Luke 6 commentary

Christ justifies his disciples in a work of necessity for themselves on the sabbath day, and that was plucking the ears of corn when they were hungry. But we must take heed that we mistake not this liberty for leave to commit sin. Christ will have us to know and remember that it is his day, therefore to be spent in his service, and to his honour.

Christ was neither ashamed nor afraid to own the purposes of his grace. He healed the poor man, though he knew that his enemies would take advantage against him for it. Let us not be drawn either from our duty or from our usefulness by any opposition. We may well be amazed, that the sons of men should be so wicked.

We often think one half hour a great deal to spend in meditation and secret prayer, but Christ was whole nights engaged in these duties. In serving God, our great care should be not to lose time, but to make the end of one good duty the beginning of another. The twelve apostles are here named; never were men so privileged, yet one of them had a devil, and proved a traitor. Those who have not faithful preaching near them, had better travel far than be without it. It is indeed worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. They came to be cured by him, and he healed them. There is a fulness of grace in Christ, and healing virtue in him, ready to go out from him, that is enough for all, enough for each. Men regard the diseases of the body as greater evils than those of their souls; but the Scripture teaches us differently.

Here begins a discourse of Christ, most of which is also found in Mt 5; 7. But some think that this was preached at another time and place. All believers that take the precepts of the gospel to themselves, and live by them, may take the promises of the gospel to themselves, and live upon them. Woes are denounced against prosperous sinners as miserable people, though the world envies them. Those are blessed indeed whom Christ blesses, but those must be dreadfully miserable who fall under his woe and curse! What a vast advantage will the saint have over the sinner in the other world! and what a wide difference will there be in their rewards, how much soever the sinner may prosper, and the saint be afflicted here!

These are hard lessons to flesh and blood. But if we are thoroughly grounded in the faith of Christ's love, this will make his commands easy to us. Every one that comes to him for washing in his blood, and knows the greatness of the mercy and the love there is in him, can say, in truth and sincerity, Lord, what wilt thou have me to do? Let us then aim to be merciful, even according to the mercy of our heavenly Father to us.

All these sayings Christ often used; it was easy to apply them. We ought to be very careful when we blame others; for we need allowance ourselves. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit. Though full and exact returns are made in another world, not in this world, yet Providence does what should encourage us in doing good. Those who follow the multitude to do evil, follow in the broad way that leads to destruction. The tree is known by its fruits; may the word of Christ be so grafted in our hearts, that we may be fruitful in every good word and work. And what the mouth commonly speaks, generally agrees with what is most in the heart. Those only make sure work for their souls and eternity, and take the course that will profit in a trying time, who think, speak, and act according to the words of Christ. Those who take pains in religion, found their hope upon Christ, who is the Rock of Ages, and other foundation can no man lay. In death and judgment they are safe, being kept by the power of Christ through faith unto salvation, and they shall never perish.

Luke 6:1. On the second-first Sabbath It is beyond all question that this Sabbath belonged to some one of the festival-days which the Law enjoined to be observed once every year. Some have thought that there were two festival-days in immediate succession; but as the Jews had arranged their festival-days after the Babylonish captivity so that one day always intervened between them, that opinion is set aside. Others maintain with greater probability, that it was the last day of the solemnity, which was as numerously attended as the first. I am more inclined to favor those who understand by it the second festivity in the year; and this agrees exceedingly well with the name given to it, the second-first Sabbath, because, among the great Sabbaths which were annually observed, it was the second in the order of time. Now the first was the Passover, and it is therefore probable that this was the feast of first-fruits, (Exodus 23:15, 16.)

Luke 6:8. But he knew their thoughts If Matthew states the truth, they had openly declared by their language what was in their minds; and therefore Christ replies not to their secret thoughts, but to express words. But both may be true, that they spoke plainly, and yet that Christ discerned their secret thoughts; for they did not openly avow their designs, and Matthew himself tells us that their question was intended to take Christ by surprise; and, consequently, Luke means nothing more than that Christ was aware of their insidious designs, though not expressed in words.

Luke 6:13. Whom also he named Apostles. This may be explained in two ways: either that, at a subsequent period, when he introduced them into their office, he gave them this name, — or that, with a view to their future rank, he bestowed on them this title, in order to inform them why they were separated from the ordinary class, and for what purpose they were destined. The latter view agrees well with the words of Mark: for he says, that Christ appointed twelve to be with him, and to send them forth to preach. He intended to make them his companions, that they might afterwards receive a higher rank: for, as I have already explained, when he says, to be with him, and to send them forth to preach, he does not mean that both were to take place at the same time.

Luke 6:24. Woe to you that are rich. As Luke has related not more than four kinds of blessings, so he now contrasts with them four curses, so that the clauses mutually correspond. This contrast not only tends to strike terror into the ungodly, but to arouse believers, that they may not be lulled to sleep by the vain and deceitful allurements of the world. We know how prone men are to be intoxicated by prosperity, or ensnared by flattery; and on this account the children of God often envy the reprobate, when they see everything go on prosperously and smoothly with them.

He pronounces a curse on the rich, — not on all the rich, but on those who receive their consolation in the world; that is, who are so completely occupied with their worldly possessions, that they forget the life to come. The meaning is: riches are so far from making a man happy, that they often become the means of his destruction. In any other point of view, the rich are not excluded from the kingdom of heaven, provided they do not become snares for themselves, or fix their hope on the earth, so as to shut against them the kingdom of heaven. This is finely illustrated by Augustine, who, in order to show that riches are not in themselves a hindrance to the children of God, reminds his readers that poor Lazarus was received into the bosom of rich Abraham.

25. Woe to you who are filled. Woe to you who laugh now In the same sense, he pronounces a curse on those who are satiated and full: because they are lifted up by confidence in the blessings of the present life, and reject those blessings which are of a heavenly nature. A similar view must be taken of what he says about laughter: for by those who laugh he means those who have given themselves up to Epicurean mirth, who are plunged in carnal pleasures, and spurn every kind of trouble which would be found necessary for maintaining the glory of God.

26. Woe to you when all men shall applaud you The last woe is intended to correct ambition: for nothing is more common than to seek the applauses of men, or, at least, to be carried away by them; and, in order to guard his disciples against such a course, he points out to them that the favor of men would prove to be their ruin. This warning refers peculiarly to teachers, who have no plague more to be dreaded than ambition: because it is impossible for them not to corrupt the pure doctrine of God, when they, “seek to please men,” (Galatians 1:10.) By the phrase, all men, Christ must be understood to refer to the children of the world, whose applauses are wholly bestowed on deceivers and false prophets: for faithful and conscientious ministers of sound doctrine enjoy the applause and favor of good men. It is only the wicked favor of the flesh that is here condemned: for, as Paul informs us, (Galatians 1:10,) no man who “seeks to please men” can be “the servant of Christ.”

MATTHEW 5:13-16; MARK 9:49-50; 4:21; LUKE 14:34-35; 8:16; 11:33

Matthew 5:13-16

Mark 9:49-50

Luke 14:34-35

13. Ye are the salt of the earth: but if salt shall become tasteless, “Ou, s'evente;” — “or, is spoiled.” with what shall it be salted? “Ou, luy rendra-on sa saveur?” — “or, shall its taste be restored to it?” (Leviticus 2:13.) It is good for nothing farther, than to be thrown out and trodden down by men. 14. Ye are the light of the world: a city placed upon a mountain cannot be hid. 15. Neither do men light a candle, and put it upon a bushel but upon a candlestick, and it gives light to all who are in the house. 16. Let your light shine before men, so that they may see your good works, and may glorify your Father who is in heaven.

49. For every (man) shall be salted with fire, and every sacrifice shall be salted with salt. 50. Salt is a good thing: but if salt shall become tasteless, with what shall it be seasoned? Have salt in yourselves, and cultivate peace with one another.

Mark 4:21

21. And he said to them, Is a candle lighted, that it may be put under a bushel, or under a bed? Is it not that it may be put on a candlestick?

34. Salt is good: but if salt shall have become tasteless, with what shall it be seasoned? 35. It is not useful either for the land “Il n'est propre ne (pour mettre) en la terre, ni au fumier.” — “It is not fit either (to put) on the land, nor on the dunghill.” or for the dunghill: they throw it out. He who hath ears to hear, let him hear.

Luke 8:16

16. And no man, when he hath lighted a candle, covered it with a vessel, or putteth it under a bed, but putteth it on a candlestick, that those who enter may see the light.

Luke 11:33

33. No man lighteth a candle, and putteth it in a hidden place, nor under a bushel, but on a candlestick, that those who enter may see the light.

Luke 6:30. To every one that asketh of thee. The same words, as we shall presently see, are found in Matthew: for it may readily be inferred from the context, that Luke does not here speak of a request to obtain assistance, but of actions at law, which bad men raise for the purpose of carrying off the property of others. From him who takes away what are thine, ask them not again. If it is thought better to read the two clauses separately, I have no objection: and then it will be an exhortation to liberality in giving. As to the second clause, in which Christ forbids us to ask again those things which have been unjustly taken away, it is undoubtedly an exposition of the former doctrine, that we ought to bear patiently “the spoiling of our goods.” But we must remember what I have already hinted, that we ought not to quibble about words, as if a good man were not permitted to recover what is his own, when God gives him the lawful means. We are only enjoined to exercise patience, that we may not be unduly distressed by the loss of our property, but calmly wait, till the Lord himself shall call the robbers to account.

MATTHEW 5:42; LUKE 6:34-35

Matthew 5:42

Luke 6:34-35

42. Give to him that asketh of thee: and from him who desires to borrow from thee, turn not thou away.

34. If you shall lend to those from whom you hope that you will receive, what kindness will it be in you? for sinners also lend to sinners, that they may receive the like. 35. Lend ye, expecting nothing again, and your reward shall be great.

Luke 6:35. Lend, expecting nothing again. It is a mistake to confine this statement to usury, as if Christ only forbade his people to be usurers. The preceding part of the discourse shows clearly, that it has a wider reference. After having explained what wicked men are wont to do, — to love their friends, — to assist those from whom they expect some compensations, — to lend to persons like themselves, that they may afterwards receive the like from them, — Christ proceeds to show how much more he demands from his people, — to love their enemies, to show disinterested kindness, to lend without expecting a return. We now see, that the word nothing is improperly explained as referring to usury, or to any interest that is added to the principal: “De l’usure et accroissement qui vient outre le principal;” — “of usury and increase which comes beyond the principal.” On the lawfulnesss of lending money at interest, the most enlightened men, at the time when our author wrote, were strangley divded in sentiment. His own views were unfolded in a small work, which has been admired by competent judges for the purity of French style, and for enlarged views of Political Economy. After suffering not a little obloquy for his manner of applying the law of God to commercial questions, he has been vindicated by the unanimous opinion of posterity; and his performance, having served its purpose, has been quietly laid on the shelf. We allude to it only to account for the rapid and cursory manner in which he disposes here of a question, on which all who wish to know his opinions may satisfy themselves by perusing his own complete and elaborate statement of the argument. — Ed. whereas Christ only exhorts us to perform our duties freely, and tells us that mercenary acts are of no account in the sight of God. “Que les plaisirs lesquels les hommes se font les uns aux autres, sous esperance de recompense, ne viennent point en conte devant Dieu.” — “That the gratifications which men give to each other, in expectation of reward, come not into reckoning before God.” Not that he absolutely condemns all acts of kindness which are done in the hope of a reward; but he shows that they are of no weight as a testimony of charity; because he alone is truly beneficent to his neighbors, who is led to assist them without any regard to his own advantage, but looks only to the necessities of each. Whether it is ever lawful for Christians to derive profit from lending money, I shall not argue at greater length under this passage, lest I should seem to raise the question unseasonably out of a false meaning which I have now refuted. Christ’s meaning, as I have already explained, is simply this: When believers lend, they ought to go beyond heathens; or, in other words, they ought to exercise pure liberality.

MATTHEW 5:43-48; LUKE 6:27-36

Matthew 5:43-48

Luke 6:27-36

43. Ye have heard that it hath been said, Thou shalt love they neighbor, and thou shalt hate thy enemy. 44. But I say to you, Love your enemies: bless those who curse you: do good to those that hate you: and pray for those who injure and persecute you: 45. That you may be the children of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain upon the just and unjust. 46. For if you shall love those who love you, what reward shall you have? 47. And if you shall embrace your brethren only, what do you more? Do not the publicans thus? 48. You shall, therefore, be perfect, as your Father who is in heaven is perfect.

27. But I say to you who hear, Love your enemies: do good to those who hate you. 28. Bless those who curse you, and pray for those who injure you. (A little after.) 32. And if you love those who love you, what good-will shall it be in you? for sinners also love those by whom they are loved. 33. And if you shall do good to those who do good to you, what good-will shall it be in you? for sinners also do this. (Again a little after.) 35. But love your enemies. (Again.) And ye shall be the children of the Highest: for he is kind to the unthankful and evil. 36. Be ye therefore merciful, as your Father also is merciful.

Luke 6:37, 38. Forgive, and it shall be forgiven to you. Give, and it shall be given to you. This promise, which is added by Luke, means, that the Lord will cause him, who is indulgent, kind, and just to his brethren, to experience the same gentleness from others, and to be treated by them in a generous and friendly manner. Yet it frequently happens, that the children of God receive the very worst reward, and are oppressed by many unjust slanders; and that, to when they have injured no man’s reputation, and even spared the faults of brethren. But this is not inconsistent with what Christ says: for we know, that the promises which relate to the present life do not always hold, and are not without exceptions. Besides, though the Lord permits his people, when innocent, to be unjustly oppressed and almost overwhelmed, he fulfils what he says in another place, that “their uprightness shall break forth as the morning,” In the French version our Author quotes a similar passage from the book of Psalms, (37:6;) “and he shall bring forth thy righteousness as the light, and thy judgment as the noon-day ” — Ed (Isaiah 58:8.) In this way, his blessing always rises above all unjust slanders. He subjects believers to unjust reproaches, that he may humble them, and that he may at length maintain the goodness of their cause. It ought also to be taken into the account, that believers themselves, though they endeavor to act justly towards their brethren, are sometimes carried away by excessive severity against brethren, who were either innocent, or not so greatly to be blamed, and thus, by their own fault, provoke against themselves a similar judgment. If they do not receive good measure, pressed down, shaken together, and running over, though this is chargeable on the ingratitude of the world, yet they ought to acknowledge that it was partly deserved: for there is no man who is so kind and indulgent as he ought to be towards his brethren.

Luke 6:39. And he spake to them a parable. Luke relates this saying without mentioning any occurrence, but states generally, that Christ made use of this parable; as in recording many of Christ’s discourses he says nothing as to the occasion on which they were delivered. It is no doubt possible that Christ may have spoken this parable more than once; but, as no place more appropriate was to be found, I have not hesitated to insert here what Luke relates without fixing the time.

Luke 6:40. The disciple is not above his master, but every one shall be conformed to his master Luke gives this sentence without any connection, as if it had been spoken abruptly in the midst of other discourses; but as Matthew explains very clearly, in this passage, to what it relates, I have chosen not to insert it in any other place. With respect to the translation, I have chosen neither to follow Erasmus nor the old translator, and for the following reason: — The participle κατηρτισμένος, signifies perfect, but signifies also fit and suitable Now, as Christ is speaking, not about perfection, but about resemblance, and must therefore mean, that nothing is more suitable for a disciple than to be formed after the example of his master, the latter meaning appeared to me to be more appropriate.

Luke 6:43. For the tree is not good This statement, as related by Luke, appears to be a general instruction given by Christ, that by the fruits our opinion of every man ought to be formed, in the same manner as a tree is known by its fruit After having inserted the reproof to hypocrites, who “perceive a straw in the eye of another, but do not see a beam in their own,” (verses 41,42,) he immediately adds, For the tree is not good which beareth rotten fruit, nor is the tree rotten which beareth good fruit The illative particle γὰρ, for, appears to connect these two sentences. But as it is certain that Luke, in that sixth chapter, records various discourses of Christ, it is also possible that he may have briefly glanced at what is more fully explained by Matthew. I attach no great importance to the word for, which in other passages is often superfiuous, and appears obviously to be so from the concluding statement.

Luke 6:45. A good man, out of the good treasure of his heart, bringeth forth good Such is the statement with which Luke concludes the discourse; and I have no doubt that he intended to describe, without a figure, the kind of judgment which Christ orders us to make from the fruits Believers ought to examine carefully what kind of doctrine is taught by those who profess to be the servants of God. “Titles (he says) are of little value, till the speaker give actual evidence that he is sent by God.” Yet I am far from saying, that this passage may not be applied to a general doctrine, And certainly the last clause, out of the abundance of the heart his mouth speaketh, has a more extensive reference than to false prophets: for it is a common proverb. Is it objected, that the tongues of men lie, and that men of the worst hearts are often the best speakers? I reply: Christ merely points out here what is a very ordinary occurrence. For, though hypocrites express in words what is different from the feelings of their hearts, that is no reason why we may not justly and appropriately call the tongue the portrait of the mind.

MATTHEW 7:21-23; LUKE 6:46

Matthew 7:21-23

Luke 6:46

21. Not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven, bu the who shall do the will of my Father who is in heaven. 22. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name, and in thy name have cast out devils, and in thy name have done many wonderful works? 23. And then will I confess to them, I never knew you depart from me, you who work iniquity.

46. And why call you me Lord, Lord, and do not the things which I say?

CHAPTER 6

Lu 6:1-5. Plucking Corn-ears on the Sabbath.

(See on Mt 12:1-8 and Mr 2:23-28.)

1. second sabbath after the first--an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

5. Lord also--rather "even" (as in Mt 12:8).

of the sabbath--as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mr 2:28.)

Lu 6:6-11. Withered Hand Healed.

(See on Mt 12:9-15 and Mr 3:1-7.)

7. watched whether, &c.--In Matthew (Mt 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Lu 6:9), just as if they had spoken it out.

9. good, or ... evil, save ... or destroy--By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mr 3:4.)

11. filled with madness--The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed.

what ... do to Jesus--not so much whether to get rid of Him, but how to compass it. (See on Mt 3:6.)

Lu 6:12-49. The Twelve Apostles Chosen--Gathering Multitudes--Glorious Healing.

12-13. went out--probably from Capernaum.

all night in prayer ... and when ... day, he called, &c.--The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mt 9:37; Mt 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!

17. in the plain--by some rendered "on a level place," that is, a piece of high tableland, by which they understand the same thing, as "on the mountain," where our Lord delivered the sermon recorded by Matthew (Mt 5:1), of which they take this following discourse of Luke to be but an abridged form. But as the sense given in our version is the more accurate, so there are weighty reasons for considering the discourses different. This one contains little more than a fourth of the other; it has woes of its own, as well as the beatitudes common to both; but above all, that of Matthew was plainly delivered a good while before, while this was spoken after the choice of the twelve; and as we know that our Lord delivered some of His weightiest sayings more than once, there is no difficulty in supposing this to be one of His more extended repetitions; nor could anything be more worthy of it.

19. healed--kept healing, denoting successive acts of mercy till it went over "all" that needed. There is something unusually grand and pictorial in this touch of description.

20-21. In the Sermon on the Mount the benediction is pronounced upon the "poor in spirit" and those who "hunger and thirst after righteousness" (Mt 5:3, 6). Here it is simply on the "poor" and the "hungry now." In this form of the discourse, then, our Lord seems to have had in view "the poor of this world, rich in faith, and heirs of the kingdom which God hath promised to them that love Him," as these very beatitudes are paraphrased by James (Jas 2:5).

22. separate you--whether from their Church, by excommunication, or from their society; both hard to flesh and blood.

for the Son of man's sake--Compare Mt 5:11, "for My sake"; and immediately before, "for righteousness' sake" (Lu 6:10). Christ thus binds up the cause of righteousness in the world with the reception of Himself.

23. leap for joy--a livelier word than "be exceeding glad" of "exult" (Mt 5:12).

24-25. rich ... full ... laugh--who have all their good things and joyous feelings here and now, in perishable objects.

received your consolation--(see on Lu 16:25).

shall hunger--their inward craving strong as ever, but the materials of satisfaction forever gone.

26. all ... speak well of you--alluding to the court paid to the false prophets of old (Mi 2:11). For the principle of this woe, and its proper limits, see Joh 15:19.

27-36. (See on Mt 5:44-48; Mt 7:12; and Mt 14:12-14.)

37-38. See on Mt 7:1, 2; but this is much fuller and more graphic.

39. Can the blind, &c.--not in the Sermon on the Mount, but recorded by Matthew in another and very striking connection (Mt 15:14).

40. The disciple, &c.--that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."

41-49. (See on Mt 7:3-5, Mt 7:16-27.)

On the second Sabbath after the first - Εν σαββατῳ δευτεροπρωτῳ, In the first Sabbath after the second. What does this mean? In answering this question, commentators are greatly divided. Dr. Whitby speaks thus: "After the first day of the passover, (which was a Sabbath, Exo 12:16), ye shall count unto you seven Sabbaths complete, Lev 23:15, reckoning that day for the first of the first week, which was therefore called δευτεροπρωτον, the first Sabbath from the second day of unleavened bread; (the 16th of the month); the second was called δευτεροδευτερον, the second Sabbath from that day; and the third, δευτεροτριτον, the third Sabbath from the second day; and so on, till they came to the seventh Sabbath from that day, i.e. to the 49th day, which was the day of pentecost. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that Grotius objects against this exposition." Whitby's Notes.

By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the second after the proper passover day. The words in the Greek seem to signify, the second first Sabbath; and, in the opinion of some, the Jews had three first Sabbaths: viz. the first Sabbath after the passover; that after the feast of pentecost; and that after the feast of tabernacles. According to which opinion, this second first Sabbath must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. Pearce.

This was the next day after the passover, the day in which they were forbidden to labor, Lev 23:6, and for this reason was termed Sabbath, Lev 23:15; but here it is marked by the name, second first Sabbath, because, being the day after the passover, it was in this respect the second; and it was also the first, because it was the first day of unleavened bread, Exo 12:15, Exo 12:16. Martin.

I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. Newcome.

The Vulgar Latin renders δευτεροπρωτον, secundoprimum, which is literal and right. We translate it, the second Sabbath after the first, which is directly wrong; for it should have been the first Sabbath after the second day of the passover. On the 14th of Nisan, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave sheaf was offered, pursuant to the law, on the morrow after the Sabbath: Lev 18:11. The Sabbath, here, is not the seventh day of the week, but the first day of the feast of unleavened bread, let it fall on what day of the week it would. That and the seventh day of that feast were holy convocations, and therefore are here called Sabbaths. The morrow, therefore, after the Sabbath, i.e. after the 16th day of Nisan, was the day in which the wave sheaf was offered; and after that seven Sabbaths were counted, and fifty days completed, and the fiftieth day inclusively was the day of pentecost. Now these Sabbaths, between the passover and pentecost, were called the first, second, etc., Sabbaths after the second day of the feast of unleavened bread. This Sabbath, then, on which the disciples plucked the ears of corn, was the first Sabbath after that second day. Dr. Lightfoot, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum), and from him F. Lamy and Dr. Whitby have so explained it. This Sabbath could not fall before the passover, because, till the second day of that feast, no Jew might eat either bread or parched corn, or green ears, (Lev 23:14). Had the disciples then gathered these ears of corn on any Sabbath before the passover, they would have broken two laws instead of one: and for the breach of these two laws they would infallibly have been accused; whereas now they broke only one, (plucking the ears of standing corn with one's hand, being expressly allowed in the law, Deu 23:25), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid after pentecost; because then the harvest was fully in. Within that interval, therefore, this Sabbath happened; and this is a plain determination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself. Dr. Wotton's Miscellaneous Discourses, etc., vol. i. p. 269.

The word δευτεροπρωτῳ, the second first, is omitted by BL, four others, Syriac, later Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the later Syriac says, This is not in all copies. The above MSS. read the verse thus: It came to pass, that he walked through the corn fields on a Sabbath day. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.

Which is not lawful - See on Mat 12:2-8 (note).

What David did - See on Mar 2:26, Mar 2:27 (note).

After this verse, the Codex Bezae and two ancient MSS. quoted by Wechel, have the following extraordinary addition: Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου.

On the same day, seeing one working on the Sabbath, he said unto him, Man, if indeed thou knowest what thou dost, blessed art thou; but if thou knowest not, thou art cursed, and art a transgressor of the law.

Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then happy art thou, for thou hast got Divine instruction in the nature of the Messiah's kingdom; but if thou doest this through a contempt for the law of God, then thou art accursed, forasmuch as thou art a transgressor of the law. The Itala version of the Codex Bezae, for παραβατης, transgressor, has this semi-barbaric word, trabaricator.

Whose right hand was withered - See on Mat 12:10 (note), etc. The critic who says that ξηραν χειρα signifies a luxated arm, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. See on Luk 6:10 (note).

Watched him - Παρετηρουν αυτον, They maliciously watched him. This is the import of the word, Luk 14:1; Luk 20:20, and in the parallel place, Mar 3:2. See Raphelius on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term.

An accusation against him - Instead of κατηγοριαν αυτου, his accusation, several eminent MSS. and versions add κατα, against, which I find our translators have adopted.

I will ask you one thing - I will put a question to you. See on Mar 3:4, Mar 3:5 (note).

Whole as the other - Many MSS., both here and in the parallel place, Mar 3:5, omit the word ὑγιης, whole. Griesbach leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labor to leave God out of the question?

They were filled with madness - Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their conscience according to their passions, madness passes for zeal, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. Quesnel.

In prayer to God - Or, in the prayer of God: or, in the oratory of God, εν τῃ προσευχῃ του Θεου. So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the mountain of God, Exo 3:1; Exo 4:27; the bread of God, Lev 21:17; the lamp of God, 1Sam 3:3; the vessels of God, 1Chr 22:19; the altar of God, Psa 43:4; the sacrifices of God, Psa 51:17; the gifts of God, Luk 21:4; the ministers of God, 2Cor 6:4; the tabernacle of God, 2Chr 1:3; the temple of God, Mat 21:12; the synagogues of God, Psa 74:8; are all things consecrated or appropriated to God's service; so προσευχη του Θεου must, in all reason, be a house of prayer to God; whence it is called τοπος προσευχης, a place of prayer, 1 Maccabees 3:46; and so the word is certainly used Act 16:13; and by Philo, in his oration against Flaccus, where he complains that αἱ προσευχαι, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Caesar; and by Josephus, who says the multitude was gathered εις την προσευχην, into the house of prayer: and so Juvenal, Sat. iii. v. 296, speaks to the mendicant Jew: -

Ede ubi consistas; in qua te quaero proseucha?

In what house of prayer may I find thee begging?

See on Act 16:13 (note). But on this it may be observed, that as the mountains of God, the wind of God, the hail of God, the trees of God, etc., mean very high mountains, a very strong wind, great and terrible hail, very tall trees, etc., so προσευχη του Θεου, here, may be very properly translated the prayer of God; i.e. very fervent and earnest prayer; and though διανυκτερευων may signify, to lodge in a place for a night, yet there are various places in the best Greek writers in which it is used, not to signify a place, but to pass the night in a particular state. So Appian, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ' ἁπαντων - He passed the night under arms with them all. Idem, Bell. Civ. lib. v. διενυκτερευον - They passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kypke, who concludes by translating the passage thus: He passed the night without sleep in prayers to God. Some of the Jews imagine that God himself prays; and this is one of his petitions: Let it be my good pleasure, that my mercy overcome my wrath. See more in Lightfoot.

He chose twelve - Εκλεξαμενος απ' αυτων, He chose twelve Out of them. Our Lord at this time had several disciples, persons who were converted to God under his ministry; and, out of these converts, he chose twelve, whom he appointed to the work of the ministry; and called them apostles, i.e. persons sent or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favored with extraordinary success:

1. Because they were brought to the knowledge of God themselves.

2. Because they received their commission from the great Head of the Church. And

3. Because, as he had sent them, he continued to accompany their preaching with the power of his Spirit.

These three things always unite in the character of a genuine apostle. See on Mat 10:1-4 (note).

Called Zelotes - Some Jews gave this name to themselves, according to Josephus, (War, b. iv. c. iii. s. 9, and vii. c. viii. s. 1), "because they pretended to be more than ordinarily zealous for religion, and yet practised the very worst of actions." "But this (says the judicious Bp. Pearce) Josephus says of the zealots, at the time when Vespasian was marching towards Jerusalem. They probably were men of a different character above forty years before; which was the time when Jesus chose his twelve apostles, one of whom had the surname of the Zealot." It is very probable that this name was first given to certain persons who were more zealous for the cause of pure and undefiled religion than the rest of their neighbors; but like many other sects and parties who have begun well, they transferred their zeal for the essentials of religion to nonessential things, and from these to inquisitorial cruelty and murder. See on Mat 10:4 (note).

And stood in the plain - In Mat 5:1, which is supposed to be the parallel place, our Lord is represented as delivering this sermon on the mountain; and this has induced some to think that the sermon mentioned here by Luke, though the same in substance with that in Matthew, was delivered in a different place, and at another time; but, as Dr. Priestly justly observes, Matthew's saying that Jesus was sat down after he had gone up to the mountain, and Luke's saying that he stood on the plain when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him - Sacro digna silentio mirantur omnes dicere. Horace. All admire his excellent sayings with sacred silence. See Bishop Newcome's notes on his Harmony of the Gospels, p. 19.

Blessed be ye poor - See the sermon on the mount paraphrased and explained, Matthew 5 (note), Matthew 6 (note), Matthew 7 (note),

They shall separate you - Meaning, They will excommunicate you, αφορισωσιν ὑμας, or separate you from their communion. Luke having spoken of their separating or excommunicating them, continues the same idea, in saying that they would cast out their name likewise, as a thing evil in itself. By your name is meant their name as his disciples. As such, they were sometimes called Nazarenes, and sometimes Christians; and both these names were matter of reproach in the mouths of their enemies. So James (Jam 2:7) says to the converts, Do they not blaspheme that worthy name by which ye are called? So when St. Paul (in Act 24:5) is called a ringleader of the sect of the Nazarenes, the character of a pestilent fellow, and, that of a mover of sedition, is joined to it; and, in Act 28:22, the Jews say to Paul, As concerning this sect, we know that every where it is spoken against; and this is implied in 1Pet 4:14, when he says, If ye be reproached for the Name of Christ, i.e. as Christians; agreeably to what follows there in 1Pet 4:16, If any man suffer as a Christian, etc. In after times we find Pliny, Epist. x. 97, consulting the Emperor Trajan, whether or no he should Punish the Name Itself, (of Christian), though no evil should be found in it. Nomen Ipsum, etiam si flagitiis careat, Puniatur. See Pearce.

Did - unto the prophets - See 1Kgs 18:4; 1Kgs 19:20; 2Chr 24:21; 2Chr 36:16; Neh 9:26.

But wo unto you that are rich! - The Pharisees, who were laden with the spoils of the people which they received in gifts, etc. These three verses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiefly to the scribes and Pharisees, who, in order to be pleasing to all, spoke to every one what he liked best; and by finesse, flattery, and lies, found out the method of gaining and keeping the good opinion of the multitude.

Thy cloak - thy coat - In Mat 5:40, I have said that Coat, χιτωνα, signifies under garment, or strait coat; and Cloak, ἱματιον, means upper garment, or great coat. This interpretation is confirmed by the following observations of Bishop Pearce. The χιτων was a tunica, or vestcoat, over which the Jews and other nations threw an outer coat, or gown, called a cloak, Mat 5:40, (which is meant by ἱματιον), when they went abroad, or were not at work. Hence the common people at Rome, who did not usually wear, or had no right to wear, the toga, are called by Horace tunicatus popellus, Epist. i. 7, 65. This account of the difference between the χιτων and the ἱματιον appears plainly from what Maximus Tyrius says, The inner garment which is over the body they call χιτωνισκον, and the outer one the ἱματιον. And so Plutarch, (in Nupt. p. 139, ed. Fran. 1620), speaking of a man who felt the heat of the sun too much for him, says that he put off, τον χιτωνα, τῳ ἰματιῳ, his vestcoat also with his cloak.

Ask them not again - Or, Do not beg them off. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. "When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irritated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy." Of such as these, and of all merciless creditors, who even sell the tools and bed of a poor man, it may be very truly said: -

Tristius haud illis monstrum, nec saevior ulla

Pestis et ira deum Stygiis sese extulit undis: -

Diripiunt dapes, contactaque omnia faedant Immundo: -

Virg. Aen. iii. ver. 214 "Monsters more fierce offended heaven ne'er sent

From hell's abyss, for human punishment: -

They snatch the meat, defiling all they find."

Dryden

However, it is probable that what is here spoken relates to requiring a thing speedily that had been lent, while the reason for borrowing it still continues. In Ecclus. 20:15, it is a part of the character of a very bad man, that to-day he lendeth, and tomorrow will he ask it again. From Luk 6:27 to Luk 6:30 our blessed Lord gives us directions how to treat our enemies.

1. Wish them well.

2. Do them good.

3. Speak as well of them as possible.

4. Be an instrument of procuring them good from others; use your influence in their behalf.

5. Suffer patiently from them contempt and ill treatment.

6. Give up your goods rather than lose your meekness and charity towards them.

The retaliation of those who hearken not to their own passion, but to Christ, consists in doing more good than they receive evil. Ever since our blessed Savior suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel.

For sinners also love those that love them - I believe the word ἁμαρτωλοι is used by St. Luke in the same sense in which τελωναι, tax-gatherers, is used by St. Matthew, Mat 5:46, Mat 5:47, and signifies heathens; not only men who have no religion, but men who acknowledge none. The religion of Christ not only corrects the errors and reforms the disorders of the fallen nature of man, but raises it even above itself: it brings it near to God; and, by universal love, leads it to frame its conduct according to that of the Sovereign Being. "A man should tremble who finds nothing in his life besides the external part of religion, but what may be found in the life of a Turk or a heathen." The Gospel of the grace of God purifies and renews the heart, causing it to resemble that Christ through whom the grace came. See the note on Luk 7:37.

Of whom ye hope to receive - Or, whom ye expect to return it. "To make our neighbor purchase, in any way, the assistance which we give him, is to profit by his misery; and, by laying him under obligations which we expect him in some way or other to discharge, we increase his wretchedness under the pretense of relieving it."

Love ye your enemies - This is the most sublime precept ever delivered to man: a false religion durst not give a precept of this nature, because, with out supernatural influence, it must be for ever impracticable. In these words of our blessed Lord we see the tenderness, sincerity, extent, disinterestedness, pattern, and issue of the love of God dwelling in man: a religion which has for its foundation the union of God and man in the same person, and the death of this august being for his enemies; which consists on earth in a reconciliation of the Creator with his creatures, and which is to subsist in heaven only in the union of the members with the head: could such a religion as this ever tolerate hatred in the soul of man, even to his most inveterate foe?

Lend, hoping for nothing again - Μηδεν απελπιζοντες. The rabbins say, he who lends without usury, God shall consider him as having observed every precept. Bishop Pearce thinks that, instead of μηδεν we should read μηδενα with the Syriac, later Arabic, and later Persic; and as απελπιζειν signifies to despair, or cause to despair, the meaning is, not cutting off the hope (of longer life) of any man, neminis spem amputantes, by denying him those things which he requests now to preserve him from perishing.

Be ye therefore merciful - Or, compassionate; οικτιρμονες, from οικτος, commiseration, which etymologists derive from εικω to give place, yield, because we readily concede those things which are necessary to them whom we commiserate. As God is ever disposed to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are easy to be entreated, and are at all times ready to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man easily forgets injuries; pardons them without being solicited; and does not permit repeated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy. See on Mat 5:7 (note).

Judge not - See on Mat 7:1 (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!"

Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished."

Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.

Give, and it shall be given - "Christian charity will make no difficulty in giving that which eternal truth promises to restore. Let us give, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbor, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sovereignty over our persons and estates."

Men live in such a state of social union as renders mutual help necessary; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one another. In civil society men must, in order to taste a little tranquillity, resolve to bear something from their neighbors; they must suffer, pardon, and give up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this giving and forgiving spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, vengeance, and, in a word, a total dissolution of the mystical body of Christ. Thus our interest in both worlds calls loudly upon us to Give and to Forgive.

Bosom - Κολπον, or lap. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not contain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpretation given above, and to expose the ridiculous nature of covetousness. "When Croesus had promised to Alcmaeon as much gold as he could carry about his body at once, in order to improve the king's liberality to the best advantage, he put on a very wide tunic, (κιθωνα μεγαν), leaving a great space in the Bosom, κολπον βαθυν, and drew on the largest buskins he could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the buskins about his legs with as much gold as they could contain, and, having filled his whole Bosom, κολπον, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, etc." What a ridiculous figure must this poor sinner have cut, thus heavy laden with gold, and the love of money! See many other examples in Kypke and Raphelius. See also Psa 129:7; Pro 6:27; Pro 17:23.

The same measure that ye mete withal, it shall be measured to you again - The same words we find in the Jerusalem Targum on Gen 38:26. Our Lord therefore lays down a maxim which themselves allowed.

Can the blind lead the blind? - This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?

Every one that is perfect - Or, thoroughly instructed, κατηρτισμενος: - from καταρτιζω, to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, Mat 4:21; Mar 1:19; but in this place, and in Heb 13:21; 2Tim 3:17, it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher - holy, harmless, undefiled, and separate from sinners. "The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." Whitby.

And why beholdest thou the mote - See this explained on Mat 7:3-5 (note).

Corrupt fruit - Καρπον σαπρον, literally, rotten fruit: but here it means, such fruit as is unfit for use. See on Mat 7:17-20 (note).

A good man - See on Mat 12:35 (note).

Lord, Lord - God judges of the heart, not by words, but by works. A good servant never disputes, speaks little, and always follows his work. Such a servant a real Christian is: such is a faithful minister, always intent either on the work of his own salvation, or that of his neighbor; speaking more to God than to men; and to these as in the presence of God. The tongue is fitly compared by one to a pump, which empties the heart, but neither fills nor cleanses it. The love of God is a hidden spring, which supplies the heart continually, and never permits it to be dry or unfruitful. Quesnel.

I will show you - Ὑποδειξω, I will show you plainly. I will enable you fully to comprehend my meaning on this subject by the following parable. See this word explained Mat 3:7 (note).

He is like a man, etc. - See on Mat 7:24-27 (note).

The ruin of that house was great - On this passage, father Quesnel, who was a most rigid predestinarian, makes the following judicious remark. "It is neither by the speculations of astrologers, nor by the Calvinian assurance of predestination, that we can discover what will be our portion for ever: but it is by the examination of our heart, and the consideration of our life, that we may in some measure prognosticate our eternal state. Without a holy heart and a holy life, all is ruinous in the hour of temptation, and in the day of wrath." To this may be added, He that believeth on the Son of God, hath the Witness in Himself: 1Jn 5:10.

The subjects of this chapter have been so amply explained and enforced in the parallel places in Matthew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations.

The first Sabbath - So the Jews reckoned their Sabbaths, from the passover to pentecost; the first, second, third, and so on, till the seventh Sabbath (after the second day.) This immediately preceded pentecost, which was the fiftieth day after the second day of unleavened bread. Mt 12:1; Mr 2:23.

Why do ye - St. Matthew and Mark represent the Pharisees as proposing the question to our Lord himself. It was afterward, probably, they proposed it to his disciples.

1Sa 21:6.

Mt 12:9; Mr 3:1.

To save life or to kill - He just then probably saw the design to kill him rising in their hearts.

In the prayer of God - The phrase is singular and emphatical, to imply an extraordinary and sublime devotion. Mr 3:13.

Mt 10:2; Mr 3:14; Ac 1:13.

Simon called Zelotes - Full of zeal; otherwise called Simon the Canaanite.

On a plain - At the foot of the mountain.

In the following verses our Lord, in the audience of his newly - chosen disciples, and of the multitude, repeats, standing on the plain, many remarkable passages of the sermon he had before delivered, sitting on the mount. He here again pronounces the poor and the hungry, the mourners, and the persecuted, happy; and represents as miserable those who are rich, and full, and joyous, and applauded: because generally prosperity is a sweet poison, and affliction a healing, though bitter medicine. Let the thought reconcile us to adversity, and awaken our caution when the world smiles upon us; when a plentiful table is spread before us, and our cup is running over; when our spirits are gay; and we hear (what nature loves) our own praise from men. Happy are ye poor - The word seems here to be taken literally: ye who have left al] for me. Mt 5:3.

Miserable are ye rich - If ye have received or sought your consolation or happiness therein.

Full - Of meat and drink, and worldly goods. That laugh - That are of a light trifling spirit.

Wo to you when all men shall speak well of you - But who will believe this?

But I say to you that hear - Hitherto our Lord had spoken only to particular sorts of persons: now he begins speaking to all in general. Mt 5:44.

To him that smiteth thee on the cheek - Taketh away thy cloak - These seem to be proverbial expressions, to signify an invasion of the tenderest points of honour and property. Offer the other - Forbid not thy coat - That is, rather yield to his repeating the affront or injury, than gratify resentment in righting your self; in any method not becoming Christian love. Mt 5:39.

Give to every one - Friend or enemy, what thou canst spare, and he really wants: and of him that taketh away thy goods - By borrowing, if he be insolvent, ask them not again. Mt 5:42.

Mt 7:12.

It is greatly observable, our Lord has so little regard for one of the highest instances of natural virtue, namely, the returning love for love, that he does not account it even to deserve thanks. For even sinners, saith he, do the same: men who do not regard God at all. Therefore he may do this, who has not taken one step in Christianity.

Mt 7:1.

Into your bosom - Alluding to the mantles the Jews wore, into which a large quantity of corn might be received. With the same measure that ye mete with, it shall be measured to you again - Amazing goodness! So we are permitted even to carve for ourselves! We ourselves are, as it were, to tell God how much mercy he shall show us! And can we be content with less than the very largest measure? Give then to man, what thou designest to receive of God.

He spake a parable - Our Lord sometimes used parables when he knew plain and open declarations would too much inflame the passions of his hearers. It is for this reason he uses this parable, Can the blind lead the blind? - Can the scribes teach this way, which they know not themselves? Will not they and their scholars perish together? Can they make their disciples any better than themselves? But as for those who will be my disciples, they shall be all taught of God; who will enable them to come to the measure of the stature of the fulness of their Master. Be not ye like their disciples, censuring others, and not amending yourselves. Mt 15:14.

Mt 10:24; John 15:20.

Mt 7:3.

And why call ye me Lord, Lord - What will fair professions avail, without a life answerable thereto? Mt 7:21.

Mt 7:24.

5 And he said unto them, That the Son of man is Lord also of the sabbath.

See the Notes on Matth. 12.1, 2, 3. and on Mark 2.23, 24. There are several guesses what day is here meant, by the second Sabbath after the first. The Jews had several Sabbaths, besides the seventh day Sabbath which was weekly, all their Festival Days were called Sabbaths. In the fourteenth Day of the first Month, at even began the Passover, on the fifteenth Day began their Feast of Vnleavened Bread, which held seven Days, every one of which was called a Sabbath; but the first Day, and the seventh Day, were to be Days of Holy Convocation, in which no work was to be done that was servile, Lev. 23.7. Then they had their Feast of first Fruits. Fifty Days after that they had their Feast of Pentecost. Some understand by the second Sabbath after the first, the seventh Day of the Feast of Vnleavened Bread. Others their second great Festival. It is very hard to resolve, and not material for us to know. For the History it self see the explication in the Notes on Matth. 12.1, 2, 3, 4.

11 And they were filled with madness; and communed one with another what they might do to Jesus.

See the Notes on Matth. 12.10. and on Mark 3.1, 2, 3. in both which places we met with the same History, and with some more circumstances. Mark tells us that the subject of their deliberation, what they might do to Iesus was, how they might destroy him, this the Evangelist maketh the effect of their madness, [non-Latin text not transcribed], and he very properly so calls it. For Men to answer Arguments and reason with violence, is for them to act like Mad-men ▪ not like reasonable Creatures; yet to shew the degeneracy of Humane Nature, we shall observe there is nothing hath been more ordinary, when Men have been Conquered by reasoning, and have nothing reasonably to oppose, then to fly to violence, and with Swords to cut knots, which they cannot untie. Nor can there be a greater evidence of silly, and brutish Souls, and a baffled cause.

12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.

Those who straining this Text would Interprete the Words, [non-Latin text not transcribed] for the place of Prayer, will be concerned to find us out that house of Prayer, which stood in this Mountain, or to tell us where we shall find in Holy Writ, any place but the Temple so called, and why it should be said that he went out into a Mountain to pray, if it were not to signify unto us, that he sought a privacy and retiredness, which he could not have had in the Temple, nor in any other common place for Prayer. Those Interpreters certainly judge righter that say, That our Saviour being about to send out his twelve Apostles, thought so great a Work should not be done, without solemn Prayers, he therefore seeketh a place of Privacy, and goeth thither to spend some more time than ordinary in the duty of Prayer, and the Evangelist sayeth that he continued all Night; so setting us an Example, what to do in great affairs especially such as are the sending out of Persons to so great an employment, as that of the ministry, and by his own example commending to us what Paul afterwards commanded Eph. 6.18. Col. 4.2. Continue in Prayer and Watch in the same with Thanksgiving.

16 And Judas the brother of James, and Judas Iscariot, which also was the traytor.

We have twice already met with these Names of the twelve Disciples, whom our Saviour called Apostles, intending them not only to be with him and to have a more special Communion with him, but also to be sent out with Power to Preach, Baptize, and to Work Miracles, see the Notes on Matth. 10.2, 3. and Mar. 3.14. There were amongst them, two, whose Names were Simon. The one Christ named Peter, the other is called Simon Zelotes here. Simon the Canaanite by Matthew and Mark. Two whose Names were Iames. The one was the Son of Zebedee, the other was the Son of Alpheus. Two whose Names was Iudas. The one is called Thaddeus by Mark. Lebbeus and Thaddeus by Matthew. Iudas the Brother of Iames by Luke (this was the Penman of the Epistle of Iude, and Iudas Iscariot the Traytor, the other six were all of differing Names. What occurs of difficulty as to their Names, see opened in our Notes on Matth. 10.2, 3. and Mar. 3.14.

19 And the whole multitude sought to touch him, for there went vertue out of him, and healed them all.

Such passages as these we meet with several times in the Evangelists, who not Writing a particular account of the several Miracles wrought, or Discourses made by our Saviour, oftentimes they give us a general account of more than they particularly mention. Some think that Luke referreth here to Mark 3.7, 8. but Mark seemeth rather to refer to a Multitude that followed him, before he went up to the Mountain, which yet might be the same People coming again the next Morning, and waiting for Christs coming down from the Mountain.

Marginal references: Math. 14.36.

23 Rejoyce ye in that day, and leap for joy, for behold, your reward is great in heaven, for in the like manner did their fathers unto the prophets.

There are many that think that what Luke hath in these Verses and so to the end of this Chapter, is but a shorter Epitome of what Matthew, hath in his five, six, seven Chapters, and that both Matthew and Luke mean the same Sermon Preached at the same time. The things which favour this opinion are, 1. That Sermon is said to be Preached upon a Mountain, this, when he came down, and stood upon the plain (by which some understand only a Plainer, and more level part of the Mountain,) 2. That very many passages in the remaining part of this Chapter, are plainly the same with those we find in one of these three Chapters in Matthew. I can hardly be of that mind. 1. Because of the Phrase here used, he came down, and stood in the Plain, it seemeth to me hard to interpret, that either of the top of the Mountain (which might be a plain) for how then could he be said to come down, or of a plainer place of the Mountain. 2. The Multitude described there are said to have come from Galilee, Decapolis, Ierusalem, Iudea, and beyond Iordan. These are said to have come from Iudea, Ierusalem, and the Sea-coasts of Tyre and Sidon. But thirdly principally from the great difference in the Relations of Matthow and Luke. 1. Many large Discourses are not touched by Luke, viz. Christs whole Discourse in giving a true Interpretation of the Law, his Discourses, Matth. 6. about Alms, Prayer, Fasting. 2. Luke here putteth in three Verses together, wherein there are Woes denounced, of which Matthew saith nothing. Now tho it be usual with the Evangelists to relate the same Discourses, and Miracles with some different Circumstances, yet not with such considerable differences, and Variations. Matthew records nine Blessednesses pronounced by Christ. Luke but four, and those with considerable Variation from Matthew. As for those things which incline some to think it the same Sermon, they do not seem to me Concludent. For what they say as to the Place, it rather proves the contrary. Matthew saith, it was when he had gone up into a Mountain, and sate down. Luke saith, he was come down, and stood in the Plain. Nor is it more considerable, that most of the passages in this Chapter, are to be found in the fifth, sixth, or seventh Chapter of Matthew, for as they are not here exactly repeated according as Matthew Recites them. So what should hinder but that our Saviour at another time, and to another Auditory, might Preach the same things which concern all Men. Leaving therefore all to their own Judgments. I see no reason to think that this Discourse was but a shorter Copy of the same Discourse, referring to the same time and Company. This being premised, let us now come to consider the Words themselves, comparing them with the Words recited by Matthew. Blessed be ye Poor, for yours is the Kindom of God. Matthew saith, Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven. It is true, neither Riches, nor Poverty Bless, or Curse and Man, and none that are Poor are Blessed, if they be Proud and High-minded, nor any Rich Man Cursed, but he that placeth his Portion, or Consolation in Riches, yet Christ here by the Antithesis, seems more particularly to direct his Discourse, to relieve his Disciples discouraged by their Poor, and low Estate in the World; by telling them, that whatever the World thought, they being his Disciples, believing in him, and following him, were in a better condition than those that were Rich, and had their Consolation in this Life. Blessed are ye that Weep now, for you shall Laugh. Matthew saith, Blessed are they that Mourn, for they shall be Comforted. The Sense is much the same, you that are in a sad afflicted State (being my Disciples) are blessed, for there will come a time when God shall wipe Tears from your Eyes. Blessed are you that Hunger, and Thirst, for you shall be filled. Matthew saith, Blessed are they that Hunger and Thirst after Righteousness. It is true, Hungring and Thirsting are no Blessings, but neither are they Curses to a truly Righteous Soul, or a Soul that truly seeketh after, and Studyeth Righteousness. Blessed are ye when Men shall hate you, and when they shall seperate you, from their Company, and shall Reproach you, and cast out your Name, as Evil, for the Son of Mans sake. Matthew saith, Blessed are they, which are Persecuted for Righteousness sake, for theirs is the Kingdom of Heaven. Blessed are ye when Men Revile you, and Persecute you, and shall say all manner of Evil against you, falsly for my sake. It is true, the general Sense is the same Sufferers, for the Name of Christ are pronounced Blessed, but the Words are very different, and here are some Species of Persecution mentioned, that Matthew mentioneth not particularly. 1. Separating the Disciples. 2. Casting out their Names as Evil. The Separating here mentioned, may indeed be understood of Inprisonment, or Banishment, for Persons under those Circumstances are separated from the Company of their relations and Country-men, but it may also be understood of Ecclesiastical Censures, and thus it agreeth both with our Saviours Prophecy, Iohn 16.2. They shall put you out of the Synagogues, and with Iohn 9.22. where we read of a Decree they made, that if any did confess that Iesus was the Christ, he should be put out of the Synagogues. There are some that think that the Iews Exercised no such Power till the time of Ezra, when their Governour was but a Substitute under a Pagan Prince, who did not give their Conquered Subjects a Power to put any to Death, but left them to Exercise any lighter Punishments. I cannot Subscribe to the Judgment of those Learned Men that think so. For as it is not reasonaable, that God left the Church of the Jews, without that Power, that Nature Clotheth every Society with, to purge out of it self such as are not fit Members for it, so it will not enter into my thoughts, that all were to be put to Death, of whom God said so often, he, or they shall be Cut off from his, or their People, as in Case of Uncircumcision, not receiving the Passover in its time. So as I do not think that the latter Jews derived this Practice from an humane Constitution, but from a Divine Law. Now we are told that the Jews had three Degrees of this Separation. Some they meerly separated from their Communion, others they Anathematized, that is, Cursed. Others they so separated, that they prayed against them, that God would make them Examples of his Vengeance, and some think (but I Judge it but a Guess) that these were those Sinners unto Death, for whom Iohn would not have Christians Pray. 1 Iohn 5.16. Now it is certain that the Iews Exercised not the lowest degree only, but the highest against Christians, and also made it their business by Letters, and Word of Mouth to Reproach them all over the World, Acts 28.22. Now Christ pronounceth them under these Circumstances, Blessed, if they suffered these things for his Name sake. This casting out of their Names as Evil, doth not only signify, their blotting out their Names out of the Rolls of the Church, but the defaming of them in the manner before mentioned, which was like to be a sore Temptation to the Disciples, against which he further Armeth them, saying, Rejoyce ye in that Day, and leap for Ioy, for great is your reward in Heaven, for in the like manner did their Fathers unto the Prophets, see the Notes on Matth. 5.12.

Marginal references: Acts 5.41.; Acts 7.51.

24 But wo unto you that are rich, for ye have received your consolation.

Not because you are Rich, but because you are not Rich towards God, because you look upon your Riches as your Portion, as your Consolation, or, you that are Rich in the opinion of your own Righteousness.

Marginal references: Amos 6.1. James 5.1.

25 Wo unto you that are full, for ye shall hunger. Wo unto you that laugh now, for ye shall mourn and weep.

Our Saviour must be understood, either of those who are Sinfully full, or at least such as be Spiritually empty; those that are full, are opposed to those that hunger, if we take hunger for [illegible: 1 letter]n Hungring and Thirsting after Righteousness, as Matthew speaks, those that are full, are such as are filled with Wind, an high opinion of their own Righteousness. If we take Hunger for a want of the necessaries of this Life, then fullness signifyeth either a Sinfulness, with Drink, or Meat, or ill gotten Goods, or at least for such as are Spiritually empty of the Knowledge, or Grace of God; there will come a time when they shall want, as Rich Dives wanted a little Water to Cool his Tongue. So by those that laugh must be understood, either those that are Sinfully Merry, or at least those that have no true cause of Spiritual Joy. By Mourning and Weeping threatned to such, is either meant the Vengeance of God upon them in this Life, or in the World to come, where there shall be Weeping, and Wailing, and Gnashing of Teeth.

Marginal references: Isa▪ 65.13.

26 Wo unto you when all men shall speak well of you, for so did their fathers to the false prophets.

A good Report of all, even those that are without is a desirable thing, and what all good Men ought to Labour for, both by avoiding any just occasion of their speaking ill of them, and by doing all the Acts of Kindness and Charity, that may commend Religion to them. But the World is so Corrupt, that usually none are worse spoken of, then the best Men. And this is true of no sort of Men, more then of the Ministers of the Gospel; neither the Prophets of Old, nor Iohn the Baptist, nor Christ, nor the Apostles could have good Words from the wicked party of their several Ages. The false Prophets of old, were in much greater Credit with the Generality of the Jews, then the Prophets of the Lord. The Doctrines of the Law, and the Gospel are so contrary to the most of Mens Lusts, as it is impossible that the most of the World should be Reconciled to it, or to those who faithfully declare it; this the Pharisees in their Age, and the Papists and their Friends in our age, have for some time so well understood, that as it was the business of the Pharisees in their time, so it hath been the business of the Popish Casuists, so to Expound the Law of God, as Men may flatter themselves, that they are no Debters to it, tho they keep their several Lusts, and so to Interpret the Gospel, that the way to Heaven is made so broad, that it is not easie for any to miss it.

28 Bless them that curse you, and pray for them which despitefully use you.

We met with these Precepts, Matth. 5.44. and there Discoursed the Sense of them. See the Notes there.

Marginal references: Chap. 23.34. Acts 7.60.

29 And unto him that smiteth thee on the one cheek, offer also the other, and him that taketh away thy cloak, forbid not to take thy coat also.

We met also with a passage much like this, in this Verse, Matth. 5.39. the General Sense of which was, as I then said, A Prohibition of private Revenge. It is therefore there prefaced in with a more general Precept, Resist not Evil. But besides this there seems to be in it also a Prohibition of vexatious Suits and Molestations of others, tho under a Colour of Law, therefore Matthew saith, If any Man will sue thee at Law, and take away thy Cloak; and it may be thought a more special Precept relating to those times, when they had none but Heathen Magistrates, and in some Measure to be expounded by, 1 Cor. 6.7. and to be a Precept given with respect to the Reputation of the Gospel, that it might not be Scandalized by Christians, going to Law before Infidels. It is most certain it doth not forbid the use of the Law, whether for the defending, or recovering our just Rights, only the Irregular, or Scandalous use of it; see further the Notes on Matth. 5.39.

Marginal references: Mat. 5.39, 40.; 1 Cor. 6.7.

30 Give to every man that asketh of thee, and of him that taketh away thy goods, ask them not again.

Matthew hath much the same passage, only he saith Give to him that, &c. not to every one that asketh of thee, and for the latter Clause, he hath from him that would borrow of thee, turn not away thine Hand, which seems more agreeing to the Precept, Deut. 15.8. These Precepts of our Saviour must be interpreted, not according to the strict Sense of the Words, as if every Man were by them obliged, without regard to his own Abilities, or Circumstances of Persons begging, or asking of him, to give to every one that hath the Confidence to ask of him, but as obliging us to Liberality, and Charity, according to our Abilities, and the true Needs, and Circumstances of our poor Brethren, and in that order which Gods Word hath directed us; first, providing for our own Families, then doing good to the Houshold of Faith, then also to others, as we are able, and see any of them true Objects of our Charity. Nor must the second part of the Verse be interpreted; as if it were a restraint of Christians, from pursuing of Thieves, or Oppressors, but as a Precept, prohibiting us private Revenge, or too great contending for little things, &c. see the Notes on Matth. 5.42.

31 And as ye would that men should do to you, do ye also to them likewise.

See the Notes on Matth. 7.12. This is the Law of Nature, the Golden Rule of all Justice, and may also serve for a Guide to us to expound the former Verses, and some other Precepts of Charity in this Chapter. Men in all these Cases should consider what they would be glad, and think reasonable that others should do to them, were they in their Circumstances, and the others had the same Ability, or advantage to do good to them, and by this they should measure their Acts both of Justice, and Charity.

34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again.

See the Notes on Matth. 5.46, 47. The Strength of our Saviours Argument lyeth in this, That God expecteth, that those who have received more Grace, and favour from God then others, and who make an higher profession than others, should do more in obedience to the Positive Commands of God, and the Revelations of his Will in his Word, then they who Live meerly by the light of nature, and live up meerly to the Law of Nature.

Marginal references: Mat. 5.42.

36 Be ye therefore merciful, as your father also is merciful.

I know not how to agree what I find many Interpreters judging, that this Text is a Prohibition of Vsury. I should rather interpret it more largely, as a Command for Acts of Mercy, with respect to the Circumstances of Persons, obliging us not to with-hold a Charitable Hand, from our fear, that if we lend we shall lose what we lend, and obliging us, that if we find the Circumstances of any, that desireth us to lend him for his necessity, such a quantity of Money or Goods as we can spare, and we can well enough bear the loss of, if the Providence of God should render the Person unable to repay us, we should not be awed by such a fear from Acts of Charity, but give with a Resolution to lose it, if God please to disable the Person to whom we lend, so as he cannot repay us. For the question about Vsury, as to which some conceive this Text a Prohibition, this is not a place to handle it in the Latitude. I do not think it was ever absolutely forbidden to the Iews, they might take it of Strangers, and that not only of the Canaanites, whom some say they might kill (which I doubt after their agreement to a quiet Cohabitation) but of other Strangers also who came not under the Denomination of Canaanites. That argued the taking of Usury to be not malum per se, in its self evil, but only malum prohibitum, an Evil as forbidden, and not absolutely, and universally forbidden, but respectively, only with reference to their Brethren of the same Church, and Nation, so rather to be reckoned amongst the Municipal Laws of the Iews, than the Commons Laws of God for all Mankind. Besides that amongst the Jews there was less need of it, partly in respect of their Years of Iubilee, and partly in regard their imployments were chiefly in Husbandry, and about Cattle, which called not for such Sums of Money, as Merchandizing doth. Nor is it to be referred to any of the Ten Commandements, unless the Seventh, Thou shalt not Steal, which forbidding Sins against Charity, and such Sins against Charity being there forbidden, as are The taking away the Goods of another against their Will, and without a just cause, I cannot see, How the lending of Money for a moderate use, when it is helpful, and relieving to our Neighbour, should be any kind of Stealing, when his good Will appeareth in the Contract; nor can there be any injustice in it, where there is a Quid pro quo, but a Proportion for what I am indammaged by the loan; unless any will say it is unjustly, because against the Law of God, which is to beg the Question, this Argument being brought to prove it is not contrary to the Law of God. The Exacting of an undue Proportion for Vsury, or a moderate Proportion, when we plainly see, our Brother is fallen into Poverty, and cannot pay it, may be forbidden, as a Sin against Charity, and that love that we ought to shew to our Neighbours, and the Mercifulness here required, v. 36. yet, admitting the Law of God, Deut. 23.19, 20. to be interpreted of all Vsury, (which yet seemeth hard,) for then the Jews might not sell for any thing more at twelve Months time, then if they were paid presently, for the Words are Vsury of Money, Vsury of Victuals, Vsury of any thing lent upon Vsury) it concerned the Iews only, betwixt themselves, not in their dealings with any Strangers, which is plain, v. 20. so also. Exod. 22.25. where the Term Poor is also put in as it is, Levit. 25.35, 36, 37. By which Texts the Psalmist must be expounded, Psal. 15.5. It may possibly from the Equity of that Law oblige us, to be more kind to those that are of the same Nation and Church with us, then unto others, especially such as are no Christians; and amongst those that are Christians, to those that are Poor, then to those who have better Estates. But as I said in the beginning, I had rather interpret the Precept of the Text more largely, as a general precept of Mercy, from the Example of our Heavenly Father.

37 Judge not, and ye shall not be judged, condemn not, and ye shall not be condemned, forgive, and ye shall be forgiven.

See the Notes on Matth. 7.1. and on Matth. 6.14. where we have discoursed, what private Iudgings are here forbidden, and what forgiving is here required.

38 Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosome. For with the same measure that ye mete withal, it shall be measured to you again.

To let us know how God favoureth Acts of Charity and Justice we shall observe, that there are no good Deeds, that God so rewardeth by Retaliation, as such which are the Products of these Habits, nor any Sins, which God so punisheth by way of Retaliations, as Sins contrary to these, especially such as are more eminently contrary. This Verse speaks of Acts of Charity. Give, and it shall be given to you, and that not bare measure, but good Measure, Pressed down, and shaken together, and running over; nothing can more Concur to make good Measure, than the shaking of the Bushel, the Crouding and Pressing down of the Corn, or Meal with the Hand, and the Pouring in till the Measure runneth over. So as that which is here promised, is a plentiful reward to Charitable and Merciful Actions, either from the Hand of God more Mediately, God stirring up others to be as kind to us as we are to others, or more immediately himself Blessing us by his inexpected Providential Dispensations; to this purpose are abundance of Scriptures, Deut. 24.19. Psal. 41.1, 2, 3. Prov. 11.25. and 28.27. 2 Cor. 9.6. If Men will not be so just, as to requite the good which their Brethren have done them, having it in their Power, yet God will be faithful to his Promises, and by his Providence take care, that those who have done Acts of Mercy, not in a meer Commiseration to Humane Condition, but in a just obedience to his Will, shall not lose by what they have done, they shall be rewarded fully and plentifully, finding again (tho it may be after many days) the Bread which they have cast upon the Waters, according to his command.

Marginal references: Prov. 19.17.; Mat. 7.2.

39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?

By a Parable here is to be understood a Proverbial saying, which hath some darkness in it, as being brought to express, or signify more than the Words naturally do express. Proverbial Speeches, are applicable to more things, and in more Cases than one. Nor is it to be expected, that in all that the Evangelists give us an account of, as to the sayings of Christ, we should be able to find out an evident Connexion. They (questionless) Wrote much at least from their Memories, and set down many sayings, without respect to the time when our Saviour spake them, or the matter of his Discourse, immediately preceding them; we need not therefore be careful to make out the Connexion of these Words of his, with what was before set down, in the Paralel Text, Matth. 15.14. Our Saviour plainly applyeth these Words with reference to the Scribes and Pharisees, the Jewish Leaders, their Doctors, and Teachers at that time, who themselves being ignorant of the true Sense of the Divine Law, were not like very well to Guide others, but with them to fall into the Ditch ▪ that is, into Ruin and Destruction, from whence a very probable Connexion of them here, with what went before may be observed; for as appears from Matth. 5. he had in the preceding Verses, given an interpretation of that Law of God. Thou shalt love thy Neighbour as thy self, much different form what the Pharisees had given of it, who had expounded it, Matth. 5.43. Thou shalt love thy Neighbour, and hate thy Enemy. Making a great many Branches of Love to Men, more than they made Now (saith he) This is the Will, this is the Law of my Heavenly Father. The Scribes and Pharisees, your present Doctors and Teachers go much below this, but listen not to them, if you mind to please God; themselves are Blind, and know not the Will of God, and if you follow them, what can you expect more than such an event, as where one Blind Man leads another.

40 The disciple is not above his master, but every one that is perfect shall be as his master.

This was another common saying, which our Saviour applyeth, Matth. 10.24. Ioh. 15.20. to comfort his Disciples concerning their Sufferings, because he was first in Suffering: here he applyeth it to signify their Duty in doing. Some apply this with reference to the Pharisees, and so make a Connexion betwixt this and the former Verse, where he had said, If the Blind lead the Blind, they shall both fall into the Ditch. For, The Disciple is not above his Master, none must look to learn of another, more than the Teacher knoweth himself. But it is better applyed to Christ, and is as much as if our Lord had said, I am your Master, you are my Disciples, and by that Relation[illegible: 1 letter] ingaged to learn of me, and to follow me. I have taught you no more than I am ready to practise, I am Merciful, I forgive, I give, looking for nothing again. I do not look that you should do any thing above me: any thing as to which I have not set you, or shall not set you an Example, but your perfection lyeth in coming as near to me as you can, in being as your Master.

Marginal references: Mat. 5.48.; Or, shall be perfected as his master.

42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thy self beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brothers eye.

See the Notes on Matth. 7.3, 4, 5.

Marginal references: See Prov. 18.17.

45 A good man out of the good treasure of his heart, bringeth forth that which is good, and an evil man out of the evil treasure of his heart, bringeth forth that which is evil, for of the abundance of the heart his mouth speaketh.

See the Notes upon Matth. 7.16, 17, 18.20. The 43. and 44. are expounded in the 45. v. Men and Women here, (as in other Texts of Scripture) are compared to Trees with respect to their Root and Fruit, and the dependance the Fruit hath upon the Root, and the Nature of the Tree. The Heart of Man is made the Root, that being the Principle of humane Actions, as the Root is the Principle to the Fruit; for all the overt Actions of a Mans Life, are but the imperate Acts of the Heart and of the Will. Hence it is that a Will renewed and Sanctifyed in a Man and made Conformable to the Will of God, doth not only will, and chuse the Will of God, love it, desire it, and delight in it, but commandeth the Tongue to direct its Discourses conformable to it, and also commandeth all the Members of their Body, in their Motions, and Order, to Act conformably; and on the contrary the unrenewed, and sanctifyed Will of Man, doth not only reject, and refuse the Will of God, but directeth the Tongue to Words contrary to the Divine Will, and all the Members of the Body in their Motions and Order, to act without any respect to, or aw of the Will of God.

Marginal references: Mat. 12.3[illegible: 1 letter].; Mat. 12.34.

49 But he that heareth and doeth not, is like a man that without a foundation built an house upon the earth, against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great.

See the Notes on Matth. 7.24, 25, &c. where we before met with the same thing. The Sum is, Mens Hopes of Salvation builded upon any other but Christ alone, or Builded upon Christ, without a Sincere Study, and Indeavour to keep the Commandments of Christ, are Vain Hopes, and tho till a Storm of Affliction, or Temptation comes, they may please themselves a little with them, yet when they come to dy, or when any notable Temptation assaults them, or any great Affliction cometh upon them, then they will fail them, and they will see the folly, and Vanity of them, what is the Hope of the Hypocrite, when God takes away his Soul? Job 27.8.

Works of Mercy Suited to the Sabbath.

1 And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands. 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; 4 How he went into the house of God, and did take and eat the showbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. 9 Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? 10 And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. 11 And they were filled with madness; and communed one with another what they might do to Jesus.

These two passages of story we had both in Matthew and Mark, and they were there laid together (Matt. xii. 1; Mark ii. 23; iii. 1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,

I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first (v. 1), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroproton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (v. 1); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, v. 2. The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, v. 3, 4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (v. 5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. xvi. 14, 15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week.

II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, v. 7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, v. 8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (v. 9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, v. 10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, v. 11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God,—instead of being brought to be in love with him as a benefactor to mankind,—they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.

The Twelve Apostles Chosen.

12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alphæus, and Simon called Zelotes, 16 And Judas the brother of James, and Judas Iscariot, which also was the traitor. 17 And he came down with them, and stood in the plain, and the company of his disciples, and a great multitude of people out of all Judæa and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 And they that were vexed with unclean spirits: and they were healed. 19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.

In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself.

I. In secret we have him praying to God, v. 12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Ps. cix. 4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by he proseuche tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer.

II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, v. 13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (v. 16); yet Christ, when he chose him, was not deceived in him.

III. In public we have him preaching and healing, the two great works between which he divided his time, v. 17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was,—though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway,—yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (v. 17, 18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (v. 19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.

Blessings and Woes.

20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. 22 Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. 23 Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. 24 But woe unto you that are rich! for ye have received your consolation. 25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. 26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.

Here begins a practical discourse of Christ, which is continued to the end of the chapter, most of which is found in the sermon upon the mount, Matt. v. and vii.. Some think that this was preached at some other time and place, and there are other instances of Christ's preaching the same things, or to the same purport, at different times; but it is probable that this is only the evangelist's abridgment of that sermon, and perhaps that in Matthew too is but an abridgment; the beginning and the conclusion are much the same; and the story of the cure of the centurion's servant follows presently upon it, both there and here, but it is not material. In these verses, we have,

I. Blessings pronounced upon suffering saints, as happy people, though the world pities them (v. 20): He lifted up his eyes upon his disciples, not only the twelve, but the whole company of them (v. 17), and directed his discourse to them; for, when he had healed the sick in the plain, he went up again to the mountain, to preach. There he sat, as one having authority; thither they come to him (Matt. v. 1), and to them he directed his discourse, to them he applied it, and taught them to apply it to themselves. When he had laid it down for a truth, Blessed are the poor in spirit, he added, Blessed are ye poor. All believers, that take the precepts of the gospel to themselves, and live by them may take the promises of the gospel to themselves and live upon them. And the application, as it is here, seems especially designed to encourage the disciples, with reference to the hardships and difficulties they were likely to meet with, in following Christ.

1. "You are poor, you have left all to follow me, are content to live upon alms with me, are never to expect any worldly preferment in my service. You must work hard, and fare hard, as poor people do; but you are blessed in your poverty, it shall be no prejudice at all to your happiness; nay, you are blessed for it, all your losses shall be abundantly made up to you, for yours is the kingdom of God, all the comforts and graces of his kingdom here and all the glories and joys of his kingdom hereafter; yours it shall be, nay, yours it is." Christ's poor are rich in faith, Jam. ii. 5.

2. "You hunger now (v. 21), you are not fed to the full as others are, you often rise hungry, your commons are so short; or you are so intent upon your work that you have not time to eat bread, you are glad of a few ears of corn for a meal's meat; thus you hunger now in this world, but in the other world you shall be filled, shall hunger no more, nor thirst any more."

3. "You weep now, are often in tears, tears of repentance, tears of sympathy; you are of them that mourn in Zion. But blessed are you; your present sorrows are no prejudices to your future joy, but preparatories for it: You shall laugh. You have triumphs in reserve; you are but sowing in tears, and shall shortly reap in joy," Ps. cxxvi. 5, 6. They that now sorrow after a godly sort are treasuring up comforts for themselves, or, rather, God is treasuring up comforts for them; and the day is coming when their mouth shall be filled with laughing and their lips with rejoicing, Job viii. 21.

4. "You now undergo the world's ill will. You must expect all the base treatment that a spiteful world can give you for Christ's sake, because you serve him and his interests; you must expect that wicked men will hate you, because your doctrine and life convict and condemn them; and those that have church-power in their hands will separate you, will force you to separate yourselves, and then excommunicate you for so doing, and lay you under the most ignominious censures. They will pronounce anathemas against you, as scandalous and incorrigible offenders. They will do this with all possible gravity and solemnity, and pomp and pageantry of appeals to Heaven, to make the world believe, and almost you yourselves too, that it is ratified in heaven. Thus will they endeavour to make you odious to others and a terror to yourselves." This is supposed to be the proper notion of aphorisosin hymas—they shall cast you out of their synagogues. "And they that have not this power will not fail to show their malice, to the utmost of their power; for they will reproach you, will charge you with the blackest crimes, which you are perfectly innocent of, will fasten upon you the blackest characters, which you do not deserve; they will cast out your name as evil, your name as Christians, as apostles; they will do all they can to render these names odious." This is the application of the eighth beatitude, Matt. v. 10-12.

"Such usage as this seems hard; but blessed are you when you are so used. It is so far from depriving you of your happiness that it will greatly add to it. It is an honour to you, as it is to a brave hero to be employed in the wars, in the service of his prince; and therefore rejoice you in that day, and leap for joy, v. 23. Do not only bear it, but triumph in it. For," (1.) "You are hereby highly dignified in the kingdom of grace, for you are treated as the prophets were before you, and therefore not only need not be ashamed of it, but may justly rejoice in it, for it will be an evidence for you that you walk in the same spirit, and in the same steps, are engaged in the same cause, and employed in the same service, with them." (2.) "You will for this be abundantly recompensed in the kingdom of glory; not only your services for Christ, but your sufferings will come into the account: Your reward is great in heaven. Venture upon your sufferings, in a full belief that the glory of heaven will abundantly countervail all these hardships; so that, though you may be losers for Christ, you shall not be losers by him in the end."

II. Woes denounced against prospering sinners as miserable people, though the world envies them. These we had not in Matthew. It should seem, the best exposition of these woes, compared with the foregoing blessings, is the parable of the rich man and Lazarus. Lazarus had the blessedness of those that are poor, and hunger, and weep, now, for in Abraham's bosom all the promises made to them who did so were made good to him; but the rich man had the woes that follow here, as he had the character of those on whom these woes are entailed.

1. Here is a woe to them that are rich, that is, that trust in riches, that have abundance of this world's wealth, and, instead of serving God with it, serve their lusts with it; woe to them, for they have received their consolation, that which they placed their happiness in, and were willing to take up with for a portion, v. 24. They in their life-time received their good things, which, in their account, were the best things, and all the good things they are ever likely to receive from God. "You that are rich are in temptation to set your hearts upon a smiling world, and to say, Soul, take thine ease in the embraces of it, This is my rest for ever, here will I dwell; and then woe unto you." (1.) It is the folly of carnal worldlings that they make the things of this world their consolation, which were intended only for their convenience. They please themselves with them, pride themselves in them, and make them their heaven upon earth; and to them the consolations of God are small, and of no account. (2.) It is their misery that they are put off with them as their consolation. Let them know it, to their terror, when they are parted from these things, there is an end of all their comfort, a final end of it, and nothing remains to them but everlasting misery and torment.

2. Here is a woe to them that are full (v. 25), that are fed to the full, and have more than heart could wish (Ps. lxxiii. 7), that have their bellies filled with the hid treasures of this world (Ps. xvii. 14), that, when they have abundance of these, are full, and think they have enough, they need no more, they desire no more, Rev. iii. 17. Now ye are full, now ye are rich, 1 Cor. iv. 8. They are full of themselves, without God and Christ. Woe to such, for they shall hunger, they shall shortly be stripped and emptied of all the things they are so proud of; and, when they shall have left behind them in the world all those things which are their fulness, they shall carry away with them such appetites and desires as the world they remove to will afford them no gratifications of; for all the delights of sense, which they are now so full of, will in hell be denied, and in heaven superseded.

3. Here is a woe to them that laugh now, that have always a disposition to be merry, and always something to make merry with; that know no other joy than that which is carnal and sensual, and know no other use of this world's good than purely to indulge that carnal sensual joy that banishes sorrow, even godly sorrow, from their minds, and are always entertaining themselves with the laughter of the fool. Woe unto such, for it is but now, for a little time, that they laugh; they shall mourn and weep shortly, shall mourn and weep eternally, in a world where there is nothing but weeping and wailing, endless, easeless, and remediless sorrow.

4. Here is a woe to them whom all men speak well of, that is, who make it their great and only care to gain the praise and applause of men, who value themselves upon that more than upon the favour of God and his acceptance (v. 26): "Woe unto you; that is, it would be a bad sign that you were not faithful to your trust, and to the souls of men, if you preached so as that nobody would be disgusted; for your business is to tell people of their faults, and, if you do that as you ought, you will get that ill will which never speaks well. The false prophets indeed, that flattered your father in their wicked ways, that prophesied smooth things to them, were caressed and spoken well of; and, if you be in like manner cried up, you will be justly suspected to deal deceitfully as they did." We should desire to have the approbation of those that are wise and good, and not be indifferent to what people say of us; but, as we should despise the reproaches, so we should also despise the praises, of the fools in Israel.

Exhortations to Justice and Mercy.

27 But I say unto you which hear, Love your enemies, do good to them which hate you, 28 Bless them that curse you, and pray for them which despitefully use you. 29 And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also. 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31 And as ye would that men should do to you, do ye also to them likewise. 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34 And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35 But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful.

These verses agree with Matt. v. 38, to the end of that chapter: I say unto you that hear (v. 27), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are,

I. That we must render to all their due, and be honest and just in all our dealings (v. 31): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured.

II. That we must be free in giving to them that need (v. 30): "Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary.

III. That we must be generous in forgiving those that have been any way injurious to us.

1. We must not be extreme in demanding our right, when it is denied us: "Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, v. 29. Let him have that too, rather than fight for it. And (v. 30) of him that taketh thy goods" (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Matt. xviii. 28. If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him."

2. We must not be rigorous in revenging a wrong when it is done us: "Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other;" that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly (Ps. iii. 7); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance.

3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses, chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it.

(1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, v. 35: love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it (v. 32): it is no thanks to us to love those that say and do just as we would have them. "And (v. 33) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil;" not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks.

(2.) We must be kind to those from whom we expect no manner of advantage (v. 35): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses (Deut. xv. 7-10), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity.

[1.] It will redound to our profit; for our reward shall be great, v. 35. What is given, or laid out, or lent and lost on earth, from a true principle of charity, will be made up to us in the other world, unspeakably to our advantage. "You shall not only be repaid, but rewarded, greatly rewarded; it will be said to you, Come, ye blessed, inherit the kingdom."

[2.] It will redound to our honour; for herein we shall resemble God in his goodness, which is the greatest glory: "Ye shall be the children of the Highest, shall be owned by him as his children, being like him." It is the glory of God that he is kind to the unthankful and to the evil, bestows the gifts of common providence even upon the worst of men, who are every day provoking him, and rebelling against him, and using those very gifts to his dishonour. Hence he infers (v. 36), Be merciful, as your Father is merciful; this explains Matt. v. 48, "Be perfect, as our Father is perfect. Imitate your Father in those things that are his brightest perfections." Those that are merciful as God is merciful, even to the evil and the unthankful, are perfect as God is perfect; so he is pleased graciously to accept it, though infinitely falling short. Charity is called the bond of perfectness, Col. iii. 14. This should strongly engage us to be merciful to our brethren, even such as have been injurious to us, not only that God is so to others, but that he is so to us, though we have been, and are, evil and unthankful; it is of his mercies that we are not consumed.

Exhortations to Justice and Sincerity.

37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again. 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master: but every one that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes. 45 A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh. 46 And why call ye me, Lord, Lord, and do not the things which I say? 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like: 48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

All these sayings of Christ we had before in Matthew; some of them in ch. vii., others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here,

I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs.

II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (v. 38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb. vi. 10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly.

III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Judg. i. 7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence.

IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (v. 39): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction.

V. Christ's followers cannot expect better treatment in the world than their Master had, v. 40. Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master—dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple.

VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, 42. 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs.

VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are.

1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, 44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa. xxxii. 6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13.

2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45. This we had, Matt. xii. 34, 35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, John ii. 8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, John iii. 31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it.

VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.

1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21, 22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.

2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (v. 47-49), which shows,

(1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,—that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. vi. 19. They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.

(2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.

CHAP. VI.

Verse 1. On the second Sabbath after the first] JErom saith, that he asked Nazianzen what this second Sabbath [non-Latin text not transcribed]. after the first was? Nazianzen answered, I'le tell you that, when I come next into the pulpit, for there you cannot contradict me. It a perjocum dixit (saith Melanchthon) quod hodie serio [illegible: 2 words]. See the Note on Matt. 12. 1.

Verse 2. That which is not lawfull] Our Saviour grants that it had not been lawfull indeed, but in case of hard hunger.

Verse 3. Have ye not read?] Yes, over and over: but either understood not, or, through malice, dissembled it. Quilibet nostrum de lege interrogatus facilus quam nomen suum respondet, saith Josephus. The Jewes were all very wel versed in the Scriptures.

Verse 6. And it came to passe] See the Notes on Matthew 12. 9, 10, 11, &c.

Verse 12. He went out into a mountain to pray] He premiseth prayer being to make choise of the twelve. If Eleazar prayed when to seek a wife for Isaac, Gen. 24. If Salomon prayed for wisdom, ere he set upon the Temple-work. If Ezra fasted and prayed, ere he committed the golden and silver vessels to them that kept them, Ezra 8. 21. 30. Should there not prayer be made for Ministers, ere they be set over Gods house and people?

Verse 13. And of them he chose] See Notes on Matthew [illegible: 1 word]. 1.

Verse 20. Blessed [illegible: 1 word] ye poor] Here we have a repetition of that famous Sermon in the Mount, Matt. 5. 6, 7. See the Notes there.

Verse 22. And cast out your name] Ubicunque invenitur [illegible: 1 word] Calvini, deleatur, saith the Index expurgatorius. Persecutors proscribe true professours, tanquam nequissimos & lucis hujus usurâ indignos. After Joh. Husse was burnt, his adversaries got his heart which was left untoucht by the fire, and beat it with their staves.Epist. [illegible: 1 word]. 16. ad [illegible: 1 word]. A Frier preaching to the people at Antwerp, wished that Luther were there, that he might bite out his throat with his teeth, as Erasmus testifieth.

Verse 25. Woe unto you that laugh now] Worldlings jollity is but as a Book fairly bound: which, when its opened, is full of [illegible: 1 word] but tragedies.

Verse 26. When all men shall speak well] What evill have I done said Aristides, when one told him he had every mans goodSen. de [illegible: 1 word]. [illegible: 1 word]. word? Male de me loquuntur; sed mali saith Seneca. Malis [illegible: 1 word], [illegible: 1 word] est. When Doeg blasted David, he thinks the better of himself, Psal. 52. 8. Latymer sayes, he was glad when anySerm last afore King Edward. objected indiscretion against him in his Sermons: for by that, he knew the matter was good; else they would soon have condemned that.

Verse 29. That smiteth thee on the one cheek] Socrates, when one gave him a box on the ear in the market-place said, Quam molestum est nescire homines quando prodire debeant cum galea? What an odde thing it is to go abroad without a head-peice.

Verse 30. Give to every man, &c.] Generall Norrice never thought he had that, that he gave not away. It is not lack, but love of mony that maketh men churles. Ask them not again] Or if thou take the benefit of the Law to recover them, do it without hate or heat: as Tilters break their spears on each others breasts, yet without wrath, or intention of hurt.

Verse 31. And as ye would that men, &c.] The most part [illegible: 1 word] [illegible: 1 word] Travels. of the Turks Civill Justice is grounded upon this Rule as is above noted.

Verse 35. Lend, hoping for nothing] No not the principall, in case thy brother be not able to repay it. Thomas Tomkins Martyr a Weaver dwelling in Shore-ditch, whensoever any had come to borrow mony of him, would shew them such mony as he had inActs and Mon. [illegible: 1 word]. [illegible: 1 word]. his purse, and bid them take it: And when they came to repay it again, so far was he from Usury, that he would bid them keep it longer, till they were better able. To the unthankfull, and to the evill] An unthankfull man is a naughty man: nay, he is an ugly man, Psal. 147. 1.

Verse 38. Into your bosome] The Jewes ware large and loose garments, so that they could bare away much in their bosomes. Hence this expression.

See this passage explained: Mt 12:1, also Mt 12:2-13.

1. Second sabbath after the first. Mt 12:1. This phrase has given great perplexity to commentators. A literal translation would be,

"on the sabbath called second first,"

or second first Sabbath. The word occurs nowhere else. It is therefore exceedingly difficult of interpretation. The most natural and easy explanation is that proposed by Scaliger. The second day of the Passover was a great festival, on which the wave-sheaf was offered, Lev 23:11. From that day they reckoned seven weeks, or seven Sabbaths, to the day of Pentecost. The first Sabbath after that second day was called the second first, or the first from the second day of the feast. The second Sabbath was called the second second, or the second Sabbath from the second day of the feast; the third the third second, &c. This day, therefore, on which the Saviour went through the fields, was the first Sabbath that occurred after the second day of the feast.

Rubbing them in their hands. The word corn here means wheat or barley, and not maize, as in America. They rubbed it in their hands to separate the grain from the chaff. This was common and allowable. Dr. Thomson (The Land and the Book, vol. it. p. 510, 511) says: "I have often seen my muleteers, as we passed along the wheat-fields, pluck off ears, rub them in their hands, and eat the grains, unroasted, just as the apostles are said to have done. This also is allowable. The Pharisees did not object to the thing itself, only to the time when it was done. They said it was not lawful to do this on the Sabbath-day. It was work forbidden by those who, through their traditions, had made man for the Sabbath, not the Sabbath for man." So Professor Hackett (Illustrations of Scripture, p. 176, 177) says: "The incident of plucking the ears of wheat, rubbing out the kernels in their hands, and eating them (Lk 6:1), is one which the traveller sees often at present who is in Palestine at the time of the gathering of the harvest. Dr. Robinson relates the following case: `Our Arabs were an hungered, and, going into the fields, they plucked the ears of corn and did eat, rubbing them in their hands. On being questioned, they said this was an old custom, and no one would speak against it; they were supposed to be hungry, and it was allowed as a charity.'*

The Pharisees complained of the disciples for violating the Sabbath and not any rights of property." (*) Biblical Researches, vol. ii. p. 192. (a) "And it came to pass" Mt 12:1, Mk 2:23

No entry from BARNES for this verse.

(b) "that which is not lawful" Ex 20:10, Is 58:13

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(c) "what David did" 1Sam 21:6.

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(d) "which it is not lawful" Lev 24:9

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(e) "And it came to pass" Mt 12:10, Mk 3:1, Lk 13:14, 14:3

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(f) "heal on the Sabbath day" Jn 9:16

But he knew their thoughts. He knew their thoughts--their dark, malicious designs--by the question which they proposed to him, whether it was lawful to heal on the Sabbath-days (Matthew). In reply to their question, Jesus asked them whether they would not release a sheep on the Sabbath-day if it was fallen into a pit, and also asked them whether it was better to do good than to do evil on that day, implying that to omit to do good was, in fact, doing evil.

(g) "But he knew their thoughts" Job 42:2

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(h) "Is it lawful on the sabbath days" Ex 20:10, Lk 14:3

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Were filled with madness. Probably --

1st. Because he had shown his power to work a miracle.

2nd. Because he had shown his power to do it contrary to what they thought was right.

3rd. Because by doing it he had shown that he was from God, and that they were therefore wrong in their views of the Sabbath. And,

4th. Because he had shown no respect to their views of what the law of God demanded. Pride, obstinacy, malice, and disappointed self- confidence were all combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which they do not approve of. God gives success to others; and because he has not accommodated himself to their views of what is right, and done it in the way which they would have prescribed, they are enraged, and filled with envy at men more successful than themselves.

Communed one with another. Spoke together, or laid a plan.

And it came to pass in those days. The designation of the time here is very general. It means about the time when the events occurred which had been just narrated.

He went out into a mountain. Jesus was accustomed to resort to such places to hold communion with God, Mk 6:46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills and the deep-shaded groves,

And continued all night in prayer to God. There has been a difference of opinion about this passage, whether it means that he spent the night in the act of praying to God, or in a place of prayer. The Jews had places of prayer, called oratories, built out of their cities or towns, where they could retire from the bustle of a city and hold communion with God. They were built on the banks of rivers (comp. Acts 16:13), in groves, or on hills. They were rude enclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is that he spent the whole night in supplication; for --

1st. This is the obvious meaning of the passage.

2nd. The object for which he went out, was to pray.

3rd. It was an occasion of great importance. He was about to send out his apostles --to lay the foundation of his religion --and he therefore set apart this time specially to seek the divine blessing.

4th. It was no unusual thing for Jesus to spend much time in prayer, and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray at all if he was divine, it may be replied that he was also a man -- a man subject to the same sufferings as others, and, as a man, needing the divine blessing. There was no more inconsistency in his praying than there was in his eating. Both were means employed for an end, and both were equally consistent with his being divine. But Jesus was also Mediator, and as such it was proper to seek the divine direction and blessing. In this case he has set us an example that we should follow. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supplication. Nay, if we pass the whole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in plans of gain or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

(l) "And it came to pass" Mt 14:23 (m) "into a mountain to pray" Mt 6:6

Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4

Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4

Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4

Mt 10:1; Mt 10:2 Mt 10:3; Mt 10:4

(p) "Judas, the brother" Jude 1:1

And stood in the plain. It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in the 5th, 6th, and 7th chapters of Matthew, or whether the Saviour repeated the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to sup- pose that they refer to the same are --

1st. That the beginning and the close are alike.

2nd. That the substance of each is the same. And,

3rd. That after the discourse was delivered, both affirm that Jesus went to Capernaum and healed the servant of the centurion, Mt 8:5-13, Lk 7:1-10. On the other hand, Matthew says that the sermon was delivered on the mountain (Mt 5:1); it is thought to be implied that Luke affirms that it was in the plain. Matthew says that he sat; Luke, that he stood. Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain and healed many. While there, as Luke says, he "stood" and received those who came to him, and healed their diseases. There is no impropriety in supposing that, being pressed by multitudes, he retired into the mountain again, or to an eminence in the plain, or to the side of the mountain, where the people might be more conveniently arranged and seated to hear him. There he sat, as recorded by Matthew, and delivered the discourse; for it is to be observed that Luke does not say that he delivered the sermon on the plain, but only that he healed the sick there.

Tyre and Sidon. Mt 11:21.

(q) "great multitude", Mt 4:25, Mk 3:7 (r) "to be healed", Ps 103:3, 107:17-20

Vexed. The word vex with us means to provoke, irritate, by petty provocations. Here it means, however, to afflict, to torment -- denoting deep and heavy trials.

Unclean spirits. Demons that Were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases.

Virtue Healing power. Mk 5.30.

(s) "touch him", Nu 21:8,9, Mt 14:36, Jn 3:14,15 (t) "there went virtue out of him", Mk 5:30, Lk 8:46

See this passage fully illustrated in the sermon on the mount, in the 5th, 6th, and 7th chapters of Matthew.

(u) "he lifted up his eyes", Mt 5:2 (v) "ye that weep", Jas 2:5

That hunger now. Matthew has it, "that hunger and thirst after righteousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction.

(w) "that hunger now", Is 55:1 (x) "shall be filled", Ps 107:9 (y) "that weep now", Is 61:3, Rev 21:4

These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees.

Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give!

Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever.

Ye shall hunger. Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul.

That laugh now. Are happy, or thoughtless, or gay, or filled with levity.

Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh, and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth ! and how many weep when it is too late! God gives them over, and laughs at THEIR calamity, and mocks when their fear comes, Prov 1:26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave.

(d) "you that are rich", Hab 2.9, Jas 5:1 (e) "ye have received", Lk 16:25

These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees.

Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it; satisfied, and did not desire it; filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect they had received. Alas! how poor and worthless is such consolation, compared with that which the gospel would give!

Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of anything better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfied. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure for ever.

Ye shall hunger. Your property shall be taken away, or you shall see that it is of little value; and then you shall see the need of something better. You shall feel your want and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul.

That laugh now. Are happy, or thoughtless, or gay, or filled with levity.

Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your laughter shall be turned into sorrow. There is a place where you cannot laugh, and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! how many thus spend their youth! and how many weep when it is too late! God gives them over, and laughs at THEIR calamity, and mocks when their fear comes, Prov 1:26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity; then there will be no terror in death; then there will be nothing to fear in the grave.

(d) "you that are rich", Hab 2.9, Jas 5:1 (e) "ye have received", Lk 16:25

Mt 5:44,45

(i) "Love you enemies", Jn 4:5

Mt 5:44,45

(k) "pray for them" Ex 23:4,5, Prov 25:21, Mt 5:44, Lk 6:35, Rom 12:20

Mt 5:39

(l) "and unto him that smiteth thee on one cheek" Mt 5:39 (m) "And him that taketh away thy cloak" 1Cor 6:7

Mt 5:42

(n) "Give to every man" De 15:7,8,10, Prov 19:17, 21:26, Mt 5:42

Mt 7:12

(o) "And as you would that men" Mt 7:12

Mt 5:46-48

(p) "love ye your enemies" Lk 6:37 (q) "lend" Ps 37:26, 112:5 (r) "ye shall be the children" Mt 5:45

Mt 5:46-48

(p) "love ye your enemies" Lk 6:27 (q) "lend" Ps 37:26, 112:5 (r) "ye shall be the children" Mt 5:45

Mt 7:1-9

(s) "judge not" Mt 7:1

Good measure. They shall give you good measure, or full measure.

Pressed down. As figs or grapes might be, and thus many more might be put into the measure.

Shaken together. To make it more compact, and thus to give more.

Running over. So full that the measure would overflow.

Shall men give. This is said to be the reward of giving to the poor and needy; and the meaning is that the man who is liberal will find others liberal to him in dealing with them, and when he is also in circumstances of want. A man who is himself kind to the poor--who has that character established--will find many who are ready to help him abundantly when he is in want. He that is parsimonious, close, niggardly, will find few or none who will aid him.

Into your bosom. That is, to you. The word bosom here has reference to a custom among Oriental nations of making the bosom or front part of their garments large, so that articles could be carried in them, answering the purpose of our pockets. Comp. Ex 4:6,7, Prov 6:27, Ruth 3:15.

(t) "and it shall be given unto you" Prov 19:17, Mt 10:42 (u) "shall men give into your bosom" Ps 79:12 (v) "for with the same measure" Mt 7:2, Mk 4:24, Jas 2:13

A parable. A proverb or similitude.

Can the blind lead the blind? Mt 15:14.

(w) "Can the blind" Mt 15:14.

The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go beyond them in attainments; that if they were blind, their followers would be also; and that therefore it was important for them to understand fully the doctrines of the gospel, and not to be blind leaders of the blind.

Every one that is perfect. The word rendered is perfect means sometimes to repair or mend, and is thus applied to mending nets, Mt 4:21, Mk 1:19. Hence it means to repair or amend in a moral sense, or to make whole or complete. Here it means, evidently, thoroughly instructed or informed. The Christian should be like his master --holy, harmless, and undefiled, and separate from sinners. He should copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian.

(x) "The disciple" Mt 10:24, Jn 13:16, 15:20 (1) "that is perfect" or shall be perfected as his master.

Mt 7:3; Mt 7:4; Mt 7:5.

(y) "cast out", Prov 18:17, Rom 2:1,21

Mt 7:16; Mt 7:17; Mt 7:18.

(z) "a good tree" Mt 7:16,17

Mt 7:16; Mt 7:17; Mt 7:18.

(a) "every tree" Mt 12:33 (2) "grapes" or, "a grape"

This verse is not found in the sermon on the mount as recorded by Matthew, but is recorded by him in Mt 12:35. Mt 12:35.

(b) "A good man" Mt 12:35.

Mt 7:21; Mt 7:22; Mt 7:23; Mt 7:24; Mt 7:25; Mt 7:26; Mt 7:27.

(c) "call ye me good" Mal 1:6, Mt 7:21, 25:11, Lk 13:25, Gal 6:7

Mt 7:21; Mt 7:22; Mt 7:23; Mt 7:24; Mt 7:25; Mt 7:26; Mt 7:27.

Mt 7:21; Mt 7:22; Mt 7:23; Mt 7:24; Mt 7:25; Mt 7:26; Mt 7:27.

(d) "is like a man" Mt 7:25,26 (e) "could not shake it" 2Pet 1:10, Jude 1:24 (f) "founded upon a rock" Ps 46:1-3, 62:2

Mt 7:21; Mt 7:22; Mt 7:23; Mt 7:24; Mt 7:25; Mt 7:26; Mt 7:27.

(g) "heareth" Jas 1:24-26 (h) "it fell" Prov 28:18, Hoss 4:14

[On the second sabbath after the first.] I have spoken to this already in notes upon Matthew 12: let me add a few things in this place.

It is a controversy amongst the Jewish doctors and the Baithuseans, about the exposition of those words that concern the offering of the sheaf of the first-fruits; On the morrow of the sabbath, Leviticus 23:10,11.

Gloss: "The Baithuseans desired that the first day of the Passover should be on the sabbath, that the offering of the sheaf might fall on the first day of the week: and that the feast of Pentecost might also fall on the first day of the week. For they interpreted those words, The priest shall wave the sheaf on the morrow of the sabbath, as if the sense of them were, On the morrow of the sabbath of the creation."

Against this the Rabbins dispute with one consent, and indeed truly enough, affirming, that by the morrow after the sabbath must be understood the morrow after a sabbatical day, or after the first day of the feast. So the Targumist, Siphra, Solomon, Menahem, &c. So also the Greek version. We may see their arguments in Siphra, and Pesikta, and Menacoth, fol. 65. 1. The principal argument is that of Rabban Jochanan disputing with a Baithusean in the place last quoted: "One scripture (saith he) saith, You shall number fifty days" (that is, from the day wherein you offer your sheaf unto Pentecost), Leviticus 23:16. "Another scripture saith, Ye shall count seven sabbaths, Leviticus 23:14; Deuteronomy 16:9. This, if the first day of the feast happen on the sabbath: that, if the first day of the feast happen in the middle of the week.

His meaning is this: If the first day of the seven-day's feast of the Passover happen on the sabbath, then the sheaf being offered the next day after, the feast of Pentecost will fall on the next day after the seventh sabbath. But if that first day happen in the middle of the week, then, from the offering of the sheaf the next day, we must not count seven sabbaths but fifty days.

For instance, suppose we the lamb eaten on the third day of the Jewish week, which with us is Tuesday, Wednesday was the first day of the feast; and on Thursday the sheaf was offered; then on Thursday again, accounting fifty days, is the feast of Pentecost. Here seven sabbaths come between, and four days after the last sabbath, before the Pentecost. Where numbering by sabbaths shortens the space of time; but numbering by fifty days fixes the matter beyond scruple. And at once it concludes these two things: I. That the offering of the sheaf was not restrained to the next day after the sabbath, but to the day after the sabbatical day, viz. the first day of the feast. II. That the day of Pentecost was not restrained to the first day of the week, as the Baithuseans would have it, but might fall on any day of the week.

What should be the Baithuseans' reason why they so earnestly contended to reduce the day of Pentecost always to the morrow after the sabbath, or the first day of the week, is not easy to comprehend. Perhaps he that disputes the matter with Rabban Jochanan gives some hint of it, when he tells us, "Our master Moses loved Israel, and knowing that the feast of Pentecost should be but for one day, did therefore appoint it on the morrow after the sabbath, that Israel might rejoice two days together."

Whatever the reason was, it is certain they misunderstood that phrase as to the offering the sheaf the morrow after the sabbath, when it was to be understood of the morrow after a sabbatical day. And so the Greek version, and he shall offer the sheaf before the Lord to be accepted for you, on the morrow after the first day of the feast.

Let us take an instance of this in the last Passover our Saviour kept.

The paschal lamb was eaten on the fifth day of the week, our Thursday; the first day of the feast was the sixth day of the week, our Friday, the day on which our Lord was crucified. The day declining towards night (about the time that our Lord was buried), they went out that were deputed by the Sanhedrim to reap the sheaf: and on the morrow, that was their sabbath, whiles our Saviour slept in the grave, they offered that sheaf. That day therefore was the second day, and from thence they counted the weeks to Pentecost. And the sabbaths that came between took their name from that second day. The first sabbath after that was the first sabbath after the second day; and the next sabbath after that was the second sabbath after the second day; and so of the rest.

"The first day of the Passover is called the sabbath; and they counted after that seven sabbaths that had relation to that." Note that, that had relation or alliance.

[For more info on Pentecost, please see "The Temple: Its Ministry and Services, Chapter 13: The Feast of Unleavened Bread and the Day of Pentecost" by Alfred Edersheim.]

[In prayer to God: or In the prayer of God.] Compare this kind of phrase with what is said, Beracoth, fol. 7. 1: "R. Jochanan in the name of R. Jose saith, How doth it appear that the holy blessed God doth pray? From thence, that it is said, I will bring them to my holy mountain and make them joyful in the house of 'my' prayer. It is not said of their prayer, but of 'my' prayer. Whence it follows that the holy blessed God doth pray. But how doth he pray? saith Rabh Zutra Bar Tobijah; Rabh saith, Let it be my good pleasure that my mercy overcome my wrath."

"The holy blessed God made him a tabernacle and prayed in it: as it is said, His tabernacle is in Salem, and his dwellingplace in Zion. Now what doth he say when he prayeth? Let it be my good pleasure that I may see my dwellingplace built."

I cannot but laugh at their triflings, and yet withal observe the opinion that nation had, and compare it with this phrase, the prayer of God. They will have it that God prays, not by way of supplication, but authority: "So let it be." Thus our blessed Lord sometimes, Father, I will, John 17:24. Whether the phrase in this place should be thus interpreted, I do not determine.

[Good measure, pressed down, &c.] I. Concerning measures heaped up and stricken off, see Menacoth, fol. 87: "R. Meir saith, It is said, a tenth, a tenth to every lamb. Whence is hinted, that there were decimaries [or tithing measures] in the Temple: one heaped up, the other stricken off. The heaped up was that by which they measured all their bread-corn for holy uses. That which was stricken off was that whereby they measured the cakes or the high priest's loaves." "All the measures in the Temple were heaped up, besides that of the high priests." Now the Gloss, giving the reason why this was not heaped up as well as the other, tells us, "It was because he was to divide the flour into two tenths; if therefore the measure was heaped up, some of the fine flour would spill upon the ground as he moved it this way and that way in dividing it."

"Rabh Papa asked, the filling of the priest's hand whereof we have mention, was it by the measure stricken off or heaped up? R. Aba saith to Rabh Ishai, The filling of the priest's hand, of which we have mention, was neither by the measures stricken off nor heaped up, but by measures floating over."

II. Every one may observe that our evangelist in his repetition of this sermon upon the mount doth omit many things that are set down in St. Matthew; those especially that have relation to the dictates and glosses of the scribes and Pharisees about manslaughter, oaths, divorces, &c.; or their customs in their prayers, fasts, and alms, &c. Writing for the service of the Gentiles, he passeth over what respecteth the Jews.

In the former part of this chapter we find our blessed Saviour defending his disciples from the clamorous accusations of the Pharisees for breaking the sabbath day, because they plucked the ears of corn, and rubbed them in their hands, in order to the satisfying of their hunger.

Where note, 1. The great poverty, the low estate and condition, of Christ's own disciples in the world. They wanted bread, and were forced to pluck the ears of corn to satisfy their hunger. God may, and sometimes does suffer his dearest children to fall into straits, and to taste of want, for the trial of their faith and dependence upon his power and goodness.

Note, 2. How the hypocritical Pharisees blame this action of the disciples, namely, their plucking off the ears of corn; yet did they not charge them with theft for so doing; because to take in our great necessity so much of our neighbor's goods as we may reasonably suppose, that, if he were present and knew our circumstances, he would not deny us, is no theft. But it was the servile labor on the sabbath, in gathering the ears of corn which the Pharisees scruple and object against.

Where note, how hypocrites expend their zeal in and about the lesser things of the law, while they neglect the greater; placing all holiness in the observation of outward ceremonies, while they neglect moral duties.

Note, 3. The argument with which our Saviour defends this action of his disciples; it is taken from the example of David: necessity freed him from fault and blame in eating the consecrated bread, which none but the priests might lawfully eat; for in case of necessity, a ceremonial precept must give place to a moral duty. Works of mercy for the preserving our lives, and the better fitting us for sabbath services, are certainly lawful on the sabbath day.

Note, lastly, the argument which our Saviour uses to prove the sabbath's observation may be dispensed with in a case of absolute necessity, and that is drawn from that authority which Christ, the institutor and Lord of the sabbath, had over it: The Son of man is Lord also of the sabbath; that is, he has authority and power as God and as Mediator, to institute and appoint a sabbath, to alter and change it, to dispense with a breach of it upon a just and great occasion; and consequently, acts of mercy, which tend to fit us for works of piety, not only may, but ought, to be done on the sabbath day.

This action of the disciples being of that nature, is without just cause censured and condemned by the Pharisees; a sort of men who were resolved to cavil at, and quarrel with, whatever our Saviour or his disciples either did or said.

Observe here, 1. The miraculous cure which our Saviour wrought upon the man which had the withered hand.

And 2. The effect which this miracle had upon the wicked Pharisees. In the former note, the place where our Saviour wrought this miracle, in the synagogue: the time when, on the sabbath day; the manner how, by speaking of a word; the persons before whom, namely, the envious and malicious Pharisees. These men were always slandering Christ's doctrine, and cavilling at his miracles, yet does our holy Lord go on with his work before their faces without discouragement.

Learn thence, that the unjust censures and malicious cavils of wicked men against us, for well-doing, must not discourage us from doing our duty, either towards God or towards our neighbor. Although the Pharisees watched our Saviour wherever he went, and when they could find no occasion of quarrel, would invent and make one, yet such was our Lord's courage and resolution, that he bids the man that had the withered hand stand forth; to show that he was resolved to heal him, notwithstanding their malicious purpose to accuse him for it as a breaker of the sabbath. Opposition met with in doing our duty, must not discourage us from doing good, if we follow the example of our blessed Redeemer.

Observe, 2. The influence and effect which this miracle had upon the wicked Pharisees; they were filled with madness, and took counsel to kill him. Instead of being convinced by this miracle, they conspire against him for it. The enemies of Christ and his holy religion, when arguments fail fall to violence. It is a certain sign of a weak cause that must be supported by passion: which is all tongue, and no ear.

Observe here, 1. The duty which our holy Lord performed: the duty of prayer. We have much more business with God in prayer than Christ had; he had no sins to confess, no want of grace to make known, yet did our Lord spend much time, even a whole night, in this duty.

Lord, what delight did thou take in paying this homage to thy heavenly Father! O how does thy zeal and forwardness condemn our remissness and lukewarmness!

Observe, 2. It was solitary prayer that our Lord did so exceedingly delight in: He went into the mountain alone to pray, not suffering his very disciples to be with him. There are times and seasons when a Christian would not be willing that his dearest relations upon earth should hear that conversation which passes between him and his God.

Observe, 3. The place which our Lord withdraws to for privacy in prayer: He went into a mountain as a place of retiredness: God delights to meet his children alone. The modest Bridegroom of the church, says St. Bernard, will not impart himself to his spouse before company.

Observe, 4. The time when Christ retired into this mountain to pray, and to spend a whole night in prayer, to God. If we look back to the former part of the chapter, we shall find that it was at a time when the Pharisees were filled with rage and madness against him, and conspired to take away his life.

Thence learn, that it is our duty at such times, especially when enemies lie in wait to do us hurt, to give ourselves much unto prayer.

Again, if we look forward, the next verse tells us, that our Saviour was now about to send forth his twelve apostles to preach and propagate the gospel. Christ thought so great a work was not to be done without solemn and extraordinary prayer.

Accordingly he spends a whole night in prayer to God upon that occasion, leaving herein a most instructive example to his church, to continue in prayer at all times: but then especially to abound in it, when persons are to be set apart for the momentous work of the ministry, that they enterprise it with extraordinary dread and caution, not with aspiring but tremendous thoughts; for who is sufficient for these things?

As the Jewish church arose from twelve patriarchs, so the Christian church became planted by twelve apostles. The person sending them forth was Christ; none may undertake the work and calling of the ministry, but those whom Christ appoints and calls, not immediately by himself, but mediately by the governors of his church. The persons commissioned were disciples before they were apostles; to teach us, that Christ will have such as preach the gospel to be disciples before they are ministers; trained up in the faith and doctrine of the gospel, before they undertake a public charge.

Observe next, how carefully the names of the twelve apostles, those laborious persons in the service of souls, are recorded and transmitted with honor to posterity. God will singularly honor those who singularly honor him, and are the special instruments of his glory.

Of the twelve apostles, Peter is named first, and Judas last: Peter is first named, because probably older than the rest, or because for order's sake he might speak before the rest; from which may be inferred a primacy, but no supremacy; a priority of order, but no superiority of degree; as a foreman of a grand jury has a precedency, but no pre-eminency; he is first in order before the rest, but has no authority over the rest; neither did St. Peter ever assume to himself a power of deciding controversies.

But we find St. James, in that first general council mentioned speaking somewhat definitely, Thus I judge, or determine the matter, and yet St. Peter was then and there present. Acts 15:13 Had the champions of the church of Rome such a passage in all the scripture for St. Peter's authority, it would make a louder noise than feed my sheep. Joh 21:16

Again, as St. Peter is named first, so Judas is mentioned last, with a brand of infamy upon him, the traitor; the person that betrayed his Lord and Master.

From which we may gather, that though the truth of grace be absolutely necessary to a minister's salvation, yet the want of it does not disannul his office, nor hinder the lawfulness of his ministry Judas, though a traitor, was yet a lawful minister; and a heart-hypocrite is no hypocrite before the church, though he should be damned for his hypocrisy before God.

Observe here, 1. The great zeal and forwardness of the people in attending upon our Saviour's ministry; he had newly begun to preach in this place, and the people flocked after him from all parts, from Judea, from Jerusalem, from Tyre and Sidon, to hear his doctrine and see his miracles. When our Saviour first began to preach the people came unto him from every quarter. His ministers find it thus: at our first coming among a people, our labors are most acceptable, and they do most good. Our people's affections are then warm, and perhaps our own too.

2. What sort of people they were who attended thus zealousy on our Saviour's ministry: they were the common and ordinary people; the poor received the gospel; the learned scribes, the knowing Pharisees, those wise men after the flesh, the mighty, the noble, the great and honorable, these despised our Saviour's person, slighted his ministry, yea, sought to take away his life.

Thus from the first plantation of the gospel to this day, the poorer and meaner sort of people have entertained the glad tidings of salvation; it is a sad but a certain truth, that heaven is a place where few, comparatively but very few, of the great men of the world, are like to come; their temptations are many, their corruptions strong, and their great estates, through their own abuse, become fuel to their lusts.

Lord, how rare it is to find those that are eminently great, exemplary good!

Observe, 3. The nature of our Saviour's miracles. Moses's miracles were as great judgments as wonders, but Christ's miracles were as great mercies as wonders; they were salubrious and healing: there went virtue out of him, and healed them all.

Christ's miracles were like the author of them, full of goodness; yet would not the obstinate Pharisees be convinced, either by the goodness that was in them, or by that omnipotent power which wrought them.

All our Saviour's miracles were wonderful, but wonders of love and mercy.

As our Saviour's condition in this world was very poor, so was his disciples' condition also; therefore to relieve them against their poverty and low estate in the world, he thus bespeaks them, Blessed be ye poor; you that believe in me, and follow me, are in a happier condition than those that are rich, and have received their consolation; for yours is the kingdom of heaven.

Christ was the poor man's preacher, and the poor man's comforter; yet a bare outward poverty, or an avowed voluntary poverty, will entitle none to the blessing. It is not a poverty of possession, but a poverty of spirit, that makes us members of the kingdom of grace, and heirs of the kingdom of glory.

Hunger and thirst are not blessings in themselves, nor are they yet curses in themselves. Sanctified hunger is a far greater blessing than surfeiting fullness: Blessed are they that hunger and thirst after righteousness. Matt 5:6

Learn thence, 1. That such as spiritually hunger and thirst after Christ and his righteousness, are certainly in a happy and blessed condition.

1. That the happiness of those who do hunger and thirst after righteousness, consists in being filled, Blessed are ye that weep now, for ye shall laugh.

As if Christ had said, "You, my disciples, that are now in a sad, mournful, and afflicted state, are blessed; for there will come a time when you shall be comforted, a time when God shall wipe away all tears from your eyes:" yet we must not think that we have nothing to do but to mourn; there is a time to rejoice, as well as to mourn; not that bare mourning and weeping in itself, and for its own sake, is acceptable unto God; but when we mourn rationally for our sins, and the sins of others, God will comfort us in this world by his word and Spirit, and in the world to come with the sight of himself.

Observe here, the sufferers described, the disciples; and their sufferings foretold; ye shall be hated, separated and reproached.

Hatred of Christ's disciples is the bitter root from which persecution grows. Where there is hatred in the heart, no wonder that reviling is in the lips. And as the disciples of Christ were then for his sake hated, reproached, and cast out of the Jewish church; so now such disciples as will cordially embrace, and steadfastly hold fast, the faith delivered by our Saviour, must expect and prepare for hatred and persecution; to be separated from civil society, excommunicated for church fellowship, and all this by them who shall call themselves the guides and governors of an infallible church.

Observe here, 1. That though St. Luke omits divers of the beatitudes mentioned by St. Matthew, chap. 5, yet he recites the woes which St. Matthew omitted. If we will understand our Saviour's doctrine fully, we must consult all the evangelists thoroughly.

Observe, 2. These woes are not to be understood absolutely, but restrainedly: the woes do not belong to men because they are rich, because they are full, because they do laugh; but because they place their happiness in these things; take up with them for their portions, and rejoice in them as their chief good, valuing themselves by what they have in hand, not by what they have in hope.

He that is rich and righteous, he that is great and gracious, he that has his hands full of this world, and his heart empty of pride and vain confidence; he that laughs when God smiles, he that expresses himself joyfully when God expresses himself graciously, such a man is rich in grace, who is thus gracious in the midst of riches. For to be rich and holy, argues much riches of holiness.

Our Saviour's design in these words, is not to condemn any of his disciples or ministers, who have, by doing their duty, gained a fair reputation amongst the men of the world, but to let us understand how rarely and seldom it is attained; for usually the best of men are the worst spoken of. Neither the prophets of the Old Testament, nor John the Baptist, the prophet of the New Testament, nor Christ himself, nor his apostles, did ever gain either the good will or the good word, of the men of that generation in which they lived. The applause of the multitude, that contingent judge of good, and evil, rather attends the vain than the virtuous. None have ever been so much reproached by man as the faithful ministers of God, who have learned to take pleasure in reproaches; for though grace does not bid us invite reproaches, yet it teaches us to bid them welcome. The world has all along taken effectual care by their cruel mockings, bitter reproaches, sharp invectives, to free the ministers of God in all ages from the danger of our Saviour's woe here denounced: Woe unto you when all men shall speak well of you.

Observe here, 1. The noble spirit of Christianity, and the large extent of Christian charity; the Jewish kindess was limited and confined to those of their own religion, kindred, and nation, their charity began and ended at home; but our Saviour obliges his followers to the exercise of a more extensive charity, even to all mankind, even the worst of men, our enemies that seek our destruction. Christianity is so far from allowing us to persecute them that hate us, that it commands us to love them that persecute us.

Observe, 2. The nature and quality of the duty enjoined: Love your enemies: there the inward affection is required. Bless them that curse you: there outward civility and affability is required. Do good to them that hate you; here real acts of kindness and beneficence are required to be done to the worst of enemies, though they be guilty of the worst of crimes, calumny and cruelty; striking both at our reputation and our life.

Learn, that Christianity obliges us to bear a sincere love to our most malicious enemies, to be ready at all times to pray for them, and upon all occasions to do good unto them. Thus to do, is an imitation of God our maker of Christ our master: it is for the good of this lower world, and the way to a better; it is the ornament of our religion, and the perfection of our nature, and an high degree and pitch of virtue. To which may be added the next duty, Not to revenge injuries; where private revenge is the thing forbidden, and we are directed, rather to suffer a double wrong than to seek a private revenge.

Christianity obliges us to bear many injuries patiently, rather than to revenge one privately; we must leave the matter to God and the magistrate. The truth is, revenge is a very troublesome and vexatious passion, the man's soul swells and boils, and is in pain and anguish, and has no ease. Besides, by our avenging of one injury, we necessarily draw on another, and so bring on a perpetual circulation of injuries and revenges; whereas forgiveness prevents vexation to others, disquietment to ourselves.

These and the like precepts of our Saviour are not to be taken strictly, but restrainedly: we are thereby obliged to charity according to others' necessities, and our own abilities, but not bound to give to every one that has the confidence to ask for what we have. Indeed every man that really wants is the proper object of our Christian charity: and we must with a compassionate heart and open hand, relieve him according to his necessity, but answerable to our ability.

Nor must the second part of the verse be understood as forbidding Christians to seek the recovery of their just rights, by pursuing thieves, and following the law upon oppressors; but requiring us to forbear all acts of private revenge, as directly contrary to the spirit and temper of Christianity.

As jealousy is the rage of a man, so revenge is the rage of the devil, it is the very soul and spirit of the apostate nature.

Here our Saviour lays down a most excellent rule of life, for all his disciples and followers to walk by, namely, always to do as we would be done by. The golden rule of justice and equity in all our dealings with men is this, To do as we would be done unto. It is a full rule, a clear rule, a most just and equitable rule, which the light of nature, and the law of Christ, binds upon us.

This is the law and the prophets; Matt 7:12 That is, the sum of the Old Testament, and the substance of the second table. The whole of the law is this; to love God above ourselves, and to love our neighbors as ourselves.

The design of our blessed Saviour in all and every one of these precepts is to recommend unto us all sorts and kinds of mercy and charity; namely, charity in giving, charity in forgiving, charity in lending; it is sometimes our duty (if we have ability) to lend to such poor persons as we cannot expect will ever be in a capacity, either to pay or to requite us. This is to imitate the Divine bounty, which does good to all, even to the unthankful and to the unholy.

Love for love is justice; love for no love, is favor and kindness; but love and charity, mercy and compassion, to all persons, even the undeserving and the ill-deservings, this is a divine goodness, a Christ-like temper, which will render us illustrious on earth, and glorious in heaven.

St. Luke says here, Be ye merciful, as your Father is merciful. St. Matthew says, Be ye perfect as your Father in heaven is perfect; Matt 5:48 implying, that love and mercy, charity and compassion, is the perfection of a Christian's graces; he that is made perfect in love, is perfect in all divine graces; in the account of God.

Perfection in graces, but especially in love and charity, ought to be our aim in this life, and shall be our attainment in the next.

This prohibition, Judge not, is not to be understood of ourselves, but our neighbors. Self-judging is a great and necessary duty; rash judging of others is an heinous and grievous sin, which exposes to the righteous judgment of God. It is private judging and private condemning of persons which God forbids; it follows, forgive, and ye shall be forgiven. Not that a bare forgiving of others is all that God requires in order to your forgiveness, but it is one part of that obedience which we owe to God, without which it is in vain to expect forgiveness from God: Forgive and ye shall be forgiven. Matt 7:1

I think there is not one text of scripture that declares the bounty of God more fully in rewarding acts of charity and mercy than this before us. O how liberal a paymaster is God! How sure and bountiful are the returns Christ makes to us for the relief given to him in his members!

He promises us here, 1. Not bare measure but good measure.

2. Pressed down, shaken together, and running over; nothing adds more to the measure than the shaking of the bushel, the crowding and pressing of the corn, and heaping till the measure runs over: now a measure will run over as long as you will pour.

Learn hence, that charities done in faith, in obedience to God, and with an eye to the glory of God, will produce a certain and plentiful increase. Liberality is the way to riches; giving is the best and surest way of thriving. A little charity from us, if we have but a little, is looked upon by God as a great deal. But it is the greatest imprudence as well as impiety, to do but a little when we have the ability to do much; for he that sows bountifully shall reap bountifully: good measure, pressed down, and running over.

Our Saviour doubtless applied these words to the scribes and Pharisees, the Jewish leaders, doctors, and teachers, who being ignorant of the spiritual sense of the law, (interpreting it only to the restraining of the outward man,) were very unfit to instruct and lead others; for where one blind man leads another, both are in danger of the ditch; that is to run into ruin and destruction.

Learn, 1. That ignorant, erroneous, or unfaithful ministers, are the greatest plague, and sorest punishment, that can befall a people.

2. That Christ having forewarned us of such guides, to follow them will be an inexcusable sin and folly, and never free us from the danger of destruction, but rather be an aggravation of our condemnation: If the blind follow the blind, both will, inevitably yet inexcusably, fall into the ditch.

The application of these words, no doubt, our Saviour intended to his own disciples, partly to comfort them under sufferings, and partly to encourage them to obedience. Did they suffer hard things from an unkind world? The remembrance of what their master suffered before them may support them. Did they meet with hard and difficult duties, such as loving enemies, doing good to them that hate and persecute them? Their Lord's example may encourage and instruct them, who loved them when they were enemies, who prayed for his murderers, and offered up his blood to God on behalf of them that shed it.

Learn hence, that the perfection of a Christian in this world, consists in the imitation of Christ Jesus, in being as our Master; in coming as near his example as it is possible for persons clothed with flesh and blood to arrive at. Every one that is perfect must be as his Master.

By the mote in our brother's eye, is meant some small and little sins discerned, or some sin suspected. By the beam in our own eye, some greater sin undiscerned. Now, says our Saviour, there is no greater sin of hypocrisy than to be curious in spying out the smaller faults of others, and at the same time indulge greater in ourselves.

Learn hence, that there is no such way to teach us charity in judging of others, as to exercise severity in judging of ourselves.

2. That those who desire others should look upon their failings with a compassionate eye, must not look upon the failings of others with a censorius eye; for with what measure we mete, it shall be measured to us again.

Our Saviour here and elsewhere frequently compares persons to trees; the heart of man is as the root, the actions as the fruit; as the root is the principle from which the fruit springs, so the heart of man is a principle from which all human actions flow: an holy heart will be accompanied with an holy life, where there is a vital principle of grace within, there will be the actings of grace without; a good conscience will be accompanied with a good conversation.

Observe farther, a double treasure discovered in the heart of man.

1. An evil treasure of sin and corruption, from which flow evil things: but why should sin be called a treasure? Not for the precious- ness of it, but for the abundance of it; a little does not make a treasure: and also for the continuance of it; for though sin be perpetually overflowing in the life, yet does the heart continue full. The treasure of original corruption in man's heart and nature, though by sanctifying grace it may be drawn low, yet it is never in this life drawn dry.

2. Here is a good treasure of grace discovered in a sanctified and renewed man; which is the source and spring from which all gracious actions do proceed and flow; namely, a sanctified and renewed heart and nature. When once the will of man is made conformable to the will of God, it does will and desire, choose and embrace, take pleasure and delight in, what God approves, commands, and loves; and it will lay an injuction upon all the members of the body to act comformably thereunto.

Our Saviour here concludes his sermon with an elegant similtude: he compares the faithful doer of the word to a wise builder, which grounded his house upon a rock. Others he resembles to a foolish builder, that built his house upon the sand.

The house is the hope of heaven and eternal life;

the rock is Christ; the building upon the sand, is resting upon the bare performance of outward duties;

the rain, the winds, and the floods, are all kinds of afflicting evils, sufferings, and persecutions, that may befall us.

The sum is: men's hopes of salvation built upon any other besides Christ, or built upon Christ without a sincere and uniform obedience to him, are vain hopes, deceitful hopes; for when the storm arises, when affliction or persecution comes, their confidence will fail them, their foundation will be shaken.

Learn, 1. That the obedient believer is the only wise man, that builds his hopes of heaven upon a sure and abiding foundation; Christ is the rock that he builds upon, and one Christ is before a thousand creatures, one rock better than millions of sands to build upon.

2. That such professors as rest in the bare performance of outward duties, are foolish builders; their foundation is weak and sandy, and all their hopes of salvation vain and deceitful.

Lord! How does the carnal world build all their hopes upon the sand, on the wisdom of the flesh, on their policies, councils, friends and riches! They bottom their very soul upon fancies, presumptions, delusions, and vain hopes. They expect to be happy without being holy, which is to expect to be easy without being healthy.

Woe to that man whose portion lies in the creature's hands, who builds all his hopes upon this earth; for when the earth is shaken, his hopes are shaken, his heart is shaken, and he is at his wits' end: whereas the Christian that builds upon the rock, stands firm and sure; for if ever the Christian falls, Christ must fall with him: he shall never be disappointed of his hopes, unless faithfulness can disappoint; he shall never be deceived, unless truth itself can deceive. If it be impossible for the obedient, holy, and circumspect Christian finally to miscarry.