---
title: "Clarke"
description: "Verse Luke 6:1. On the second Sabbath after the first — εν σαββατω δευτεροπρωτω, In the first Sabbath after the second. What does this mean? In answering"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/luke/6"
---

Verse [Luke 6:1](../../../kjv/luke/6/1). ***On the second Sabbath after the first*** — εν σαββατω δευτεροπρωτω, *In the first Sabbath after the second*. What does this mean? In answering this question, commentators are greatly divided. Dr. *Whitby* speaks thus: "After the first day of the passover, (which was a Sabbath, [Exodus 12:16](../../../kjv/exodus/12/16),) ye shall count unto you seven Sabbaths complete, [Leviticus 23:15](../../../kjv/leviticus/23/15), reckoning that day for the *first* of the *first week*, which was therefore called δευτεροπρωτον, *the first Sabbath from the second day of unleavened bread*; (the 16th of the month;) *the second* was called δευτεροδευτερον, *the* *second Sabbath from that day*; and the *third*, δευτεροτριτον, *the* *third Sabbath from the second day*; and so on, till they came to the *seventh* Sabbath from that day, i.e. to the 49th day, which was the day of *pentecost*. The mention of the seven Sabbaths, to be numbered with relation to this second day, answers all that *Grotius* objects against this exposition." WHITBY'S *Notes*.
By this Sabbath seems meant that which immediately followed the two great feasts, the first and last day of the passover, and was therefore the *second* after the proper passover day. The words in the Greek seem to signify, the *second first Sabbath*; and, in the opinion of some, the Jews had *three* first Sabbaths: viz. the first Sabbath after the *passover*; that after the feast of *pentecost*; and that after the feast of *tabernacles*. According to which opinion, this *second first Sabbath* must have been the first Sabbath after the pentecost. So we have the first Sunday after Epiphany; the first after Easter; the first after Trinity; and the first in Lent. Bp. PEARCE.
This was the next day after the passover, the day in which they were forbidden to labour, [Leviticus 23:6](../../../kjv/leviticus/23/6), and for this reason was termed *Sabbath*, [Leviticus 23:15](../../../kjv/leviticus/23/15); but here it is marked by the name, *second first Sabbath*, because, being the day after the passover, it was in this respect the *second*; and it was also the *first*, because it was the first day of unleavened bread, [Exodus 12:15-16](../../../kjv/exodus/12/15-16). MARTIN.
I think, with many commentators, that this transaction happened on the first Sabbath of the month Nisan; that is, after the second day of the feast of unleavened bread. We may well suppose that our Lord and his disciples were on their way from Jerusalem to Galilee, after having kept the passover. Bp. NEWCOME.
The *Vulgar Latin* renders δευτεροπρωτον, *secundoprimum*, which is literal and right. We translate it, the *second Sabbath after* *the first*, which is directly wrong; for it should have been the *first Sabbath after the second* day of the passover. On the 14th of *Nisan*, the passover was killed; the next day (the 15th) was the first day of the feast of unleavened bread; the day following (the 16th) the *wave sheaf* was offered, pursuant to the law, *on the* *morrow after the Sabbath*: [Leviticus 18:11](../../../kjv/leviticus/18/11). The *Sabbath*, here, is not the seventh day of the week, but the *first* *day* of the *feast of unleavened bread*, let it fall on what day of the week it would. That and the *seventh day* of that feast were *holy convocations*, and therefore are here called *Sabbaths*. The morrow, therefore, after the *Sabbath*, i.e. after the 16th day of Nisan, was the day in which the *wave sheaf* was offered; and after that *seven Sabbaths* were counted, and *fifty* days completed, and the *fiftieth* day inclusively was the day of *pentecost*. Now these Sabbaths, between the *passover* and *pentecost*, were called the first, second, c., *Sabbaths after the second day* of the feast of unleavened bread. This *Sabbath*, then, on which the disciples plucked the ears of corn, was the *first Sabbath* after *that second* *day*. Dr. *Lightfoot*, has demonstrably proved this to be the meaning of this σαββατον δευτεροπρωτον, (Hor. Hebraic. in locum,) and from him F. *Lamy* and Dr. *Whitby* have so explained it. This *Sabbath* could not fall *before* the passover, because, till the second day of that feast, no *Jew* might *eat either bread or parched corn, or* *green ears*, ([Leviticus 23:14](../../../kjv/leviticus/23/14).) Had the disciples then gathered these ears of corn on any Sabbath *before the passover*, they would have broken *two* laws instead of *one*: and for the breach of these *two* laws they would infallibly have been accused whereas now they broke only *one*, (*plucking the ears of standing corn with one's* *hand*, being expressly allowed in the law, [Deuteronomy 23:25](../../../kjv/deuteronomy/23/25)), which was that of the Sabbath. They took a liberty which the law gave them upon any other day; and our Lord vindicated them in what they did now, in the manner we see. Nor can this fact be laid *after* *pentecost*; because then the harvest was fully in. Within that interval, therefore, this *Sabbath* happened; and this is a plain determination of the time, according to the *Jewish* ways of reckoning, founded upon the text of Moses's law itself. Dr. WOTTON'S *Miscellaneous Discourses*, &c., vol. i. p. 269.
The word δευτεροπρωτω, *the second first*, is omitted by BL, *four* others, *Syriac*, later *Arabic*, all the *Persic, Coptic, AEthiopic*, and *three* of the *Itala*. A note in the margin of the later *Syriac* says, *This is not in all copies*. The above MSS. read the verse thus: *It came to pass, that he walked through the corn fields on a* *Sabbath day*. I suppose they omitted the above word, because they found it difficult to fix the meaning, which has been too much the case in other instances.

Verse [Luke 6:2](../../../kjv/luke/6/2). ***Which is not lawful*** — See on [Matthew 12:2-8](../../../kjv/matthew/12/2-8).

Verse [Luke 6:3](../../../kjv/luke/6/3). ***What David did*** — See on [Luke 2:26](../../../kjv/luke/2/26); [Luke 2:27](../../../kjv/luke/2/27).

Verse [Luke 6:4](../../../kjv/luke/6/4). After this verse, the *Codex Bezae* and *two* ancient MSS. quoted by *Wechel*, have the following extraordinary addition:
Τῃ αυτῃ ἡμερᾳ θεασαμενος τινα εργαζομενον τῳ σαββατῳ, ειπεν αυτῳ, Ανθρωπε, ει μεν οιδας τι ποιεις μακαριος ει; ει δε μη οιδας επικαταρατος, και παραβατης ειτου νομου.
*On the same day, seeing one working on* *the Sabbath, he said unto him, Man, if indeed thou knowest what* *thou dost, blessed art thou; but if thou knowest not, thou art* *cursed, and art a transgressor of the law*. Whence this strange addition proceeded, it is hard to tell. The meaning seems to be this: If thou now workest on the Jewish Sabbath, from a conviction that that Sabbath is abolished, and a new one instituted in its place, then *happy art thou*, for thou hast got Divine instruction in the nature of the Messiah's kingdom; but if thou doest this through a contempt for the law of God, then *thou art accursed*, forasmuch as thou art a transgressor of the law. The *Itala* version of the *Codex Bezae*, for παραβατης, *transgressor*, has this semi-barbaric word, *trabaricator*.

Verse [Luke 6:6](../../../kjv/luke/6/6). ***Whose right hand was withered.*** — [Matthew 12:10](../../../kjv/matthew/12/10), &c. The critic who says that ξηραν χειρα signifies a *luxated arm*, and that the stretching it out restored the bone to its proper place, without the intervention of a miracle, deserves no serious refutation. [Luke 6:10](../../../kjv/luke/6/10).

Verse [Luke 6:7](../../../kjv/luke/6/7). ***Watched him*** — Παρετηρουν αυτον, *They maliciously watched him*. This is the import of the word, [Luke 14:1](../../../kjv/luke/14/1); [Luke 20:20](../../../kjv/luke/20/20), and in the parallel place, [Mark 3:2](../../../kjv/mark/3/2). See *Raphelius* on the last-quoted text, who has proved, by several quotations, that this is the proper meaning of the term.
***An accusation against him.*** — Instead of κατηγοριαν αυτον, *his* *accusation*, several eminent MSS. and versions add κατα, *against*, which I find our translators have adopted.

Verse [Luke 6:9](../../../kjv/luke/6/9). ***I will ask you one thing*** — I will put a question to you. See note on [Mark 3:4](../../../kjv/mark/3/4); [Mark 3:5](../../../kjv/mark/3/5).

Verse [Luke 6:10](../../../kjv/luke/6/10). ***Whole as the other.*** — Many MSS., both here and in the parallel place, [Mark 3:5](../../../kjv/mark/3/5), omit the word υγιης, *whole*. *Griesbach* leaves it out of the text. The hand was restored as the other. But had it only been a luxated joint, even allowing, with a German critic, that the bone regained its place by the effort made to stretch out the arm, without the intervention of a miracle, it would have required several weeks to restore the muscles and ligaments to their wonted tone and strength. Why all this learned labour to leave God out of the question?

Verse [Luke 6:11](../../../kjv/luke/6/11). ***They were filled with madness*** — Pride, obstinacy, and interest, combined together, are capable of any thing. When men have once framed their *conscience* according to their *passions*, *madness* passes for *zeal*, the blackest conspiracies for pious designs, and the most horrid attempts for heroic actions. QUESNEL.

Verse [Luke 6:12](../../../kjv/luke/6/12). ***In prayer to God.*** — Or, *in the prayer of God*: or, *in* *the oratory of God*, εν τῃ προσευχῃ του Θεου. So this passage is translated by many critics; for which Dr. Whitby gives the following reasons: As the *mountain of God*, [Exodus 3:1](../../../kjv/exodus/3/1); [Exodus 4:27](../../../kjv/exodus/4/27); the *bread of God*, [Leviticus 21:17](../../../kjv/leviticus/21/17); the *lamp of God*, [1 Samuel 3:3](../../../kjv/1-samuel/3/3); the *vessels of God*, [1 Chronicles 22:19](../../../kjv/1-chronicles/22/19); the *altar of God*, [Psalms 43:4](../../../kjv/psalms/43/4); the *sacrifices of God*, [Psalms 51:17](../../../kjv/psalms/51/17); the *gifts of God*, [Luke 21:4](../../../kjv/luke/21/4); the *ministers of God*, [2 Corinthians 6:4](../../../kjv/2-corinthians/6/4); the *tabernacle of God*, [2 Chronicles 1:3](../../../kjv/2-chronicles/1/3); the *temple of God*, [Matthew 21:12](../../../kjv/matthew/21/12); the *synagogues of God*, [Psalms 74:8](../../../kjv/psalms/74/8); are all things *consecrated* or *appropriated* to God's service; so προσευχη του Θεου must, in all reason, be a *house of prayer to God*; whence it is called τοπος προσευχης, *a place of prayer*, 1 Mac. iii. 46; and so the word is certainly used [Acts 16:13](../../../kjv/acts/16/13); and by *Philo*, in his oration against *Flaccus*, where he complains that αιπροσευχαι, *their houses for prayer were pulled down*, and there was no place left in which they might worship God, or pray for Caesar; and by *Josephus*, who says the multitude was gathered εις της προσευχην, *into the house of prayer*: and so *Juvenal*, Sat. iii. v. 296, speaks to the mendicant Jew: -
*In what house of prayer may I find thee begging?*

See on [Acts 16:13](../../../kjv/acts/16/13). But on this it may be observed, that as the *mountains of God*, the *wind of God*, the *hail of God*, the *trees* *of God*, c., mean *very high* mountains, a *very strong* wind, *great and terrible* hail, *very tall* trees, c., so προσευχη του Θεου, here, may be very properly translated *the prayer of God* i.e. *very fervent and earnest prayer* and though διανυκτερευων may signify, *to lodge in a place for a night*, yet there are various places in the best Greek writers in which it is used, not to signify a *place*, but *to pass the night* in a particular *state*. So *Appian*, Bell. Pun. Εν τοις ὁπλοις διενυκτερευϚε μεθ' ἁπαντων - *He* *passed the night under arms with them all*. Idem, *Bell*. Civ. lib. v. διενυκτερευον - *They passed the night without food, without any* *regard to the body, and in the want of all things*. See more examples in *Kypke*, who concludes by translating the passage thus: *He passed the night without sleep in prayers to God*. Some of the Jews imagine that God himself prays; and this is one of his petitions: *Let it be my good pleasure, that my mercy overcome my* *wrath*. See more in *Lightfoot*.

Verse [Luke 6:13](../../../kjv/luke/6/13). ***He chose twelve*** — εκλεξαμενος απ αυτων, *He chose* *twelve OUT of them*. Our Lord at this time had several disciples, persons who were *converted* to God under his ministry; and, out of these converts, he chose twelve, whom he appointed to the work of the ministry; and called them *apostles*, i.e. persons *sent* or commissioned by himself, to preach that Gospel to others by which they had themselves been saved. These were favoured with extraordinary success:
1. Because they were brought to the knowledge of God themselves.
2. Because they received their commission from the great Head of the Church. And
3. Because, as *he* had sent them, he continued to accompany their preaching with the power of his Spirit.
These *three* things always unite in the character of a *genuine apostle*. See on [Matthew 10:1-4](../../../kjv/matthew/10/1-4).

Verse [Luke 6:15](../../../kjv/luke/6/15). ***Called Zelotes*** — Some Jews gave this name to themselves, according to *Josephus*, (War, b. iv. c. iii. s. 9, and vii. c. viii. s. 1,) "because they pretended to be more than ordinarily *zealous* for religion, and yet practised the very worst of actions." "But this (says the judicious Bp. Pearce) *Josephus* says of the *zealots*, at the time when *Vespasian* was marching towards Jerusalem. They probably were men of a different character above *forty* years before; which was the time when Jesus chose his twelve apostles, one of whom had the surname of the *Zealot*." It is very probable that this name was first given to certain persons who were more *zealous* for the cause of pure and undefiled religion than the rest of their neighbours; but like many other sects and parties who have *begun well*, they transferred their zeal for the *essentials* of religion to *nonessential* things, and from these to *inquisitorial* cruelty and murder. See on [Matthew 10:4](../../../kjv/matthew/10/4).

Verse [Luke 6:17](../../../kjv/luke/6/17). ***And stood in the plain*** — In [Matthew 5:1](../../../kjv/matthew/5/1), which is supposed to be the parallel place, our Lord is represented as delivering this sermon *on the mountain*; and this has induced some to think that the sermon mentioned here by Luke, though the same in substance with that in Matthew, was delivered in a different place, and at another time; but, as Dr. Priestly justly observes, Matthew's saying that Jesus was *sat down* after he had gone up to the mountain, and Luke's saying that he *stood on the plain* when he healed the sick, before the discourse, are no inconsistencies. The whole picture is striking. Jesus ascends a mountain, employs the night in prayer; and, having thus solemnly invoked the Divine blessing, authoritatively separates the twelve apostles from the mass of his disciples. He then descends, and heals in the plain all the diseased among a great multitude, collected from various parts by the fame of his miraculous power. Having thus created attention, he likewise satisfies the desire of the people to hear his doctrine; and retiring first to the mountain whence he came, that his attentive hearers might follow him and might better arrange themselves before him - *Sacro digna silentio mirantur omnes* *dicere*. HORACE. *All admire his excellent sayings with sacred* *silence*. See Bishop Newcome's notes on his Harmony of the Gospels, p. 19.

Verse [Luke 6:20](../../../kjv/luke/6/20). ***Blessed*****be ye*****poor*** — See the sermon on the mount paraphrased and explained, [Matthew 5:11](../../../kjv/matthew/5/11), [Matthew 5:7](../../../kjv/matthew/5/7). [Matthew 5:1](../../../kjv/matthew/5/1),ff[Luke 11:1](../../../kjv/luke/11/1)ff, [Matthew 7:1](../../../kjv/matthew/7/1)ff.

Verse [Luke 6:22](../../../kjv/luke/6/22). ***They shall separate you*** — Meaning, They will excommunicate you, αφορισωσινυμας, or *separate you* from their *communion*. Luke having spoken of their separating or excommunicating them, continues the same idea, in saying that they would cast out their *name* likewise, as a thing evil in itself. By *your name* is meant their name as his disciples. As such, they were sometimes called *Nazarenes*, and sometimes *Christians*; and both these names were matter of reproach in the mouths of their enemies. So James ([James 2:7](../../../kjv/james/2/7)) says to the converts, *Do they not blaspheme that worthy name by which ye are called*? So when St. Paul (in [Acts 24:5](../../../kjv/acts/24/5)) is called a *ringleader of the sect of the Nazarenes*, the character of a *pestilent fellow*, and, that of a *mover of sedition*, is joined to it; and, in [Acts 28:22](../../../kjv/acts/28/22), the Jews say to Paul, *As concerning this sect, we know that every where it is spoken* *against*; and this is implied in [1 Peter 4:14](../../../kjv/1-peter/4/14), when he says, *If ye be reproached for the NAME of Christ*, i.e. as *Christians*; agreeably to what follows there in [1 Peter 4:16](../../../kjv/1-peter/4/16), *If any man suffer as a Christian*, &c. In after times we find *Pliny*, Epist. x. 97, consulting the Emperor *Trajan*, whether or no he should *PUNISH the NAME ITSELF*, (of *Christian*,) *though no* *evil should be found in it*. *NOMEN IPSUM, etiam si flagitiis* *careat, PUNIATUR*. See PEARCE.

Verse [Luke 6:23](../../../kjv/luke/6/23). ***Did - unto the prophets.*** — See [1 Kings 18:4](../../../kjv/1-kings/18/4); [1 Kings 19:20](../../../kjv/1-kings/19/20); [2 Chronicles 24:21](../../../kjv/2-chronicles/24/21); [2 Chronicles 36:16](../../../kjv/2-chronicles/36/16); [Nehemiah 9:26](../../../kjv/nehemiah/9/26).

Verse [Luke 6:24-26](../../../kjv/luke/6/24-26). ***But wo unto you that are rich!*** — The Pharisees, who were laden with the spoils of the people which they received in gifts, c. These three verses are not found in the sermon, as recorded by Matthew. They seem to be spoken chiefly to the *scribes* and *Pharisees*, who, in order to be pleasing to all, spoke to every one what he liked best and by finesse, flattery, and lies, found out the method of gaining and keeping the good opinion of the multitude.

Verse 29. ***Thy cloak - thy coat*** — In [Matthew 5:40](../../../kjv/matthew/5/40), I have said that COAT, χιτωνα, signifies *under garment*, or *strait coat*; and CLOAK, ιματιον, means *upper garment*, or *great coat*. This interpretation is confirmed by the following observations of Bishop Pearce. The χιτων was a *tunica*, or *vestcoat*, over which the Jews and other nations threw an *outer coat*, or *gown*, called a *cloak*, [Matthew 5:40](../../../kjv/matthew/5/40), (which is meant by ιματιον,) when they went abroad, or were not at work. Hence the common people at Rome, who did not usually wear, or had no right to wear, the *toga*, are called by Horace *tunicatus popellus*, Epist. i. 7, 65. This account of the difference between the χιτων and the ιματιον appears plainly from what *Maximus Tyrius* says, *The* *inner garment which is over the body they call* χιτωνισκον, *and the* *outer one the* ιματιον. And so *Plutarch*, (in NUPT. p. 139, ed. Fran. 1620,) speaking of a man who felt the heat of the sun too much for him, says that *he put off*, τον χιτωνα, τῳ ἰματιῳ, *his* *vestcoat also with his cloak*.

Verse 30. ***Ask them not again.*** — Or, *Do not beg them off*. This probably refers to the way in which the tax-gatherers and Roman soldiers used to spoil the people. "When such harpies as these come upon your goods, suffer the injury quietly, leaving yourselves in the hand of God, rather than attempt even to beg off what belongs to you, lest on their part they be provoked to seize or spoil more, and lest you be irritated to sue them at law, which is totally opposite to the spirit and letter of the Gospel; or to speak bad words, or indulge wrong tempers, which would wound the spirit of love and mercy." Of such as these, and of all *merciless* *creditors*, who even sell the *tools* and *bed* of a poor man, it may be very truly said: -
VIRG. AEn. iii. ver. 214

"Monsters more fierce offended heaven ne'er sent
From hell's abyss, for human punishment: -
They snatch the meat, defiling all they find."
DRYDEN.

However, it is probable that what is here spoken relates to *requiring* a thing *speedily* that had been *lent*, while the *reason* for *borrowing* it still continues. In Ecclus. 20:15, it is a part of the character of a very bad man, *that to-day he lendeth, and* *tomorrow will he ask it again*. From [Luke 6:27](../../../kjv/luke/6/27) to [Luke 6:30](../../../kjv/luke/6/30) our blessed Lord gives us directions how to treat our enemies.

1. Wish them well.

2. Do them good.

3. Speak as well of them as possible.

4. Be an instrument of procuring them good from others; use your influence in their behalf.

5. Suffer patiently from them contempt and ill treatment.

6. Give up your goods rather than lose your meekness and charity towards them.

The retaliation of those who hearken not to their own passion, but to Christ, consists in doing *more* good than they receive evil. Ever since our blessed Saviour suffered the Jews to take away his life, it is by his *patience* that we must regulate our own. *Quesnel*.

Verse 32. ***For sinners also love those that love them.*** — I believe the word αμαρτωλοι is used by St. Luke in the same sense in which τελωναι, *tax-gatherers*, is used by St. Matthew, [Matthew 5:46-47](../../../kjv/matthew/5/46-47), and signifies *heathens*; not only men who *have* no religion, but men who *acknowledge* none. The religion of Christ not only corrects the errors and reforms the disorders of the fallen nature of man, but raises it even above itself: it brings it near to God; and, by universal love, leads it to frame its conduct according to that of the Sovereign Being. "A man should tremble who finds nothing in his life besides the external part of religion, but what may be found in the life of a *Turk* or a *heathen*." The Gospel of the grace of God purifies and renews the heart, causing it to resemble that Christ through whom the grace came. [Luke 7:37](../../../kjv/luke/7/37).

Verse 34. ***Of whom ye hope to receive*** — Or, *whom ye expect to* *return it*. "To make our neighbour purchase, *in any way*, the assistance which we give him, is to profit by his misery; and, by laying him under *obligations* which we expect him in *some way* or *other* to discharge, we increase his wretchedness under the pretence of relieving it."

Verse 35. ***Love ye your enemies*** — This is the most sublime precept ever delivered to man: a false religion durst not give a precept of this nature, because, without *supernatural* influence, it must be for ever impracticable. In these words of our blessed Lord we see the tenderness, sincerity, extent, disinterestedness, pattern, and issue of the love of God dwelling in man: a religion which has for its foundation the union of God and man in the same person, and the death of this august being for his enemies; which consists on earth in a reconciliation of the Creator with his creatures, and which is to subsist in heaven only in the union of the members with the head: could such a religion as this ever tolerate hatred in the soul of man, even to his most inveterate foe?
***Lend, hoping for nothing again*** — μηδεν απελπιζοντες. The rabbins say, he who lends without *usury*, God shall consider him as having observed every precept. Bishop Pearce thinks that, instead of μηδεν we should read μηδενα with the *Syriac*, later *Arabic*, and later *Persic*; and as απελπιζειν signifies *to despair*, or *cause to despair*, the meaning is, *not cutting off the hope* (of longer life) *of any man, neminis spem amputantes*, by denying him those things which he requests now to preserve him from perishing.

Verse 36. ***Be ye therefore merciful*** — Or, *compassionate*; οικτιρμινες, from οικτος, *commiseration*, which etymologists derive from εικω to *give place, yield*, because we readily *concede* those things which are necessary to them whom we commiserate. As God is ever *disposed* to give all necessary help and support to those who are miserable, so his followers, being influenced by the same spirit, are *easy* to be entreated, and are at all times *ready* to contribute to the uttermost of their power to relieve or remove the miseries of the distressed. A merciful or compassionate man *easily* forgets injuries; *pardons* them without being *solicited*; and does not permit repeated returns of ingratitude to deter him from *doing good*, even to the unthankful and the unholy. [Matthew 5:7](../../../kjv/matthew/5/7); [Matthew 5:7](../../../kjv/matthew/5/7).

Verse 37. ***Judge not*** — [Matthew 7:1](../../../kjv/matthew/7/1); [Matthew 7:1](../../../kjv/matthew/7/1). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!"
***Condemn not*** — "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished."
***Forgive*** — The mercy and compassion which God recommends extend to the *forgiving* of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost *nothing*: man's debt to God is *infinite*. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of *faith* and *reason*.

Verse 38. ***Give, and it shall be given*** — "Christian charity will make no difficulty in *giving* that which eternal truth promises to *restore*. Let us *give*, neither out of mere human generosity, nor out of vanity, nor from interest, but for the sake of God, if we would have him place it to account. There is no such thing as true unmixed generosity but in God only; because there is none but him who receives no advantage from his gifts, and because he engages himself to pay these debts of his creatures with an excessive interest. So great is the goodness of God, that, when he might have absolutely commanded us to give to our neighbour, he vouchsafes to invite us to this duty by the prospect of a reward, and to impute that to us as a desert which he has a right to exact of us by the title of his sovereignty over our persons and estates."
Men live in such a state of social union as renders mutual help necessary; and, as self-interest, pride, and other corrupt passions mingle themselves ordinarily in their commerce, they cannot fail of offending one another. In civil society men must, in order to taste a little tranquillity, resolve to *bear* something from their neighbours; they must *suffer, pardon*, and *give* up many things; without doing which they must live in such a state of continual agitation as will render life itself insupportable. Without this *giving* and *forgiving* spirit there will be nothing in civil society, and even in Christian congregations, but divisions, evil surmisings, injurious discourses, outrages, anger, vengeance, and, in a word, a total dissolution of the mystical body of Christ. Thus our interest in both worlds calls loudly upon us to GIVE and to FORGIVE.
***Bosom.*** — κολπον, or *lap*. Almost all ancient nations wore long, wide, and loose garments; and when about to carry any thing which their hands could not contain, they used a fold of their robe in nearly the same way as women here use their aprons. The phrase is continually occurring in the best and purest Greek writers. The following example from Herodotus, b. vi., may suffice to show the propriety of the interpretation given above, and to expose the ridiculous nature of covetousness. "When Croesus had promised to *Alcmaeon* as much gold as he could carry about his body at once, in order to improve the king's liberality to the best advantage, he put on a very *wide tunic*, (κιθωνα μεγαν,) leaving a great space in the BOSOM, κολπον βαθυν, and drew on the *largest* buskins he could find. Being conducted to the treasury, he sat down on a great heap of gold, and first filled the buskins about his legs with as much gold as they could contain, and, having *filled* his whole BOSOM, κολπον, loaded his hair with ingots, and put several pieces in his mouth, he walked out of the treasury, c." What a ridiculous figure must this poor sinner have cut, thus *heavy laden* with *gold*, and the *love of money*! See many other examples in *Kypke* and *Raphelius*. See also [Psalms 129:7](../../../kjv/psalms/129/7); [Proverbs 6:27](../../../kjv/proverbs/6/27); [Proverbs 17:23](../../../kjv/proverbs/17/23).
***The same measure that ye mete withal, it shall be measured to**********you again.*** — The same words we find in the Jerusalem Targum on [Genesis 38:26](../../../kjv/genesis/38/26). Our Lord therefore lays down a maxim which themselves allowed.

Verse 39. ***Can the blind lead the blind?*** — This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a *guide* to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to *judge* of the state of others, or attempt to *lead* them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?

Verse 40. ***Every one that is perfect*** — Or, *thoroughly instructed*, κατηρτισμενος: - from καταρτιζω, to *adjust, adapt, knit together,* *restore*, or *put in joint*. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to *repair* or *mend*, and in this sense it is applied to *broken nets*, [Matthew 4:21](../../../kjv/matthew/4/21); [Mark 1:19](../../../kjv/mark/1/19); but in this place, and in [Hebrews 13:21](../../../kjv/hebrews/13/21); [2 Timothy 3:17](../../../kjv/2-timothy/3/17), it means *complete instruction* and *information*. Every one who is *thoroughly instructed* in Divine things, who has his heart *united* to God, whose *disordered* tempers and passions are purified and *restored* to *harmony* and *order*; every one who has in him the mind that was in Christ, though he cannot be *above*, yet will be *as*, his teacher - holy, harmless, undefiled, and separate from sinners.
"The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." WHITBY.

Verse 41. ***And why beholdest thou the mote*** — See this explained on [Matthew 7:3-5](../../../kjv/matthew/7/3-5).

Verse 43. ***Corrupt fruit*** — καρπον σαπρον, literally, *rotten fruit*: but here it means, such fruit as is unfit for use. See on [Matthew 7:17-20](../../../kjv/matthew/7/17-20).

Verse 45. ***A good man*** — [Matthew 12:35](../../../kjv/matthew/12/35); [Matthew 12:35](../../../kjv/matthew/12/35).

Verse 46. ***Lord, Lord*** — God judges of the heart, not by *words*, but by *works*. A good servant never disputes, speaks little, and always follows his work. Such a servant a real Christian is: such is a faithful minister, always intent either on the work of his own salvation, or that of his neighbour; speaking more to God than to men; and to these as in the presence of God. The tongue is fitly compared by one to a *pump*, which empties the heart, but neither *fills* nor *cleanses* it. The love of God is a hidden spring, which supplies the heart continually, and never permits it to be dry or unfruitful. *Quesnel*.

Verse [Luke 6:47](../../../kjv/luke/6/47). ***I will show you*** — υποδειξω, *I will show you plainly*. I will enable you *fully* to comprehend my meaning on this subject by the following parable. See this word explained [Matthew 3:7](../../../kjv/matthew/3/7).

Verse [Luke 6:48](../../../kjv/luke/6/48). ***He is like a man***, &c.] See on [Matthew 7:24-27](../../../kjv/matthew/7/24-27).

Verse [Luke 6:49](../../../kjv/luke/6/49). ***The ruin of that house was great.*** — On this passage, father *Quesnel*, who was a most rigid predestinarian, makes the following judicious remark. "It is neither by the speculations of astrologers, nor by the Calvinian assurance of predestination, that we can discover what will be our portion for ever: but it is by the examination of our heart, and the consideration of our life, that we may in some measure prognosticate our eternal state. Without a holy heart and a holy life, all is ruinous in the hour of temptation, and in the day of wrath." To this may be added, He that believeth on the Son of God, hath the WITNESS *in* HIMSELF: [1 John 5:10](../../../kjv/1-john/5/10).
The subjects of this chapter have been so amply explained and enforced in the parallel places in Matthew, to which the reader has been already referred, that there appears to be no necessity to make any additional observations.

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