Luke 6

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.

And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath-days?

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.

How he went into the house of God, and did take and eat the show-bread, and gave also to them that were with him, which is not lawful to eat, but for the priests alone?

And he said unto them, That the Son of man is Lord also of the sabbath. See the Notes on Matth. 12.1, 2, 3. and on Mark 2.23, 24. There are several guesses what day is here meant, by the second Sabbath after the first. The Jews had several Sabbaths, besides the seventh day Sabbath which was weekly, all their Festival Days were called Sabbaths. In the fourteenth Day of the first Month, at even began the Passover, on the fifteenth Day began their Feast of Vnleavened Bread, which held seven Days, every one of which was called a Sabbath; but the first Day, and the seventh Day, were to be Days of Holy Convocation, in which no work was to be done that was servile, Lev. 23.7. Then they had their Feast of first Fruits. Fifty Days after that they had their Feast of Pentecost. Some understand by the second Sabbath after the first, the seventh Day of the Feast of Vnleavened Bread. Others their second great Festival. It is very hard to resolve, and not material for us to know. For the History it self see the explication in the Notes on Matth. 12.1, 2, 3, 4.

And it came to pass also on another sabbath, that he entred into the synagogue and taught: And there was a man whose right hand was withered.

And the scribes and Pharisees watched him, whether he would heal on the sabbath-day: that they might find an accusation against him.

But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the mids. And he rose, and stood forth.

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.

And looking round about them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.

And they were filled with madness; and communed one with another what they might do to Jesus. See the Notes on Matth. 12.10. and on Mark 3.1, 2, 3. in both which places we met with the same History, and with some more circumstances. Mark tells us that the subject of their deliberation, what they might do to Iesus was, how they might destroy him, this the Evangelist maketh the effect of their madness,, and he very properly so calls it. For Men to answer Arguments and reason with violence, is for them to act like Mad-men not like reasonable Creatures; yet to show the degeneracy of Humane Nature, we shall observe there is nothing has been more ordinary, when Men have been Conquered by reasoning, and have nothing reasonably to oppose, then to fly to violence, and with Swords to cut knots, which they cannot untie. Nor can there be a greater evidence of silly, and brutish Souls, and a baffled cause.

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. Those who straining this Text would Interprete the Words, 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 out 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 sayeth 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 Eph. 6.18. Col. 4.2. Continue in Prayer and Watch in the same with Thanksgiving.

And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named Apostles.

Simon whom he also named Peter and Andrew his brother, James and John, Philip and Bartholomew.

Matthew and Thomas, James the son of Alpheus, and Simon called Zelotes.

And Judas the brother of James, and Judas Iscariot, which also was the traytor. We have twice already met with these Names of the twelve Disciples, whom our Saviour called Apostles, intending them not only to be with him and to have a more special Communion with him, but also to be sent out with Power to Preach, Baptize, and to Work Miracles, see the Notes on Matth. 10.2, 3. and Mar. 3.14. There were amongst them, two, whose Names were Simon. The one Christ named Peter, the other is called Simon Zelotes here. Simon the Canaanite by Matthew and Mark. Two whose Names were Iames. The one was the Son of Zebedee, the other was the Son of Alpheus. Two whose Names was Iudas. The one is called Thaddeus by Mark. Lebbeus and Thaddeus by Matthew. Iudas the Brother of Iames by Luke (this was the Penman of the Epistle of Iude, and Iudas Iscariot the Traytor, the other six were all of differing Names. What occurs of difficulty as to their Names, see opened in our Notes on Matth. 10.2, 3. and Mar. 3.14.

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,

And they that were vexed with unclean spirits, and they were healed.

And the whole multitude sought to touch him, for there went virtue out of him, and healed them all. Such passages as these we meet with several times in the Evangelists, who not Writing a particular account of the several Miracles wrought, or Discourses made by our Saviour, oftentimes they give us a general account of more than they particularly mention. Some think that Luke referreth here to Mark 3.7, 8. but Mark seemeth rather to refer to a Multitude that followed him, before he went up to the Mountain, which yet might be the same People coming again the next Morning, and waiting for Christs coming down from the Mountain.

And he lifted up his eyes on his disciples, and said, Blessed be ye poor, for yours is the kingdom of God.

Blessed are ye that hunger now, for ye shall be filled, Blessed are ye that weep now, for ye shall laugh.

Blessed are ye when men shall hate you, and when they shall seperate you from their company, and shall reproach you, and cast out your name as evil, for the Son of mans sake.

Rejoyce 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. There are many that think that what Luke has in these Verses and so to the end of this Chapter, is but a shorter Epitome of what Matthew, has in his five, six, seven Chapters, and that both Matthew and Luke mean the same Sermon Preached at the same time. The things which favour this opinion are, 1. That Sermon is said to be Preached upon a Mountain, this, when he came down, and stood upon the plain (by which some understand only a Plainer, and more level part of the Mountain,) 2. That very many passages in the remaining part of this Chapter, are plainly the same with those we find in one of these three Chapters in Matthew. I can hardly be of that mind. 1. Because of the Phrase here used, he came down, and stood in the Plain, it seemeth to me hard to interpret, that either of the top of the Mountain (which might be a plain) for how then could he be said to come down, or of a plainer place of the Mountain. 2. The Multitude described there are said to have come from Galilee, Decapolis, Ierusalem, Iudea, and beyond Iordan. These are said to have come from Iudea, Ierusalem, and the Sea-coasts of Tyre and Sidon. But thirdly principally from the great difference in the Relations of Matthow and Luke. 1. Many large Discourses are not touched by Luke, viz. Christs whole Discourse in giving a true Interpretation of the Law, his Discourses, Matth. 6. about Alms, Prayer, Fasting. 2. Luke here putteth in three Verses together, wherein there are Woes denounced, of which Matthew says nothing. Now tho it be usual with the Evangelists to relate the same Discourses, and Miracles with some different Circumstances, yet not with such considerable differences, and Variations. Matthew records nine Blessednesses pronounced by Christ. Luke but four, and those with considerable Variation from Matthew. As for those things which incline some to think it the same Sermon, they do not seem to me Concludent. For what they say as to the Place, it rather proves the contrary. Matthew says, it was when he had gone up into a Mountain, and sate down. Luke says, he was come down, and stood in the Plain. Nor is it more considerable, that most of the passages in this Chapter, are to be found in the fifth, sixth, or seventh Chapter of Matthew, for as they are not here exactly repeated according as Matthew Recites them. So what should hinder but that our Saviour at another time, and to another Auditory, might Preach the same things which concern all Men. Leaving therefore all to their own Judgments. I see no reason to think that this Discourse was but a shorter Copy of the same Discourse, referring to the same time and Company. This being premised, let us now come to consider the Words themselves, comparing them with the Words recited by Matthew. Blessed be ye Poor, for yours is the Kindom of God. Matthew says, Blessed are the poor in Spirit, for theirs is the Kingdom of Heaven. It is true, neither Riches, nor Poverty Bless, or Curse and Man, and none that are Poor are Blessed, if they be Proud and High-minded, nor any Rich Man Cursed, but he that placeth his Portion, or Consolation in Riches, yet Christ here by the Antithesis, seems more particularly to direct his Discourse, to relieve his Disciples discouraged by their Poor, and low Estate in the World; by telling them, that whatever the World thought, they being his Disciples, believing in him, and following him, were in a better condition than those that were Rich, and had their Consolation in this Life. Blessed are ye that Weep now, for you shall Laugh. Matthew says, Blessed are they that Mourn, for they shall be Comforted. The Sense is much the same, you that are in a sad afflicted State (being my Disciples) are blessed, for there will come a time when God shall wipe Tears from your Eyes. Blessed are you that Hunger, and Thirst, for you shall be filled. Matthew says, Blessed are they that Hunger and Thirst after Righteousness. It is true, Hungring and Thirsting are no Blessings, but neither are they Curses to a truly Righteous Soul, or a Soul that truly seeketh after, and Studyeth Righteousness. Blessed are ye when Men shall hate you, and when they shall seperate you, from their Company, and shall Reproach you, and cast out your Name, as Evil, for the Son of Mans sake. Matthew says, Blessed are they, which are Persecuted for Righteousness sake, for theirs is the Kingdom of Heaven. Blessed are ye when Men Revile you, and Persecute you, and shall say all manner of Evil against you, falsly for my sake. It is true, the general Sense is the same Sufferers, for the Name of Christ are pronounced Blessed, but the Words are very different, and here are some Species of Persecution mentioned, that Matthew mentioneth not particularly. 1. Separating the Disciples. 2. Casting out their Names as Evil. The Separating here mentioned, may indeed be understood of Inprisonment, or Banishment, for Persons under those Circumstances are separated from the Company of their relations and Country-men, but it may also be understood of Ecclesiastical Censures, and thus it agreeth both with our Saviours Prophecy, Iohn 16.2. They shall put you out of the Synagogues, and with Iohn 9.22. where we read of a Decree they made, that if any did confess that Iesus was the Christ, he should be put out of the Synagogues. There are some that think that the Iews Exercised no such Power till the time of Ezra, when their Governour was but a Substitute under a Pagan Prince, who did not give their Conquered Subjects a Power to put any to Death, but left them to Exercise any lighter Punishments. I cannot Subscribe to the Judgment of those Learned Men that think so. For as it is not reasonaable, that God left the Church of the Jews, without that Power, that Nature Clotheth every Society with, to purge out of it self such as are not fit Members for it, so it will not enter into my thoughts, that all were to be put to Death, of whom God said so often, he, or they shall be Cut off from his, or their People, as in Case of Uncircumcision, not receiving the Passover in its time. So as I do not think that the latter Jews derived this Practice from an humane Constitution, but from a Divine Law. Now we are told that the Jews had three Degrees of this Separation. Some they merely separated from their Communion, others they Anathematized, that is, Cursed. Others they so separated, that they prayed against them, that God would make them Examples of his Vengeance, and some think (but I Judge it but a Guess) that these were those Sinners unto Death, for whom Iohn would not have Christians Pray. 1 Iohn 5.16. Now it is certain that the Iews Exercised not the lowest degree only, but the highest against Christians, and also made it their business by Letters, and Word of Mouth to Reproach them all over the World, Acts 28.22. Now Christ pronounceth them under these Circumstances, Blessed, if they suffered these things for his Name sake. This casting out of their Names as Evil, does not only signify, their blotting out their Names out of the Rolls of the Church, but the defaming of them in the manner before mentioned, which was like to be a sore Temptation to the Disciples, against which he further Armeth them, saying, Rejoyce ye in that Day, and leap for Ioy, for great is your reward in Heaven, for in the like manner did their Fathers unto the Prophets, see the Notes on Matth. 5.12.

But wo unto you that are rich, for ye have received your consolation. 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.

Wo unto you that are full, for ye shall hunger. Wo unto you that laugh now, for ye shall mourn and weep. Our Saviour must be understood, either of those who are Sinfully full, or at least such as be Spiritually empty; those that are full, are opposed to those that hunger, if we take hunger for n Hungring and Thirsting after Righteousness, as Matthew speaks, those that are full, are such as are filled with Wind, an high opinion of their own Righteousness. If we take Hunger for a want of the necessaries of this Life, then fullness signifyeth 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 threatned 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.

Wo unto you when all men shall speak well of you, for so did their fathers to the false prophets. 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, then the best Men. And this is true of no sort of Men, more then of the Ministers of the Gospel; neither the Prophets of Old, nor Iohn 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, then the Prophets of the Lord. The Doctrines of the Law, and the Gospel are so contrary to the most of Mens Lusts, as it is impossible that the most of the World should be Reconciled to it, or to those who faithfully declare it; 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 has been the business of the Popish Casuists, so to Expound the Law of God, as Men may flatter themselves, that they are no Debters to it, tho they keep their several Lusts, and so to Interpret the Gospel, that the way to Heaven is made so broad, that it is not easie for any to miss it.

But I say unto you which hear, Love your enemies, do good to them which hate you.

Bless them that curse you, and pray for them which despitefully use you. We met with these Precepts, Matth. 5.44. and there Discoursed the Sense of them. See the Notes there.

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. We met also with a passage much like this, in this Verse, Matth. 5.39. the General Sense of which was, as I then said, A Prohibition of private Revenge. It is therefore there prefaced in with a more general Precept, Resist not Evil. But besides this there seems to be in it also a Prohibition of vexatious Suits and Molestations of others, tho under a Colour of Law, therefore Matthew says, If any Man will sue thee at Law, and take away thy Cloak; and it may be thought a more special Precept relating to those times, when they had none but Heathen Magistrates, and in some Measure to be expounded by, 1 Cor. 6.7. and to be a Precept given with respect to the Reputation of the Gospel, that it might not be Scandalized by Christians, going to Law before Infidels. It is most certain it does not forbid the use of the Law, whether for the defending, or recovering our just Rights, only the Irregular, or Scandalous use of it; see further the Notes on Matth. 5.39.

Give to every man that asketh of thee, and of him that taketh away thy goods, ask them not again. Matthew has much the same passage, only he says Give to him that, &c. not to every one that asketh of thee, and for the latter Clause, he has from him that would borrow of thee, turn not away thine Hand, which seems more agreeing to the Precept, Deut. 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 Circumstances of Persons begging, or asking of him, to give to every one that has 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 Gods Word has directed us; first, providing for our own Families, then doing good to the Houshold 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 the Notes on Matth. 5.42.

And as ye would that men should do to you, do ye also to them likewise. See the Notes on Matth. 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.

For if ye love them which love you, what thank have ye? for sinners also love those that love them.

And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.

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. See the Notes on Matth. 5.46, 47. The Strength of our Saviours Argument lyeth in this, That God expecteth, that those who have received more Grace, and favour from God then others, and who make an higher profession than others, should do more in obedience to the Positive Commands of God, and the Revelations of his Will in his Word, then they who Live merely by the light of nature, and live up merely to the Law of Nature.

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.

Be ye therefore merciful, as your father also is merciful. I know not how to agree what I find many Interpreters judging, that this Text is a Prohibition of Vsury. I should rather interpret it more largely, as a Command for Acts of Mercy, with respect to the Circumstances of Persons, obliging us not to with-hold a Charitable Hand, from our fear, that if we lend we shall lose what we lend, and obliging us, that if we find the Circumstances of any, that desireth us to lend him for his necessity, such a quantity of Money or Goods as we can spare, and we can well enough bear the loss of, if the Providence of God should render the Person unable to repay us, we should not be awed by such a fear from Acts of Charity, but give with a Resolution to lose it, if God please to disable the Person to whom we lend, so as he cannot repay us. For the question about Vsury, as to which some conceive this Text a Prohibition, this is not a place to handle it in the Latitude. I do not think it was ever absolutely forbidden to the Iews, they might take it of Strangers, and that not only of the Canaanites, whom some say they might kill (which I doubt after their agreement to a quiet Cohabitation) but of other Strangers also who came not under the Denomination of Canaanites. That argued the taking of Usury to be not malum per se, in its self evil, but only malum prohibitum, an Evil as forbidden, and not absolutely, and universally forbidden, but respectively, only with reference to their Brethren of the same Church, and Nation, so rather to be reckoned amongst the Municipal Laws of the Iews, than the Commons Laws of God for all Mankind. Besides that amongst the Jews there was less need of it, partly in respect of their Years of Iubilee, and partly in regard their imployments were chiefly in Husbandry, and about Cattle, which called not for such Sums of Money, as Merchandizing does. Nor is it to be referred to any of the Ten Commandements, unless the Seventh, Thou shalt not Steal, which forbidding Sins against Charity, and such Sins against Charity being there forbidden, as are The taking away the Goods of another against their Will, and without a just cause, I cannot see, How the lending of Money for a moderate use, when it is helpful, and relieving to our Neighbour, should be any kind of Stealing, when his good Will appeareth in the Contract; nor can there be any injustice in it, where there is a Quid pro quo, but a Proportion for what I am indammaged by the loan; unless any will say it is unjustly, because against the Law of God, which is to beg the Question, this Argument being brought to prove it is not contrary to the Law of God. The Exacting of an undue Proportion for Vsury, or a moderate Proportion, when we plainly see, our Brother is fallen into Poverty, and cannot pay it, may be forbidden, as a Sin against Charity, and that love that we ought to show to our Neighbours, and the Mercifulness here required, v. 36. yet, admitting the Law of God, Deut. 23.19, 20. to be interpreted of all Vsury, (which yet seemeth hard,) for then the Jews might not sell for any thing more at twelve Months time, then if they were paid presently, for the Words are Vsury of Money, Vsury of Victuals, Vsury of any thing lent upon Vsury) it concerned the Iews only, betwixt themselves, not in their dealings with any Strangers, which is plain, v. 20. so also. Exod. 22.25. where the Term Poor is also put in as it is, Levit. 25.35, 36, 37. By which Texts the Psalmist must be expounded, Psal. 15.5. It may possibly from the Equity of that Law oblige us, to be more kind to those that are of the same Nation and Church with us, then unto others, especially such as are no Christians; and amongst those that are Christians, to those that are Poor, then to those who have better Estates. But as I said in the beginning, I had rather interpret the Precept of the Text more largely, as a general precept of Mercy, from the Example of our Heavenly Father.

Judge not, and ye shall not be judged, condemn not, and ye shall not be condemned, forgive, and ye shall be forgiven. See the Notes on Matth. 7.1. and on Matth. 6.14. where we have discoursed, what private Iudgings are here forbidden, and what forgiving is here required.

Give, and it shall be given unto you, good measure, pressed down, and shaken together, and running over, shall men give into your bosome. For with the same measure that ye mete withal, it shall be measured to you again. 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 punisheth by way of Retaliations, 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 to 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 Crouding 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 inexpected Providential Dispensations; to this purpose are abundance of Scriptures, Deut. 24.19. Psal. 41.1, 2, 3. Prov. 11.25. and 28.27. 2 Cor. 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 Humane 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 (tho it may be after many days) the Bread which they have cast upon the Waters, according to his command.

And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? By a Parable here is to be understood a Proverbial saying, which has 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 Paralel Text, Matth. 15.14. Our Saviour plainly applyeth 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 Matth. 5. he had in the preceding Verses, given an interpretation of that Law of God. Thou shalt love thy Neighbour as thy self, much different form what the Pharisees had given of it, who had expounded it, Matth. 5.43. Thou shalt love thy Neighbour, and hate thy Enemy. Making a great many Branches of Love to Men, more than they made Now (says 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.

The disciple is not above his master, but every one that is perfect shall be as his master. This was another common saying, which our Saviour applyeth, Matth. 10.24. Ioh. 15.20. to comfort his Disciples concerning their Sufferings, because he was first in Suffering: here he applyeth it to signify their Duty in doing. Some apply this with reference to the Pharisees, and so make a Connexion betwixt 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 applyed to Christ, and is as much as if our Lord had said, I am your Master, you are my Disciples, and by that Relation ingaged 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 lyeth in coming as near to me as you can, in being as your Master.

And why beholdest thou the mote that is in thy brothers eye, but perceivest not the beam that is in thine own eye?

Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thy self 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 brothers eye. See the Notes on Matth. 7.3, 4, 5.

For a good tree bringeth not forth corrupt fruit, neither does a corrupt tree bring forth good fruit.

For every tree is known by his own fruit, for of thorns men do not gather figs, not of a bramblebush gather they grapes.

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. See the Notes upon Matth. 7.16, 17, 18.20. The 43. and 44. are expounded in the 45. v. Men and Women here, (as in other Texts of Scripture) are compared to Trees with respect to their Root and Fruit, and the dependance the Fruit has upon the Root, and the Nature of the Tree. The Heart of Man is made the Root, that being the Principle of humane Actions, as the Root is the Principle to the Fruit; for all the overt Actions of a Mans Life, are but the imperate Acts of the Heart and of the Will. Hence it is that a Will renewed and Sanctifyed in a Man and made Conformable to the Will of God, does not only will, and choose the Will of God, love it, desire it, and delight in it, but commandeth the Tongue to direct its Discourses conformable to it, and also commandeth all the Members of their Body, in their Motions, and Order, to Act conformably; and on the contrary the unrenewed, and sanctifyed Will of Man, does not only reject, and refuse the Will of God, but directeth the Tongue to Words contrary to the Divine Will, and all the Members of the Body in their Motions and Order, to act without any respect to, or aw of the Will of God.

And why call ye me Lord, Lord, and do not the things which I say?

Whosoever cometh to me, and heareth my sayings, and does them, I will show you to whom he is like.

He is like a man which built an 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.

But he that heareth and doeth not, is like a man that without a foundation built an house upon the earth, against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great. See the Notes on Matth. 7.24, 25, &c. where we before met with the same thing. The Sum is, Mens Hopes of Salvation builded upon any other but Christ alone, or Builded upon Christ, without a Sincere Study, and Indeavour to keep the Commandments of Christ, are Vain Hopes, and tho till a Storm of Affliction, or Temptation comes, they may please themselves a little with them, yet when they come to dy, or when any notable Temptation assaults them, or any great Affliction cometh upon them, then they will fail them, and they will see the folly, and Vanity of them, what is the Hope of the Hypocrite, when God takes away his Soul? Job 27.8.