41 But rather give alms of such things as ye have; and, behold, all things are clean unto you.
Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth.
Unto the pure all things are pure: but unto them that are defiled and unbelieving is nothing pure; but even their mind and conscience is defiled.
Is it not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh? Then shall thy light break forth as the morning, and thine health shall spring forth speedily: and thy righteousness shall go before thee; the glory of the LORD shall be thy rereward. Then shalt thou call, and the LORD shall answer; thou shalt cry, and he shall say, Here I am. If thou take away from the midst of thee the yoke, the putting forth of the finger, and speaking vanity; And if thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness be as the noon day: And the LORD shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: and thou shalt be like a watered garden, and like a spring of water, whose waters fail not.
He that oppresseth the poor reproacheth his Maker: but he that honoureth him hath mercy on the poor.
Wherefore, O king, let my counsel be acceptable unto thee, and break off thy sins by righteousness, and thine iniquities by shewing mercy to the poor; if it may be a lengthening of thy tranquillity.
And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
But to do good and to communicate forget not: for with such sacrifices God is well pleased.
Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren. But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? If a brother or sister be naked, and destitute of daily food, And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?
But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; And by their prayer for you, which long after you for the exceeding grace of God in you. Thanks be unto God for his unspeakable gift.
For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
Now there was at Joppa a certain disciple named Tabitha, which by interpretation is called Dorcas: this woman was full of good works and almsdeeds which she did. And it came to pass in those days, that she was sick, and died: whom when they had washed, they laid her in an upper chamber. And forasmuch as Lydda was nigh to Joppa, and the disciples had heard that Peter was there, they sent unto him two men, desiring him that he would not delay to come to them. Then Peter arose and went with them. When he was come, they brought him into the upper chamber: and all the widows stood by him weeping, and shewing the coats and garments which Dorcas made, while she was with them.
Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.
But thou shalt open thine hand wide unto him, and shalt surely lend him sufficient for his need, in that which he wanteth. Beware that there be not a thought in thy wicked heart, saying, The seventh year, the year of release, is at hand; and thine eye be evil against thy poor brother, and thou givest him nought; and he cry unto the LORD against thee, and it be sin unto thee. Thou shalt surely give him, and thine heart shall not be grieved when thou givest unto him: because that for this thing the LORD thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto.
He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour.
Cast thy bread upon the waters: for thou shalt find it after many days. Give a portion to seven, and also to eight; for thou knowest not what evil shall be upon the earth.
Take heed that ye do not your alms before men, to be seen of them: otherwise ye have no reward of your Father which is in heaven. Therefore when thou doest thine alms, do not sound a trumpet before thee, as the hypocrites do in the synagogues and in the streets, that they may have glory of men. Verily I say unto you, They have their reward. But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly.
Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungred, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.
Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.
He also shall be my salvation: for an hypocrite shall not come before him. Hear diligently my speech, and my declaration with your ears. Behold now, I have ordered my cause; I know that I shall be justified. Who is he that will plead with me? for now, if I hold my tongue, I shall give up the ghost. Only do not two things unto me: then will I not hide myself from thee.
For every creature of God is good, and nothing to be refused, if it be received with thanksgiving: For it is sanctified by the word of God and prayer.
I know, and am persuaded by the Lord Jesus, that there is nothing unclean of itself: but to him that esteemeth any thing to be unclean, to him it is unclean. But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat, for whom Christ died. Let not then your good be evil spoken of: For the kingdom of God is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost. For he that in these things serveth Christ is acceptable to God, and approved of men.
Now after many years I came to bring alms to my nation, and offerings.
And said, Cornelius, thy prayer is heard, and thine alms are had in remembrance in the sight of God. Send therefore to Joppa, and call hither Simon, whose surname is Peter; he is lodged in the house of one Simon a tanner by the sea side: who, when he cometh, shall speak unto thee.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Luke 11
Commentary on Luke 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
Lu 11:1-13. The Disciples Taught to Pray.
1. one, &c.—struck with either the matter or the manner of our Lord's prayers.
as John, &c.—From this reference to John, it is possible that disciple had not heard the Sermon on the Mount. Nothing of John's inner teaching (to his own disciples) has been preserved to us, but we may be sure he never taught his disciples to say, "Our Father."
2-4. (See on Mt 6:9-13).
3. day by day, &c.—an extension of the petition in Matthew for "this day's" supply, to every successive day's necessities. The closing doxology, wanting here, is wanting also in all the best and most ancient copies of Matthew's Gospel. Perhaps our Lord purposely left that part open: and as the grand Jewish doxologies were ever resounding, and passed immediately and naturally, in all their hallowed familiarity into the Christian Church, probably this prayer was never used in the Christian assemblies but in its present form, as we find it in Matthew, while in Luke it has been allowed to stand as originally uttered.
5-8. at midnight … for a friend is come—The heat in warm countries makes evening preferable to-day for travelling; but "midnight" is everywhere a most unseasonable hour of call, and for that very reason it is here selected.
7. Trouble me not—the trouble making him insensible both to the urgency of the case and the claims of friendship.
I cannot—without exertion which he would not make.
8. importunity—The word is a strong one—"shamelessness"; persisting in the face of all that seemed reasonable, and refusing to take a denial.
as many, &c.—His reluctance once overcome, all the claims of friendship and necessity are felt to the full. The sense is obvious: If the churlish and self-indulgent—deaf both to friendship and necessity—can after a positive refusal, be won over, by sheer persistency, to do all that is needed, how much more may the same determined perseverance in prayer be expected to prevail with Him whose very nature is "rich unto all that call upon Him" (Ro 10:12).
9-13. (See on Mt 7:7-11.)
13. the Holy Spirit—in Matthew (Mt 7:11), "good gifts"; the former, the Gift of gifts descending on the Church through Christ, and comprehending the latter.
Lu 11:14-36. Blind and Dumb Demoniac Healed—Charge of Being in League with Hell, and Reply—Demand of a Sign, and Reply.
(See on Mt 12:22-45.)
14. dumb—blind also (Mt 12:22).
20. the finger of God—"the Spirit of God" (Mt 12:28); the former figuratively denoting the power of God, the latter the living Personal Agent in every exercise of it.
21, 22. strong man—meaning Satan.
armed—pointing to all the subtle and varied methods by which he wields his dark power over men.
keepeth—"guardeth."
his palace—man whether viewed more largely or in individual souls—how significant of what men are to Satan!
in peace—undisturbed, secure in his possession.
22. a stronger than he—Christ: Glorious title, in relation to Satan!
come upon him and overcome him—sublimely expressing the Redeemer's approach, as the Seed of the woman, to bruise the Serpent's head.
taketh from him all his armour—"his panoply," "his complete armor." Vain would be the victory, were not the means of regaining his lost power wrested from him. It is this that completes the triumph and ensures the final overthrow of his kingdom. The parable that immediately follows (Lu 11:24-26) is just the reverse of this. (See on Mt 12:43-45.) In the one case, Satan is dislodged by Christ, and so finds, in all future assaults, the house preoccupied; in the other, he merely goes out and comes in again, finding the house "EMPTY" (Mt 12:44) of any rival, and all ready to welcome him back. This explains the important saying that comes in between the two parables (Lu 11:23). Neutrality in religion there is none. The absence of positive attachment to Christ involves hostility to Him.
23. gathereth … scattereth—referring probably to gleaners. The meaning seems to be, Whatever in religion is disconnected from Christ comes to nothing.
27, 28. as he spake these things, a … woman of the company—of the multitude, the crowd. A charming little incident and profoundly instructive. With true womanly feeling, she envies the mother of such a wonderful Teacher. Well, and higher and better than she had said as much before her (Lu 1:28, 42); and our Lord is far from condemning it. He only holds up—as "blessed rather"—the hearers and keepers of God's word; in other words, the humblest real saint of God. (See on Mt 12:49, 50.) How utterly alien is this sentiment from the teaching of the Church of Rome, which would excommunicate any one of its members who dared to talk in the spirit of this glorious saying! (Also see on Mt 12:43.)
29-32. (See on Mt 12:39-42.)
33-36. (See on Mt 5:14-16; Mt 6:22, 23.) But Lu 11:36 here is peculiarly vivid, expressing what pure, beautiful, broad perceptions the clarity of the inward eye imparts.
Lu 11:37-54. Denunciation of the Pharisees.
38. marvelled, &c.—(See Mr 7:2-4).
39-41. cup and platter—remarkable example of our Lord's way of drawing the most striking illustrations of great truths from the most familiar objects and incidents of life.
ravening—rapacity.
40. that which is without, &c.—that is, He to whom belongs the outer life, and right to demand its subjection to Himself—is the inner man less His?
41. give alms … and … all … clean—a principle of immense value. As the greed of these hypocrites was one of the most prominent features of their character (Lu 16:14; Mt 23:14), our Lord bids them exemplify the opposite character, and then their outside, ruled by this, would be beautiful in the eye of God, and their meals would be eaten with clean hands, though never so fouled with the business of this worky world. (See Ec 9:7).
42. mint … rue, &c.—rounding on Le 27:30, which they interpreted rigidly. Our Lord purposely names the most trifling products of the earth, as examples of what they punctiliously exacted the tenth of.
judgment and the love of God—in Mt 23:25, "judgment, mercy, and faith." The reference is to Mic 6:6-8, whose third element of all acceptable religion, "walking humbly with God," comprehends both "love" and "faith." (See on Mr 12:29; Mr 12:32, 33). The same tendency to merge greater duties in less besets us still, but it is the characteristic of hypocrites.
these ought ye, &c.—There is no need for one set of duties to jostle out another; but of the greater, our Lord says, "Ye ought to have done" them; of the lesser, only "ye ought not to leave them undone."
43. uppermost seats—(See on Lu 14:7-11).
greetings—(See on Mt 23:7-10).
44. appear not, &c.—As one might unconsciously walk over a grave concealed from view, and thus contract ceremonial defilement, so the plausible exterior of the Pharisees kept people from perceiving the pollution they contracted from coming in contact with such corrupt characters. (See Ps 5:9; Ro 3:13; a different illustration from Mt 23:27).
46. burdens grievous, &c.—referring not so much to the irksomeness of the legal rites (though they were irksome, Ac 15:10), as to the heartless rigor with which they were enforced, and by men of shameless inconsistency.
47, 48. ye build, &c.—Out of pretended respect and honor, they repaired and beautified the sepulchres of the prophets, and with whining hypocrisy said, "If we had been in the days of our fathers, we should not have been partakers with them in the blood of the prophets," while all the time they "were witnesses to themselves that they were the children of them that killed the prophets" (Mt 23:29, 30); convicting themselves daily of as exact a resemblance in spirit and character to the very classes over whose deeds they pretended to mourn, as child to parent.
49-51. said the wisdom, &c.—a remarkable variation of the words in Mt 23:34, "Behold I SEND." As there seems plainly an allusion to ancient warnings of what God would do with so incorrigible a people, so here Christ, stepping majestically into the place of God, so to speak, says, "Now I am going to carry all that out." Could this be other than the Lord of Israel in the flesh?
50. all … required of this generation—As it was only in the last generation of them that "the iniquity of the Amorites was full" (Ge 15:16), and then the abominations of ages were at once completely and awfully avenged, so the iniquity of Israel was allowed to accumulate from age to age till in that generation it came to the full, and the whole collected vengeance of Heaven broke at once over its devoted head. In the first French Revolution the same awful principle was exemplified, and Christendom has not done with it yet.
prophets—in the New Testament sense (Mt 23:34; see 1Co 12:28).
51. blood of Zacharias—Probably the allusion is not to any recent murder, but to 2Ch 24:20-22, as the last recorded and most suitable case for illustration. And as Zacharias' last words were, "The Lord require it," so they are warned that "of that generation it should be required."
52. key of knowledge—not the key to open knowledge, but knowledge, the only key to open heaven. In Mt 23:13, they are accused of shutting heaven; here of taking away the key, which was worse. A right knowledge of God's Word is eternal life (Joh 17:3); but this they took away from the people, substituting for it their wretched traditions.
53, 54. Exceedingly vivid and affecting. They were stung to the quick—and can we wonder?—yet had not materials for the charge they were preparing against Him.
provoke him, &c.—"to harass Him with questions."