12 And "it came to pass in those | the son of Alpheus, and Simon calldays, that he went out into a moun- ed Zelotes, tain 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; d C 14 Simon (whom he also named Peter), and Andrew his brother, James and John, Philip and Bartholomew, 15 Matthew and Thomas, James a Mat.14.23. b Mat.6.6. c Mat.10.1,&c. Mar.3.13. 6.7. d Jno.1.42. and done it in the way which they would have prescribed, they are enraged and filled with envy at men more successful than themselves. Communed one with another. Spoke together, or laid a plan. 12. A mountain. Jesus was accustomed to retire to such places to hold communion with God. Mark vi. 46. He did it because it was retired, free from interruption, and fitted by impressiveness and grandeur to raise the thoughts to the God that had formed the high hills, and the deep shaded groves. All night in prayer to God. There has been a difference of opinion about this passage, whether it means in the act of praying to God, or in a place of prayer. The Jews had places of prayer built out of their cities or towns, where they could retire from the bustle of a city, and hold communion with God. They were built on the banks of rivers (compare Acts xvi. 13), or in groves, or on hills. They were rude enclosures, made by building a rough wall of stone around a level piece of ground, and capable of accommodating a small number who might resort thither to pray. But the more probable opinion is, that he spent the whole night in supplication. For: 1st. This is the obvious meaning of the passage. 2d. The object for which he went out was to pray. 3d. It was an occasion of great importance. He was about to send out his apostles: to lay the foundation of his religion: and he therefore set apart this time specially to seek the divine blessing. 4th. It was no unusual thing for Jesus to spend much time in prayer; and we are not to wonder that he passed an entire night in supplication. If it be asked why Jesus should pray at all if he was divine, we 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; e Jude 1. f Mat.4.25,&c. Mar.3.7,&c. g Ps.103.3. 107.17-20. answer, that he was also a man: a man subject to the same sufferings as others, and as a man needing the divine blessing. There is no more inconsistency in his praying, than there was in his eating. Both were means, and both equally consistent with his being divine. But Jesus was also Mediator, and as such it was proper to seek the divine direction and blessing. In this case Jesus has set us an example that we should follow in his steps. In great emergencies, when we have important duties, or are about to encounter special difficulties, we should seek the divine blessing and direction by prayer. We should set apart an unusual portion of time for supplication. Nay, if we pass the whole night in prayer, it should not be charged as enthusiasm. Our Saviour did it. Men of the world often pass whole nights in the business of gain, or dissipation, and shall it be es teemed strange that Christians should spend an equal portion of time in the far more important business of religion? 13-16. See note, Mat. x. 1-4. 17. And stood in the plain. It is not affirmed, however, that he stood in the plain when he delivered the following discourse. There has been some doubt whether the following discourse is the same as that recorded in the 5th, 6tn, and 7th chapters of Matthew; or whether our Saviour repeated the substance of that discourse, and that Luke recorded it as he repeated it. The reasons which have led many to suppose that they refer to the same, are: 1st. That the beginning and the close are alike. 2d. That the substance of each is the same. And, 3d. That after the discourse was delivered, both affirm that Jesus went to Capernaum, and healed the servant of the centurion. Mat. viii. 5-13. Luke vii. 1—10. On the other hand, Matthew says that the sermon was delivered on the mountain (Mat. v. 1); it is thought to be implied that Luke affirms that it was in the plain. Matthew says that he sat; Luke that he stood. Yet there is no reason to suppose that there is a difference in the evangelists. Jesus spent the night on the mountain in prayer. In the morning he descended into the open plain, and healed many. There is no impropriety in supposing that he, being pressed by multitudes, might retire afterwards into the mountain again, where the people might be more conveniently arranged and seated to hear him. There he sat, as recorded by Matthew, and delivered the discourse. For it is to be observed that Luke does not say that he delivered the sermon on the plain, but only that he healed the sick there. T Tyre and Sidon. See note, Mat. xi. 21. it," that hunger and thirst after righteousness." Matthew has expressed more fully what Luke has briefly, but there is no contradiction. 24-26. These verses have been omitted by Matthew. They seem to have been spoken to the Pharisees. ¶ Who are rich. In this world's goods. They loved them; they had sought for them; they found their consolation in them. It implies, farther, that they would not seek or receive consolation from the gospel. They were proud, and would not seek it: satisfied, and did not desire it: filled with cares, and had no time or disposition to attend to it. All the consolation which they had reason to expect, they had received. Alas! how poor and worthless such consolation, compared with that which the gospel would give. ¶ Woe unto you that are full! Not hungry. Satisfied with their wealth, and not feeling their need of any thing better than earthly wealth can give. Many, alas! are thus full. They profess to be satisfi ed. They desire nothing but wealth, and a sufficiency to satisfy the wants of the body. They have no anxiety for the riches that shall endure forever. ¶ Ye shall hunger. Your property shall be taken away. Or you shall leave it; or you shall see that it is of little value. And then you shall see the need of some. thing better; feel your want, and wretch. 20-49. See this passage fully illustra-edness, and hunger for something to ted in the sermon on the mount, in the 5th, 6th, and 7th chapters of Matthew. 18. Vexed. The word vex with us means to provoke, or irritate by petty provocations. Here it means, however, to afflict, to torment, denoting deep and heavy trials. T Unclean spirits. Demons that were impure and unholy, having a delight in tormenting, and in inflicting painful and loathsome diseases. 19. Virtue. Healing power. See note, Mark v. 30. 21. That hunger now. Matthew has satisfy the desires of a dying, sinful soul. T That laugh now. Are happy, or thoughtless, or gay, or filled with levity. for ye shall hunger. Woe unto you that laugh" now! for ye shall mourn and weep. b 26 Woe unto you when all men shall speak well of you! for so did their fathers to the false prophets. 27 But I say unto you which hear, Love your enemies, do good to them which hate you; d с 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, 28 Bless them that curse you, and do good, and lend, hoping for and pray for them which despite-nothing again; and your reward fully use you. shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful, and to the evil. e 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 ask eth 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 a Pr.14.13. Ep.5.4. b Jno.15.19. 1Jno.4. 5. c Ex.23.4,5. Pr.25.21. Mat.5.44. ver.35. Ro.12.20. d c.23.34. Ac.7.60. e Mat.5.39. f1 Cor.6.7. Shall mourn and weep. The time is coming when you shall sorrow deeply. In sickness, in calamity, in the prospect of death, in the fear of eternity, your aughter shall be turned into sorrow. There is a place where you cannot laugh; and there you will see the folly of having passed the proper time of preparing for such scenes in levity and folly. Alas! many thus spend their youth. And many weep when it is too late. God gives them over, and laughs at THEIR calamity, and mocks when their fear comes. Prov. i. 26. To be happy in such scenes, it is necessary to be sober, humble, pious in early life. Then we need not weep in the day of calamity: there is no terror in death: there is nothing to fear in the grave. 26. When all men shall speak well of you. When they shall praise or applaud you. The world will not praise or applaud my doctrine. They are opposed to it And therefore if they speak well 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 shalt be measured to you again. g De.15.7,8,10. Pr.19.17. 21.26. Mat.5.42, &c. h Mat.7.12. i ver.27. j Ps.37.26. 112. 5. k Mat.5.45. 7 Mat.7.1. m Pr.19.17. Mat. 10.42. n Ps.79 12. o Mat.7.2. Mar.4.24.Ja.2,13. of you and of your teaching, it is proof that you do not teach the true doctrine. If not, then there will be woe upon you. If men teach false doctrine for true; if they declare that God has spoken what he has not spoken, and if they oppose what he has delivered, then heavy punishments will await them. ¶ For so did their fathers. The fathers or ancestors of this people, the ancient Jews. To the false prophets. Men who pretended to be of God-who delivered their own doctrines as the truth of God, and accommodated themselves to the desires of the people. Of this number were the prophets of Baal, and the false prophets who appeared in the time of Jeremiah, &c 27, 28. See Mat. v. 44, 45 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 1 that is perfect shall be as his master. 41 And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? 42 Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite! cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's с eye. 43 For a good tree bringeth a Mat.15.14. b Mat.10.24. Jno.13.16. 15. 20. 1 or, shall be perfected as his master. c Pr. 18.17. Ro.2.1,21,&c. d Mat.7.16,17. you good measure, or full measure.— T Pressed down. As figs or grapes might be, and thus many more might be put into the measure. ¶ Shaken together. To make it be more compact, and thus to give more. T Running over. So full that the measure would overflow. Shall men give. This is said to be the reward of giving to the poor and needy. And the meaning is that the man who is liberal shall find others liberal to him in dealing with them, and when they are also in circumstances of want. A man who is himself kind to the poor, who has that character established, shall find many who are ready to help him abundantly when he is in want. He that is parsimonious, close, niggardly, shall find few, or none, who will aid him. In your bosom. That is, to you. The word bosom here has reference to a custom among oriental nations of making the bosom or front part of their garments large, so that articles could be carried in them, answering the purpose of our pockets. Compare Ex. iv. 6, 7. Prov. vi. 27. Ruth iii. 15. 39. A parable. A proverb, or similitude. See Mat. xv. 14. 40. The disciple is not, &c. The learner is not above his teacher, does not know more, and must expect to fare no better. This seems to have been spoken to show them that they were not to expect that their disciples would go beyond them in attainments; that if they were blind, their followers would be also; and that, therefore, it was important for them to understand fully the doctrines of the gospel, and not to be blind leaders of the blind. Every one that is perfect. The word rendered perfect means sometimes to repair or mend, and is thus applied to mending nets. Mat. iv. 21. Mark i. 19. Hence it means to repair or amend in a moral sense, or to make whole, or complete. Here it means evidently thoroughly instructed or reformed. The Christian shall be like his master, holy, harmless, and undefiled, and separate from sinners. He shall copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian. 41, 42. See Mat. vii. 3-5. 45. This verse is not found in the sermon on the Mount, as recorded by Matthew, but is recorded by him in ch. xii. 35. 46-49. See Mat. vii. 21-27. built a house, and digged deep, and | to him,, saying unto him, Lord, laid the foundation on a rock; and trouble" not thyself; for I am not when the flood arose, the stream worthy that thou shouldest enter beat vehemently upon that house, under my roof: nd" could not shake it; for it was founded upon a rock. 49 But he that heareth, and doeth not, is like a man that without a foundation built an house upon the earth: against which the stream did beat vehemently, and immediately it fell; 4 and the ruin of that house was great. d CHAPTER VII. e OW when he had ended all his sayings in the audience of the people, he entered into Caper naum. 2 And a certain centurion's servant, who was dear f unto him, was sick, and ready to die. 3 And when he heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come and heal his servant. 4 And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this: 5 For he loveth 8 our nation, and he hath built us a synagogue. 6 Then Jesus went with them. And when he was now not far from the house, the centurion sent friends a 2 Pe.1.10. Jude 24. b. Ps.46.1-3. 62.2. c Ja.1.24-26. d Pr.28.18. Hos.4.14. e Mat. 8.5,&c. CHAPTER VII. 1-10. See Mat. viii. 5-13. 1. In the audience of the people. In he hearing of the people. 2. Who was dear unto him. The servant was dear to the centurion. That is, he was valuable, trusty, and honored. 4. They besought him instantly. Urgently, or earnestly. He was worthy. The centurion. He had showed favor to the Jews, and it was not improper to show him a kindness. 11. A city called Nain. This city was in Galilee, in the boundaries of the tribe of Issacher. It was about two miles south of Mount Tabor, and not far from VOL.II.-5 | | 7 Wherefore neither thought I myself worthy to come unto thee: but say in a word, and my servant shall be healed, 1 8 For I also am a man set under authority, having under me soldiers: and I say unto one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 9 When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel. 10 And they that were sent, returning to the house, found the ser vant whole that had been sick. 11 And it came to pass the day after that he went into a city called Nain; and many of his disciples went with him, and much people. 12 Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow: and much people of the city was with her. 13 And when the Lord saw her, f Job 31.15. Pr.29.21. g 1 Ki.5.1. Gal.5.6. 1Jno.3.14. 5.1,2. h c.8.49. i Ps.107.20. 1 This man. Capernaum. It is now a small village inhabited by Jews, Mahometans, and | Christians. 12. The gate of the city Cities were surrounded by walls, to defend them from their enemies. They were entered through. gates placed at convenient distances from each other. In most cities it was not allowed to bury the dead within the walls. Hence they were borne to some convenient burial place, in the vicinity of the city. A dead man carried out. A funeral procession. Anciently no Jews were buried within the walls of the city, except kings and distinguished persons. 1 Sam. xxviii. 3. 2 Kings xxi. 18. The custom of burying within cities, and espe |