:

[censorious judgment.

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

the Sermon on the Mount (Matt. v. 3848); but we shall here review some arguments by which, in Luke, these duties are enforced. 1. That under the Christian dispensation, a higher degree of virtue is required than under any other but if we only show kindness to those who do the same to us, what are we better than sinners of the Gentiles? Do not the writings of Greek and Roman philosophers afford, not only the clearest precepts, but even brilliant examples of mutual love and friendship? If we mean then to excel the heathen, and do more than others," we must love our enemies, and exercise benevolence without regard to its return. 2. We are called to be the children of God, and as children imitate their parents, so are we called to be "followers" or imitators" of God, as dear children." (Ephes. v. 1.) "For he is kind to the unthankful and the evil:" or, as it is beautifully expressed in the parallel chapter(Matt v. 45) "He maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust." We should, therefore, as his children, "Be merciful as he is merciful:" or, as it is expressed in St. Matthew, "Be ye perfect, even as your Father which is in heaven is perfect;" from a comparison of which texts we may infer, that mercy and benevolence form the completion and perfection, both of the divine and human character. In the salvation of man, mercy and truth meet together; righteousness and peace salute each other;" and (Ps. lxxxv. 10) so it must be to complete the Christian character. There mercy and truth, righteousness and peace, must be associated.

"As

Our Lord here lays down a principle of equity, which has been justly called the Golden Rule of morals (ver. 31): ye would that men should do unto you, do ye also to them likewise." Dr. Watts, who is perhaps the best commentator on this passage, very justly observes, "that this rule does not mean to oblige us to give all that to another, or do all that for another, which we could possibly desire or wish to be bestowed upon us, or done for us; but whatsoever we could reasonably desire, and justly expect, another should

do to us, that we ought to do to him, when he is in the like circumstances. All that in our calm and sedate thoughts we judge fit and proper another should do for us, that we should practice and do for him. Such requests as we could make to others, and could justify them to ourselves in our own consciences, according to the principles of humanity, the rules of civil society, and the rights of mankind; such we ought not to deny to others when they stand in need. Not all that a fond self-love would prompt us to ask, but all that our conscience tells us we might with reason expect." (Watts's Serm. vol. i. Ser. 33.)

Let us now apply the rule, so explained, to the cases in the context. Let us consider we are applied to for relief by a person in distress; how far, supposing ourselves in the situation of the applicant, we could reasonably desire relief from a person in our present circumstances, so far should we now endeavour to give relief. But these maxims must in no wise be taken without limitation; for we must not give the property of another, nor the necessary support of our own families. This, in deed, we could not reasonably expect, and are therefore not called upon to bestow.

Again, when we are commanded to lend, "not hoping to receive," the maxim taken generally, or without limitation, means to give: but if it be taken in a limited sense, for lending, it evidently means to lend, without the hope of borrowing at a future time. We have a maxim, that "one good turn deserves another," which is a good one to act upon after receiving favours, but should not restrain us in bestowing them. We should do a good action without the hope of remuneration. God freely bestows mercy upon us, and if we would be considered as his children, we must be kind to others, and we are the more encouraged to do this in a subsequent verse (38), which assures us, that whatever ingratitude we meet with from men, heaven will reward our well-meant liberality-" Give, and it shall be given unto you:-For with the same measure that ye mete, it shall be measured unto you again."

Ver. 37,38, Judge not.-See the parallel text to this, Matt. vii. 1, 2.

Ver. 38. Shall men give into your bosom.-The

eastern garments being long, folded, and girded with a girdle, admit of carrying much corn in the bosom. Orient Cust. No. 439.

The widow's]

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 caust 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 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 bramble bush 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 evil: for of the abundance of the heart his mouth speaketh. 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

brother's eye.

he is like: 48 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. 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; and the ruin of that house was great.

CHAP. VII.

[son raised. 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 be sought 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. 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.

in the audience of the people, he entered into Capernaum. 2 Aud a certain centurion's servant, who was dear unto him, was sick, and ready to die. 3 And

still. And he said, Young man, I say unto thee, Arise.

15 And he that was dead sat up,

Ver. 39. Can the blind-or, as Matthew expresses it, "If the blind lead the blind, both shall fall into the ditch," i. e. perish together. See Matthew xv. 14.

Ver. 40. Every one that is perfect shall be as his master-Marg. Every one shall be perfected as his master." But the textual reading seems preferable, and is rendered by Camp. "Every finished disciple shall be as his tencher."

Ver. 41-42. And why beholdest thou, &c.-Compare Matt, vii. 3-5.

Ver. 43-45. For a good tree, &c.-The parallel text to this may be found, Matt. vii. 17-20.

Ver. 46. Why call ye me, Lord? &c.-See Matt. vii. 21-23.

Ver. 47-49. Whosoever......heareth my sayings, &c.-The paralle! passage to this, is Matt. vii. 2427, and the parable is there illustrated.

CHAP. VII. Ver. 1-10. He entered into Capernaum, &c.-This cure of the Centurion's servant has been already considered in Matt. viii. 5-13.

Ver. 5. Us a synagogue-Camp. Our synagogueimplying that there was but one in the town. Camp. Ver. 8. Unto one-" Unto this man." Marg.

Ver. 14. Touched the bier.-Among the Jews, as well as Romans, in those times, the corpse was car ried to the grave on a kind of litter, or bier, without any other covering than a cloth, Rosenmuller. Orient Lit. No. 1290,

The fame of Jesus]

[spread abroad.

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

CHAP. VII.

[Omit, and pass to ver. 36.]

him of all these things. 18 And the disciples of John shewed 19 And John calling unto him two of his disciples, sent

(0) Ver. 11-17. The widow of Nain's son raised. This is one of the most pathetic narratives in the New Testament, and one of Mr. Jay's Short Discourses (vol. i. d. 16.) gives an Exposition of it, little less pathetic. From this the Editor takes leave to abstract some of the leading thoughts, as decidedly superior to any he has to offer. Mr. Jay places the affecting scene before us: "It is a funeral procession, slow and solemn. and it is the funeral of a young man, carried off, whether suddenly or slowly we know not, but it was in the prime of life. Verily, every man at his best estate is vanity! He was an only son, the only son of his mother. Had he been one of many, the loss would have been partial; but he was the only pledge of virtuous affection; the only hope of future years; her life was bound up in his. But what closes the melancholy tale of this woman is, that she was a widow! A widow is always an affecting character, for she is liable to injustice and oppression, as she is deprived of the companion of her journey, and compelled to travel alone. In this state a child may seem an incumbrance; but if he excites care, he diverts grief; .... in his face the father's image is admired. He will render himself serviceable by dutiful attentions. He will plead her cause, and become her protector, and her fefuge. But such is no longer the condition of this poor widow. None is left to support her tottering age and she is now, probably, going to bury her only son in the same grave with his father. The opening of a husband's tomb would make her wounds bleed afresh. There,' might she say, as she turned round to leave the sepulchre, "There have I buried all my earthly happiness and hope: O for the day when I too shall be gathered to my kindred dust!'

"She was not alone: much people of the city was with her. This showed the esteem in which the family was held. But though numbers of her friends and neighbours attended on this mournful occasion, little

relief could they afford: they cannot restore her son. But here comes, advancing towards them, another company, the leader of which can save to the uttermost. The parties join in the suburbs of the city. And what does our Lord and Saviour?

"First, he knew all the particulars of the case. Those with him could only see a funeral, but he knew the corpse. 2. He did not want to be implored: the relief was spontaneous and self-moved. 3. He had compassion on her: his eye affected his heart; he made all the miseries he beheld, his own. Under the influence of this compassion, 4. he said unto her, Weep not! The language of our Saviour would excite surprise. Holding back her veil, she might look to see what stranger passing by thus interested himself in her grief, and gave her advice so impossible to take. When lo! 5. Jesus went and touched the bier; and they that bare him stood still. What a moment of suspense and anxiety! At length, in a tone of uncontrollable authority, he said to the young man, I say unto thee, Arise. And he never spake in vain. In an instant, he that was dead sat up, and began to speak. Finally, Jesus delivered him to his mother. He would comfort her; and therefore he prefers her satisfaction to the honour he would have gained by the attendance of such a disciple on himself. What a present was here!

How striking the whole scene! To see a man instantly called back from the invisible world-what awe would it produce? What wonder would it excite? Some would be ready to flee from him; but the mother-she would embrace him! But would the son engross all her attention? Would she not think of Jesus? this friend in trouble; this restorer of her happiness? O, I see her kneel and adore!"

After reading this narrative, it is not wonderful to hear, that "there came a fear on all ;" and that a rumour of Jesus and his miracles of mercy went forth throughout Judea and the region round about."

Ver. 17. All the region round about-viz. Galilee of the Gentiles. See Isa ix. 1.

Ver. 18-35. And the disciples of John shewed him, &c. The parallel narrative to this has been

already considered, Matt. xi. 2-19.

Ver. 19. Or look we for another?-Doddr. "Are we to expect another?" That is, Art thou the Christ? or must we wait for another?

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 the 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, 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. 30 But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him. 31 And the Lord said, Whereunto then shall I liken the men of this generation? and to what are they like? 32 They are like unto children sitting in the market-place, and calling one to another, and saying, We have piped unto you, and ye have not danced; we have mourned to you, and ye have not wept. 33 For

[and the Answer.

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.

37 And, behold, a woman in the city, which was a sinner, when she knew that Jesus sat at meat in the Pharisee's house, brought an alabaster box of ointment,

38 And stood at his feet behind him weeping, and began to wash his feet with tears, and did wipe them with the hairs of her head, and kissed his feet, and anointed them with the ointment.

if

39 Now when the Pharisee which had bidden him saw it, he spake within himself, saying, This man, he were a prophet, would have known who and what manner of woman this is that toucheth him: for she is a sinner.

40 And Jesus answering said unto him, Simon, I have somewhat to say unto thee. And he saith, Master,

Ver. 29. And all the people that heard him— namely, John. Grotius, Doddr. and Camp., all consider these as the words of Jesus (not of the Evange list), in reference to John the Baptist.

Ver. 30. Rejected the counsel of God against themselves that is, against their own interests. Doddr. renders it, “Rejected the counsel of God to them;" Camp. "With regard to them." The marginal reading in our translation is, "Frustrated the counsel of God within themselves;" but this seems hardly intelligible.

Ver. 31. And the Lord said. These words are wanting in almost all the Gr. MSS. and many of the Latin; in all the ancient versions and commentators; and are rejected by Grotius, Mill, Wetstein, and even Doddridge. Camp. supposes them to be inserted by some transcriber, who took the two preceding verses for the words of the Evangelist.

Ver. 36. And sat down to meat.-The word means strictly, to recline; Camp. (probably to avoid the

apparent strangeness of the word reclining) render it Placed himself at table." That the reclinin posture is intended, is perfectly clear from ver. 38.

Ver. 37. Which was-Doddr. had been"sinner-that is, notoriously so. An alabaster boð -See Matt. xxvi.7.

Ver, 38. And stood at his feet behind.-The an cients placed themselves along a couch on the sides, supporting their heads with one arm, bent the elbow, and resting on the couch: with the othe they took their food, and were supported at the bac by cushions, Their feet, of course, were accessib to any one who came behind the couch. Wakefiel

Ibid. To wash his feet with tears.-Doddr. "T water his feet with a shower of tears;" Campbe "Bathed them with tears, and wiped," &c., whic we prefer. It should be remarked, that the sa dals were always taken off at meals.

Ibid. And did wipe them with the hairs of he head Doddr. "Tresses of her hair." Polybi

Tell me therefore, which of them will love him most?

43 Simon answered and said, I suppose that he, to whom he forgave most. And he said unto him, Thou hast rightly judged.

44 And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head.

45 Thou gavest me no kiss: but this woman, since the time I came in hath not ceased to kiss my feet.

46 My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment.

47 Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much but to whom little is forgiven, the same loveth little.

came ""

[anointed by a woman.

48 And he said unto her, Thy sins are forgiven,

49 And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also?

50 And he said to the woman, Thy faith hath saved thee; go in peace.

CHAP. VIII:

AND it came to pass afterward, that

he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,

2 And certain women, which had been healed of evil spirits and infirmities; Mary called Magdalene, out of whom went seven devils,

3 And Joanna the wife of Chuza Herod's steward, and Susanna, and many others, which ministered unto him of their substance. (P)

(P) Ver. 36-50, and Chap. VIII. 1—3. Jesus, dining with a Pharisee, is anointed by a woman formerly of bad character: also attended by several other females.-Jesus eating and drinking;" that is, he mingled himself with various ranks and classes of society, doubtless for the purpose of instructing them in his doctrine. What might be the Pharisee's motive in thus inviting Jesus, is not for us to say; but it should seem there were other Pharisees present, from the language used in ver. 49. Who is this that forgiveth sins also?" Some also have supposed (though it is supposition only), that it was in deference to these men that the master of the house omitted the usual ceremony of washing his guest's feet. The circumstance was noticed, and it has been supposed that in consequence of it, this penitent sinner might fetch her alabaster box of ointment.

It is evident also, that though she had been a notorious sinner, there was now nothing in her appearance or conduct at all indecorous, or it would not have been supposed to require the inspiration of a prophet to discern her character: besides, her conduct altogether showed that she was deeply humbled for her guilt; and our Lord not only confirms the fact, but holds her up as an example of true and great penitence. Let us hear his doctrine.

We are all debtors to God-all sinners, and have the same natural depravity; but in respect to actual transgression there is infinite variety; some owe 50 pence, and others 500; and according to our sense of obligation will be our affection to the Saviour: and those are his true disciples (as observes the pious Spanheim), "not who know most, but who love most." But affection will produce exertion: "Love and

tells us, that when Hannibal drew near to Rome, the Roman ladies went to the temples to supplicate the gods, washing the floors of them with their hair; which (he adds) was their custom on such occasionsAnd kissed his feet.-This was no unusual practice with the Jews." R. Jonathan and R. Jannai were sitting together; there came a certain man and kissed the feet of R. Jonathan." Orient. Cust. No. 1259, 1260.

Ver. 41. Five hundred pence-that is, Roman denarii, equal to nearly fifteen guineas.

Ver. 44. Thou gavest me no water.-Washing the feet before meals is frequently mentioned in the Old Testament, Gen. xliii. 24; 1 Sam. xxv. 41; so 1 Tim. 7.10. This was done by the master of a family. Harmer, Shaw.

CHAP. VIII. Ver. 2. Mary called Magdalenefrom Magdala, a town of Galilee, where she lived. Doddr.- Out of whom went seven devils-or de. mons; that is, who had been dispossessed. Some suppose this was the same woman that is mentioned in the preceding chapter as a sinner (ver. 37), but this is very doubtful. If her having seven demons implied her being a great sinner, what must the Gadarene have been, who was possessed by a legion-below, ver. 30? But to us it is not evident that possession had any connexion with moral evil.