Luke 11:33

My children are with me in bed - Or, I and my children are in bed; this is Bishop Pearce's translation, and seems to some preferable to the common one. See a like form of speech in 1Cor 16:11 , and in Eph 3:18 . However, we may conceive that he had his little children, τα παιδια, in bed with him; and this heightened the difficulty of yielding to his neighbor's request. But if he persevere knocking. (At si ille perseveraverit pulsans). This sentence is added to the beginning of Luk 11:8 , by the Armenian, Vulgate, four copies of the Itala, Ambrose, Augustin, and Bede. On these authorities (as I find it in no Greek MS). I cannot insert it as a part of the original text; but it is necessarily implied; for, as Bishop Pearce justly observes, unless the man in the parable be represented as continuing to solicit his friend, he could not possibly be said to use importunity: once only to ask is not to be importunate. Verse 9 And (or, therefore) I say unto you, Ask - Be importunate with God, not so much to prevail on him to save you, as to get yourselves brought into a proper disposition to receive that mercy which he is ever disposed to give. He who is not importunate for the salvation of his soul does not feel the need of being saved; and were God to communicate his mercy to such they could not be expected to be grateful for it, as favors are only prized and esteemed in proportion to the sense men have of their necessity and importance. See this subject explained Mat 7:7 , Mat 7:8 (note). Verse 12 Offer him a scorpion? - Σκορπιον. The Greek etymologists derive the name from σκορπιζειν τον ιον, scattering the poison. But is there any similitude between a scorpion and an egg, that the one might be given and taken in place of the other? We know there is the utmost similitude between some fish, especially those of the eel kind, and serpents: and that there are stones exactly similar to bread in their appearance; from which we may conjecture that our Lord intended to convey the same idea of similitude between an egg and a scorpion. Perhaps the word scorpion here may be used for any kind of serpent that proceeds from an egg, or the word egg may be understood: the common snake is oviparous; it brings forth a number of eggs, out of which the young ones are hatched. If he asks an egg, will he, for one that might nourish him, give him that of a serpent. But Bochart states, that the body of a scorpion is like to an egg, especially if it be a white scorpion; which sort Nicander, Aelian, Avicenna, and others, maintain to be the first species. Nor do scorpions differ much in size from an egg in Judea, if we may credit what the monks of Messua say, that there are about Jerusalem, and through all Syria, great scorpions, etc. Hieroz. l. iv. cap. xxix. col. 641, edit. 1692. To this it may be said, there may be such a similitude, between a white scorpion and an egg, if the legs and tail of the former be taken away; but how there can be a resemblance any other way, I know not. It is, however, a fact, that the alligator and crocodile come from eggs; two of those lie now before me, scarcely so large as the egg of the goose, longer, but not so thick. Now, suppose reference be made to one such egg, in which the young crocodile is hatched, and is ready to burst from its enclosure, would any father give such an egg to a hungry child? No. If the child asked an egg, he would not, instead of a proper one, give him that of the crocodile or the alligator, in which the young serpent was hatched, and from which it was just ready to be separated. Verse 13 The Holy Spirit - Or, as several MSS. have it, πνευμα αγαθον, the good spirit. See on Mat 7:11 (note). Verse 14 Casting out a devil - See on Mat 12:22 (note). Verse 19 Beelzebub - See on Mat 10:25 (note). Verse 20 Finger of God - See on Exo 8:19 (note). Verse 24 When the unclean spirit - See on Mat 12:43 (note). Verse 27 A certain woman - lifted up her voice, and said - It was very natural for a woman, who was probably a mother, to exclaim thus. She thought that the happiness of the woman who was mother to such a son was great indeed; but our blessed Lord shows her that even the holy virgin could not be benefited by her merely being the mother of his human nature, and that they only were happy who carried Christ in their hearts. True happiness is found in hearing the glad tidings of salvation by Christ Jesus, and keeping them in a holy heart, and practising them in an unblamable life. Verse 29 This is an evil generation - Or, This is a wicked race of men. See on Mat 12:38-42 (note). Verse 31 The queen of the south, etc. - Perhaps it would be better to translate, A queen of the south, and the men of this race, shall rise up in judgment, etc. See the note on Luk 11:7 . The 32d verse may be read in the same way. Verse 33 No man, when he hath lighted, etc. - See on Mat 5:15 (note). Our Lord intimates, that if he worked a miracle among such an obstinate people, who were determined to disbelieve every evidence of his Messiahship, he should act as a man who lighted a candle and then covered it with a bushel, which must prevent the accomplishment of the end for which it was lighted. See also on Mar 4:21 (note), etc. Verse 34 The light of the body is the eye - Or, the eye is the lamp of the body. See on Mat 6:22 (note), etc. The 35th and 36th verses are wanting in some MSS., and are variously read in others. Verse 36 The whole shall be full of light - Or, altogether enlightened; i.e. when the eye is perfect, it enlightens the whole body. Every object within the reach of the eye is as completely seen as if there was an eye in every part. So the eye is to every part of the body what the lamp is to every part of the house. When the light of Christ dwells fully in the heart, it extends its influence to every thought, word, and action; and directs its possessor how he is to act in all places and circumstances. It is of the utmost importance to have the soul properly influenced by the wisdom that comes from above. The doctrine that is contrary to the Gospel may say, Ignorance is the mother of devotion; but Christ shows that there can be no devotion without heavenly light. Ignorance is the mother of superstition; but with this the heavenly light has nothing to do. Verse 37 To dine - Ὁπως αριϚηση. The word αριστειν dignifies the first eating of the day. The Jews made but two meals in the day; their αριστον may be called their breakfast or their dinner, because it was both, and was but a slight meal. Their chief meal was their δειπνον or supper, after the heat of the day was over; and the same was the principal meal among the Greeks and Romans. Josephus, in his Life, says, sect. 54, that the legal hour of the αριστον, on the Sabbath, was the sixth hour, or at twelve o'clock at noon, as we call it. What the hour was on the other days of the week, he does not say; but probably it was much the same. Bishop Pearce. Verse 38 First washed - See on Mar 7:2-4 (note). Verse 39 Ye - make clean the outside - See on Mat 23:25 (note). Verse 40 Did not he that made that which is without - Did not the maker of the dish form it so, both outwardly and inwardly, as to answer the purpose for which it was made? And can it answer this purpose without being clean in the inside as well as on the outside? God has made you such, both as to your bodies and souls, as he intended should show forth his praise; but can you think that the purpose of God can be accomplished by you while you only attend to external legal purifications, your hearts being full of rapine and wickedness? How unthinking are you to imagine that God can be pleased with this outward purification, when all within is unholy! Verse 41 Give alms of such things as ye have - Meaning either what was within the dishes spoken of before; or what was within their houses or power: or what they had at hand, for so τα ενοντα is used by the purest Greek writers. Cease from rapine: far from spoiling the poor by wicked exactions, rather give them alms of every thing you possess; and when a part of every thing you have is sincerely consecrated to God for the use of the poor, then all that remains will be clean unto you; you will have the blessing of God in your basket and store, and every thing will be sanctified to you. These verses are very difficult, and are variously translated and interpreted by critics and divines. I have given what I believe to be our Lord's meaning, in the preceding paraphrase. For a description of the rapine, etc., of the Pharisees, see on Mat 23:25 (note). Verse 42 Ye tithe mint and rue - See on Mat 23:23 (note). Verse 43 Ye love the uppermost seats - Every one of them affected to be a ruler in the synagogues. See on Mat 23:5 (note). Verse 44 Ye are as graves which appear not - In Mat 23:27 , our Lord tells them that they exactly resembled white-washed tombs: they had no fairness but on the outside: (see the note there) but here he says they are like hidden tombs, graves which were not distinguished by any outward decorations, and were not elevated above the ground, so that those who walked over them did not consider what corruption was within; so they, under the veil of hypocrisy, covered their iniquities, so that those who had any intercourse or connection with them did not perceive what accomplished knaves they had to do with. Verse 45 Thou reproachest us - He alone who searches the heart could unmask these hypocrites; and he did it so effectually that their own consciences acknowledged the guilt, and re-echoed their own reproach. Verse 46 Ye lade men with burdens - By insisting on the observance of the traditions of the elders, to which it appears, by the way, they paid no great attention themselves. See on Mat 23:4 (note). Verse 47 Ye build the sepulchres - That is, ye rebuild and beautify them. See on Mat 23:29 (note). Verse 48 Truly ye bear witness - Ye acknowledge that those of old who killed the prophets were your fathers, and ye are about to show, by your conduct towards me and my apostles, that ye are not degenerated, that ye are as capable of murdering a prophet now, as they were of old. Verse 49 The wisdom of God - These seem to be Luke's words, and to mean that Jesus, the wisdom of God, (as he is called, 1Cor 1:24 ), added the words which follow here, on that occasion: and this interpretation of the words is agreeable to that of Matthew, who makes Jesus speak in his own person: Wherefore behold, I send you prophets, etc., Mat 23:34 . See the note there, and see Bishop Pearce. Verse 50 That the blood - That the particle ινα may be translated so that, pointing out the event only, not the design or intention, Bishop Pearce has well shown in his note on this place, where he refers to a like use of the word in Luk 9:45 ; Luk 14:10 ; Joh 10:17 ; Rom 5:20 ; Rom 11:11 ; 1Cor 1:15 , 1Cor 1:31 , etc. Verse 51 From the blood of Abel - See this subject explained at large on Mat 23:34 (note). Required - Εκζητηθησεται may be translated either by the word visited or revenged, and the latter word evidently conveys the meaning of our Lord. They are here represented as having this blood among them; and it is intimated that God will come by and by to require it, and to inquire how it was shed, and to punish those who shed it. Verse 52 Ye have taken away the key of knowledge - By your traditions ye have taken away the true method of interpreting the prophecies: ye have given a wrong meaning to those scriptures which speak of the kingdom of the Messiah, and the people are thereby hindered from entering into it. See on Mat 23:13 (note). Verse 53 Began to urge him vehemently - Δεινως ενεχειν, They began to be furious. They found themselves completely unmasked in the presence of a vast concourse of people. See Luk 12:1 , (for we can not suppose that all this conversation passed while Christ was at meat in the Pharisee's house, as Matthew, Mat 23:25 , shows that these words were spoken on another occasion). They therefore questioned him on a variety of points, and hoped, by the multitude and impertinence of their questions, to puzzle or irritate him, so as to induce him to speak rashly, (for this is the import of the word αποϚοματιζειν), that they might find some subject of accusation against him. See Wetstein and Kypke. A Minister of the Gospel of God should, above all men, be continent of his tongue; his enemies, in certain cases, will crowd question upon question, in order so to puzzle and confound him that he may speak unadvisedly with his lips, and thus prejudice the truth he was laboring to promote and defend. The following is a good prayer, which all who are called to defend or proclaim the truths of the Gospel may confidently offer to their God. "Let thy wisdom and light, O Lord, disperse their artifice and my darkness! Cast the bright beams of thy light upon those who have to defend themselves against subtle and deceitful men! Raise and animate their hearts, that they may not be wanting to the cause of truth. Guide their tongue, that they may not be deficient in prudence, nor expose thy truth by any indiscretions or unseasonable transports of zeal. Let meekness, gentleness, and longsuffering influence and direct their hearts; and may they ever feel the full weight of that truth: The wrath of man worketh not the righteousness of God!" The following advice of one of the ancients is good: Στηθι ἑδαιος ὡς ακμων τυπτομενος, καλου γαρ αθλητου δερεσθαι και νικᾳν. "Stand thou firm as a beaten anvil: for it is the part of a good soldier to be flayed alive, and yet conquer." Introduction Christ preaches to his disciples against hypocrisy; and against timidity in publishing the Gospel, Luk 12:1-5 . Excites them to have confidence in Divine providence, Luk 12:6 , Luk 12:7 . Warns them against denying him, or betraying his cause, Luk 12:8 , Luk 12:9 . Of the blasphemy against the Holy Ghost, Luk 12:10 . Promises direction and support in persecution, Luk 12:11 , Luk 12:12 . Warns the people against covetousness, Luk 12:13-15 . Parable of the rich man who pulled down his granaries to build greater, Luk 12:16-21 . Cautions against carking cares and anxieties, Luk 12:22-32 . The necessity of living to God, and in reference to eternity, Luk 12:33-40 . At the request of Peter, he farther explains the preceding discourse, Luk 12:41-48 . The effects that should be produced by the preaching of the Gospel, Luk 12:49-53 . The signs of the times, Luk 12:54-57 . The necessity of being prepared to appear before the judgment seat of God, Luk 12:58 , Luk 12:59 . Verse 1 An innumerable multitude of people - Των μυριαδων του οχλου, myriads of people. A myriad is ten thousand, and myriads must, at the very lowest, mean twenty thousand. But the word is often used to signify a crowd or multitude which cannot be readily numbered. There was doubtless a vast crowd assembled on this occasion, and many of them were deeply instructed by the very important discourse which our Lord delivered. Leaven of the Pharisees - See Mat 16:1-12 . Which is hypocrisy - These words are supposed by some to be an addition to the text, because it does not appear that it is their hypocrisy which Christ alludes to, but their false doctrines. They had, however, a large proportion of both. Verse 2 There is nothing covered - See the notes on Mat 5:15 ; Mat 10:26 , Mat 10:27 (note); Mar 4:22 (note). Verse 4 Kill the body - See on Mat 10:28 (note). Verse 5 Fear him - Even the friends of God are commanded to fear God, as a being who has authority to send both body and soul into hell. Therefore it is proper even for the most holy persons to maintain a fear o

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. Christ's discourse in these verses shows two things:— I. What is the sign we may expect from God for the confirmation of our faith. The great and most convincing proof of Christ's being sent of God, and which they were yet to wait for, after the many signs that had been given them, was the resurrection of Christ from the dead. Here is, 1. A reproof to the people for demanding other signs than what had already been given them in great plenty: The people were gathered thickly together ( v. 29 ), a vast crowd of them, expecting not so much to have their consciences informed by the doctrine of Christ as to have their curiosity gratified by his miracles. Christ knew what brought such a multitude together; they came seeking a sign, they came to gaze, to have something to talk of when they went home; and it is an evil generation which nothing will awaken and convince, no, not the most sensible demonstrations of divine power and goodness. 2. A promise that yet there should be one sign more given them, different from any that had yet been given them, even the sign of Jonas the prophet, which in Matthew is explained as meaning the resurrection of Christ. As Jonas being cast into the sea, and lying there three days, and then coming up alive and preaching repentance to the Ninevites, was a sign to them, upon which they turned from their evil way, so shall the death and resurrection of Christ, and the preaching of his gospel immediately after to the Gentile world, be the last warning to the Jewish nation. If they be provoked to a holy jealousy by this, well and good; but, if this do not work upon them, let them look for nothing but utter ruin: The Son of Man shall be a sign to this generation ( v. 30 ), a sign speaking to them, though a sign spoken against by them. 3. A warning to them to improve this sign; for it was at their peril if they did not. (1.) The queen of Sheba would rise up in judgment against them, and condemn their unbelief, v. 31 . She was a stranger to the commonwealth of Israel, and yet so readily gave credit to the report she heard of the glories of a king of Israel, that, notwithstanding the prejudices we are apt to conceive against foreigners, she came from the uttermost parts of the earth to hear his wisdom, not only to satisfy her curiosity, but to inform her mind, especially in the knowledge of the true God and his worship, which is upon record, to her honour; and, behold, a greater than Solomon in here, pleion Solomontos — more than a Solomon is here; that is, says Dr. Hammond, more of wisdom and more heavenly divine doctrine than ever was in all Solomon's words or writings; and yet these wretched Jews will give no manner of regard to what Christ says to them, though he be in the midst of them. (2.) The Ninevites would rise up in judgment against them, and condemn their impenitency ( v. 32 ): They repented at the preaching of Jonas; but here is preaching which far exceeds that of Jonas, is more powerful and awakening, and threatens a much sorer ruin than that of Nineveh, and yet none are startled by it, to turn from their evil way, as the Ninevites did. II. What is the sign that God expects from us for the evidencing of our faith, and that is the serious practice of that religion which we profess to believe, and a readiness to entertain all divine truths, when brought to us in their proper evidence. Now observe, 1. They had the light with all the advantage they could desire. For God, having lighted the candle of the gospel, did not put it in a secret place, or under a bushel; Christ did not preach in corners. The apostles were ordered to preach the gospel to every creature; and both Christ and his ministers, Wisdom and her maidens, cry in the chief places of concourse, v. 33 . It is a great privilege that the light of the gospel is put on a candlestick, so that all that come in may see it, and may see by it where they are and whither they are going, and what is the true, and sure, and only way to happiness. 2. Having the light, their concern was to have the sight, or else to what purpose had they the light? Be the object ever so clear, if the organ be not right, we are never the better: The light of the body is the eye ( v. 34 ), which receives the light of the candle when it is brought into the room. So the light of the soul is the understanding and judgment, and its power of discerning between good and evil, truth and falsehood. Now, according as this is, so the light of divine revelation is to us, and our benefit by it; it is a savour of life unto life, or of death unto death. (1.) If this eye of the soul be single, if it see clear, see things as they are, and judge impartially concerning them, if it aim at truth only, and seek it for its own sake, and have not any sinister by—looks and intentions, the whole body, that is, the whole soul, is full of light, it receives and entertains the gospel, which will bring along with it into the soul both knowledge and joy. This denotes the same thing with that of the good ground, receiving the word and understanding it. If our understanding admits the gospel in its full light, it fills the soul, and it has enough to fill it. And if the soul be thus filled with the light of the gospel, having no part dark, —if all its powers and faculties be subjected to the government and influence of the gospel, and none left unsanctified,—then the whole soul shall be full of light, full of holiness and comfort. It was darkness itself, but now light in the Lord, as when the bright shining of a candle doth give thee light, v. 36 . Note, The gospel will come into those souls whose doors and windows are thrown open to receive it; and where it comes it will bring light with it. But, (2.) If the eye of the soul be evil, —if the judgment be bribed and biassed by the corrupt and vicious dispositions of the mind, by pride and envy, by the love of the world and sensual pleasures,—if the understanding be prejudiced against divine truths, and resolved not to admit them, though brought with ever so convincing an evidence,—it is no wonder that the whole body, the whole soul, should be full of darkness, v. 34 . How can they have instruction, information, direction, or comfort, from the gospel, that wilfully shut their eyes against it? and what hope is there of such? what remedy for them? The inference hence therefore is, Take heed that the light which is in thee be not darkness, v. 35 . Take heed that the eye of the mind be not blinded by partiality, and prejudice, and sinful aims. Be sincere in your enquiries after truth, and ready to receive it in the light, and love, and power of it; and not as the men of this generation to whom Christ preached, who never sincerely desired to know God's will, nor designed to do it, and therefore no wonder that they walked on in darkness, wandered endlessly, and perished eternally. Woes Denounced on That Generation; The Pharisees and Lawyers Reproved. 37 And as he spake, a certain Pharisee besought him to dine with him: and he went in, and sat down to meat.

The meaning is, God gives you this Gospel light, that you may repent. Let your eye be singly fixed on him, aim only at pleasing God; and while you do this, your whole soul will be full of wisdom, holiness, and happiness. Mt 5:15 ; Mr 4:21; Lu 8:16.

These verses are found in Matthew, but in a different connection. Mt 5:15, Mt 6:22, Mt 6:23. Verse 33. (s) "No man" Mt 5:15