Verse 1
Luke 10:1. The Lord appointed
other seventy also — Or rather,
seventy others, as ετερους
εβδομηκοντα, should certainly be
translated; for the expression,
other seventy, implies that
seventy had been sent before,
which certainly was not the
fact, (those sent before being
no more than twelve,) nor is it
implied in the Greek. So
inconsiderable a difference in
the words makes a great
alteration in the sense. “The
scene of Christ’s ministry
being, from this time forth, to
lie in Judea, and the country
beyond Jordan, it was expedient
that his way should be prepared
in every city and village of
those countries whither he was
to come. He therefore sent out
seventy of his disciples on this
work, mentioning the particular
places which he intended to
visit, and in which they were to
preach; whereas, the twelve had
been allowed to go where they
pleased, provided they confined
their ministry to the lost sheep
of the house of Israel.” Luke is
the only evangelist who has
given us this account of
Christ’s sending out the
seventy; and it is the less to
be wondered at, that he should
do it so particularly, if the
ancient tradition be true, which
Origen and Epiphanius have
mentioned, that he was himself
one of the number. It is
remarkable that our Lord assigns
the same reason for the mission
of the seventy which he had
assigned for the mission of the
twelve disciples. The harvest
was plenteous in Judea and Perea,
as well as in Galilee, and the
labourers there also were few.
Hence his exhortation, Pray ye
therefore the Lord of the
harvest that he would send forth
(Greek, εκβαλλη, thrust out)
labourers. For God alone can do
this: he alone can qualify and
commission men for this work,
and incline them to undertake
it.
Verse 3-4
Luke 10:3-4. I send you forth as
lambs, &c. — As so many
defenceless lambs, in the midst
of ravenous and cruel wolves.
Carry neither purse nor scrip,
&c. — See notes on Matthew
10:9-10; Matthew 10:16. Salute
no man by the way — Let not
matters of mere compliment
detain you, but make all the
haste you possibly can. The
salutations usual among the Jews
took up much time. But these had
so much work to do in so short a
space, that they had not a
moment to spare.
Verse 5-6
Luke 10:5-6. Into whatsoever
house ye enter, &c. — They are
supposed to enter into private
houses; for, not being admitted
into the synagogues, they were
forced to preach where they
could have liberty. First say,
Peace be to this house — To all
under this roof, to this family,
and all that belong to it. As if
he had said, In all the stages
of your journey, carry along
with you those benevolent
affections which are so well
suited to the design of your
mission. Peace be to you, was
the common form of salutation
among the Jews. They must not
use it in formality, and
according to custom, to those
they meet on the way; but they
must use it with solemnity and
seriousness to those into whose
houses they entered. And if the
son of peace — Or any truly
pious man who is worthy of such
a blessing; be there — In the
house; your peace shall rest
upon it — Your prayer for the
peace and prosperity of the
family shall be heard and
answered. Or, the blessing which
you gave at your entrance,
shall, by my power, be made
effectual to that house, and
shall remain with it. If not, it
shall turn, &c. — You will meet
with some that are not disposed
to hear or regard your message;
even whole houses that have not
one son of peace in them. Now it
is certain your peace shall not
come upon them; they shall have
no part nor lot in the matter:
the blessing that shall rest
upon the sons of peace shall
never come upon the sons of
Belial; nor can any expect the
privileges of the covenant of
grace that will not come under
the bonds of it; but it shall
turn to you again — You shall
have the comfort of having
discharged your trust, and done
your duty to God.
Verses 7-9
Luke 10:7-9. And in the same
house remain — As long as you
stay in the town or village:
eating and drinking — Cheerfully
and contentedly; such things as
they give — Neither suspect your
being welcome, nor be afraid of
being troublesome; for the
labourer — In the work of the
ministry, if he be indeed a
labourer; is worthy of his hire
— It is not an act of charity,
but of justice, in them who are
taught in the Word, to
communicate to them that teach:
and whatever kindness they show
you, it is but a small return
for the kindness you do them in
bringing them the glad tidings
of peace. Go not from house to
house — Be content with whatever
fare you meet with; and never
create any unnecessary trouble
in the family where you are, nor
quit your lodgings to seek
others, in hope of better
accommodations during the short
stay you make in a place. And
heal the sick that are therein —
Which, as I direct, so I shall
empower you to do; And say unto
them, The kingdom of God, &c. —
Publish the approach of the
kingdom of God; its approach to
them; and that they stand fair
for an admission into it, if
they will but obey the call of
God, and turn to him without
delay. Say, Now is the day of
your visitation; see that you
understand and improve it.
Observe, reader! It is well to
be made sensible of our
advantages and opportunities,
that we may lay hold on and
embrace them. When the kingdom
of God comes nigh to us, it
concerns us to go forth to meet
it.
Verses 10-12
Luke 10:10-12. Into whatsoever
city ye enter, and they receive
you not — Show no willingness to
hear your doctrine, and no
inclination to give you
entertainment, or the
necessaries of life; go your way
out into the streets, &c. —
Declare in the most public
manner, how greatly they have
sinned in rejecting you and your
message; and that your
declaration may make the greater
impression upon them, let it be
accompanied with the symbolical
action of publicly wiping the
dust of their city from off your
feet, as a testimony that you
will have no communication with
such a faithless and disobedient
people. Say, Since you reject so
gracious and important a
message, we cannot but consider
you as rejected by God, and
devoted to certain and
inevitable destruction, and
therefore we separate ourselves
from all that belongs to you,
even from the dust of your city.
This was agreeable to the manner
of the eastern people, who
taught their disciples by
symbolical actions, as well as
by discourse; see on Matthew
10:14. Jesus added, When you
have so done, say,
Notwithstanding, be ye sure of
this — And remember it in the
midst of all the calamities
which are to befall you; that
the kingdom of God is come nigh
unto you — That mercy and
salvation, present and eternal,
the kingdom of grace and the
kingdom of glory, have been
offered you, though you will not
receive them. But I say unto
you, it shall be more tolerable,
&c. — To make the seventy the
more earnest in preaching the
gospel, that so, if possible,
the people might be prevailed
upon to believe and obey it, he
proceeds to declare the terrible
punishment about to come upon
those who should reject it. See
on Matthew 10:15.
Verse 13
Luke 10:13. Wo unto thee,
Chorazin, &c. — “Having
mentioned the punishment of
those cities which should reject
his ministers, it naturally
brought to his mind the sad
state and punishment of the
cities where he himself had
preached most frequently,
namely, Chorazin, Bethsaida, and
Capernaum. For, notwithstanding
he had often resided in those
cities, and performed many
miracles before the inhabitants
of them, they had continued
impenitent. Wherefore, because
he was never to preach to them
any more, and because he knew
how great their punishment would
be, in the overflowing
tenderness of his soul he
affectionately lamented their
obstinacy, which he foresaw
would draw down on them the
heaviest judgments. The same
declaration Christ had made some
time before. By repeating it now
he warns the seventy not to lose
time by going to those cities.
At the same time, this part of
his discourse was well
calculated to comfort these
disciples, now sent out, under
the ill usage they might meet
with; the preaching of Christ
himself had often been
unacceptable and unsuccessful,
with respect to many of his
hearers, and therefore it was
not much to be wondered at if
theirs should prove so
likewise.” Considering the
affectionate temper of our Lord,
it is no wonder that he should
renew his lamentation over those
unhappy places where he had so
intimately conversed; and that
he should do it in such words as
these, so well calculated to
alarm and impress all that
should hear or read them. O!
that they might now have their
due weight with those who might
pass them over too slightly,
when they occurred before in
Matthew 11:20-24. O! that every
impenitent creature who reads
them might know that the
sentence of his own condemnation
is now before his eyes! See
Macknight and Doddridge, and the
notes on Matthew 11:20-24.
Verse 16
Luke 10:16. He that heareth you
— Here our Lord declares the
general rule which he would
observe, with regard to those to
whom he sent, or should send his
ministers; that he would reckon
himself treated as they treated
his servants. Indeed, what is
done to the ambassador is
generally considered as done to
the prince that sends him. 1st,
He that heareth you, and regards
what you say, heareth me, and
therein doth me honour: but, 2d,
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.
Observe, reader, those that
contemn the Christian religion,
do, in effect, put a slight upon
natural religion, of which it is
perfective. And they who despise
the faithful ministers of
Christ, they who, though they do
not hate and persecute them, yet
think meanly of them, look on
them with scorn, and neglect to
attend their ministry, will be
reckoned with as despisers of
God and of Christ.
Verses 17-20
Luke 10:17-20. And the seventy
returned — The seventy
disciples, having gone through
the several parts of the country
appointed them, returned and
told their Master with great joy
what they had done, saying,
Lord, even the devils are
subject unto us through thy name
— We have not only cured
diseases, according to the power
thou wast pleased to give us,
but, though thy commission did
not directly express so much,
yet even the devils themselves
have been compelled to obey us,
when in thy name we commanded
them to go out of the persons
whom they had possessed. From
the manner in which they speak
of this latter exertion of their
power, it would appear to have
been what they did not expect
when they set out. For though
Jesus had given them power to
heal diseases, he had said
nothing of their casting out
devils. And he said, I beheld
Satan as lightning — “I myself
saw Satan, the great prince of
the demons, falling like
lightning from heaven, on his
first transgression, and well
remember how immediate and
dreadful his ruin was: and I
foresee, in spirit, that
renewed, swift, and irresistible
victory, of which this present
success of yours is an earnest,
and which the preaching of the
gospel shall shortly gain over
all these rebel powers, that,
even in their highest strength
and glory, were so incapable of
opposing the arm of God.” Thus
Doddridge, who adds, “I think
this answer to the seventy loses
much of its beauty and
propriety, unless we suppose
Satan to have been the prince of
the demons they spoke of, and
also allow a reference to the
first fall of that rebellious
spirit.” To be exalted unto
heaven, signifies to be raised
unto great power and privileges,
and particularly to sovereign
dominion. To fall from heaven,
therefore, may signify to lose
one’s dominion and pre-eminency.
The devils, by the idolatry of
the Gentiles and wickedness of
the Jews, had been exalted into
heaven, and had ruled mankind in
opposition to the dominion of
God; by the preaching of the
gospel their power was to be
destroyed in every country. As
Christ foreknew this, so he here
foretels it. Behold, I give unto
you power, &c. — To prove that
he had thrown down Satan from
his exaltation, and that his
power should, in the end, be
totally destroyed; and to
increase their joy, and render
them more fit for their work, he
here enlarges their powers. To
tread on serpents, is a
proverbial expression, which
signifies victory over enemies;
accordingly, it is added, and
over all the power of the enemy;
and nothing shall by any means
hurt you — See note on Mark
16:18; and Acts 28:5; and Psalms
91:13. Notwithstanding, in this
rejoice not — Rejoice not so
much in this, that the spirits,
namely, evil spirits, are
subject unto you, and that you
are enabled miraculously to
control and cast them out of
those possessed by them, and
that you can perform other
miracles, because this is but a
temporary endowment and
pre-eminence, sometimes granted
to wicked men, whom it in no
wise qualifies for heaven; but
rather rejoice that your names
are written in heaven — That you
stand enrolled among the heirs
of future glory and felicity, as
the peculiar objects of the
divine favour and love. This and
similar passages seem to be
allusions to the enrolment of
citizens’ names in registers, by
which their right to the
privileges of citizenship was
acknowledged by the community.
See notes on Exodus 32:32;
Daniel 12:1; and compare
Philippians 4:3; Revelation 3:5.
Verses 21-24
Luke 10:21-24. In that hour
Jesus rejoiced — On this
occasion Jesus, meditating on
the unspeakable wisdom and
goodness of the divine
dispensations to mankind, felt
extraordinary emotions of joy.
And said, I thank thee, O
Father, Lord of heaven and earth
— In both of which thy kingdom
stands, and that of Satan is to
be destroyed; that thou hast hid
these things from the wise and
prudent — Hast suffered them to
be hid from those that are wise
and prudent in their own eyes,
or who really are so with
respect to the things of this
world; and hast revealed them
unto babes — To persons
illiterate, and of comparatively
weak understanding, but are wise
as to the things of God. He
rejoiced not in the state of
ignorance and darkness, in which
the wise and prudent were left,
as a punishment of their
self-confidence and pride, and
in their consequent destruction,
but in the display of the riches
of God’s grace to others, in
such a manner as reserves to him
the entire glory of our
salvation, and hides pride from
man. All things are delivered to
me of my Father — He repeats the
declaration of his own extensive
authority, which he had
testified before. See notes on
Matthew 11:25-27. And no man
knoweth who the Son is —
Essentially one with the Father;
but the Father — Who sent him,
and who only knows his dignity
and the mystery of his person.
And who the Father is — How
great, how wise, how good; but
the Son — His essential wisdom
and word. And he to whom the Son
will reveal him — In pursuance
of one very important design of
his coming, which was to declare
the Father, and communicate the
saving knowledge of him to all
truly willing and desirous to
receive it. And he turned to his
disciples, and said privately,
&c. — It appears, that when the
seventy disciples returned,
Jesus was surrounded with a
great multitude of people;
therefore after he had spoken
publicly as above related, to
the seventy, he turned himself
to all his disciples, and
uttered what follows privately,
so as not to be heard by the
people in general. Blessed are
the eyes which see the things
which ye see, &c. — The
happiness here praised was
enjoyed by the seventy, as well
as by the twelve, and
consequently it was as fit that
they should be made sensible of
its greatness, as that the
twelve should understand it.
Besides, this declaration, as
well as what was spoken more
publicly, was designed to
moderate the joy which the
seventy had conceived, on
finding the devils subject to
them. The subjection of the
devils to their command was not
so great a happiness as their
being allowed to hear Christ’s
sermons, and to see his
miracles. These things show,
that what our Lord said
privately to his disciples, was
said to the seventy as well as
to the twelve.
Verses 25-28
Luke 10:25-28. And behold, a
certain lawyer — A doctor of the
law; stood up and tempted him —
Greek, εκπειραζων αυτον, trying
him. It seems this lawyer was
one of the multitude which
attended Jesus when the seventy
returned, and having listened to
what he said to his disciples in
private, concerning their
enjoying a happiness which many
prophets and kings had desired
in vain to obtain, namely, the
happiness of seeing his
miracles, and of hearing his
sermons, thought he would make
trial of that great wisdom which
some said he possessed, by
proposing to him one of the most
important questions which it is
possible for the human mind to
examine, namely, What a man must
do to inherit eternal life. For,
that this learned doctor asked
the question, not from a sincere
desire to know his own duty, but
merely to try our Lord’s
knowledge, is evident from the
text, which informs us, that he
did it tempting, or trying him,
expecting, perhaps, that, on
this head he would teach
differently from Moses. He said
unto him, What is written in the
law? — Jesus, alluding to his
profession, made answer by
inquiring of him what the law
taught on that point. And he,
answering out of Deuteronomy
6:5, said, Thou shalt love the
Lord thy God with all thy heart,
&c. — That is, Thou shalt unite
all the faculties of thy soul to
render him the most intelligent
and sincere, the most
affectionate and resolute
service. We may safely rest in
this general sense of these
important words, if we are not
able to fix the particular
meaning of every single word. If
we desire to do this, perhaps
the heart, which is a general
expression, may be explained by
the three following; With all
thy soul — With the warmest
affection; with all thy strength
— The most vigorous efforts of
thy will; and with all thy mind
— Or understanding, in the most
wise and reasonable manner thou
canst, thy understanding guiding
thy will and affections. And thy
neighbour as thyself — See on
Mark 12:30-31. And he said, Thou
hast answered right — Jesus
approved of his answer, and
allowed, that to love God as the
law enjoined is the means of
obtaining eternal life, because
it never fails to produce
obedience to all the divine
revelations and commands,
consequently even to the gospel,
which he was then preaching.
Observe well, therefore, reader,
our Lord’s words are not spoken
ironically, but seriously; and
contain a deep and weighty
truth. He, and he alone, shall
live for ever, who thus loves
God and his neighbour in the
present life.
Verses 29-32
Luke 10:29-32. But he, willing
to justify himself — That is, to
show he had done this, and was
blameless, even with respect to
the duties which are least
liable to be counterfeited,
namely, the social and relative
duties, asked him what was the
meaning and extent of the word
neighbour in the law? It seems,
being strongly tinctured with
the prejudices of his nation, he
reckoned none brethren but
Israelites; or neighbours, but
proselytes; and expected that
Jesus would confirm his opinion,
by approving of it. For,
according to this
interpretation, he thought
himself innocent, although
enemies and heathen had no share
of his love, since the precept
enjoined the love of neighbours
only. And Jesus answering said,
A certain man, &c. — Our Lord,
who well knew how to convince
and persuade, answered him in
such a manner as to make the
feelings of his heart overcome
the prejudices of his
understanding. He convinced him
of his mistake by a parable, an
ancient, agreeable, and
inoffensive method of conveying
instruction, very fit to be used
in teaching persons who are
greatly prejudiced against the
truth. For, “as to the scope of
the passage, every body
perceives, that it is the
intention of it to confound
those malignant Jewish
prejudices, which made them
confine their charity to those
of their own nation and
religion. Nor could any thing be
better adapted for the purpose
than this story, which, as it is
universally understood, exhibits
a Samaritan overlooking all
national and religious
differences, and doing offices
of kindness and humanity to a
Jew in distress. By this means
the narrow-minded Pharisee, who
put the question, is surprised
into a conviction that there is
something amiable, and even
divine, in surmounting all
partial considerations, and
listening to the voice of
nature, which is the voice of
God, in giving relief to the
unhappy.” — Campbell. Went down
from Jerusalem to Jericho —
Jericho was situated in a
valley, hence the phrase of
going down to it: and as the
road to it from Jerusalem (about
eighteen miles) lay through
desert and rocky places, so many
robberies and murders were
committed therein, that it was
called, according to Jerome, the
bloody way. This circumstance of
the parable, therefore, is
finely chosen. And fell among
thieves — This Jew, in
travelling this road, was
assaulted by robbers, who, not
satisfied with taking all the
money he had, stripped him of
his raiment, beat him
unmercifully, and left him for
dead. While he was lying in this
miserable condition, utterly
incapable of helping himself, a
certain priest, happening to
come that way, saw him in great
distress, but took no pity on
him. In like manner a Levite,
espying him, would not come near
him, having no mind to be at any
trouble or expense with him. The
priest and Levite are here
introduced coming that way very
naturally, there being,
according to a considerable
Jewish writer, quoted by Dr.
Lightfoot, no fewer than twelve
thousand priests and Levites,
who dwelt at Jericho, and all
occasionally attending the
service of the temple at
Jerusalem, frequently travelled
this road. The expression, κατα
συγκυριαν, here, is very
improperly rendered, by chance,
in our translation. Strictly
speaking, there is no such thing
in the universe as either chance
or fortune. The phrase merely
means, as it happened, or, it
came to pass. Both the priest
and the Levite are represented
as passing by without so much as
speaking to the poor distressed
and dying man, notwithstanding
that their sacred characters,
and eminent knowledge in the
law, obliged them to be
remarkable for compassion, and
all the tender offices of
charity; especially when it was
the distress of a brother, which
called for their help. In other
cases, indeed, these hypocrites
might have invented reasons to
palliate their inhumanity: but
here it was not in their power
to do it. For they could not
excuse themselves by saying,
This was a Samaritan, or a
heathen, who deserved no pity;
they could not even excuse
themselves by saying, they did
not know who he was; for though
they took care to keep at a
distance, they had looked on
their brother lying, stripped,
wounded, and half dead, without
being in the least moved with
his distress. No doubt, however,
they would try to excuse
themselves to their own
consciences for thus neglecting
him, and, perhaps, might gravely
thank God for their own
deliverances, while they left
their brother bleeding to death.
Is not this an emblem of many
living characters, perhaps of
some who bear the sacred office?
O house of Levi, and of Aaron,
is not the day coming when the
virtues of heathen and
Samaritans will rise up in
judgment against you?
Verses 33-37
Luke 10:33-37. But a certain
Samaritan, &c. — Soon after
this, a Samaritan happened to
come that way, and seeing a
fellow-creature lying on the
road naked and wounded, went up
to him; and though he found it
was one of a different nation,
who professed a religion opposed
to his own, the violent hatred
of all such persons, that had
been instilled into his mind
from his earliest years, and all
other objections, were
immediately silenced by the
feelings of pity awakened at the
sight of the man’s distress; his
bowels yearned toward the Jew,
and he hastened, with great
tenderness, to give him
assistance. It was admirably
well judged, to represent the
distress on the side of the Jew,
and the mercy on that of the
Samaritan. For the case being
thus proposed, self-interest
would make the very scribe
sensible how amiable such a
conduct was, and would lay him
open to our Lord’s inference.
Had it been put the other way,
prejudice might more easily have
interposed, before the heart
could have been affected. And
went to him and bound up his
wounds, &c. — It seems this
humane traveller, according to
the custom of those times,
carried his provisions along
with him; for he was able,
though in the fields, to give
the wounded man some wine to
recruit his spirits. Moreover,
he carefully bound up his
wounds, pouring in oil and wine,
which, when well beaten
together, are said to be one of
the best balsams that can be
applied to a fresh wound; then,
setting him on his own beast, he
walked by him on foot and
supported him. In this manner
did the good Samaritan carry the
Jew, his enemy, to the first inn
he could find, where he
carefully attended him all that
night; and on the morrow, when
he was going away, he delivered
him over to the care of the
host, with a particular
recommendation to be very kind
to him. And, that nothing
necessary for his recovery might
be wanting, he gave the host
what money he could spare, a sum
about equal to fifteen pence
with us, desiring him, at the
same time, to lay out more, if
more were needful, and promising
to pay the whole at his return.
It seems he was afraid the
mercenary temper of the host
might have hindered him from
furnishing what was necessary,
if he had no prospect of being
repaid. Thus we see, “All the
circumstances of this beautiful
parable are formed with the
finest skill imaginable, to work
the conviction designed; so that
had the lawyer been ever so much
disposed to reckon none his
neighbours but men of his own
religion, it was not in his
power to do it on this occasion.
And, although favours from a
Samaritan had always been
represented to him as an
abomination, more detestable
than the eating of swine’s
flesh, he was obliged to
acknowledge, that not the priest
or the Levite, but this
Samaritan, by discharging a
great office of humanity toward
the Jew in distress, was truly
his neighbour, and deserved his
love more than some of his own
nation, who sustained the most
venerable characters; that the
like humanity was due from any
Israelite to a Samaritan who
stood in need of it; and that
all men are neighbours to all
men, how much soever they may be
distinguished from one another
in respect of country, or
kindred, or language, or
religion. Mankind are intimately
knit together by their common
wants and weaknesses, being so
formed that they cannot live
without the assistance of each
other, and therefore the
relation that subsists between
them is as extensive as their
natures; and the obligations
under which they lie, to aid one
another by mutual good offices,
are as strong and urgent as
every man’s own manifold
necessities. By this admirable
parable, therefore, our Lord has
powerfully recommended that
universal benevolence, which is
so familiar in the mouths, but
foreign to the hearts of many
ignorant pretenders to religion
and morality. It would appear
that the presumption of the Jews
in matters of religion exceeded
all bounds; for though the
Supreme Being pays little regard
to mere outward worship, and is
much more delighted with the
inward homage of a holy and
benevolent mind, yet because
they prayed daily in his temple,
and offered sacrifices there,
and carried about his precepts
written on their phylacteries,
and had God and the law always
in their mouths, they made no
doubt but they worshipped God
acceptably, notwithstanding they
were so enormously wicked, that
they would not put themselves to
the smallest expense or trouble,
though they could have saved
life by it; and therefore had no
real love to God or their
neighbour. This monstrous
presumption being entirely
subversive of true religion, our
Lord thought fit to condemn it
in the severest manner, and to
brand it with the blackest and
most lasting note of infamy in
the above charming parable.” —
Macknight. Jesus, having
finished the parable, said to
the lawyer, Which now of these
three was neighbour, &c. — Which
acted the part of a neighbour?
And he said, He that showed
mercy on him — This reply the
lawyer made without hesitation,
being greatly struck with the
truth and evidence of the case.
Indeed he could not for shame
say otherwise. In speaking thus,
however, he condemned himself,
and overthrew his own false
notion of the neighbour to whom
his love was due. Go, and do
thou likewise — Show mercy and
kindness to every one that
stands in need of thy
assistance, whether he be an
Israelite, a heathen, or a
Samaritan; and when works of
charity are to be performed,
reckon every man thy neighbour,
not inquiring what he believes,
but what he suffers. Reader, let
us attend to, and diligently put
in practice, our Lord’s advice
to this lawyer: let us go and do
likewise, regarding every man as
our neighbour who needs our
assistance. Let us renounce that
bigotry and party zeal which
would contract our hearts into
an insensibility for all the
human race, but a small number,
whose sentiments and practices
are so much our own, that our
love to them is but self-love
reflected. With an honest
openness of mind let us always
remember the kindred between man
and man, and cultivate that
happy instinct whereby, in the
original constitution of our
nature, God has strongly bound
us to each other.
Verses 38-42
Luke 10:38-42. It came to pass
as they went — As they journeyed
to Jerusalem, whither it seems
he was going to celebrate the
feast of dedication: he entered
into a certain village — Namely,
Bethany, nigh to Jerusalem; and
a certain woman named Martha
received him — Martha was
probably the elder sister, and,
Grotius thinks, a widow, with
whom her brother and sister
lived. At least, she was now the
housekeeper, and acted as the
mistress of the family. And she
had a sister called Mary — Who,
with her brother Lazarus,
doubtless made Jesus as welcome
as Martha did. Who also sat at
Jesus’s feet — On this occasion,
Martha expressed her regard for
her divine guest, by the care
she look to provide the best
entertainment in her power for
him and his disciples; but Mary
sat quietly at his feet,
attending to his doctrine, for
he embraced every opportunity of
imparting the knowledge of
divine things to such as were
willing to receive it. But
Martha was cumbered with much
serving — The word περιεσπατο,
here rendered cumbered, properly
signifies to be drawn different
ways at the same time, and
admirably expresses the
situation of a mind surrounded
(as Martha’s then was) with so
many objects of care, that it
hardly knows which to attend to
first. And said, Lord, dost thou
not care, &c. — The burden of
the service lying upon Martha,
and she being encumbered with
it, blamed Jesus for allowing
her sister to sit idly by him,
while she was so much hurried.
And Jesus said unto her, Martha,
Martha — There is a peculiar
spirit and tenderness in this
repetition of the word; Thou art
careful, μεριμνας, anxiously
careful, and troubled, τυρβαζη,
disturbed, or hurried, about
many things. The word is nowhere
else used in the New Testament.
It seems to express the restless
situation of a person in a
tumultuous crowd, where so many
are pressing upon him that he
can hardly stand his ground; —
or of water in great agitation.
But one thing is needful — Not
one dish to eat of, as
Theophylact, Basil, and many of
the fathers explain the
expression; but the care of the
soul, or that spiritual wisdom
and grace which Mary made it her
chief care to seek and labour
after. And Mary — Who now
employs herself in hearing my
doctrine, rather than in
providing an entertainment for
me, hath chosen a part which I
approve of, and which I will not
take from her. As if he had
said, “There is one thing
absolutely necessary, and of
infinitely greater importance
than any of these domestic and
secular affairs: even to be
instructed in the saving
knowledge of the way that leads
to eternal life, and to secure a
title to, and meetness for it.
And Mary is wisely attending to
this; therefore, instead of
reproving her, I must rather
declare, that she has chosen
what may eminently be called the
good part, which as it shall not
— Finally; be taken away from
her — I would not now hinder her
from pursuing it; but rather
invite thee to join with her in
her attention to it, though the
circumstances of our intended
meal should not be so exactly
adjusted as thy fond friendship
could desire.”
Observe, reader, Martha’s care,
if it had been moderate, and her
work, were good, in their proper
place and season: but now
something more important chiefly
demanded her attention, and
should have been done first, and
most regarded. She expected
Christ to have censured Mary for
not doing as she did; but he, on
the contrary, blamed her for not
doing as Mary did; and we are
sure that the judgment of Christ
is according to truth, and that
the day will come when Martha
will wish she had sat with Mary
at his feet! Mary said nothing
in her own defence; but since
Martha appealed to the Master,
to him she was willing to refer
the matter, and to abide by his
award. And he justified her
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; and, sooner or
later, Mary’s choice will be
justified, and all who make that
choice and abide by it. Happy,
therefore, “the man or woman,
who, in a pressing variety of
secular business, is not so
encumbered and careful as to
forget that one thing, which is
absolutely needful, but
resolutely chooses this better
part, and retains it as the only
secure and everlasting treasure!
O that this comprehensive,
important sentence, were ever
before our eyes! O that it were
inscribed deep upon our hearts!
One thing is needful: And what
is this one thing but present
and eternal salvation? What but
an humble attention to the voice
of the gospel of Christ? Yet, as
if this were of all things the
most unnecessary, for what poor
trifling cares is it not
commonly forgot? Yea, to what
worthless vanity is it not daily
sacrificed? Let the ministers of
Christ, let the friends of
souls, in every station, exert
themselves, that all about them
may be awakened duly to regard
this great interest, accounting
it their meat and drink to
promote it. Let them be always
solicitous, that neither they,
nor others, may neglect it, for
the hurries of too busy a life,
or even for the services of an
over-officious friendship.” —
Doddridge. |