Christ reproveth the Pharisees.

Anno DOMINI 31.

a Matt. 12. 1.

a

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 shewbread, 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.

b Matt. 12.9. 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.

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.

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.

C

Anno DOMINI 31.

13 ¶ And when it was day, he called unto him his disciples: and c Matt. 10. 1. 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

16 And Judas the brother of a Jude 1. James, and Judas Iscariot, which also was the traitor.

Chap. VI. ver. 1. And it came to pass] For this chapter, see further notes at the passages of St. Matthew, pointed out in the margin.

the second sabbath after the first,] Considerable doubts have arisen respecting the meaning of the expression thus translated. In the original, it is literally "on the second-first sabbath." Perhaps the best supported opinion is that which supposes it to mean the sabbath day in the week of the passover. On the second day of the passover week took place the offering of the sheaf or of the firstfruits of harvest, Lev. xxiii. 10-16: and from this day they reckoned seven sabbaths, or fifty days, to the feast of Pentecost. Hence "the second-first sabbath" is the first sabbath from this second day of the passover feast; and so the sabbaths were probably reckoned in succession till the feast of Pentecost. Drs. Lightfoot and Whitby, Lamy, Macknight.

12.- and continued all night in prayer to God.] Our Saviour seems to have passed this night in prayer, preparatory to the office which he was about to execute, of appointing His Apostles: and surely an important office it was, important to Him, important to His religion, important to the whole world. Here then we have an example given us, which we both can imitate and ought to imitate. Nothing of singular importance, nothing of extraordinary moment either to ourselves or others, ought

God, without previous devotion. It is a natural operation of piety to carry the mind to God, whenever any thing presses and weighs upon it: they, who feel not this tendency, have reason to accuse and suspect themselves of a want of piety. Moreover, we have, as in this instance, the direct example for it of our Lord Himself; it may be added, we have the example and the practice of good men in all ages of the world. Archdeacon Paley. See notes on chap. v. 16, and Matt. xxvi. 39.

13.- and of them he chose twelve, &c.] See notes at Matt. x. 1, &c. Our Saviour, on entering on His ministry, chose for companions and disciples men who seem to have been in the main of an honest, sober, and inoffensive conversation, but who were of mean abilities and low stations, having neither worldly wisdom, nor eloquence, nor wealth, nor interest, nor friends amongst the great. And for this proceeding two reasons may be assigned: First, that the power of God might the more eminently appear in establishing a pure and holy religion by instruments so mean, and, as to all appearance, so utterly unqualified for the purpose. Secondly, That He might avoid giving any just offence to the civil govern. ment, and convince the publick that he was influenced by no temporal motives, and had no selfish ends to serve by the assistance of men who were few in number, and who could neither plead for Him nor fight for Him. Dr. Jortin. See note at Matt, x. 4.

15. Simon called Zelotes,]

Zelotes: 2

20 ¶ And he lifted up his eyes on e Matt. 5. 3. his disciples, and said, Blessed be ye poor for your's is the kingdom of God.

f Amos 6.1.

g Isai. 65. 13.

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.

f

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 20.-ye poor:] In spirit. See note at Matt. v. 3.

21.- Blessed are ye that weep now: &c.] Blessed are ye who lament seriously your sins and follies, and endure patiently, on account of religion, the afflictions and troubles of this mortal state; for the time will come when the present scene of things will be changed, when your pious desires will be fully satisfied, and all your sorrows turned into joy. Dr. Š. Clarke.

22.- shall separate you] Shall excommunicate you, or cut you off from being members of their synagogues. See note at John ix. 22. Bp. Pearce.

cast out your name as evil,] Your name as My disciples. The names which they bore of Nazarenes and Christians were accounted names of reproach in the mouths of their enemies. See James ii. 7; Acts xxiv. 5; xviii. 6; 1 Pet. iv. 4. Bp. Pearce.

23.-in that day,] When these things come upon you. Dr. S. Clarke. See Matt. v. 12.

24.-woe unto you] Our Saviour speaks here, not in the character of a Judge, pronouncing sentence on the guilty, but in the character of a Prophet or Teacher, divinely enlightened as to the consequences of men's actions, and impelled by His zeal for their good to give them warning. Dr. Campbell.

He teacheth to return good for evil. 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.

h

Anno DOMINI 31.

27 ¶ But I say unto you which h Matt. 5. 44. 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 i Matt. 5. 39. thee on the one cheek offer also the other; and him that taketh away k 1 Cor. 6. 7. thy cloke 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.

Tobit 4. 15.

31 And as ye would that men 1 Matt. 7. 12. should do to you, do ye also to them likewise.

32 m For if ye love them which m Matt. 5.46. 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 n Matt. 5. 42. 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.

woe unto you that are rich!] Who, having received your portion of good things in this life, live in voluptuousness, and place all your happiness in the enjoyments of the present world. So, in the next verse, "you that are full,-that laugh:" you who live in pleasure and jollity here, and never think of what is to come hereafter. Dr. S. Clarke.

26. Woe unto you, when all men shall speak well &c.] When, by propagating such doctrines as flatter and encourage men in their sins, ye gain the applause of the generality of men; for thus, in old time, false prophets and deceivers, who accommodated their doctrines to the lusts and passions of men, were more courted and better received than the true Prophets of God. Dr. S. Clarke. He says to them, If you falsely represent the nature of My religion, and countenance men in their wickedness, ye may gain their favour and good word, but ye will incur the displeasure of Almighty God. Bp. Mann.

30.-of him that taketh away thy goods &c. Of him, whose necessities oblige him to borrow thy goods, be not rigorous to exact them again. Dr. S. Clarke.

35.-hoping for nothing again;] That is, "Do good,' not only to those from whom you expect a temporal recompense, but to those also who will never return

The wisdom of doing the word.

Anno DOMINI 31.

o Matt. 7. 1.

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

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 p Matt. 15.14. them, P Can the blind lead the blind? shall they not both fall into the ditch?

q Matt. 10. 24.

I Or, shall be perfected as his master. r Matt. 7. 3.

s Matt. 7. 16.

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.

you any kindness, as your enemies, and those especially who never can make any recompense, as the poor and needy. Dr. S. Clarke.

36. Be ye therefore merciful, &c.] What degree and description of mercy is required of us by Christianity, is sufficiently explained by what is laid down here, and in the parallel passage of St. Matthew. It is that which does not restrain our affections and good offices to persons from whom we either have received, or reasonably may expect, the like: it is that which forgives our very enemies, forgives so as to love them, loves so as to do them good, liberally and cheerfully: it is that which conforms our practice to the example of that Father in heaven, who grudges not the daily returns of sun and rain, the blessings and conveniencies of life, to those who daily provoke Him to anger, and forfeit all claim to those numberless benefits which are yet perpetually flowing from the fountain of all goodness. It is that mercy, in short, which renders us in this respect "perfect, even as our Father which is in heaven is perfect." Dean Stanhope.

38.- good measure, — and running over, &c.] That is, God will return the blessing upon you abundantly, and with great increase; for in what measure soever ye deal with others, in the same proportion will the Divine justice deal with you. Dr. S. Clarke.

-your bosom.] The Arabs join together the

Censoriousness reproved.

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.

Anno DOMINI 31.

46 And why call ye me Lord, t Matt. 7. 21. Lord, and do not the things which I say?

47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:

48 He is like a man which built an 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 an house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great.

two upper corners of their hyke, a garment like the plaid of the highlanders in Scotland, and, after having placed them first over one of their shoulders, they then fold the rest of it about their bodies: the outer fold serves them frequently instead of an apron, wherein they carry loaves, corn, &c. Hence the expressions frequent in Scripture, rendering "seven-fold into their bosom." Ps. lxxix. 12. "Good measure-shall men give into your bosom." Luke vi. 38. Dr. Shaw.

39.- Can the blind lead the blind?] By this parable or proverb, our Lord takes occasion to teach His disciples the necessity of carefully attending to the true nature of His religion, in order that they may rightly instruct others in it, and may set an example in their own practice of all those virtues which it is their duty to inculcate. Bp. Mann.

40. The disciple is not above &c.] If any of these My commandments seem harsh to you, remember that I your Master have submitted to them before you. Dean Stanhope.

48.- and when the flood arose,] The rains in Judea being often extremely violent, and the country very hilly, considerable inundations frequently occur, which are dangerous to buildings that happen to be placed within their reach, by washing away the soil from under them, and thus occasioning their fall. Harmer,

The centurion's singular faith.

Anno DOMINI

31.

No

TOW when he had ended all his sayings in the audience of the a Matt. 8. 5. people, a he entered into Capernaum. 2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant.

4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this:

5 For he loveth our nation, and he hath built us a synagogue.

6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof:

7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed.

8 For I also am a man set under authority, having under me soldiers, and I say unto one, Go, and he

Chap. VII. ver. 2. And a certain centurion's servant, &c.] Respecting this transaction with the centurion, see notes at Matt. viii. 5-13.

3.- he sent unto him the elders of the Jews,] Meaning probably the elders of the synagogue, which the centurion had built (ver. 5.) at Capernaum. Bp. Pearce. It is stated by St. Matthew, chap. viii. 5, that the centurion came to Jesus: but it is a very usual and common form of expression, to represent a person as doing that himself which he does by means of others. See similar instances, Exod. xviii. 6; 1 Kings v. 7; Mark x. 35, compared with Matt. xx. 20. Dr. Whitby.

11.-a city called Nain;] Situated in Galilee, not far from mount Tabor. Dr. Wells.

12.-carried out,] Carried out of the city. As all dead bodies were unclean by the law of the Jews, they were not permitted to bury their dead within their cities. 14.-I say unto thee, Arise.] Here our Lord spake by that Divine power which He had over all things, animate and inanimate. Dr. Whitby.

15.And he delivered him to his mother.] As the miracles of our blessed Lord were generally works of mercy and compassion, so this was of that description

9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.

10 And they that were sent, returning to the house, found the servant whole that had been sick. 11 ¶ And it came to pass the day after, that he went into a city called Nain; and many of his disciples went with him, and much people.

12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her.

13 And when the Lord saw her, he had compassion on her, and said unto her, Weep not.

Anno DOMINI 31.

14 And he came and touched the bier: and they that bare him stood | Or, coffin. still. And he said, Young man, I say unto thee, Arise.

15 And he that was dead sat up, and began to speak. And he delivered him to his mother.

16 And there came a fear on all : and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

17 And this rumour of him went forth throughout all Judea, and

in an eminent degree: as there are few, if any, instances which the Evangelists have represented in circumstances more fitted to move compassion. Here was a woman in a state of widowhood, a state friendless and forlorn, and frequently therefore mentioned in Scripture, as one which God receives under His special protection: the young man was her only son, no remnant being left, when he was gone, to mitigate or supply the loss; and at a time of life when, beginning to shew forth the promises of youth, he was about to repay his mother's past tenderness and trouble, by becoming the stay and support of her age and infirmities. Her quiver was empty, her arrows broken or spent, and she stood naked and childless, without any help or sanctuary, except in that kind and tender God, who is a never-failing friend to the unfriended. This complication of miseries the merciful Jesus saw, and felt, and relieved, by turning her tears into joy; and in an instant, by one commanding word, delivered the young man, both healthful and strong, to his mother. Dean Stanhope.

That God hath visited his people.] That God hath now indeed sent His Messiah. See Luke i. 68. Dean Stanhope.

Christ's testimony

Anno

Anno

31.

b Matt. 11. 2.

about.

18 And the disciples of John shewed him of all these things.

19 And John calling unto him two of his disciples sent them to Jesus, saying, Art thou he that should come? or look we for another?

20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

21 And in the same hour he cured many of their infirmities and plagues, and of evil spirits; and unto many that were blind he gave sight.

22 Then Jesus answering said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, to the poor the gospel is preached.

23 And blessed is he, whosoever shall not be offended in me.

24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

27 This is he, of whom it is writ

18. And the disciples of John &c.] For further notes on what follows, see Matt. xi. 3—19.

21. And in the same hour he cured &c.] Thus the messengers themselves were eyewitnesses of His powers and gifts and mighty works; and to this evidence He refers them, and a more decisive or dignified answer could not possibly have been given. He neither says that He was, nor that He was not, the person they inquired after, but bids them take notice and tell John of what they saw, and draw their own conclusion from it. Archdeacon Paley.

29. And all the people that heard him, &c.] Our Saviour proceeds to say, All the common people that heard him, publicans and sinners, men of humble dispositions and sensible of the greatness of their sins, were convinced by his preaching, and brought to repentance; thankfully accepting that condition of pardon and mercy, which God graciously offered them, and being gladly baptized by John. Dr. S. Clarke.

before thy face, which shall prepare thy way before thee.

28 For I say unto you, Among those that are born of women there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God is greater than he.

29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

31.

frustrated.

themselves.

30 But the Pharisees and lawyers || rejected the counsel of God Or, against themselves, being not bap- Or, within tized of him. 31 ¶ And the Lord said, Where- cMatt. 11.16. unto then shall I liken the men of this generation? and to what are they like?

с

32 They are like unto children sitting in the marketplace, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept.

33 For John the Baptist came neither eating bread nor drinking wine; and ye say, He hath a devil.

34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

35 But wisdom is justified of all her children.

36 And one of the Pharisees d Mark 14.3. desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat. 37 And, behold, a woman in the

justified God,] Approved the wisdom and justice of His counsel, ín calling them by the Baptist to repentance. Dr. Whitby.

30.- rejected the counsel of God &c.] Neglected those gracious offers of mercy, which God made to them by him, and rejected his preaching. Dr. S. Clarke. It is observable, that, in rejecting the baptism of St. John, they are said to reject the counsel of God towards them; that is, His gracious design of calling them to Him by that repentance, which alone could exempt them from the wrath to come; and by that refusal declared they approved not of His counsel, as just and righteous. Dr. Whitby.

31. And the Lord said,] After He had ended the former discourse, He said further, as follows. Bp. Pearce.

36.-one of the Pharisees] Whose name was Simon, ver. 40. 37. And, behold, a woman &c.] A narrative, similar