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

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; i and him that taketh away 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.

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 ve ? for sinners also do even the same.

34 m 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. b Matt. v. 44. i Matt. v. 39. j 1 Cor. vi. 7. k Matt. vii. 12; Tobit iv. 16. 1 Matt, v. 46.

m Matt. v. 42.

Verse 26. When all men speak well of may regard it as an absolute certainty, you.—There is no more reason to suppose therefore, that the invention of man that these words were spoken to the would never have produced this precept; apostles, by way of hypothetic caution, and less perhaps than any other a Jew, than that the woes in the preceding ver- by whom hatred of some descriptions of ses were addressed to them. The Jewish enemies was supposed to be a principle of priests and doctors are the persons still duty. intended. They were universally popu- Verses 29–38. See the notes on the lar; all men spake well of them; they sermon on the mount in Matthew. There were “ of the world,” and the world in are, however, a few variations in expresthem “ loved its own;" but this, says our sion, which may here be noticed. Lord, only proved them to be deceivers, Verse 32. What thank have ye?-Xapus

for so did their fathers to the false pro here includes the uolos, reward, as menphets. In a wicked age, only those who tioned in the parallel places of Matthew. prophesy smooth things can be popular. What praiseworthy act do you perform,

Verso 27. Love your enemies, &c.—See and what reward shall you receive ? note on Matt. v. 44. No man, says one V erse 34. If ye lend to them of whom ye justly, had ever lived who would have in hope to receive.-Either the interest of vented this precept. The strongest pas money lent, and then this is a traffic in sions of the heart oppose it, the most in- money, and no favour ; or under stipulaveterate prejudices of all nations and all tion of some equivalent return in any climates disavow and contradict it. We other way. In either case the beneficent

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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.

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, o Can the blind lead the blind ? shall they not both fall into the ditch ?

40 P The disciple is not above his master: but every one * that is perfect shall be as his master. 1. Matt. vii. 1. o Matt. xv. 14.

| Matt. x. 24. * Or, shall be perfected as his master.

character of the act is destroyed. It Verse 38. Good measure, &c.—Someceascs to be a religious act: it implies no times good or equal measure with that ye true charity to men; no faith in God's have meted; but often more, even pressed providence ; no implicit subjection to his down, or shaken together, according to the commands It is therefore enjoined to nature of the substances, the measure lend, hoping for nothing again ; not inclu- being made to hold more of one thing ding the sum lent, for that would destroy by pressing down, of another by shaking the difference between lending and giv- together : and running over ; so that all ing; but without hope of earthly advan. the terms intimate a liberal return whetage, that so it might be a generous and ther of good for good, or of evil for eril. self-denying act.

The phrase, into your bosom, EIS TOY KOATOV, Verse 36. Be ye therefore merciful.-In refers to the use made of the folds of the parallel place in Matthew it is “per- their long robes to carry dry articles, as fect.And by both we are taught, that corn or fruits. our perfection consists in love. The Verse 39. Can the blind, &c.—See the mercifulness here spoken of is not only note on Matt. xv. 14. pity to the miserable, but benignity to all; Verse 40. The disciple is not abore his and, as it is used by the Hebrews, implied Master, &c.-As the preceding parable the exercise of every kind of beneficence. appears to have no connexion with what The root of this is unfeigned charity; and goes before, so this remark seeds to the true love of our neighbour, according stand wholly disconnected wzh the parato the intention of the law, can only ble. These are goldou sayings of our spring from the true love of God, that is, Lord, a sort of text on which no doubt loving him supremely and habitually with he enlarged in the discourse. To be all the powers of the soul. This is our perfect, in a disciple of Christ, is to be perfection in its root and Fruit.

fully instructed in his Lord's doctrine,

41 9 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?

9 Matt. vii. 3.

r Matt. vii. 16.

s Matt. vii. 21.

and in spirit and temper fully conformed of our discipleship is to be made like to it, or what he himself, in another place, Christ; and this shall be the glorious recalls being " sanctified by the truth.” sult, if we continue to follow him. “The That our Lord is here speaking of his mind that was in Christ” shall be in us; own disciples, is clear from his saying, and it is only as we advance in this state the disciple is not above his Master, of conformity to our Saviour that we meaning that it cannot be, it is a thing approve ourselves as his true disciples. impossible; which would not be true of For as every perfectly instructed or pre. the disciples of a human master, for by pared disciple thinks, wills, and acts in them he might be excelled, however ex. the same manner as his Master, so cellent. No disciple of Christ can, how are we to THINK, will, and act like ever, rise above his Master, who is intro- Christ. duced apparently for the express purpose Verse 41. The mote that is in thy of impressing us the more forcibly with brother's eye.-See the note on Matt. the height of our POSSIBLE attainments vii. 3. through the grace of God; for every one Verses 43, 44. A good tree, fc.-See that is perfect shall be as his Master. notes on Matt. vii. 16-18. Kalaptizew is to compact or knit together, Verse 45. A good man out of the good hence to make ready, to perfect; and, ap- treasure, &c.—See notes on Matt. xii 34, plied to teaching, fully to instruct. Every 35. fully instructed disciple therefore shall be Verse 46. Lord, Lord.See notes on as his Master ; in other words, the end Matt. vii. 21-23.

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.

CHAPTER VII.

1 Christ findeth a greater faith in the centurion a Gentile, than in any of the Jews.

10 healeth his servant being absent : 11 raiseth from death the widow's son of Nain : 19 answereth John's messengers with the declaration of his miracles : 24 testifieth to the people what opinion he held of John : 30 inveigheth against the Jews, who with neither the manners of John nor of Jesus could be won : 36 and sheweth by occasion of Mary Magdalene, how he is a friend to sinners, not to maintain them in sins, but to forgive them their sins, upon their faith and repentance.

1 Now when he had ended all his sayings in the audience of the people, " he entered into Capernaum.

2 And a certain centurion's servant, who was dear unto him, was sick, and ready to die.

a Matt. viii. 5.

Verses 47–49. To whom he is like, doc. discourse is introduced ; and so this ac-See notes on Matt. vii. 24—27.

count of the centurion, as well as that of

the following miracle, will be quite distinct, CHAPTER VII. Verse 2. A certain and in St. Luke's manner brought in withcenturion's servant. -As the preceding out respect to the order of their occurrence. discourse of our Lord, though in part See the notes on this miracle, Matt. viii. composed of passages in the sermon on 5, &c. St. Luke introduces the addithe mount, appears to have been delivered tional circumstance of the elders of the at a different time and occasion, some Jews interceding with Christ on his behave thought this account of the healing half. In St. Matthew, the centurion of the centurion's servant a different his- himself is said to come. He came by tory from the very similar one recorded in proxy; and, according to the Jewish say. Matthew, chap. viii. But the strong agree- ing, "every man's proxy is as himself ment of the circumstances and the and in the scriptures it is customery to speeches almost irresistibly demonstrate make messengers speak as in the very it to be the same miracle. Nor is there words of those who send chem. So James any necessity for connecting it with the and John speak by their mother, Mark preceding discourse. The first verse of x. 35: Matt. xx. 20. And Abigail anthis chapter may be considered as the swers the messengers of David as if he conclusion of the narrative, in which the were present himself, 1 Sam. xxv. 40, 41.

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 goeth ; and to another, Come, and he cometh ; and to my servant, Do this, and he doeth it.

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.

Verse 4. That he was worthy.—They Verses 11-16. A city called Nain.—This did not necessarily mean that he deserved city is fixed, both by Jerome and Eusebius, the favour; but that, being a pious wor- in Lower Galilee, about a mile south of shipper of the true God, a lover of the Mount Tabor. This great and affecting nation as having the knowledge of the miracle presents itself, in the account of true God among them,—the only ground St. Luke, under many interesting views. on which a Roman could love a people It was a very public one; for beside the generally despised by his countrymen,- persons attending the funeral, the disciples and one who had given proof both of his of Christ were with him, and much people. zeal and liberality, by building a syna. He was entering the gate of the city gogue at his own expense, he was a fit whilst the corpse was carried out to the person to be favourably noticed ; or there place of burial without the walls ; so that was great fitness in marking out such a apparently it depended upon the mere man as a special object of regard; and accident of meeting it at the moment our Lord allowed the force of the plea whether the dead should be raised to life, by going down immediately with them and the broken-hearted mother comforted.

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