36 And he spake also a parable unto them: No man putteth a piece of a new garment upon an old: if otherwise, then both the new maketh a rent, and the piece that was taken out of the new, agreeth not with the old. 37 And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles, and both are preserved. 39 No man also having drunk old wine, straightway desireth new: for he saith, The old is better. 39. Having drunk old wine, &c. Old wine is said to be more mellow and pleasant to the taste than new; so that one who was accustomed to drink old wine would not choose the new instead of it. Such seems to be the literal import of the proverb. But it was not used here as an encouragement to men to drink wine, either new or old. Our Lord's object was to illustrate a truth by the similitude of a familiar fact. Commentators differ as to the application of the proverb. Some explain the matter thus: The disciples had become accustomed to the mild requisitions of their master, and it was useless to persuade them to go back to the fasts and other rigid observances of the Jewish law. Others say, "the meaning is, that all men like their old habits best; and therefore it is, that the Pharisees are so solicitous about fast ings, ver. 33."-Pearce. The latter interpretation best corresponds with the previous verses, in which the new garment and the new wine are generally understood to denote the new doctrine or gospel. The Jews clung with the utmost tenacity to their old customs. Even those who embraced Christianity earnestly insisted that circumcision and some other rites of the law should be observed by the Christians, both Jews and Gentiles. See Acts xv. 1, 5. Much more would the unbelieving Jews be unwilling to forsake their old habits, and adopt new ones, which they regarded as unlawful. CHAPTER VI. AND it came to pass on the second sabbath after the first, that he went through the cornfields; 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 a hungered, and they which were with him; 4 How he went into the house of CHAPTER VI. 1-5. See notes on Matt. xii. 1-8. 1. Second sabbath after the first. As the word which occurs here is found nowhere else, and as its meaning is not obvious, this phrase has occasioned no small perplexity. Campbell translates, "On the sabbath called second prime," or, second first, and adds," Among the different explanations which are given of the term deuteroprōtos, (dεvtεQOлOWTOS,) I find nothing but conjecture, and therefore think it is the safest way to render the word by one similarly formed in our language. This is what all the best translators have done in Latin. In the Syriac, there is no word answering to it. The common version has, in this instance, neither followed the letter, nor given us words which convey any determinate sense. Among the conjectures, this seems as reasonable as any; the second day of the passover or feast of unleavened bread was distinguished as a great festival; on this day the wave-sheaf was offered; Lev. xxiii. 11; from this day, the seven sabbaths or fifty days were reckoned to the day of pentecost. And it is supposed that, as the Romish church and others reckon the fi.st Sabbath after Trinity, or Easter, or Whitsunday, and second, and third, &c., so the Jews reckoned the sabbaths from this second day of the feast until pentecost, as the second first, second second, second third, &c.; that is, the first, second, and third, after God, and did take and eat the shewbread, and gave also to them that were with him, which it is not lawful to eat but for the priests alone? 5 And he said unto them, That the Son of man is Lord also of the sabbath. 6 And it came to pass also on another sabbath, that he entered into the synagogue, and taught: and there was a man whose right hand was withered: 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath-day; that they might find an accusation against him. 8 But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose, and stood forth. 9 Then said Jesus unto them, I the great second day of the passover. If this conjecture be correct, then the day denoted in the text was the first sabbath succeeding the second day of the passover. It is known that at this season in the year, answering to the early part of April, the grain in Palestine is in the ear, as here represented. 6-11. See notes on Matt. xii. 9-13. 11. Filled with madness. According to the account given by Matthew and Mark, the scribes and Pharisees attempted to entrap Jesus, by challenging him to perform a work on the sabbath, which they held to be unlawful; he had compelled them to admit by their silence, that this very work was lawful and commendable; and having done so, he performed a manifest miracle in presence of the multitude. They were foiled at all points. They dared not accuse him of violating the sabbath; for he had shown that they were accustomed, notwithstanding their high professions of veneration for the day, to do those things which were at least equally inconsistent with its strict observance; and that he had performed a miracle, they could not deny, for it was so public that there could be no suspicion of deception, and of a kind which mere human power could not accomplish. They saw themselves, there 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 Je sus. 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, But fore, disgraced publicly as false accusers, and as unreasonable unbelievers in a manifestation of divine power. The effect of this transaction, they clearly saw, would be to lessen their own reputation, and to increase the confidence of the multitude in Jesus. They were stung with envy, and were "exceedingly mad," or filled with madness. T And communed one with another, &c. Luke does not particularly describe the character of this consultation. Matthew says "the Pharisees went out and held a council against him, how they might destroy him." They were conscious that they could not overcome him by argument, nor convict him of deception or any imposture; they would not believe in him, nor confess themselves followers of one whom they so much hated; the alternative was, to destroy his life. This they eventually accomplished; but, at this time, their evil designs were thwarted by his retirement to another place. Matt. xii. 15. 12-16. See notes on Matt. x. 1—4, and Mark iii. 13-19. 13. Apostles. Messengers. Angels also are messengers. The etymological distinction between the two is this; angels are announcers, or those who make known; messengers are those James and John, Philip and Bartholomew, 15 Matthew and Thomas, James the son of Alpheus, 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 Judea 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. who are sent to execute a mission of whatever kind. The English word expresses both ideas, and may be applied to both angels and apostles. The terin apostles, though general in its signification, and though sometimes applied to other persons, as 2 Cor. viii. 23, is now almost exclusively limited to the twelve individuals here named, with the addition of Matthias, who was elected to supply the place of Judas, and Paul, who was subsequently "called to be an apostle," not by men, but by the Lord Jesus and by special revelation. Rom. i. 1; Gal. i. 1, 12. 17. Stood in the plain. The discourse which follows, ver. 20-49, is so similiar to the Sermon on the Mount, Matt. ch. v., vi., vii., that it is generally considered to be the same; but Matthew distinctly declares that, when Jesus delivered that sermon, he was sitting on the mountain, while Luke seems to say that, at this time, he was standing on the plain. It should be observed, however, that there is no necessary contradiction between the two accounts. Luke says that Jesus healed many of their diseases there, that is, on the plain; but he does not assert that the discourse was delivered in the same place. He does not say that Jesus 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 wo unto you that are rich! for ye have received your consolation. 25 Wo unto you that are full ! returned to the mountain, ver. 12, or that he ascended another; nor does he deny it. There is nothing in the passage, which need prevent the conclusion, that, for the purpose of enabling the multitude to hear more conveniently, he ascended an eminence before he commenced his discourse. 18. Vexed with unclean spirits. Vexed now generally means provoked or irritated. It here means afflicted. On the subject of unclean spirits, see note at the commencement of Mark, ch. v. 19. Went virtue out of him. Healing power. See Mark v. 30. Such was the divine energy which God had bestowed upon him, that all who touched him, or even his garments, were healed of their infirmities and sicknesses. His power to heal the sick, without the use of ordinary means, was one of the evidences to which he appealed in proof of his Messiahship. Matt. xi. 5. 20-49. See a full illustration of this discourse in the notes on Matt. ch. v., vi., vii. 20-23. See Matt. v. 1-12. 24. The language in this and the two succeeding verses is omitted by Matthew. It has a peculiar relation to ver. 20-23, and distinctly expresses what is properly implied in those verses for ye shall hunger. Wo unto you | shall speak well of you! for so did that laugh now! for ye shall mourn their fathers to the false prophets. and weep. 26 Wo unto you, when all men and in the parallel place in Matthew. Rich. Opposed to poor, ver. 20. See note on Matt. v. 3. They possessed worldly goods, and trusted in them chiefly for consolation or enjoyment. So devotedly attached were they to their temporal riches, that they would not hazard their loss by becoming followers of the meek and lowly Jesus. Hence he testified, that "it is easier for a camel to go through the eye of a needle, than for a rich man to enter into the kingdom of God." See note on Matt. xix. 23, 24. It was a serious disadvantage to be rich, at that time, and it might well be said, woe unto you that are rich. By this expression, our Lord did not invoke or imprecate judgments upon the rich; but he did distinctly announce the calamity they would suffer in consequence of trusting in their riches. Disregarding Jesus, through love of riches, they would exclude themselves from the enjoyment of his gospel; and, in the approaching destruction of their nation, if they should succeed in preserving their lives, their dearly cherished treasures should perish, and they be left desolate. This 27 But I say unto you which hear, Love your enemies, do good dure should be attended with pain, as is perfectly manifest. ¶ Woe unto you that laugh now. Their condition is contrasted with that of the weeping, ver. 21, or of those who mourn, Matt. v. 4. Those who regretted their former sinfulness, and mourned and wept for their transgressions, were in a fit condition to embrace the gospel of peace which should afford consolation to their souls. On the contrary, those who trusted in themselves that they were righteous and despised others, and who scorned to learn wisdom of Jesus, should mourn and weep when the impending judgment should overtake all who did not escape by remembering and obeying his word. We are not to understand our Lord as denouncing that kind of happiness which results from virtue ; for the fruit of righteousness is peace, and quietness, and assurance. By those who laugh, he evidently intended scoffers,-those who believed not on him, and who derided them who did believe. 26. Speak well of you. This is to be understood in a limited sense, as contrasted with ver. 22, 23. As a gen25. Woe unto you that are full. eral truth, it is desirable to have all is the proper contrast to ver. 21. If we men speak well of us; and the surest understand the language literally, then method of obtaining such general comthe idea is, that the time was approach-mendation is to live peaceable lives in ing when those who had formerly revelled in luxury, and had disdained to listen to the warning voice of Jesus, should be reduced to the extremest poverty, even to famine. And, in the siege of Jerusalem, it is a historical fact, that the famine became so distressing that, in one instance at least, a mother fed on the flesh of her own child to appease her ravenous hunger. Or, if we understand the hunger, ver. 21, in a figurative sense, as Matt. v. 6 would seem to require, then the idea is this: that those who had no desire for true righteousness, but were contented with the legal righteousness resulting from a heartless conformity to the precepts of the law and of the elders, should be aroused to a sense of their destitution, and should ardently desire the privileges they had formerly slighted. But the hunger they should then en all godliness and honesty. Prov. xvi. 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 29, 30. See Matt. v. 39-42. 38. Pressed down. By thus compressing figs and grapes, which were common articles of traffic in the East, as well as many other kinds of goods which are bought and sold by measure, a larger quantity may be put in a vessel of a given size. ¶ Shaken together. The same effect may be produced, to some extent, by shaking the measure, that the mass may become more compact. T Into your bosom. Here is an allusion to the usual dress of the Jews, who wore a loose flowing robe or tunic, secured by a belt around the waist; and the upper part of the garments, thus secured, was frequently converted to the same use as our more modern pockets. shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36 Be ye therefore merciful, as your Father also is merciful. 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: 38 Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again. 39 And he spake a parable unto them; Can the blind lead the blind? shall they not both fall into the ditch? 40 The disciple is not above his master but every one that is perfect, shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the 39. See Matt. xv. 14. 40. The disciple, &c. A similar phrase occurs in Matt. x. 24, 25, but with a somewhat different meaning. It there indicates that the disciples must expect to endure such persecutions as their Master had endured. Here it denotes the obligation of disciples to imitate the conduct of their Master. They were no longer to follow the blind and besotted Jewish teachers, in their selfishness and spiritual pride, but to cherish and exercise that spirit of universal benevolence and fervent love to all men, which their Master exhibited in his precepts and example. They were to strive to become perfect, by imitating him. And thus would they become "Children of the Highest," whose image he was. See ver. 35. 41, 42. See Matt. vii. 3-5. |