Gambar halaman
PDF
ePub

40 But Martha was cumbered about much serving, and came to hirn, 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, properly and uncomfortably solicitous.

character, and that of her sister and brother, was so amiable, and they were About many things. About your so faithful to him and his gospel, that household duties and worldly affairs. Jesus loved them. John xi. 5. Sat Some suppose, with apparent good reaat Jesus' feet. To sit at the feet of a son, that he had particular reference to teacher, was the ancient posture of her principal cause of anxiety at that learners; that is, to sit in a lower and time, that she might provide a sufficient humble place. Hence the phrase is variety of dishes, or kinds of food, to figuratively used to denote discipleship. do honor to the occasion, and representPaul says he was brought up at the feeted the labor which she was thus imof Gamaliel, Acts xxii. 3; meaning that he had been a disciple, that is, a scholar or learner, of Gamaliel. In this place, the meaning is, that Mary gave her whole attention to Jesus, and heard his word, that she might be instructed by him in the things belonging to her peace.

40. Martha was cumbered, &c. Or, distracted, perplexed, harassed. Wakefield translates the phrase," Martha was harassing herself." The Improved Version has it, "Martha was harassed." The meaning is, that Martha, being mistress of the house and having charge of the entertainment, had much anxiety to prepare a meal befitting the character of her guest; and was fatigued, in body and mind, by her exertions. Dost thou not care, &c. She appealed to our Lord, whether it was right for her to endure the whole labor, while Mary rendered no assistance. Her appeal manifests somewhat too much impatience, and evidently shows that her temper was disturbed. Regarding Jesus as a prophet of truth, much more regarding him as the Messiah, she could not have addressed him thus, if she had been perfectly calm and unmoved. She seems to insinuate that Jesus hindered Mary, or encouraged her in idleness, by conversing with her, when she should be engaged in household duties; and, in so many words, requests him to cease from that conversation, and to command Mary to assist in preparing the meal. Jesus kindly and affectionately rebuked her for this impropriety of feeling and language, as related in the succeeding

verses.

41. Thou art careful, and troubled. Thou art full of care and anxiety; im

posing upon herself, as unnecessary.

42. But one thing is needful. This phrase has been variously interpreted. Some suppose that, by one thing, Jesus intended one dish, or one kind of food; and they understand his meaning to be this; you are giving yourself much useless anxiety and trouble, to prepare so great a variety; one kind of food is all which is necessary for us. So Clarke: "One single dish, the simplest and plainest possible, is such as best suits me and my disciples, whose meat and drink it is to do the will of our heavenly Father." Thus also Pearce: "There is need of one thing only; that is, of one dish only, for me to eat of." These, and others who adopt the same interpretation, suppose the sentence ends here; and that what follows, in this verse, is an entirely distinct sentence, having reference, however, to the former remark ;-Mary is more wise in her choice than you are; you are anxious to provide many dishes, when only one is necessary; but she is anxious to hear the word of truth; she hath made a wise selection, and chosen that which is good and permanent. Others interpret differently, understanding the whole as one sentence. "Not one dish only to eat of, as Theophylact and many of the fathers descant here, but the better part or that spiritual wisdom, which Mary made it her chief care to labor after. So Arrian saith of the government of the mind and the fixing it upon that only, which is in our power, and which we cannot be deprived of, 'when we might contract our cares to one thing, and cleave to that alone, we choose rather to be bound to and troubled about many things.'"- Whitby. "Jesus does

which shall not be taken away from | Thy kingdom come. Thy will be

her.

CHAPTER XI.

AND it came to pass, that as

he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.

2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name.

done, as in heaven, so in earth.
3 Give us day by day our daily
bread.

4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.

5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves :

CHAPTER XI.

1-4. See notes on Matt. vi. 9-13. 2. When ye pray, say, &c. Matthew records the instruction thus: "After this manner pray ye." Matt. vi. 9. Hence it appears that Jesus did not require his disciples uniformly to use these particular words in prayer; but grouped together the principal subjects of prayer, thus instructing them as to the matter, but leaving the form to be varied as circumstances might require.

not absolutely condemn the solicitude of Martha, but prefers the docility and attention of Mary. The external offices of charity, to receive guests, to relieve the poor, are indeed worthy of high honor; but the exercise of prayer and meditation is preferable. Martha is not reprehended for her good service, saith Ambrosius, upon this place in Luke, but Mary is preferred, who had chosen a better part."-Calmet. "Thou takest a great deal of unnecessary, though not culpable, pains, (as in all worldly business there is a great deal more solicitude 3. Day by day. Matthew says, "this than is necessary,) but the one only thing day." The meaning is, we should realwhich is absolutely necessary, the hear-ize our constant dependence on God for ing my word in order to the keeping it, the receiving advantage by my coming to thy house, is a much more acceptable thing to me, than the entertaining me with so much diligence, and the advantage of this will continue to Mary to all eternity."-Hammond. To the same purpose, substantially, Doddridge and others. This latter interpretation seems more consistent than the former with the general scope of the place. One thing is needful; that is, one thing is chiefly necessary, needful by eminence. There is something of more importance than the preparation of customary food. Spiritual food is even more important; and this, Mary is receiving. A similar idea occurs, Matt. vi. 31-33. It should be observed, however, that our Lord does not say, only one thing is needful; but simply, one thing is needful. The word but does not here have the force of only; in the original, it is a simple connective, sometimes rendered but, and perhaps as frequently, and. The equivocal appearance of the translation does not exist in the original.

sustenance, as for all blessings, and
should look to him for all which we
need, both now and during our whole
existence. Every successive moment
brings new wants; and it is God alone
who is able to afford the necessary sup-
ply. As the eyes of servants look unto
the hand of their masters, and as the
eyes of a maiden unto the hand of her
mistress, so should our eyes wait upon
the Lord our God, for the mercies we
need, from day to day. Ps. cxxiii. 2.
4. Indebted to us. This is to be un-
derstood, not of pecuniary debts, but of
trespasses or sins. We implore God to
forgive us our sins; we should also for-
give them who trespass against us;
else we cannot enjoy forgiveness. See
note on Matt. vi. 14, 15. ¶ But deliver
us from evil. This phrase is omitted
by Griesbach, and marked as spurious
by Knapp; but the corresponding phrase
in Matthew is allowed by them and by
all critics to be genuine. It may there-
fore be regarded as a part of the prayer;
and the subject of the petition is cer-
tainly of vast importance. We are con-

6 For a friend of mine in his journey is come to me, and I have nothing to set before him?

7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children

are with me in bed; 1 cannot rise and give thee.

8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give

stantly exposed to dangers from which disturbed; and he tells the applicant to none but God can preserve us. We depart. But the uproar becomes more should beseech him to grant deliverance, furious; he finds that he shall have no and be grateful for his providential care. sleep; and, as the less of two evils, he 5-8. This passage is generally un- rises and grants the desired favor. Even derstood as an encouragement to impor- in such a case, and of such a man, our tunate prayer. Thus Barnes sums up Lord says, a favor may be obtained ; what he regards as the great practical much more, of God. If we may go to lesson here taught, as follows: "Men, such a churlish, unaccommodating man when they ask anything of God, often as the one represented in the parable, give over seeking. They go once, and with hope of success, how much more if it is not granted, they are discouraged. confidently should we approach our It is not so when we ask anything of heavenly Father, who knoweth already men. Then we persevere; we take no what we actually need, and who is more denial; we go again, and press the mat- ready to bestow than we are to ask. ter till we obtain it. So we should of Having thus prepared the minds of his God. We should go again and again, disciples, our Lord gave the direct, plain until the prayer is heard, and God grants assurance, that their proper petitions what we ask of him." In this view, should be granted, ver. 9, 10, and consubstantially, very many commentators firmed his assurance by another comagree; yet I strongly doubt its correct-parison, of a different kind, ver. 11—13. ness. If God were altogether such a one as the man here described, unwilling to grant favors, regarding the exercise of kindness as burdensome to himself, and at last induced to bestow blessings merely to avoid being perpetually disturbed by clamorous cries for relief, we might suppose that our Lord recommended such importunity as the surest method of obtaining what we desire. I think no one is disposed to push the matter to such an extremity; yet I see not on what other principle this interpretation can be sustained. If we insist that blessings are to be obtained by importunity, by taking no denial, by persisting in our demands until they be granted, as the lesson taught in this parable, can we consistently deny that the motive for granting the favor requested should have a similar literal interpretation ? In my judgment, our Lord designed rather to inspire confidence in his disciples, than to recommend importunity. To do this, he first selected one of the most unpromising cases. A man, who regarded his own ease more than the wants of his brethren, is aroused at midnight by an application for assistance; he is unwilling to be thus troubled, and does not wish to have his children

In the first, he exhorted them to have confidence, because blessings could be extorted even from one who was unfeeling and hard-hearted; in the second, he appealed to the strongest natural affection, the affection of parents towards their children, and assured them that God was more ready to bestow blessings than even the most affectionate parents. Such appears to be the most plain and obvious meaning of the whole passage.

5. At midnight. To give full effect to the comparison, the application is represented as made at the most unpropitious time, at an hour when men are unwilling to be disturbed from their slumbers.

7. My children are with me in bed. This phrase in the original implies no more than that the children as well as the father were in bed; not necessarily in the same bed.

8. His importunity. To importune properly denotes "to disquiet or disturb, to trouble or molest, that is, by incessant solicitation; to beg, beseech, or solicit, without ceasing; incessantly; tiresomely; vexatiously; unseasonably." -Richardson. Importunity implies a lack of proper modesty and of regard for the comfort of others."

him as many as he needeth.

9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.

10 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.

11 If a son shall ask bread of any of you that is a father, will he give him a stone? or if he ask a fish, will he for a fish give him a serpent?

12 Or if he shall ask an egg, will he offer him a scorpion?

13 If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?

14 And he was casting out a devil, and it was dumb. And it came to pass when the devil was gone out, the dumb spake; and the people wondered.

15 But some of them said, He casteth out devils through Beelzebub, the chief of the devils.

16 And others tempting him, sought of him a sign from heaven. 17 But he, knowing their thoughts, said unto them, Every kingdom divided against itself, is brought to desolation; and a house divided against a house, falleth.

18 If Satan also be divided

9-13. See note on Matt. vii. 7—11. 12. Scorpion. This "is the largest and most malignant of all the insect tribes. It somewhat resembles the lobster in its general appearance, but is much more hideous. Those found in Europe seldom exceed four inches in length; but in the tropical climates it is no uncommon thing to meet with them twelve inches long. There are few animals more formidable, and none more irascible, than the scorpion; but happily for mankind, they are equally destructive to their own species, as to other animals. It may be necessary to

against himself, how shall his kingdom stand? because ye say that I cast out devils through Beelzebub.

19 And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges.

20 But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. 21 When a strong man armed keepeth his palace, his goods are in peace:

22 But when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and ́divideth his spoils.

23 He that is not with me is against me: and he that gathereth not with me scattereth.

24 When the unclean spirit is gone out of a man, he walketh through dry places, seeking_rest: and finding none, he saith, I will return unto my house whence I came out.

25 And when he cometh, he findeth it swept and garnished.

26 Then goeth he, and taketh to him seven other spirits more wicked than himself; and they enter in, and dwell there and the last state of that man is worse than the first.

27 And it came to pass, as he

[blocks in formation]

spake these things, a certain woman of the company lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. 28 But he said, Yea, rather blessed are they that hear the word of God, and keep it.

29 And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet.

30 For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation.

31 The queen of the south shall rise up in the judgment with the men of this generation, and condemn them for she came from the utmost parts of the earth, to hear the wisdom of Solomon; and behold, a greater than Solomon is here.

32 The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it: for thy mother; happy, fortunate, blessed, is thy mother. Some have supposed this exclamation was occasioned by hearing the name of our Lord's mother mentioned; for she seems to have approached during this conversation. Matt. xii. 47. When her name was announced, some female exclaimed, how happy must be the mother of such a son.

23. Yea, rather blessed, &c. By this form of expression, Jesus may be understood to say that it was truly an honor and source of happiness to his mother, to have such a son; but that it was still more essential to permanent happiness, that one should hear the word of God, and keep it. Natural affinity, though productive of happiness, was of far less conse-quence than that spiritual affinity by which all true disciples became indeed his brethren and sisters. See Matt. xii. 48-50; Mark iii. 33-35; Luke viii. 21. 29-32. See notes on Matt. xii. 38-42. 33-36. See notes on Matt. v. 15; vi.

[blocks in formation]
[blocks in formation]

38 And when the Pharisee saw it, he marvelled that he had not From the character of the reproofs which Jesus had been administering to the Jews, and from the subsequent circumstances, it may be reasonably concluded, that this offer of hospitality was not the offspring of friendly motives. The Pharisee probably desired to withdraw Jesus from the multitude, with whom he was just at that time popular; and possibly he supposed he might obtain some advantage over him, in a select company composed chiefly of Pharisees. Perhaps the Pharisee so far mistook the character of Jesus, as to suppose he would be overawed by the severe and sanctified demeanor of those with whom he should dine. If such were his expectation, most bitterly was he disappointed; for, on this occasion, as elsewhere and at other times, Jesus bore such a direct and powerful testimony against their hypocrisy and ungodliness, as must have made their ears tingle.

38. Saw it. That is, saw that Jesus sat down at the table, without performing the customary washing. See note

« SebelumnyaLanjutkan »