and make prayers, and likewise the disciples of the Pharisees; but a thine eat and drink?

34 And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom Is with them?

35 But the days will come when

the bridegroom shall be taken away from them, and then shall they fast in those days.

36. And he spake also a parable unto them: No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old.

37 And no man putteth new wine into old bottles; else the new wine will burst the bottles and be spilled, and the bottles shall perish.

38 But new wine must be put a c.7.34,35. b Is.22.12. c Matt.9.16,17. Mar.2.21,22. d Le. 19.19. De.22.11. 2Cor.6.16.

age, and the old is therefore preferable. They who had tasted such mild and mellow wine would not readily drink the comparatively sour and astringent juice of the grape as it came from the press. The meaning of this proverb in this place seems to be this. You, Pharisees, wish to draw my disciples to the austere and rigid duties of the ceremonial law-to fasting, and painful rites. But they have come under a milder system. They have tasted the gentle and tender blessings of the gospel. They have no relish for your stern and harsh requirements. To insist now on their observing them, would be like elling a man who had tasted of good, ripe, and mild wine, to partake of that which is sour and unpalatable. At the proper time all this will be regarded. But at present to teach them to fast when they see no occasion for it; when they are full of joy at the presence of their Master, would be like putting a piece of new cloth on an old garment; or new wine into old bottles; or drinking unpleasant wine, after one had astod that which was pleasanter. It would all be ill-timed, inappropriate, and incongruous.

into new bottles; and both are pre served.

39 No man also having drunk old wine straightway desireth new: for he saith, The old is better. CHAPTER VI.

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.

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

3 And Jesus answering them, said, Have ye not read so much as this, what David did, when himself was an hungered, and they which were with him;

4 How he went into the house of God, and did take and eat the shewf Matt.12.1,&c. Mar.2.23,&c g Ex.20.10. Is.58.13. h 1 Sa.21.6.

e Je.6.16.

CHAPTER VI.

1-11. See this passage explained in Notes on Matt. xii. 1—13.

A

1. Second sabbath after the first. See Matt. xii. 1. This phrase has giver great perplexity to commentators. literal translation would be, "on the sabbath called second prime," or second first sabbath. The word occurs nowhere else in any writing. It is, there fore, exceedingly difficult of interpreta tion. The most natural and easy in terpretation is that proposed by Scaliger The second day of the passover was a great festival, on which the wave-sheaf was offered. Lev. xxiii. 11. From that day they reckoned seven weeks, or seven sabbaths to the day of pentecost. The first sabbath after that second day was called the second prime, or the first from the second day of the feast. The second sabbath was called the second second, or the second sabbath from the second day of the feast the third, the third second, &c. This day, therefore, on which the Saviour went through the fields, was ne first sabbath that occurred after the second day of the feast ¶ Rubbing them in their hands. The word corn here means wheat or barley,

and not maize, as with us. They rubbed it in their hands, to separate the grain from the chaff.

8. But he knew their thoughts. He knew their thoughts-their dark malicious designs by the question which they proposed to him, whether it was lawful to heal on the sabbath days. (Matthew) In reply to their question, Jesus asked them whether they would not release a sheep on the sabbath-day, if it was fallen into a pit; and also asked them, whether it was better to do good than to do evil on that day? implying that to omit to do good was, in fact, doing evil.

11. Were filled with madness. Probably 1st. Because he had shown his power to work a miracle. 2d. Because he had shown his power to do it contrary to what they thought was right. 3d. Because by doing it he had shown that he was from God, and that they were, therefore, wrong in their views of the sabbath. And, 4th. Because he had shown no respect to their views of what the law of God demanded. Pride, obstinacy, malice, and disappointed self-confidence were all combined, therefore, in producing madness. Nor were they alone. Men are often enraged because others do good in a way which they do not approve of. God gives success to others, and because God has not accommodated himself to

their views of what is right and done it in the way which they would have pre scribed, 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 accus tomed to resort 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 that he spent the night in the act of praying to God, or in a place of prayer. The Jews had places of prayer-called oratoriosbuilt 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 ca pable of accommodating a small num ber who might resort thither to pray. But the more probable opinion is, that he spent the whole night in supplica tion. For: 1st. This is the obvious meaning of the passage 2d. The ob

tain

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

b

14 Simon (whom he also named Peter), and Andrew his brother, James and John, Philip and Bartholomew,

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

16 And Judas d the brother of b Matt.10.1,&c.

a Matt.6.6. 6.7.

c Jno.1.42. d Jude 1.

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 f of their diseases;

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

ject 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 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 plans of gain, or in dissipation, and shall it be esteemed strange that Christians should spend an equal portion of time in the far more important business of religion?

13-16. See Note, Matt. x. 1—4. 17. And stood in the plain. It is not affirmed, however, that he stood in the

ƒ Ps.103.3

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, 6th, and 7th chapters of Matthew; or whe ther our Saviour repeated the substance of that discourse, and that Luke record. ed 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 dis. course was delivered, both affirm that Jesus went to Capernaum, and healed the servant of the centurion. Matt. viii 5-13. Luke vii. 1-10. On the other hand, Matthew says that the sermon was delivered on the mountain (Matt. 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 morn. ing he descended into the open plain and healed many. There is no impr priety in supposing that he, being press ed 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 Tyre and Sidon. See Note, Matt xi. 21.

18. Vexed. The word ver with us

19 And the whole sought to touch him for went virtue out of him, and healed them all.

20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for your's is the kingdom of God.

21 Blessed are ye that hunger now for ye shall be filled. ed are ye that shall laugh.

8 weep now for ye

22 Blessed are ye when men shall hate you, and when they shall separate you from their company, and shall reproach you, and

i

a Nu.21.8,9. Matt.14.36. Jno.3.14,15. Mar.5.30. c.8.46. c Matt.5.2,&c. d Ja. 2.3. e Is.55.1. f Ps.107.9. g Is.61.3. Re. 21.4. Jno.17.14. i 1 Pe.2.19,20. 3.14. 4.14.

means to provoke, or irritate by petty provocations. Here it means, however, to afflict, to torment-denoting deep and heavy trials. ¶ 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.

20-49. See this passage fully illustrated in the sermon on the mount, in the 5th, 6th, and 7th chapters of Matthew. 21. That hunger now. Matthew has 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 is such consolation, compared with that which the gospel would give. Wo 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 satisfied. 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 for ever. ¶ Ye shall hunger. Your property shall be taken away; you shall leave it; or you shall see that it is of little value. And then you shall see the need of something better; feel your want, and wretchedness, and shall hunger for something to satisfy the desires of a dying, sinful soul. That laugh now. Are happy, or thoughtless, or gay, or filled with levity. 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 laughter 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! how 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.

you.

When all men shall speak well of When they shall praise or ap