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CHAPTER XI. midnight, and say unto him, AND it came to pass, that as Friend, lend me three loaves : A he was praying in a certain 6 For a friend of mine in his place, when he ceased, one of journey is come to me, and I his disciples said unto him, have nothing to set before Lord, teach us to pray, as John him? also taught his disciples.
And he from within shall 2 And he said unto them, answer and say, Trouble me When ye pray, say, Our Father not: the door is now shut, and which art in heaven, Hallowed my children are with me in be thy name. Thy kingdom bed; I cannot rise and give come. Thy will be done, as in thee. heaven, so in earth.
8 I say unto you, Though he 3 Give us day by day our will not rise and give him, bedaily bread.
cause he is his friend, yet be4 And forgive us our sins; for cause of his importunity he will we also forgive every one that rise and give him as many as he is indebted to us. And lead us needeth. not into temptation; but deliver 9 And I say unto you, Ask, us from evil.
and it shall be given you; seek, 5 And he said unto them, and ye shall find; knock, and it Which of you shall have a shall be opened unto you. friend, and shall go unto him at 10 For every one that asketh, glory for the righteous. What, then, formerly given, being more anxious does wisdom dictate, as the portion about the spirit, than about the words which we should choose ? 1 John 2: or the length of a prayer. 17. 2 Pet. 3:11, 13. Rev. 21:4, 2–4. Compare Matt 6:9-13. 23—27.
5. Jesus then proceeded to encour.
age his disciples in the exercise of CHAPTER XI.
prayer, particularly with respect to 1. Teach us to pray. It was com- perseverance and importunity. mon for the Jewish teachers to give 7. Are with me in bed. That is, my a short form of prayer to those whom children and I have retired to bed. they instructed. John the Baptist, it 8. Though he will not rise, &c. seems from this verse, had imitated If friendship on his part do not excite the practice. Jesus had, also, in the him to favor his neighbor, yet imporsermon on the mount, given instruc- tunity on the part of his neighbor will tions respecting prayer, and a model, prevail. In application to God's hearto the spirit and manner of which he ing the prayers of his people, this wished his disciples' prayers to be illustration is peculiarly strong. God conformed. See Matt. 6:5—15. 7: has a love for his children, and is pre7-11. But he was not understood as disposed to hear their prayers and to prescribing a particular form of words bestow blessings. And if importunity to be used in prayer. Such a form, can prevail over the unwillingness of
w requested by one la man to listen to his neighbor's en. of his disciples.
treaty, much more will importunate 2. And he said unto them, &c. He prayer to God be followed by favor at once recalled to the minds of his able answers. Compare 18:1-8. disciples the pattern which he had 9-13. Compare Matt. 7:7-11
receiveth; and he that seeketh, house divided against a house, findeth; and to him that knock-falleth. eth, it shall be opened.
18 If Satan also be divided 11 If a son shall ask bread of against himself, how shall his any of you that is a father, will kingdom stand ? because ye say he give him a stone? or if he that I cast out devils through ask a fish, will he for a fish give Beelzebub. bim a serpent ?
19 And if I by Beelzebub 12 Or if he shall ask an cast out devils, by whom do egg, will he offer him a scor- your sons cast them out ? therepion ?
fore shall they be your judges.' 13 If ye then, being evil, 20 But if I with the finger know how to give good gifts of God cast out devils, no doubt unto your children : how much the kingdom of God is come more shall your heavenly Father upon you. give the Holy Spirit to them . 21 When a strong man armed that ask him ?
keepeth his palace, his goods 14 And he was casting out a are in peace: devil, and it was dumb. And it 22 But when a stronger than came to pass when the devil was he shall come upon him, and gone out, the dumb spake; and overcome him, he taketh from the people wondered.
him all his armor wherein he 15 But some of them said, trusted, and divideth his spoils. He casteth out devils through 23 He that is not with me Beelzebub, the chief of the is against me: and he that devils.
gathereth not with me scat16 And others, tempting him, tereth. sought of him a sign from 24 When the unclean spirit heaven.
is gone out of a man, he walketh 17 But he, knowing their through dry places, seeking rest : thoughts, said unto them, Every and finding none, he saith, I will kingdom divided against itself, return unto my house whence I is brought to desolation; and a came out.
12. A scorpion ; a large venomous expression is more specific, having insect, found in hot countries among particular reference to the soul, as the stones of old walls and in decayed the soul's welfare is of paramount imbuildings. It has a sting at the ex- portance. tremity of its tail.
14–32. Compare Matt. 12: 22—45. 13. "The Holy Spirit; the influences 16. Sought of him a sign from of the Holy Spirit, so indispensable heaven. The request, mentioned in to our salvation. In the language this verse, is replied to by our Saviour furnished by Matt. 7:11, our Lord in v. 29. Compare Matt. 12: 38, used the expression good things - a &c. general phrase, applicable to our tem 20. The finger of God. Figurative poral and our spiritual concerns. In language, expressing the power of the language furnished by Luke, the God. See Matt. 12: 28.
25 And when he cometh, he of Solomon; and behold, a greatfindeth it swept and garnished. Jer than Solomon is here.
26 Then goeth he, and ta- 32 The men of Nineveh shall keth to him seven other spirits rise up in the judgment with this more wicked than himself; and generation, and shall condemn they enter in, and dwell there : it: for they repented at the and the last state of that man is preaching of Jonas; and behold, worse than the first.
a greater than Jonas is here. 27 And it came to pass, as 33 No man, when he hath he spake these things, a certain lighted a candle, putteth it in a woman of the company lifted up secret place, neither under a her voice, and said unto him, bushel, but on a candlestick, Blessed is the womb that bare that they which come in may thee, and the paps which thou see the light. hast sucked.
1 34 The light of the body is 28 But he said, Yea, rather the eye: therefore when thine blessed are they that hear the eye is single, thy whole body word of God, and keep it also is full of light; but when
29 And when the people were thine eye is evil, thy body also is gathered thick together, he be- full of darkness. gan to say, This is an evil gen- 35 Take heed therefore, that eration : they seek a sign; and the light which is in thee be not there shall no sign be given it, darkness. but the sign of Jonas the prophet. 36 If thy whole body there
30 For as Jonas was a sign fore be full of light, having no unto the Ninevites, so shall also part dark, the whole shall be the Son of man be to this gen- full of light; as when the bright eration.
shining of a candle doth give 31 The queen of the south / thee light. shall rise up in the judgment 37 And as he spake, a certain with the men of this genera- Pharisee besought him to dine tion, and condemn them: for with him: and he went in and she came from the utmost parts sat down to meat. of the earth, to hear the wisdom 38 And when the Pharisee
33–36. See Matt. 5: 15. 6:22, had described the people of that gen. 23. These verses contain several eration as neglecting the advantages weighty sayings of our Lord, deliv- which had been bestowed on them, ered, probably, at different times, but and as therefore exposed to condem inserted here according to the manner nation. These verses enforce the of Luke in other passages. See re- principle that knowledge and advan inarks on 6: 39.' This place was tages are bestowed in order to be probably regarded as a suitable one used, and that sad consequences will for recording these sayings, as the result from abusing or neglecting general principle contained in them them. has a similarity to the topic on which 38. Washed. The original word our Lord had just been speaking. He here employed is the one which is
saw it, he marvelled that he done, and not to leave the other had not first washed before din- undone. ner.
| 43 Woe unto you, Pharisees ! 39 And the Lord said unto for ye love the uppermost seats him, Now do ye Pharisees make in the synagogues, and greetings clean the outside of the cup and in the markets. the platter; but your inward 44 Woe unto you, scribes and part is full of ravening and wick- Pharisees, hypocrites ! for ye are edness.
as graves which appear not, and 40 Ye fools, did not he that the men that walk over them are made that which is without not aware of them. make that which is within also ? 45 Then answered one of
41 .But rather give alms of the lawyers, and said unto him, such things as ye have; and be- Master, thus saying, thou rehold, all things are clean unto proachest us also.
46 And he said, Woe unto 42 But woe unto you, Phari-you also, ye lawyers! for ye lade sees! for ye tithe mint, and rue, men with burdens grievous to be and all manner of herbs, and pass borne, and ye yourselves touch over judgment and the love of not the burdens with one of your God: these ought ye to have fingers. usually rendered baptized ; and it ex-l in the judgment of the law were unpresses that copious use of water for clean, were prohibited to be used; cleansing which the Jewish rules re- things which were clean according to quired, when persons had been ex- the law, it was allowable to use. Hence posed to a promiscuous crowd, as had the terms clean and unclean came to been the case at this time with Jesus. be equivalent to the terms lawful and See v. 29. For the elucidation of the unlawful. Now, the Pharisees did word in such a connection, see on not make such a use of their property Mark 7: 4.
as God required ; instead of devoting 39. Compare Matt. 23 : 25. Your a suitable portion of it to relieving inward part ; your hearts. || Raven- | the wants of the needy, they had reing and wickedness ; a rapacious and gard to their own convenience and wicked disposition. See on Matt. 23: aggrandizement. But if they would 14. 15:5. Mark 7:10–12. The lay aside their present selfish disposithought of the Saviour obviously tion, and, under the influence of imis, You are anxious for outward partial love to men, would administer purity; but you neglect purity of to human woes, then they might law. heart.
fully enjoy the property which divine 40. Ye fools! Ignorant, inconsid-providence might put in their posseserate men!
sion. Compare 3: 11. 10:37. 18: 41. Gide alms, &c. If you would 22. 19:8, 9. exercise a charitable, benevolent spir- 42–44. Compare Matt. 23: 23, 6, it, and employ your property in ad-17, 27. ministering to the necessities of men, l '45. Thou reproachest us also. The you might then regard your posses- lawyers, that is, teachers of the Mosions as allowed by God to your free saic law, were similar in opinions and enjoyment. || Clean unto you. The character to the Pharisees, and by their Jewish law contained very precise di- teaching gave tone to the sentiments rections respecting ceremonial clean- of the Pharisees. ness and uncleanness. Things which / 46. See Matt. 23: 4.
47 Woe unto you! for yefunto the blood of Zacharias, build the sepulchres of the which perished between the alprophets, and your fathers killed tar and the temple: verily, I say them.
unto you, It shall be requiredi 48 Truly ye bear witness, of this generation. that ye allow the deeds of your 52 Woe unto you, lawyers! fathers : for they indeed killed for ye have taken away the key them, and ye build their sepul- of knowledge: ye entered not chres.
in yourselves, and them that 49 Therefore also said the were entering in ye hindered. wisdom of God, I will send them 53 And as he said these things prophets and apostles, and some unto them, the scribes and the of them they shall slay and per- Pharisees began to urge him ve secute:
hemently, and to provoke him to 50 That the blood of all the speak of many things; prophets, which was shed from 54 Laying wait for him, and the foundation of the world, may seeking to catch something out be required of this generation; of his mouth, that they might
51 From the blood of Abel accuse him.
47, 48. See Matt. 23: 29–31. Ye Jesus, and their endeavoring to hinder allow ; ye assent to your fathers' | the people from receiving his instrucdeeds; ye have the same disposition tions. || Ye entered not in yourselves. which actuated your fathers in their The Messiah's dispensation is here likpersecution of the prophets. The ened to an edifice, into which these resimilarity between the act of killing ligious teachers ought themselves to the prophets and the act of building have entered, and to have encouragedi sepulchres for them, led Jesus to de- the entrance of the people. But, on clare that they were also similar to the contrary, they entered not them. their fathers in their disposition. Be selves, and those who were somewhat sides, they acknowledged it was their disposed to enter, they hindered. fathers that had slain the prophets ; That is, they did not themselves reand the descendants of those fathers ceive the doctrines of Christ, nor seek were their children, not only by natu- | the blessings which he promised; and ral descent, but also by character. See they did all they could to keep others on Matt. 23: 29–31, for the meaning from receiving his doctrines and blessof the phrase to be the son of a person. ings. So injurious was their influ
49–51. See on Matt. 23: 34-36. ence on the spiritual condition of the Said the wisdom of God; God in his people. Compare Matt. 23: 13. wisdom has said; or, the wisdom of 53. To provoke him to speak of God, speaking by me, has declared. many things; to propose ensnaring
52. The key of knowledge. You, as questions, which they hoped he would the professed teachers of the people, answer incautiously ought to unlock for them the treas- 54. That they might accuse him. ures of divine knowledge; in other They framed such questions as, if inwords, ought to impart to them divine cautiously or even directly answered, knowledge. But, instead of conferring might enable either the Pharisees to on them this benefit, you withhold it set one class of the people against from them; you hinder them from ob-him, or the Sadducees another class, taining it. This the teachers of the law, or the Herodians another. Thus they the scribes, did by their opposition to hoped in some way to be able to draw