1 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. Thy kingdom come. Thy will be 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;
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; I 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 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 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 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 Nineve shall rise up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and, behold, a greater than Jonas is here.
33 No man, when he hath lighted a candle, putteth it in a secret place, neither under a bushel, but on a candlestick, that they which come in may see the light.
34 The light of the body is the eye: therefore when thine eye is single, thy whole body also is full of light; but when thine eye is evil, thy body also is full of darkness.
35 Take heed therefore that the light which is in thee be not darkness.
36 If thy whole body therefore be full of light, having no part dark, the whole shall be full of light, as when the bright shining of a candle doth give thee light.
37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.
38 And when the Pharisee saw it, he marvelled that he had not first washed before dinner.
39 And the Lord said unto him, Now do ye Pharisees make clean the outside of the cup and the platter; but your inward part is full of ravening and wickedness.
40 Ye fools, did not he that made that which is without make that which is within also?
41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.
42 But woe unto you, Pharisees! for ye tithe mint and rue and all manner of herbs, and pass over judgment and the love of God: these ought ye to have done, and not to leave the other undone.
43 Woe unto you, Pharisees! for ye love the uppermost seats in the synagogues, and greetings in the markets.
44 Woe unto you, scribes and Pharisees, hypocrites! for ye are as graves which appear not, and the men that walk over them are not aware of them.
45 Then answered one of the lawyers, and said unto him, Master, thus saying thou reproachest us also.
46 And he said, Woe unto you also, ye lawyers! for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
47 Woe unto you! for ye build the sepulchres of the prophets, and your fathers killed them.
48 Truly ye bear witness that ye allow the deeds of your fathers: for they indeed killed them, and ye build their sepulchres.
49 Therefore also said the wisdom of God, I will send them prophets and apostles, and some of them they shall slay and persecute:
50 That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
51 From the blood of Abel unto the blood of Zacharias which perished between the altar and the temple: verily I say unto you, It shall be required of this generation.
52 Woe unto you, lawyers! for ye have taken away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
53 And as he said these things unto them, the scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things:
54 Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
1 And G2532 it came to pass, G1096 that, as G1722 he G846 was G1511 praying G4336 in G1722 a certain G5100 place, G5117 when G5613 he ceased, G3973 one G5100 of his G846 disciples G3101 said G2036 unto G4314 him, G846 Lord, G2962 teach G1321 us G2248 to pray, G4336 as G2531 John G2491 also G2532 taught G1321 his G846 disciples. G3101
2 And G1161 he said G2036 unto them, G846 When G3752 ye pray, G4336 say, G3004 Our G2257 Father G3962 which G3588 art in G1722 heaven, G3772 Hallowed be G37 thy G4675 name. G3686 Thy G4675 kingdom G932 come. G2064 Thy G4675 will G2307 be done, G1096 as G5613 in G1722 heaven, G3772 so G2532 in G1909 earth. G1093
3 Give G1325 us G2254 day G2596 by day G2250 our G2257 daily G1967 bread. G740
4 And G2532 forgive G863 us G2254 our G2257 sins; G266 for G1063 we G846 also G2532 forgive G863 every one G3956 that is indebted G3784 to us. G2254 And G2532 lead G1533 us G2248 not G3361 into G1519 temptation; G3986 but G235 deliver G4506 us G2248 from G575 evil. G4190
5 And G2532 he said G2036 unto G4314 them, G846 Which G5101 of G1537 you G5216 shall have G2192 a friend, G5384 and G2532 shall go G4198 unto G4314 him G846 at midnight, G3317 and G2532 say G2036 unto him, G846 Friend, G5384 lend G5531 me G3427 three G5140 loaves; G740
6 For G1894 a friend G5384 of mine G3450 in G1537 his journey G3598 is come G3854 to G4314 me, G3165 and G2532 I have G2192 nothing G3756 G3739 to set before G3908 him? G846
7 And he G2548 from within G2081 shall answer G611 and say, G2036 Trouble G2873 G3930 me G3427 not: G3361 the door G2374 is G2808 now G2235 shut, G2808 and G2532 my G3450 children G3813 are G1526 with G3326 me G1700 in G1519 bed; G2845 I cannot G3756 G1410 rise G450 and give G1325 thee. G4671
8 I say G3004 unto you, G5213 Though G1499 he will G1453 not G3756 rise G1453 and give G1325 him, G846 because G1223 he is G1511 his G846 friend, G5384 yet G1065 because G1223 of his G846 importunity G335 he will rise G450 and give G1325 him G846 as many as G3745 he needeth. G5535
9 And G2504 I say G3004 unto you, G5213 Ask, G154 and G2532 it shall be given G1325 you; G5213 seek, G2212 and G2532 ye shall find; G2147 knock, G2925 and G2532 it shall be opened G455 unto you. G5213
10 For G1063 every one G3956 that asketh G154 receiveth; G2983 and G2532 he that seeketh G2212 findeth; G2147 and G2532 to him that knocketh G2925 it shall be opened. G455
11 If G1161 a son G5207 shall ask G154 bread G740 of any of you G5216 that is a father, G3962 G5101 will he give G1929 G3361 him G846 a stone? G3037 or G1499 if he ask a fish, G2486 will he G1929 for G473 a fish G2486 give G1929 G3361 him G846 a serpent? G3789
12 Or G2228 G2532 if G1437 he shall ask G154 an egg, G5609 will he offer G3361 G1929 him G846 a scorpion? G4651
13 If G1487 ye G5210 then, G3767 being G5225 evil, G4190 know G1492 how to give G1325 good G18 gifts G1390 unto your G5216 children: G5043 how much G4214 more G3123 shall G1325 your heavenly G3772 Father G3962 G1537 give G1325 the Holy G40 Spirit G4151 to them that ask G154 him? G846
14 And G2532 he was G2258 casting out G1544 a devil, G1140 and G2532 it G846 was G2258 dumb. G2974 And G1161 it came to pass, G1096 when the devil G1140 was gone out, G1831 the dumb G2974 spake; G2980 and G2532 the people G3793 wondered. G2296
15 But G1161 some G5100 of G1537 them G846 said, G2036 He casteth out G1544 devils G1140 through G1722 Beelzebub G954 the chief G758 of the devils. G1140
16 And G1161 others, G2087 tempting G3985 him, sought G2212 of G3844 him G846 a sign G4592 from G1537 heaven. G3772
17 But G1161 he, G846 knowing G1492 their G846 thoughts, G1270 said G2036 unto them, G846 Every G3956 kingdom G932 divided G1266 against G1909 itself G1438 is brought to desolation; G2049 and G2532 a house G3624 divided against G1909 a house G3624 falleth. G4098
18 If G1499 G1161 Satan G4567 also G1499 be divided G1266 against G1909 himself, G1438 how G4459 shall G2476 his G846 kingdom G932 stand? G2476 because G3754 ye say G3004 that I G3165 cast out G1544 devils G1140 through G1722 Beelzebub. G954
19 And G1161 if G1487 I G1473 by G1722 Beelzebub G954 cast out G1544 devils, G1140 by G1722 whom G5101 do G1544 your G5216 sons G5207 cast them out? G1544 therefore G1223 G5124 shall they G846 be G2071 your G5216 judges. G2923
20 But G1161 if G1487 I with G1722 the finger G1147 of God G2316 cast out G1544 devils, G1140 no doubt G686 the kingdom G932 of God G2316 is come G5348 upon G1909 you. G5209
21 When G3752 a strong man G2478 armed G2528 keepeth G5442 his G833 palace, G1438 his G846 goods G5224 are G2076 in G1722 peace: G1515
22 But G1161 when G1875 a stronger G2478 than he G846 shall come upon him, G1904 and overcome G3528 him, G846 he taketh G142 from him G846 all his armour G3833 wherein G1909 G3739 he trusted, G3982 and G2532 divideth G1239 his G846 spoils. G4661
23 He that is G5607 not G3361 with G3326 me G1700 is G2076 against G2596 me: G1700 and G2532 he that gathereth G4863 not G3361 with G3326 me G1700 scattereth. G4650
24 When G3752 the unclean G169 spirit G4151 is gone G1831 out of G575 a man, G444 he walketh G1330 through G1223 dry G504 places, G5117 seeking G2212 rest; G372 and G2532 finding G2147 none, G3361 he saith, G3004 I will return G5290 unto G1519 my G3450 house G3624 whence G3606 I came out. G1831
25 And G2532 when he cometh, G2064 he findeth G2147 it swept G4563 and G2532 garnished. G2885
26 Then G5119 goeth he, G4198 and G2532 taketh G3880 to him seven G2033 other G2087 spirits G4151 more wicked G4191 than himself; G1438 and G2532 they enter in, G1525 and dwell G2730 there: G1563 and G2532 the last G2078 state of that G1565 man G444 is G1096 worse G5501 than the first. G4413
27 And G1161 it came to pass, G1096 as G1722 he G846 spake G3004 these things, G5023 a certain G5100 woman G1135 of G1537 the company G3793 lifted up G1869 her voice, G5456 and said G2036 unto him, G846 Blessed G3107 is the womb G2836 that bare G941 thee, G4571 and G2532 the paps G3149 which G3739 thou hast sucked. G2337
28 But G1161 he G846 said, G2036 Yea rather, G3304 blessed G3107 are they that hear G191 the word G3056 of God, G2316 and G2532 keep G5442 it. G846
29 And G1161 when the people G3793 were gathered thick together, G1865 he began G756 to say, G3004 This G3778 is G2076 an evil G4190 generation: G1074 they seek G1934 a sign; G4592 and G2532 there shall G1325 no G3756 sign G4592 be given G1325 it, G846 but G1508 the sign G4592 of Jonas G2495 the prophet. G4396
30 For G1063 as G2531 Jonas G2495 was G1096 a sign G4592 unto the Ninevites, G3536 so G3779 shall G2071 also G2532 the Son G5207 of man G444 be G2071 to this G5026 generation. G1074
31 The queen G938 of the south G3558 shall rise up G1453 in G1722 the judgment G2920 with G3326 the men G435 of this G5026 generation, G1074 and G2532 condemn G2632 them: G846 for G3754 she came G2064 from G1537 the utmost parts G4009 of the earth G1093 to hear G191 the wisdom G4678 of Solomon; G4672 and, G2532 behold, G2400 a greater than G4119 Solomon G4672 is here. G5602
32 The men G435 of Nineve G3535 shall rise up G450 in G1722 the judgment G2920 with G3326 this G5026 generation, G1074 and G2532 shall condemn G2632 it: G846 for G3754 they repented G3340 at G1519 the preaching G2782 of Jonas; G2495 and, G2532 behold, G2400 a greater than G4119 Jonas G2495 is here. G5602
33 G1161 No man, G3762 when he hath lighted G681 a candle, G3088 putteth G5087 it in G1519 a secret place, G2926 neither G3761 under G5259 a bushel, G3426 but G235 on G1909 a candlestick, G3087 that G2443 they which G3588 come in G1531 may see G991 the light. G5338
34 The light G3088 of the body G4983 is G2076 the eye: G3788 therefore G3767 when G1875 thine G4675 eye G3788 is G5600 single, G573 thy G4675 whole G3650 body G4983 also G2532 is G2076 full of light; G5460 but G1161 when G3752 thine eye is G5600 evil, G4190 thy G4675 body G4983 also G2532 is full of darkness. G4652
35 Take heed G4648 therefore G3767 that the light G5457 which G3588 is in G1722 thee G4671 be G2076 not G3361 darkness. G4655
36 If G1487 thy G4675 whole G3650 body G4983 therefore G3767 be full of light, G5460 having G2192 no G3361 G5100 part G3313 dark, G4652 the whole G3650 shall be G2071 full of light, G5460 as G5613 when G3752 the bright shining G796 of a candle G3088 doth give G5461 thee G4571 light. G5461
37 And G1161 as G1722 he spake, G2980 a certain G5100 Pharisee G5330 besought G2065 him G846 to G3704 dine G709 with G3844 him: G846 and G1161 he went in, G1525 and sat down to meat. G377
38 And G1161 when the Pharisee G5330 saw G1492 it, he marvelled G2296 that G3754 he had G907 not G3756 first G4412 washed G907 before G4253 dinner. G712
39 And G1161 the Lord G2962 said G2036 unto G4314 him, G846 Now G3568 do G2511 ye G5210 Pharisees G5330 make clean G2511 the outside G1855 of the cup G4221 and G2532 the platter; G4094 but G1161 your G5216 inward part G2081 is full G1073 of ravening G724 and G2532 wickedness. G4189
40 Ye fools, G878 did G4160 not G3756 he that made G4160 that which G3588 is without G1855 make G4160 that which G3588 is within G2081 also? G2532
41 But rather G4133 give G1325 alms G1654 of such things as ye have; G1751 and, G2532 behold, G2400 all things G3956 are G2076 clean G2513 unto you. G5213
42 But G235 woe G3759 unto you, G5213 Pharisees! G5330 for G3754 ye tithe G586 mint G2238 and G2532 rue G4076 and G2532 all manner G3956 of herbs, G3001 and G2532 pass over G3928 judgment G2920 and G2532 the love G26 of God: G2316 these G5023 ought ye G1163 to have done, G4160 and not G3361 to leave G863 the other G2548 undone. G863
43 Woe G3759 unto you, G5213 Pharisees! G5330 for G3754 ye love G25 the uppermost seats G4410 in G1722 the synagogues, G4864 and G2532 greetings G783 in G1722 the markets. G58
44 Woe G3759 unto you, G5213 scribes G1122 and G2532 Pharisees, G5330 hypocrites! G5273 for G3754 ye are G2075 as G5613 graves G3419 which G3588 appear not, G82 and G2532 the men G444 that walk G4043 over G1883 them are G1492 not G3756 aware G1492 of them.
45 Then G1161 answered G611 one G5100 of the lawyers, G3544 and said G3004 unto him, G846 Master, G1320 thus G5023 saying G3004 thou reproachest G5195 us G2248 also. G2532
46 And G1161 he said, G2036 Woe G3759 unto you G5213 also, G2532 ye lawyers! G3544 for G3754 ye lade G5412 men G444 with burdens G5413 grievous to be borne, G1419 and G2532 ye yourselves G846 touch G4379 not G3756 the burdens G5413 with one G1520 of your G5216 fingers. G1147
47 Woe G3759 unto you! G5213 for G3754 ye build G3618 the sepulchres G3419 of the prophets, G4396 and G1161 your G5216 fathers G3962 killed G615 them. G846
48 Truly G686 ye bear witness G3140 that G2532 ye allow G4909 the deeds G2041 of your G5216 fathers: G3962 for G3754 they G846 indeed G3303 killed G615 them, G846 and G1161 ye G5210 build G3618 their G846 sepulchres. G3419
49 Therefore G1223 G5124 also G2532 said G2036 the wisdom G4678 of God, G2316 I will send G649 G1519 them G846 prophets G4396 and G2532 apostles, G652 and G2532 some of G1537 them G846 they shall slay G615 and G2532 persecute: G1559
50 That G2443 the blood G129 of all G3956 the prophets, G4396 which G3588 was shed G1632 from G575 the foundation G2602 of the world, G2889 may be required G1567 of G575 this G5026 generation; G1074
51 From G575 the blood G129 of Abel G6 unto G2193 the blood G129 of Zacharias, G2197 which G3588 perished G622 between G3342 the altar G2379 and G2532 the temple: G3624 verily G3483 I say G3004 unto you, G5213 It shall be required G1567 of G575 this G5026 generation. G1074
52 Woe G3759 unto you, G5213 lawyers! G3544 for G3754 ye have taken away G142 the key G2807 of knowledge: G1108 ye entered G1525 not G3756 in G1525 yourselves, G846 and G2532 them that were entering in G1525 ye hindered. G2967
53 And G1161 as he G846 said G3004 these things G5023 unto G4314 them, G846 the scribes G1122 and G2532 the Pharisees G5330 began G756 to urge G1758 him vehemently, G1171 and G2532 to provoke G653 him G846 to speak G653 of G4012 many things: G4119
54 Laying wait for G1748 him, G846 and G2532 seeking G2212 to catch G2340 something G5100 out of G1537 his G846 mouth, G4750 that G2443 they might accuse G2723 him. G846
1 And it came to pass, as he was praying in a certain place, that when he ceased, one of his disciples said unto him, Lord, teach us to pray, even as John also taught his disciples.
2 And he said unto them, When ye pray, say, Father, Hallowed be thy name. Thy kingdom come.
3 Give us day by day our daily bread.
4 And forgive us our sins; for we ourselves also forgive every one that is indebted to us. And bring us not into temptation.
5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say to him, Friend, lend me three loaves;
6 for a friend of mine is come to me from a journey, 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; I 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 arise and give 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 And of which of you that is a father shall his son ask a loaf, and he give him a stone? or a fish, and he for a fish give him a serpent?
12 Or `if' he shall ask an egg, will he give 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 demon `that was' dumb. And it came to pass, when the demon was gone out, the dumb man spake; and the multitudes marvelled.
15 But some of them said, By Beelzebub the prince of the demons casteth he out demons.
16 And others, trying `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 And if Satan also is divided against himself, how shall his kingdom stand? because ye say that I cast out demons by Beelzebub.
19 And if I by Beelzebub cast out demons, by whom do your sons cast them out? therefore shall they be your judges.
20 But if I by the finger of God cast out demons, then is the kingdom of God come upon you.
21 When the strong `man' fully armed guardeth his own court, his goods are in peace:
22 but when a stronger than he shall come upon him, and overcome him, he taketh from him his whole armor 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 The unclean spirit when he is gone out of the man, passeth through waterless places, seeking rest, and finding none, he saith, I will turn back unto my house whence I came out.
25 And when he is come, he findeth it swept and garnished.
26 Then goeth he, and taketh `to him' seven other spirits more evil than himself; and they enter in and dwell there: and the last state of that man becometh worse than the first.
27 And it came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said unto him, Blessed is the womb that bare thee, and the breasts which thou didst suck.
28 But he said, Yea rather, blessed are they that hear the word of God, and keep it.
29 And when the multitudes were gathering together unto him, he began to say, This generation is an evil generation: it seeketh after a sign; and there shall no sign be given to it but the sign of Jonah.
30 For even as Jonah became 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 shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, a greater than Solomon is here.
32 The men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonah; and behold, a greater than Jonah is here.
33 No man, when he hath lighted a lamp, putteth it in a cellar, neither under the bushel, but on the stand, that they which enter in may see the light.
34 The lamp of thy body is thine eye: when thine eye is single, thy whole body also is full of light; but when it is evil, thy body also is full of darkness.
35 Look therefore whether the light that is in thee be not darkness.
36 If therefore thy whole body be full of light, having no part dark, it shall be wholly full of light, as when the lamp with its bright shining doth give thee light.
37 Now as he spake, a Pharisee asketh him to dine with him: and he went in, and sat down to meat.
38 And when the Pharisee saw it, he marvelled that he had not first bathed himself before dinner.
39 And the Lord said unto him, Now ye the Pharisees cleanse the outside of the cup and of the platter; but your inward part is full of extortion and wickedness.
40 Ye foolish ones, did not he that made the outside make the inside also?
41 But give for alms those things which are within; and behold, all things are clean unto you.
42 But woe unto you Pharisees! for ye tithe mint and rue and every herb, and pass over justice and the love of God: but these ought ye to have done, and not to leave the other undone.
43 Woe unto you Pharisees! for ye love the chief seats in the synagogues, and the salutations in the marketplaces.
44 Woe unto you! for ye are as the tombs which appear not, and the men that walk over `them' know it not.
45 And one of the lawyers answering saith unto him, Teacher, in saying this thou reproachest us also.
46 And he said, Woe unto you lawyers also! for ye load men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers.
47 Woe unto you! for ye build the tombs of the prophets, and your fathers killed them.
48 So ye are witnesses and consent unto the works of your fathers: for they killed them, and ye build `their tombs'.
49 Therefore also said the wisdom of God, I will send unto them prophets and apostles; and `some' of them they shall kill and persecute;
50 that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
51 from the blood of Abel unto the blood of Zachariah, who perished between the altar and the sanctuary: yea, I say unto you, it shall be required of this generation.
52 Woe unto you lawyers! for ye took away the key of knowledge: ye entered not in yourselves, and them that were entering in ye hindered.
53 And when he was come out from thence, the scribes and the Pharisees began to press upon `him' vehemently, and to provoke him to speak of many things;
54 laying wait for him, to catch something out of his mouth.
1 And it came to pass, in his being in a certain place praying, as he ceased, a certain one of his disciples said unto him, `Sir, teach us to pray, as also John taught his disciples.'
2 And he said to them, `When ye may pray, say ye: Our Father who art in the heavens; hallowed be Thy name: Thy reign come; Thy will come to pass, as in heaven also on earth;
3 our appointed bread be giving us daily;
4 and forgive us our sins, for also we ourselves forgive every one indebted to us; and mayest Thou not bring us into temptation; but do Thou deliver us from the evil.'
5 And he said unto them, `Who of you shall have a friend, and shall go on unto him at midnight, and may say to him, Friend, lend me three loaves,
6 seeing a friend of mine came out of the way unto me, and I have not what I shall set before him,
7 and he from within answering may say, Do not give me trouble, already the door hath been shut, and my children with me are in the bed, I am not able, having risen, to give to thee.
8 `I say to you, even if he will not give to him, having risen, because of his being his friend, yet because of his importunity, having risen, he will give him as many as he doth need;
9 and I say to you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you;
10 for every one who is asking doth receive; and he who is seeking doth find; and to him who is knocking it shall be opened.
11 `And of which of you -- the father -- if the son shall ask a loaf, a stone will he present to him? and if a fish, will he instead of a fish, a serpent present to him?
12 and if he may ask an egg, will he present to him a scorpion?
13 If, then, ye, being evil, have known good gifts to be giving to your children, how much more shall the Father who is from heaven give the Holy Spirit to those asking Him!'
14 And he was casting forth a demon, and it was dumb, and it came to pass, the demon having gone forth, the dumb man spake, and the multitudes wondered,
15 and certain of them said, `By Beelzeboul, ruler of the demons, he doth cast forth the demons;'
16 and others, tempting, a sign out of heaven from him were asking.
17 And he, knowing their thoughts, said to them, `Every kingdom having been divided against itself is desolated; and house against house doth fall;
18 and if also the Adversary against himself was divided, how shall his kingdom be made to stand? for ye say, by Beelzeboul is my casting forth the demons.
19 `But if I by Beelzeboul cast forth the demons -- your sons, by whom do they cast forth? because of this your judges they shall be;
20 but if by the finger of God I cast forth the demons, then come unawares upon you did the reign of God.
21 `When the strong man armed may keep his hall, in peace are his goods;
22 but when the stronger than he, having come upon `him', may overcome him, his whole-armour he doth take away in which he had trusted, and his spoils he distributeth;
23 he who is not with me is against me, and he who is not gathering with me doth scatter.
24 `When the unclean spirit may go forth from the man it walketh through waterless places seeking rest, and not finding, it saith, I will turn back to my house whence I came forth;
25 and having come, it findeth `it' swept and adorned;
26 then doth it go, and take to it seven other spirits more evil than itself, and having entered, they dwell there, and the last of that man becometh worst than the first.'
27 And it came to pass, in his saying these things, a certain woman having lifted up the voice out of the multitude, said to him, `Happy the womb that carried thee, and the paps that thou didst suck!'
28 And he said, `Yea, rather, happy those hearing the word of God, and keeping `it'!'
29 And the multitudes crowding together upon him, he began to say, `This generation is evil, a sign it doth seek after, and a sign shall not be given to it, except the sign of Jonah the prophet,
30 for as Jonah became a sign to the Ninevites, so also shall the Son of Man be to this generation.
31 `A queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them, because she came from the ends of the earth to hear the wisdom of Solomon; and lo, greater than Solomon here!
32 `Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it, because they reformed at the proclamation of Jonah; and lo, greater than Jonah here!
33 `And no one having lighted a lamp, doth put `it' in a secret place, nor under the measure, but on the lamp-stand, that those coming in may behold the light.
34 `The lamp of the body is the eye, when then thine eye may be simple, thy whole body also is lightened; and when it may be evil, thy body also is darkened;
35 take heed, then, lest the light that `is' in thee be darkness;
36 if then thy whole body is lightened, not having any part darkened, the whole shall be lightened, as when the lamp by the brightness may give thee light.'
37 And in `his' speaking, a certain Pharisee was asking him that he might dine with him, and having gone in, he reclined (at meat),
38 and the Pharisee having seen, did wonder that he did not first baptize himself before the dinner.
39 And the Lord said unto him, `Now do ye, the Pharisees, the outside of the cup and of the plate make clean, but your inward part is full of rapine and wickedness;
40 unthinking! did not He who made the outside also the inside make?
41 But what ye have give ye `as' alms, and, lo, all things are clean to you.
42 `But wo to you, the Pharisees, because ye tithe the mint, and the rue, and every herb, and ye pass by the judgment, and the love of God; these things it behoveth to do, and those not to be neglecting.
43 `Wo to you, the Pharisees, because ye love the first seats in the synagogues, and the salutations in the market-places.
44 `Wo to you, scribes and Pharisees, hypocrites, because ye are as the unseen tombs, and the men walking above have not known.'
45 And one of the lawyers answering, saith to him, `Teacher, these things saying, us also thou dost insult;'
46 and he said, `And to you, the lawyers, wo! because ye burden men with burdens grievous to be borne, and ye yourselves with one of your fingers do not touch the burdens.
47 `Wo to you, because ye build the tombs of the prophets, and your fathers killed them.
48 Then do ye testify, and are well pleased with the works of your fathers, because they indeed killed them, and ye do build their tombs;
49 because of this also the wisdom of God said: I will send to them prophets, and apostles, and some of them they shall kill and persecute,
50 that the blood of all the prophets, that is being poured forth from the foundation of the world, may be required from this generation;
51 from the blood of Abel unto the blood of Zacharias, who perished between the altar and the house; yes, I say to you, It shall be required from this generation.
52 `Wo to you, the lawyers, because ye took away the key of the knowledge; yourselves ye did not enter; and those coming in, ye did hinder.'
53 And in his speaking these things unto them, the scribes and the Pharisees began fearfully to urge and to press him to speak about many things,
54 laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.
1 And it came to pass as he was in a certain place praying, when he ceased, one of his disciples said to him, Lord, teach us to pray, even as John also taught his disciples.
2 And he said to them, When ye pray, say, Father, thy name be hallowed; thy kingdom come;
3 give us our needed bread for each day;
4 and remit us our sins, for we also remit to every one indebted to us; and lead us not into temptation.
5 And he said to them, Who among you shall have a friend, and shall go to him at midnight and say to him, Friend, let me have three loaves,
6 since a friend of mine on a journey is come to me, and I have nothing to set before him;
7 and he within answering should say, Do not disturb me; the door is already shut, and my children are with me in bed; I cannot rise up to give [it] thee?
8 -- I say to you, Although he will not get up and give [them] to him because he is his friend, because of his shamelessness, at any rate, he will rise and give him as many as he wants.
9 And *I* say to you, Ask, and it shall be given to you; seek, and ye shall find; knock, and it shall be opened to you.
10 For every one that asks receives; and he that seeks finds; and to him that knocks it will be opened.
11 But of whom of you that is a father shall a son ask bread, and [the father] shall give him a stone? or also a fish, and instead of a fish shall give him a serpent?
12 or if also he shall ask an egg, shall give him a scorpion?
13 If therefore *ye*, being evil, know how to give good gifts to your children, how much rather shall the Father who is of heaven give [the] Holy Spirit to them that ask him?
14 And he was casting out a demon, and it was dumb; and it came to pass, the demon being gone out, the dumb [man] spoke. And the crowds wondered.
15 But some from among them said, By Beelzebub the prince of the demons casts he out demons.
16 And others tempting [him] sought from him a sign out of heaven.
17 But *he*, knowing their thoughts, said to them, Every kingdom divided against itself is brought to desolation: and a house set against a house falls;
18 and if also Satan is divided against himself, how shall his kingdom subsist? because ye say that I cast out demons by Beelzebub.
19 But if *I* by Beelzebub cast out demons, your sons -- by whom do they cast [them] out? For this reason *they* shall be your judges.
20 But if by the finger of God I cast out demons, then the kingdom of God is come upon you.
21 When the strong [man] armed keeps his own house, his goods are in peace;
22 but when the stronger than he coming upon [him] overcomes him, he takes away his panoply in which he trusted, and he will divide the spoil [he has taken] from him.
23 He that is not with me is against me, and he that gathers not with me scatters.
24 When the unclean spirit has gone out of the man, he goes through dry places seeking rest; and not finding [any] he says, I will return to my house whence I came out.
25 And having come, he finds it swept and adorned.
26 Then he goes and takes seven other spirits worse than himself, and entering in, they dwell there; and the last condition of that man becomes worse than the first.
27 And it came to pass as he spake these things, a certain woman, lifting up her voice out of the crowd, said to him, Blessed is the womb that has borne thee, and the paps which thou hast sucked.
28 But *he* said, Yea rather, blessed are they who hear the word of God and keep [it].
29 But as the crowds thronged together, he began to say, This generation is a wicked generation: it seeks a sign, and a sign shall not be given to it but the sign of Jonas.
30 For as Jonas was a sign to the Ninevites, thus shall also the Son of man be to this generation.
31 A queen of the south shall rise up in the judgment with the men of this generation, and shall condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, more than Solomon is here.
32 Men of Nineveh shall stand up in the judgment with this generation, and shall condemn it: for they repented at the preaching of Jonas; and behold, more than Jonas is here.
33 But no one having lit a lamp sets it in secret, nor under the corn-measure, but on the lamp-stand, that they who enter in may see the light.
34 The lamp of the body is thine eye: when thine eye is simple, thy whole body also is light; but when it is wicked, thy body also is dark.
35 See therefore that the light which is in thee be not darkness.
36 If therefore thy whole body [is] light, not having any part dark, it shall be all light as when the lamp lights thee with its brightness.
37 But as he spoke, a certain Pharisee asked him that he would dine with him; and entering in he placed himself at table.
38 But the Pharisee seeing [it] wondered that he had not first washed before dinner.
39 But the Lord said to him, Now do ye Pharisees cleanse the outside of the cup and of the dish, but your inward [parts] are full of plunder and wickedness.
40 Fools, has not he who has made the outside made the inside also?
41 But rather give alms of what ye have, and behold, all things are clean to you.
42 But woe unto you, Pharisees, for ye pay tithes of mint and rue and every herb, and pass by the judgment and the love of God: these ye ought to have done, and not have left those aside.
43 Woe unto you, Pharisees, for ye love the first seat in the synagogues and salutations in the market-places.
44 Woe unto you, for ye are as the sepulchres which appear not, and the men walking over them do not know [it].
45 And one of the doctors of the law answering says to him, Teacher, in saying these things thou insultest us also.
46 And he said, To you also woe, doctors of the law, for ye lay upon men burdens heavy to bear, and yourselves do not touch the burdens with one of your fingers.
47 Woe unto you, for ye build the sepulchres of the prophets, but your fathers killed them.
48 Ye bear witness then, and consent to the works of your fathers; for *they* killed them, and *ye* build [their sepulchres].
49 For this reason also the wisdom of God has said, I will send to them prophets and apostles, and of these shall they kill and drive out by persecution,
50 that the blood of all the prophets which has been poured out from the foundation of the world may be required of this generation,
51 from the blood of Abel to the blood of Zacharias, who perished between the altar and the house; yea, I say to you, it shall be required of this generation.
52 Woe unto you, the doctors of the law, for ye have taken away the key of knowledge; yourselves have not entered in, and those who were entering in ye have hindered.
53 And as he said these things to them, the scribes and the Pharisees began to press him urgently, and to make him speak of many things;
54 watching him, [and seeking] to catch something out of his mouth, [that they might accuse him].
1 It happened, that when he finished praying in a certain place, one of his disciples said to him, "Lord, teach us to pray, just as John also taught his disciples."
2 He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your Kingdom come. May your will be done on Earth, as it is in heaven.
3 Give us day by day our daily bread.
4 Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.'"
5 He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread,
6 for a friend of mine has come to me from a journey, and I have nothing to set before him,'
7 and he from within will answer and say, 'Don't bother me. The door is now shut, and my children are with me in bed. I can't get up and give it to you'?
8 I tell you, although he will not rise and give it to him because he is his friend, yet because of his persistence, he will get up and give him as many as he needs.
9 "I tell you, keep asking, and it will be given you. Keep seeking, and you will find. Keep knocking, and it will be opened to you.
10 For everyone who asks receives. He who seeks finds. To him who knocks it will be opened.
11 "Which of you fathers, if your son asks for bread, will give him a stone? Or if he asks for a fish, he won't give him a snake instead of a fish, will he?
12 Or if he asks for an egg, he won't give him a scorpion, will he?
13 If you then, being evil, know how to give good gifts to your children, how much more will your heavenly Father give the Holy Spirit to those who ask him?"
14 He was casting out a demon, and it was mute. It happened, when the demon had gone out, the mute man spoke; and the multitudes marveled.
15 But some of them said, "He casts out demons by Beelzebul, the prince of the demons."
16 Others, testing him, sought from him a sign from heaven.
17 But he, knowing their thoughts, said to them, "Every kingdom divided against itself is brought to desolation. A house divided against itself falls.
18 If Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul.
19 But if I cast out demons by Beelzebul, by whom do your children cast them out? Therefore will they be your judges.
20 But if I by the finger of God cast out demons, then the Kingdom of God has come to you.
21 "When the strong man, fully armed, guards his own dwelling, his goods are safe.
22 But when someone stronger attacks him and overcomes him, he takes from him his whole armor in which he trusted, and divides his spoils.
23 "He that is not with me is against me. He who doesn't gather with me scatters.
24 The unclean spirit, when he has gone out of the man, passes through dry places, seeking rest, and finding none, he says, 'I will turn back to my house from which I came out.'
25 When he returns, he finds it swept and put in order.
26 Then he goes, and takes seven other spirits more evil than himself, and they enter in and dwell there. The last state of that man becomes worse than the first."
27 It came to pass, as he said these things, a certain woman out of the multitude lifted up her voice, and said to him, "Blessed is the womb that bore you, and the breasts which nursed you!"
28 But he said, "On the contrary, blessed are those who hear the word of God, and keep it."
29 When the multitudes were gathering together to him, he began to say, "This is an evil generation. It seeks after a sign. No sign will be given to it but the sign of Jonah, the prophet.
30 For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation.
31 The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here.
32 The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here.
33 "No man, when he has lit a lamp, puts it in a cellar, nor under a basket, but on a stand, that those who enter in may see the light.
34 The lamp of the body is the eye. Therefore when your eye is good, your whole body is also full of light; but when it is evil, your body also is full of darkness.
35 Therefore see whether the light that is in you isn't darkness.
36 If therefore your whole body is full of light, having no part dark, it will be wholly full of light, as when the lamp with its bright shining gives you light."
37 Now as he spoke, a certain Pharisee asked him to dine with him. He went in, and sat at the table.
38 When the Pharisee saw it, he marveled that he had not first washed himself before dinner.
39 The Lord said to him, "Now you Pharisees cleanse the outside of the cup and of the platter, but your inward part is full of extortion and wickedness.
40 You foolish ones, didn't he who made the outside make the inside also?
41 But give for gifts to the needy those things which are within, and behold, all things will be clean to you.
42 But woe to you Pharisees! For you tithe mint and rue and every herb, but you bypass justice and the love of God. You ought to have done these, and not to have left the other undone.
43 Woe to you Pharisees! For you love the best seats in the synagogues, and the greetings in the marketplaces.
44 Woe to you, scribes and Pharisees, hypocrites! For you are like hidden graves, and the men who walk over them don't know it."
45 One of the lawyers answered him, "Teacher, in saying this you insult us also."
46 He said, "Woe to you lawyers also! For you load men with burdens that are difficult to carry, and you yourselves won't even lift one finger to help carry those burdens.
47 Woe to you! For you build the tombs of the prophets, and your fathers killed them.
48 So you testify and consent to the works of your fathers. For they killed them, and you build their tombs.
49 Therefore also the wisdom of God said, 'I will send to them prophets and apostles; and some of them they will kill and persecute,
50 that the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation;
51 from the blood of Abel to the blood of Zachariah, who perished between the altar and the sanctuary.' Yes, I tell you, it will be required of this generation.
52 Woe to you lawyers! For you took away the key of knowledge. You didn't enter in yourselves, and those who were entering in, you hindered."
53 As he said these things to them, the scribes and the Pharisees began to be terribly angry, and to draw many things out of him;
54 lying in wait for him, and seeking to catch him in something he might say, that they might accuse him.
1 And it came about that he was in prayer in a certain place, and when he came to an end, one of his disciples said to him, Lord, will you give us teaching about prayer, as John did to his disciples?
2 And he said to them, When you say your prayers, say, Father, may your name be kept holy and your kingdom come.
3 Give us every day bread for our needs.
4 May we have forgiveness for our sins, as we make free all those who are in debt to us. And let us not be put to the test.
5 And he said to them, Which of you, having a friend, would go to him in the middle of the night and say to him, Friend, let me have three cakes of bread;
6 Because a friend of mine has come to me on a journey, and I have nothing to put before him;
7 And he, from inside the house, would say in answer, Do not be a trouble to me; the door is now shut, and my children are with me in bed; it is not possible for me to get up and give to you?
8 I say to you, Though he will not get up and give to him, because he is his friend, still, if he keeps on making his request, he will get up and give him as much as he has need of.
9 And I say to you, Make requests, and they will be answered; what you are searching for, you will get; when you give the sign, the door will be open to you.
10 For to everyone who makes a request, it will be given; and he who is searching will get his desire; and to him who gives the sign, the door will be open.
11 And which of you, being a father, will give a stone to his son, who makes request for bread? or for a fish, will give him a snake?
12 Or for an egg, will give him a scorpion?
13 If, then, you who are evil are able to give good things to your children, how much more will your Father in heaven give the Holy Spirit to those who make request to him?
14 And he was sending an evil spirit out of a man who was without the power of talking. And it came about that when the spirit had gone the man had the power of talking; and the people were full of wonder.
15 But some of them said, He sends out evil spirits by Beelzebul, the ruler of evil spirits.
16 And others, testing him, were looking for a sign from heaven from him.
17 But he, having knowledge of their thoughts, said to them, Every kingdom in which there is division is made waste; and a house in which there is division comes to destruction.
18 If, then, Satan is at war with himself, how will he keep his kingdom? because you say that I send evil spirits out of men by the help of Beelzebul.
19 And if I, by Beelzebul, send out evil spirits, by whose help do your sons send them out? so let them be your judges.
20 But if I, by the finger of God, send out evil spirits, then the kingdom of God has overtaken you.
21 When the strong man armed keeps watch over his house, then his goods are safe:
22 But when one who is stronger makes an attack on him and overcomes him, he takes away his instruments of war, in which he had put his faith, and makes division of his goods.
23 He who is not with me is against me, and he who will not give me help in getting people together is driving them away.
24 The unclean spirit, when he has gone out of a man, goes through dry places, looking for rest; and when he does not get it, he says, I will go back to my house from which I came.
25 And when he comes, he sees that it has been made fair and clean.
26 Then he goes and gets seven other spirits more evil than himself, and they go in, and take their places there: and the last condition of that man is worse than the first.
27 And it came about that when he said these things, a certain woman among the people said in a loud voice, Happy is the body which gave you birth, and the breasts from which you took milk.
28 But he said, More happy are they who give hearing to the word of God and keep it.
29 And when a great number of people came together to him, he said, This generation is an evil generation: it is looking for a sign and no sign will be given to it but the sign of Jonah.
30 For even as Jonah became a sign to the Ninevites, so will the Son of man be to this generation.
31 The queen of the South will come up on the day of judging and give her decision against the men of this generation: for she came from the ends of the earth to give ear to the wisdom of Solomon; and now something greater than Solomon is here.
32 The men of Nineveh will come up in the day of judging and give their decision against this generation: for they were turned away from their sins at the preaching of Jonah; but now something greater than Jonah is here.
33 No man, when the light has been lighted, puts it in a secret place, or under a vessel, but on its table, so that those who come in may see the light.
34 The light of the body is the eye: when your eye is true, all your body is full of light; but when it is evil, your body is dark.
35 So take care that the light which is in you is not dark.
36 If, then, all your body is light, with no part of it dark, it will be completely full of light, as when a flame with its bright shining gives you light.
37 Now, while he was talking, a Pharisee made a request that he would come to a meal with him; and he went in and took his seat at the meal.
38 And when the Pharisee saw it, he was surprised because he came to the meal without first washing himself.
39 And the Lord said to him, You Pharisees make the outside of the cup and the plate clean; but inside you are thieves and full of evil.
40 O you foolish ones! did not he who made the outside in the same way make the inside?
41 But if you give to the poor such things as you are able, then all things are clean to you.
42 But a curse is on you, Pharisees! for you make men give a tenth of every sort of plant, and give no thought to right and the love of God; but it is right for you to do these things, and not let the others be undone.
43 A curse is on you, Pharisees! for your desires are for the most important seats in the Synagogues and for words of respect said to you in the market-place.
44 A curse is on you! for you are like the resting-places of dead men, which are not seen, and men go walking over them without knowledge of it.
45 And one of the teachers of the law, answering, said to him, Master, in saying this, you give a bad name to us as to them.
46 And he said, A curse is on you, teachers of the law! for while other men are crushed under the weight of the rules you make for them, you yourselves do not put so much as one finger to them.
47 A curse is on you! for you make resting-places for the bodies of the prophets, but your fathers put them to death.
48 So you are witnesses and give approval to the work of your fathers; for they put them to death and you make their last resting-places.
49 For this reason the wisdom of God has said, I will send them prophets and teachers, and to some of them they will give death and cruel pains;
50 So that punishment may come on this generation for the blood of all the prophets which was given from the earliest days;
51 From the blood of Abel to the blood of Zachariah, who was put to death between the altar and the Temple. Yes, I say to you, It will come on this generation.
52 A curse is on you, teachers of the law! for you have taken away the key of knowledge: you did not go in yourselves, and you got in the way of those who were going in.
53 And when he had come out of that place, the scribes and the Pharisees came round him angrily, questioning him about more things;
54 And watching him, for a chance to get something from his words which might be used against him.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Luke 11
Commentary on Luke 11 John Gill's Exposition of the Bible
And it came to pass that as he was praying,.... The following directions concerning prayer, though they agree with those in Matthew 6:9 &c. yet were delivered at another time, and in another place, and upon another occasion: Christ was then in Galilee, now in Judea: he gave the former directions unasked for, these at the request of one of his disciples; the other were given as he was preaching, these immediately after he had been praying; as soon as he had done a work he was often employed in, as man and mediator, on account of himself, his disciples, cause, and interest: and this was done
in a certain place; perhaps in the Mount of Olives, which was not far from Bethany, where we hear of him last, since this was a place where he used to abide in the night, and pray, Luke 21:37. The Arabic version reads, "in a desert place"; and after he had been at Bethany, he did go to a country near the wilderness, to a city called Ephraim, John 11:54
when he ceased; from praying; when he had concluded his prayer, and finished all his petitions, and was off of his knees:
one of his disciples; perhaps one of the seventy disciples who had not heard the summary of prayer, and the directions about it before given on the mount, Matthew 6:9 The Persic version reads, "his disciples": as if they all united in the request:
and said unto him, Lord, teach us to pray, as John taught his disciples, who, as Tertullian saysF7Contr. Marcion. l. 4. c. 26. , brought in a new order and method of praying, and gave his disciples some instructions and directions concerning it, much better than what the Jews in common had: and this disciple looking upon his Lord and master as much better qualified to give directions in this important affair than even John himself was, requests of him that he would; and what might put him upon it at this time seems to be, his observing that Christ had now been at prayer.
And he said unto them,.... That is Jesus, as the Syriac and Persic versions express, who directed his speech to all the disciples; for though but one of them addressed him, it was in the name of the rest: and besides, the instructions Christ was about to give concerned them all, even those that heard them before, and those that had not:
when ye pray, say, our Father which art in heaven, hallowed be thy name, thy kingdom come, thy will be done, as in heaven, so in earth; the last petition is left out in the Vulgate Latin; See Gill on Matthew 6:9, Matthew 6:10.
Give us day by day our daily bread. Or "for the day"; or "every day", as the Syriac version renders it; See Gill on Matthew 6:11
And forgive us our sins,.... Beza's most ancient copy reads "debts", as in See Gill on Matthew 6:12; and which best agrees with the phrase "indebted", after mentioned:
for we also forgive every one that is indebted to us; and lead us not into temptation, but deliver us from evil; See Gill on Matthew 6:12, Matthew 6:13. The doxology there used, and the word "Amen", are here omitted. Some of the petitions in this prayer are not delivered in the very same words as they are in Matthew. The three first petitions are word for word the same; for though the third petition is different in our translation, it is the same in the original. The fourth and fifth vary: in Matthew the fourth is, "give us this day our daily bread"; here in Luke, "give us day by day our daily bread." The fifth in Matthew is, "and forgive us our debts, as we forgive our debtors"; here, "and forgive us our sins, for we also forgive every one that is indebted to us". And these verbal variations, though the sense is the same, together with the omission of the doxology, and the word "Amen", show, that this prayer was not designed to be an exact form, and to be so used, but as a directory of prayer. I have, in my notes See Gill on Matthew 6:9 &c. shown the agreement there is between the petitions in this prayer, and some that were made use of among the Jews; and have supposed that our Lord took notice of such petitions, which the good people among the Jews frequently used; and which he approved of, and singled out, and put them into the order and method in which they stand, with some alterations for the better, to be a directory to his disciples and followers. Which to suppose, I apprehend, does not at all countenance the making and using stinted forms of prayer; since the petitions used by good men among the Jews, were not used as forms of prayer, but what they were led unto by the Spirit of God from common and constant experience to make use of; just as we may observe now, that good people in different parts, who use no form of prayer, nor have ever heard one another pray, and yet make use of the same petitions, and almost, if not altogether, in the selfsame words, their wants, necessities, cases, and circumstances being the same; and these frequently returning, oblige to a repeated use of them, in the same words, or near unto them. And though forms of prayer might not be in use among the Jews in the times of Christ, yet it is easy to account for it, how Christ came to be acquainted with the petitions in general use with good men; since not only he is God omniscient, and knows all the prayers of his people, both in public and private; but, as man, must know what were used, by his attendance on public worship, and by the private communion he had with the saints and children of God. It must indeed be owned, that forms of prayer very early obtained among the Jews; and if not in Christ's time, yet in the times of his apostles. There is frequent mentionF8Misn. Beracot, c. 4. sect. 3. T. Bab. Beracot, fol. 28. 2. T. Hieros. Taaniot, fol. 65. 3. Maimon. Hilch. Tephilla, c. 7. sect. 7. of the eighteen prayers in the times of Gamaliel, the master of the Apostle Paul; and of a nineteenth composed by one of his disciplesF9T. Bab. Beracot, ib. Maimon. Hilch. Tephilla, c. 2. sect. 1, 2. Gauz. Tzemach David, par. 1. fol. 25. 2. , Samuel the little, who is thought, by some, to be Saul himself, whilst he was a scholar of his; and which is directed against the heretics, or Christians, as they were called by the Jews; and this easily accounts for, how the petitions of the ancient good men among the Jews came to be put with others into their forms of prayer, where we now find them. For that they should take these petitions from this directory of Christ's, is not reasonable to suppose, considering their implacable enmity against him. Moreover, supposing, but not granting, that these petitions which our Lord took, and put into this order, for the use and instruction of his disciples, had been used by good men as forms of prayer, it will not justify the use of forms by any authority of Christ, or as being agreeably to his will; since it is certain, that however these petitions were used by good men before, our Lord never designed they should be used as an exact, precise form of prayer by his disciples; seeing there are several variations in them as here delivered, from what they are as they stand in Matthew; whereas, had they been intended as a stinted form, they would have been expressed in the selfsame words: and moreover, to approve of here and there a petition, which for their matter are excellently good, and to approve of them all together, as a form, are two different things: to which may be added, that though there is an agreement between the petitions, as used by the Jews, and those our Lord directs to; yet there are some variations and alterations much for the better, which destroy the form of them.
And he said unto them, which of you shall have a friend,.... A neighbour, or acquaintance:
and shall go unto him at midnight; which may seem a very unseasonable time, and which nothing but real distress, not knowing what otherwise to do, would put a man upon:
and say unto him, friend, lend me three loaves: it was usual of the Jews to borrow bread of one another, and certain rules are laid down, when, and on what condition, this is to be done; as for instance, on a sabbath dayF11Misn. Sabbat, c. 23. sect. 1. ,
"a man may ask of his friend vessels of wine, and vessels of oil, only he must not say, lend me: and so a woman, מחבירתה ככרות, "bread of her friend".'
AgainF12Misn. Bava Metzia. c. 5. sect. 9. ,
"so said Hillell, let not a woman lend ככר לחברתה "bread to her friend", till she has fixed the price; lest wheat should be dearer, and they should be found coming into the practice of usury.'
For what was lent, could not be demanded again under thirty daysF13T. Bab. Maccot, fol. 3. 2. Jarchi in T. Bab. Sabbat, fol. 148. 1. Bartenona in Misn. Sabbat, c. 23. sect. 1. .
For a friend of mine in his journey,.... Or "out of the way"; having lost his way, being benighted; and has rambled about for some time, and at length,
is come to me; for lodging and entertainment:
and I have nothing to set before him; to refresh him with, after such a fatigue, before he goes to bed, which was very requisite and proper.
And he from within shall answer and say,.... The friend within doors, shall reply to him that is without at his door, in the street:
trouble me not; by knocking at the door, and importuning to rise and lend loaves; whereby his rest would be disturbed, and trouble given him;
the door is now shut; being very late at night, and which could not be opened without noise and inconvenience:
and my children are with me in bed: sleeping, as the Persic version adds; there were none, children, or servants up, to let him in:
I cannot rise; without disturbing them:
and give thee; the loaves desired.
I say unto you,.... This is the accommodation of the parable; to these words are premised, in the Vulgate Latin version, the following, "if he continue knocking":
though he will not rise and give him, because he is a friend; though mere friendship will not influence and engage him to rise from his bed, at such an unseasonable time, and fulfil the request of his friend;
yet because of his importunity, he will rise and give him as many as he needeth: as he asks for, or more, if necessary: the design of this parable, is the same with that of the widow and the unjust judge, in Luke 18:1 which is to show the force of importunity, where friendship, as here, and the fear of God, and regard of men, which were wanting there, have no influence; and so to encourage to constancy and perseverance in prayer, with earnestness; taking no denial at the hand of God, but still continuing to make pressing instances.
And I say unto you, ask, and it shall be given you,.... This is said by Christ, to encourage to prayer, and importunity in it; that if any one asks of God, in the name of Christ, and in faith, whether it be bread for the body, or food for the soul; or any blessing whatever, whether temporal or spiritual, it shall be given; not according to their deserts, but according to the riches of the grace of God; who is rich unto all that call upon him, in sincerity and truth:
seek, and ye shall find: whether it be Christ, the pearl of great price, or God in Christ; or particularly, pardoning grace and mercy through Christ, or the knowledge of divine things; and both grace here, and glory hereafter, as men seek for hidden treasure; such shall not lose their labour, but shall enjoy all these valuable things, and whatever they are by prayer, and in the use of other means, seeking after:
knock, and it shall be opened to you; the door of mercy with God; the door of fellowship with Christ; the door of the Gospel, and the mysteries of it and of the Gospel dispensation and church state, into which is admission, to all that seek; and the door of heaven, into which there is entrance by the blood of Jesus: the several phrases denote prayer, the continuance of it, and importunity in it; See Gill on Matthew 7:7
For every one that asketh receiveth,.... Some indeed ask and receive not, because they ask amiss, James 4:3 who either apply to a wrong person, or ask in a wrong manner, or from wrong principles, or with wrong ends in view: but when a man is right in the object of prayer, and in the matter and manner of prayer, and in the end he proposes to himself, let him be what he will, of whatsoever nation, or ever mean a person, he has the petitions which he asks, either immediately, or, at least, he may be assured he shall have them in God's due time:
and he that seeketh findeth; whoever not only prays, but makes use of means, as attendance on other ordinances, and is diligent in the use of them, sooner or later finds his account herein, and what his soul seeks for:
and to him that knocketh it shall be opened; not only who prays heartily, and seeks diligently, but who is importunate, and will have no denial; continues knocking; though there may be some time a seeming delay, yet the door will not always be shut to him; after much knocking it will be opened; See Gill on Matthew 7:8
If a son shall ask bread of any of you that is a father,.... Our Lord illustrates and confirms what he had said before by an instance common among men: the relation between a father and a son is natural, and it is very near; and it is usual for a son, when hungry, and at the proper times of meals, to ask bread of his father: and when he does,
will he give him a stone? should he do so, he would show that his heart was as hard, or harder than the stone he gives:
or if he ask a fish, will he, for a fish, give him a serpent? And endeavour to deceive him by the likeness of the one to the other, especially some sort of fish, which would poison or sting him, but not refresh and nourish him: such inhuman brutish parents are not surely to be found; See Gill on Matthew 7:9, Matthew 7:10.
Or if he shall ask an egg, will he offer him a scorpion.... Of which there are three sorts; some are terrestrial, or land scorpions, scorpions of the earth, a kind of serpents, very venomous and mischievous, to whom the wicked Jews are compared, Ezekiel 2:6 and the locusts in Revelation 9:3 others are airy, or flying scorpions, a sort of fowl; and others are sea scorpions; of the fish kind: it is not easy to say which of them is here meant. There is an herb which is called עקרבניןF14Misn. Erubin, c. 2. sect. 6. , "the scorpion": it leaves are like unto a scorpion, as the Jewish commentators sayF15Maimon. & Bartonora in lb, . This is observed with the same view as the former. By it may be meant here, either the fish that is so called, since a fish is mentioned before; or rather, the land scorpion, which is of the serpent kind; this brings forth little worms, in the form of eggs, asF16Lib. 11. c. 25. Pliny says: and it is said, that a scorpion put into an empty eggshell, has been used to be given to persons, whose death has been desired; which it bursting from, at once strikes and kills: but what father would do so to a child!
If ye then being evil know how to give good gifts unto your children,.... See Gill on Matthew 7:11.
How much more shall your heavenly Father give the Holy Spirit to them that ask him? instead of the Holy Spirit here, the Vulgate Latin version reads, "good Spirit", and so two copies of Beza's; and the Ethiopic version, "the good gift of the Holy Spirit"; and doubtless intends the gifts and graces of the Holy Spirit, in distinction from, and as preferable to the good things given by earthly parents, to their children.
And he was casting out a devil,.... At a certain time, either the same that is recorded in Matthew 9:32 or in Matthew 12:22 for both of them were attended with the same effect upon the people, and with the same calumny of the Pharisees, mentioned here:
and it was dumb. The Ethiopic version reads, "deaf and dumb"; that is, the devil, which possessed the man, made him both deaf and dumb; if the same as in Matthew 12:22 he was blind, as well as dumb:
and it came to pass, when the devil was gone out; of the man possessed by him, by the command of Christ:
the dumb spake; as other men did, and as he had done before; the cause being removed, the effect ceased:
and the people wondered; at the power of Christ, and concluded that he must be the Messiah, the son of David.
But some of them said,.... The Pharisees, Matthew 9:34 Matthew 12:24 who could not bear that he should be thought to be the Messiah, and therefore put an ill construction on the miracle:
he casteth out devils through Beelzebub, the chief of devils; in several copies he is called Beelzebul, and in the Arabic and Ethiopic versions; which last adds these words, "and he answered and said, how can Satan cast out Satan?" See Gill on Matthew 12:20.
And others tempting him,.... Others of the Scribes and Pharisees, or Sadducees:
sought of him a sign from heaven; See Gill on Matthew 12:38, Matthew 16:1.
But he knowing their thoughts,.... Being God omniscient,
said unto them; the following parables, as they are called in Mark 3:23 or proverbial expressions, very pertinent to the purpose, and sufficient to set aside the base calumnies of the Pharisees:
every kingdom divided against itself, is brought to desolation; in process of time, division will end in destruction; and as it does in the kingdoms of the world, of which there have been fatal instances, so it would in the kingdom of Satan, was there in it a division, which the calumny of the Pharisees supposes:
and an house divided against an house, falleth. The Persic version renders it, "an house divided from the foundation, falls"; the sense is, a family, in which one part is opposed to the other, issues in the ruin of both; See Gill on Matthew 12:25, Mark 3:24, Mark 3:25.
And if Satan also be divided against himself, how shall his kingdom stand?.... This is the accommodation of the above parables, or proverbial sentences; suggesting, that Satan must be against himself, if what the Pharisees said was true; and consequently, his kingdom and government, could not long subsist:
because ye say that I cast out devils through Beelzebub; which is all one as to say, that Satan is divided against himself, which is not reasonable to suppose; See Gill on Matthew 12:26 and See Gill on Mark 3:26.
And if I by Beelzebub cast out devils,.... Which is what the Pharisees charged him with; in the Greek copies, and so in the Arabic and Ethiopic versions it is read, "by Beelzebul", and so in the preceding verses; See Gill on Matthew 10:25.
By whom do your sons cast them out? by whose help? or in whose name? for the Jews pretended to cast out devils, and to heal those that were possessed with them; which they did sometimes, by making use of the names of the patriarchs, Abraham, Isaac, and Jacob, and sometimes of the name of Solomon: JosephusF17Antiqu. Jud. l. 8. c. 2. speaks of many in his time, who had this power of healing; and he himself saw one Eleazar, in the presence of Vespasian, his children, officers, and soldiers, cure many that were possessed of devils: and his method was, by putting a ring to the nose of the possessed, under the seal of which, was a root directed to by Solomon, and thereby brought out the unclean spirit; and as soon as the man was healed, he adjured the devil never to return more; at which time he made mention of the name of Solomon, and rehearsed the enchantments written by him: the said Eleazar, to give a specimen of the efficacy of his art, set a cup full of water upon the ground, and commanded the devil when he went out of the man, to turn it over, as a sign that he had left the man, and the devil immediately obeyed his order: now if these sons of theirs cast out devils, which they would not say were done by the help of the devil, or in his name, why should they ascribe the ejection of devils by Christ, to a diabolical assistance?
therefore shall they be your judges; or "judges against you", as the Arabic version; or "shall reprove you", as the Ethiopic; convict and condemn you; See Gill on Matthew 12:27.
But if I with the, finger of God,.... The power of God, referring to Exodus 8:19 and so the Cabalistic JewsF18R. Mosch in Sepher Hashem, apud Cabal. Denudata. T. I. par. l. p. 146. explain it,
"the finger is one of the five in the hand, and is that finger which works by the power of Elohim;'
it is the same with the Spirit of God; See Gill on Matthew 12:28 which is often called the hand of the Lord, Ezekiel 1:3.
When a strong man armed,.... By the strong man, is meant the devil; See Gill on Matthew 12:29 and who may be said to be "armed", both with his own temptations, which are as fiery darts, and which are thrown by him thick and fast, suddenly and swiftly, privily, and with great art and cunning, and with great strength, and are very injurious; and also with the sins and lusts of men, which are armour of unrighteousness, and which Satan turns upon them, and makes use of against them, to their great detriment; and who
keepeth his palace: which is the corrupt heart of an unregenerate man, where he dwells as a king, has his throne, keeps his court, and has his courtiers, and attendants, the lusts of the flesh, and the desires of the will, and the carnal affections; and which, as filthy a palace as it is, is perfectly agreeable to his nature; and this is kept by a guard of devils, and worldly lusts, till its strong holds are demolished by the Gospel, and Christ the King of glory enters in; till such time,
his goods are in peace: there is no concern in such an heart about sin, no uneasiness on that account, no sense of danger, nor inquiry after salvation; no dread upon the mind at the curses of the law, nor fears of hell, and damnation; but such a man lives in entire security, crying Peace, Peace, to himself.
But when a stronger than he,.... By whom is meant Christ, who is the mighty God, the Almighty; and appears to be so, in the creation of all things, in upholding them by the word of his power, in the government of the world, and the works of providence, in the redemption of his people from sin, Satan, and the law, and in the conversion of them, by the efficacy of his grace, and in the preservation of them by his power; and who is manifestly stronger than Satan; not only by these instances, but by what follows:
shall come upon him; as he did in person, when he dispossessed him from the bodies of men; and does by his Spirit in conversion, when he enters into his palace, the heart of man, binds him, and looses men from him, and turns them from the power of Satan, to God, and sets up a throne of grace, where he himself dwells and reigns: so he comes upon him as an adversary, and often at an unawares; and always with great power and strength, and succeeds: Satan came upon Christ in the wilderness, in the garden, and on the cross, and attacked him, but without success; whence it is clear, that he is stronger than he:
and overcame him; he overcame him in the wilderness, and obliged him to retreat; and on the cross, when he obtained a complete victory over him, destroyed him, his principalities and powers, and all his works, and led him captive; and in conversion, so as to deliver his people from him, that were led captive by him, as that he can never regain his dominion over them more; and though he is suffered to tempt them; he cannot destroy them; and the saints shall overcome him at last, and have him bruised under their feet: and at the same time,
he taketh from him all his armour, wherein he trusted; as his temptations, which he himself repelled in the wilderness, and wrenched out of his hands, and made them useless, and he gives power to his people to resist them, and succours them under them, and delivers them out of them; and also the sins of men, which he took away on the cross, when he bore them, and the punishment of them there: and in conversion, he greatly weakens the power of sin, and takes away the dominion of it; and though the being of it is not removed, hence Satan has something to work upon, yet its power is so far gone, that neither that nor Satan, can destroy such who are truly called by the grace of God:
and divideth his spoils: he spoils his house, the heart of man, from being any longer a palace for him, and his goods, his mind and conscience, which are enlightened and awakened, and purged: or by his spoils are meant, the souls of men; which are taken as a prey out of his hands, and become trophies of victorious grace.
He that is not with me, is against me,.... Our Lord does not mean one, that was not personally with him; for there might be some, and doubtless were many, who were not in person with him, and yet were not against him, but friends to him, and to his interest; nor one that was not a professed disciple of his, or not a follower of him, and his apostles; for there were some who called themselves John's disciples, and did not attend on Christ, and yet were not against him, but cast out devils in his name; and such an one perhaps was he, that is made mention of in Mark 9:38 on occasion of whom, Christ there says some words, which may seem at first view, not so well to accord with these: but such are intended, who acted a neutral part between him and the Pharisees; who could bear to hear them accuse him of casting out devils by the prince of devils, and be easy at it: and such persons are condemned, who can hear all manner of blasphemy against the deity, sonship, blood, righteousness, and sacrifice of Christ, and express no indignation at it; these, as they cannot be said to be with Christ, may be truly ranked among those that are against him:
and he that gathereth not with me, scattereth; whoever did not encourage persons to attend on the ministry of Christ, which was confirmed by such miracles the Pharisees spoke so reproachfully and contemptuously of, were reckoned by Christ as such, who were the means of hindering persons gathering unto him; as well as those who menaced and excommunicated them for so doing: the allusion is either to the gathering of the sheep into the fold, and the scattering of them by the wolf; or to the gathering of the wheat, and binding it in sheaves, and bringing it home in harvest; and to the scattering of the wheat loose in the field, whereby it is lost, and comes to nothing; See Gill on Matthew 12:30.
When the unclean spirit is gone out of a man,.... That is, the devil, who is in, and works in the children of disobedience, whether under a profession of religion or not; whose hearts are unclean like himself, wherefore there he delights to dwell; and so the Ethiopic version renders it, "the evil demon": who may be said to go out of a man in appearance, when he outwardly reforms and takes up a profession of religion.
He walketh through dry places; or "a desert", as the Ethiopic version; to which the Gentile world is sometimes compared in the Old Testament Isaiah 35:1 whither Satan might go, being disturbed in Judea, through the many dispossessions by Christ; or rather leaving for a while the Scribes and Pharisees, who outwardly appeared righteous before men, he went to the Gentiles;
seeking rest, and finding none; being also made uneasy among them, through the preaching of the Gospel, which was sent unto them after Christ's resurrection; and not being able to keep his place in the hearts of men, nor do the mischief he was desirous of.
He saith, I will return unto my house, whence I came out; to the Jews again, who were blinded and filled with rage and enmity to the Gospel by him, and whom he instigated to persecute the apostles of Christ, and preachers of the word, wherever they came; See Gill on Matthew 12:43 and See Gill on Matthew 12:44.
And when he cometh, he findeth it swept and garnished. In Matthew it is also said to be "empty"; and so it is read here in the Arabic version; and in the Ethiopic version, "empty of men": but rather the sense is, that he found it empty of all goodness, notwithstanding all the sweeping and garnish of an outward reformation. The Persic version renders it, "heated and prepared"; heated with wrath and fury against Christ, and his Gospel, and so was prepared and fitted to be a proper habitation for Satan; and in such a case as this was the Jewish nation from the time of Christ's death to the destruction of Jerusalem; See Gill on Matthew 12:44
Then goeth he and taketh to him seven other spirits,.... Or "demons", as the Ethiopic version, whom he took to him as his consorts and companions, as the same version calls them.
More wicked than himself; for it seems there are degrees of wickedness among the devils, as well as among men:
and they enter and dwell there; the unclean spirit, and the other seven: so seven devils were in Mary Magdalene, and a legion in another man; and indeed the evil heart of man is an habitation of devils, and the hold of every foul spirit: here it may chiefly design the place and power which the devil had among the Jews before their destruction:
and the last state of that man is worse than the first; the Persic version adds, "and more miserable"; as was the case of the Jews, to which this parable refers; as appears by what is subjoined in Matthew, which manifestly applies it to them,
even so shall it be also unto this wicked generation; See Gill on Matthew 12:45.
And it came to pass as he spoke these things,.... That is, as Christ spoke, or "had finished these sayings", as the Persic version expresses it, before related, in vindication of himself and his miracles, from the blasphemy of the Scribes and Pharisees to their entire confusion, and had delivered the above parable concerning the unclean spirit, which had a particular regard to them:
a certain woman of the company: observing the miracle he had wrought, in casting out a devil, and being affected with his discourse, in which he so fully cleared himself, and so strongly confuted his enemies, and set them forth in so just a light:
lift up her voice, and said unto him, aloud, in the hearing of all the people, and with great earnestness and fervour:
blessed is the womb that bare thee, and the paps which thou hast sucked: whether this woman personally knew Mary, the mother of Christ, is not certain; it may be that she was now present, or at least not far off; and this woman hearing that she, with the brethren of Christ, were without, and desired to speak with him, might be the occasion of her uttering these words; Matthew 12:46 though they are said not so much in praise, and to the honour of Mary, as in commendation of Christ, from whom, and for the sake of bearing and suckling so great a person, she was denominated blessed as before, both by the angel and Elisabeth, Luke 1:28 This was a form of blessing among the Jews: so it is saidF19Pirke Abot, c. 2. sect. 8. of R. Joshuah ben Chananiah, a disciple of R. Jochanan ben Zaccai, who lived about these times, אשרי יולדתו, "blessed is she that bore him": and they had also a form of cursing among them, much after the same manner, as ליט ביזא דכן איינק, "cursed be the paps that suckled him"F20T. Hieros. Celaim, fol. 27. 2. Bereshit Rabba, sect. 5. fol. 5. 1. . The Jews, in their blasphemous rage against Christ, and all that belong to him, say of Mary, the daughter of Eli, by whom they seem to design the mother of our Lord, that she hangs in the shades by the fibres of her papsF21T. Hieros. Chagiga, fol. 77. 4. & Sanhedrin, fol. 23. 3. but this woman had a different opinion of her.
But he said,.... Christ said "to the woman", Persic version reads, as correcting her, though not denying it, nor reproving her for it, but improving upon it:
yea rather, blessed are they that hear the word of God and keep it; intimating, that though his mother was happy in bearing and suckling such a son, yet it was a far greater happiness to hear the word of God; meaning either himself, the eternal "Logos", so as to embrace him, believe on him, and have him formed in the heart; or the Gospel preached by him, so as to understand it, receive it as the ingrafted word, and bring forth fruit, and act in obedience to it, observe it, and abide by it, and never relinquish it. This is a greater happiness than to be related to Christ in the flesh, though ever so nearly. The Ethiopic version reads, "that hear the word of God, and believe, and keep it": for faith comes by hearing, and shows itself in doing. Barely to hear the word, and even give an assent to it, will be of little avail, unless what is heard and believed is put in practice.
And when the people were gathered thick together,.... Upon this woman's lifting up her voice, and saying the things she did; or rather to see what sign he would give, which some had desired Luke 11:16
he began to say, this is an evil generation. The Alexandrian copy, two copies of Beza's, and the Vulgate Latin, and Arabic versions read, "this generation is an evil generation"; and also it was an "adulterous one", as is added in Matthew 12:39
they seek a sign; for they had asked one of him, Luke 11:16
and there shall no sign be given it, but the sign of Jonas the prophet; one like unto it: See Gill on Matthew 12:39
For as Jonas was a sign to the Ninevites,.... As he was by lying three days and three nights in the whale's belly, and then cast on shore alive; which sign, or miracle was wrought to confirm his mission and message, and to engage the Ninevites to give credit to him, and repent, or they might assure themselves they would be utterly destroyed;
so shall also the son of man be to this generation; by lying three days and three nights in the heart of the earth, and then rising again from the dead the third day; and which should be done to confirm the truth of his Messiahship, and to declare him to be the Son of God with power, and to engage persons to believe in him; and to assure that wicked generation, that in case they remained, after such a sign, impenitent and unbelieving, wrath would come upon them to the uttermost; see Matthew 12:40.
The queen of the south,.... That is, the queen of Sheba, which was a country of Arabia, which lay south of Judea; of whom it is said, that
she shall rise up in the judgment with the men of this generation, and condemn them: the sense is, that at the last day, when all shall rise from the dead, both Jews and Gentiles, this Heathen queen shall rise together with the men of the present generation among the Jews, stand in judgment with them, and against them; and that her conduct would be brought as an evidence against them, and be improved as an aggravation of their condemnation:
for she came from the uttermost parts of the earth to hear the wisdom of Solomon, and behold a greater than Solomon is here: the difference between them, and what aggravates the case is, that she was a Gentile that knew not God, they were Jews, his professing people; she came from afar, they were near, upon the spot, where Christ was, he was preaching in their streets, temple, and synagogues; she came to hear only natural or moral wisdom, but they might have heard spiritual and heavenly wisdom, with which eternal happiness is connected; she came to hear only a mere man, but they might have heard him who is the wisdom of God, and the only wise God, and our Saviour; See Gill on Matthew 12:42.
The men of Nineveh shall rise up in the judgment with this generation, and shall condemn it,.... Luke changes the order of these instances; Matthew mentions this before the instance of the queen of Sheba; but Luke puts it last: this circumstance is not material, and the design of it is the same with the former:
for they repented at the preaching of Jonas, and behold a greater than Jonas is here: what in this case will aggravate the condemnation of the Jews in the day of judgment is, that these men were Heathens, aliens from the commonwealth of Israel, and strangers to the covenants of promise, and were not used to have prophets sent to them; and yet as soon as Jonas, a mere man, came to them, and preached but one sermon among them, they repented of their sins, and turned from them; whereas the Jews, who had a better notion of religion, and who, though they had the Son of God himself among them, and preached to them, and that many sermons, and whose ministry was confirmed by miracles, and afterwards his apostles for a course of years, had yet remained impenitent and unbelieving; See Gill on Matthew 12:41.
No man when he hath lighted a candle,.... These words are often repeated by Christ on different occasions; see Gill on Matthew 5:15 and See Gill on Luke 8:16 and here seem to design the free, open, and clear ministry of Christ, who excelled Solomon in wisdom, and Jonas in powerful preaching. It being as a candle, which, when lighted, no man
putteth in a secret place; as under a bed, Mark 4:21 where it cannot be seen, and its light be of any use:
neither under a bushel, but on a candlestick, that they which come may see the light; intimating, that Christ and his disciples did not preach in corners, or in private houses, and secret places, but in the streets of the city, and in the temples and synagogues, the public places of worship: and therefore the Jews were the more inexcusable, that they did not attend to the ministry of the word; and this would be their condemnation, that light was come among them, and they preferred darkness to it, John 3:19.
The light of the body is the eye,.... The Vulgate Latin and all the eastern versions read "the light of thy body is thine eye". The sense is, that as the eye gives light, to the body, and the several members of it, by which they are guided and directed; so the understanding is the light of the soul, and the guide to all the powers and faculties of it;
therefore when thine eye is single, thy whole body also is full of light: as when the eye is free from vicious humours, and its sight is clear, the whole body reaps the advantage of it, and is perfectly illuminated by it; so when the eye of the understanding is opened and enlightened by the Spirit of God, into the truths of the Gospel, and a single regard is had unto them, and to the glory of Christ in them, the whole soul is filled with light, joy, and comfort:
but when thine eye is evil, thy body also is full of darkness; as when the eye of the body is attended with any bad humours that hinder the sight, all the members of it are in darkness; so, when the understanding is darkened through the blindness and ignorance there is in men, with respect to Gospel truths, all the powers and faculties of the soul are in a very miserable and uncomfortable condition. The 35th and 36th verses are not in Beza's most ancient copy.
Take heed therefore,.... By attending to the light of the Gospel, shining in the ministration of it, and do not neglect and despise it:
that the light which is in thee be not darkness; lest being given up to a judicial blindness and hardness of heart, not only the light of nature, which the Jews had in common with the Gentiles, but even that notional light and knowledge of divine things, which they had by being favoured with an external revelation, the writings of the Old Testament, should be lost.
If thy whole body therefore be full of light,.... That is, if the whole soul, as the Ethiopic version reads, be full of Gospel light, through the illuminating influences of the blessed Spirit accompanying the word:
having no part dark; every power and faculty of the soul being affected with it, and influenced by it, though, as yet, the light and knowledge of evangelical things is not perfect in any:
the whole shall be full of light, as when the bright shining of a candle doth give thee light; the whole soul shall be as full of light and joy, which the Gospel always brings with it, as a room is full of light, when a candle is lighted, and shines brightly, and burns clearly in it.
And as he spake,.... Either the above words, or others at another time:
a certain Pharisee besought him to dine with him: as one of the same sect had before, in Luke 7:36 and who either was better affected to Christ than the generality of them were; or had a design upon him to get him into company with others, in private, and ensnare him if they could, and overcome him, who was an overmatch for them before the people; among whom they feared, should they go on thus publicly to attack him, their credit and reputation would sink, and be lost.
And he went in and sat down to meat: whatever were the intentions of the Pharisee, Christ, who was always affable and free with all sorts of men, readily accepted of the invitation, and at once went along with him to his house; and dinner being ready, and on the table, he immediately sat down without any ceremony.
And when the Pharisee saw it,.... That Christ laid himself down on one of the couches and began to eat:
he marvelled; that so great a prophet as he was, and a man of so much religion and holiness, should show no regard to a common custom with them, and which was one of the traditions of their elders, and which they put upon a level with the commands of God. The Vulgate Latin version, and so Beza's most ancient copy, and another exemplar, read, "he began to say, thinking" (or judging) "within himself": he was "moved" at it, as the Persic version renders it; he was filled with astonishment and indignation,
that he had not first washed before dinner; especially since he had been in a crowd of people, Luke 11:29 for the Pharisees not only washed their hands, by immersing them up to the elbow before eating; but when they had been at market, or among any large number of people, or had reason to think they had, or feared they had touched any unclean person or thing, they immersed themselves all over in water: and which is the sense of the word βαπτιζομαι, here used; See Gill on Mark 7:2, Mark 7:3 and See Gill on Mark 7:4.
And the Lord said unto him,.... Jesus, as the Syriac and Persic versions read; the Lord Jesus, as the Ethiopic.
Now do ye Pharisees make clean the outside of the cup, and the platter; being very tenacious of the traditions of the elders, concerning the washing of cups and pots, which had been of late years brought in among them, and therefore the word "now" is used; See Gill on Matthew 23:25 and See Gill on Mark 7:4,
but your inward part is full of ravening and wickedness: meaning either their souls, which were full of all manner of sin, the cleansing and purity of which they had no concern about, whilst they were very strict and curious in washing their bodies, their cups and platters; or rather the vessels which were filled with meat and drink got by extortion, rapine, and oppression; see Matthew 23:25.
Ye fools, did not he that made that which is without,.... That is, made clean that which is without, or the outside of the cup and platter;
make that which is within also? does not he make the inside clean likewise? whoever washes a cup or platter, but washes and makes clean the inside, as well as the outside? and so ye who are so very careful to have your cups and platters clean, should be as careful what you put in them, that they are clean also; not only that they are clean according to the law, in a ceremonial sense, but in a moral sense, that they are honestly and lawfully got. The word, ποιεω, rendered "made" and "make", answers to the Hebrew word עשה, which sometimes signifies to beautify and adorn, and to cleanse, and remove away filth, as by paring nails, and washing the feet; so in Deuteronomy 21:12 it is said of a captive woman that a man takes into his house for his wife, among other things, ועשתה, "she shall make her nails"; that is, "pare" them, as we render it, and remove the filth from them. Again, in 2 Samuel 19:24 it is said of Mephibosheth, that from the day king David departed, he had not, עשה, "made his feet"; that is, as the Targum renders it, לא שטף, "he had not washed his feet"; and so other Jewish interpreters understand it, either of his having not washed his feet, much less his whole bodyF23R. David Kimchi and Rabbenu Isaiah in loc. Vid Jarchi in ib. , or of not having pared his nailsF24R. Levi ben Gersom in ib. ; and so the Vulgate Latin renders it, that he came to meet the king "with unwashen feet"; which may serve to illustrate and confirm the sense before given: though interpreters generally understand this of God, as the maker of the soul, as well as of the body; and therefore the purity of the former should be regarded, as well as that of the latter.
But rather give alms of such things as ye have,.... The phrase τα ενοντα, is variously rendered, and so furnishes out various senses: the Syriac version renders it, "give that which is", which is yours; or "which is given to you", as the Persic version, and agrees with ours, "such things as ye have"; and which carries in it but a very odd sense; for none can give of that which they have not. The Vulgate Latin version reads, "that which is over and above"; superfluous substance, and which may be easily spared without hurting a man, or his family: others, "as much as you can": according to a man's ability, and as God has prospered him in the world. The Ethiopic version renders it, "that which is necessary"; which the necessities of the poor call for, and is right and proper to give them: and the Arabic version, very foreign from the sense of the phrase, reads, "before every thing"; above all things give alms. But the true sense of it is contained in the literal version of it, "things that are within"; that is, that are within the cup and the platter; give meat and drink to the poor, your platters and cups are full of, gotten by injustice and oppression. Some read it not imperatively, "give", but indicatively, "ye do give": you oppress and defraud men, devour widows' houses, and fill your own with the spoils of others; and then give out of your cups and platters drink to the thirsty, and meat to the hungry, to make atonement for your avarice and extortion:
and behold all things are clean unto you; that is, according to their own opinion, who fancied that alms deeds justified them in the sight of God, cleansed them from their sins, delivered them from hell, and gave them a title to eternal life; See Gill on Matthew 6:1 for it can never be thought to be our Lord's meaning in earnest, that either their persons, or what they had, should be pure and clean unto them, by giving a part of their ill-gotten goods to the poor; but he speaks their sense, in an ironic way. From this opinion of theirs it is, that the Hebrew word, זכה, which signifies "to be clean", is used by them for giving alms: so it is saidF25Vajikra Rabba, Sect. 34. fol. 174. 2. Vid. fol. 173. 3, 4. & 174. 4. , that
"R. Jonathan and Resh Lekish went down to bathe themselves in the baths of Tiberias; and a certain poor man met them, and said unto them, זכיין בי, "give me alms"; they said unto him, when we come back we will זכיין בך, "give thee alms":'
and so the Mahometans call alms by the same name, because they imagine that they cleanse their other substance from pollution, and their souls from avarice.
But woe unto you Pharisees,.... Though these words, with several other passages in this chapter, are much alike with those in Matthew 23 yet it is clear that they were spoken at different times, these in the house of a Pharisee, and they in the temple at Jerusalem:
for ye tithe mint and rue; See Gill on Matthew 23:23 the Persic version here reads, "mint and anise", as there; and the Ethiopic version only "hyssop":
and all manner of herbs; or "every herb"; that is, all sorts of herbs that grow in the garden, and were not common to all;
and pass over judgment, and the love of God: by "judgment" may be meant justice, or doing that which is right between man and man, both publicly and privately, which was greatly neglected by these extortioners and unjust men: and by "the love of God" may be intended, both love to God, which shows itself in the observance of the first table of the law, and love to the neighbour, which God requires, and regards the second table:
these ought ye to have done, and not to leave the other undone; See Gill on Matthew 23:23.
Woe unto you Pharisees, for ye love the uppermost seats in the synagogues,.... And also the uppermost rooms at feasts, Matthew 23:6
and greetings in the market; See Gill on Matthew 23:6 and See Gill on Matthew 23:7.
Woe unto you Scribes and Pharisees, hypocrites,.... As they are all along called by Matthew; though only here by Luke. The Vulgate Latin only reads, "woe unto you", leaving out all the rest: but the whole is retained in all the Oriental versions;
for ye are as graves which appear not; being covered with grass; "or which were not marked", as the Ethiopic version renders it; that is, were not whited or covered with lime, as some were, that they might be seen at a distance, and be known what they were; that so men might avoid going near them, and prevent their being defiled with them; See Gill on Matthew 23:27.
and the men that walk over them
are not aware of them; and so are defiled by them. Christ compares the Pharisees, because of their hypocrisy, and secret iniquity, both to whited sepulchres, and to those that were not: to those that were, because, like them, they looked beautiful without, and righteous in the sight of men, and yet were inwardly full of all manner of pollution and sin; and to those that were not, because they did not appear to be what they were, and men were deceived by them; and under specious pretences to religion and holiness, were by their corrupt doctrines and practices unawares drawn into the commission of sin. Regard may not only be had to graves covered with grass, or not marked with lime, by which they might be known; but also to what the Jews call, קבר התהום, "the grave of the abyss"F26Misn Parah. c. 3. sect. 2. Maimon. Hilch. Parah. c. 3. sect. ; a grave that is not known no more than if it was in the bottomless pit: so uncleanness by touching a dead body, which a man is not conscious of, is called the uncleanness of the abyss, or an unknown oneF1Maimon. in Misn. Nazir, c. 9. sect. 2. & Pesach. c. 7. sect. 7. .
Then answered one of the lawyers,.... Or Scribes, as the Syriac and Persic versions read: and so the Ethiopic version calls him, "a Scribe of the city": the Scribes and lawyers were the same sort of persons who were interpreters of the law, and equally tenacious of the traditions of the elders Christ had referred to, as the Pharisees, and in general were Pharisees; though some of them might be of the sect of the Sadducees. This man observing that Christ, in his last words, joined the Scribes and Pharisees together, and charged them both with hypocrisy, and pronounced a woe upon them, was very uneasy at it:
and saith unto him, master, thus saying, thou reproachest us also; us lawyers, or Scribes also; both by mentioning their names, and accusing the Pharisees of the same things, which they must be conscious to themselves they were equally guilty of; so that if the one were criminal, the others were also. The Ethiopic version reads by way of interrogation, "what thou sayest, does it not injure us?"
And he said, woe unto you also, ye lawyers,.... Christ was so far from calling back what he had said or suggested, that he repeats and confirms it, and more particularly names them, and enlarges on their evil practices:
for ye lade men with burdens grievous to be borne, and ye yourselves touch not the burdens with one of your fingers;, Matthew 23:4.
Woe unto you,.... Meaning particularly the lawyers or Scribes, together with the Pharisees, and even the whole body of the people, who in general were of the cast and complexion here described:
for ye build the sepulchres of the prophets; See Gill on Matthew 23:29.
and your fathers killed them; the prophets; "or whom your fathers killed", as read the Syriac, Arabic, and Persic versions; the one put them to death, and the other erected stately monuments over them, or adorned them; and yet both had the same malignant spirit against the faithful servants and messengers of God; and which showed their great hypocrisy.
Truly ye bear witness, that ye allow the deeds of your fathers,.... Or "ye bear witness, and ye allow"; that is, they both witnessed that their fathers killed the prophets, and they consented to what they did, and approved of their actions:
for they indeed killed them; it must be owned, and not their sons:
and ye build their sepulchres; which was a bearing and keeping up a testimony against them, and a continuing a remembrance of their crimes; and which looked as though they approved of them, or otherwise they should have been content to have the prophets lie buried in silence, and not erected stately monuments over them, which seemed to be raised more for the honour of those that put them to death, than of the prophets themselves. Or, whereas they did this under specious pretences of disliking their fathers' sins, which yet secretly they loved, and were of the same wicked disposition against the ministers of the word, and which they would quickly show; this discovered their hypocrisy, and confirmed the character Christ had before given of them; for it follows,
Therefore also said the wisdom of God,..... The Syriac version only reads "wisdom"; by which seems to be meant not the perfection of God's wisdom: though it is usual with the Jews to represent the divine perfections as speaking, as the justice and mercy of God. They sayF2T. Bab. Sanhedrin, fol. 94. 1. Vid. Targum in Eccl. x. 8. & in Lam. i. 1. & ii. 20. , that
"when the holy blessed God sought to make Hezekiah the Messiah, and Sennacherib, Gog, and Magog, מידת הדין, "the property of judgment", or "justice, said" before the holy, blessed God, Lord of the world, &c.'
and so the sense may be here, that the infinite wisdom of God said within himself, determined in his own breast, to do what follows. But I rather think that Christ is intended, who, as God, is the essential wisdom of God; and, as man and mediator, has the spirit of wisdom resting on him, and the treasures of wisdom and knowledge hid in him; since this is said by Christ, Matthew 23:34 though the words here seem to be the words of the evangelist relating what Christ had said. Some have thought, that some book, under the name of "The Wisdom of God", is here cited, which had in it the following words,
I will send them prophets and apostles; which, in Matthew, are called prophets, wise men, and Scribes; and by whom are meant the apostles of Christ, and the ministers of the Gospel. The Persic version reads, "lo, I send to you", as in Matthew 23:34,
and some of them they shall slay and persecute; some of them they shall put to death, and others they shall persecute from one place to another; See Gill on Matthew 23:34.
That the blood of all the prophets,.... The same with "all the righteous blood", or the blood of all the righteous men, in Matthew 23:35,
which was shed from the foundation of the world: for there were prophets from the beginning, which prophesied of Christ, Luke 1:70 and whose blood was shed very early; for Abel, the son of the first man, and who was the first whose blood was shed, was not only a righteous man, but a prophet; for by the sacrifice which he offered up, he gave a prophetical hint of the sacrifice of Christ, in that he spoke beforehand of it, as being dead he yet speaks: and now the Lord was about to send apostolical prophets, whom the Jews would slay, and he would suffer them to slay, that so the blood of all the former ones,
may be required of this generation; and they be punished for it: just as in Babylon will be found, when God makes inquisition for blood, as he sooner or later always does, the blood of the prophets and saints, and of all that are slain upon earth, ever since Rome papal has been in power, Revelation 18:24.
From the blood of Abel,.... "Righteous Abel", as in Matthew 23:35 and so read the Arabic version here, and two manuscripts in the Bodleian library, and three of Stephens's copies; the Persic version renders it, "innocent Abel": he is mentioned because he was the first man that was slain, and he was slain because of his righteousness.
Unto the blood of Zacharias; in the Cambridge copy of Beza's, it is added, "the son of Barachias", as in Matthew 23:35 and so the Arabic version, "the son of Barasciah"; who he was; see Gill on Matthew 23:35.
which perished between the altar and the temple; or "the house", that is, the holy place: and the Ethiopic version renders it, "the holy house"; here he died, being slain by the Jews; see the note, as before.
Verily I say unto you, it shall be required of this generation; as it was at the time of the destruction of Jerusalem.
Woe unto you lawyers,.... Who are particularly addressed again in distinction from the Pharisees, though much the same things are said to them both in Matthew 23:13
for ye have taken away the key of knowledge; of the Scriptures, of the law, and the prophets, and the true interpretation of them, and especially of such places as refer to the Messiah, and the Gospel dispensation, called the kingdom of heaven, Matthew 23:13 they had not only arrogated the knowledge of these to themselves, setting up for the only interpreters of the sacred writings; but they had took away from the people the true knowledge and sense of them, by their false glosses upon them, so that they were destroyed for lack of knowledge: and hence came that famine of hearing the word, which they sayF3Targum in Ruth i, 1. should be before the coming of the King Messiah, and now was. The Syriac and Arabic versions read, "the keys of knowledge"; and the Ethiopic version, "the key of righteousness". The Jews sometimes speak of "the keys of the law", and represent the oral law as the root and key of the written lawF4Zohar in Exod. fol. 46. 1. : but, alas! it was by the oral law, or traditions of the elders, that they took away the key, or obscured the true sense of the written law. Some think, that here is an allusion to the custom of delivering a key to any one, when he was ordained or promoted to the dignity of a doctor: it is said of R. SamuelF5Vid. Cameron. in loc. , that
"when he died they put, מפתחו, "his key", and his writing book into his coffin, because he was not worthy of a son'
to succeed him:
ye entered not in yourselves; into the kingdom of heaven, the Gospel dispensation, neither receiving doctrines, nor submitting to its ordinances:
and them that were entering in ye hindered; by reproaching the miracles and ministry of Christ; by threatenings and excommunications; See Gill on Matthew 23:13.
And as he said these things unto them,.... Denounced the above woes upon them, charging them with the above crimes, and threatening them with divine vengeance:
the Scribes and Pharisees began to urge him vehemently; to fall upon him with their tongues, and express great rage, wrath, and virulence against him:
and to provoke him to speak of many things; they put questions to him, and urged him to answer them, and did all they could to irritate him to say things that they could improve against him, to draw words out of his mouth, and then wrest and pervert them.
Laying wait for him,.... To ensnare and entangle him, watching his words, observing what he said, and laying hold thereon:
and seeking to catch something out of his mouth; like beasts of prey, or hunters, that were watching for their prey; or lay ambush, diligently looking out, and greedily catching at every thing they thought for their purpose:
that they might accuse him; either of heresy or sedition, to the Jewish sanhedrim, or the Roman governor.