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

eye.

43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. 44 For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramblebush gather they grapes.

45 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

48 He is like a man which built a 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.

49 But he that heareth and doeth not, is like a man that without a foundation built a house upon the earth, against which the stream did beat vehemently, and immediately it fell, and the ruin of that house was great.

his

CHAPTER VII.

'sayings in the audience

when he had ended all

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

47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like.

43, 44. See Matt. vii. 16-19. 45. See note on Matt. xii. 34, 35. 46-49. See Matt. vii. 21-27.

CHAPTER VII.

1-10. See notes on Matt. viii. 5-13. This account varies somewhat from that given by Matthew, where the centurion is represented as having made his request personally. The two may be easily harmonized, by supposing that the centurion first engaged certain elders of the Jews to intercede for him, ver. 3; then, finding that Jesus was about to visit his house, contrary to his expectation, he sent friends to declare his unworthiness of such honor, ver. 6; and afterwards, when he discovered Jesus still approaching, went out himself and made a personal application and acknowledgment of unworthiness, as related by Matthew. Others suppose the centurion did not go personally to meet Jesus, but is only said to have done so by sending messengers, according to the maxim that whatever one

pernaum.

2 And a certain centurion's servant, who was dear 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.

performs by an authorized agent is to be considered his personal act. I prefer the former interpretation, partly because it does not seem reasonable, that a man so manifestly courteous, modest, and anxious, as this centurion, would remain in his house, when one was approaching, whom he acknowledged to be so much his superior. Common civility would require more respectful attention. Although he first professed himself unworthy even to approach Jesus to speak with him, yet when he saw that he was resolved to enter his dwelling, he would go out and salute his illustrious visiter, as Matthew represents. While he was engaged in the interview, his friends, who had preceded him with the message, probably returned to the house, and "found the servant whole that had been sick," ver. 10. But according to either interpretation, no contradiction exists between the two accounts, which need occasion the least difficulty. Such slight variations are not unusual among historians whose veracity is unquestioned.

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 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 to him, saying unto him, Lord, trouble not thyself: for I am not worthy that thou shouldest enter under my roof;

7 Wherefore neither thought I myself worthy to come unto thee; but say in a word, and my servant shall be healed.

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.

This

4. Besought him instantly. word occurs in only two other places; Phil. ii. 28; Tit. iii. 13; where it is rendered carefully and diligently. Its meaning here seems to be earnestly. He was worthy. That is, in the opinion of the elders, the centurion was a fit person to receive a blessing at the hand of Jesus. Ordinarily, the Jews regarded the Gentiles as unworthy of divine blessings. But, in this case, as the centurion had manifested his love to the nation by building a synagogue, ver. 5, and possibly may have been a proselyte, he was commended to the favorable notice of our Lord.

11. A city called Nain. Eusebius says this city was near Endor and Mount Tabor; and geographers tell us, from Tabor the Sea of Galilee is visible, on the shore of which Capernaum was situated. The distance was such as might easily be travelled in one day.

12. Gate of the city. Ancient cities were generally enclosed by walls, the entrances being secured by gates. To this fact very frequent allusion is made in the scriptures. ¶ A dead man carried out. That is, for burial. It was not usual among the Hebrews, to bury their dead within the city walls, except in the case of very distinguished per

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 servant 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, he had compassion on her, and said unto her, Weep not.

14 And he came and touched

sons. Whether or not they were aware that the gases arising from bodies in a state of decomposition are highly prejudicial to the health of the living, their laws respecting defilement by dead bodies would naturally induce them to seek resting places for the dead in retired spots, at a distance from the busy haunts of men. To such a place, the friends of the family were carrying from the city a dead man, under peculiarly affecting circumstances: he was the only son of his mother, and she was a widow. Such a scene strongly moved the compassionate nature of Jesus, and he resolved to wipe away the tears of the bereaved mother, and to change her mourning into joy.

13. Weep not. By this exhortation, he intimated that relief was at hand. In this case, the reänimation was to be immediate, and the mother was to receive back her dearly beloved son, to be the support of her declining days. The same exhortation has come with a soothing power to many a fond mother's heart, when committing to the dust the remains of a cherished child, even without the expectation of beholding his face again on earth. The promise, that the dead shall live and live forever, that friends separated on earth shall be re

the bier: And they that bare him stood still. And he said, Young man, I say unto thee, Arise.

united in heaven, that then there shall be no more death, nor pain, nor sorrow, has given hope and consolation to the mourner. Though the prospect on earth be dark and cheerless, yet when the glorious realities of the future life are seen by an eye of faith, and the heart steadfastly believes that as Jesus died and rose again, even so shall the children of humanity be raised and clothed in his image, the bereaved no longer mourn without hope. They cheerfully anticipate a happy meeting; and by that anticipation their tears are dried.

14. Touched the bier. It was not customary among the Hebrews to enclose the bodies of the dead in coffins; but they wrapped them in grave clothes, and carried them in that dress to the place of sepulture, upon a bier or frame of convenient size. Stood still. The bearers of the corpse seem to have anticipated, from the address of Jesus to the mother, from his touching the bier, and perhaps from some peculiarity in his appearance, that a wonderful work was to be performed. They suddenly stayed their progress, and stood still, awaiting the result. ¶ Arise. As much as to say, Live again. The emotions of the mother, when she heard this word uttered in a commanding tone, the mingled hope and fear, the intense anxiety with which she watched the body of her son, and the joy and gratitude which overwhelmed her as she saw the infallible evidence of returning life, I will not attempt to describe.

15 And he that was dead sat up, and began to speak and he delivered him to his mother.

of veracity. And the circumstances connected with the alleged miracle forbid the supposition that any deception was practised. There is no evidence that Jesus had the slightest acquaintance with the parties concerned, or that he had ever before visited that city; the meeting was wholly unexpected on their part, notwithstanding he might have foreseen it. There can be no question that the young man was actually dead. It is not to be supposed for one moment, that his mother, a widow, already bereft of her earthly protector, lone and desolate in the wide world, would consent that the body of her only son should be shut from her sight forever, unless satisfied beyond all possible doubt that life was wholly extinct. Of the restoration to life, conclusive evidence was given; for he that was dead sat up, und began to speak. On the whole, the miracle is as well authenticated as any fact can be; the circumstances are all natural, if the narrative be true; but, if untrue, exceedingly unnatural and inexplicable.

It is worthy of remark, that the most stupendous miracles of our Lord were performed publicly, in open day, and in the presence of a sufficient number of witnesses. No concealment was sought. These things were not done in a corner. But the publicity was proportionate to the magnitude of the work. When the ruler's daughter was raised, Luke viii. 49-56, although none were present, at the moment, except her parents and three disciples, yet many had seen her dead body; and so thoroughly persuaded were they that death had taken place, that they derided Jesus and "laughed him to scorn," when he figuratively said, "she is not dead but sleepeth ;" that is, life has not forever departed; but, though dead, I will arouse her, and she shall live again. So, in the case of the widow's son, the miracle was performed in a public place, in presence of

whose attention was steadfastly fixed upon the subject by the preceding circumstances. And when Lazarus, who had been dead four days, and upon whose body the process of decomposition seems to have commenced, was restored to life, John xi. 1-46, many of the Jews

16 And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.

17 And this rumour of him went forth throughout all Judea, and throughout all the region round about.

18 And the disciples of John shewed him of all these things.

19 And John, calling unto him two of his disciples, sent them to Jesus, saying, Art thou he that should come? or look we for another?

20 When the men were come unto him, they said, John Baptist hath sent us unto thee, saying, Art thou he that should come? or look we for another?

21 And in that same hour he cured many of their infirmities, and plagues, and of evil spirits; and unto many that were blind he gave sight.

22 Then Jesus answering, said unto them, Go your way, and tell John what things ye have seen and heard; how that the blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised,

were present, ver. 19, 31; and Jesus called their particular attention to the miracle by an appeal to his Father, ver. 42. Thus public was the miracle in each case. And the manner in which each was performed afforded conclusive evidence that divine energy was exerted. None of the usual restoratives were employed, or the methods used for restoring suspended animation; but the simple words, Arise, or Come forth, were uttered, and the shackles of death fell asunder. Surely, no man could perform such works, unless God were with him.

John iii. 2.

16. There came a fear. A sensation of awe and solemnity. They could not disguise to themselves the fact, that they had witnessed a manifestation of divine power; and that they stood in the presence of one who was divinely

to the poor the gospel is preached. 23 And blessed is he, whosoever shall not be offended in me.

24 And when the messengers of John were departed, he began to speak unto the people concerning John, What went ye out into the wilderness for to see? A reed shaken with the wind?

25 But what went ye out for to see? A man clothed in soft raiment? Behold, they which are gorgeously apparelled, and live delicately, are in kings' courts.

26 But what went ye out for to see? A prophet? Yea, I say unto you, and much more than a prophet.

27 This is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee.

28 For I say unto you, Among those that are born of women, there is not a greater prophet than John the Baptist: but he that is least in the kingdom of God, is greater than he.

29 And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John.

commissioned for the performance of some marvellous work. Hence some said he was a great prophet, and some that God had visited his people, or manifested his favor to them.

17. This rumor, &c. That is, the mighty works he had performed, and the expectations of the people concerning him, were made known very extensively.

18-35. See notes on Matt. xi. 2-19. 29. All the people, &c. That is, the mass of the common people, including also the publicans, who came to John's baptism in such throngs, Matt. iii. 5, 6, justified God, or acknowledged the truth of John's message; confessed their sinfulness, and were baptized with his baptism unto repentance. Such, says our Lord, was the result of the mínistry of him who was more than a

30. The Pharisees and lawyers rejected, &c. "Many of the Pharisees and Sadducees" presented themselves to John for baptism; Matt. iii. 7; but it is not distinctly declared that they were baptized. Perhaps they were so scandalized at his language concerning their character, and his predictions concerning the impending judgment upon them, that they retired without receiving baptism at his hands. Hence our Lord here says, they were not baptized of him. Or perhaps a few were baptized; but the great body remaining unbelieving and unbaptized, the general expression here would be perfectly proper. Rejected. Slighted; disregarded; did not believe. The counsel of God against themselves. If the common translation be correct, we are to understand that the counsel of God, or his message as delivered by John, was condemnatory of their conduct, as indeed it was. But the word eis, (tis,) here rendered against, is of very various signification, and means to, into, or towards, quite as often as against. Campbell translates, "the counsel of God with regard to themselves." This, I think, more accurately expresses the idea conveyed by the original. For the revelation of the divine counsel by John not only condemned their past conduct and present character, but it also pointed to the method by which they might attain purification, and become able to produce the proper fruit of repentance. The Messiah was to approach speedily, and to administer spiritual baptism, purifying the heart from dross. All this

33 For John the Baptist came neither eating bread, nor drinking wine; and ye say, He hath a devil.

34 The Son of man is come eating and drinking; and ye say, Behold a gluttonous man, and a winebibber, a friend of publicans and sinners!

35 But Wisdom is justified of all her children.

36 And one of the Pharisees desired him that he would eat with him. And he went into the Pharisee's house, and sat down to meat.

counsel was towards or in regard to them; but it cannot be understood as altogether and exclusively against them.

36. This and the following verses relate an incident in many respects similar to that recorded in Matt. xxvi. 613; Mark xiv. 3-9; John xii. 1-7; and Clarke says, that "this account is considered by many critics and commentators to be the same with that;" though he himself expresses an opposite opinion. I confess I have not found many commentators, who represent the four accounts as parallel; and I suspect Clarke said what he did not design; for in his notes on Matt. xxvi. 6-13, to which he here refers, there is a long examination of the question whether Matthew, Mark and John, relate the same event, but no intimation is given that Luke's narrative is parallel with either. For some remarks on this subject, see note at the end of this chapter. One of the Pharisees. His name was Simon, ver. 40. Unless he were that "Simon the leper," mentioned Matt. xxvi. 6, and Mark xiv. 3, we have no knowledge of him, except that he is here called a Pharisee. "It is not improbable, however, from what follows, ver. 40-47, that he had been healed by the Saviour, of some afflictive disease, and made this feast to show his gratitude."-Barnes. If this remark be well founded, it may not be unreasonable to regard him as Simon the leper; that is, who had been leprous, and had been healed of his leprosy by our Lord.

Sat down to meat. Or, reclined at the feast. See note on Matt. viii. 11. Meat is put for any kind of food, whether animal or vegetable.