Geneva Study Bible 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. And {1} it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples {a} plucked the ears of corn, and did eat, rubbing them in their hands.
(1) Christ shows against the superstitious, who dwell on every trifling matter, that the law of the very sabbath was not given to be kept without exception: much less that the salvation of man should consist in the outward keeping of it. (a) Epiphanius notes well in his treatise, where he refutes Ebion, that the time when the disciples plucked the ears of the corn was in the feast of unleavened bread. Now, in those feasts which were kept over a period of many days, as the feast of tabernacles and passover, their first day and the last were very solemn; see Le 23:1-44. Luke then fitly calls the last day the second sabbath, though Theophylact understands it to be any of the sabbaths that followed the first. And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?
And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him; And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him;
How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone? How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
And he said unto them, That the Son of man is Lord also of the sabbath. And he said unto them, That the Son of man is Lord also of the sabbath.
And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered. {2} And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.
(2) Charity is the rule of all ceremonies. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.
But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth. But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.
Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to {b} destroy it?
(b) Whoever does not help his neighbour when he can, he kills him. And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other. And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.
And they were filled with madness; and communed one with another what they might do to Jesus. And they were filled with madness; and communed one with another what they might do to Jesus.
And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God. {3} And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
(3) In using earnest and long prayer in choosing twelve of his own company to the office of the apostleship, Christ shows how religiously we ought to behave ourselves in the choice of ecclesiastical persons. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles;
Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew,
Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes,
And Judas the brother of James, and Judas Iscariot, which also was the traitor. And Judas the brother of James, and Judas Iscariot, which also was the traitor.
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 Judaea and Jerusalem, and from the sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases; 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 Judaea and Jerusalem, and from the {c} sea coast of Tyre and Sidon, which came to hear him, and to be healed of their diseases;
(c) From all the sea coast, which is called Syrophoenecia. And they that were vexed with unclean spirits: and they were healed. And they that were vexed with unclean spirits: and they were healed.
And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. And the whole multitude sought to touch him: for there went virtue out of him, and healed them all.
And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God. {4} And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
(4) Christ teaches against all philosophers, and especially the Epicureans, that the greatest happiness of man is laid up in no place here on earth, but in heaven, and that persecution for righteousness' sake is the right way to achieve it. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh. Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake. Blessed are ye, when men shall hate you, and when they shall {d} separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.
(d) Cast you out of their synagogues, as John expounds in Joh 16:2, which is the severest punishment the Church has, if the elders judge rightfully, and by the word of God. Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets. Rejoice ye in that day, and {e} leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.
(e) Leap for exceeding joy, as cattle do who are spurred on by food. But woe unto you that are rich! for ye have received your consolation. But woe unto you that are rich! for ye have {f} received your consolation.
(f) That is, you reap now of your riches all the convenience and blessing you are ever likely to have, and therefore you have no other reward to look for; Mt 6:2. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep. Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets. Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
But I say unto you which hear, Love your enemies, do good to them which hate you, {5} But I say unto you which hear, Love your enemies, do good to them which hate you,
(5) Christian charity, which is very different from worldly charity, not only does not revenge injuries, but is even extended to our most grievous enemies, and that for our Father's sake who is in heaven: in well doing it is not at all seeking its own. Bless them that curse you, and pray for them which despitefully use you. Bless them that curse you, and pray for them which despitefully use you.
And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloke forbid not to take thy coat also. 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.
Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
And as ye would that men should do to you, do ye also to them likewise. And as ye would that men should do to you, do ye also to them likewise.
For if ye love them which love you, what thank have ye? for sinners also love those that love them. For if ye love them which love you, {g} what thank have ye? for sinners also love those that love them.
(g) What is there in this your work that is to be accounted of? For if you look to have reward by loving, seek those rewards which are indeed rewards: love your enemies, and so will you show to the world that you look for those rewards which come from God. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
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. 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.
But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. But love ye your enemies, and do good, and lend, {h} hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.
(h) When you will lend, do it only to benefit and please with it, and not with the hope of receiving the principal again. Be ye therefore merciful, as your Father also is merciful. Be ye therefore merciful, as your Father also is merciful.
Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: {6} Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: {i} forgive, and ye shall be forgiven:
(6) Brotherly judgments must not proceed from curiosity nor rudeness nor malice, but they must be just, moderate and loving. (i) He does not speak here of civil judgments, and therefore by the word forgive is meant that good nature which the Christians use in patiently suffering and pardoning wrongs. 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 shall be measured to you again. Give, and it shall be given unto you; good measure, {k} 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.
(k) These are borrowed types of sayings, taken from those who used to measure dry things, as corn and such things, who do it in a rather forceful manner, and thrust it down and shake it together, and press it and put it into a pile. And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? {7} And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
(7) Unskillful reprehenders hurt both themselves and others: for as the teacher is, so is the student. The disciple is not above his master: but every one that is perfect shall be as his master. The disciple is not above his master: but every one that is perfect shall be as his master.
And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? {8} And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye?
(8) Hypocrites who are very severe reprehenders of others are very quick to spitefully spot other men's faults, but very blind to see their own. 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 eye. 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 eye.
For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit. {9} For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
(9) Skill in reprehending others does not make a good man, but rather he that proves his uprightness both in word and deed. 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. 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.
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. 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.
And why call ye me, Lord, Lord, and do not the things which I say? And why call ye me, Lord, Lord, and do not the things which I say?
Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like: {10} Whosoever cometh to me, and heareth my sayings, and doeth them, I will shew you to whom he is like:
(10) Affliction at length discerns true godliness from false and feigned godliness. 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. 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.
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. 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. The Geneva Bible Translation Notes [1599] Bible Hub |
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