ed all the night, and have taken nothing: nevertheless at thy word I will let down the net. 6 And when they had this done, they enclosed a great multitude of fishes: and their net brake. 7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. 8 When Simon Peter saw it, he fell down at Jesus' knees, saying. Depart from me; for I am a sinful man, O Lord. 9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken : 10 And so was also James and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not from henceforth thou shalt catch men. 11 And when they had brought their ships to land, they for sook all, and followed him. 12¶f And it came to pass, when he was in a certain city, behold a man full of leprosy who seeing Jesus fell on his face, and besought him, saying, Lord, if thou wilt, thou canst make me clean. 13 And he put forth his hand, and touched him, saying, I will: Be thou clean. And immediately the leprosy departed from him. 14 And he charged him to tell no man: but go and show thy. self to the priest, and offer for thy cleansing, according as Moses commanded, for a testimony unto them. John 21.6.-b John 21. 8, 11-e 2 Sam. 6. 9. 1 Kings 17. 19-d Matthew 4. 19 Mark 1. 17-e Mart. 4. 20. & 19. 27. Mark L. 18. Chapter 18. 28-f Matthew 8, 2. Mark 1. 40. peninen but Luke, and he applies it only to our blessed Lord. It properly signifies a prefect, or one who is set over certain affairs or persons: it is used also for an instructer, or teacher. Peter considered Christ, from what he had heard, as teacher of a divine doctrine, and as having authority to command, &c. he seems to comprise both ideas in this appellation; he listened attentively to his teaching, and readily obeyed his or ders. To hear attentively, and obey cheerfully, are duties we owe not only to the sovereign Master of the world, but also to ourselves. No man ever took Jesus profitably for his teacher, who did not at the same time receive him as his Lord. We have toiled all the night) They had cast the net several times in the course of the night, and drew it to shore without success, and were now greatly disheartened. I have seen several laborious draughts of this kind made without fruit. All labour must be fruitless where the blessing of God is not; but especially that of the ministry. It is the presence and influence of Christ, in a congregation, that cause souls to be gathered, unto himself: without these, whatever the preacher's eloquence or abilities may be, all will be night and fruitless labour. At thy word I will let down the net] He who assumes the character of a fisher of men, under any authority that does not proceed from Christ, is sure to catch nothing but he who labours by the order and under the direction of the great Bishop of souls, cannot labour in vain. 6. Their net brake] Or, began to break, dieppnyvvro, or, was likely to be broken. Had it broke, as our version states, they could have caught no fish. Graminarians give the following rules concerning words of this kind. Verba completiva inchoative intelligenda. Verbs which signify the ac complishment of a thing, are often to be understood as only signifying the beginning of that accomplishment. Raphelius gives some very pertinent examples of this out of Herodotus. 7. They beckoned unto their partners] Had not these been called in to assist, the net must have been broken, and all the fish lost. What a pity there should be such envions separation among the different sects that profess to believe in Christ Jesus! Did they help each other in the spirit of Christian fellowship, more souls would be brought to the knowledge of the truth. Some will rather leave souls to perish, than admit of partners in the sacred work. It is an intolerable pride to think nothing well done but what we do ourselves; and a diabolic envy to be afraid lest others should be more successful than we are. They-filled both the ships] Both the boats had as many as they could carry, and were so heavily laden that they were ready to sink. As one justly observes, "there are fish plenty to be taken, were there skilful hands to take, and ressels to contain them. Many are disputing about the size, capacity, and goodness of their nets and their vessels, while the fish are permitted to make their escape." Did the faithful fishers in both the vessels in these lands, (the established church, and the various branches of the dissenting interest) join heartily together, the nations might be converted to God: but while the ridiculous disputes for and against particular forms last, there can be no unity. Were men as zealous to catch souls, as they are to support their particular creeds and forms of worship, the state of Christianity would be more flourishing than it is at present. But the wall of separation is continually strengthened, each party fortifying it on his own side. | was full of the leprosy, 15 But so much the more went there a fame abroad of him? i and great multitudes came together to hear, and to be healed by him of their infirmities. 16kAnd he withdrew himself into the wilderness, and prayed 17 And it came to pass on a certain day, as he was teaching, that there were Pharisees and doctors of the law sitting by, which were come out of every town of Galilee, and Judea, and Jerusalem: and the power of the Lord was present to beal them. IS And behold, men brought in a bed a man which was ta ken with a palsy and they sought means to bring him in, and to lay him before him. 19 And when they could not find by what way they might bring him in because of the multitude, they went upon the housetop, and let him down through the tiling with his couch, into the midst before Jesus. 20 And when he saw their faith, he said unto him, Man, thy sins are forgiven thee. 21 m And the scribes and the Pharisees began to reason, say. ing, Who is this which speaketh blasphemies?" Who can forgive sins, but God alone? 22 But when Jesus perceived their thoughts, he answering, said unto them, What reason ye in your hearts ? 23 Whether is easier, to say, Thy sins be forgiven thee; or to say, Rise up and walk? 24 But that ye may know, that the Son of man hath power g Matthew 8, 4.-h Lev. 14. 4, 10, 21, 22-1 Matt. 4. 25 Mark 3.7. John 6. 2k Mart. 14. 25. Mark 6 46,- Mait. 9. 2. Mark 2. 3-m Matt, 9. 3. Mark 2.6, 7.— n Psa. 32. 5. Isa. 43. 25. have been a received mazim among the Jews, that whoever had seen a particular manifestation of God, should speedily die. Hence Jacob seemed astonished that his life should have been preserved, when he had seen God face to face. Gen. xxxii. 30. So the nobles of Israel saw God, and yet did eat and drink, for on them he had laid not his hand, i. e. to de stroy them, though it appears to have been expected by them, in consequence of this discovery which he made of himself. See Exod. xxiv. 10, 11. and the notes there. This supposition of the Jews, seems to have been founded on the authority of God himself, Exod. xxxiii. 20. There shall no man SEE my FACE and LIVE. So Moses, Deut. v. 26. Who is there of all flesh that hath heard the voice of the living God, speaking out of the midst of the fire as we have, and LIVED? So Gi deon expected to be immediately slain, because he had seen an angel of the Lord, and a miracle performed by him. See Judges vi. 21-23. So likewise Manoah and his wife, Judges xiii. 22. We shall surely DIE, for tre have SEEN GOD. These different passages sufficiently show in what sense these words of Peter are to be understood. 10. Thou shalt catch men.] Av0pwners con Twypaw, thou shalt catch men alire; this is the proper signification of the word. Fear not, these discoveries of God tend to life, not to death; and ye shall become the instruments of life and sal vation to a lost world. These fish are taken to be killed and fed on; but those who are couverted under your ministry, shall be preserved unto eternal life. See on Matt. vi. 18, &c where this subject is considered more at large. 11. They forsook all and followed him.] God expects this from every person, and especially from those in whose hearts, or in whose behalf, he has wrought a miracle of grace or of providence. Jesus intended to call Peter, James, and John, to become his disciples; and that they might see the propriety and importance of the call, he, 1st. TEACHES, in their presence, that they may know his doctrine, 2dly. He WORKS & MIRACLE before their eyes, that they night see and be convinced of his power. 3dly. He CALLS them to go forth with this doctrine, and through this power, that they might teach the ignorant, and be successful in their work. 12. A certain city] This was some city of Galilee; probably Chorazin or Bethsaida. A man full of leprosy] See this disease and the cure, largely explained on Matt. viii. 2-4. and see it particularly applied to the use of public preaching, Mark i. 40, &c. See also the notes on Lev. xiii. and xiv. 16. And he withdrew himself into the wilderness] Or rather, he frequently withdrew into the desert. This I believe to be the import of the original words, ny roxopor. He made it a frequent custom to withdraw from the multitudes for a time, and pray, teaching hereby the ministers of the Gospel that they are to receive fresh supplies of light and porer from God by prayer; that they may be the more successful in their work; and that they ought to seek frequent opportunities of being in private with God and their books. A man can give nothing unless he first receive it; and no man can be successful in the ministry, who does not constantly depend upon God, for the excellence of the power is all from him. Why is there so much preaching, and so little good done? Is it not because the preachers mir too much with the world, keep too long in the crowd, and are so seldom in private with God? Reader! 8 Depart from me; for I am a sinful man] Ezelle an' Art thou a herald for the Lord of Hosts? Make full proof of pov, go out from me, i. e. from my boat. Peter was fully thy ministry! Let it never be said of thee, He forsook all to convinced that this draught of fish was a miraculous one: and follow Christ, and to preach his Gospel, but there was little or that God himself had particularly interfered in this matter, no fruit of his labour; for he ceased to be a man of prayer, whose presence and power he reverenced in the person of and got into the spirit of the world." Alas! alas! is this lu Jesus. But as he felt himself a sinner, he was afraid the di-minous star, that was once held in the right hand of Jesus, vine purity of Christ could not possibly endure him; there fallen from the firmament of heaven, down to the EARTH! fore he wished for a separation from that power, which he 17. On a certain day] This was when he was at Capernawas afraid might break forth and consume him. It seems to um. See Mark ii. I. The question about fasting CHAPTER VI. upon earth to forgive sins, (he said unto the sick of the palsy) I say unto thee, Arise, and take up thy couch, and go unto thing house. 25 And immediately he rose up before them, and took up that whereon he lay, and departed to his own house, glorifying God. 26 And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to-day. 271 And after these things he went forth, and saw a publican, named Levi, sitting at the receipt of custom: and he said unto him, Follow me. 23 And he left all, rose up, and followed him. 291 And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them. 30 But their scribes and Pharisees murmured against his disciples, saying, Why do ye eat and drink with publicans and sinners 1 31 And Jesus answering, said unto them, They that are whole need not a physician; but they that are sick. Ma 3.5. Mark 2 13, 14.-b Matt. 9. 10. Mark 2.15.-e Ch. 15. 1.-d Matt.9.13. The power of the Lord] Avvauts Kupiov-the mighty or mi raculous power of the Lord, i. e. of Jesus, was there to heal them; as many as were diseased either in body or soul. Where the teaching of Christ is, there also is the power of Christ to redeem and save. 18 A man-taken with a palsy] See this case described on Matt. ix. 1, &c. and Mark ii. 1, &c. 19. Went upon the housetop] See on Matt. xxiv. 17. 21. Who can forgive sins, but God alone ?] If Jesus werc not God, he could not forgive sins; and his arrogating this authority, would have been blasphemy against God, in the most proper sense of the word. That these scribes and Pharisees might have the fullest proof of his Godhead, he works in their presence three miracles, which, from their nature, could only be effected by an omniscient and omnipotent Being. See on Mati. ix. 5, 6. 26. Strange things] Пapadoga, paradoxes. A paradox is Something that appears false and absurd, but is not really so: or, something contrary to the commonly received opinion. We have seen wonders wrought which seem impossible; and we should conclude them to be tricks and illusions, were it not for the indisputable evidence we have of their reality. 27. Levi] See on Matt. ix. 9. Mark ii. 14. 28 And he left all] Karaλirwv-completely abandoning his office, and every thing connected with it. He who wishes to preach the Gospel like the disciples of Christ, must have no earthly entanglement. If he have, his whole labour will be marred by it. The concerns of his own soul, and those of the multitudes to whom he preaches, are sufficient to engross all his attention, and to employ all his powers. answered by a parable. 33 And they said unto him, Why do the disciples of John 37 And no man putteth new wine into old bottles; else the new 1 Tim 1.15.-e Matt.9.14. Mark 2. 18.-f Matt. 9. 16, 17. Mark 2. 21, 22. 30. Why do ye eat and drink, &c.] See what passed at this entertainment, considered at large on Matt. ix. 10-17. Mark ii. 15-22. 37. The new wine will burst the bottles] These old bottles would not be able to stand the fermentation of the new wine, as sary to remark, that the Eastern bottles are made of skins; the old sewing would be apt to give way. It is scarcely neces generally those of goats. 39. The old is better.] Xpnsorepos-is more agreeable to the taste or palate. Herodotus, the scholiast on Aristophaens, and Homer, use the word in this sense. See Raphelius. The old wine, among the rabbins, was the wine of three leaves. that is, wine three years old; because from the time that the vine had produced that wine, it had put forth its leaves three times. See Lightfoot. 1. The miraculous draught of fishes-the cleansing of the leper-the healing of the paralytic person-the calling of Levi-and the parable of the old and new bottles, and the old and new wine-all related in this chapter, make it not only very entertaining, but highly instructive. There are few chapters in the New Testament, from which a preacher of the Gospel naturally expect a more particular explanation of its several can derive more lessons of instruction: and the reader would parts, had not this been anticipated in the notes and observa2. The conduct as well as the preaching of our Lord is hightions on Matt. ix. to which chapter it will be well to refer. ly edifying. His manner of teaching made every thing he spoke interesting and impressive. He had many prejudices and take them out of the way. There is as much to be observ. to remove, and he used admirable address in order to meet in order to make it effectual to the salvation of them who hear it. A harsh unfeeling method of preaching the promises of the Gospel, and a smiling manner of producing the terrors of the Lord, are equally reprehensible. Some preachers are always severe and magisterial: others are always mild and intake two such to make one PREACHER. sinuating: neither of these can do God's work; and it would 29. A great feast] Any μeyany, a splendid entertained in the manner of speaking the truth, as in the truth itself, ment. The word refers more properly to the number of the guests, and the manner in which they were received, than to the quality or quantity of the fare. A great number of his friends and acquaintance was collected on the occasion, that they might be convinced of the propriety of the change he had made, when they had the opportunity of seeing and hearing his heavenly Teacher. CHAPTER VI. Our Lord shows the The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, 1, 2. true use of the Sabbath, 3-5. He heals the man with the withered hand, 6-11. He goes into a mountain to pray, and talla twelve disciples, 12-16. Multitudes are instructed and healed, 17-19. Pronounces four blessings, 20-23, and four troes, 24-26. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful 27-30. Harsh judgments censured, and charity recommended, 37, 38. The parable of the blind leading the blind, 39 Of the mote in a brother's eye, 40-42. Of the good and corrupt tree, 43, 44. The good and evil treasure of the heart, 45. The parable of the two houses, one builded on the rock, and the other on the sand, 46-49. [A.M. 4031. A. D. 27. An. Olymp. CCI. 3.) ND it came to pass on the second sabbath after the first, bplucked the ears of corn, and did eat, rubbing them in the that he went through the corn fields; and his disciples a Matt. 12. 1. Mark 2.23. NOTES-Verse 1. On the second Sabbath after the first] Es caßßars deuTEPOMPOT, 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 pass-over, (which was a Sabbath, Exod. xii. 16.) ye shall count unto you seven Sabbaths complete, Lev. xxiii. 15. reckoning that day for the first of the first week, which was therefore called devreporрwTov, the first Sabbath from the second day of unleavened bread, (the 16th of the month;) the second was called devrepodevrepov, the second Sabbath from that day; and the third devreporpirov, 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 WHITBY'S that Grotius objects against this exposition.' 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 pass-over 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 pass-over; that after the feast of pentecost; and that after the feast of taberna hands. b Lev. 23.7, 8. Deu.23.25. John 19.31. cles. According to which opinion, this second first Sabbath 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 pass-over. Bp. NEWCOME. On The Vulgar Latin renders devreporрwTov,secundo primum, 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 pass-over. the 14th of Nisan, the pass-over was killed; the next day (the 199 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the wave-sheaf was offered, pursuant The withered hand healed. ST. LUKE. Twelve disciples chosen. 2 And certain of the Pharisees said unto them, Why do ye | lawful on the sabbath days to do good, or to do evil? to save that which is not lawful to do on the sabbath days? life, or to destroy it? 3 And Jesus answering them said, Have ye not read so much 4 How he went into the house of God, and did take and eat the sabbath. 6 id 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 & Exot 0.10-b1 Sam.21 6.— Lev. 24. 9.-d Matt. 12. 9. Mark 3. 1. See Ch. 13. 14. & 14.3. John 9. 16. 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. 12 And it came to pass in those days, that he went 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; fand 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 Alpheus, and Simon called Zelotes, 16 And Judash 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, i and a great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre e Matthew 14, 23-f Matthew 10. 1.-g John 1. 42.-h Jude 1.- Matthew 4 S. Mark 3. 7. 9. I will ask you one thing] I will put a question to you. See on Mark iii. 4, 5. to the law, on the morrow after the Sabbath; Lev. xxiii. 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 10. Whole as the other.] Many MSS, both here and in the paday of the week it would. That and the seventh day of that rallel place, Mark iii. 5. omit the word vytns, whole. Griesbach feast were holy convocations, and therefore are here called leaves it out of the text. The hand was restored as the other: Sabbaths. The morrow therefore after the Sabbath, i. e. after-But had it only been a luxated joint, even allowing with a the 16th day of Nisan, was the day in which the wave-sheaf German critic, that the bone regained its place, by the effort was offered; and after that seven Sabbaths were counted, and made to stretch out the arm, without the intervention of a mi fifty days completed, and the fiftieth day inclusively was the racle, it would have required several weeks to restore the musday of pentecost. Now these Sabbaths, between the pass-over cles and ligaments to their wonted tone and strength. Why and pentecost, were called the first, second, &c. Subbaths after all this learned labour to leave God out of the question? the second day of the feast of unleavened bread. This Sab- 11. They were filled with madness] Pride, obstinacy, and bath then, on which the disciples plucked the ears of corn, was interest, combined together, are capable of any thing. When the first Sabbath after that second day. Dr. Lightfoot has de. men have once framed their conscience according to their pas monstrably proved this to be the meaning of this oaßßarov sions, madness passes for zeal, the blackest conspiracies for devrepoπowTov, (Hor. Hebraic. in locum) and from him, F. La pious designs, and the most horrid attempts for heroic actions. my and Dr. Whitby have so explained it. This Sabbath could QUESNEL not fall before the pass-over, because till the second day of that feast, no Jew might eat either bread or parched corn, or green ears. (Levit. xxiii. 14.) Had the disciples then gathered these ears of corn on any Sabbath before the pass-over, they would have broken to 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. Deut. xxiii. 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 deter mination of the time, according to the Jewish ways of reckoning, founded upon the text of Moses's law itself. Dr. WOTTON'S Miscellaneous Discourses, &c. vol. i. p. 269. The word deurEpopor, the second first, is omitted by BL. four others, Syriac, latter Arabic, all the Persic, Coptic, Ethiopic, and three of the Itala. A note in the margin of the latter 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. 2. Which is not lawful] See on Matt. xii. 2--8. 3. What David did] See on Mark ii. 26, 27. 4. After this verse, the Coder Beze and tiro ancient MSS. quoted by Wechel, have the following extraordinary addition: Τη αυτή ημέρα θεασαμενος τινα εργαζομένων τω σαββάτω, είπεν αυτώ, Άνθρωπε, ει μεν οιδας τι ποιείς μακαριος ει: ει δε μη οίδας επικατάρατος, και παραβάτης εκ του νόμου. 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, forasinuch as thou art a transgressor of the law. The Itala version of the Coder Beza, for napaßarns, transgressor, has this semibarbaric word, traburicator. 6. Whose right hand was withered.] See on Matt. xii. 10, &c. The critic who says that Inpav xeipa 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 seri. ous refutation. See on ver. 10. 7. Watched him] Пapernрovv avrov, they maliciously watch. ed him. This is the import of the word, chap. xiv. I. xx. 20. and in the para lel place, Mark iii. 1. See Raphelius on the last quoted text, who has proved by several quotations, that this is the proper ineaning of the term. An accusation against him.] Instead of karnyopiav avrov, ais accusation, several eminent MSS, and Versions add kara, against, which I find our translators have adopted. 12. In prayer to God.] Or, in the prayer of God: or, in the oratory of God, Ev Tη TрorεUX TOV бcov. So this passage is translated by many crítics; for which Dr. Whitby gives the following reasons: As the mountain of God, Exod. iii. 1. iv. 27. the bread of God, Lev. xxi. 17. the lamp of God, 1 Sam. iii. 3. the vessels of God, 1 Chron. xxii. 19. the altar of God, Psal. xliii. 4. the sacrifices of God, Psal. li. 17. the gifts of God, Luke xxi. 4. the ministers of God, 2 Cor. vi. 4. the tabernacle of God, 2 Chron. i. 3. the temple of God, Matt. xxi. 12. the synagogues of God, Psal. lxxiv. 8. are all, things consecrated or appropria fed to God's service; so pooεvxy Tov Acov must, in all reason, be a house of prayer to God: whence it is called Tomos apoderxns, a place of prayer, 1 Mac. iii. 46. and so the word is certainly used Acts xvi. 13. and by Philo, in his oration against Flaccus, where he complains that at poocvxai, their houses for prayer were pulled down, and there was no place left in which they might worship God, or pray for Cesar: and by Jo sephus, who says the multitude was gathered as THE TOY into the house of prayer: and so Juvenal, Sat. iii. v. 296. speaks to the mendicant Jew, Ede ubi consistas; in qua te O proseucha? In what house of prayer may I find thee See on Acts xvi. 13. But on this it may be obser ved, that as the mountains of God, the wind of God, the hail of God, the trees of God, &c. mean very high mountains, a very strong wind, great and terrible hail, very tall trees, &c. 50 προσευχή του Θεού, here, may be very properly translated the prayer of God; i. e. very fervent and earnest prayer: and though diavUKTEpevov 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 όπλοις διενυκτέρευσε μεθ' απαντων He passed the night under artne with them all. Idem. Bell. Civ. lib. v. dievUKTEPEVOV-they passed the night without food, without any regard to the body, and in the want of all things. See more examples in Kupke, 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. 13. He chose twelve] H«dečaμɛvos ar' avrov, 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 favoured 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 Matt. x. 1-4. 15. Called Zelotes] Some Jews gave this name to them selves, according to Josephus, (War, b. iv. c. iii. s. 9. and vii c. viii. s. 1.) "because they pretended to be more than ordina rily zealous for religion, and vet practised the very worst o Christ preaches CHAPTER VI. and Sidon, which came to hear him, and to be healed of their diseases; 19 And they that were vexed with unclean spirits: and they 19 And the whole multitude sought to touch him; for 24 But wo unto you that are rich! for ye have received your consolation. Wo 25 Wo unto you that are full! for ye shall hunger. • Mati, 14. 3- Mark 5.30. Ch.9.46.- Matt. 5.3. & 11 5. James 2.5.-d Tea. X. 1&13 Mat. 5.6 - Isa. 61.3. Mart. 6.4-f Matt. 5.11 1 Pet. 2. 19 & 3.14 & 4. 14- John 16 9 –h Mait. 5.12. Acts E. 41. Col. 1. 24. James 1. 2-Arts 7. 51* Amon 6 Ecchua 31.8. James 5.1.-1 Ch. 12. 21.-m Matt 6.2, 5, 16. Ch. 16.25. to the multitudes. 279 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? 33 And if ye do good to them which do good to you, whit 35 But love ye your enemies, and do good, and lend, hoping n Isa 65. 13-o Prov. 11. 13-p John 15 19. 1 John 4. 5-q Ex. 234. Prov 25, 2, Matt. 5.44. Ver 35. Rom. 12 20-r Ch. 23. 34. Acts 7. 60.- Matt. 5.39.-1 Cor. 6.7.-u Den. 15, 7, 8, 10. Prov 21 25 Mart. 5 42 -v Tob 4.15. Matt. 7 12-w Matt. 5.46.-x Matt. 5.42.—y Ver.27.-z Pea. 37.25. Ver. 30,-na Mait, 5. 45. 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, rov XITOYA, TO ipari, his vestcoat also with his cloak. actions." "But this, (says the judicious Bp. Pearce) Josephus | COAT, XTwva, signifies under garment, or strait coat; and says of the zealots, at the time when Vespasian was march- CLOAK, parov, means upper garment, or great coat. This ing towards Jerusalem. They probably were men of a diffe-interpretation is confirmed by the following observations of rent character above forty years before; which was the time Bishop Pearce. The xror was a tunica, or vestcoat, over when Jesus chose his twelve apostles, one of whom had the which the Jews and other nations threw an outer coat, or gown, surname of the Zealot." It is very probable, that this name called a cloak, Matt. v. 40. (which is meant by partov) when was first given to certain persons who were more zealous for they went abroad, or were not at work. Hence the common the cause of pure and undefiled religion than the rest of their people at Rome, who did not usually wear, or had no right to neighbours: but like many other sects and parties who have wear the toga, are called by Horace tunicatus popellus, Epis. begun well, they transferred their zeal for the essentials of i. 7. 65. This account of the difference between the xirov and religion, to nonessential things, and from these to inquisito- the luartor appears plainly from what Maximus Tyrius says, rial cruelty and murder. See on Matt. x. 4. the inner garment which is over the body they call xiravio. 17. And stood in the plain] In Matt. v. 1. which is suppo-xov, and the outer one the luartov. And so Plutarch, (in sed 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 deli vered 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. 20. Blessed be ye poor] See the sermon on the mount paraphrased and explained, Matt. v. vi. vii. 22 They shall separate you] Meaning they will excommu. dicate you, apoiowoty vuas, or separate you from their communion; Lake, 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 ineant their name as his disciples. As such they were sometimes called Nazarenes, and sometimes Chrislans and both these naines were matter of reproach in the months of their enemies. So Jaines (ii. 7.) says to the converts, Do they not blaspheme that worthy name by which ye are called! So when St. Paul (in Acts xxiv. 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 Acts xxviii. 22. the Jews say to Paul, as concerning thas sert, we know that every where it is spoken against and this is implied in 1 Pet v. 14. when he says, if ye be reproach ed for the NAME of Christ, i. e. as Christians; agreeably to what follows there in ver. 16. if any man suffer as a Chris fan, &c. In after times we find Pliny, Epist. x. 97. consult ing the Emperor Trajan, whether or no he should PUNISH the NAME ITSELF (of Christian) though no evil should be found in NOMEN IPSUM, etiam si flagitiis careat, PUNIATUR. See PEARCE Did-unto the prophets.] See 1 Kings xviii. 4. xix. 20. 2 Chron. xxiv. 21. xxxvi. 16. Neh. ix. 26. 24,25,26. But wo unto you that are rich] The Pharisees who were laden with the spoils of the people which they re seived in gifts, &c. These three verses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiedy to the scribes and Pharisees, who, in order to be pleasing to all, spoke to every one what he liked best; and by nesse, flattery, and lies, found out the method of gaining and keeping the good opinion of the multitude. Thy cloak-thy cout] In Matt. v. 40. I have said that 30. 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 har pies 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 yon, 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 ever truly said, Tristius haud illis monstrum, nec savior ulla Pestis et ira deum Stygiis sese extulit undis.— Diripiunt dapes, contactuque omnia fædant Immundo. VIRG. En. 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. xx. 15. it is a part of the character of a very bad man, that to-day he lend. eth, and to-morrow will he ask it again. From the 27th to the 30th verse, 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 Saviour suffered the Jews to take away his life, it is by his patience that we must regulate our own. Quesnel. 32. For sinners also love those that love them.] I believe the word auaproλot is used by St. Luke in the same sense in which TcAovai, tax-gatherers, is used by St. Matthew, chap. v. 46, 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 itselfit 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 pu rifies and renews the heart, causing it to resemble that Christ through whom the grace came. See the note on chap. vii. 37. 34. Of whom ye hope to receive] Or, whom ye expect to return it. "To make our neighbour 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 pretence of relieving it." Christ preaches ST. LUKE. 36 Be ye therefore merciful, as your Father also is merciful. 37 b Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 39 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. d 39 And he spake a parable unto them, Can the blind lead 41 And why beholdest thou the mote that is in thy brother's eye. a Matt 5. 49-b Matt. 7. 1.-o Prov. 19. 17.- Psa. 79. 12-e Matt. 7. 2. Mark 4 24. James 2. 13- Matt. 15. 14-g Matt. 10. 24. John 13. 16. & 15.20.-h Or, shall he perfected as his master-i Matt. 7. 3. 35. 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, without 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 dwell ing 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? to the multitudes. 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. k See Prov. 18. 17.-1 Matt. 7, 16, 17-m Matt. 12. 33.-n Gr. a grape-o Mail. 12 35-p Matt. 12 34.-q Mal, 1. 6. Matt. 7. 21. & 25, 11. Chap. 13. - Matt. 7. 124. Job 27. S Ecclus. 40,13. Heb. 10. 26. James I. 23. 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] Koλrov, 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 Lend, hoping for nothing again] Mŋdev anɛλTIZOVTES. The purest Greek writers. The following example from Herorabbins say, he who lends without usury, God shall consider dotus, b. vi. may suffice to show the propriety of the interhim as having observed every precept. Bishop Pearce thinks, pretation given above, and to expose the ridiculous nature of that instead of undev, we should read undeva with the Syriac, covetousness. "When Croesus had promised to Alcmeon as latter Arabic, and latter Persic; and as areλriže signifies to much gold as he could carry about his body at once; in order despair, or cause to despair, the meaning is not cutting off to improve the king's liberality to the best advantage, he put the hope (of longer life) of any man, neminis spem ampu-on a very wide tunic (x10ova pɛyav) leaving a great space in tantes, by denying him those things which he requests now, the BOSOM, κоλтov ẞabvv, and drew on the largest buskins he to preserve him from perishing. could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the busking about his legs with as much gold as they could contain, and having filled his whole BOSOM, KOTOV, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury," &c. 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 Psal. cxxix. 7. Prov. vi. 27. xvii. 23. 36. Be ye therefore merciful] Or, compassionate; OKTipHoves, from OKTOs, commiseration, which etymologists derive from co, to give place, yield, because we readily concede these 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 re. peated returns of ingratitude to deter him from doing good, even to the unthankful and the unholy. See on Matt. v. 7. 37. Judge not See on Matt. vii. 1. "How great is the goodness of God in being so willing to put our own judgment into our hands, as to engage himself not to enter into judg. ment 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." 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. xxxviii. 26. Our Lord therefore lays down a maxim which themselves allowed. 39. 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? 40. Every one that is perfect] Or, thoroughly instructed, Karnprioμevos:-from Karapriga, to adjust, adapt, knit toge ther, 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, Matt. iv. 21. Mark i. 19. but in this place, and in Heb. xiii. 21. 2 Tim. iii. 17. it means complete instruction and information. Every one who is the roughly 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 se parate 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. 41. And why beholdest thou the mote] See this explained on Matt. vii. 3-5. 38. 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 neighbour, he vouchsafes to invite us to this duty by the prospect of a reward, and to im pute 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 46. Lord, Lord] God judges of the heart, not by words, but inen must, in order to taste a little tranquillity, resolve to bear by works. A good servant never disputes, speaks little, and something from their neighbours; they must suffer, pardon, | always follows his work. Such a servant a real Christian is: 43. Corrupt fruit] Kaprov canрov, literally, rotten fruit: but here it means, such fruit as is unfit for use. See on Matt. vii. 17-20 45. A good man] See on Matt. xii. 35. |