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 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.
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.
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 Alphaeus, 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 Judaea 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.
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.
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.
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 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.
1 And G1161 it came to pass G1096 on G1722 the second G1207 sabbath G4521 after the first, G1207 that he G846 went G1279 through G1223 the corn fields; G4702 and G2532 his G846 disciples G3101 plucked G5089 the ears of corn, G4719 and G2532 did eat, G2068 rubbing G5597 them in their hands. G5495
2 And G1161 certain G5100 of the Pharisees G5330 said G2036 unto them, G846 Why G5101 do ye G4160 that which G3739 is G1832 not G3756 lawful G1832 to do G4160 on G1722 the sabbath days? G4521
3 And G2532 Jesus G2424 answering G611 them G4314 G846 said, G2036 Have ye G314 not G3761 read G314 so much as G3761 this, G5124 what G3739 David G1138 did, G4160 when G3698 himself G846 was an hungred, G3983 and G2532 they which G3588 were G5607 with G3326 him; G846
4 How G5613 he went G1525 into G1519 the house G3624 of God, G2316 and G2532 did take G2983 and G2532 eat G5315 the shewbread, G740 G4286 and G2532 gave G1325 also G2532 to them that were with G3326 him; G846 which G3739 it is G1832 not G3756 lawful G1832 to eat G5315 but for G1508 the priests G2409 alone? G3441
5 And G2532 he said G3004 unto them, G846 That G3754 the Son G5207 of man G444 is G2076 Lord G2962 also G2532 of the sabbath. G4521
6 And G1161 it came to pass G1096 also G2532 on G1722 another G2087 sabbath, G4521 that he G846 entered G1525 into G1519 the synagogue G4864 and G2532 taught: G1321 and G2532 there G1563 was G2258 a man G444 whose G2532 G846 right G1188 hand G5495 was G2258 withered. G3584
7 And G1161 the scribes G1122 and G2532 Pharisees G5330 watched G3906 him, G846 whether G1487 he would heal G2323 on G1722 the sabbath day; G4521 that G2443 they might find G2147 an accusation G2724 against him. G846
8 But G1161 he G846 knew G1492 their G846 thoughts, G1261 and G2532 said G2036 to the man G444 which G3588 had G2192 the withered G3584 hand, G5495 Rise up, G1453 and G2532 stand forth G2476 in G1519 the midst. G3319 And G1161 he arose G450 and stood forth. G2476
9 Then G3767 said G2036 Jesus G2424 unto G4314 them, G846 I will ask G1905 you G5209 one thing; G5101 Is it lawful G1832 on the sabbath days G4521 to do good, G15 or G2228 to do evil? G2554 to save G4982 life, G5590 or G2228 to destroy G622 it?
10 And G2532 looking round about upon G4017 them G846 all, G3956 he said G2036 unto the man, G444 Stretch forth G1614 thy G4675 hand. G5495 And G1161 he did G4160 so: G3779 and G2532 his G846 hand G5495 was restored G600 whole G5199 as G5613 the other. G243
11 And G1161 they G846 were filled G4130 with madness; G454 and G2532 communed G1255 one with another G4314 G240 what G5101 G302 they might do G4160 to Jesus. G2424
12 And G1161 it came to pass G1096 in G1722 those G5025 days, G2250 that he went out G1831 into G1519 a mountain G3735 to pray, G4336 and G2532 continued all night G1273 G2258 in G1722 prayer G4335 to God. G2316
13 And G2532 when G3753 it was G1096 day, G2250 he called G4377 unto him his G846 disciples: G3101 and G2532 of G575 them G846 he chose G1586 twelve, G1427 whom G3739 also G2532 he named G3687 apostles; G652
14 Simon, G4613 (whom G3739 he also G2532 named G3687 Peter,) G4074 and G2532 Andrew G406 his G846 brother, G80 James G2385 and G2532 John, G2491 Philip G5376 and G2532 Bartholomew, G918
15 Matthew G3156 and G2532 Thomas, G2381 James G2385 the G3588 son of Alphaeus, G256 and G2532 Simon G4613 called G2564 Zelotes, G2208
16 And Judas G2455 the brother of James, G2385 and G2532 Judas G2455 Iscariot, G2469 which G3739 also G2532 was G1096 the traitor. G4273
17 And G2532 he came down G2597 with G3326 them, G846 and stood G2476 in G1909 the plain, G3977 G5117 and G2532 the company G3793 of his G846 disciples, G3101 and G2532 a great G4183 multitude G4128 of people G2992 out of G575 all G3956 Judaea G2449 and G2532 Jerusalem, G2419 and G2532 from the sea coast G3882 of Tyre G5184 and G2532 Sidon, G4605 which G3739 came G2064 to hear G191 him, G846 and G2532 to be healed G2390 of G575 their G846 diseases; G3554
18 And G2532 they that were vexed G3791 with G5259 unclean G169 spirits: G4151 and G2532 they were healed. G2323
19 And G2532 the whole G3956 multitude G3793 sought G2212 to touch G680 him: G846 for G3754 there went G1831 virtue G1411 out G3844 of him, G846 and G2532 healed G2390 them all. G3956
20 And G2532 he G846 lifted up G1869 his G846 eyes G3788 on G1519 his G846 disciples, G3101 and said, G3004 Blessed G3107 be ye poor: G4434 for G3754 yours G5212 is G2076 the kingdom G932 of God. G2316
21 Blessed G3107 are ye that hunger G3983 now: G3568 for G3754 ye shall be filled. G5526 Blessed G3107 are ye that weep G2799 now: G3568 for G3754 ye shall laugh. G1070
22 Blessed G3107 are ye, G2075 when G3752 men G444 shall hate G3404 you, G5209 and G2532 when G3752 they shall separate G873 you G5209 from their company, and G2532 shall reproach G3679 you, and G2532 cast out G1544 your G5216 name G3686 as G5613 evil, G4190 for the Son G5207 of man's G444 sake. G1752
23 Rejoice ye G5463 in G1722 that G1565 day, G2250 and G2532 leap for joy: G4640 for, G1063 behold, G2400 your G5216 reward G3408 is great G4183 in G1722 heaven: G3772 for G1063 in G2596 the like manner G5024 did G4160 their G846 fathers G3962 unto the prophets. G4396
24 But G4133 woe G3759 unto you G5213 that are rich! G4145 for G3754 ye have received G568 your G5216 consolation. G3874
25 Woe G3759 unto you G5213 that are full! G1705 for G3754 ye shall hunger. G3983 Woe G3759 unto you G5213 that laugh G1070 now! G3568 for G3754 ye shall mourn G3996 and G2532 weep. G2799
26 Woe G3759 unto you, G5213 when G3752 all G3956 men G444 shall speak G2036 well G2573 of you! G5209 for G1063 so G5024 G2596 did G4160 their G846 fathers G3962 to the false prophets. G5578
27 But G235 I say G3004 unto you G5213 which G3588 hear, G191 Love G25 your G5216 enemies, G2190 do G4160 good G2573 to them which G3588 hate G3404 you, G5209
28 Bless G2127 them that curse G2672 you, G5213 and G2532 pray G4336 for G5228 them which despitefully use G1908 you. G5209
29 And unto him that smiteth G5180 thee G4571 on G1909 the one cheek G4600 offer G3930 also G2532 the other; G243 and G2532 him G575 that taketh away G142 thy G4675 cloke G2440 forbid G2967 not G3361 to take thy coat G5509 also. G2532
30 G1161 Give G1325 to every man G3956 that asketh G154 of thee; G4571 and G2532 of G575 him that taketh away G142 thy goods G4674 ask G523 them not G3361 again. G523
31 And G2532 as G2531 ye would G2309 that G2443 men G444 should do G4160 to you, G5213 do G4160 ye G5210 also G2532 to them G846 likewise. G3668
32 For G2532 if G1487 ye love G25 them which love G25 you, G5209 what G4169 thank G5485 have G2076 ye? G5213 for G1063 sinners G268 also G2532 love G25 those that love G25 them. G846
33 And G2532 if G1437 ye do good G15 to them which do good G15 to you, G5209 what G4169 thank G5485 have G2076 ye? G5213 for G1063 sinners G268 also do G4160 even G2532 the same. G846
34 And G2532 if G1437 ye lend G1155 to them of G3844 whom G3739 ye hope G1679 G1679 to receive, G618 what G4169 thank G5485 have G2076 ye? G5213 for G1063 sinners G268 also G2532 lend G1155 to sinners, G268 to G2443 receive G618 as much G2470 again. G618
35 But G4133 love ye G25 your G5216 enemies, G2190 and G2532 do good, G15 and G2532 lend, G1155 hoping G560 for nothing G3367 again; G560 and G2532 your G5216 reward G3408 shall be G2071 great, G4183 and G2532 ye shall be G2071 the children G5207 of the Highest: G5310 for G3754 he G846 is G2076 kind G5543 unto G1909 the unthankful G884 and G2532 to the evil. G4190
36 Be ye G1096 therefore G3767 merciful, G3629 as G2531 your G5216 Father G3962 also G2532 is G2076 merciful. G3629
37 G2532 Judge G2919 not, G3361 and G2532 ye shall G2919 not G3364 be judged: G2919 condemn G2613 not, G3361 and G2532 ye shall G2613 not G3364 be condemned: G2613 forgive, G630 and G2532 ye shall be forgiven: G630
38 Give, G1325 and G2532 it shall be given G1325 unto you; G5213 good G2570 measure, G3358 pressed down, G4085 and G2532 shaken together, G4531 and G2532 running over, G5240 shall men give G1325 into G1519 your G5216 bosom. G2859 For G1063 with the same G846 measure G3358 that G3739 ye mete withal G3354 it shall be measured G488 to you G5213 again. G488
39 And G1161 he spake G2036 a parable G3850 unto them, G846 G3385 Can G1410 the blind G5185 lead G3594 the blind? G5185 shall they G297 not G3780 both G297 fall G4098 into G1519 the ditch? G999
40 The disciple G3101 is G2076 not G3756 above G5228 his G846 master: G1320 but G1161 every one G3956 that is perfect G2675 shall be G2071 as G5613 his G846 master. G1320
41 And G1161 why G5101 beholdest thou G991 the mote G2595 that is in G1722 thy G4675 brother's G80 eye, G3788 but G1161 perceivest G2657 not G3756 the beam G1385 that is in G1722 thine own G2398 eye? G3788
42 Either G2228 how G4459 canst thou G1410 say G3004 to thy G4675 brother, G80 Brother, G80 let me G863 pull out G1544 the mote G2595 that is in G1722 thine G4675 eye, G3788 when thou G991 thyself G846 beholdest G991 not G3756 the beam G1385 that is in G1722 thine G4675 own eye? G3788 Thou hypocrite, G5273 cast out G1544 first G4412 the beam G1385 out of G1537 thine own G4675 eye, G3788 and G2532 then G5119 shalt thou see clearly G1227 to pull out G1544 the mote G2595 that is in G1722 thy G4675 brother's G80 eye. G3788
43 For G1063 a good G2570 tree G1186 bringeth G4160 G2076 not G3756 forth G4160 corrupt G4550 fruit; G2590 neither G3761 doth G4160 a corrupt G4550 tree G1186 bring forth G4160 good G2570 fruit. G2590
44 For G1063 every G1538 tree G1186 is known G1097 by G1537 his own G2398 fruit. G2590 For G1063 of G1537 thorns G173 men do not G3756 gather G4816 figs, G4810 nor G3761 of G1537 a bramble bush G942 gather they G5166 grapes. G4718
45 A good G18 man G444 out of G1537 the good G18 treasure G2344 of his G846 heart G2588 bringeth forth G4393 that which is good; G18 and G2532 an evil G4190 man G444 out of G1537 the evil G4190 treasure G2344 of his G846 heart G2588 bringeth forth G4393 that which is evil: G4190 for G1063 of G1537 the abundance G4051 of the heart G2588 his G846 mouth G4750 speaketh. G2980
46 And G1161 why G5101 call ye G2564 me, G3165 Lord, G2962 Lord, G2962 and G2532 do G4160 not G3756 the things which G3739 I say? G3004
47 Whosoever G3956 cometh G2064 to G4314 me, G3165 and G2532 heareth G191 my G3450 sayings, G3056 and G2532 doeth G4160 them, G846 I will shew G5263 you G5213 to whom G5101 he is G2076 like: G3664
48 He is G2076 like G3664 a man G444 which G3739 built G3618 an house, G3614 and G2532 digged G4626 deep, G900 and G2532 laid G5087 the foundation G2310 on G1909 a rock: G4073 and G1161 when the flood G4132 arose, G1096 the stream G4215 beat vehemently G4366 upon that G1565 house, G3614 and G2532 could G2480 not G3756 shake G4531 it: G846 for G1063 it was founded G2311 upon G1909 a rock. G4073
49 But G1161 he that heareth, G191 and G2532 doeth G4160 not, G3361 is G2076 like G3664 a man G444 that without G5565 a foundation G2310 built G3618 an house G3614 upon G1909 the earth; G1093 against G4366 which G3739 the stream G4215 did beat vehemently, G4366 and G2532 immediately G2112 it fell; G4098 and G2532 the ruin G4485 of that G1565 house G3614 was G1096 great. G3173
1 Now it came to pass on a sabbath, that he was going through the grainfields; and his disciples plucked the ears, and did eat, rubbing them in their hands.
2 But certain of the Pharisees said, Why do ye that which it is not lawful to do on the sabbath day?
3 And Jesus answering them said, Have ye not read even this, what David did, when he was hungry, he, and they that were with him;
4 how he entered into the house of God, and took and ate the showbread, and gave also to them that were with him; which it is not lawful to eat save for the priests alone?
5 And he said unto them, The Son of man is lord of the sabbath.
6 And it came to pass on another sabbath, that he entered into the synagogue and taught: and there was a man there, and his right hand was withered.
7 And the scribes and the Pharisees watched him, whether he would heal on the sabbath; that they might find how to accuse him.
8 But he knew their thoughts; and he said to the man that had his hand withered, Rise up, and stand forth in the midst. And he arose and stood forth.
9 And Jesus said unto them, I ask you, Is it lawful on the sabbath to do good, or to do harm? to save a life, or to destroy it?
10 And he looked round about on them all, and said unto him, Stretch forth thy hand. And he did `so': and his hand was restored.
11 But they were filled with madness; and communed one with another what they might do to Jesus.
12 And it came to pass in these days, that he went out into the mountain to pray; and he continued all night in prayer to God.
13 And when it was day, he called his disciples; and he chose from them twelve, whom also he named apostles:
14 Simon, whom he also named Peter, and Andrew his brother, and James and John, and Philip and Bartholomew,
15 and Matthew and Thomas, and James `the son' of Alphaeus, and Simon who was called the Zealot,
16 and Judas `the son' of James, and Judas Iscariot, who became a traitor;
17 and he came down with them, and stood on a level place, and a great multitude of his disciples, and a great number of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases;
18 and they that were troubled with unclean spirits were healed.
19 And all the multitude sought to touch him; for power came forth from him, and healed `them' all.
20 And he lifted up his eyes on his disciples, and said, Blessed `are' 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 reproach you, and cast out your name as evil, for the Son of man's sake.
23 Rejoice in that day, and leap `for joy': for behold, your reward is great in heaven; for in the same 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, ye that are full now! for ye shall hunger. Woe `unto you', ye that laugh now! for ye shall mourn and weep.
26 Woe `unto you', when all men shall speak well of you! for in the same manner did their fathers to the false prophets.
27 But I say unto you that hear, Love your enemies, do good to them that hate you,
28 bless them that curse you, pray for them that despitefully use you.
29 To him that smiteth thee on the `one' cheek offer also the other; and from him that taketh away thy cloak withhold not thy coat also.
30 Give to every one that asketh 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 And if ye love them that love you, what thank have ye? for even sinners love those that love them.
33 And if ye do good to them that do good to you, what thank have ye? for even sinners do the same.
34 And if ye lend to them of whom ye hope to receive, what thank have ye? even sinners lend to sinners, to receive again as much.
35 But love your enemies, and do `them' good, and lend, never despairing; and your reward shall be great, and ye shall be sons of the Most High: for he is kind toward the unthankful and evil.
36 Be ye merciful, even as your Father is merciful.
37 And judge not, and ye shall not be judged: and condemn not, and ye shall not be condemned: release, and ye shall be released:
38 give, and it shall be given unto you; good measure, pressed down, shaken together, running over, shall they give into your bosom. For with what measure ye mete it shall be measured to you again.
39 And he spake also a parable unto them, Can the blind guide the blind? shall they not both fall into a pit?
40 The disciple is not above his teacher: but every one when he is perfected shall be as his teacher.
41 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?
42 Or how canst thou say to thy brother, Brother, let me cast 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 cast out the mote that is in thy brother's eye.
43 For there is no good tree that bringeth forth corrupt fruit; nor again a corrupt tree that bringeth forth good fruit.
44 For each tree is known by its own fruit. For of thorns men do not gather figs, nor of a bramble bush gather they grapes.
45 The good man out of the good treasure of his heart bringeth forth that which is good; and the evil `man' out of the evil `treasure' bringeth forth that which is evil: for out 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 Every one that cometh unto me, and heareth my words, and doeth them, I will show you to whom he is like:
48 he is like a man building a house, who digged and went deep, and laid a foundation upon the rock: and when a flood arose, the stream brake against that house, and could not shake it: because it had been well builded.
49 But he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation; against which the stream brake, and straightway it fell in; and the ruin of that house was great.
1 And it came to pass, on the second-first sabbath, as he is going through the corn fields, that his disciples were plucking the ears, and were eating, rubbing with the hands,
2 and certain of the Pharisees said to them, `Why do ye that which is not lawful to do on the sabbaths?'
3 And Jesus answering said unto them, `Did ye not read even this that David did, when he hungered, himself and those who are with him,
4 how he went into the house of God, and the loaves of the presentation did take, and did eat, and gave also to those with him, which it is not lawful to eat, except only to the priests?'
5 and he said to them, -- `The Son of Man is lord also of the sabbath.'
6 And it came to pass also, on another sabbath, that he goeth into the synagogue, and teacheth, and there was there a man, and his right hand was withered,
7 and the scribes and the Pharisees were watching him, if on the sabbath he will heal, that they might find an accusation against him.
8 And he himself had known their reasonings, and said to the man having the withered hand, `Rise, and stand in the midst;' and he having risen, stood.
9 Then said Jesus unto them, `I will question you something: Is it lawful on the sabbaths to do good, or to do evil? life to save or to kill?'
10 And having looked round on them all, he said to 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 were speaking with one another what they might do to Jesus.
12 And it came to pass in those days, he went forth to the mountain to pray, and was passing the night in the prayer of God,
13 and when it became day, he called near his disciples, and having chosen from them twelve, whom also he named apostles,
14 (Simon, whom also he named Peter, and Andrew his brother, James and John, Philip and Bartholomew,
15 Matthew and Thomas, James of Alphaeus, and Simon called Zelotes,
16 Judas of James, and Judas Iscariot, who also became betrayer;)
17 and having come down with them, he stood upon a level spot, and a crowd of his disciples, and a great multitude of the people from all Judea, and Jerusalem, and the maritime Tyre and Sidon, who came to hear him, and to be healed of their sicknesses,
18 and those harassed by unclean spirits, and they were healed,
19 and all the multitude were seeking to touch him, because power from him was going forth, and he was healing all.
20 And he, having lifted up his eyes to his disciples, said: `Happy the poor -- because yours is the reign of God.
21 `Happy those hungering now -- because ye shall be filled. `Happy those weeping now -- because ye shall laugh.
22 `Happy are ye when men shall hate you, and when they shall separate you, and shall reproach, and shall cast forth your name as evil, for the Son of Man's sake --
23 rejoice in that day, and leap, for lo, your reward `is' great in the heaven, for according to these things were their fathers doing to the prophets.
24 `But wo to you -- the rich, because ye have got your comfort.
25 `Wo to you who have been filled -- because ye shall hunger. `Wo to you who are laughing now -- because ye shall mourn and weep.
26 `Wo to you when all men shall speak well of you -- for according to these things were their fathers doing to false prophets.
27 `But I say to you who are hearing, Love your enemies, do good to those hating you,
28 bless those cursing you, and pray for those accusing you falsely;
29 and to him smiting thee upon the cheek, give also the other, and from him taking away from thee the mantle, also the coat thou mayest not keep back.
30 `And to every one who is asking of thee, be giving; and from him who is taking away thy goods, be not asking again;
31 and as ye wish that men may do to you, do ye also to them in like manner;
32 and -- if ye love those loving you, what grace have ye? for also the sinful love those loving them;
33 and if ye do good to those doing good to you, what grace have ye? for also the sinful do the same;
34 and if ye lend `to those' of whom ye hope to receive back, what grace have ye? for also the sinful lend to sinners -- that they may receive again as much.
35 `But love your enemies, and do good, and lend, hoping for nothing again, and your reward will be great, and ye shall be sons of the Highest, because He is kind unto the ungracious and evil;
36 be ye therefore merciful, as also your Father is merciful.
37 `And judge not, and ye may not be judged; condemn not, and ye may not be condemned; release, and ye shall be released.
38 `Give, and it shall be given to you; good measure, pressed, and shaken, and running over, they shall give into your bosom; for with that measure with which ye measure, it shall be measured to you again.'
39 And he spake a simile to them, `Is blind able to lead blind? shall they not both fall into a pit?
40 A disciple is not above his teacher, but every one perfected shall be as his teacher.
41 `And why dost thou behold the mote that is in thy brother's eye, and the beam that `is' in thine own eye dost not consider?
42 or how art thou able to say to thy brother, Brother, suffer, I may take out the mote that `is' in thine eye -- thyself the beam in thine own eye not beholding? Hypocrite, take first the beam out of thine own eye, and then thou shalt see clearly to take out the mote that `is' in thy brother's eye.
43 `For there is not a good tree making bad fruit, nor a bad tree making good fruit;
44 for each tree from its own fruit is known, for not from thorns do they gather figs, nor from a bramble do they crop a grape.
45 `The good man out of the good treasure of his heart doth bring forth that which `is' good; and the evil man out of the evil treasure of his heart doth bring forth that which `is' evil; for out of the abounding of the heart doth his mouth speak.
46 `And why do ye call me, Lord, Lord, and do not what I say?
47 Every one who is coming unto me, and is hearing my words, and is doing them, I will shew you to whom he is like;
48 he is like to a man building a house, who did dig, and deepen, and laid a foundation upon the rock, and a flood having come, the stream broke forth on that house, and was not able to shake it, for it had been founded upon the rock.
49 `And he who heard and did not, is like to a man having builded a house upon the earth, without a foundation, against which the stream brake forth, and immediately it fell, and the ruin of that house became great.'
1 And it came to pass on [the] second-first sabbath, that he went through cornfields, and his disciples were plucking the ears and eating [them], rubbing [them] in their hands.
2 But some of the Pharisees said to them, Why do ye what is not lawful to do on the sabbath?
3 And Jesus answering said to them, Have ye not read so much as this, what David did when he hungered, he and those who were with him,
4 how he entered into the house of God and took the shewbread and ate, and gave to those also who were with him, which it is not lawful that [any] eat, unless the priests alone?
5 And he said to them, The Son of man is Lord of the sabbath also.
6 And it came to pass on another sabbath also that he entered into the synagogue and taught; and there was a man there, and his right hand was withered.
7 And the scribes and the Pharisees were watching if he would heal on the sabbath, that they might find something of which to accuse him.
8 But *he* knew their thoughts, and said to the man who had the withered hand, Get up, and stand in the midst. And having risen up he stood [there].
9 Jesus therefore said to them, I will ask you if it is lawful on the sabbath to do good, or to do evil? to save life, or to destroy [it]?
10 And having looked around on them all, he said to him, Stretch out thy hand. And he did [so] and his hand was restored as the other.
11 But *they* were filled with madness, and they spoke together among themselves what they should do to Jesus.
12 And it came to pass in those days that he went out into the mountain to pray, and he spent the night in prayer to God.
13 And when it was day he called his disciples, and having chosen out twelve from them, whom also he named apostles:
14 Simon, to whom also he gave the name of Peter, and Andrew his brother, [and] James and John, [and] Philip and Bartholomew,
15 [and] Matthew and Thomas, James the [son] of Alphaeus and Simon who was called Zealot,
16 [and] Judas [brother] of James, and Judas Iscariote, who was also [his] betrayer;
17 and having descended with them, he stood on a level place, and a crowd of his disciples, and a great multitude of the people from all Judaea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him, and to be healed of their diseases;
18 and those that were beset by unclean spirits were healed.
19 And all the crowd sought to touch him, for power went out from him and healed all.
20 And *he*, lifting up his eyes upon his disciples, said, Blessed [are] ye poor, for yours is the kingdom of God.
21 Blessed ye that hunger now, for ye shall be filled. Blessed ye that weep now, for ye shall laugh.
22 Blessed are ye when men shall hate you, and when they shall separate you [from them], and shall reproach [you], and cast out your name as wicked, for the Son of man's sake:
23 rejoice in that day and leap for joy, for behold, your reward is great in the heaven, for after this manner did their fathers act toward the prophets.
24 But woe to you rich, for ye have received your consolation.
25 Woe to you that are filled, for ye shall hunger. Woe to you who laugh now, for ye shall mourn and weep.
26 Woe, when all men speak well of you, for after this manner did their fathers to the false prophets.
27 But to you that hear I say, Love your enemies; do good to those that hate you;
28 bless those that curse you; pray for those who use you despitefully.
29 To him that smites thee on the cheek, offer also the other; and from him that would take away thy garment, forbid not thy body-coat also.
30 To every one that asks of thee, give; and from him that takes away what is thine, ask it not back.
31 And as ye wish that men should do to you, do *ye* also to them in like manner.
32 And if ye love those that love you, what thank is it to you? for even sinners love those that love them.
33 And if ye do good to those that do good to you, what thank is it to you? for even sinners do the same.
34 And if ye lend to those from whom ye hope to receive, what thank is it to you? [for] even sinners lend to sinners that they may receive the like.
35 But love your enemies, and do good, and lend, hoping for nothing in return, and your reward shall be great, and ye shall be sons of [the] Highest; for *he* is good to the unthankful and wicked.
36 Be ye therefore merciful, even as your Father also is merciful.
37 And judge not, and ye shall not be judged; condemn not, and ye shall not be condemned. Remit, and it shall be remitted to you.
38 Give, and it shall be given to you; good measure, pressed down, and shaken together, and running over, shall be given into your bosom: for with the same measure with which ye mete it shall be measured to you again.
39 And he spoke also a parable to them: Can a blind [man] lead a blind [man]? shall not both fall into [the] ditch?
40 The disciple is not above his teacher, but every one that is perfected shall be as his teacher.
41 But why lookest thou on the mote which is in the eye of thy brother, but perceivest not the beam which is in thine own eye?
42 or how canst thou say to thy brother, Brother, allow [me], I will cast out the mote that is in thine eye, thyself not seeing the beam that is in thine eye? Hypocrite, cast out first the beam out of thine eye, and then thou shalt see clear to cast out the mote which is in the eye of thy brother.
43 For there is no good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit;
44 for every tree is known by its own fruit, for figs are not gathered from thorns, nor grapes vintaged from a bramble.
45 The good man, out of the good treasure of his heart, brings forth good; and the wicked [man] out of the wicked, brings forth what is wicked: for out of the abundance of the heart his mouth speaks.
46 And why call ye me, Lord, Lord, and do not the things that I say?
47 Every one that comes to me, and hears my words and does them, I will shew you to whom he is like.
48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock; but a great rain coming, the stream broke upon that house, and could not shake it, for it had been founded on the rock.
49 And he that has heard and not done, is like a man who has built a house on the ground without [a] foundation, on which the stream broke, and immediately it fell, and the breach of that house was great.
1 Now it happened on the second Sabbath after the first, that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands.
2 But some of the Pharisees said to them, "Why do you do that which is not lawful to do on the Sabbath day?"
3 Jesus, answering them, said, "Haven't you read what David did when he was hungry, he, and those who were with him;
4 how he entered into the house of God, and took and ate the show bread, and gave also to those who were with him, which is not lawful to eat except for the priests alone?"
5 He said to them, "The Son of Man is lord of the Sabbath."
6 It also happened on another Sabbath that he entered into the synagogue and taught. There was a man there, and his right hand was withered.
7 The scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, that they might find an accusation against him.
8 But he knew their thoughts; and he said to the man who had the withered hand, "Rise up, and stand in the middle." He arose and stood.
9 Then Jesus said to them, "I will ask you something: Is it lawful on the Sabbath to do good, or to do harm? To save a life, or to kill?"
10 He looked around at them all, and said to the man, "Stretch out your hand." He did, and his hand was restored as sound as the other.
11 But they were filled with rage, and talked with one another about what they might do to Jesus.
12 It happened in these days, that he went out to the mountain to pray, and he continued all night in prayer to God.
13 When it was day, he called his disciples, and from them he chose twelve, whom he also named apostles:
14 Simon, whom he also named Peter; Andrew, his brother; James; John; Philip; Bartholomew;
15 Matthew; Thomas; James, the son of Alphaeus; Simon, who was called the Zealot;
16 Judas the son of James; and Judas Iscariot, who also became a traitor.
17 He came down with them, and stood on a level place, with a crowd of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon, who came to hear him and to be healed of their diseases;
18 as well as those who were troubled by unclean spirits, and they were being healed.
19 All the multitude sought to touch him, for power came out from him and healed them all.
20 He lifted up his eyes to his disciples, and said, "Blessed are you who are poor, For yours is the Kingdom of God.
21 Blessed are you who hunger now, For you will be filled. Blessed are you who weep now, For you will laugh.
22 Blessed are you when men shall hate you, and when they shall exclude and mock you, and throw out your name as evil, for the Son of Man's sake.
23 Rejoice in that day, and leap for joy, for behold, your reward is great in heaven, for their fathers did the same thing to the prophets.
24 "But woe to you who are rich! For you have received your consolation.
25 Woe to you, you who are full now! For you will be hungry. Woe to you who laugh now! For you will mourn and weep.
26 Woe,{TR adds "to you"} when{TR adds "all"} men speak well of you! For their fathers did the same thing to the false prophets.
27 "But I tell you who hear: love your enemies, do good to those who hate you,
28 bless those who curse you, and pray for those who mistreat you.
29 To him who strikes you on the cheek, offer also the other; and from him who takes away your cloak, don't withhold your coat also.
30 Give to everyone who asks you, and don't ask him who takes away your goods to give them back again.
31 "As you would like people to do to you, do exactly so to them.
32 If you love those who love you, what credit is that to you? For even sinners love those who love them.
33 If you do good to those who do good to you, what credit is that to you? For even sinners do the same.
34 If you lend to those from whom you hope to receive, what credit is that to you? Even sinners lend to sinners, to receive back as much.
35 But love your enemies, and do good, and lend, expecting nothing back; and your reward will be great, and you will be children of the Most High; for he is kind toward the unthankful and evil.
36 Therefore be merciful, Even as your Father is also merciful.
37 Don't judge, And you won't be judged. Don't condemn, And you won't be condemned. Set free, And you will be set free.
38 "Give, and it will be given to you: good measure, pressed down, shaken together, and running over, will be given to you.{literally, into your bosom.} For with the same measure you measure it will be measured back to you."
39 He spoke a parable to them. "Can the blind guide the blind? Won't they both fall into a pit?
40 A disciple is not above his teacher, but everyone when he is fully trained will be like his teacher.
41 Why do you see the speck of chaff that is in your brother's eye, but don't consider the beam that is in your own eye?
42 Or how can you tell your brother, 'Brother, let me remove the speck of chaff that is in your eye,' when you yourself don't see the beam that is in your own eye? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck of chaff that is in your brother's eye.
43 For there is no good tree that brings forth rotten fruit; nor again a rotten tree that brings forth good fruit.
44 For each tree is known by its own fruit. For people don't gather figs from thorns, nor do they gather grapes from a bramble bush.
45 The good man out of the good treasure of his heart brings out that which is good, and the evil man out of the evil treasure of his heart brings out that which is evil, for out of the abundance of the heart, his mouth speaks.
46 "Why do you call me, 'Lord, Lord,' and don't do the things which I say?
47 Everyone who comes to me, and hears my words, and does them, I will show you who he is like.
48 He is like a man building a house, who dug and went deep, and laid a foundation on the rock. When a flood arose, the stream broke against that house, and could not shake it, because it was founded on the rock.
49 But he who hears, and doesn't do, is like a man who built a house on the earth without a foundation, against which the stream broke, and immediately it fell, and the ruin of that house was great."
1 Now it came about that on the Sabbath he was going through the fields of grain, and his disciples took the heads of the grain for food, crushing them in their hands.
2 But some of the Pharisees said, Why do you do what it is not right to do on the Sabbath?
3 And Jesus said, Have you not seen in the Writings what David did when he was in need of food, he, and those who were with him;
4 How he went into the house of God and took for food the holy bread, which only the priests may take, and gave it to those who were with him?
5 And he said, The Son of man is lord even of the Sabbath.
6 And it came about, on another Sabbath, that he went into the Synagogue and was teaching there. And a man was there whose right hand was dead.
7 And the scribes and Pharisees were watching him to see if he would make him well on the Sabbath, so that they might be able to say something against him.
8 But he had knowledge of their thoughts; and he said to the man whose hand was dead, Get up and come into the middle. And he got up and came forward.
9 And Jesus said, I put the question to you, Is it right to do good on the Sabbath or to do evil? to give life or to take it away?
10 And looking round on all of them, he said to him, Put out your hand. And he did so: and his hand was made well.
11 But they were full of wrath, and were talking together about what they might do to Jesus.
12 And it came about in those days that he went out to the mountain for prayer; and he was all night in prayer to God.
13 And the day came and, turning to his disciples, he made a selection from among them of twelve, to whom he gave the name of Apostles;
14 Simon, to whom he gave the name of Peter, and Andrew, his brother, and James and John and Philip and Bartholomew
15 And Matthew and Thomas and James, the son of Alphaeus, and Simon, who was named the Zealot,
16 And Judas, the son of James, and Judas Iscariot, he who was false to him.
17 And he came down with them to a level place, and a great band of his disciples, and a very great number of people from all Judaea and Jerusalem and from the parts of Tyre and Sidon by the sea, came to give hearing to him, and to be made well from their diseases;
18 And those who were troubled with unclean spirits were made well.
19 And all the people were desiring to be touched by him, for power came from him and made them all well.
20 And turning his eyes to his disciples he said, Happy are you who are poor: for the kingdom of God is yours.
21 Happy are you who are in need of food now: for you will be made full. Happy are you who are weeping now; for you will be glad.
22 Happy are you, when men have hate for you, and put you away from among them and say angry words to you, turning away in disgust at your name, because of the Son of man.
23 Be glad in that day, and be lifted up for joy, for your reward in heaven will be great: for their fathers did these same things to the prophets.
24 But unhappy are you who have wealth: for you have been comforted now.
25 Unhappy are you who are full of food now: for you will be in need. Unhappy are you who are laughing now: for you will be crying in sorrow.
26 Unhappy are you when all men give you their approval: for so their fathers did to the false prophets.
27 But I say to you who give ear to me, Have love for those who are against you, do good to those who have hate for you,
28 Give blessing to those who give you curses, say prayers for those who are cruel to you.
29 If a man gives you a blow on one side of your face, then let the other side be turned to him; from him who takes away your coat, do not keep back your robe.
30 Give to everyone who comes with a request, and if a man takes away your property, make no attempt to get it back again.
31 Do to others as you would have them do to you.
32 If you have love for those who have love for you, what credit is it to you? for even sinners have love for those who have love for them.
33 And if you do good to those who do good to you, what credit is it to you? for even sinners do the same.
34 And if you let those have the use of your money, from whom you are hoping to get it back, what credit is it to you? even sinners do so to sinners, hoping to get back as much as they gave.
35 But be loving to those who are against you and do them good, and give them your money, not giving up hope, and your reward will be great and you will be the sons of the Most High: for he is kind to evil men, and to those who have hard hearts.
36 Be full of pity, even as your Father is full of pity.
37 Be not judges of others, and you will not be judged: do not give punishment to others, and you will not get punishment yourselves: make others free, and you will be made free:
38 Give, and it will be given to you; good measure, crushed down, full and running over, they will give to you. For in the same measure as you give, it will be given to you again.
39 And he gave them teaching in the form of a story, saying, Is it possible for one blind man to be guide to another? will they not go falling together into a hole?
40 The disciple is not greater than his master, but everyone whose learning is complete will be like his master.
41 And why do you take note of the grain of dust in your brother's eye, but take no note of the bit of wood which is in your eye?
42 How will you say to your brother, Brother, let me take the grain of dust out of your eye, when you yourself do not see the bit of wood in your eye? O false one! first take the wood out of your eye and then you will see clearly to take the dust out of your brother's eye.
43 For no good tree gives bad fruit, and no bad tree gives good fruit.
44 For every tree is judged by its fruit. Men do not get figs from thorns, or grapes from blackberry plants.
45 The good man, out of the good store of his heart, gives good things; and the evil man, out of his evil store, gives evil: for out of the full store of the heart come the words of the mouth.
46 Why do you say to me, Lord, Lord, and do not the things which I say?
47 Everyone who comes to me and gives ear to my words and does them, I will make clear to you what he is like:
48 He is like a man building a house, who went deep and put the base of it on a rock; and when the water came up and the river was driving against that house, it was not moved, because the building was good.
49 But he who gives hearing, without doing, is like a man building a house on the earth without a base for it; and when the force of the river came against it, straight away it came down; and the destruction of that house was great.
Worthy.Bible » Commentaries » John Gill's Exposition of the Bible » Commentary on Luke 6
Commentary on Luke 6 John Gill's Exposition of the Bible
And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Matthew 12:1.
That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions:
and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Matthew 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is thisF12T. Bab. Betza, fol. 12. 2. & 13. 2. Vid. Maimon. Hilch. Sabbat, c. 21. sect. 14. 17. ;
"he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat'
But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees.
And certain of the Pharisees said unto them,.... Unto the disciples. The Evangelists Matthew and Mark say, that they said this to Jesus: no doubt but they said it to both, first to one, and then to the other; probably last of all to Christ, who returned an answer to it:
why do ye that which is not lawful on the sabbath day? as to pluck ears of corn, and rub them, and eat them; See Gill on Matthew 12:2
And Jesus answering them, said,.... For they brought the charge against the disciples to him, being desirous to know what he would say, and that they might have something to accuse him of; and who, at once, took up the cause of his disciples, and vindicated them, by observing what David did, when he, and his men were an hungry; how that he went into the tabernacle, and took the showbread, and ate of it, and gave it to his men, who also ate of it; which, according to the law, was only allowed to priests; and by taking notice of another instance, which this evangelist does not relate; namely, how on the sabbath days the priests, by doing various servile works, profaned the sabbath day, and yet were not charged with any blame; See Gill on Matthew 12:3. See Gill on Matthew 12:4. See Gill on Matthew 12:5.
And he said unto them,.... He adds this at the close of the instances he gave, at the end of his vindication of his disciples, and discourse with the Pharisees, as a full answer to their cavils;
that the son of man is Lord also of the sabbath; and may do what he will, and suffer his disciples to do whatever he pleases on that day; See Gill on Matthew 12:8.
And it came to pass also on another sabbath,.... Whether the following sabbath, or some time after, is not certain,
that he entered into the synagogue. The Arabic version reads, "into their synagogue", as in Matthew 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear:
and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel:
and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; See Gill on Matthew 12:10
And the Scribes and Pharisees watched him,.... See Gill on Mark 3:2.
whether he would heal on the sabbath day: there being such an object before him:
that they might find an accusation against him; as they had before against his disciples.
But he knew their thoughts,.... Being the omniscient God; though they had said nothing of their intentions, he knew what they designed, should he heal the man with his withered hand, as they expected he would:
and said to the man which had the withered hand, rise up, and stand forth in the midst. The Syriac and Persic versions add, "of the synagogue", and which is the true sense; See Gill on Mark 3:3.
and he arose and stood forth; he rose up from his seat, and stood up in the midst of the synagogue, and of the people, that he might be seen of all.
Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew:
I will ask you one thing; or question, as they had asked him one before; Matthew 12:10
is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? See Gill on Mark 3:4 to which may be added, that to save life on the sabbath day was agreeable to their own canons: there were many things which they allowed might be done on the sabbath day, when life was in danger, which otherwise were not lawful; See Gill on Matthew 12:8.
And looking round about upon them all,.... The Scribes and Pharisees, and the rest of the people in the synagogue; See Gill on Mark 3:5.
he said to the man; who had the withered hand,
stretch forth thy hand, and he did so; he stretched it out, as the Syriac and Persic versions render it, which he was not able to do before:
and his hand was restored well as the other; the phrase, "well as the other", is left out in one copy, and in the Vulgate Latin version; and so is the word "well" in the Syriac and Arabic versions; and the word "immediately" is added in the Ethiopic version. And certain it is, that his withered hand was restored sound and well as the other, directly.
And they were filed with madness,.... Both at the cure, and because they could not answer him; nor properly fix a charge upon him, or accuse him before the people, without bringing their resentments on them:
and communed one with another what they might do with Jesus: this they did after they came out of the synagogue, and when with the Herodians, as in See Gill on Mark 3:6.
And it came to pass in those days,.... When Christ was teaching by the lake of Gennesaret, or in one or other of the cities of Galilee near that place:
that he went out; of the synagogue and city where he had been:
into a mountain to pray; for the sake of solitude, and which lay near the sea of Tiberias; See Gill on Matthew 14:23.
and continued all night in prayer to God; or "with" God, as the Ethiopic version renders it; or "in the prayer of God" as the phrase may be literally rendered; not in a prayer of God's making; though the JewsF13T. Bab. Beracot, fol. 7. 1. Bereshit Rabba, sect. 56, fol. 50. 2. sometimes speak of the prayer of God, and give us a form of it: but either this respects the object of his prayer; it was made to God, as our translation suggests; or the nature, matter, and manner of it: it was a divine prayer, it regarded divine things, and was put up in a very fervent manner, and with great vehemence; so the coals of love or jealousy are said to be "coals of fire, which hath שלהבת יה, the flame of Jehovah"; that is as we render it, "a most vehement flame", Song of Solomon 8:6 In like manner, "prayer of God" is a most vehement prayer; strong cries sent up to God with great eagerness and importunity, fervency, and devotion; and such was Christ's prayer, and in which he continued all night: unless by the prayer of God should be meant, as is thought by many, an house of prayer to God, in which Christ lodged all night, and spent it in prayer to God in it. Certain it is, the Jews had their "proseuchre", or prayer houses. Philo the JewF14De Vita Mosis, l. 3. p. 685. in Flaccum, p. 971, 972, 982. leg. ad Caium. p. 1011, 1012, 1013, 1014, 1016, 1040, 1043. often speaks of them, and so does JosephusF15In Vita. ; and there seems to be mention made of them in the Talmudic writings: when R. Jochanan ben Zaccai came to Vespasian, in his camp before Jerusalem, Vespasian asked him, what he should give him? he repliedF16Abot R. Nathan, c. 4. fol. 2. 4. ,
"I desire nothing of thee but this "Jabneh", (a famous university,) that I may teach in it the disciples, and fix in it תפלה, "an oratory", or "prayer house", and do in it, all the commandments said in the law.'
And in another placeF17T. Bab. Megilia, fol. 27. 2. ,
"R. Judah says, that Samuel said it is free for a man to make water within four cubits, של תפילה, which I should choose to render, "of the proseucha", or "prayer house":'
though the Gemarists afterwards, and so the gloss seem to explain it of the time after prayer, in which a man should wait before he evacuates, even as long as he might go the length of four cubits. JuvenalF18Satyr. 3. l. 295. has reference to one of these oratories, when he says, "in qua te qucero proseucha?" and in one of these, it is very likely, Christ was in prayer all night long; for by the sea side, and by the side of rivers, these oratories were used to be; Acts 16:13.
And when it was day,.... Or morning; having spent the whole night in prayer to God, no doubt for his disciples, whom he was about to send forth as his apostles, to preach his Gospel, and work miracles, and for their success therein:
he called unto him his disciples; the whole company of them, as in Luke 6:17 all that were his followers, and professed to believe in him, or as many as he pleased; see Mark 3:13.
And of them he chose twelve; and ordained them, and sent them out to preach, heal sicknesses, and cast out devils:
whom he also named apostles; or "messengers", from their being sent by him on such important business; and their names are as follow.
Simon, whom he also named Peter,.... Which signifies a rock, or stone, as Cephas also does, see John 1:42 from his constancy, steadfastness, and solidity:
and Andrew his brother; who was called at the same time with him, and were brethren, both in nature and grace:
James and John: the two sons of Zebedee, who were called next:
Philip and Bartholomew; the latter of these is by some thought to be Nathanael.
Matthew and Thomas,.... The first of these was a publican, and who also was called Levi; and the latter had besides the name of Didymus, and was he that was so unbelieving of Christ's resurrection:
James the son of Alphaeus; sometimes called James the less, and the brother of our Lord: and
Simon called Zelotes; or the Canaanite; See Gill on Matthew 10:4.
And Judas the brother of James,.... Of that James, that was the son of Alphaeus; though the Syriac and Arabic versions call him "the son of James", very wrongly: this Judas was also called Thaddaeus and Lebbaeus, and is the writer of the epistle that bears his name:
and Judas Iscariot, which also was the traitor; both his surname and his character are mentioned, to distinguish him from the other Judas: it is easy to observe, that these twelve are mentioned by pairs, or couples, and so they were sent out, two by two; see Mark 6:7 as were also the seventy disciples afterwards; see Luke 10:1 There seems to be an allusion to the pairs and couples of the Jewish fathers and doctors, who in their succession are thus paired: Jose ben Joezer, and Joseph ben Jochauan; Joshua ben Perachia, and Nathan the Arbelite; Simeon ben Shetach, and Judah ben Tabai; Shemain and Abtalion; the two sons of Bethira, whose names were Judah and Joshua; Hillell and ShammaiF19Pirke Abot, c. 1. : all before Christ's time.
And he came down with them,.... With the twelve apostles, from the top of the mountain, where he had been praying all night, and where he had been that morning, ordaining, and giving instructions to the twelve he had chosen:
and stood in the plain; in a lower part of the mountain, in a plain place on it; which was large, and capable of holding a great number of people; for it was still upon the mount, that Christ taught his disciples, and said many of the things hereafter mentioned in this chapter; see Matthew 5:1.
And the company of his disciples: not only the twelve, but the large number out of which he had chosen twelve;
and a great multitude of people; who were hearers of him, and attendants on him, and who had a great esteem for him, though they were not as yet of the number of his disciples; who came
out of all Judea, and Jerusalem, and from the sea coast of Tyre and Sidon: drawn from these several parts by the fame of him, some for one thing, and some another; some of
which came to hear him: to hear him preach, and that they might know what manner of doctrine he taught: and others of them,
to be healed of their diseases; their bodily diseases, and some came perhaps for both.
And they that were vexed with unclean spirits,.... Were possessed with devils, and sadly tormented and afflicted by them:
and they were healed: both such that had bodily diseases, and were under diabolical possessions.
And the whole multitude sought to touch him,.... That is, the multitude of those that were sick and possessed; for they were persuaded, and they found it true by experience, that if they could but touch any part of his body, or his garments, they should be cured of their diseases:
for there went virtue out of him; in great abundance, as water from a fountain; without his speaking a word, or using any gesture, such as laying his hands on them:
and they were healed; in this secret and private way, of whatsoever disease they were afflicted with.
And he lifted up his eyes on his disciples,.... Either the whole company of them, or rather the twelve apostles, whom he saw coming to him, and fixing his eyes on them, he sat,
and said; what follows, with many other things recorded by Matthew:
blessed be ye poor; not only in the things of this world, having left all for Christ, but poor in Spirit, as in Matthew 5:3; see Gill on Matthew 5:3,
for yours is the kingdom of God; or heaven, so in Matthew 5:3.
Blessed are ye that hunger now,.... Not only suffer hunger and thirst in a literal sense, in this present life, but who have hunger and thirst in a spiritual sense, after righteousness and eternal life, as in Matthew 5:6 where it is also said as here:
for ye shall be filled: with righteousness and life; See Gill on Matthew 5:6.
blessed are ye that weep now; under afflictions and pressures of life, and mourn for sin, their own, and others:
for ye shall laugh; be filled with spiritual joy and pleasure, and be comforted with the consolations of the Spirit; See Gill on Matthew 5:4.
Blessed are ye when men shall hate you,.... For the sake of Christ, and his Gospel:
and when they shall separate you from their company; either from civil conversation with them, as if they were Gentiles and uncircumcised persons; or from their religious assemblies, and so may have respect to that sort of excommunication in use, among the Jews, called נדוי or "separation": by which persons were not only excluded from the congregation, but from all civil society and commerce: such a person might not sit nearer to another than four cubits, and this continued for thirty days; and if not discharged then, he continued thirty moreF20Vid. Maimon. Talmud Tora, c. 7. sect. 4,5,6. :
and shall reproach you: as heretics, apostates, and enemies to the law of Moses, as the Jews did reproach the Christians;
and cast out your name as evil; or "as of evil men": as the Syriac and Arabic versions render it: this may have respect to the greater sorts of excommunication, used among them, called "Shammatha" and "Cherem", by which a person was accursed, and devoted to destruction; so that our Lord's meaning is, that the should be esteemed and treated as the worst of men, and stigmatized in the vilest manner they were capable of:
for the son of man's sake; not for any immorality committed by them, but only for professing and, preaching that the Messiah was come in the flesh, and that Jesus of Nazareth was he; and that he who was the son of man, according to his human nature, was, the Son of God according to his divine nature.
Rejoice ye in that day,.... When they should be hated, discarded, reproached, and anathematized: and leap for joy; as if the greatest honour and happiness imaginable had been conferred on them; and as persons do, when in the greatest rapture:
for behold, your reward is great in heaven, for in the like manner did their fathers unto the prophets; See Gill on Matthew 5:12.
But woe unto you that are rich,.... Not in worldly riches and substance, for some of these have been, and are happy persons in a spiritual sense; and at most, it can only mean such, who trust in their riches, and place their, happiness in them; but it chiefly regards such, as are rich in their own opinion, and stand in need of nothing; who place their confidence in their own righteousness, and do not apply to Christ, in whom alone are durable riches and righteousness:
for ye have received your consolation; which they take from their own works, and a very unstable and short lived one it is; for while they are crying Peace, Peace, to themselves, from their own services, sudden destruction comes upon them, and all their comforts vanish away: for there is no true solid comfort but in Christ, and in his righteousness; that administers consolation now, and lays a foundation for everlasting comfort hereafter.
Woe unto you that are full,.... Not so much with the plenty and affluence of the things of this life, as of themselves, and their own righteousness, and so with conceit, vanity, and pride, and have no appetite for spiritual things, nor do they hunger and thirst after Christ, and the grace that is in him:
for ye shall hunger; not that they shall truly and spiritually desire an interest in Christ, and his righteousness, or heaven and eternal life hereafter; but they shall be in starving and famishing circumstances; and whilst the saints are feeding upon the joys and glories of the other world, compared to a banquet, they shall be without, and have no share in these things; Isaiah 65:13.
Woe unto you that laugh now; at sin, rejoice in iniquity, make a mock at it, instead of mourning for it; or that glory in themselves, and in their righteousness, and rejoice in their boastings:
for ye shall mourn and weep; shall be cast into outer darkness, where are weeping, waiting, and gnashing of teeth; and for all the fire they have kindled, and sparks they have encompassed themselves with, and danced in and about, this they shall have at the hand of God, they shall lie down in sorrow, and ever continue in it.
Woe unto you when all men shall speak well of you!.... The word "all", is left out in the Vulgate Latin, Syriac, Arabic; Persic: and Ethiopic versions, and is wanting in many copies, though it is in the Alexandrian copy; and the meaning is, it looks ill in persons, when the men of the world, wicked men, all of them, or the greater part of them, applaud and commend them; for this can never be, if they are truly religious persons, and are faithful to their principles, and upright in their practices; and do not connive at, or comply with the errors and evil ways of wicked men; for it is no bad sign, to have the good word of good men, and therefore these must be excepted, and the passage must be limited to bad men;
for so did their fathers to the false prophets; they spoke well of them, and heaped favours, riches, and honours upon them, that they might prophesy unto them things; 1 Kings 22:6, smooth things and deceit.
But I say unto you which hear,.... The Ethiopic version adds "me", and the generality of interpreters understand the passage of the hearers of Christ, as distinct from the disciples, or together with them, and of the better sort of them; and of such as had ears to hear, and who heard with a desire of understanding, and of putting into practice what they heard; but I rather think it regards the hearers of the Scribes and Pharisees, then present, who had heard and received the traditions of the elders, to which the following rules of Christ are opposed; and to each of which, with others in Matthew, these words are prefixed;
ye have heard that it was said by them of old time--but I say unto you,.... Matthew 5:21 with which compare this phrase, and the sense will appear to be this; to you that hear day by day, the traditions of the elders urged upon you, and the false glosses the Scribes and Pharisees put upon the word of God; in opposition to them, I say to you what follows:
love your enemies; whereas you have heard them say, hate your enemies, keep enmity in your hearts to them, and revenge yourselves on them:
do good to them that hate you; whereas you have heard it said, that you should only do good to your friends, and should keep anger in your bosoms to such who hate you, and do you an injury; See Gill on Matthew 5:43, Matthew 5:44
Bless them that curse you;.... In common discourse, or anathematize you in their synagogues:
and pray for them which despitefully use you: so Christ himself did; See Gill on Matthew 5:44.
And unto him that smiteth thee on the one cheek,.... The right cheek,
offer also the other; the left cheek, by turning it to him, that he may smite that likewise, if he thinks fit: by which proverbial expression, Christ teaches patience in bearing injuries and affronts, and not to seek private revenge; but rather, suffer more, than indulge such a temper; and for the same purpose is what follows urged:
and him that taketh away thy cloak, forbid not to take thy coat also: the phrase is inverted in Matthew; See Gill on Matthew 5:39. See Gill on Matthew 5:40.
And give to every man that asketh,.... See Gill on Matthew 5:42.
And of him that taketh away thy goods; not by force, but by consent, having either lent them, or sold them to him: for if they were taken away by force, the person so taking them was to be deemed a thief and a robber, and to be treated as such; but one that takes them by agreement, and is not able to make a return of them, or to give a valuable consideration for them, of such an one ask them not again: do not exact or demand them, but give him a release, as the law requires, in Deuteronomy 15:2 which seems to be respected here; and where the same word is used by the Septuagint, as here.
And as ye would that men should do to you,.... In matters of justice and beneficence were they in your case, and you in theirs;
do ye also to them likewise: a golden rule this, agreeably to the light of nature, and divine revelation, and is the sum and substance of the law and prophets; See Gill on Matthew 7:12.
For if ye love them which love you, what thank have ye?.... Or, "what grace have ye?" this is no fruit, nor evidence of grace, nor any exercise of the true grace of love; nor is it any favour conferred upon the object loved, which deserves the respect shown, nor can any reward be expected for such treatment: and thus it is expressed in Matthew, "what reward have ye?" and the Arabic version renders it so here:
for sinners also love those who love them: men that are destitute of the grace of God, profligate sinners, even the worst of them, such as publicans, do this; See Gill on Matthew 5:46.
And if ye do good to them which do good to you,.... As one good turn deserves another:
what thank have ye? what grace or goodness is there in such an action? what glory or merit is there in it?
for sinners also do even the same: wherefore no man should conclude himself a righteous man, or better than sinners, on such an account: this is to be found among the worst of men, and is natural to them, unless they are brutes indeed, to be kind to such as are kind to them. And yet, this was the whole of the doctrine of the Jews about doing good to men: for so they sayF21Kimchi in Psal. xv. apud Huls. Theolog. Jud. par. 1. p. 420. ,
"an Israelite is obliged to do good to an Israelite his companion, and to lend without usury: this is kindness and goodness, and a greater good it is than a gift; for many men are ashamed to take a gift, and are not ashamed to take a loan: but not so an Israelite to a Gentile; for he is not bound to do good, or show kindness to him, or to lend him his money freely; for many of them hate the Israelites; but it must be owned, that if a Gentile does a kindness, or good, to an Israelite; the Israelite is also bound to show kindness to him, and do him good.'
In direct opposition to such narrow sentiments does our Lord deliver himself in this, and the following verses.
And if ye lend to them of whom ye hope to receive,.... The same again, as from their brethren the Jews; or usury, as from the Gentiles:
what thank have ye? and yet they looked upon this, in the first instance of it, as a very great kindness, and act of goodness, as appears from the above citation:
for sinners also lend to sinners, to receive as much again; or "what is equal", and answerable to what they have lent them; that is, the same, or what is equivalent to it.
But love ye your enemies,.... As before urged in Luke 6:27
and do good and lend; not to your friends only, but to your enemies;
hoping for nothing again; either principal or interest, despairing of seeing either; lending to such persons, from whom, in all appearance, it is never to be expected again. The Persic version renders it, "that ye may not cause any to despair": and the Syriac version, "that ye may not cut off", or "cause to cease the hope of men"; and the Arabic version, "that ye do not deceive the hope of any" that is, by sending such away, without lending to them, who come big with expectations of succeeding:
and your reward shall be great: God will bless you in your worldly substance here, and will not forget your beneficence hereafter:
and ye shall be the children of the Highest: that is of God; one of whose names is עליון "the Most High"; Psalm 82:6 the meaning is, that such who from principles of grace, and with right views do such acts of kindness and beneficence to their fellow creatures and Christians, shall be, made manifest, and declared to be the children of God; since they will appear to be born of him, and made partakers of the divine nature, and bear a resemblance to him, by their imitating him:
for he is kind to the unthankful and to the evil; by causing his sun to rise, and his rain to fall on them, as on the righteous and the good; for as JewsF23R. Abraham ben Dior in Sepher Jetzira, p. 19. observe,
"there is no difference with him, whether on the right hand or the left; for he is gracious, and does good, even to the ungodly.'
And elsewhere they sayF24Zohar in Exod. fol. 69. 2, 3. , that
"he does good, and feeds the righteous and the ungodly.'
Be ye therefore merciful,.... Tenderhearted, kind, beneficent to all men, friends and foes:
as your Father also is merciful; that is your Father which is in heaven; who is good to all, and his tender mercies are over all his works: nothing is more common in ZoharF25Zohar in Lev. fol. 2. 2. & 9. 4. & 20. 1. & 22. 1. , and the TalmudF26T. Bab. Moed Katon, fol. 15. 2. than to express the Divine Being by no other name, than "the Merciful"; אמר רחמנא, "the Merciful said" so, and so; that is, God: and so the Arabians generally begin their books and chapters with these words, "in the name of God, exceeding merciful", or "the merciful commiserator": a saying much like to this in the text, is the Targum of Jonathan, on Leviticus 22:28.
"O my people, the children of "Israel, as your father", רחמן, "is merciful" in heaven, so be ye merciful on earth.'
Judge not, and ye shall not be judged,.... See Gill on Matthew 7:1.
Condemn not, and ye shall not be condemned; censure not men's persons, and judge not their state, or adjudge them to condemnation, for every offence in practice, or because they differ in principle, lest you should be treated in like manner by others; and especially, lest you should fall under the righteous censure, judgment, and condemnation of God:
forgive; offences and trespasses committed against you, bear with, and pass by injuries and affronts:
and ye shall be forgiven; of God; See Gill on Matthew 6:14.
Give, and it shall be given unto you,.... Give liberally of your worldly substance to indigent persons, as you have an opportunity, according to your ability, and as cases require: and it shall be returned again to great advantage; with great recompense, either in temporals or spirituals, or both:
good measure, pressed down, and shaken together, and running over, shall men give into your bosom. The allusion is to dry measure among the Jews, for to liquids, the terms used will not agree; and which, though right and full, which is here called good measure, they thrust and pressed to make it hold more; and shook it also for the same purpose, and then heaped it up as much as they could, till it fell over: of all these methods used in measuring, we have instances in their writings; which may serve to illustrate this passage: it is said ofF1T. Bab. Yebamot, fol. 107. 2. T. Hieros. Yebamot, fol. 13. 3. one, that
"he measured, במדה כתושה, "with measure pressed down"; and therefore they measured to him, with measure pressed down.'
Some of their measures they heaped, and some they did not: they sayF2Misn. Menachot, c. 9. sect. 5. ;
"all the measures which were in the sanctuary, נגדושות "were heaped", except the high priest's, and his heap was contained in it.'
And elsewhere they observeF3T. Bab. Menachot, fol. 37. 1, 2. that
"there were two decimaries (or tithing vessels) in the sanctuary, one was גדוש, "heaped", and the other was מחוק, "stricken": with that which was heaped they measured all the fine flour for the meat offerings, and with the stricken, that which was for the cakes of the high priest.'
With respect to this distinction of measures, they say it is a tradition of the RabbinsF4T. Bab. Bava Bathra, fol. 89. 1. , that they do not "strike" in the place where
"they "heap", nor heap in the place where, they strike.'
Between these two measures there was another, which was full measure and just, and right, without heaping or strikingF5T. Bab. Yoma, fol. 48. 1. , R. Papa inquired, whether the handful
"(of sweet incense the high priest took on the day of atonement) which is spoken of Leviticus 16:12 was of "stricken" or "heaped" measure; R. Abba said to R. Ase, come, hear, the handful spoken of, is neither of stricken nor heaped measure, אלא טפופות, "but of equal measure";'
sufficiently full, and no more. Dr. Lightfoot reads it, מצופות, "flowing over"; by what authority I cannot say; though the gloss says, the word signifies,
"flowing over, by reason of its height,'
But flowing or running over measure, was the same with that which was heaped, as appears from the following instanceF6Misn. Demai, c. 2. sect. 4. :
"all those that המשפיעין במדה גסה "cause to abound", or run over with the great "measure", it is lawful for them to sell that, of which it is doubted whether it has been tithed or not; and these are they, that "cause to run over", or "heap" with the great measure, as corn factors and fruiterers.'
Who buy corn and fruits to sell again, and which they buy by the large measure, and fill it up, add unto it, and heap it up; and so get more than what is properly due unto them, as the commentators observeF7Maimon. & Bartenora in ib. : would you know the quantity of the heap, or that which ran over, or the difference between even measure, and that which was heaped, learn, it from hence: in 1 Kings 7:26 it is said, the molten sea held two thousand baths, and in 2 Chronicles 4:5 three thousand baths; which difficulty the Jewish writers solve this way, by observing, that the former text is to be understood of liquid measure, and the latter of dry measure, which was heaped: hence says R. Abai, we learn that, גודשא תלתא הוי, "the heap is the third part" of the measureF8T. Bab. Erubin, fol. 14. 2. Vid Targum, Jarchi, Kimchi, & R. Levi ben Getshorn, in 1 Kings vii. 26. Bemidbar Rabba, sect. 11. fol. 204. 3. : now to this superabundant measure, Christ here refers; and signifies, that a large compensation should be made to such, who give liberally and generously to needy persons; that as they abounded in their acts of beneficence, so an overflowing plenty of good things should be returned to them: and when he says, that this should be "given into their bosom", he alludes to the long and large garments the Jews wore, into which they were capable of receiving large lapfuls of good things: the words may be read impersonally, "shall be given into your bosom"; or if personally, they may be understood of God, angels, and men, in different senses: the phrase "shaken together", is not in the Syriac and Persic versions: "for with the same measure that ye mete withal, it shall be measured to you again"; a common proverb with the Jews: See Gill on Matthew 7:2.
And he spake a parable unto them,.... The Vulgate Latin reads, "he spake also a parable unto them"; besides what he said; and the Arabic version renders it, "another similitude", parable, or proverb, distinct from the comparisons, allusions, and proverbial expressions in the preceding verses. Though it should be observed, that these words were not spoken at the same time, nor on the mount, as the foregoing were; but this, and what follow, are a collection of various expressions of Christ at different times, some delivered on the mount, and others elsewhere; unless it should be rather thought, that these proverbs and sentences were repeated at different places and times, which is not improbable:
can the blind lead the blind? they may do so, as the blind Scribes and Pharisees led the blind people of the Jews, which is what our Lord intends; but if they do, as they did,
shall they not both fall into the ditch? yes, verily, what else can be expected? See Gill on Matthew 15:14.
The disciple is not above his master,.... Or "more excellent", as the Syriac, Arabic, and Persic versions render it; that is, in learning and knowledge; if the master is ignorant, the scholar will be so too; and thus it is with teachers, and their people under their care; if the leaders are blind and ignorant, those under their instructions will remain so likewise. These words are an illustration of the preceding parable, and are used to another purpose here than in Matthew 10:24. See Gill on Matthew 10:24.
but every one that is perfect shall be as his master. The Vulgate Latin reads it, "every one shall be perfect if he is as his master"; that is, if his master is a man of general learning, and a complete scholar, if he is like him, he will be so too: the Persic version renders it, "every disciple that desires perfection shall be as his master": whoever is ambitious of being a thorough scholar, and is diligent and industrious, by all ways and means, to obtain such a character, shall be even as good an one as his master, under whom he learns, and better he cannot well expect to be; and this is sufficient; and so the Ethiopic version renders it, "is it not enough that every one be as his master?" agreeably to Matthew 10:25
MaimonidesF9Misn. Bava Kama, c. 2. sect. 5. has an expression much like this:
"he that learns, shall not be greater than he of whom he learns, but shall be, כמותו, "as he".'
Christ, in this last clause, seems to design his own disciples, who, when perfect in knowledge, which is not to be expected in this state, unless in a comparative sense, will be like himself.
And why beholdest thou the mote that is in thy brother's eye,.... A lesser sin in comparison of others; for all sins are not alike, as the Stoics asserted: and though none are to be countenanced and indulged, yet some are not so severely to be animadverted upon as others, the nature, occasions, circumstances, and aggravations considered; for no man is perfect, or wholly free from sin; nor are the words preceding to be understood of such a perfection; for which reason perhaps these words, with what follow, are mentioned:
but perceivest not the beam that is in thine own eye? meaning a greater sin, such are guilty of, who are inquisitive searchers into the faults of others, and severe animadverters on them; and yet are blind to their own iniquities, and take no notice of them. These proverbial expressions were delivered by Christ on the mount, and are the same with those in Matthew 7:3. See Gill on Matthew 7:3. See Gill on Matthew 7:4. See Gill on Matthew 7:5.
Either how canst thou say to thy brother,.... Guilty of the lesser sin;
brother, let me pull out the mote that is in thine eye; that is, suffer me to reprove thee for thy sin: the word "brother" is omitted in the Cambridge copy of Beza's, and in the Persic version; nor is it in Matthew; but in the Syriac and Ethiopic versions it is read, "my brother"; pretending great affection and sincerity:
when thou thyself beholdest not the beam that is in thine own eye? that is, takest no notice of, and dost not refrain from a greater iniquity continued in:
thou hypocrite; as such an one must be, that bears hard upon his brother, and severely censures him for a small crime, when he indulges in himself a far more abominable sin:
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: the sense is, that a man should first reform himself, and then others.
For a good tree bringeth not forth corrupt fruit,.... The particle, "for" is left out in the Syriac, Arabic, Persic, and Ethiopic versions; and so it is in Beza's ancient copy: nor do these words stand in close connection with the preceding in Matthew's Gospel, though they may be very well considered as an illustration of them; for as that cannot be called a good tree, which brings forth bad fruit; so such men cannot be accounted good men, let them make ever so large pretensions to such a character, who are very busy in espying, discovering, and censuring the faults of their brethren; when they take no notice of, nor refrain from, nor relinquish their own. These words, with what follow in this, and the next verse, and the similes in them, are used by our Lord in Matthew, on account of false prophets or teachers; where he suggests, that as good and faithful ministers of the Gospel cannot, and do, not bring forth, and publish corrupt notions, and false doctrines, usually and knowingly; even usual, nor can it be, that a good tree should bring forth corrupt fruit; so,
neither doth a corrupt tree bring forth good fruit; or men of corrupt minds deliver good and sound doctrine, or the wholesome words of our Lord Jesus Christ: but here they seem to be applicable to other persons, even true believers and hypocrites: the former are comparable to good trees, and are called trees of righteousness, which being planted by the river of the love of God, and rooted in Christ, and filled with the fruits of righteousness by him, do not bring forth the evil fruit of sin, as the common and constant course of their lives and conversations; for that they never commit sin, or are entirely without it, cannot be said; but sin is not their usual and common practice, or they do not live in sin: and the latter, hypocrites, who pretend to a great deal of religion, and have none that is true and real, these are comparable to corrupt trees; which, though they may make a fair show, yet do not bring forth good fruit, or perform works of righteousness which are truly such; what they do have only the appearance of good works, and are not properly so;
See Gill on Matthew 7:16. See Gill on Matthew 7:17. See Gill on Matthew 7:18.
For every tree is known by its own fruit,.... Good and bad preachers are known by their doctrines, the one being agreeable, the other disagreeable to the word of God; and good and bad men are known by their lives and conversations: the grace of God revealed to good men, and wrought in them, teaches them to live soberly, righteously, and godly; a holy life is the fruit of grace, and an evidence of it; and the wickedness that is in the heart of unregenerate men, and even the hypocrisy of formal professors, will show themselves in the common and ordinary course of their conversations:
for of thorns men do not gather figs, nor of a bramble bush gather they grapes; nor can they be expected from them: and no more can an unregenerate man perform good works, or bring forth: fruits of righteousness acceptable unto God; for these require a knowledge of his will, obedience to it, a principle of grace, love to God, faith in Christ, and a view to the glory of God; all which are wanting in such a person.
A good man out of the good treasure of his heart,.... This, because of its suitableness and agreement with what goes before, is placed by Luke here; though, according to Matthew, it was spoken at another time and place, unless it should be a repetition there; See Gill on Matthew 12:35.
for of the abundance of the heart his mouth speaketh. The Vulgate Latin, Arabic, Ethiopic, Syriac, and Persic versions, leave out the word "his"; and the two latter read "lips", instead of "mouth"; See Gill on Matthew 12:34.
And why call ye me Lord, Lord,.... Or, "my Lord, my Lord", as the Syriac version renders it; acknowledging, in words, his government over them; claiming an interest in him, and making use of his name and authority:
and do not the things which I say; or "command"; and therefore such words in their mouths would be of no use to them, since they neither did his Father's will, which he taught them, nor observed his commands and ordinances which he enjoined them; and therefore should not enter into the kingdom of heaven, nor be owned by him another day, but should be bid to depart from him; See Gill on Matthew 7:21. See Gill on Matthew 7:22. See Gill on Matthew 7:23.
Whosoever cometh to me,.... To be a disciple and follower:
and heareth my sayings, and doth them; See Gill on Matthew 7:24.
I will show you to whom he is like; or "to what thing he is like"; so the Syriac and Arabic versions; though what follows seems better to agree with person than thing.
He is like a man which built an house,.... That is, intended to build one, having drawn the scheme of it in his mind, and provided materials, and fixed upon the spot of ground:
and digged deep, and laid the foundation on a rock; that is, he dug deep in the earth, till he came at a rock, and there, and then, he laid the foundation of his house; in which he acted the part of a wise man, as he is called in Matthew: so a sensible sinner, desirous of building his soul, and the salvation of it, on a sure bottom, digs deep into the Scriptures, diligently searches them, till he finds out the scheme of salvation by Christ; which lies deep in God's counsel and covenant, was ordained before the world began, and was hid in God till revealed in the Gospel: and finding Christ to be the rock of ages, in whom is everlasting strength, and the foundation which God has laid, nor is there another; he makes use of him as such, and builds the hope of his eternal salvation on him:
and when the flood arose; an inundation, a multitude of waters, the swelling of the sea; or rather "when it was tide", as the word here used signifiesF11Vid. Rivinum de Venilia Salacia, &c. p. 681, 632. :
the stream beat vehemently upon the house; or the river, up which the tide came, dashed and broke against it; by which may be signified the temptations of Satan, the persecutions of the world, the corruptions of men's hearts, and the errors and heresies of false teachers:
and could not shake it; as none of these can so shake as to move a soul, thus built on Christ, off of him the foundation:
for it was founded upon a rock; See Gill on Matthew 7:24. See Gill on Matthew 7:25.
But he that heareth, and doth not,.... Hears Christ's sayings externally, but does not obey his commands:
is like a man that without a foundation built upon the earth: that is, without digging for a foundation, built his house upon the surface of the earth; "upon the dust of it", as the Syriac version renders it; or, "upon the sand", as Matthew says: "against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great"; See Gill on Matthew 7:26. See Gill on Matthew 7:27.