Those who straining this text would interpret the words, εν τη προσευχη, for, the place of prayer, will be concerned to find us out that house of prayer which stood in this mountain, or to tell us where we shall find in holy writ any place but the temple so called, and why it should be said that
he went out into a mountain to pray, if it were not to signify unto us, that he sought a privacy and retiredness, which he could not have had in the temple, nor in any other common place for prayer. Those interpreters certainly judge righter that say, that our Saviour, being about to send put his twelve apostles, thought so great a work should not be done without solemn prayers; he therefore seeketh a place of privacy, and goeth thither to spend some more time than ordinary in the duty of prayer, and the evangelist saith that he continued all night; so setting us an example what to do in great affairs, especially such as are the sending out of persons to so great an employment as that of the ministry, and by his own example commending to us what Paul afterwards commanded, Ephesians 6:18; Colossians 4:2, Continue in prayer, and watch in the same with thanksgiving.

Not because you are rich, but because you are not rich towards God, because you look upon your riches as your portion, as your consolation; or, you that are rich in the opinion of your own righteousness.

Our Saviour must be understood, either of those who are sinfully full, or at least such as are spiritually empty; those that are full are opposed to those that hunger. If we take hunger for a hungering and thirsting after righteousness, as Matthew speaks, those that are full are such as are filled with wind, a high opinion of their own righteousness. If we take hunger for a want of the necessaries of this life, then fullness signifieth either a sinfulness with drink, or meat, or ill gotten goods, or at least for such as are spiritually empty of the knowledge or grace of God; there will come a time when they shall want, as rich Dives wanted a little water to cool his tongue. So by those that laugh must be understood, either those that are sinfully merry, or at least those that have no true cause of spiritual joy. By mourning and weeping, threatened to such, is either meant the vengeance of God upon them in this life, or in the world to come, where there shall be weeping, and wailing, and gnashing of teeth.

A good report of all, even those that are without, is a desirable thing, and what all good men ought to labour for, both by avoiding any just occasion of their speaking ill of them, and by doing all the acts of kindness and charity that may commend religion to them. But the world is so corrupt, that usually none are worse spoken of than the best men. And this is true of no sort of men more than of the ministers of the gospel; neither the prophets of old, nor John the Baptist, nor Christ, nor the apostles, could have good words from the wicked party of their several ages. The false prophets of old were in much greater credit with the generality of the Jews than the prophets of the Lord. The doctrines of the law and the gospel are so contrary to the most of men’s lusts, as it is impossible that the most of the world should be reconciled to them, or to those who faithfully declare them: this the Pharisees in their age, and the papists and their friends in our age, have for some time so well understood, that as it was the business of the Pharisees in their time, so it hath been the business of the popish casuists, so to expound the law of God, as men may flatter themselves that they are no debtors to it, though they keep their several lusts; and so to interpret the gospel, that the way to heaven is made so broad that it is not easy for any to miss it.

Matthew hath much the same passage, only he saith, Give to him that, &c., not to every man that asketh of thee; and for the latter clause, he hath, from him that would borrow of thee turn not thou away, which seems more agreeing to the precept. Deuteronomy 15:8. These precepts of our Saviour must be interpreted, not according to the strict sense of the words, as if every man were by them obliged, without regard to his own abilities, or the circumstances of the persons begging or asking of him, to give to every one that hath the confidence to ask of him; but as obliging us to liberality and charity according to our abilities, and the true needs and circumstances of our poor brethren, and in that order which God’s word hath directed us; first providing for our own families, then doing good to the household of faith, then also to others, as we are able, and see any of them true objects of our charity. Nor must the second part of the verse be interpreted, as if it were a restraint of Christians from pursuing of thieves or oppressors, but as a precept prohibiting us private revenge, or too great contending for little things, &c. See Poole on "Matthew 5:42".

See Poole on "Matthew 7:12". This is the law of nature the golden rule of all justice, and may also serve for a guide to us to expound the former verses, and some other precepts of charity in this chapter. Men in all these cases should consider what they would be glad, and think reasonable, that others should do to them, were they in their circumstances, and the others had the same ability or advantage to do good to them; and by this they should measure their acts both of justice and charity.

See Poole on "Matthew 7:1", See Poole on "Matthew 6:14", where we have discoursed what private judgings are here forbidden, and what forgiving is here required.

To let us know how God favoureth acts of charity and justice we shall observe, that there are no good deeds that God so rewardeth by retaliation, as such which are the products of these habits; nor any sins which God so punishes by way of retaliation, as sins contrary to these, especially such as are more eminently contrary. This verse speaks of acts of charity.
Give, and it shall be given unto you, and that not bare measure, but
good measure, pressed down, and shaken together, and running over. Nothing can more concur to make good measure, than the shaking of the bushel, the crowding and pressing down of the corn or meal with the hand, and the pouring in till the measure runneth over. So as that which is here promised, is a plentiful reward to charitable and merciful actions, either from the hand of God more mediately, God stirring up others to be as kind to us as we are to others; or more immediately, himself blessing us by his unexpected providential dispensations: to this purpose are abundance of scriptures, Deuteronomy 24:19; Psalms 41:1-3; Proverbs 11:25; Proverbs 28:27; 2 Corinthians 9:6. If men will not be so just as to requite the good which their brethren have done them, having it in their power, yet God will be faithful to his promises, and by his providence take care that those who have done acts of mercy, not in a mere commiseration to human condition, but in a just obedience to his will, shall not lose by what they have done; they shall be rewarded fully and plentifully, finding again (though it may be after many days) the bread which they have cast upon the waters, according to his command.

By a parable here is to be understood a proverbial saying, which hath some darkness in it, as being brought to express or signify more than the words naturally do express. Proverbial speeches are applicable to more things, and in more cases, than one. Nor is it to be expected, that in all that the evangelists give us an account of, as to the sayings of Christ, we should be able to find out an evident connexion. They, questionless, wrote much at least from their memories, and set down many sayings without respect to the time when our Saviour spake them, or the matter of his discourse immediately preceding them. We need not therefore be careful to make out the connexion of these words of his with what was before set down. In the parallel text, Matthew 15:14, our Saviour plainly applies these words with reference to the scribes and Pharisees, the Jewish leaders, their doctors and teachers at that time, who themselves being ignorant of the true sense of the Divine law, were not like very well to guide others, but with them to
fall into the ditch, that is, into ruin and destruction: from whence a very probable connexion of them here with what went before may be observed; for, as appears from Matthew 5:1-48, he had in the preceding verses given an interpretation of that law of God, Thou shalt love thy neighbour as thyself, much different from what the Pharisees had given of it, who had expounded it, Matthew 5:43, Thou shalt love thy neighbour, and hate thine enemy; making a great many branches of love to men more than they made. Now, (saith he), this is the will, this is the law, of my heavenly Father. The scribes and Pharisees, your present doctors and teachers, go much below this; but listen not to them, if you mind to please God; themselves are blind, and know not the will of God, and if you follow them what can you expect more than such an event as where one blind man leads another?

This was another common saying, which our Saviour applies, Matthew 10:24; John 15:20, to comfort his disciples concerning their sufferings, because he was first in suffering: here he applies it to signify their duty in doing. Some apply this with reference to the Pharisees, and so make a connexion between this and the former verse, where he had said, If the blind lead the blind, they shall both fall into the ditch; for
the disciple is not above his master, none must look to learn of another more than the teacher knoweth himself. But it is better applied to Christ, and is as much as if our Lord had said, I am your Master, you are my disciples, and by that relation engaged to learn of me, and to follow me. I have taught you no more than I am ready to practise; I am merciful, I forgive, I give, looking for nothing again. I do not look that you should do any thing above me, any thing as to which I have not set you, or shall not set you, an example; but your perfection lieth in coming as near to me as you can, in being as your Master.