Luke 6:1

Luke New Testament

WEB

Now it happened on a Sabbath that he was going through the grain fields. His disciples plucked the heads of grain, and ate, rubbing them in their hands.

KJV

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.

Commentary

Commentary

In this chapter we have Christ's exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples' plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day, ver. 1-11 . II. His retirement for secret prayer, ver. 12 . III. His calling his twelve apostles, ver. 13-16 . IV. His curing the multitudes of those under various diseases who made their application to him, ver. 17-19 . V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man, ver. 20-49 . 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 showbread, 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. These two passages of story we had both in Matthew and Mark, and they were there laid together ( Matt. xii. 1; Mark ii. 23; iii. 1 ), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here, I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first ( v. 1 ), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroproton , the second deuterodeuteron , and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat ( v. 1 ); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, v. 2 . The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, v. 3, 4 . And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour ( v. 5 ): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer. xvi. 14, 15 . In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week. II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, v. 7 . The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, v. 8 . He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time ( v. 9 ): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, v. 10 . Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, v. 11 . Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God,--instead of being brought to be in love with him as a benefactor to mankind,--they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it. 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 Alphæus, 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 Judæa 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. In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself. I. In secret we have him praying to God, v. 12 . This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David ( Ps. cix. 4 ), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by he proseuche tou theou , to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer. II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, v. 13 . After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor ( v. 16 ); yet Christ, when he chose him, was not deceived in him. III. In public we have him preaching and healing, the two great works between which he divided his time, v. 17 . He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was,--though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway,--yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils ( v. 17, 18 ), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for ( v. 19 ) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each. 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. Here begins a practical discourse of Christ, which is continued to the end of the chapter, most of which is found in the sermon upon the mount, Matt. v. and vii. . Some think that this was preached at some other time and place, and there are other instances of Christ's preaching the same things, or to the same purport, at different times; but it is probable that this is only the evangelist's abridgment of that sermon, and perhaps that in Matthew too is but an abridgment; the beginning and the conclusion are much the same; and the story of the cure of the centurion's servant follows presently upon it, both there and here, but it is not material. In these verses, we have, I. Blessings pronounced upon suffering saints, as happy people, though the world pities them ( v. 20 ): He lifted up his eyes upon his disciples, not only the twelve, but the whole company of them ( v. 17 ), and directed his discourse to them; for, when he had healed the sick in the plain, he went up again to the mountain, to preach. There he sat, as one having authority; thither they come to him ( Matt. v. 1 ), and to them he directed his discourse, to them he applied it, and taught them to apply it to themselves. When he had laid it down for a truth, Blessed are the poor in spirit, he added, Blessed are ye poor. All believers, that take the precepts of the gospel to themselves, and live by them may take the promises of the gospel to themselves and live upon them. And the application, as it is here, seems especially designed to encourage the disciples, with reference to the hardships and difficulties they were likely to meet with, in following Christ. 1. "You are poor, you have left all to follow me, are content to live upon alms with me, are never to expect any worldly preferment in my service. You must work hard, and fare hard, as poor people do; but you are blessed in your poverty, it shall be no prejudice at all to your happiness; nay, you are blessed for it, all your losses shall be abundantly made up to you, for yours is the kingdom of God, all the comforts and graces of his kingdom here and all the glories and joys of his kin gdom hereafter; yours it shall be, nay, yours it is. " Christ's poor are rich in faith, Jam. ii. 5 . 2. "You hunger now ( v. 21 ), you are not fed to the full as others are, you often rise hungry, your commons are so short; or you are so intent upon your work that you have not time to eat bread, you are glad of a few ears of corn for a meal's meat; thus you hunger now in this world, but in the other world you shall be filled, shall hunger no more, nor thirst any more. " 3. "You weep now, are often in tears, tears of repentance, tears of sympathy; you are of them that mourn in Zion. But blessed are you; your present sorrows are no prejudices to your future joy, but preparatories for it: You shall laugh. You have triumphs in reserve; you are but sowing in tears, and shall shortly reap in joy, " Ps. cxxvi. 5, 6 . They that now sorrow after a godly sort are treasuring up comforts for themselves, or, rather, God is treasuring up comforts for them; and the day is coming when their mouth shall be filled with laughing and their lips with rejoicing, Job viii. 21 . 4. "You now undergo the world's ill will. You must expect all the base treatment that a spiteful world can give you for Christ's sake, because you serve him and his interests; you must expect that wicked men will hate you, because your doctrine and life convict and condemn them; and those that have church-power in their hands will separate you, will force you to separate yourselves, and then excommunicate you for so doing, and lay you under the most ignominious censures. They will pronounce anathemas against you, as scandalous and incorrigible offenders. They will do this with all possible gravity and solemnity, and pomp and pageantry of appeals to Heaven, to make the world believe, and almost you yourselves too, that it is ratified in heaven. Thus will they endeavour to make you odious to others and a terror to yourselves." This is supposed to be the proper notion of aphorisosin hymas -- they shall cast you out of their synagogues. "And they that have not this power will not fail to show their malice, to the utmost of their power; for they will reproach you, will charge you with the blackest crimes, which you are perfectly innocent of, will fasten upon you the blackest characters, which you do not deserve; they will cast out your name as evil, your name as Christians, as apostles; they will do all they can to render these names odious." This is the application of the eighth beatitude, Matt. v. 10-12 . "Such usage as this seems hard; but blessed are you when you are so used. It is so far from depriving you of your happiness that it will greatly add to it. It is an honour to you, as it is to a brave hero to be employed in the wars, in the service of his prince; and therefore rejoice you in that day, and leap for joy, v. 23 . Do not only bear it, but triumph in it. For," (1.) "You are hereby highly dignified in the kingdom of grace, for you are treated as the prophets were before you, and therefore not only need not be ashamed of it, but may justly rejoice in it, for it will be an evidence for you that you walk in the same spirit, and in the same steps, are engaged in the same cause, and employed in the same service, with them." (2.) "You will for this be abundantly recompensed in the kingdom of glory; not only your services for Christ, but your sufferings will come into the account: Your reward is great in heaven. Venture upon your sufferings, in a full belief that the glory of heaven will abundantly countervail all these hardships; so that, though you may be losers for Christ, you shall not be losers by him in the end." II. Woes denounced against prospering sinners as miserable people, though the world envies them. These we had not in Matthew. It should seem, the best exposition of these woes, compared with the foregoing blessings, is the parable of the rich man and Lazarus. Lazarus had the blessedness of those that are poor, and hunger, and weep, now, for in Abraham's bosom all the promises made to them who did so were made good to him; but the rich man had the woes that follow here, as he had the character of those on whom these woes are entailed. 1. Here is a woe to them that are rich, that is, that trust in riches, that have abundance of this world's wealth, and, instead of serving God with it, serve their lusts with it; woe to them, for they have received their consolation, that which they placed their happiness in, and were willing to take up with for a portion, v. 24 . They in their life-time received their good things, which, in their account, were the best things, and all the good things they are ever likely to receive from God. "You that are rich are in temptation to set your hearts upon a smiling world, and to say, Soul, take thine ease in the embraces of it, This is my rest for ever, here will I dwell; and then woe unto you. " (1.) It is the folly of carnal worldlings that they make the things of this world their consolation, which were intended only for their convenience. They please themselves with them, pride themselves in them, and make them their heaven upon earth; and to them the consolations of God are small, and of no account. (2.) It is their misery that they are put off with them as their consolation. Let them know it, to their terror, when they are parted from these things, there is an end of all their comfort, a final end of it, and nothing remains to them but everlasting misery and torment. 2. Here is a woe to them that are full ( v. 25 ), that are fed to the full, and have more than heart could wish ( Ps. lxxiii. 7 ), that have their bellies filled with the hid treasures of this world ( Ps. xvii. 14 ), that, when they have abundance of these, are full, and think they have enough, they need no more, they desire no more, Rev. iii. 17 . Now ye are full, now ye are rich, 1 Cor. iv. 8 . They are full of themselves, without God and Christ. Woe to such, for they shall hunger, they shall shortly be stripped and emptied of all the things they are so proud of; and, when they shall have left behind them in the world all those things which are their fulness, they shall carry away with them such appetites and desires as the world they remove to will afford them no gratifications of; for all the delights of sense, which they are now so full of, will in hell be denied, and in heaven superseded. 3. Here is a woe to them that laugh now, that have always a disposition to be merry, and always something to make merry with; that know no other joy than that which is carnal and sensual, and know no other use of this world's good than purely to indulge that carnal sensual joy that banishes sorrow, even godly sorrow, from their minds, and are always entertaining themselves with the laughter of the fool. Woe unto such, for it is but now, for a little time, that they laugh; they shall mourn and weep shortly, shall mourn and weep eternally, in a world where there is nothing but weeping and wailing, endless, easeless, and remediless sorrow. 4. Here is a woe to them whom all men speak well of, that is, who make it their great and only care to gain the praise and applause of men, who value themselves upon that more than upon the favour of God and his acceptance ( v. 26 ): " Woe unto you; that is, it would be a bad sign that you were not faithful to your trust, and to the souls of men, if you preached so as that nobody would be disgusted; for your business is to tell people of their faults, and, if you do that as you ought, you will get that ill will which never speaks well. The false prophets indeed, that flattered your father in their wicked ways, that prophesied smooth things to them, were caressed and spoken well of; and, if you be in like manner cried up, you will be justly suspected to deal deceitfully as they did." We should desire to have the approbation of those that are wise and good, and not be indifferent to what people say of us; but, as we should despise the reproaches, so we should also despise the praises, of the fools in Israel. 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. These verses agree with Matt. v. 38 , to the end of that chapter: I say unto you that hear ( v. 27 ), to all you that hear, and not to disciples only, for these are lessons of universal concern. He that has an ear, let him hear. Those that diligently hearken to Christ shall find he has something to say to them well worth their hearing. Now the lessons Christ here teacheth us are, I. That we must render to all their due, and be honest and just in all our dealings ( v. 31 ): As ye would that men should do to you, do ye also to them likewise; for this is loving your neighbour as yourselves. What we should expect, in reason, to be done to us, either in justice or charity, by others, if they were in our condition and we in theirs, that, as the matter stands, we must do to them. We must put our souls into their souls' stead, and then pity and succour them, as we should desire and justly expect to be ourselves pitied and succoured. II. That we must be free in giving to them that need ( v. 30 ): " Give to every man that asketh of thee, to every one that is a proper object of charity, that wants necessaries, which thou hast wherewithal to supply out of thy superfluities. Give to those that are not able to help themselves, to those that have not relations in a capacity to help them." Christ would have his disciples ready to distribute, and willing to communicate, to their power in ordinary cases, and beyond their power in extraordinary. III. That we must be generous in forgiving those that have been any way injurious to us. 1. We must not be extreme in demanding our right, when it is denied us: " Him that taketh away thy cloak, either forcibly or fraudulently, forbid him not by any violent means to take thy coat also, v. 29 . Let him have that too, rather than fight for it. And ( v. 30 ) of him that taketh thy goods " (so Dr. Hammond thinks it should be read), "that borrows them, or that takes them up from thee upon trust, of such do not exact them; if Providence have made such insolvent, do not take the advantage of the law against them, but rather lose it than take them by the throat, Matt. xviii. 28 . If a man run away in thy debt, and take away thy goods with him, do not perplex thyself, nor be incensed against him." 2. We must not be rigorous in revenging a wrong when it is done us: " Unto him that smiteth thee on the one cheek, instead of bringing an action against him, or sending for a writ for him, or bringing him before a justice, offer also the other; " that is, "pass it by, though thereby thou shouldest be in danger of bringing upon thyself another like in dignity, which is commonly pretended in excuse of taking the advantage of the law in such a case. If any one smite thee on the cheek, rather than give another blow to him, be ready to receive another from him;" that is, "leave it to God to plead thy cause, and do thou sit down silent under the affront." When we do thus, God will smite our enemies, as far as they are his, upon the cheek bone, so as to break the teeth of the ungodly ( Ps. iii. 7 ); for he hath said, Vengeance is mine, and he will make it appear that it is so when we leave it to him to take vengeance. 3. Nay, we must do good to them that do evil to us. This is that which our Saviour, in these verses , chiefly designs to teach us, as a law peculiar to his religion, and a branch of the perfection of it. (1.) We must be kind to those from whom we have received injuries. We must not only love our enemies, and bear a good will to them, but we must do good to them, be as ready to do any good office to them as to any other person, if their case call for it, and it be in the power of our hands to do it. We must study to make it appear, by positive acts, if there be an opportunity for them, that we bear them no malice, nor see revenge. Do they curse us, speak ill of us, and wish ill to us? Do they despitefully use us, in word or deed? Do they endeavour to make us contemptible or odious? Let us bless them, and pray for them, speak well of them, the best we can, wish well to them, especially to their souls, and be intercessors with God for them. This is repeated, v. 35 : love your enemies, and do them good. To recommend this difficult duty to us, it is represented as a generous thing, and an attainment few arrive at. To love those that love us has nothing uncommon in it, nothing peculiar to Christ's disciples, for sinners will love those that love them. There is nothing self-denying in that; it is but following nature, even in its corrupt state, and puts no force at all upon it ( v. 32 ): it is no thanks to us to love those that say and do just as we would have them. "And ( v. 33 ) if you do good to them that do good to you, and return their kindnesses, it is from a common principle of custom, honour, and gratitude; and therefore what thanks have you? What credit are you to the name of Christ, or what reputation do you bring to it? for sinners also, that know nothing of Christ and his doctrine, do even the same. But it becomes you to do something more excellent and eminent, herein to out-do your neighbours, to do that which sinners will not do, and which no principle of theirs can pretend to reach to: you must render good for evil; " not that any thanks are due to us, but then we are to our God for a name and a praise and he will have the thanks. (2.) We must be kind to those from whom we expect no manner of advantage ( v. 35 ): Lend, hoping for nothing again. It is meant of the rich lending to the poor a little money for their necessity, to buy daily bread for themselves and their families, or to keep them out of prison. In such a case, we must lend, with a resolution not to demand interest for what we lend, as we may most justly from those that borrow money to make purchases withal, or to trade with. But that is not all; we must lend though we have reason to suspect that what we lend we lose, lend to those who are so poor that it is not probable they will be able to pay us again. This precept will be best illustrated by that law of Moses ( Deut. xv. 7-10 ), which obliges them to lend to a poor brother as much as he needed, though the year of release was at hand. Here are two motives to this generous charity. 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 show you to whom he is like:   48 He is like a man which built a house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.   49 But he that heareth, and doeth not, is like a man that without a foundation built a house upon the earth; against which the stream did beat vehemently, and immediately it fell; and the ruin of that house was great. All these sayings of Christ we had before in Matthew; some of them in ch. vii. , others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here, I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, v. 37 . Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs. II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things ( v. 38 ): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it ( Heb. vi. 10 ), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly. III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did ( Judg. i. 7 ), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence. IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them ( v. 39 ): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction. V. Christ's followers cannot expect better treatment in the world than their Master had, v. 40 . Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master --dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple. VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, v. 41, 42 . 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs. VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are. 1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, v. 43, 44 . If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany ( Isa. xxxii. 6 ), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, 1 Sam. xxiv. 13 . 2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, v. 45 . This we had, Matt. xii. 34, 35 . The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, John ii. 8 . Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, John iii. 31 . Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it. VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him. 1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Matt. vii. 21, 22 ), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination. 2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude ( v. 47-49 ), which shows, (1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do,--that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, 1 Tim. vi. 19 . They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish. (2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost. Ver. 1. 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 Mt. 12:1. See Gill on "Mt 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 "Mt 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 this {l}; "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. {l} T. Bab. Betza, fol. 12. 2. & 13. 2. Vid. Maimon. Hilch. Sabbat, c. 21. sect. 14. 17. Luke 6:2 Ver. 2. 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 "Mt 12:2" Luke 6:3 Ver. 3. 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 "Mt 12:3". See Gill on "Mt 12:4". See Gill on "Mt 12:5". Luke 6:4 Ver. 4. See Gill on "Lu 6:3" Luke 6:5 Ver. 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 "Mt 12:8". Luke 6:6 Ver. 6. 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 Mt 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 "Mt 12:10" Luke 6:7 Ver. 7. And the Scribes and Pharisees watched him,.... See Gill on "Mr 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. Luke 6:8 Ver. 8. 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 "Mr 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. Luke 6:9 Ver. 9. 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; Mt 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 "Mr 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 "Mt 12:8". Luke 6:10 Ver. 10. And looking round about upon them all,.... The Scribes and Pharisees, and the rest of the people in the synagogue; See Gill on "Mr 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. Luke 6:11 Ver. 11. 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 "Mr 3:6". Luke 6:12 Ver. 12. 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 "Mt 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 Jews {m} 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 hy tbhlv, the flame of Jehovah"; that is as we render it, "a most vehement flame", So 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 Jew {n} often speaks of them, and so does Josephus {o}; 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 , Vespasian asked him, what he should give him? he replied {p}, "I desire nothing of thee but this "Jabneh", (a famous university,) that I may teach in it the disciples, and fix in it hlpt, "an oratory", or "prayer house", and do in it, all the commandments said in the law.'' And in another place {q}, "R. Judah says, that Samuel said it is free for a man to make water within four cubits, hlypt lv, 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. Juvenal {r} 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; Ac 16:13. {m} T. Bab. Beracot, fol. 7. 1. Bereshit Rabba, sect. 56, fol. 50. 2. {n} De Vita Mosis, l. 3. p. 685. in Flaccum, p. 971, 972, 982. leg. ad Caium. p. 1011, 1012, 1013, 1014, 1016, 1040, 1043. {o} In Vita. {p} Abot R. Nathan, c. 4. fol. 2. 4. {q} T. Bab. Megilia, fol. 27. 2. {r} Satyr. 3. l. 295. Luke 6:13 Ver. 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 Lu 6:17 all that were his followers, and professed to believe in him, or as many as he pleased; see Mr 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. Luke 6:14 Ver. 14. Simon, whom he also named Peter,.... Which signifies a rock, or stone, as Cephas also does, see Joh 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. Luke 6:15 Ver. 15. 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 "Mt 10:4". Luke 6:16 Ver. 16. 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 Mr 6:7 as were also the seventy disciples afterwards; see Lu 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 Shammai {s}: all before Christ's time. {s} Pirke Abot, c. 1. Luke 6:17 Ver. 17. 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 Mt 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. Luke 6:18 Ver. 18. 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. Luke 6:19 Ver. 19. 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. Luke 6:20 Ver. 20. 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 Mt 5:3, See Gill on "Mt 5:3": for yours is the kingdom of God; or heaven, so in Mt 5:3. Luke 6:21 Ver. 21. 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 Mt 5:6 where it is also said as here: for ye shall be filled: with righteousness and life; See Gill on "Mt 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 "Mt 5:4". Luke 6:22 Ver. 22. 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 ywdn 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 more {t}: 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. {t} Vid. Maimon. Talmud Tora, c. 7. sect. 4, 5, 6. Luke 6:23 Ver. 23. 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 "Mt ". Luke 6:24 Ver. 24. 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. Luke 6:25 Ver. 25. 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; Isa 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. Luke 6:26 Ver. 26. 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; 1Ki 22:6, smooth things and deceit. Luke 6:27 Ver. 27. 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,.... Mt 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 "Mt 5:43" See Gill on "Mt 5:44" Luke 6:28 Ver. 28. 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 "Mt 5:44". Luke 6:29 Ver. 29. 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 "Mt 5:39. See Gill on "Mt 5:40. Luke 6:30 Ver. 30. And give to every man that asketh,.... See Gill on "Mt 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 De 15:2 which seems to be respected here; and where the same word is used by the Septuagint, as here. Luke 6:31 Ver. 31. 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 "Mt 7:12". Luke 6:32 Ver. 32. 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 "Mt 5:46". Luke 6:33 Ver. 33. 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 say {u}, "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. {u} Kimchi in Psal. xv. apud Huls. Theolog. Jud. par. 1. p. 420. Luke 6:34 Ver. 34. 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. Luke 6:35 Ver. 35. But love ye your enemies,.... As before urged in Lu 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 Nwyle "the Most High"; Ps 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 Jews {w} 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 say {x}, that "he does good, and feeds the righteous and the ungodly.'' {w} R. Abraham ben Dior in Sepher Jetzira, p. 19. {x} Zohar in Exod. fol. 69. 2, 3. Luke 6:36 Ver. 36. 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 Zohar {y}, and the Talmud {z} than to express the Divine Being by no other name, than "the Merciful"; rma anmxr, "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 Le 22:28. "O my people, the children of "Israel, as your father", Nmxr, "is merciful" in heaven, so be ye merciful on earth.'' {y} Zohar in Lev. fol. 2. 2. & 9. 4. & 20. 1. & 22. 1. {z} T. Bab. Moed Katon, fol. 15. 2. Luke 6:37 Ver. 37. Judge not, and ye shall not be judged,.... See Gill on "Mt 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 "Mt 6:14". Luke 6:38 Ver. 38. 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 of {a} one, that "he measured, hvwtk hdmb, "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 say {b}; "all the measures which were in the sanctuary, twvwdgn "were heaped", except the high priest's, and his heap was contained in it.'' And elsewhere they observe {c} that "there were two decimaries (or tithing vessels) in the sanctuary, one was vwdg, "heaped", and the other was qwxm, "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 Rabbins {d}, 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 striking {e}, R. Papa inquired, whether the handful "(of sweet incense the high priest took on the day of atonement) which is spoken of Le 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, twpwpj ala, "but of equal measure";'' sufficiently full, and no more. Dr. Lightfoot reads it, twpwum, "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 instance {f}: "all those that hog hdmb Nyeypvmh "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 observe {g}: 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 1Ki 7:26 it is said, the molten sea held two thousand baths, and in 2Ch 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, ywh atlt avdwg, "the heap is the third part" of the measure {h}: 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 "Mt 7:2". {a} T. Bab. Yebamot, fol. 107. 2. T. Hieros. Yebamot, fol. 13. 3. {b} Misn. Menachot, c. 9. sect. 5. {c} T. Bab. Menachot, fol. 37. 1, 2. {d} T. Bab. Bava Bathra, fol. 89. 1. {e} T. Bab. Yoma, fol. 48. 1. {f} Misn. Demai, c. 2. sect. 4. {g} Maimon. & Bartenora in ib. {h} T. 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. Luke 6:39 Ver. 39. 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 "Mt 15:14". Luke 6:40 Ver. 40. 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 Mt 10:24. See Gill on "Mt 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 Mt 10:25 Maimonides {i} has an expression much like this: "he that learns, shall not be greater than he of whom he learns, but shall be, wtwmk, "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. {i} Misn. Bava Kama, c. 2. sect. 5. Luke 6:41 Ver. 41. 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 Mt 7:3. See Gill on "Mt 7:3". See Gill on "Mt 7:4". See Gill on "Mt 7:5". Luke 6:42 Ver. 42. 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. Luke 6:43 Ver. 43. 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 "Mt 7:16". See Gill on "Mt 7:17". See Gill on "Mt 7:18". Luke 6:44 Ver. 44. 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. Luke 6:45 Ver. 45. 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 "Mt 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 "Mt 12:34". Luke 6:46 Ver. 46. 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 "Mt 7:21". See Gill on "Mt 7:22". See Gill on "Mt 7:23". Luke 6:47 Ver. 47. Whosoever cometh to me,.... To be a disciple and follower: and heareth my sayings, and doth them; See Gill on "Mt 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. Luke 6:48 Ver. 48. 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 signifies {k}: 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 "Mt 7:24". See Gill on "Mt 7:25". {k} Vid. Rivinum de Venilia Salacia, &c. p. 681, 632. Luke 6:49 Ver. 49. 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 "Mt 7:26". See Gill on "Mt 7:27". John Gill's Exposition of the Entire Bible. Christ justifies his disciples in a work of necessity for themselves on the sabbath day, and that was plucking the ears of corn when they were hungry. But we must take heed that we mistake not this liberty for leave to commit sin. Christ will have us to know and remember that it is his day, therefore to be spent in his service, and to his honour.\ Christ justifies his disciples in a work of necessity for themselves on the sabbath day, and that was plucking the ears of corn when they were hungry. Christ will have us to know and remember that it is his day, therefore to be spent in his service, and to his honour.\
Sources: Matthew Henry; Gill's Exposition; Matthew Henry Concise