what b1 Sam. xxi. d 6. see ch. xiii. John ix. 16. 14: xiv. 3. Pharisees said unto them, Why do ye that a which is not a Exod. xx. 10. lawful to do on the sabbath days? 3 And Jesus answering them said, Have ye not read so much as this, 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 c Lev. xxiv.9. the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 d 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, ▾ omitted by the most ancient authorities. W see above on ch. v. 22: the word is the same. I read, I ask you whether it is. hands is a detail peculiar to Luke: rubbing them and blowing away the chaff. 2.] In Matthew and Mark, the Pharisees address our Lord, 'Why do Thy disciples,' &c.? 3.] Have ye not read so much as this? i. e., 'Are ye so utterly ignorant of the spirit of Scripture ?' See Mark xii. 10, where the same expression occurs. In one of our ancient authorities, the Cambridge MS., the following is the form of ver. 5: On the same day he beheld a certain man working on the sabbath, and said unto him, O man, if thou knowest what thou art doing, blessed art thou: but if thou knowest not, accursed, and a transgressor of the law. This remarkable substitution seems to be an interpolation, but hardly an invention of a later time. Its form and contents speak for its originality, and, I am disposed to believe, its authenticity. 6-11.] HEALING OF THE WITHERED HAND. Matt. xii. 9-14. Mark iii. 16. See on Matthew. 6.] The circumstances related in ch. xiv. 1-6 are very similar to these; and there St. Luke has inserted the question of Matthew, vv. 11, 12. I should be disposed to think that St. Mark and St. Luke have preserved the exact narrative here. St. Matthew, as we see, describes the watching of the Pharisees (their thoughts, or reasonings, ver. 8) as words actually spoken, and relates that they asked the question: which certainly arises from an imperfect report of what took place, the question itself being verbatim that which our Lord asked on that other occasion, Luke xiv. 3, and followed by a similar appeal about an animal. There can hardly be a doubt that in St. Matthew's narrative the two occurrences are blended: and this may have taken place from the very circumstance of the question about an animal having been asked on both occasions; St. Luke omitting it here, because he reports it there-St. Matthew joining to it the question asked there, because he was not aware of another similar incident. right hand is a mark of accuracy, and from an eye-witness. 9.] After the question, St. Mark adds "But they held their peace"- -as they did after the question just referred to in ch. xx. 3, because they were in a dilemma, and either answer would have convicted them. 10.] St. Mark adds "with anger, being grieved at e Matt. xiv. 28. 1 John i. 42. he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored [ whole] [a as the other]. 11 And they were filled with bmadness; 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 е prayer to God. 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; 14 Simon, whom he also named Peter, and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James [the son] of Alphæus, and Simon called Zelotes, 16 and Judas [f the brother] of James, and Judas Iscariot, which [8 also] was 17 And he came down with them, and stood the traitor. y read, him. Z omitted by all the most ancient authorities. a omitted by some ancient authorities. d render, the. f not expressed in the original. the hardness of their hearts"-one of the most striking and graphic descriptions in the Gospels. It was thus that He bare (see Matt. viii. 17), even while on earth, our sins and infirmities. Their hearts were hardened, but He grieved for it. 11. foolishness] It does not appear that this word can ever mean, as in A. V. 'madness,' or as some explain it, rage of a senseless kind. The proper meaning, 'senselessness, 'wicked folly,' must be kept to. communed-viz. the Pharisees and Herodians: Mark, ver. 6, where see note. 12-19.] CALLING AND NAMES of the TWELVE APOSTLES. Peculiar (in this form) to Luke: see Matt. xii. 15-21; Mark iii. 13-19. We may observe, that St. Matthew does not relate the choosing of the Apostles, but only takes occasion to give a list of them on their being sent out, ch. x. 1 ff.; and that St. Mark and St. Luke agree in the time of their being chosen, placing it immediately after the healing on the sabbath,-but with no very definite note of time. 12.] in these days is vague in date, and may belong to any part of the period of our Lord's ministry now before us. I believe it to be a form of acknowledgment on the part of the Evangelist, that he did not determine exactly into what part of this period to bring the incident so introduced. Indeed the whole of this paragraph is of a supplementary and indefinite character, serving more as a preface to the discourse which follows, than as an integral part of the narration in its pre- and 13. he called unto him his disciples] expressed in Mark, "He calleth to him whom he would”—i. e. He summoned to Him a certain larger number, out of whom He selected Twelve. We are not to suppose that this selection was now first made out of a miscellaneous number-but now first formally announced; the Apostles, or most of them, had had each their special individual calling to be, in a peculiar manner, followers of the Lord, before this. he named] not at a previous, or subsequent period; but at this time. 14.] On the catalogue, see notes on Matt. x. 1 ff. 16.] Judas of James-usually, and I believe rightly, rendered Jude the brother of James: see Introduction to Jude. On the question who this James was, see on Matt. x. 3, and xiii. 55. 17.] Having descended from the mountain, He stood on a level place-i. e. pos sibly, as has been suggested by some, on a Mark 7. hin the plain, and i the company of his disciples, and a 8 Matt. iv. 25. great multitude of people out of all Judæa and Jerusalem, k and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 18 and 1 they that were vexed with unclean spirits: and they were healed. 19 And the whole multitude sought to touch h Matt. xiv. 38. him for there went m virtue out of him, and healed them i Mark v. 30. all. 20 And he lifted up his eyes on his disciples, and said, * Blessed be ye poor: for your's is the kingdom of God. 211 Blessed are ye that hunger now: for ye shall be filled. m Blessed are ye that weep now: for ye shall 22 n Blessed are ye, when men shall hate you, and they shall separate you from their company, and : render, upon a level place. k render, number of the people. i laugh. k ch. viii. 46. James ii. 5. xv. Is. 1 Isa. lv. 1: m Isa. Ixi. 3. n 1 Pet. ii. 19: when ". 14: iv. 14. shall o John xvi. 2. render, a multitude. 1 read and render, and they that were vexed were cured of unclean spirits. m render, power. flat ledge or shelf on the side of the mountain; but more naturally below the mountain: see on Matt. v. 1. Whether St. Luke could thus have written with the Gospel of St. Matthew before him, I leave the reader to judge: premising, that is, the identity of the two discourses. 19.] St. Luke uses the same expression, of power going forth from our Lord, in ch. viii. 46. 20-49.] SERMON ON THE MOUNT (?). Peculiar (in this form) to Luke, answering to Matt. v. vii. On the whole question of the identity or diversity of the two discourses, see on Matt. v. 1. In Matthew I cannot doubt that we have the whole discourse much as it was spoken; the connexion is intimate throughout; the arrangement wonderfully consistent and admirable. Here, on the other hand, the discourse is only reported in fragmentsthere is a wide gap between vv. 26 and 27, and there are many omissions in other parts; besides which, sayings of our Lord, belonging apparently to other occasions, are inserted; see vv. 39, 40, 45. At the same time we must remember, that such central sayings would probably be frequently uttered by Him, and might very likely form part of this discourse originally. His teaching was not studious of novelty like that of men, but speaking with authority as He did, He would doubtless utter again and again the same weighty sentences when occasion occurred. Hence may have arisen much of the difference of arrangement observable in the reports n render, are. because sayings known to have been ut- as 22.] Separate and cast out must not be understood of Jewish excommunica reproach you, and cast out your name as evil, for the Son of man's sake. 23 P Rejoice ye in that day, and leap for q Acts vii. 51. joy: for, behold, your reward is great in heaven: for 9 in p Acts v. 41. Col. i. 24. James i. 2. r Amos vi. 1. James v. 1. s ch. xii. 21. 16. ch. xvi. 25. u Isa. lxv. 13. v John xv. 19. 1 John iv. 5. 4. Prov. XXV. 21. Acts vii. 60. y 1 Cor. vi.7. z Deut. xv. 7, 8, 10. Prov. xxi. 26. the like manner did their fathers unto the prophets. 0 24 But woe unto you that are rich, for ye have received weep. Χ t Matt. vi. 2, 5, your consolation. 25 u Woe unto you that are Pfull, for ye shall hunger. Woe unto you that laugh now, for ye shall mourn and 26 ▾ Woe unto you, when all men shall speak well of you: for so did their fathers to the false w Exod. xxiii. prophets. 27 But I say unto you which hear, Love your Rom. xii. 20. enemies, do good to them which hate you, 28 bless them x ch. xxiii. 3. 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 cloke forbid not to take thy coat also. 30 z 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 r 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 blend, • have received is the same word rendered have in Matt. vi. 2, 5, 16: see P read, full now. rrender, And. a ver. 27. b Ps. xxxvii. 26. ver. 30. notes there. a tion only, but of all kinds of expulsion 26.] Not said to the rich, but to the dis- q omit. false prophets shews this, and should have prevented the blunder from being made. The mention of "prophets" and "false prophets" has reference to the disciples' office as the salt of the earth. The address in ver. 27 is not (Meyer) a turning of the discourse to His own disciples, but I say unto you which hear is equivalent to "But I say unto you," which introduces the same command Matt. iv. 44,—and that hear serves the purpose of the I—to you who now hear me. The discourse being in an abridged form, the strong antithesis could not be brought out. 29.] See Matt. v. 39 ff. 31.] Matt. vii. 12; but here it seems somewhat out of connexion, for the sense of vv. 29, 30, has been resist not evil, whereas this precept refers to the duty of man to man, injury being out of the question. 32.] This verse again belongs to ver. 28, not to ver. 31; see Matt. v. 46 ff. 33 ff.] thank corresponds hoping for nothing again; and your reward shall be great, [t therefore] merciful, as your Father also is merciful. с с be forgiven: 38 give, and it shall be given unto you; good e Prov. xix. 17. measure, pressed down, [and] shaken together, [and] running over, shall men give into your bosom. Ford Ps. lxxix. 12. * with the same measure that ye mete withal it shall be e Mark iv. 24. measured to you again. 39 And he spake a parable unto e render, sons. u render, And judge not. uncertain: see note. X James ii. 13. to "reward," Matthew (see note on Matt. v. 12). 35. hoping for nothing again] The original word is a difficult one. Three renderings of it have been given-(1) the ordinary one, as in the text, not expecting any payment from them: so Euthymius and others. This meaning of the word is unexampled, though agreeing with the context. (2) causing no one to despair,' i. e. refusing no one; so the ancient Syriac version renders it. (3) not despairing,' i. e. without anxiety about the result? This last sense of the word is best supported by examples. But as it is a word only once occurring in the New Testament, perhaps the force of the context should prevail, and the ordinary interpretation be adopted, as there is nothing in analogy to forbid the meaning. sons of the 36.] Highest] Meyer maintains that this must mean 'sons of God' in the sense of partakers of the glory of the Messiah's King. dom, but without reference to the state of believers in this life, which last he says is according to the usage of St. Paul, not of the three first Evangelists. But surely this is sufficiently answered by your Father in the next verse, where the actual present sonship to our heavenly Father is a reason why we should imitate Him. merciful-equivalent to "perfect," Matt. v. 48, which last is the larger description, comprehending in it charity and mercy; see note there. 37.] Matt. vii. 1, 2. The saying is much enriched and expanded here; perhaps it was so uttered by our Lord on some other occasion; for the connexion is very strict in Matthew, and would hardly bear this expansion of what is not in that place the leading idea. 38.] The similitude is taken from a very full measure of some dry thing, such as corn. That no liquid is intended by running over, as Bengel supposes, is evident— for the three present participles all apply to the same good measure, and form a climax. shall they give] The subject of this verb answers to the unexpressed agents of it shall be measured again; such agents being indefinite, and the meaning thereby rendered solemn and emphatic; see on ch. xii. 20. If we are to find a nom., it should be the Angels, who are in this matter the ministers of the divine purposes. This saying 39.] The is found with a totally different import Mark iv. 24; one of the many instances how the Lord turned about, so to speak, the Light of Truth contained in His declarations, so as to shine upon different departments of life and thought. From this verse to the end is in the closest connexion, and it it impossible that it should consist of sayings thrown together and uttered at different times. connexion with what went before is not so evident, indeed the spake a parable unto them seems to shew a break. The parabolic saying, implying the unfitness of an uncharitable and unjustly condemning leader (the Lord was speaking primarily to His Apostles) to perform his office, leads to the assertion [ver. 40] that no Christian ought to assume in this respect an office of judging which his Master never assumed ; but rather will every well-instructed Christian strive to be humble as his Master was. Then follows the reproof of vv. 41-43; and vv. 44, 45 and 46-49 shew us, expanded in different images, what the beam |