Luke 6

Because humble Christians practise their denial, and perform their devotions, in secret, and without ostentation, Pharisees may sometimes be ready to conclude that they neither fast nor pray at all. But every part of our duty has its proper season and proportion, as stated in the Scriptures; and it should have the same in the conduct of our lives: the gracious presence of our Beloved makes a feast to our souls, so long as it is continued to us; but when our sins provoke his departure or his frown, we are called to mourn and fast as well as pray.’— T. Scott. Chap. VI. Ver. 12—19. Jesus selects his twelve apostles, and instructs them.—We have before remarked the time which Jesus devoted to private and retired prayer, even when his apostles and most intimate disciples were asleep.

In this instance, after spending the whole night in devotion, so soon as it was day, instead of retiring to rest, he calls his disciples round him, and chooses the twelve apostles, who are here enumerated. On the parallel text of Matthew, we have offered some general remarks: here we shall be more discriminating. The wisdom of our Lord’s conduct (says Prebend. Townsend) was eminently displayed in the choice of his apostles: they were generally chosen from the inferior ranks of life; and most of them were fishermen. If the disciples of Christ had been men of rank and distinction, of wealth or eminence; if they had been esteemed for their knowledge, or literature, or political influence, these means might, more or less, have been employed for promoting the kingdom of the Messiah, which nearly all the Jews imagined would be of an earthly nature.

The success of the gospel, too, would have been attributed, by its enemies at least, to mere human exertions. Hence Caiaphas inquired with so much solicitude of Christ respecting his disciples, ((John 18:19),) from whose unpretending life less opposition was made to the first beginnings of Christianity: for no danger could possibly be apprehended from the efforts of such inferior and unpretending individuals….. By this choice, too, all pretence that the gospel was advanced Ver. 13. Apostles.—[An Apostle properly denotes one sent, exactly corresponding to the Chaldee and Syriac, sheliach, and shelicha, probably the very word employed by our Lord, from shelach, “to send.” It was employed by the Jews to denote any one deputed to act for another, especially on public business, as ambassadors, legates, or envoys; in which sense Herodotus also uses the word.]—Bagster: Vor.

15. Simon called Zelotes.—Called also the Canaanite, from the Hebrew word Kana, to be zealous. See note on (Mark 3:18). Ver. 16. Judas Iscariot—That is, ‘‘the man of Carioth,” a town of Judea: others explain Iscariot as Issachariothes, of the tribe of Issachar. Calmet. Ver. 22. When they shall separate you—From their company; that is, ‘expel you from the synagogue; excommunicate you.”; best illustrated; namely, that the religions of Christ and of the world, are not only diverse, but opposite. But we must now consider the passage as affording consolation to persecuted Christians: “Blessed are ye when men shall hate you; and when they shall separate you from their company” and communion, and shall reproach you “for the Son of man’s sake.

Rejoice ye in that day, and leap for joy!’ The best comment on this passage is to be read in the Christian Martyrologies, whether of more ancient or modern date, wherein we shall find both old and young, and even delicate females, leaping for joy, and exulting in the flames, that they were counted worthy to suffer for the Saviour’s sake! But let us turn to the reverse of this picture. “Wo unto you that are rich; for you have received your consolation.”’— How animated a paraphrase does the apostle James, ((Luke 5)) give us of this passage: ‘Go to, now, ye rich men, weep and howl for your miseries that shall come upon you!” There are three things particularly alarming in the contemplation of great riches: 1.

How have they been obtained? The apostle just contemplates with agony the reflection that they may have been obtained by defraud; by defrauding the labourers of their hire. We have seen, in many instances, men of immense property reduced to poverty, and have wondered how this could be, because we have not seen the worm at the root. Great fortunes obtained out of the labour of the poor, are always to be suspected. God only knows how much has been wrung from the starving families of agriculturists and manufacturers! 2. How have they been improved? Wise men should examine, and if they find a spot of blood, treat their riches like goods in which men suspect the plague; open them to the air, and scatter them about, among the poor and necessitous.

It may be the present possessor may be innocent of the manner of their being obtained; but let him not be indifferent to their expenditure: let them be tithed to the poor, and to the cause of God. It is to be feared many are sick enough to think they can pacify the Almighty by putting down a portion of their ill-gotten wealth in charitable legacies. What is this but a thief surrendering stolen property, when seized by the hand of justice? It is an awful thing for men, and especially for professors, thus to deceive themselves. 3. It is an appalling consideration to the rich: ‘“‘Ye have received your consolation!” So said Abraham to the rich man in the parable, “Son, remember that thou in thy life-time receivedst thy good things!”

((Luke 16:25).) Ver. 27—36. Love to enemies, and universal benevolence, enforced.—These doctrines we have already seen taught in the Sermon on the Mount, ((Matthew 5:33-48);) 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.” ((Ephesians 5:1).) ‘For he is kind to the unthankful and the evil:” or, as it is beautifully expressed in the parallel chapter, ((Matthew 5:45),) ‘‘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 ((Psalms 85:10).) so it must be to complete the Christian character. There mercy and truth, righteousness and peace, must be associated. Our Lord here lays down a principle of equity, which has been justly called the Golden Rule of morals, (ver. 31:) ‘As 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 principle 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.” 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 per- 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 instant 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 under the miraculous impulse which made him acknowledge Jesus the Messiah, his miracles of mercy “went forth throughout Judea and the region round about.” 4

Notes on the verses

Ver. 21. Forgive sins.—See note on (Mark 2:7). Ver. 26. Filled with fear—i. e. with a reverential sense of the divine power. Ver. 30. Their scribes, &c.—That is, the scribes and Pharisees of that place.— Campbell. q Chap. VI. Ver. 1—5. And it came to pass, &c.—The same conversation is related more fully by Matthew, (Luke 12:1-8); also in (Mark 2:23-28). Ver. 1. On the second sabbath after the first.—Campbell, “* On the sabbath (called) second prime ‘ as is literal, but the learned commentator confesses the exact meaning to be unknown. Doddridge renders it, “On the first sabbath after the second (day of unleavened bread.”) So Lightfoot, Newcome, &c. Ver. 9. Is it lawful, &c.—Campbell, “What is lawful to do on the sabbath? Good or ill? To save, or to destroy?” So a great many MSS. and printed editions. The change is only in the pointing. Ver. 11. They were filled with madness.—This is well explained, and in a few words, by Mr. Henry. “They were mad at Christ, mad at the people mad at themselves. Anger is a short madness; malice a long one.” Ver. 29. Take thy coat.—{The coat was a tunic, or under garment, over which the Jews and other nations threw a cloak or gown, when they went abroad, or were not at work.}—Bagster. Ver. 35. Hoping for nothing again.—The Greek word is only here used in the New Testament, where some render it, to despond; and then the sense is lend without despondency, i. e. without being weary; but the true meaning probably is, lend even to those from whom you cannot reasonably expect any 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. 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. Ver. 40. Every one that is perfect shall be as his master.—Campbell “Every finished disciple shall be as his teacher.” Ver. 44. For of thorns.—[So Seneca, “Good can no more be produced out of evil, than a fig from an olive. The produce corresponds to the seed.”]—B. son 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, indeed, 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 are the more encouraged to do this in a subsequent verse which assures us, that whatever ingratitude we meet 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.”

(Luke 7)—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 Jay’s Short Discourses gives an exposition of it, from which the Editor takes leave to abstract some of the leading thoughts. “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 Ver. 47—49. Whosoever heareth my sayings, &c.—The parallel passage to this, is (Matthew 7:24-27), and the parable is there illustrated.