conformed thyself to that
great commandment of loving thy neighbour." This lawyer valued
himself much upon his learning and his knowledge of the laws, and in that he
thought to have puzzled Christ himself; but Christ sends him to school to a
Samaritan, to learn his duty: "Go, and do like him." Note, It is
the duty of every one of us, in our places, and according to our ability, to
succour, help, and relieve all that are in distress and necessity, and of
lawyers particularly; and herein we must study to excel many that are proud
of their being priests and Levites.
38 Now it came to pass, as they went, that he
entered into a certain village: and a certain woman named Martha received
him into her house. 39 And she had a sister called Mary, which
also sat at Jesus' feet, and heard his word. 40 But Martha was
cumbered about much serving, and came to him, and said, Lord, dost thou not
care that my sister hath left me to serve alone? bid her therefore that she
help me. 41 And Jesus answered and said unto her, Martha,
Martha, thou art careful and troubled about many things: 42 But
one thing is needful: and Mary hath chosen that good part, which shall not
be taken away from her.
We may observe in this story,
I. The entertainment which Martha gave to Christ and his disciples at her
house, v. 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 (Acts x. 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 (John xi. 5), and often invited
himself to them. Christ's visits are the tokens of his love, John xiv. 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, v. 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 (v. 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 (John xi. 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
pollhn 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 (v. 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, v.
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--enoV de esti creia.
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, Prov. xxiii. 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 and
work were good in their proper season and place; but now she had something
else to do, which was unspeakably more needful, and therefore should be done
first, and most minded. She expected Christ to have blamed Mary for not
doing as she did, but he blamed her for not doing as Mary did; and we are
sure the judgment of Christ is according to truth. The day
will come when Martha will wish she had set where Mary did.
VI. Christ's approbation and commendation of Mary for her serious piety: Mary
hath chosen the good part. Mary said nothing in her own defence; but,
since Martha has appealed to the Master, to him she is willing to refer it,
and will abide by his award; and here we have it.
1. She had justly given the preference to that which best deserved it; for one
thing is needful, this one thing that she has done, to give up herself
to the guidance of Christ, and receive the law from his mouth. Note,
Serious godliness is a needful thing, it is the one thing needful;
for nothing without this will do us any real good in this world, and nothing
but this will go with us into another world.
2. She had herein wisely done well for herself. Christ justified Mary
against her sister's clamours. However we may be censured and condemned by
men for our piety and zeal, our Lord Jesus will take our part: But thou
shalt answer, Lord, for me. Let us not then condemn the pious zeal of
any, lest we set Christ against us; and let us never be discouraged
if we be censured for our pious zeal, for we have Christ for us. Note,
Sooner or later, Mary's choice will be justified, and all those who make
that choice, and abide by it. But this was not all; he applauded her
for her wisdom: She hath chosen the good part; for she chose to be
with Christ, to take her part with him; she chose the better business, and
the better happiness, and took a better way of honouring Christ and
of pleasing him, by receiving his word into her heart, than Martha
did by providing for his entertainment in her house. Note, (1.) A part
with Christ is a good part; it is a part for the soul and
eternity, the part Christ gives to his favourites (John xiii. 8), who are
partakers of Christ (Heb. iii. 14), and partakers with Christ,
Rom. viii. 17. (2.) It is a part that shall never be taken away from
those that have it. A portion in this life will certainly be taken
away from us, at the furthest, when we shall be taken away from it; but nothing
shall separate us from the love of Christ, and our part in that love.
Men and devils cannot take it away from us, and God and Christ will
not. (3.) It is the wisdom and duty of every one of us to choose this good
part, to choose the service of God for our business, and the favour of
God for our happiness, and an interest in Christ, in order to both. In
particular cases we must choose that which has a tendency to religion, and
reckon that best for us that is best for our souls. Mary was at her choice
whether she would partake with Martha in her care, and get the reputation of
a fine housekeeper, or sit at the feet of Christ and approve herself
a zealous disciple; and, by her choice in this particular, Christ
judges of her general choice. (4.) Those who choose this good part
shall not only have what they choose, but shall have their choice commended
in the great day.
