36 Which now of these three, thinkest thou, was neighbour unto him that fell among the thieves?

'Was neighbour?" Showed the kindness of a neighbour, or evinced the proper feelings of a neighbour. The lawyer had asked him who was his neighbour? Jesus, in this beautiful narrative, shows him, and shows him in a way that disarmed his prejudice, deeply affected him in regard to his own duty, and displayed the loveliness of religion. Here we see the beauty of a parable, and its use. It fixed the attention, took the mind gently, yet irresistibly, and prevented the possibility of cavil or objection.

37 And he said, He that showed mercy on him. Then said Jesus unto him, Go, and do thou likewise.

'He that showed mercy.' His Jewish prejudice would not permit him to name the Samaritan, but even in his view, the man who showed so much mercy was really the neighbour to the afflicted. Go, and do thou likewise. Show the same kindness to all-to friend and foe-and then you will have evidence that you keep the law, and not till then. Of this man we know nothing further; but from this inimitably beautiful parable, we may learn the loveliness of religion. Nothing else will induce men to surmount their prejudices; to overcome opposition, and to do good to those who are at enmity with them. True religion regards every man as our neighbour; prompts us to do good to all; to forget all national or sectional distinctions, and to aid all those who are in circumstances of poverty and want.

38¶Now it came to pass, as they went, that he entered into a certain village: and a certain woman named Martha received him into her house.

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A certain village.' Bethany. See John xi. 1. It was on the eastern declivity of the mount of Olives. Received him.' Received him kindly and hospitably. From this it would seem that Martha was properly the mistress of the house.

39 And she had a sister called Mary, which also sat at Jesus' feet, and heard his word.

'Sat at Jesus' feet.' This was the ancient posture of disciples, or learners. See Acts xxii. 3. When it is said that Mary sat at Jesus' feet, it means that she was a disciple of his; that she listened attentively to his instructions; and was anxious to learn his doctrine.

40 But Martha was cumbered about much serving, and came to him, and said, Lord, dost thou not care that my sister hath left me to serve alone? bid her therefore that she help me.

'Cumbered about much serving.' Was much distracted with providing suitably to entertain the Saviour. As mistress of the family, this care properly devolved on her; and the only fault which can be charged on her, was too earnest a desire to make a great entertainment, when she might have sat with Mary at Christ's feet, and, perhaps, too much haste and fretfulness in speaking to him about Mary. 'Dost thou not care.'. This was an improper reproof of our Lord, as if he encouraged Mary in neglecting her duty.

41 And Jesus answered and said unto her, Martha, Martha, thou art careful and troubled about many things:

'Thou art careful.' Thou art anxious. 'Troubled.' Disturbed, distracted, very solicitous. Many things.' The many objects which excite your attention. This was probably designed as a reproof, or a hint that she was improperly anxious about those things, and that she should, with Mary, rather choose to hear the discourses of heavenly wisdom.

42 But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.

'One thing is needful.' That is, religion, or piety. This is eminently and peculiarly needful. Other things are of little importance. This should be secured first, and then all other things will be added. See 1 Tim. iv. 8. Matt. vi. 33. 'That good part. She has chosen to be a christian, and to give up her time and affections to God. Which shall not be taken away.' God will not take away his grace from his people; neither shall any man pluck them out of his hand. John x, 28, 29.

From this interesting narrative we learn: 1. That the cares of this life are dangerous, even when they seem to be most lawful and commendable. Nothing of a worldly nature could have been more proper than to provide for the Lord Jesus, and supply his wants. Yet even for this, because it too much engrossed Martha's mind, the Lord Jesus gently reproved her. So a care for our families may be the means of our neglecting religion, and losing our souls. 2. There are times when it is proper to suspend worldly employments, and attend to the affairs of the soul. It was proper for Mary to do it. It would have been proper Martha to have done it. It is proper for all-on the sabbath and even at other seasons, seasons of prayer and of searching the word of God-to suspend worldly concerns, and attend to religion. 3. Piety is the chief thing needed. Other things will perish. We shall soon die. All that we can gain, we must leave. But the soul will live. There is a judgment-seat; there is a heaven; there is a hell. 4. Piety is the chief ornament of a female. It adorns

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every other virtue, gives new beauty to the tenderness and grace of the female character. Nothing is more lovely than a female sitting at the feet of the meek and lowly Jesus, like Mary; nothing more unlovely than entire absorption in the affairs of the world, like Martha. At Jesus' feet is peace, purity, joy. Every where else the world steals the affections, and renders us vain, gay, wicked, proud, and unwilling to die.

CHAPTER XI.

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.

'As he was praying. Luke has taken notice of our Saviour's praying often. Thus, at his baptism (ch. iii. 21); in the wilderness (ch. v. 16). Before the appointment of the apostles he continued all night in prayer (ch. vi. 12). He was alone praying (ch. ix. 18). His transfiguration also took place when he went up to pray (ch. ix. 28, 29). Teach us to pray.' Probably they had been struck with the excellency and fervour of his prayers. The true method of praying can be learned only from the Lord Jesus. Indeed we cannot pray acceptably at all, unless God shall teach us how to pray. We ought also to meditate beforehand what we are to ask of God, and to arrange our thoughts, that we may not come carelessly into his presence.

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.

See this passage explained in Matt. vi. 9-13. 'For we also forgive,' &c. This is somewhat different from the expression in Matthew, though the sense is the same. The idea is, that unless we forgive others, God will not forgive us. It does not mean, that by forgiving others we deserve forgiveness ourselves, or merit it, but that it is a disposition without which God cannot consistently pardon us. Every one that is indebted to us.' Every one that has injured us. It does not refer to pecuniary transactions; but to offences similar to those which we have committed against God, and for which we ask forgiveness. Besides some variations in the expressions in this prayer, Luke has omitted the doxology, or close, altogether.

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.

Jesus proceeds to show that, in order to obtain the blessing, it was necessary to persevere in asking for it. His design is solely to show the necessity of being importunate or persevering in prayer to God. At midnight. A time when most inconvenient for his friend to help him. An hour when he would be in bed, and his house shut. 'My children are with me in bed.' This does not mean that they were in the same bed with him, but that they were all in bed, the house was still, the door was shut, and it was troublesome for him to rise at that time of night to accommodate him. This is not to be applied to God, as if it were troublesome to him to be sought unto; or as if he would ever reply to a sinner in such a manner. But all that is to be applied to God in this parable, is simply that it is proper to persevere in prayer to him.

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.

His importunity.' The word importunity denotes perseverance in an object, without any regard to time, place, or circumstances. By this the man was influenced. Rather than be disturbed, he would rise and give him what he asked. This is to be applied to God in no other sense than that he often hears prayers and grants blessings, even long after they appear to be unanswered or withheld. He does not promise to give blessings at once. He promises only that he will do it, or will answer prayer. But he often causes his people to wait long. He tries their faith. He leaves them to persevere for months or years, until they entirely feel their dependence on him; until they see that they can obtain the blessing in no other way. But let no one despair. If the thing is for our good, if it is proper that it should be granted, God will give it. Let us first ask aright; let us see that our minds are in a proper state; let us inquire whether God has promised such a blessing; and then let us persevere in prayer until God gives it.

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?

See this explained in Matt. vii. 7—11. A scorpion ? See note, Luke x. 19. The body of the white scorpion has a considerable resemblance in size and appearance to an egg.

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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. 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.

See this passage explained in Matt. xii. 22-30.

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