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Luke vi. 42. 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.

Matt. vii. 6.



Give not that which is holy unto the dogs; neither Never to cast ye your pearls before swine; lest they trample them expose saunder their feet, and turn again, and rent you.

cred things to contempt. Ask, and it shall be given you; seek, and ye shall The efficacy find; knock, and it shall be opened unto you:

For every one that asketh, receiveth; and he that
seeketh, findeth; and to him that knocketh, it shall be

9. Or, what man is there of you, whom, if his son ask
bread, will he give him a stone?








Luke vi. 44.

Mat. vii. 17.



Luke vi. 45.

Mat. vii. 20.

Or, if he ask a fish, will he give him a serpent?

If ye then, being evil, know how to give good gifts unto your children, how much more shall your Father, which is in heaven, give good gifts to them that ask him?

Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law, and the prophets.

of prayer.

at the strait

Enter ye in at the strait gate; for wide is the gate, and To enter in broad is the way, that leadeth to destruction; and many gate. there be that go in thereat:

Because strait is the gate, and narrow is the way, which leadeth unto life; and few there be that find it.

Beware of false prophets; which come to you in sheep's To avoid clothing, but inwardly they are ravening wolves.

Ye shall know them by their fruits:

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:

Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit.

A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth goood fruit.

Every tree that bringeth not forth good fruit, is hewn down and cast into the fire.

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 :

false pro


Wherefore, by their fruits ye shall know them: Luke vi. 45. for out of the abundance of the heart, the mouth speaketh. Luke vi. 46. And why call ye me, Lord, Lord, and do not the things To be doers which I say?

Mat. vii. 21.

of the word,

hearers only.

Not every one that saith unto me, Lord, Lord, shall and not enter into the kingdom of heaven; but he that doth the will of my Father, which is in heaven.

Mat. vii. 22.



Many will say unto me, in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?

And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

Therefore, whosoever heareth,

Luke vi. 47. cometh to me, and heareth

Mat. vii. 24. these sayings of mine, and doeth them, I will
Luke vi. 47, shew you to whom he is like.

48. He is like

Mat. vii. 24. unto a wise man, which built his house,

Lake vi. 48. and digged deep, and laid the foundation on a rock: and


Mat. vii. 25. the rain descended, and the floods came, and the winds


Luke vi. 48. the stream beat vehemently upon that house, and could not shake it;

Mat. vii. 25. and it fell not, for it was founded upon a rock.


And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, Luke vi. 49. that, without a foundation, built

Mat. vii. 26. his house upon the sand:


And the rain descended, and the floods came, and the winds blew, and

Luke vi. 49. the stream did beat vehemently

Mat. vii. 27. upon that house, and it fell, and great was the fall of it. Luke vi. 49. immediately it fell; and the ruin of that house was great. And it came to pass, when Jesus had ended these sayings, the people were astonished at his doctrine :

Mat. vii. 28.


Matt. viii. 1.

For he taught them as one having authority, and not as the Scribes.

And when he was come down from the mountain great multitudes followed him.

MATT. V. 44.

44 Love your enemies-do good to them.

MATT. vii. ver. 1. part of ver. 2, 3, 4. ver. 5. and part of ver. 24. 26, and 27.

1. Judge not, that ye be not judged.

2 For with-what measure ye mete, it shall be measured to you again.

3 And why beholdest thou the mote that is in thy brother's eye, but

4-wilt thou say to thy brother, Let me pull out the mote out of thine eye; and, behold, a beam is in thine own eye?

5 Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

24-liken him-upon a rock:

25 and beat upon that house-
26-which built-


Luke vii. 1.

LUKE vi. part of ver. 20, 21, 22. 27. ver. 28, 29. part of ver. 30.
32. 42. ver. 43. and part of ver.
47, 48, 49.

20 and said-for yours is the kingdom of God.

21 for ye shall be filled

22 Blessed are ye when men

27 But I say unto you-which hate you;

28 Bless them that curse you, and pray for them which despitefully use you.

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.

30 Give to every man that asketh of thee

32 For if ye love them which love you, what thank have ye?—
42 either how-

43 For a good tree bringeth not forth corrupt fruit; neither
doth a corrupt tree bring forth good fruit.

47 Whosoever-my sayings, and doeth them

48 a man which built an house-the flood arose-for it was founded upon a rock.

49 But he that heareth, and doeth not, is like a man-an house upon the earth: against which


The Centurion's Servant healed 49.

MATT. viii. 5-13 LUKE vii. 1-10.

Now when he had ended all his sayings in the audience Capernaum. of the people, he came into Capernaum.

49 That the cure related in Matt. viii. 5. is the same as that recorded in Luke vii. 1-11. is affirmed by Lightfoot, Newcome, Doddridge, and Michaelis. There is such a perfect agreement between the speeches and circumstances, that the great majority of the harmonizers have considered the narrative of St. Luke as a more extended history only of that of St. Matthew.

Pilkington supports the arrangement adopted by Newcome, &c. &c. There is, he observes, a seeming difference in the evangelical accounts, relating to the application which the centurion made to Christ, in favour of his servant. St. Luke expressly saith, that the application was first made to Christ by the rulers of the Jews, and afterwards by some other friends of the centurion, whom he sent to Jesus; whereas St. Matthew relates the matter as a conference carried on between our Saviour and the centurion himself in person. In order to reconcile which, some have supposed they are two several facts that are related. But I cannot think, that the difference betwixt the evangelical accounts in this particular, is sufficient to vindicate that opinion, as they agree in all the other circumstances; and especially, as they are easily reconcileable without such a supposition: for, (1.) Though St. Matthew relates that to be done by the centurion himself, which he did by the mediation of other persons, yet we know this to be what is common in all writers, without any imputation upon their correctness; and that a message sent by another person, and an answer from him received, may be properly enough related, as

Luke vii. 2.

Matt. viii. 5.
Luke vii. 3.

Mat. viii. 6.

Luke vii. 4.


Mat. viii. 7.
Luke vii. 6.


And a certain centurion's servant, who was dear unto Capernaum. him, was sick, and ready to die.

And when Jesus was entered into Capernaum,

He heard of Jesus, he sent unto him the elders of the Jews, beseeching him that he would come, and heal his servant;

And saying, Lord, my servant lieth at home, sick of the palsy, grievously tormented.

And when they came to Jesus, they besought him instantly, saying, That he was worthy for whom he should do this; For he loveth our nation, and he hath built us a synagogue.

And Jesus saith unto him, I will come and heal him. Then Jesus went with them. And when he was now not far from the house, the centurion sent friends to him, saying, Lord, trouble not thyself; for I am not worthy that thou shouldst enter under my roof:

Wherefore, neither thought I myself worthy to come unto thee;

Mat. viii. 8. but speak the word only, and my servant shall be healed:


For I

Luke vii. 8. also am a man set under authority, having

Mat. viii. 9. soldiers under me; and I say unto this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it.

what is transacted directly between the parties concerned. (2.)
We find, (in an instance that admits of no doubt,) that St. Mat-
thew sometimes chose to make use of this way of expressing him-
self; for he tells us, xi. 3. that "John (when he was shut up in
prison) sent two of his disciples to Jesus, and said unto him."
(3.) St. Mark also, in the same manner, relates that "the sons
of Zebedee came unto Jesus, saying," &c. x. 35. Whereas we
are particularly informed by St. Matthew, that the application
there mentioned, was made to our Saviour by the mother of
Zebedee's children, in their behalf. And the same allowances
being made for latitude of expression, there can be no difficulty
in reconciling the accounts connected in this section: for,
though the particular circumstances were as St. Luke relates
them, yet St. Matthew appears not to have expressed himself in
an improper, or an uncommon manner.

The scriptural authority for placing here the cure of the
centurion's servant, is taken from Luke vii. 1, &c.

A curious specimen of the daring and unallowable boldness of German criticism, is given by Michaelis, in his Remarks on the probable Position of the Cure of the Leper, mentioned by St. Matthew as taking place after the sermon on the mount. He remarks, "St. Mark and St. Luke relate this fact on a totally different occasion, because they were unacquainted with the time, and St. Luke even with the place where it happened (a)." Such criticisms are or ought to be destructive of all dependance on the author who proposes them.

(a) Marsh's Michaelis, vol. iii. part i. p. 85.

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Luke vii. 9. these things, he marvelled at him; and turned him about, and said unto the people that followed him,

Mat. viii.10. Verily, I say unto you, I have not found so great faith; no, not in Israel.




Luke vii. 10.

And I say unto you, that many shall come from the east, and from the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven:

But the children of the kingdom shall be cast out into outer darkness, there shall be weeping and gnashing of teeth.

And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

And they that were sent, returning to the house, found the servant whole that had been sick.

MATT. viii. part of ver. 5. 8, 9, 10.

5 there came unto him a centurion, beseeching him,
8 The centurion answered and said, Lord, I am not worthy
that thou shouldest come under my roof-

9-am a man under authority, having-

10 -it, he marvelled, and said to them that followed

LUKE vii. part of ver. 3. 7, 8, 9, 10.

3-and when

7-but say in a word, and my servant shall be healed.

8 For I-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

10-I say unto you, I have not found so great faith, no, not in Israel.


Luke vii.11.


The Widow's Son at Nain is raised to life 5o.

LUKE vii. 11-18.

And it came to pass the day after, that he went into a Nain.
city called Nain: and many of his disciples went with him,
and much people.

50 This event is inserted here on the joint authorities of Lightfoot, Newcome, Pilkington, and Doddridge. Michaelis, on what account it is difficult to say, has arranged it next to the departure from Capernaum, noticed Mark i. 35-39. Bishop Marsh justly observes, "That the propriety of some of Michaelis's transpositions might be called in question (a)."

The scriptural authority for placing this event in the present section is derived from Luke vii. 11. The day after.

In the Sermon on the Mount the Messiah had asserted his authority as a lawgiver; on coming down from the mountain,

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