GOD'S WORD® Translation (©1995)
There's only one thing you need.?worth worrying about, there is only one thing you need."> Mary has made the right choice, and that one thing will not be taken away from her."

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

Douay-Rheims Bible
But one thing is necessary. Mary hath chosen the best part, which shall not be taken away from her.

Darby Bible Translation
but there is need of one, and Mary has chosen the good part, the which shall not be taken from her.

English Revised Version
but one thing is needful: for Mary hath chosen the good part, which shall not be taken away from her.

Webster's Bible Translation
But one thing is needful; and Mary hath chosen that good part, which shall not be taken away from her.

Weymouth New Testament
and yet only one thing is really necessary. Mary has chosen the good portion and she shall not be deprived of it."

World English Bible
but one thing is needed. Mary has chosen the good part, which will not be taken away from her."

Young's Literal Translation
but of one thing there is need, and Mary the good part did choose, that shall not be taken away from her.'

Cross References

Psalm 27:4 One thing I have asked from the LORD, that I shall seek: That I may dwell in the house of the LORD all the days of my life, To behold the beauty of the LORD And to meditate in His temple.

Psalm 119:173 Let Your hand be ready to help me, For I have chosen Your precepts.

Luke 10:39 She had a sister called Mary, who was seated at the Lord's feet, listening to His word.

Luke 11:1 It happened that while Jesus was praying in a certain place, after He had finished, one of His disciples said to Him, "Lord, teach us to pray just as John also taught his disciples."

John 6:27 "Do not work for the food which perishes, but for the food which endures to eternal life, which the Son of Man will give to you, for on Him the Father, God, has set His seal."

John 11:1 Now a certain man was sick, Lazarus of Bethany, the village of Mary and her sister Martha.

John 11:19 and many of the Jews had come to Martha and Mary, to console them concerning their brother.

John 12:3 Mary then took a pound of very costly perfume of pure nard, and anointed the feet of Jesus and wiped His feet with her hair; and the house was filled with the fragrance of the perfume.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 38-42

We may observe in this story,

I. The entertainment which Martha gave to Christ and his disciples at her house, v. 38. Observe,

1. Christ's coming to the village where Martha lived: As they went (Christ and his disciples together), he and they with him entered into a certain village. This village was Bethany, nigh to Jerusalem, whither Christ was now going up, and he took this in his way. Note (1.) Our Lord Jesus went about doing good (Acts 10:38), scattering his benign beams and influences as the true light of the world. (2.) Wherever Christ went his disciples went along with him. (3.) Christ honoured the country-villages with his presence and favour, and not the great and populous cities only; for, as he chose privacy, so he countenanced poverty.

2. His reception at Martha's house: A certain woman, named Martha, received him into her house, and made him welcome, for she was the housekeeper. Note, (1.) Our Lord Jesus, when he was here upon earth, was so poor that he was necessitated to be beholden to his friends for a subsistence. Though he was Zion's King, he had no house of his own either in Jerusalem or near it. (2.) There were some who were Christ's particular friends, whom he loved more than his other friends, and them he visited most frequently. He loved this family (Jn. 11:5), and often invited himself to them. Christ's visits are the tokens of his love, Jn. 14:23. (3.) There were those who kindly received Christ into their houses when he was here upon earth. It is called Martha's house, for, probably, she was a widow, and was the housekeeper. Though it was expensive to entertain Christ for he did not come alone, but brought his disciples with him, yet she would not regard the cost of it. (How can we spend what we have better than in Christ's service!) Nay, though at this time it was grown dangerous to entertain him especially so near Jerusalem, yet she cared not what hazard she ran for his name's sake. Though there were many that rejected him, and would not entertain him, yet there was one that would bid him welcome. Though Christ is every where spoken against, yet there is a remnant to whom he is dear, and who are dear to him.

II. The attendance which Mary, the sister of Martha, gave upon the word of Christ, v. 20. 1. She heard his word. It seems, our Lord Jesus, as soon as he came into Martha's house, even before entertainment was made for him, addressed himself to his great work of preaching the gospel. He presently took the chair with solemnity; for Mary sat to hear him, which intimates that it was a continued discourse. Note, A good sermon is never the worse for being preached in a house; and the visits of our friends should be so managed as to make them turn to a spiritual advantage. Mary, having this price put into her hands, sat herself to improve it, not knowing when she should have such another. Since Christ is forward to speak, we should be swift to hear. 2. She sat to hear, which denotes a close attention. Her mind was composed, and she resolved to abide by it: not to catch a word now and then, but to receive all that Christ delivered. She sat at his feet, as scholars at the feet of their tutors when they read their lectures; hence Paul is said to be brought up at the feet of Gamaliel. Our sitting at Christ's feet, when we hear his word, signifies a readiness to receive it, and a submission and entire resignation of ourselves to the guidance of it. We must either sit at Christ's feet or be made his footstool; but, if we sit with him at his feet now, we shall sit with him on his throne shortly.

III. The care of Martha about her domestic affairs: But Martha was cumbered about much serving (v. 40), and that was the reason why she was not where Mary was-sitting at Christ's feet, to hear his word. She was providing for the entertainment of Christ and those that came with him. Perhaps she had no notice before of his coming, and she was unprovided, but was in care to have every thing handsome upon this occasion; she had not such guests every day. Housekeepers know what care and bustle there must be when a great entertainment is to be made. Observe here,

1. Something commendable, which must not be overlooked. (1.) Here was a commendable respect to our Lord Jesus; for we have reason to think it was not for ostentation, but purely to testify her good-will to him, that she made this entertainment. Note, Those who truly love Christ will think that well bestowed that is laid out for his honour. (2.) Here was a commendable care of her household affairs. It appears, from the respect shown to this family among the Jews (Jn. 11:19), that they were persons of some quality and distinction; and yet Martha herself did not think it a disparagement to her to lay her hand even to the service of the family, when there was occasion for it. Note, It is the duty of those who have the charge of families to look well to the ways of their household. The affectation of state and the love of ease make many families neglected.

2. Here was something culpable, which we must take notice of too. (1.) She was for much serving. Her heart was upon it, to have a very sumptuous and splendid entertainment; great plenty, great variety, and great exactness, according to the fashion of the place. She was in care, peri polleµn diakonian-concerning much attendance. Note, It does not become the disciples of Christ to affect much serving, to affect varieties, dainties, and superfluities in eating and drinking; what need is there of much serving, when much less will serve? (2.) She was cumbered about it; periespato-she was just distracted with it. Note, Whatever cares the providence of God casts upon us we must not be cumbered with them, nor be disquieted and perplexed by them. Care is good and duty; but cumber is sin and folly. (2.) She was then cumbered about much serving when she should have been with her sister, sitting at Christ's feet to hear his word. Note, Worldly business is then a snare to us when it hinders us from serving God and getting good to our souls.

IV. The complaint which Martha made to Christ against her sister Mary, for not assisting her, upon this occasion, in the business of the house (v. 40): "Lord, dost thou not care that my sister, who is concerned as well as I in having things done well, has left me to serve alone? Therefore dismiss her from attending thee, and bid her come and help me." Now,

1. This complaint of Martha's may be considered as a discovery of her worldliness: it was the language of her inordinate care and cumber. She speaks as one in a mighty passion with her sister, else she would not have troubled Christ with the matter. Note, The inordinacy of worldly cares and pursuits is often the occasion of disturbance in families and of strife and contention among relations. Moreover, those that are eager upon the world themselves are apt to blame and censure those that are not so too; and while they justify themselves in their worldliness, and judge of others by their serviceableness to them in their worldly pursuits, they are ready to condemn those that addict themselves to the exercises of religion, as if they neglected the main chance, as they call it. Martha, being angry at her sister, appealed to Christ, and would have him say that she did well to be angry. Lord, doest not thou care that my sister has let me to serve alone? It should seem as if Christ had sometimes expressed himself tenderly concerned for her, and her ease and comfort, and would not have her go through so much toil and trouble, and she expected that he should now bid her sister take her share in it. When Martha was caring, she must have Mary, and Christ and all, to care too, or else she is not pleased. Note, Those are not always in the right that are most forward to appeal to God; we must therefore take heed, lest at any time we expect that Christ should espouse our unjust and groundless quarrels. The cares which he cast upon us we may cheerfully cast upon him, but not those which we foolishly draw upon ourselves. He will be the patron of the poor and injured, but not of the turbulent and injurious.

2. It may be considered as a discouragement of Mary's piety and devotion. Her sister should have commended her for it, should have told her that she was in the right; but, instead of this, she condemns her as wanting in her duty. Note, It is no strange thing for those that are zealous in religion to meet with hindrances and discouragements from those that are about them; not only with opposition from enemies, but with blame and censure from their friends. David's fasting, and his dancing before the ark, were turned to his reproach.

V. The reproof which Christ gave to Martha for her inordinate care, v. 41. She appealed to him, and he gives judgment against her: Martha, Martha, thou art careful and troubled about many things, whereas but one thing is needful.

1. He reproved her, though he was at this time her guest. Her fault was her over-solicitude to entertain him, and she expected he should justify her in it, yet he publicly checked her for it. Note, As many as Christ loves he rebukes and chastens. Even those that are dear to Christ, if any thing be amiss in them, shall be sure to hear of it. Nevertheless I have something against thee.

2. When he reproved her, he called her by her name, Martha; for reproofs are then most likely to do good when they are particular, applied to particular persons and cases, as Nathan's to David, Thou art the man. He repeated her name, Martha, Martha; he speaks as one in earnest, and deeply concerned for her welfare. Those that are entangled in the cares of this life are not easily disentangled. To them we must call again and again, O earth, earth, earth, hear the word of the Lord.

3. That which he reproved her for was her being careful and troubled about many things. He was not pleased that she should think to please him with a rich and splendid entertainment, and with perplexing herself to prepare it for him; whereas he would teach us, as not to be sensual in using such things, so not to be selfish in being willing that others should be troubled, no matter who or how many, so we may be gratified. Christ reproves her, both for the intenseness of her care ("Thou art careful and troubled, divided and disturbed by thy care"), and for the extensiveness of it, "about many things; thou dost grasp at many enjoyments, and so art troubled at many disappointments. Poor Martha, thou hast many things to fret at, and this puts thee out of humour, whereas less ado would serve." Note, Inordinate care or trouble about many things in this world is a common fault among Christ's disciples; it is very displeasing to Christ, and that for which they often come under the rebukes of Providence. If they fret for no just cause, it is just with him to order them something to fret at.

4. That which aggravated the sin and folly of her care was that but one thing is needful. It is a low construction which some put upon this, that, whereas Martha was in care to provide many dishes of meat, there was occasion but for one, one would be enough. There is need but of one thing-henos de esti chreia. If we take it so, it furnishes us with a rule of temperance, not to affect varieties and dainties, but to be content to sit down to one dish of meat, to half on one, Prov. 23:1-3. It is a forced construction which some of the ancients put upon it: But oneness is needful, in opposition to distractions. There is need of one heart to attend upon the word, not divided and hurried to and fro, as Martha's was at this time. The one thing needful is certainly meant of that which Mary made her choice-sitting at Christ's feet, to hear his word. She was troubled about many things, when she should have applied herself to one; godliness unites the heart, which the world had divided. The many things she was troubled about were needless, while the one thing she neglected was needful. Martha's care and work were good in their proper season and place; but now she had something else to do, which was unspeakably more needful, and therefore should be done first, and most minded. She expected Christ to have blamed Mary for not doing as she did, but he blamed her for not doing as Mary did; and we are sure the judgment of Christ is according to truth. The day will come when Martha will wish she had set where Mary did.

VI. Christ's approbation and commendation of Mary for her serious piety: Mary hath chosen the good part. Mary said nothing in her own defence; but, since Martha has appealed to the Master, to him she is willing to refer it, and will abide by his award; and here we have it.

1. She had justly given the preference to that which best deserved it; for one thing is needful, this one thing that she has done, to give up herself to the guidance of Christ, and receive the law from his mouth. Note, Serious godliness is a needful thing, it is the one thing needful; for nothing without this will do us any real good in this world, and nothing but this will go with us into another world.

2. She had herein wisely done well for herself. Christ justified Mary against her sister's clamours. However we may be censured and condemned by men for our piety and zeal, our Lord Jesus will take our part: But thou shalt answer, Lord, for me. Let us not then condemn the pious zeal of any, lest we set Christ against us; and let us never be discouraged if we be censured for our pious zeal, for we have Christ for us. Note, Sooner or later, Mary's choice will be justified, and all those who make that choice, and abide by it. But this was not all; he applauded her for her wisdom: She hath chosen the good part; for she chose to be with Christ, to take her part with him; she chose the better business, and the better happiness, and took a better way of honouring Christ and of pleasing him, by receiving his word into her heart, than Martha did by providing for his entertainment in her house. Note, (1.) A part with Christ is a good part; it is a part for the soul and eternity, the part Christ gives to his favourites (Jn. 13:8), who are partakers of Christ (Heb. 3:14), and partakers with Christ, Rom. 8:17. (2.) It is a part that shall never be taken away from those that have it. A portion in this life will certainly be taken away from us, at the furthest, when we shall be taken away from it; but nothing shall separate us from the love of Christ, and our part in that love. Men and devils cannot take it away from us, and God and Christ will not. (3.) It is the wisdom and duty of every one of us to choose this good part, to choose the service of God for our business, and the favour of God for our happiness, and an interest in Christ, in order to both. In particular cases we must choose that which has a tendency to religion, and reckon that best for us that is best for our souls. Mary was at her choice whether she would partake with Martha in her care, and get the reputation of a fine housekeeper, or sit at the feet of Christ and approve herself a zealous disciple; and, by her choice in this particular, Christ judges of her general choice. (4.) Those who choose this good part shall not only have what they choose, but shall have their choice commended in the great day.

Calvin's Commentary

Luke 10:38-42

38. And it happened, while they were traveling, that he entered into a certain village; and a certain woman, called Martha, received him into her house. 39. And she had a sister called Mary, who also, sitting at the feet of Jesus, heard his word. 40. And Martha was cumbered about much serving; who stood, and said, Lord, hast thou no care that my sister hath left me to serve alone? bid her therefore assist me. 41. And Jesus answering said to her, Martha, Martha, thou art anxious and distressed about many things. 42 But one thing is necessary: Mary hath chosen the good part, which shall not be taken from her.

38. And it happened that he entered into a certain village. This narrative shows, that Christ, wherever he came, did not devote himself to his private concerns, or consult his own ease or comfort; but that the single object which he kept in view was, to do good to others, and to discharge the office which had been committed to him by the Father. Luke relates that, having been hospitably received by Martha, as soon as he entered the house, he began to teach and exhort. As this passage has been basely distorted into the commendation of what is called a Contemplative life, we must inquire into its true meaning, from which it will appear, that nothing was farther from the design of Christ, than to encourage his disciples to indulge in indolence, or in useless speculations. It is, no doubt, an old error [253] , that those who withdraw from business, and devote themselves entirely to a contemplative, lead an Angelical life. For the absurdities which the Sorbonnists [254] utter on this subject they appear to have been indebted to Aristotle, who places the highest good, and ultimate end, of human life in contemplation, which, according to him, is the enjoyment of virtue. When some men were driven by ambition to withdraw from the ordinary intercourse of life, or when peevish men gave themselves up to solitude and indolence, the resolution to adopt that course was followed by such pride, that they imagined themselves to be like the angels, because they did nothing; for they entertained as great a contempt for active life, as if it had kept them back from heaven. On the contrary, we know that men were created for the express purpose of being employed in labor of various kinds, and that no sacrifice is more pleasing to God, than when every man applies diligently to his own calling, and endeavors to live in such a manner as to contribute to the general advantage. [255]

How absurdly they have perverted the words of Christ to support their own contrivance, will appear manifest when we have ascertained the natural meaning. Luke says that Mary sat at the feet of Jesus Does he mean that she did nothing else throughout her whole life? On the contrary, the Lord enjoins his followers to make such a distribution of their time, that he who desires to make proficiency in the school of Christ shall not always be an idle hearer but shall put in practice what he has learned; for there is a time to hear, and a time to act. [256] It is, therefore, a foolish attempt of the monks to take hold of this passage, as if Christ were drawing a comparison between a contemplative and an active life, while Christ simply informs us for what end, and in what manner, he wishes to be received.

Though the hospitality of Martha deserved commendation, and is commended, yet there were two faults in it which are pointed out by Christ. The first is, that Martha carried her activity beyond proper bounds; for Christ would rather have chosen to be entertained in a frugal manner, and at moderate expense, than that the holy woman should have submitted to so much toil. The second fault was, that Martha, by distracting her attention, and undertaking more labor than was necessary, deprived herself of the advantage of Christ's visit. The excess is pointed out by Luke, when he speaks of much serving; for Christ was satisfied with little. It was just as if one were to give a magnificent reception to a prophet, and yet not to care about hearing him, but, on the contrary, to make so great and unnecessary preparations as to bury all the instruction. But the true way of receiving prophets is, to accept the advantage which God presents and offers to us through their agency.

We now see that the kind attention of Martha, though it deserved praise, was not without its blemishes. There was this additional evil, that Martha was so delighted with her own bustling operations, as to despise her sister's pious eagerness to receive instruction. [257] This example warns us, that, in doing what is right, we must take care not to think more highly of ourselves than of others.

42. But one thing is necessary. Some give a very meager interpretation of these words, as if they meant that one sort of dish is enough. [258] Others make ingenious inquiries, but beside the purpose, about Unity. [259] But Christ had quite another design, which was, that whatever believers may undertake to do, and in whatever employments they may engage, there is one object to which every thing ought to be referred. In a word, we do but wander to no purpose, if we do not direct all our actions to a fixed object. The hospitality of Martha was faulty in this respect, that she neglected the main business, and devoted herself entirely to household affairs. And yet Christ does not mean that every thing else, with the exception of this one thing, is of no importance, but that we must pay a proper attention to order, lest what is accessory--as the phrase is--become our chief concern.

Mary hath chosen the good part. There is no comparison here, as unskillful and mistaken interpreters dream. Christ only declares, that Mary is engaged in a holy and profitable employment, in which she ought not to be disturbed. "You would have a good right," he says, "to blame your sister, if she indulged in ease, or gave herself up to trifling occupations, or aimed at something unsuitable to her station, and left to you the whole charge of the household affairs. But now, when she is properly and usefully employed in hearing, it would be an act of injustice to withdraw her from it; for an opportunity so favorable is not always in her power." There are some, indeed, who give a different interpretation to the latter clause, which shall not be taken away from her, as if Christ intended to say, that Mary hath chosen the good part, because the fruit of heavenly doctrine can never perish. For my own part, I have no objection to that opinion, but have followed the view which appeared to me to be more in accordance with Christ's design. [260]

Footnotes:

[253] "Il est vray que ceste erreur n'est pas d'auiourd'huy, mais est bien ancien;" -- "it is true that this error is not of today, but is very old."

[254] "Some readers may happen to ask, Who were the Sorbonnists, or, as they are often called, the Doctors of the Sorbonne? In reply, I take the liberty of extracting from a volume, which I gave to the world a few years ago, a few remarks on this subject." -- "The College of the Sorbonne, in Paris, takes its name from Robert de Sorbonne, who founded it in the middle of the thirteenth century. Its reputation for theological learning, philosophy, classical literature, and all that formerly constituted a liberal education, was deservedly high. In the Doctors of the Sorbonne the Reformation found powerful adversaries. The very name of this University, to which the greatest scholars in Europe were accustomed to pay deference, would be regarded by the multitude with blind veneration. If such men as Calvin, Beza, Melancthon, and Luther, were prepared by talents and acquirements of the first order to brave the terrors of that name, they must have frequently lamented its influence on many of their hearers. Yet our author meets undaunted this formidable array, and enters the field with the full assurance of victory. Despising, as we naturally do, the weak superstitions and absurd tenets held by the Church of Rome, we are apt to underrate our obligations to the early champions of the Reformed faith, who encountered with success those veteran warriors, and contended earnestly (Jude, verse 3) for the faith which was once delivered to the saints."--(Biblical Cabinet, volume 30, p. 140.)--Ed.

[255] "Met peine de vivre en sorte qu' il apporte quelque profit a la societe commune des hommes;" -- "endeavors to live so as to yield some advantage to the general society of men."

[256] "Car il y a temps d'ouir, et temps de faire, et de mettre la main a la besongne;" -- "for there is a time to hear, and a time to act, and to put the hand to the work."

[257] "En la conduite du banquet, et bruit de mesnage;" -- "in the preparation of the entertainment, and the noise of household affairs."

[258] "Comme si Christ entendoit qu'il y a assez d'un mets, ou d'une sorte de viande;" -- "as if Christ meant that one dish, or one sort of food, is enough."

[259] "De Monade." -- "Les autres plus subtilement, mais mal a propos, traittans ici de l'unite: comme si par ce mot de Un, Iesus Christ eust voulu exlurre tout nombre;" -- "others more ingeniously, but inappropriately, treaying here of unity: as if, by the word One, Jesus Christ intended to exclude all diversity of employment."

[260] Calvin appears to interpret the words, which shall not be taken from her, not as a doctrinal statement, but as a command, or, at least, as marking out the line of conduct which ought to be pursued by Martha and others towards Mary. The good part, or, as he explains it, "the holy and profitable employment," shall not be take, from her. "She ought not to be disturbed," and "it would be an act of injustice to withdraw her from it." -- Ed.

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Johannes Eckhart—Meister Eckhart's Sermons

On the Words of the Gospel, Luke x. 16, "He that Rejecteth You Rejecteth Me. "
1. What our Lord Jesus Crist at that time spake to His disciples was put in writing, and prepared for us to hear. And so we have heard His words. For what profit would it be to us if He were seen, and were not heard? And now it is no hurt, that He is not seen, and yet is heard. He saith then, "He that despiseth you, despiseth Me." [3300] If to the Apostles only He said, "He that despiseth you, despiseth Me;" do ye despise us. But if His word reach to us, and He hath called us, and set us in their …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke x. 2, "The Harvest Truly is Plenteous," Etc.
1. By the lesson of the Gospel which has just been read, we are reminded to search what that harvest is of which the Lord says, "The harvest truly is great, but the labourers are few. Pray ye the Lord of the harvest, that He would send forth labourers into His harvest." [3262] Then to His twelve disciples, whom He also named Apostles, He added other seventy-two, and sent them all, as appears from His words, to the harvest then ready. What then was that harvest? For that harvest was not among these …
Saint Augustine—sermons on selected lessons of the new testament

On the Words of the Gospel, Luke x. 38, "And a Certain Woman Named Martha Received Him into Her House," Etc.
1. The words of our Lord Jesus Christ which have just been read out of the Gospel, give us to understand, that there is some one thing for which we must be making, when we toil amid the manifold engagements of this life. Now we make for this as being yet in pilgrimage, and not in our abiding place; as yet in the way, not yet in our country; as yet in longing, not yet in enjoyment. Yet let us make for it, and that without sloth and without intermission, that we may some time be able to reach it. 2. …
Saint Augustine—sermons on selected lessons of the new testament

Again, on the Words of the Gospel, Luke x. 38, Etc. , About Martha and Mary.
1. When the holy Gospel was being read, we heard that the Lord was received by a religious woman into her house, and her name was Martha. And while she was occupied in the care of serving, her sister Mary was sitting at the Lord's Feet, and hearing His Word. The one was busy, the other was still; one was giving out, the other was being filled. Yet Martha, all busy as she was in that occupation and toil of serving, appealed to the Lord, and complained of her sister, that she did not help her in her …
Saint Augustine—sermons on selected lessons of the new testament

On Dissipation
"This I speak -- that ye may attend upon the Lord without distraction." 1 Cor. 7:35. 1. Almost in every part of our nation, more especially in the large and populous towns, we hear a general complaint among sensible persons, of the still increasing dissipation. It is observed to diffuse itself more and more, in the court, the city, and the country. From the continual mention which is made of this, and the continual declamations against it, one would naturally imagine that a word so commonly used …
John Wesley—Sermons on Several Occasions

The one Thing Needful
The mere posture of sitting down and listening to the Saviour's word was nothing in itself: it was that which it indicated. It indicated, in Mary's case, a readiness to believe what the Saviour taught, to accept and to obey--nay to delight in, the precepts which fell from his lips. And this is the one thing needful--absolutely needful; for no rebel can enter the kingdom of heaven with the weapons of rebellion in his hands. We cannot know Christ while we resist Christ: we must be reconciled to his …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 17: 1871

The Good Samaritan
(Thirteenth Sunday after Trinity.) S. LUKE x. 30. "A certain man went down from Jerusalem to Jericho, and fell among thieves." The scene of the parable is a wild, lonely road between Jerusalem and Jericho. It is a road with an evil name for murder and robbery, and is called the red, or bloody way. The mishap of the traveller was common enough in our Lord's day, and is common enough now. But I would take the scene of this parable in a wider sense; I would ask you to look at it as the wayside of …
H. J. Wilmot-Buxton—The Life of Duty, a Year's Plain Sermons, v. 2

Zeal.
13th Sunday after Trinity. S. Luke x., 23. "What shall I do to inherit eternal life?" INTRODUCTION.--The Kingdom of Heaven, said our Lord, is like unto a treasure hid in a field. One day a man is turning over the stones which lie in a heap in a corner of the field, and he finds under them an iron chest, and this chest he believes to be full of gold. Then he carefully covers it up again with stones and earth, and goes off in the greatest excitement to the owner of the field, and offers him a price, …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Lorimer -- the Fall of Satan
George C. Lorimer was born at Edinburgh, Scotland, in 1838. He was brought up by his stepfather who was associated with the theater, and in this relation he received a dramatic education and had some experience on the stage. In 1855 he came to the United States, where he joined the Baptist Church and abandoned the theatrical profession. Later he studied for the Baptist ministry, being ordained in 1859. He died in 1904. His direct and dramatic, pulpit style brought him into great popularity in Boston, …
Grenville Kleiser—The world's great sermons, Volume 8

Question on the Religious State
Are Contemplative Orders superior to Active Orders? Are Contemplative Orders superior to Active Orders? The Lord declared that Mary's was the best part, and she is the type of the contemplative life.[491] Religious Orders differ from one another primarily according to the ends they have in view, but secondarily according to the works they practise. And since one thing cannot be said to be superior to another save by reason of the differences between them, it will follow that the superiority of …
St. Thomas Aquinas—On Prayer and The Contemplative Life

Christian Perfection
Definition of perfection: Unblemished, blameless, pure. We are commanded to be perfect. "Be ye therefore perfect, even as your Father which is in heaven is perfect."--Matt. 5:48. "For we are glad, when we are weak, and ye are strong: and this also we wish, even your perfection. Finally, brethren, farewell. Be perfect, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you."--2 Cor. 13:9, 11. "Therefore leaving the principles of the doctrine of Christ, …
J. W. Byers—Sanctification

The Christian's Fellow Man
Scripture references: Luke 10:29-37; Matthew 7:12; 5:16; Luke 12:13-15; 1 Corinthians 13; Matthew 7:3-5; 5:42-49; John 21:21, 22. MAN AND OTHER MEN The Question of Relationship.--One of the most important questions is that of the relation which a man shall hold to other men. 1. It is fundamental in every system of philosophy and religion. The answers, which are given, show their widespread practical bearing in the social, industrial and political spheres, as well as in the religious. 2. It is imperative …
Henry T. Sell—Studies in the Life of the Christian

The Good Samaritan
In the story of the good Samaritan, Christ illustrates the nature of true religion. He shows that it consists not in systems, creeds, or rites, but in the performance of loving deeds, in bringing the greatest good to others, in genuine goodness. As Christ was teaching the people, "a certain lawyer stood up, and tempted Him, saying, Master, what shall I do to inherit eternal life?" With breathless attention the large congregation awaited the answer. The priests and rabbis had thought to entangle Christ …
Ellen Gould White—The Desire of Ages

"Lazarus, Come Forth"
Among the most steadfast of Christ's disciples was Lazarus of Bethany. From their first meeting his faith in Christ had been strong; his love for Him was deep, and he was greatly beloved by the Saviour. It was for Lazarus that the greatest of Christ's miracles was performed. The Saviour blessed all who sought His help; He loves all the human family, but to some He is bound by peculiarly tender associations. His heart was knit by a strong bond of affection to the family at Bethany, and for one of …
Ellen Gould White—The Desire of Ages