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| 1 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. |
That he went – Probably on the way to the synagogue. R3316:6
Through the corn – Through the wheat. R3754:1
Plucked the ears – The Pharisees claimed that rubbing the grain in the hands and blowing away the chaff constituted winnowing and threshing, thus violating the Sabbath. R3754:2
And did eat – The Pharisees had a rule that no food should be eaten until after worship in the synagogue. R3316:6
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| 2 And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days? |
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| 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;
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| 4 How he went into the house of God, and did take and eat the showbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?
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| 5 And he said unto them, That the Son of man is Lord also of the sabbath.
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Is Lord also of – The proper teacher to set forth the real significance to the Jew. R3754:4
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| 6 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.
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On another Sabbath – Type of the Millennial age. B40
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| 7 And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him. |
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| 8 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. |
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| 9 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?
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To save life – Greek, psuche; better translated "being" or "soul" to prevent confusion. E335
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| 10 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. |
Whole – Complete--not in the full sense of the word, but enough so to have a new start. R5167:4
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| 11 And they were filled with madness; and communed one with another what they might do to Jesus. |
Filled with madness – Manifesting a rabid spirit of sectarianism and self-importance imitated by some in our day who lack the spirit of the truth. R3754:5
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| 12 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. |
Continued all night – Take time to pray. R5379:3*
The Apostle urged the saints to "strive together (Greek, agonize) with me in prayers to God." (Rom. 15:30) R1865:5
Our Lord frequently spent whole nights in earnest prayer. R1865:5
To take counsel of God with reference to the interests of the prospective Church. F210; R1521:3
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| 13 And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles; |
When it was day – While the Lord called each individually, there was also a special occasion where he dedicated them to their office as apostles. R1521:2
His disciples – Greek, mathetas, learners, or pupils. R1521:3
To the disciples belong the special teaching, training and discipline of the holy Spirit given unto them as the seal of divine sonship, and all the exceeding great and precious promises of the gospel. R2072:3
Of them – From amongst invited followers, disciples. F210
Because of humility and strength of character. F211
He chose twelve – Twelve alone were chosen, and not in succession, but at once. The last pages of inspiration show us that only the teachings of the twelve are foundations for the faith of the Church, the New Jerusalem. (Rev. 21:14) R1526:3
Only the males were chosen. F265
They were a distinct and separate class among the Lord's disciples, fully under the Lord's direction and careful students of his character, Gospel and methods. F210; R1521:3,5
The twelve wells at Elim remind us of the Apostles. R4011:2
Named apostles – Greek, apostolos, ones sent forth. Thus the twelve were marked as a distinct and separate class among the Lord's disciples. R1521:3
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| 14 Simon, (whom he also named Peter,) and Andrew his brother, James and John, Philip and Bartholomew, |
Peter – Bold and impulsive. R2261:1
Andrew – Far-seeing, careful, cautious. R2261:1
James – Elderly. R2261:1
John – Youthful. R2261:1
Phillip – Slow-witted. R2261:1
Bartholomew – Nathaniel, the quick-witted. R2261:1
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| 15 Matthew and Thomas, James the son of Alphaeus, and Simon called Zelotes, |
Matthew – One of the heroes of faith. R2261:2
Thomas – The doubting, skeptical intellect. R2261:2
James – The advocate of works. R2261:2
Jude – Thaddeus, Lebbeus, a man of doctrine. R2261:2
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| 16 And Judah the brother of James, and Judas Iscariot, which also was the traitor. |
Simon – The zealot, enthusiastic and independent. R2261:2
Judas Iscariot – The conservative economist. R2261:2
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| 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 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 the company – Making the distinction very clear between the twelve and the other disciples, not so chosen but also beloved of the Lord, and doubtless in full sympathy with the appointment of the twelve, recognizing it as in the interests of the work in general. R1521:3
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| 18 And they that were vexed with unclean spirits: and they were healed. |
They were healed – It was by these healings that Israelites were to recognize him as Messiah, in fulfillment of the predictions of the prophets. R1314:5
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| 19 And the whole multitude sought to touch him: for there went virtue out of him, and healed them all. |
Went virtue out – Healing vigor. R2000:1
Strength, vitality, power. R574:4
Vitality. The Great Teacher's miracles were not performed without cost to himself. R4669:5, 4576:3
The healing of the sick, as performed by the Lord, was not by superhuman power, but, on the contrary, in healing the sick he expended upon them a part of his own vitality. Consequently, the greater number healed, the greater was our Lord's loss of vitality, strength. E124
"Being free from sin, he was free also from pain. Since he could not suffer pain and sickness because of sin, he was placed for a time among sinners, so their weaknesses and pains bore down upon him. R2000:1
Jesus experienced the woes and sufferings of humanity without sharing in the imperfections and sins. R454:3
Jesus took "the likeness of sinful flesh," but he took that likeness in its perfection. He did not partake of its sin or share its imperfection, except as he voluntarily shared the sorrows and pains of some during his ministry. A230
Every healing performed, to a proportionate extent, decreased the Lord's vitality. R4576:3
All of our Lord's miracles caused him a measure of self-sacrifice, loss of vitality. He thus daily, little by little, laid down his life. R4138:1
For three and a half years the Lord's ministry had been a constant drain upon his vital forces, not merely in connection with his public preaching, but specially in connection with the miracles which he wrought at the expense of his own vitality. R2787:2
The using of strength for the assisting of others continued to the end of his ministry, when through non-resistance, submission to the Father's will, he permitted himself to be crucified for sinners. R3727:5
A part of his dying, finally ending in death, even the literal death of the cross. SM645:1
Our Lord suffered pain from the infirmities of those whom he relieved because, being without sin, he was also without sickness and pain, except as he thus "took" and "bare" it from others that he might be touched with a feeling of our infirmities. R2028:6, 1359:3; F632
He, as the one who was giving his life as man's substitute and redeemer, violated no law that we understand or can appreciate, when he healed the multitudes by letting his vitality go out into them. R1314:5
It is the most refined and perfect organisms which can suffer most. R454:3
It is possible to share the troubles of a friend, and sympathetically to relieve in a measure the depressed one, and, to some extent, impart increased vitality and lightness of spirit. E125
The gift which costs nothing cannot be so highly esteemed as that gift which costs much. R4138:2
"Himself took our infirmities." (Matt. 8:17) A230; E125; F632; R3727:5, 574:5, 4576:3
He impoverished himself to bless others. R1735:4, 1359:3
"Surely he hath borne our griefs and carried our sorrows." (Isa. 53:4) R1359:3, 574:5
Healed them all – In mind and body. SM645:1
He kept back nothing for the purpose of recuperating his vigor, but was daily yielding his life in obedience to what he understood to be the Father's will. R5085:3
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| 20 And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.
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Lifted up his eyes – Tenderly and approvingly. R1735:2
On his disciples – The twelve especially. R1735:2
Beginning St. Luke's account of the sermon on the Mount. It does not profess to be a regulation for the world, but merely applies to saints, to those who have consecrated their lives fully to follow in the footsteps of Jesus. R5005:1
Blessed – Impressing on their minds a sense of blessedness of their privilege of service, and even of suffering. R1735:2
All of their experiences tend to develop faith, while those of the rich tend rather to develop self-reliance, self-assurance. The experiences of the poor and ignorant tend to develop meekness, teachableness, whereas the experiences of the learned tend naturally toward self-conceit. CR423:4
Relates to that permanent joy and comfort which are the result of the atunement of character to harmony with the divine. R3733:2
Be ye poor – Not all the poor are to be blessed and to inherit the kingdom of God--but, to the disciples, he said "ye poor." R5004:2
Those who were poor, or became so, as his disciples; or, as Matthew records it, "Blessed are the poor in spirit." (Matt. 5:3) R1920:5; CR423:5
"In spirit" was Matthew's comment, and not our Lord's exact words. R1493:3
Some poor, instead of being drawn to God by their poverty, cultivate a spirit of anger, malice, hatred, strife, and are thus not only embittered in spirit, but have their faces turned in the opposite direction from the one in which God's blessings come. CR423:5
Poor in any sense of the word, whether financially, socially or otherwise, by sacrificing themselves. Blessed are all the sacrificers. R1493:5; CR423:5
Having nothing of their own, they can lose nothing. CR424:5
Who having nothing to call their own. R1735:2
Undoubtedly poverty is a greater aid to discipleship than wealth. The cost of discipleship is the surrender of every earthly ambition to follow in the footsteps of Jesus. The rich are disadvantaged because theirs would be the greater sacrifice. "How hardly shall a rich man enter into the kingdom of God." (Matt. 19:23) R5004:2
Not the rich, the learned, the rulers, the self-contented; but those lacking self-confidence and self-esteem, who appreciate their own littleness and imperfection. R3733:6; CR423:5
Not necessarily the poor in pocket. Some who are poor in pocket are very proud in spirit. R2585:5
Those who have sacrificed earthly blessings in order to become "heirs of God and joint-heirs with Christ." (Rom. 8:17) CR423:5
Those who follow their Lord who, "Though he was rich, yet for our sakes he became poor, that ye through his poverty might be rich." (2 Cor. 8:9) R1493:5
Yours is the kingdom – As inheritors of that promise, they are rich with the wealth which moth and rust cannot corrupt, and which thieves cannot destroy or steal. CR424:5
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| 21 Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.
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That hunger now – For righteousness and truth. R1735:2
Shall be filled – Your hunger shall be satisfied. R1735:2
That weep now – The sympathetic, who realize their own imperfections, and are touched with pity for the poor groaning creation, dying in sorrow, pain and disappointment. R3734:2, 1, 1735:2
Ye shall laugh – Your sorrow shall be turned into joy. R1735:2
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| 22 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.
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Blessed are ye when – As a result of making the Gospel the all-absorbing theme of life. A347
Men shall hate you – "Ye shall be hated of all men for my sake." (Mark 13:13) E490
Separate you – Those who use their liberty to preach the good tidings in the synagogues of today will succeed, either in converting whole congregations, or else in awakening a storm of opposition. C182
Shall reproach you – "When he was reviled he reviled not again." (1 Pet. 2:23) R3736:3
Consecration of reputation. R465:4
Cast out your name – Boycotted, socially or otherwise. HG694:1
When the blind man (John 9:34-39) was cast out for confessing Jesus, then it was that Jesus "found him" and graciously revealed himself more and more unto him. R805:3
As the Word of God becomes the all-absorbing theme of life, it will not only separate one from the world and from many nominal Christians, in spirit, but it will lead to separation from such entirely. A347
Son of man's sake – Every ache, pain or wound of person or of feelings, and beheading socially or literally for the truth's sake becomes a witness of the spirit testifying to our faithfulness. R2007:5
By the favor of God, the endurance of the reproaches of Christ are not in vain. R785:4
"Your brethren that hated you, that cast you out for my name's sake, said, Let the Lord be glorified." (Isa. 66:5) (We do this for the Lord's glory.) C182
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| 23 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.
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Rejoice ye in that day – "He shall see the travail of his soul and shall be satisfied." (Isa. 53:11) R785:4
In heaven – In spiritual things, not temporal matters. R3223:2
The Kingdom of heaven is yours. R1735:2
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| 24 But woe unto you that are rich! for ye have received your consolation.
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Woe – In "a time of trouble such as never was since there was a nation." (Dan. 12:1) R1735:3
The woes of the Bible apply to the present life. CR423:1
Unto you – You are less likely to gain this wonderful high calling of God than if you were in humbler circumstances. R4969:4
The rich, the learned, the favored, have trials and difficulties, perplexities, cares, doubts and fears, which the poor, the unlearned, know nothing about. CR423:3
As we see retribution coming upon the rich, proud, mighty and hypocritical, let us each endeavor that our own life be honest, humble and Christ-like that we may be spared in this day of exposure of sin. R2045:5
That are rich – Not only those who are rich in a financial sense, wealthy; but he includes also those who are rich in the honors of men, rich in education, or in any particular sense of special privileges, advantages and opportunities. CR422:4
The intellectually, politically, socially and financially rich at that time were very self-satisfied, very prosperous, and looked for the Messianic Kingdom in an opposite direction from that which Jesus taught. So also today. CR423:2
The rich have more on which to set their hearts, more to occupy their time, more to cultivate self-will, more opportunity for self-gratification, more riches for which to be responsible, more education by which errors are more likely to influence, more to divert them and cultivate their pride. R423:3
Who revel in luxury and pleasure now, unmindful of the suffering, death and sorrow that reign abroad. R1735:3
God, himself very rich, is able to sympathize with both the poor and the rich; so is the Savior, who, being rich, for our sakes became poor, that we through his poverty might become rich in the truest sense of that word. CR422:6
A great disadvantage, because it leads to pride and self-conceit. R5839:6, 4969:3
Our Master was actually betrayed and killed by the "money-lovers." R2045:5
Does not mean that the great, noble, wise and rich are condemned to eternal torment. R4969:4
Ye have received – Not that, if they had riches of learning, they must ignore their knowledge and speak and act ignorantly. It means, however, that their learning is no longer theirs, but the Lord's. CR423:6
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| 25 Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.
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Woe unto you – "Go to now, ye rich men, weep and howl for your miseries that shall come upon you." (Jas. 5:1) R4997:1; CR424:5
That are full – Satisfied. D634
Who enjoy the favor of the world because they partake of its selfish spirit. R1735:3
Many who are now stewards of wealth, influence, position and honor of men, will be called to account and dispossessed of their stewardship. R4997:2
Ye shall hunger – Be dissatisfied. Those previously accustomed to riches will find difficulties not experienced by those previously disciplined in the school of adversity. D634
Ye shall mourn – St. Paul, living near the close of the Jewish age, when the woes were being poured out, declared: Wrath has come upon this people to the uttermost. (1 Thess. 2:16) CR423:1
In the "day of recompense" with the levelling of things that are high, proud, domineering, and the lifting up of the poor and humble; rewarding the well-doer in proportion to his zeal and self-sacrificing spirit, and the evil-doer according to his knowledge of better things and the selfishness to which he yielded. NS220:2
A time of trouble such as never was since there was a nation, the iron rod of Christ's rule, must bring down every high thing, and subdue all things unto him. R1735:3
Their course in life will come under reprobation and stripes. R4997:1
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| 26 Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.
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Woe unto you – Look well to it that no element of worldly ambition or worldly policy be in it to ensnare your feet and to allure you from the narrow way. R2163:2
Speak well of you – Not that honor of men is to be disesteemed. It will always be true that "a good name is rather to be chosen than great riches." (Prov. 22:1) It means that worldly reputation will be held secondary to the Lord, the Truth and service for the Lord's cause. CR423:6
The popularity with the world for which the sects so much seek, and in a large measure have gained, is a bad and not a good omen to them, as well as to their prototype, the nominal Jewish church at our Lord's first advent. R730:3
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| 27 But I say unto you which hear, Love your enemies, do good to them which hate you,
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But I say – The two tables of the law given to Israel were requirements of justice, but Jesus and his followers take a still higher plane and, waiving their own rights, they become sacrificers of their own comforts, preferences and desires. R5005:3
Applies to the consecrated, but all mankind may be measurably enlightened by this lesson. R5005:1,3
Love your enemies – The mark of perfect love. F189
Make due allowance for hereditary taint and weakness and temptation. R1735:5
The Law given Israel at Mt. Sinai expressed merely justice in its command, "Thou shalt love thy neighbor as thyself." (Lev. 19:18) PD84/97
Do not merely observe the Golden Rule toward your enemies, but love them. R5005:5
The standard for the Lord's people is still higher than that of gratitude, though it must include this. Our standard is benevolence, a forgiveness of those who transgress against us. R4200:5
How may we determine that it is the sin that we hate and not the sinner? R3849:6
Do good to them – Seek to heal the wounds and bruises which have resulted to them from the fall, rather than to have revenge upon them. R1735:5
Not wish to do them harm, but on the contrary wish to open the eyes of their understanding and to do them good. R5260:4
Not only are we not to do unrighteousness, but if another proposes to do an evil in our interests, we would be so in sympathy with the law of brotherly love that we would oppose the act with all our energy. R4226:5
Which hate you – The majority of those who perpetrate evil do so because they do not appreciate the principles involved in the matter. R5260:4
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| 28 Bless them that curse you, and pray for them which despitefully use you.
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That curse you – Greek, kataraomi, signifying the very opposite of blessing, a curse in the sense usually understood. Webster defines it thus: execrable, hateful, detestable, abominable. R701:5
Pray for them – Pray for their deliverance from the snares and delusions of Satan and the blindness which hinders them from discerning the beauty of holiness. R1735:5
Despitefully use you – Be willing to suffer violence and injustice, if need be. R606:2
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| 29 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.
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That smiteth thee – Cause you to suffer injustice. R5897:2
Also the other – In the indirect sense of not opposing the law; or, if smitten illegally, as were Jesus and Paul, by kindly expostulating with the evil-doer for his own good. R2470:1, 3738:2
A figurative expression signifying the willingness to have both cheeks smitten rather than to do injury to another. OV357:3
We are not authorized to retaliate. R3738:3
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| 30 Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.
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Give to every man – A spirit of generosity, which prefers to let some men take advantage in temporal things, rather than, by contention, to have their treasure on earth instead of in heaven. R1735:5
A spirit of liberality that will shame their meanness. R606:2
Not to be taken with absolute literalness, but to be generous, tender-hearted, to err on the side of too great generosity rather than to be hard-hearted and selfish. R5005:6
Love and justice would, if possible, feed and clothe your neighbor if he is unable by industry and economy to do it for himself. But neither love nor justice to him nor to yourself would encourage indolence, prodigality or meanness. R606:2
That asketh of thee – That demands your valuables. R2518:3
To a certain extent we are to permit ourselves to be imposed upon. R5897:5
Ask them not again – Don't be exacting with the debtor. R1735:6
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| 31 And as ye would that men should do to you, do ye also to them likewise.
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As ye would – Not as they would have you do to them, but, as you would have them do to you. R606:1
Do ye also – Measure every act, word and thought of life by the Golden Rule. R2329:3
It does not say that we should do to our neighbor as he might wish us to do to him, because he might wish a very unreasonable thing. R2688:4
That men – Chiefly the household of faith. R2690:5
Should do to you – Putting off anger, malice, hatred, strife, envy, slanders, etc.; charging only a reasonable profit on goods sold and expecting to pay a reasonable profit to him who sells. R2688:6,5
Do ye also – This is a positive rule to do good, not a negative rule to abstain from doing evil. R2329:2, 2688:2
To them likewise – By acting kindly, speaking gently, being patient toward weaknesses, not expecting too much. F376; R2329:2
Be generous to others, but not granting requests which might harm them. R5005:6
Doing for them now the kind of work which God desires to have done; leaving for the future the things which God has planned to have done in the future. R2690:2
This is the golden rule; and by comparison the rule of Confucius, "Do not do to others what you would not wish them to do to you," might be considered the brazen rule. R2688:1
The Christian businessman's ideal is the Golden Rule; it applies to his buying, selling, dealings with clerks and customers. OV369:2
The Golden Rule is rejected as impracticable, but it has not been given a trial. R5723:5
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| 32 For if ye love them which love you, what thank have ye? for sinners also love those that love them.
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If ye love them – We are to distinguish between natural love and the love of God--unmerited, sacrificing love--wholly different from anything that is known to fallen humanity. R2648:2
From a selfish motive. R5005:6
It is easy enough to love some of the refined or wealthy or naturally noble or the educated. R4253:6
Which love you – Implies that it is not the love of God. R2648:2
Nothing specially creditable in this. R5005:6
It is easy enough to love some of the brethren. We are apt to love those who are about on our plane and of our own style and liking. R4253:6
What thank have ye – What merit is their in it? R4805:1, 1938:5
What proof have you that you have passed from death unto life? R4253:6
The standard of the Lord's people is higher than gratitude, though it must include this, which is a keeping power in our lives. R4200:5,6
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| 33 And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same.
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What thank have ye – Let us examine ourselves, let us be very humble lest the thoughts of self-congratulation and self-satisfaction which we may consider in our hearts, even if we do not utter them aloud, bring our condemnation. R4805:1
It would be doing from a selfish motive. R5005:6
Our standard is benevolence, a forgiveness of those who transgress against us. R4200:5
Sinners also love – All mankind has some share of natural love; love of self, family, friends. R2648:2
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| 34 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.
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| 35 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.
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Love ye your enemies – The more noble, the less of the Lord's grace is sufficient for them; the more degraded, the more of the Lord's grace is necessary and will be supplied. Thus we are to love the brethren. R4254:1
Be kind to all men, but not friends in the sense of having communion and fellowship. R1588:1
The mark of perfect love. F189
Be large-hearted and generous toward them, illustrated by David's forbearance toward King Saul. R3739:1, 5672:6, 5673:1, 2933:4
Even an "enemy" should be fed, if hungry. R2933:5
In order that our characters may be developed. R5266:5
Show a spirit of liberality that will shame their meanness; show love and mercy that will win their respect. R606:2
Do good – A love and mercy that will win their secret respect even while they openly oppose us. R606:2
For principle's sake, for goodness' sake. R5005:6
To be in accord with the Heavenly Father. R5005:6, 3738:6
Exercise a benevolent spirit whenever possible and proper. R3739:1, 3738:6
"Do good unto all men, especially unto them who are of the household of faith. (Gal. 6:10) R4971:1
And lend – Bear with neighbors who wish to borrow for the truth's sake, for the Lord's sake--not directly, but indirectly--but not, of course, to an extreme which injures your own interests. R2539:2
We may do good and lend according to our opportunities and abilities, but are not to obligate ourselves beyond what we would be willing to give or lend outright. R2241:2
There is nothing in the Scripture that says that we should lend to everybody that wishes to ask for a loan, either of goods or money; but we should not turn away with a deaf ear from those in need. R4971:1; Q135:3
Meaningless if we should understand Jesus' teaching to be that we were to give away every farthing to the poor; for then we should be the poorest of all the poor, and have nothing either to lend or to give. R855:1
If we cannot always give much money, we can give a word of encouragement, a kindly look, a helping hand over difficulties; and these will be often more valuable than money, and sometimes more appreciated. R2933:5
What course does brotherly love dictate in the matter of "borrowing and lending"? R3654:2
Not without security; if security cannot be given it should be given as a gift. F567, F568
The Lord's people may be lenders, but not borrowers. R2539:2
Merely in case of necessity, not impairing your own credit or family obligations. OV369:5
Hoping for nothing – For no interest unless it is a business loan, and without thought of gaining favors in return. F567, F568; R2933:5, 2241:2, 854:6; OV358:3
No reward. R2933:5
And your reward – Corroborative of the view of future rewards and punishments. R2613:6, 723:4
Kind unto the unthankful – Reminding us afresh that we should pray, "Forgive us our trespasses as we forgive those who trespass against us," and thus it tend to make our hearts and minds more tender, more gentle, more forgiving toward all with whom we have to do. NS674:6
Not a cruel God, as depicted by men. R5834:3; CR353:5
So we should be who have God's spirit. R5006:1, 2539:2
And to the evil – Even an "enemy" should be fed, if hungry; but neither friend nor foe should be encouraged in indolence, nor in wastefulness. R2933:5
Similarly, we should not be unkind or unneighborly to the unbelieving. R1588:1
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| 36 Be ye therefore merciful, as your Father also is merciful.
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Merciful – But so far as the general principles of righteousness are concerned, we must not interfere. R5259:6
We must expect divine mercy to cover our many imperfections only in proportion as we show mercy to others. R5006:1
As your Father – Where the interests of the Lord's cause are involved, it is our duty to say something in defense of the truth; but not in a personal matter. This is illustrated in the case of the Apostle Paul at court. (Acts 13:10,11) R5260:1
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| 37 Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven:
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Judge not – New creatures are not competent to be judges one of another for two reasons: (1) few of them have fully comprehended and appreciate the Divine Law of Love governing all; (2) evidently few can read their own hearts unerringly. F403
Harshly, unmercifully, ungenerously. R2329:3
We should not reckon ourselves as competent judges of men's hearts. But in the cases of disguised wolves, swine and dogs, the condemnation of that law, which is God's judgment, not ours merely, should always be recognized. R1712:5
Some people must be held at arm's length, but at the same time we should be careful to give them credit for any good motives they claim to have. N'05-3-26
Condemn not – No one but the Lord certainly, truly, knows which are the goats. OV123:1
And ye – Not applicable to everybody; to so understand it would be to ignore the ransom and faith in the same, and other conditions of discipleship. It is applicable only to believers, already justified and brought into harmony with God. R2294:2
Shall not be judged – He who stands upon justice will fall before the sword of justice. Realize your own weakness and imperfection and need of help and exercise a similar generosity with your fellows in tribulation. R2294:6
A condition upon which we receive divine mercy is that we ourselves are governed by the same rule of love and mercy toward our fellow-creatures. R2329:3
Forgive – Heart forgiveness leaves no sting, no animosity, no grudge. R2296:1
Our hearts should be so full of this disposition toward forgiveness that our face would not have a hard look, nor our words a reproof, a bitter sting. R2296:4
Forgiveness in our hearts is the condition which is always to obtain there: we should never harbor any other feeling than that of forgiveness and good will toward all, no matter how seriously they may have trespassed against us. R2296:4
The very essence of Christian principle is love, sympathy and the forgiveness of the faults of others. We may not forgive in the absolute sense until our forgiveness is asked, yet we should be always in a forgiving attitude. R2253:3,4, 4650:5, 2295:6
Ye shall be forgiven – Believers, already justified and brought into harmony with God. R2294:2
This does not relate to the Adamic guilt of the saints, but to their daily shortcomings. Their share in original sin and condemnation was cancelled through the merit of Christ before they were accepted as his disciples. R5006:1
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| 38 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.
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Give – The general principle of divine dealing--"The Lord loveth a cheerful giver." (2Cor. 9:7) R2514:4
Reckon yourself God's steward, commissioned by him to use all your goods, as well as your personal talents, to his glory in serving those about you. R855:2
Love may go beyond the law and do more than justice could require, in self-sacrifice, but it cannot do less. R5006:4
Running over – The salesman fills the bushel, then jars or shakes it down solid and fills to the top, then puts in his hand and presses it, then spreads out the top so as to pile on as much as possible and then, running over, empties it to his customer. R1396:4
Exemplifying the good measure of the glorious work of Christ's Millennial Kingdom. R1396:4
Ye mete – Measure to others. R2253:4
The forgiving of God's children is dependent upon their having a spirit of forgiveness towards the brethren. R5135:5
To you again – Because you will have shown yourselves either children of wrath or children of love, and God must deal with you accordingly. F403
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| 39 And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch?
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Can the blind – The scribes, Pharisees and Doctors of the Law. R5029:1
Lead – The destination sought by the Jews was fellowship with, and relationship to, God. R5029:1
They both – Both leaders and masses stumbled and fell. So, too, Jesus says of the nominal church here, "Thou knowest not that thou art poor and blind" (Rev. 3:17). Again, for the same reasons, many stumble and fall. R178:4
Fall into the ditch – The entire Jewish race was blinded and turned aside and fell into the pit of confusion, darkness and separation from God. R5029:1
Into the labyrinths of error. R1875:1
General doubt and unbelief; difficulties. R2948:1, 5029:1
The great time of trouble in the end of the Jewish age. R2615:3
Not into a hell of torment. R2615:3
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| 40 The disciple is not above his master: but every one that is perfect shall be as his master.
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Not above his Master – As our Lord suffered violence from the prince of this world, so will his followers. OV343:2; R1816:1
"All that will live godly in Christ Jesus shall suffer persecution." (2 Tim. 3:12) R1816:1
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| 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?
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And why – "Busybodying in other men's matters. " (1Pet. 4:15) F583
The Master here inculcated the necessity of humility on the part of those who would be taught of God. R5029:3
The mote – A grain of sawdust. R2589:3
The little difficulties and weaknesses with which all the Lord's people have to contend. R2589:3
It is wrong to encourage in oneself a fault-finding disposition. R1922:1
Thy brother's eye – True brotherly love remembers that, while our neighbor's faults are unpleasant to us, ours may be equally unpleasant to them. R1922:1
Busy-bodies. There are some who are so constituted that it is second nature for them to attempt to regulate everybody else according to their own ideals and standards. R4282:2
Not the beam – The great fault of lovelessness. R2589:3
Satan possesses this to such an extent that he is called the "Accuser of the brethren." (Rev. 12:10) R2589:4
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| 42 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.
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Pull out the mote – Busybody themselves with other men's affairs. R4282:2
The continual fault-finder, who sees great blemishes in others, but is blind to his own defects. R4567:6
Beholdest not – Those who think they know everything can learn nothing. "The more a man does examine, the more does he discover the infirmities of his own character"--Chalmers. "Ten thousand of the greatest faults in our neighbors are of less consequence to us than one of the smallest in ourselves"--Wheatley. R5029:3
Thou hypocrite – A vain pretension to a zeal for righteousness which is not sincere. A sincere zeal for righteousness will always begin with self-discipline. R1922:1
Wishing to give the inference that they are not afflicted with the malady of sin. R2589:4
A loveless, fault-finding, brethren-accusing class. R2589:4
Then shalt thou see – If any man does not submit his own heart to the leading and teaching of the Lord, he has no authority from him to teach others to do so. R1922:1
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| 43 For a good tree bringeth not forth corrupt fruit; neither doth a corrupt tree bring forth good fruit.
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A good tree – A healthy Christian. R3747:3
Bringeth not forth corrupt – Either God, in causing evil, was unholy, impure and sinful; or else he is pure and holy and, as such, could not be the creator or producer of any other quality. R848:3
A corrupt tree – A Christian that has failed to grow in grace, knowledge and love, one that has not appropriated the nourishment provided, not submitted to pruning, and whose heart has become decayed. R3747:3,4
A perverted and misguided Christian. R3747:3
Good fruit – The fruit of the lives of the Lord's people is nourishing and refreshing toward all who have fellowship with them. R3747:2
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| 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.
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Known by his own fruit – All of our words and actions in the little, as in the great things of life, testify in judgment, either for or against us, every day. R1922:4
While not condemning the heart, we are to judge of the outward character. R5029:4
The fruit-bearing test of being his disciples. R3317:2
Of thorns – Some people, like thorns, continually reach out to impede, irritate, annoy, vex, poison and injure all those with whom they come in contact. R3747:2
A bramble bush – Mankind in general, ready to scratch, tear and injure at the slightest provocation; merely self-sustaining and not bringing forth fruitage that would be a blessing to others. R5029:4, 3318:2
It is said at times that a bramble bush will be entirely covered by a vine, so that the grapes would appear to be coming from the bush. We are not to be mistaken. A good tree cannot bring forth evil fruitage, neither can an injurious tree bring forth good fruitage. R5029:5, 3318:2
Should we find some of the fruits of the spirit commingling with a thorniness of life, an evil and injurious disposition, we are to assume that, in some sense of the word, the fruitage is merely put on and does not belong to the bramble-bush character. R5029:5
"By their fruits ye shall know them." (Matt. 7:20) R5029:4
Grapes – God's people are likened to the grape-vine, which produces no thorns, but luscious clusters of fruit. R5029:4
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| 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.
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Good treasure – As one thinks upon good, pure, holy things, the mind becomes stored with good treasure. R5518:5,6
Evil treasure – An evil disposition--a mind in which evil has been stored. R5518:6
That which is evil – Despite all endeavors to hide it. R5518:6
Abundance of the heart – Hence the importance of having our hearts filled with good things, in order that out of the abundance of these good things our mouths may speak continually good things that the Lord would approve, and that would minister blessing to those who hear. R2588:3
His mouth speaketh – The heart is representative of the character, and the mouth is the index of that character. The heart is used with the force of the word mind. R5518:4
How are words the index of our hearts? R3769:5
All of our words and actions testify in judgment, for or against us, every day. R1922:4
If it speaks slander, it shows the real heart condition. F408
Whatever is stored up in the mind is sure to be spoken. R5518:6
Those who think on true, lovely, good and beautiful things will speak to each other of the same. R2588:3
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| 46 And why call ye me, Lord, Lord, and do not the things which I say?
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And do not – Many seem content simply to know things. Knowledge does not bring, nor produce, happiness. Obedience does. R1802:2*
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| 47 Whosoever cometh to me, and heareth my sayings, and doeth them, I will show you to whom he is like:
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Heareth my sayings – Understands my teaching. R3318:4
Doeth them – To do, as the Lord indicated, signified, not an insincere outward show of righteousness, but radical and thorough reform. R1922:4
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| 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.
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He – Not the heathen in any sense of the word, but believers. R3318:4
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| 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.
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A man – An unwise believer. R5029:6
Built an house – Whether they use good or bad materials. R3823:1
Upon the earth – The sand alongside the rock. R564:2
In ourselves we find no ground of stability upon which to rear our building of character and faith. R1922:5
The traditions of the elders and the creeds of the dark ages. R5029:6, 1922:5
The stream – The floods of temptation. R1922:5
Beat vehemently – Time of stress and storm with which this age will end. R5029:6
It fell – Their faith will surely be swept away; and character must necessarily suffer from the decline of faith. R1922:5
There will be a general fall of Babylon. Everything not well founded upon the sure Word of God will give way. R5029:6
Well illustrating the overthrow of all systems which reject the only foundation. R564:2
Ruin of that house – The utter wreck of nominal Christendom. R3748:5, 5443:4
Was great – Those whose faith structure will fail will thereby suffer great loss, though they themselves may be saved as by fire--through great tribulation. (1 Cor. 3:13-15) R5029:6
Confusion, darkness and separation from God. R5029:1
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