Luke 5:36–6:16

And he spake also a parable unto them,.... The Scribes and Pharisees; illustrating what he had just now said: no man putteth a piece of a new garment upon an old; by "a piece of a new garment" meaning the new and upstart notions and traditions of the elders, which were so in comparison of the law of Moses; and by the "old", the robe of their own righteousness, wrought out in obedience to the moral and ceremonial law: and Christ suggests, that to join these together, in order to patch up a garment of righteousness, to appear in before God, was equally as weak and ridiculous, as to put a piece of new and undressed cloth into a garment that was old, and wore threadbare. If otherwise, then both the new, maketh the rent; that is, much worse than it was, as it is expressed both in Matthew and Mark; the old and new cloth being unsuitable, and not of equal strength to hold together: by this Christ intimates, that the Jews, by being directed to the observance of the traditions of the elders, were drawn off from a regard to the commandments of God; so that instead of having a better righteousness, they had one much the worse, a ragged, and a rent one. And the piece that was taken out of the new, agreeth not with the old; and so the statutes of men, and the ordinances of God, or the traditions of the elders, and the commands of God, are no more like one another, than the piece of a new and an old garment, and as unlike is obedience to the one, and to the other; See Gill on Matthew 9:16. See Gill on Matthew 9:17. See Gill on Mark 2:21. See Gill on Mark 2:22 where this, and the following parable, are more largely explained.

All this, except the last verse, we had before in Matthew and Mark; it is not the story of any miracle in nature wrought by our Lord Jesus, but it is an account of some of the wonders of his grace, which, to those who understand things aright, are no less cogent proofs of Christ's being sent of God than the other. I. It was a wonder of his grace that he would call a publican, from the receipt of custom, to be his disciple and follower, Luk 5:27. It was wonderful condescension that he should admit poor fishermen to that honour, men of the lowest rank; but much more wonderful that he should admit publicans, men of the worst reputation, men of ill fame. In this Christ humbled himself, and appeared in the likeness of sinful flesh. By this he exposed himself, and got the invidious character of a friend of publicans and sinners. II. It was a wonder of his grace that the call was made effectual, became immediately so, Luk 5:28. This publican, though those of that employment commonly had little inclination to religion, for his religion's sake left a good place in the custom-house (which, probably, was his livelihood, and where he stood fair for better preferment), and rose up, and followed Christ. There is no heart too hard for the Spirit and grace of Christ to work upon, nor any difficulties in the way of a sinner's conversion insuperable to his power. III. It was a wonder of his grace that he would not only admit a converted publican into his family, but would keep company with unconverted publicans, that he might have an opportunity of doing their souls good; he justified himself in it, as agreeing with the great design of his coming into the world. Here is a wonder of grace indeed, that Christ undertakes to be the Physician of souls distempered by sin, and ready to die of the distemper (he is a Healer by office, Luk 5:31) - that he has a particular regard to the sick, to sinners as his patients, convinced awakened sinners, that see their need of the Physician - that he came to call sinners, the worst of sinners, to repentance, and to assure them of pardon, upon repentance, Luk 5:32. These are glad tidings of great joy indeed. IV. It was a wonder of his grace that he did so patiently bear the contradiction of sinners against himself and his disciples, Luk 5:30. He did not express his resentment of the cavils of the scribes and Pharisees, as he justly might have done, but answered them with reason and meekness; and, instead of taking that occasion to show his displeasure against the Pharisees, as afterwards he did, or of recriminating upon them, he took that occasion to show his compassion to poor publicans, another sort of sinners, and to encourage them. V. It was a wonder of his grace that, in the discipline under which he trained up his disciples, he considered their frame, and proportioned their services to their strength and standing, and to the circumstances they were in. It was objected, as a blemish upon his conduct, that he did not make his disciples to fast so often as those of the Pharisees and John Baptist did, Luk 5:33. He insisted most upon that which is the soul of fasting, the mortification of sin, the crucifying of the flesh, and the living of a life of self-denial, which is as much better than fasting and corporal penances as mercy is better than sacrifice. VI. It was a wonder of his grace that Christ reserved the trials of his disciples for their latter times, when by his grace they were in some good measure better prepared and fitted for them than they were at first. Now they were as the children of the bride-chamber, when the bridegroom is with them, when they have plenty and joy, and every day is a festival. Christ was welcomed wherever he came, and they for his sake, and as yet they met with little or no opposition; but this will not last always. The days will come when the bridegroom shall be taken away from them, Luk 5:35. When Christ shall leave them with their hearts full of sorrow, their hands full of work, and the world full of enmity and rage against them, then shall they fast, shall not be so well fed as they are now. We both hunger and thirst and are naked, Co1 4:11. Then they shall keep many more religious fasts than they do now, for Providence will call them to it; they will then serve the Lord with fastings, Act 13:2. VII. It was a wonder of his grace that he proportioned their exercises to their strength. He would not put new cloth upon an old garment (Luk 5:36), nor new wine into old bottles (Luk 5:37, Luk 5:38); he would not, as soon as ever he had called them out of the world, put them upon the strictnesses and austerities of discipleship, lest they should be tempted to fly off. When God brought Israel out of Egypt, he would not bring them by the way of the Philistines, lest they should repent, when they saw war, and return to Egypt, Exo 13:17. So Christ would train up his followers gradually to the discipline of his family; for no man, having drank old wine, will of a sudden, straightway, desire new, or relish it, but will say, The old is better, because he has been used to it, Luk 5:39. The disciples will be tempted to think their old way of living better, till they are by degrees trained up to this way whereunto they are called. Or, turn it the other way: "Let them be accustomed awhile to religious exercises, and then they will abound in them as much as you do: but we must not be too hasty with them." Calvin takes it as an admonition to the Pharisees not to boast of their fasting, and the noise and show they made with it, nor to despise his disciples because they did not in like manner signalize themselves; for the profession the Pharisees made was indeed pompous and gay, like new wine that is brisk and sparkling, whereas all wise men say, The old is better; for, though it does not give its colour so well in the cup, yet it is more warming in the stomach and more wholesome. Christ's disciples, though they had not so much of the form of godliness, had more of the power of it.

And no man putteth new wine into old bottles,.... To which the Scribes and Pharisees are here compared, into whose hearts the new wine of Gospel grace was not put; or to whom was not made known the love of God Comparable to new wine; nor the blessings of the new covenant of grace, now exhibited; nor the truths of the Gospel now more clearly and newly revealed. Else the new wine will burst the bottles, and be spilled; they not being able to receive and bear these things, no, not the relation of them: these were hard sayings to them, of which they said, who can hear them? they could not hear them with patience, much less receive them in the love of them; but were at once filled with wrath and indignation, and rejected them. And the bottles shall perish; their condemnation shall be the greater.

But new wine must be put into new bottles,.... Such as the disciples of Christ were, and sinners called to repentance are, who are renewed by the Spirit and grace of God: and these are filled with spiritual joy and comfort, as with new wine, arising from discoveries of the love of God, a view of interest in the blessings of the covenant, and an application of Gospel truths and promises. And both are preserved; both these renewed ones, who are preserved unto the kingdom and glory of Christ; and the grace that is put into them, which is a well of living water, springing up to everlasting life; as well as the Gospel, and its blessings.

No man also having drunk old wine,.... "Wine", though not in the text, is rightly supplied by our translators, as it is by the Syriac and Persic versions: straightway desireth new; new wine: for he saith, the old is better; old wine is more grateful, more generous, and more reviving to the spirits, than new wine is. This is a proverbial expression, and which Luke only records; which may be applied to natural men, who having drunk the old wine of their carnal lusts and pleasures, do not desire the new wine of the Gospel, and of the grace of God, and of spiritual things, but prefer their old sins and lusts unto them: carnal lusts may be signified by old wine, both for the antiquity of them, being as old as men themselves, and therefore called the old man, and for the gratefulness of them to them; and who may be said to drink of them, as they do drink iniquity like water; which is expressive of their great desire and thirst after it, and delight in it: now whilst they are such, they cannot desire the new wine of the Gospel, which is insipid and ungrateful to them; nor the grace of God, to which their carnal minds are enmity; nor any thing that is evangelical and spiritual, at least, not straightway, or immediately; not until they are regenerated by the Spirit of God, and their taste is changed, but will prefer their old lusts and former course of life unto them: or it may be accommodated to legalists, and men of a "pharisaical spirit", to whom spiritual and evangelical things are very disagreeable: Scribes and Pharisees, who have drank of the old wine of the law, and the traditions of the elders, do not desire the new wine of the Gospel, but prefer the former to it: the ceremonial law may be expressed by old wine, being originally instituted of God, and acceptable to him; and one part of which lay in libations of wine, and was of long standing, but now waxen old, and ready to vanish away; and likewise the traditions of the elders, which were highly pleasing to the Pharisees, and which pretended to great antiquity: and of these they might be said to drink, being inured to them from their youth, and therefore could not like the new dispensation of the Gospel, neither its doctrines, nor its ordinances; but preferred their old laws and traditions to them: or rather this proverb, as used by Christ here, may be considered as intimating the reason why the disciples did not give into the practices of the Pharisees, because they had drank of the old wine of the Gospel; which, as upon some account it may be called new, because of the new dispensation, fresh discovery and clearer revelation of it; in other respects it may be said to be old, being what was prepared and ordained before the world began; and what Adam drank of, in the first hint and promise of the Messiah; and after him Noah, the preacher of righteousness; and Abraham, Isaac, and Jacob, to whom the Gospel was preached before; and even Moses, who wrote and testified of Christ; and David, and Solomon, and Isaiah, and all the prophets of the former dispensation: and now the disciples having more largely drank of it, under the ministry of Christ, could not easily desire the new wine of the fastings and prayers of the Pharisees, and John's disciples; for the old wine of the Gospel was much better in their esteem, more grateful to the taste, more refreshing to their spirits, and more salutary and healthful, being the wholesome words of our Lord Jesus Christ. Old wine, with the Jews (h) was wine of three years old, and was always by them preferred to new: so they descant on those words in Deuteronomy 15:16 "because he is well with thee (i), (i.e. the servant,)" "with thee in food, with thee in drink; for thou shalt not eat bread of fine flour, and he eat bread of bran; or thou drink, , "old wine", and he drink, , "new wine".'' And sometimes they use this distinction of old and new wine proverbially and parabolically, as here (k). "Rabbi Jose bar Juda, a man of a village in Babylon, used to say, he that learns of young men, to what is he like? to him that eateth unripe grapes, and drinks wine out of the fat: but he; that learns of old men, to what is he like? to him that eats ripe grapes, and drinks, , "old wine"'' signifying, that the knowledge of old men is more solid, and mature, and unmixed, and free from dregs of ignorance, than that of young men: though it follows, that "Ribbi had used to say, do not look upon the tankard, but on what is in it; for sometimes there is a new tankard full of old wine, and an old one in which there is not so much as new in it:'' signifying, that sometimes young men are full of wisdom and knowledge, when old men are entirely devoid of them. (h) T. Bab. Beracot, fol. 51. 1. & Gloss. in ib. & Bava Bathra, fol. 98. 1. & Maimon. Hilch. Mecira, c. 17. sect. 6. (i) T. Bab. Kiddushin, fol. 22. 1.((k) Pirke Abot, c. 4. sect. 20.

Luke 6:1-5 Matthew 12:1-8 Mark 2:23-28 Luke 6:1-5 1. At that time Jesus was passing through the corn-fields on the Sabbath; [73] and his disciples were hungry, and began to pluck the ears of corn, and to eat. 2. But when the Pharisees saw it, they said to him, Lo, thy disciples do what it is not lawful to do on the Sabbath. 3. But he said to them, Have you not read what David did, when he was hungry, and those who were with him? 4. How he entered into the house of God, and ate the shew-bread, which it was not lawful for him to eat, nor for those who were with him, but for the priests alone? 5. Or have you not read in the Law, that on the Sabbath the priests in the temple profane the temple, and are free from blame? [74] 6. But I say to you, That one greater than the temple is in this place. 7. But if you knew what that is, I choose mercy, and not sacrifice, you would not have condemned the innocent. 8. For the Son of man is Lord even of the Sabbath. 23. And it happened, that he was passing through the corn-fields, and his disciples began to pluck the ears of corn as they went along. 24. And the Pharisees said to him, Lo, why do they on the Sabbath what is not lawful? 25. And he said to them, Have you not read what David did, when he had need, and was hungry, and those who were with him? 26. How he entered into the house of God in the time of Abiathar, the high-priest, and ate the shew-bread, which it is not lawful to eat but for the priests, and gave also [75] to those who were with him? 27. And he said to them, The Sabbath was made for man, and not man for the Sabbath. 28. Therefore the Son of man is Lord even of the Sabbath. 1. And it happened that, on the second-first Sabbath, he was passing through the cornfields; and his disciples were plucking ears of corn, and were eating, rubbing them in their hands. 2. And some of the Pharisees said to them, Why do you do what it is not lawful to do on the Sabbath? 3. And Jesus answering saith to them, Have you not read even this which David did when he was hungry, and those who were with him? 4. How he entered into the house of God, and took the shew-bread, and ate it, and gave also to those who were with him, which it is not lawful to eat but only for the priests? 5. And he said to them, The Son of man is Lord even of the Sabbath. Matthew 12:1. Jesus was walking on the Sabbath It was the design of the Evangelists, in this history, to show partly what a malicious disposition the Pharisees had, and partly how superstitiously they were attached to outward and slight matters, so as to make holiness to consist in them entirely. They blame the disciples of Christ for plucking the ears of corn on the Sabbath, during their journey, when they were pressed with hunger, as if, by so doing, they were violating the Sabbath. The keeping of the Sabbath was, indeed, a holy thing, but not such a manner of keeping it as they imagined, so that one could scarcely move a finger without making the conscience to tremble. [76] It was hypocrisy, therefore, that made them so exact in trifling matters, while they spared themselves in gross superstitions; as Christ elsewhere upbraids them with paying tithe of mint and anise, and neglecting the important matters of the Law, (Matthew 23:23.) It is the invariable practice of hypocrites to allow themselves liberty in matters of the greatest consequence, and to pay close attention to ceremonial observances. Another reason why they demand that outward rites should be more rigorously observed is, that they wish to make their duty toward God to consist only in carnal worship. But it was malevolence and envy, still more than superstition, that led them to this act of censure; for towards others they would not have been equally stern. It is proper for us to observe the feelings by which they were animated, lest any one should be distressed by the fact, that the very Doctors of the Law were so hostile to Christ. Luke 6:1. On the second-first Sabbath It is beyond all question that this Sabbath belonged to some one of the festival-days which the Law enjoined to be observed once every year. Some have thought that there were two festival-days in immediate succession; but as the Jews had arranged their festival-days after the Babylonish captivity so that one day always intervened between them, that opinion is set aside. Others maintain with greater probability, that it was the last day of the solemnity, which was as numerously attended as the first. I am more inclined to favor those who understand by it the second festivity in the year; and this agrees exceedingly well with the name given to it, the second-first Sabbath, because, among the great Sabbaths which were annually observed, it was the second in the order of time. Now the first was the Passover, and it is therefore probable that this was the feast of first-fruits, (Exodus 23:15, 16.) Mark 2:24. Why do they on the Sabbath what is not lawful? The Pharisees do not blame the disciples of Christ for plucking ears of corn from a field that was not their own, but for violating the Sabbath; as if there had been a precept to this effect, that famishing men ought rather to die than to satisfy their hunger. Now the only reason for keeping the Sabbath was, that the people, by sanctifying themselves to God, might be employed in true and spiritual worship; and next, that, being free from all worldly occupations, they might be more at liberty to attend the holy assemblies. The lawful observation of it, therefore, must have a reference to this object; for the Law ought to be interpreted according to the design of the Legislator. But this shows clearly the malicious and implacable nature of superstition, and particularly the proud and cruel dispositions of hypocrites, when ambition is joined to hatred of the person. It was not the mere affectation of pretended holiness, as I have said, that made the Pharisees so stern and rigorous; but as they expressly wished to carp at every thing that Christ said or did, they could not do otherwise than put a wrong meaning in cases where there was nothing to blame, as usually happens with prejudiced interpreters. The accusation was brought--according to Matthew and Mark--against our Lord, and--according to Luke--against his disciples. But there is no inconsistency here; for the disciples were in all probability so harassed, that the charge was directed chiefly against the Master himself. It is even possible that the Pharisees first wrangled with the disciples, and afterwards with Christ, and that, in the rage of their malice, they blamed him for remaining silent, and permitting his disciples to break the Sabbath. Matthew 12:3. Have you not read what David did? Christ employs five arguments to refute their calumny. First, he apologizes for his disciples by pleading the example of David, (1 Samuel 21:6.) While David was fleeing from the rage of Saul, he applied for provisions to the high-priest Ahimelech; and there being no ordinary food at hand, he succeeded in obtaining a part of the holy bread. If David's necessity excused him, the same argument ought to be admitted in the case of others. Hence it follows, that the ceremonies of the Law are not violated where there is no infringement of godliness. [77] Now Christ takes for granted, that David was free from blame, because the Holy Spirit bestows commendation on the priest who allowed him to partake of the holy bread. When he says, that it was not lawful to eat that bread but for the priests alone, we must understand him to refer to the ordinary law: they shall eat those things wherewith the atonement was made, to consecrate and to sanctify them; but a stranger shall not eat thereof, because they are holy, (Exodus 29:33.) If David had attempted to do what was contrary to law, it would have been in vain for Christ to plead his example; for what had been prohibited for a particular end no necessity could make lawful. 5. That on the Sabbaths the priests profane the Sabbath. This is the second argument by which Christ proves that the violation of the Sabbath, of which the Pharisees complained, was free from all blame; because on the Sabbaths it is lawful to slay beasts for sacrifice, to circumcise infants, and to do other things relating to the worship of God. Hence it follows, that the duties of piety are in no degree inconsistent with each other. [78] But if the temple sanctifies manual operations connected with sacrifices, and with the whole of the outward service, the holiness of the true and spiritual temple has greater efficacy, in exempting its worshippers from all blame, while they are discharging the duties of godliness. [79] Now the object which the disciples had in view was, to present to God souls which were consecrated by the Gospel. Matthew alone glances at this argument. When Christ says, that the priests Profane the Sabbath, the expression is not strictly accurate, and is accommodated to his hearers; for when the Law enjoins men to abstain from their employments, it does not forbid them to perform the services of religion. But Christ admits that to be true which might appear to be so in the eye of ignorant persons, [80] and rests satisfied with proving, that the labors performed in the temple are not offensive to God. 7. But if you knew This Third argument is also mentioned by Matthew alone. Christ conveys an indirect reproof to the Pharisees, for not considering why ceremonies were appointed, and to what object they are directed. This has been a common fault in almost every age; and therefore the prophet Hosea (6:6) exclaims against the men of his own age for being too much attached to ceremonies, and caring little about the duties of kindness. But God declares aloud, that he sets a higher value on mercy than on sacrifice, employing the word mercy, by a figure of speech, for offices of kindness, as sacrifices include the outward service of the Law. This statement Christ applies to his own time, and charges the Pharisees with wickedly torturing the Law of God out of its true meaning, with disregarding the second table, and being entirely occupied with ceremonies. But a question arises: Why does God declare that he is indifferent about ceremonies, when he strictly enjoined in his Law that they should be observed? The answer is easy. External rites are of no value in themselves, and are demanded by God in so far only as they are directed to their proper object. Besides, God does not absolutely reject them, but, by a comparison with deeds of kindness, pronounces that they are inferior to the latter in actual value. Nor is it inconsistent with this to say, that in the perfection of righteousness the highest rank belongs to the worship of God, and the duties which men owe to each other occupy the second rank. For, though piety is justly reckoned to be as much superior to charity as God is higher than men, yet as believers, by practicing justice towards each other, prove that their service of God is sincere, it is not without reason that this subject is brought under the notice of hypocrites, who imitate piety by outward signs, and yet pervert it by confining their laborious efforts to the carnal worship alone. [81] From the testimony of the Prophet, Christ justly infers that no blame attaches to his disciples; for while God trained his people in the rudiments of the Law, it was far from being his design to kill wretched men with famine. 8. For the Son of man is Lord even of the Sabbath. Some connect this sentence with a preceding statement, that one greater than the temple is in this place, (ver. 6;) but I look upon them as different. In the former case, Christ, by an allusion to the temple, affirmed that whatever was connected with his personal holiness was not a transgression of the Law; but now, he declares that he has received authority to exempt his followers from the necessity of observing the Sabbath. The Son of man, (he says,) in the exercise of his authority, can relax the Sa…

Lord also--rather "even" (as in Mat 12:8). of the sabbath--as naked a claim to all the authority of Him who gave the law at Mount Sinai as could possibly be made; that is, "I have said enough to vindicate the men ye carp at on My account: but in this place is the Lord of the law, and they have His sanction." (See Mar 2:28.)

And it came to pass on the second sabbath day after the first,.... Or "second first sabbath", concerning which interpreters are greatly divided. Some think, that it was either the seventh day of the feast of unleavened bread, or the eighth day of the feast of tabernacles. Others, that it was the sabbath which fell that year on the day of Pentecost; and that as there were three grand festivals among the Jews, the feasts of passover, Pentecost, and tabernacles; so when the sabbath day fell on the feast of the passover, it was called the first prime sabbath, when on the feast of Pentecost, it was called the second prime sabbath, and when on the feast of tabernacles, the third prime sabbath. Others have been of opinion, that as the Jews had two beginnings of their year, the one on civil accounts in Tisri, the other on ecclesiastical accounts in Nisan; so the first sabbath in Tisri was called the first first sabbath, and that in Nisan, which was this, the second first sabbath: but what seems most likely is, that this sabbath was, as it may be rendered, "the first sabbath after the second"; that is, the first sabbath after the second day of the passover, when the sheaf of the firstfruits was offered, and harvest might be begun; which suits well with ears of corn being ripe at this time, which the disciples rubbed. So the Jews reckoned the seven weeks from thence to Pentecost by sabbaths; the first after the second day they called the second first, or the first after the second day; the second they called the second second; and the third was named the second third; and so on, the second fourth, the second fifth, the second sixth, and second seventh, which brought on Pentecost, when the harvest was ended. So in the Jewish liturgies, there are collects for the first sabbath after the passover, and for the second sabbath after the passover, and so on to the sabbath before Pentecost. The eastern versions, Syriac, Arabic, Persic, and Ethiopic, not knowing what should be meant by it, have only rendered it, "on the sabbath day", as in Mat_. 12:1. See Gill on Matthew 12:1. That he went through the corn fields; that is, Jesus, as the Syriac, Persic, and Ethiopic versions: and his disciples plucked the ears of corn, and did eat, rubbing them in their hands: after they had plucked them they rubbed them in their hands to get clean off the husk or beard, that were on them, and then ate the grains. And as plucking of the ears of corn was forbidden on a sabbath day; see Gill on Matthew 12:2, so was rubbing them; though if they were rubbed before, the chaff might be blown off from them in the hand, and eat on the sabbath day: the rule is this (l); "he that rubs ears of corn on the evening of the sabbath, (i.e. on the sixth day,) may blow them from hand to hand on the morrow, and eat'' But the disciples both plucked them, and rubbed them, and blew away the chaff from them on the sabbath day, and therefore were complained of by the Pharisees. (l) T. Bab. Betza, fol. 12. 2. & 13. 2. Vid. Maimon. Hilch. Sabbat, c. 21. sect. 14. 17.

And certain of the Pharisees said unto them,.... Unto the disciples. The Evangelists Matthew and Mark say, that they said this to Jesus: no doubt but they said it to both, first to one, and then to the other; probably last of all to Christ, who returned an answer to it: why do ye that which is not lawful on the sabbath day? as to pluck ears of corn, and rub them, and eat them; See Gill on Matthew 12:2

And Jesus answering them, said,.... For they brought the charge against the disciples to him, being desirous to know what he would say, and that they might have something to accuse him of; and who, at once, took up the cause of his disciples, and vindicated them, by observing what David did, when he, and his men were an hungry; how that he went into the tabernacle, and took the showbread, and ate of it, and gave it to his men, who also ate of it; which, according to the law, was only allowed to priests; and by taking notice of another instance, which this evangelist does not relate; namely, how on the sabbath days the priests, by doing various servile works, profaned the sabbath day, and yet were not charged with any blame; See Gill on Matthew 12:3. See Gill on Matthew 12:4. See Gill on Matthew 12:5.

And he said unto them,.... He adds this at the close of the instances he gave, at the end of his vindication of his disciples, and discourse with the Pharisees, as a full answer to their cavils; that the son of man is Lord also of the sabbath; and may do what he will, and suffer his disciples to do whatever he pleases on that day; See Gill on Matthew 12:8.

These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat 12:1; Mar 2:23; Mar 3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here, I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second sabbath after the first (Luk 6:1), that is, as Dr. Whitby thinks is pretty clear, the first sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe, 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk 6:1); a little served them, and that which had no delicacy in it. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk 6:2. The Pharisees quarrelled with them as doing that which it was not lawful to do on the sabbath days, when it was their own practice to feed deliciously on sabbath days, more than on all other days. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate! 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk 6:3, Luk 6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men. 5. Works of necessity are particularly allowable on the sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day. 6. Jesus Christ, though he allowed works of necessity on the sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk 6:5): The Son of man is Lord also of the sabbath. In the kingdom of the Redeemer, the sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer 16:14, Jer 16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a sabbath of rest still) but shall be transferred to a new day, the first day of the week. II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this, 1. Christ on the sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify sabbaths in religious assemblies. On the sabbath there ought to be a holy convocation; and our place must not be empty without very good reason. 2. In the synagogue, on the sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk 6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the sabbath day, that they might find an accusation against him, and surprise him with a prosecution. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk 6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk 6:9): Is it lawful to do good, or evil, on the sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk 6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it. 8. His adversaries were hereby enraged so much the more against him, Luk 6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.

Luke 6:6-10 Matthew 12:9-13 Mark 3:1-5 Luke 6:6-10 9. And having departed thence, he came into their synagogue: 10. And, lo, there was a man having a withered hand, and they asked him, saying, Is it lawful to heal on the Sabbaths? that they might accuse him. 11. But he said to them, What man shall there be among you who shall have one sleep, and if it fall on the Sabbath into a ditch, will not lay hold on it, and lift it out? 12. How much more then is a man better than a sheep? Therefore it is lawful to do well on the Sabbaths. 13. Then he saith to the man, Stretch out thy hand. And he stretched it out, and it was restored to soundness like the other. 1. And he entered again into the synagogue, and there was a man there having a withered hand. 2. And they watched him, if he would heal that man on the Sabbath, that they might accuse him. 3. And he said to the man having the withered hand, Rise up in the midst. 4. Whether is it lawful on the Sabbath to do good or to do evil? to save life or to kill? But they were silent. 5. And when he had looked round upon them with indignation, grieving on account of the blindness of their heart, he saith to the man, Stretch out thy hand; and he stretched it out, and his hand was restored to soundness like the other. 6. And it happened also on another Sabbath, that he entered into the synagogue, and taught; and there was a man there whose right hand was withered. 7. And the scribes and Pharisees watched him, if he would heal on the Sabbath, that they might find an opportunity of accusing him. 8. But he knew their thoughts, and said to the man that had the withered hand, Rise up, and stand in the midst. And he rose up and stood. 9. Jesus therefore saith to them, I will ask you, Whether is it lawful on the Sabbaths to do good or to do evil? to save life or to destroy it? 10. And when he had looked round about upon them all, he said to the man, Stretch out thy hand. And he did so: and his hand was restored sound like the other. Matthew 12:9. And having departed thence. This narrative and that which immediately precedes it have the same object; which is to show, that the scribes watched with a malicious eye for the purpose of turning into slander every thing that Christ did, and consequently that we need not wonder if men, whose minds were so depraved, were his implacable enemies. We see also, that it is usual with hypocrites to pursue what is nothing more than a shadow of the righteousness of the Law, and as the common saying is, to stickle more about the form than about the substance. First, then, let us learn from this passage to keep our minds pure, and free from every wicked disposition, when we are about to form a decision on any question; for if hatred, or pride, or anything of that description, reign within us, we will not only do injury to men, but will insult God himself, and turn light into darkness. No man, who was free from malice, would have refused to acknowledge that it was a Divine work, which those good teachers do not scruple to condemn. [85] Whence comes such fury, but because all their senses are affected by a wicked hatred of Christ, so that they are blind amidst the full brightness of the sun? We learn also, that we ought to beware lest, by attaching undue importance to ceremonial observances, we allow other things to be neglected, which are of far higher value in the sight of God, and which Christ in another passage calls the more important matters of the Law, (Matthew 23:23.) For so strongly are we inclined to outward rites, that we shall never preserve moderation in this respect, unless we constantly remember, that whatever is enjoined respecting the worship of God is, in the first place, spiritual; and, secondly, ought to be regulated by the rule which Christ has laid down to us in this passage. 10. They asked him, saying. Mark and Luke say only that they watched what our Lord would do; but Matthew states more clearly that they also attacked him by words. It is probable, that some others had been previously cured on Sabbath-days; and hence they take occasion to ask if he believes it to be lawful for him to do again what he had formerly done. They ought to have considered whether it was a work of God, or of man, to restore a withered hand by a mere touch, or by a single word. When God appointed the Sabbath, he did not lay down a law for himself, or impose upon himself any restraint from performing operations on the Sabbath, when he saw it to be proper, in the same manner as on other days. It was excessive folly, therefore, to call this in question, and thus to prescribe rules for God himself, and to restrain the freedom of his operations. 11. What man shall there be among you who shall have a sheep? Christ again points out what is the true way of keeping the Sabbath; and, at the same time, reproves them for slander, in bringing as a charge against him what was a universal custom. For if any man's sheep had fallen into a ditch, no person would have hindered it from being taken out: but in proportion as a man is of more value than a sheep, so much the more are we at liberty to assist him. It is plain, therefore, that if any man should relieve the necessity of brethren, he did not, in any degree, violate the rest which the Lord has enjoined. Mark and Luke take no notice of this comparison, but only state that Christ inquired, Is it lawful on the Sabbath to do good or to do evil? He who takes away the life of a man is held to be a criminal; and there is little difference between manslaughter and the conduct of him who does not concern himself about relieving a person in distress. So then Christ indirectly charges them with endeavoring, under the pretense of a holy act, to compel him to do evil; for sin is committed, as we have already said, not only by him who does any thing contrary to the Law, but also by him who neglects his duty. Hence also we perceive, that Christ did not always employ the same arguments in refuting this slander; for he does not reason here about his divinity as he does in the case mentioned by John, (v. 18.) Nor was there any necessity for doing so; since the Pharisees were completely refuted by this single defense, that nothing could be more unreasonable than to pronounce a man, who imitated God, to be a transgressor of the Sabbath. Luke 6:8. But he knew their thoughts If Matthew states the truth, they had openly declared by their language what was in their minds; and therefore Christ replies not to their secret thoughts, but to express words. But both may be true, that they spoke plainly, and yet that Christ discerned their secret thoughts; for they did not openly avow their designs, and Matthew himself tells us that their question was intended to take Christ by surprise; and, consequently, Luke means nothing more than that Christ was aware of their insidious designs, though not expressed in words. Mark 3:5. And when he had looked around upon them with indignation To convince us that this was a just and holy anger, Mark explains the reason of it to be, that he was grieved on account of the blindness of their hearts. First, then, Christ is grieved, because men who have been instructed in the Law of God are so grossly blind; but as it was malice that blinded them, his grief is accompanied by indignation. This is the true moderation of zeal, to be distressed about the destruction of wicked men, and, at the same time, to be filled with wrath at their ungodliness. Again, as this passage assures us, that Christ was not free from human passions, we infer from it, that the passions themselves are not sinful, provided there be no excess. In consequence of the corruption of our nature, we do not preserve moderation; and our anger, even when it rests on proper grounds, is never free from sin. With Christ the case was different; for not only did his nature retain its original purity, but he was a perfect pattern of righteousness. We ought therefore to implore from heaven the Spirit of God to correct our excesses. Footnotes: [85] "N'ont point de honte de condamner;" -- "are not ashamed to condemn."

WITHERED HAND HEALED. (Luk 6:6-11) watched whether, &c.--In Matthew (Mat 12:9) this is put as an ensnaring question of theirs to our Lord, who accordingly speaks to the state of their hearts (Luk 6:9), just as if they had spoken it out.

Luke 6:11 Matthew 12:14-21 Mark 3:6-12 Luke 6:11 14. Then the Pharisees went out, and took counsel against him, how they might destroy him. [86] 15. But when Jesus knew this, he withdrew from that place; and great multitudes followed him, and he cured them all. 16. And he threatened them, [87] that they should not make him known: 17. That it might be fulfilled which was spoken by Isaiah the Prophet, who says, 18. Lo, my servant, whom I have chosen, my beloved, in whom my soul is well pleased: I will put my Spirit upon him, and he shall proclaim judgment to the Gentiles. 19. He shall not strive, nor cry, nor shall any man hear his voice in the streets. 20. The bruised reed he will not break, and the smoking flax he will not quench, till he send forth judgment into victory. 21. And in his name the Gentiles will trust. 6. And the Pharisees went out, and immediately took counsel with the Herodians against him, to destroy him. 7. And Jesus withdrew with his disciples to the sea, and a vast multitude followed him from Galilee, and from Judea. 8. And from Jerusalem, and from Idumea, and from beyond Jordan; and a great multitude (of men) who dwelt around Tyre and Sidon, who, when they had heard what he was doing, came to him. 9. And he commanded his disciples, that a small ship should wait upon him on account of the multitude, that they might not press upon him. 10. For he had cured many; so that as many as were afflicted pressed upon him to touch him. 11. And unclean spirits, when they saw him, fell down before him, and cried out, saying, Thou art the Son of God. 12. And he vehemently threatened the that they should not make him known 11. And they were filled with madness, and talked with each other what they should do to Jesus. Matthew 12:14. Then the Pharisees took counsel. How obstinate is the rage which drives the wicked to oppose God! Even after having been convinced, they pour out their venom more and more. It is truly monstrous and shocking, that the most distinguished teachers of the Law, who were entrusted with the government of the Church, are engaged, like robbers, in contriving murder. But this must happen, whenever the malice of men reaches such a height, that they wish to destroy every thing that is opposed to their fancy, even though it may be from God. The circumstance of Christ's making his escape by flight must not be ascribed to fear; for he did not become more courageous by the lapse of time, but was endued with the same fortitude of the Spirit at the time when he fled, as when, at a later period, he voluntarily presented himself to die. And this was a part of that emptying of himself which Paul mentions, (Philippians 2:7,) that when he could easily have protected his life by a miracle, he chose rather to submit to our weakness by taking flight. The only reason why he delayed to die was, that the seasonable time, which had been appointed by the Father, was not yet come, (John 7:30; John 8:20.) And yet it is manifest, that he was preserved by heavenly power rather than by flight; for it would not have been difficult for his enemies to find out the place to which he had retired, and so far was he from shrouding himself in darkness, that he carried a great company along with him, and rendered that place illustrious by his miracles. He withdrew from their presence for the sole purpose of not aggravating their rage. Mark 3:6. The Pharisees took counsel with the Herodians. Now they regarded the Herodians with the fiercest hatred; for their eagerness to be considered the guardians and protectors of public liberty made it necessary for them to make an open profession of mortal hatred to the ministers of that tyrant. And yet this aversion is counteracted by their hatred and fury against Christ, [88] which makes them not only enter into a conspiracy with foreigners, but insinuate themselves into the good graces of those with whom, on other occasions, they would have shrunk from intercourse. While ungodliness hurries men in various directions, and drives them to different courses, it engages them, with one consent, in a contest with God. No hostilities prevent them from giving their hand to each other for opposing the truth of God. Matthew 12:16. And he threatened them. The expression used by Mark conveys, in a still more pointed manner, that he restrained the unclean spirits, [89] who were exclaiming, Thou art the Son of God. We have formerly explained the reason why he did not choose to have such witnesses. [90] And yet there is no room to doubt, that divine power extorted from the devils this confession; but having made it evident that they were subject to his dominion, Christ properly rejected their testimony. But Matthew goes farther, and states, that Christ discharged them from spreading the fame of the miracles which he was performing. Not that he wished that fame to be wholly repressed, (as we have pointed out on other occasions, [91] but to allow it to strike root, that it might bring forth abundant fruit at the proper season. We know that Christ did not perform miracles for the purpose of amusement, but had a distinct object in view, which was to prove that he was the Son of God, and the appointed Redeemer of the world. But he was manifested gradually, and by regular steps, and was not revealed in his true character "until the time appointed by the Father," (Galatians 4:2.) At the same time, it deserves our attention, that when wicked men do their utmost to extinguish the glory of God, they are so far from gaining their wish, that, on the contrary, God turns their rebellious designs in an opposite direction. Though Christ withdrew from a populous district, yet in this very concealment [92] his glory continues to shine, and even bursts forth magnificently into its full splendor. 17. That it might be fulfilled which was spoken Matthew does not mean that this prediction was entirely fulfilled by Christ's prohibiting loud and general reports to be circulated respecting his power [93] , but that this was an exhibition of that mildness which Isaiah describes in the person of the Messiah. Those wonderful works which Christ performed in presence of a few, and which he did not wish to be announced in pompous terms, were fitted to shake heaven and earth, (Hebrews 12:26.) It was, therefore, no ordinary proof, how widely he was removed from the pomp and ostentation of the world. But it will be proper for us to examine more closely the design of Matthew. By this circumstance he intended to show, that the glory of Christ's divinity ought not to be the less admired, because it appeared under a veil of infirmity. This is unquestionably the very object to which the Holy Spirit directed the eyes of the prophet. The flesh is constantly longing for outward display, and to guard believers against seeking any thing of this description in the Messiah, the Spirit of God declared that he would be totally different from earthly kings, who, in order to draw admiration upon themselves, produce great noises wherever they go, and fill cities and towns with commotion. [94] We now perceive how appropriately Matthew applies the prediction of the prophet to the case in hand. God appointed for his Son a low and mean appearance, and that ignorant persons may not take offense at an aspect which has no attraction, and is fitted to awaken contempt, both the prophet and Matthew come forward to declare, that it is not by accident, but in consequence of a decree of Heaven, that he assumes such a character. [95] Hence it follows, that deep blame attaches to all who despise Christ, because his outward condition does not correspond to the wishes of the flesh. We are not at liberty to imagine to ourselves a Christ that corresponds to our fancy, but ought simply to embrace him as he is offered by the Father. He who is offended by the low condition of Christ, which God declares to be agreeable to his will, is unworthy of salvation. I now come to examine the words of the prophet, (Isaiah 42:1.) 18. Lo, my servant, whom I have chosen. To fix our attention more closely on his will, God points out by the finger, as it were, the person whom he is about to send; and this is the design of the exclamation, Lo! A similar reason may be assigned for the epithets that follow, when God calls him his servant, his elect in whom his soul is well pleased. For whence comes it, that men venture to measure Christ by their own sense, but because they do not consider that their redemption depends exclusively on the grace of God? When God offers to us an invaluable treasure, it is excessive and wicked presumption to regulate our estimation of it by the disdainful views of our flesh. He is called a servant, not as if he were of the ordinary rank, but by way of eminence, and as the person to whom God has committed the charge and office of redeeming his Church. As: no man taketh this honor to himself, but he who is called of God (Hebrews 5:6) is justly entitled to this rank, God declares that he who comes forward in this character was elected by his decree. [96] Hence it follows, that men are not at liberty to reject him; because, by doing so, they would be guilty of contempt and rebellion against God. And, indeed, it were the height of absurdity that our choice or our pride should set aside that calling of God which ought to be regarded as sacred and inviolable. My beloved, in whom my soul is well pleased. There is a still wider import in this statement, which God next makes by the prophet, that the delight of his soul dwells in Christ; for though the calling of each of us proceeds from the free favor of God as its only source, yet in Christ there is this remarkable peculiarity, that in his person God the Father embraces in his love the whole Church. As we are all by nature enemies of God, his love will never come to us till it first begin with the Head; which we have seen on a former occasion, and will see again under another passage, (Matthew 17:5.) He will proclaim judgment to the Gentiles. The prophet gives a brief description of Christ's office, when he foretells that he will proclaim judgment to the Gentiles By the word judgment the Jews understand a government which is correctly and properly arranged, in which order and justice prevail. The design of the prophet is to inform us, that a person will come who will restore justice that had fallen, who will be the governor not of one nation only, but will also bring under subjection to God the Gentiles, among whom dreadful confusion formerly prevailed. And this is the import of the word bring forth, which the prophet employs; for it was the office of Christ to spread throughout the whole world the kingdom of God, which was at that time confined to the corner of Judea; [97] as it is said in another passage, The Lord will send forth the scepter of thy power out of Zion, (Psalm 110:2.) I will put my Spirit upon him. This explains the manner in which judgment shall be brought forth. It is no doubt true, that there never was any portion whatever of righteousness in the world that did not proceed from the Spirit of God, and that was not maintained by his heavenly power; as none of the kings of the earth can frame or defend good order, except so far as he shall be assisted by the same Spirit. But in bringing forth judgment Christ is greatly superior to all others, for he has received the Spirit from the Father, that he may pour it out on all his people; for not only does he by word or writing prescribe what is proper, but inwardly forms the hearts of men, by the grace of his Spirit, to preserve the rule of righteousness. 19. He will not strive The general meaning is, that the coming of Christ will not be attended by noise, will have nothing of royal splendor and magnificence. He presently adds, that this will turn to the advantage of men, by inducing them to love that mildness which the world everywhere despises. And certainly it is an astonishing display of the folly of men, that the…

good, or . . . evil, save . . . or destroy--By this novel way of putting His case, our Lord teaches the great ethical principle, that to neglect any opportunity of doing good is to incur the guilt of doing evil; and by this law He bound His own spirit. (See Mar 3:4.)

filled with madness--The word denotes senseless rage at the confusion to which our Lord had put them, both by word and deed. what . . . do to Jesus--not so much whether to get rid of Him, but how to compass it. (See on Mat 3:6.)

And it came to pass also on another sabbath,.... Whether the following sabbath, or some time after, is not certain, that he entered into the synagogue. The Arabic version reads, "into their synagogue", as in Matthew 12:9 the synagogue of the Jews; in what place, whether at Capernaum, or some other city of Galilee, is not so clear: and taught; explained the Scriptures to the people, and instructed them in the doctrines of the Gospel: and there was a man whose right hand was withered; who was in the synagogue, and one of his hearers; See Gill on Matthew 12:10

And the Scribes and Pharisees watched him,.... See Gill on Mark 3:2. whether he would heal on the sabbath day: there being such an object before him: that they might find an accusation against him; as they had before against his disciples.

But he knew their thoughts,.... Being the omniscient God; though they had said nothing of their intentions, he knew what they designed, should he heal the man with his withered hand, as they expected he would: and said to the man which had the withered hand, rise up, and stand forth in the midst. The Syriac and Persic versions add, "of the synagogue", and which is the true sense; See Gill on Mark 3:3. and he arose and stood forth; he rose up from his seat, and stood up in the midst of the synagogue, and of the people, that he might be seen of all.

Then said Jesus unto them,.... The Scribes and Pharisees, who were watching him, and whose thoughts, and the reasonings of their minds, purposes, and intentions, he full well knew: I will ask you one thing; or question, as they had asked him one before; Matthew 12:10 is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? See Gill on Mark 3:4 to which may be added, that to save life on the sabbath day was agreeable to their own canons: there were many things which they allowed might be done on the sabbath day, when life was in danger, which otherwise were not lawful; See Gill on Matthew 12:8.

And looking round about upon them all,.... The Scribes and Pharisees, and the rest of the people in the synagogue; See Gill on Mark 3:5. he said to the man; who had the withered hand, stretch forth thy hand, and he did so; he stretched it out, as the Syriac and Persic versions render it, which he was not able to do before: and his hand was restored well as the other; the phrase, "well as the other", is left out in one copy, and in the Vulgate Latin version; and so is the word "well" in the Syriac and Arabic versions; and the word "immediately" is added in the Ethiopic version. And certain it is, that his withered hand was restored sound and well as the other, directly.

And they were filed with madness,.... Both at the cure, and because they could not answer him; nor properly fix a charge upon him, or accuse him before the people, without bringing their resentments on them: and communed one with another what they might do with Jesus: this they did after they came out of the synagogue, and when with the Herodians, as in See Gill on Mark 3:6.

THE TWELVE APOSTLES CHOSEN--GATHERING MULTITUDES--GLORIOUS HEALING. (Luke 6:12-49) went out--probably from Capernaum. all night in prayer . . . and when . . . day, he called, &c.--The work with which the next day began shows what had been the burden of this night's devotions. As He directed His disciples to pray for "laborers" just before sending themselves forth (see on Mat 9:37; Mat 10:1), so here we find the Lord Himself in prolonged communion with His Father in preparation for the solemn appointment of those men who were to give birth to His Church, and from whom the world in all time was to take a new mould. How instructive is this!

And it came to pass in those days,.... When Christ was teaching by the lake of Gennesaret, or in one or other of the cities of Galilee near that place: that he went out; of the synagogue and city where he had been: into a mountain to pray; for the sake of solitude, and which lay near the sea of Tiberias; See Gill on Matthew 14:23. and continued all night in prayer to God; or "with" God, as the Ethiopic version renders it; or "in the prayer of God" as the phrase may be literally rendered; not in a prayer of God's making; though the Jews (m) sometimes speak of the prayer of God, and give us a form of it: but either this respects the object of his prayer; it was made to God, as our translation suggests; or the nature, matter, and manner of it: it was a divine prayer, it regarded divine things, and was put up in a very fervent manner, and with great vehemence; so the coals of love or jealousy are said to be "coals of fire, which hath , the flame of Jehovah"; that is as we render it, "a most vehement flame", Sol 8:6 In like manner, "prayer of God" is a most vehement prayer; strong cries sent up to God with great eagerness and importunity, fervency, and devotion; and such was Christ's prayer, and in which he continued all night: unless by the prayer of God should be meant, as is thought by many, an house of prayer to God, in which Christ lodged all night, and spent it in prayer to God in it. Certain it is, the Jews had their "proseuchre", or prayer houses. Philo the Jew (n) often speaks of them, and so does Josephus (o); and there seems to be mention made of them in the Talmudic writings: when R. Jochanan ben Zaccai came to Vespasian, in his camp before Jerusalem, Vespasian asked him, what he should give him? he replied (p), "I desire nothing of thee but this "Jabneh", (a famous university,) that I may teach in it the disciples, and fix in it "an oratory", or "prayer house", and do in it, all the commandments said in the law.'' And in another place (q), "R. Judah says, that Samuel said it is free for a man to make water within four cubits, , which I should choose to render, "of the proseucha", or "prayer house":'' though the Gemarists afterwards, and so the gloss seem to explain it of the time after prayer, in which a man should wait before he evacuates, even as long as he might go the length of four cubits. Juvenal (r) has reference to one of these oratories, when he says, "in qua te qucero proseucha?" and in one of these, it is very likely, Christ was in prayer all night long; for by the sea side, and by the side of rivers, these oratories were used to be; Acts 16:13. (m) T. Bab. Beracot, fol. 7. 1. Bereshit Rabba, sect. 56, fol. 50. 2.((n) De Vita Mosis, l. 3. p. 685. in Flaccum, p. 971, 972, 982. leg. ad Caium. p. 1011, 1012, 1013, 1014, 1016, 1040, 1043. (o) In Vita. (p) Abot R. Nathan, c. 4. fol. 2. 4. (q) T. Bab. Megilia, fol. 27. 2.((r) Satyr. 3. l. 295.

And when it was day,.... Or morning; having spent the whole night in prayer to God, no doubt for his disciples, whom he was about to send forth as his apostles, to preach his Gospel, and work miracles, and for their success therein: he called unto him his disciples; the whole company of them, as in Luke 6:17 all that were his followers, and professed to believe in him, or as many as he pleased; see Mark 3:13. And of them he chose twelve; and ordained them, and sent them out to preach, heal sicknesses, and cast out devils: whom he also named apostles; or "messengers", from their being sent by him on such important business; and their names are as follow.

Simon, whom he also named Peter,.... Which signifies a rock, or stone, as Cephas also does, see John 1:42 from his constancy, steadfastness, and solidity: and Andrew his brother; who was called at the same time with him, and were brethren, both in nature and grace: James and John: the two sons of Zebedee, who were called next: Philip and Bartholomew; the latter of these is by some thought to be Nathanael.

Matthew and Thomas,.... The first of these was a publican, and who also was called Levi; and the latter had besides the name of Didymus, and was he that was so unbelieving of Christ's resurrection: James the son of Alphaeus; sometimes called James the less, and the brother of our Lord: and Simon called Zelotes; or the Canaanite; See Gill on Matthew 10:4.

And Judas the brother of James,.... Of that James, that was the son of Alphaeus; though the Syriac and Arabic versions call him "the son of James", very wrongly: this Judas was also called Thaddaeus and Lebbaeus, and is the writer of the epistle that bears his name: and Judas Iscariot, which also was the traitor; both his surname and his character are mentioned, to distinguish him from the other Judas: it is easy to observe, that these twelve are mentioned by pairs, or couples, and so they were sent out, two by two; see Mark 6:7 as were also the seventy disciples afterwards; see Luke 10:1 There seems to be an allusion to the pairs and couples of the Jewish fathers and doctors, who in their succession are thus paired: Jose ben Joezer, and Joseph ben Jochauan; Joshua ben Perachia, and Nathan the Arbelite; Simeon ben Shetach, and Judah ben Tabai; Shemain and Abtalion; the two sons of Bethira, whose names were Judah and Joshua; Hillell and Shammai (s): all before Christ's time. (s) Pirke Abot, c. 1.

In these verses, we have our Lord Jesus in secret, in his family, and in public; and in all three acting like himself. I. In secret we have him praying to God, Luk 6:12. This evangelist takes frequent notice of Christ's retirements, to give us an example of secret prayer, by which we must keep up our communion with God daily, and without which it is impossible that the soul should prosper. In those days, when his enemies were filled with madness against him, and were contriving what to do to him, he went out to pray; that he might answer the type of David (Psa 109:4), For my love, they are my adversaries; but I give myself unto prayer. Observe, 1. He was alone with God; he went out into a mountain, to pray, where he might have no disturbance or interruption given him; we are never less alone than when we are thus alone. Whether there was any convenient place built upon this mountain, for devout people to retire to for their private devotions, as some think, and that that oratory, or place of prayer, is meant here by hē proseuchē tou theou, to me seems very uncertain. He went into a mountain for privacy, and therefore, probably, would not go to a place frequented by others. 2. He was long alone with God: He continued all night in prayer. We think one half hour a great deal to spend in the duties of the closet; but Christ continued a whole night in meditation and secret prayer. We have a great deal of business at the throne of grace, and we should take a great delight in communion with God, and by both these we may be kept sometimes long at prayer. II. In his family we have him nominating his immediate attendants, that should be the constant auditors of his doctrine and eye-witnesses of his miracles, that hereafter they might be sent forth as apostles, his messengers to the world, to preach his gospel to it, and plant his church in it, Luk 6:13. After he had continued all night in prayer, one would have thought that, when it was day, he should have reposed himself, and got some sleep. No, as soon as any body was stirring, he called unto him his disciples. In serving God, our great care should be, not to lose time, but to make the end of one good duty the beginning of another. Ministers are to be ordained with prayer more than ordinarily solemn. The number of the apostles was twelve. Their names are here recorded; it is the third time that we have met with them, and in each of the three places the order of them differs, to teach both ministers and Christians not to be nice in precedency, not in giving it, much less in taking it, but to look upon it as a thing not worth taking notice of; let it be as it lights. He that in Mark was called Thaddeus, in Matthew Lebbeus, whose surname was Thaddeus, is here called Judas the brother of James, the same that wrote the epistle of Jude. Simon, who in Matthew and Mark was called the Canaanite, is here called Simon Zelotes, perhaps for his great zeal in religion. Concerning these twelve here named we have reason to say, as the queen of Sheba did of Solomon's servants, Happy are thy men, and happy are these thy servants, that stand continually before thee, and hear thy wisdom; never were men so privileged, and yet one of them had a devil, and proved a traitor (Luk 6:16); yet Christ, when he chose him, was not deceived in him. III. In public we have him preaching and healing, the two great works between which he divided his time, Luk 6:17. He came down with the twelve from the mountain, and stood in the plain, ready to receive those that resorted to him; and there were presently gathered about him, not only the company of his disciples, who used to attend him, but also a great multitude of people, a mixed multitude out of all Judea and Jerusalem. Though it was some scores of miles from Jerusalem to that part of Galilee where Christ now was, - though at Jerusalem they had abundance of famous rabbin, that had great names, and bore a mighty sway, - yet they came to hear Christ. They came also from the sea-coast of Tyre and Sidon. Though they who lived there were generally men of business, and though they bordered upon Canaanites, yet there were some well affected to Christ; such there were dispersed in all parts, here and there one. 1. They came to hear him and he preached to them. Those that have not good preaching near them had better travel far for it than be without it. It is worth while to go a great way to hear the word of Christ, and to go out of the way of other business for it. 2. They came to be cured by him, and he healed them. Some were troubled in body, and some in mind; some had diseases, some had devils; but both the one and the other, upon their application to Christ, were healed, for he has power over diseases and devils (Luk 6:17, Luk 6:18), over the effects and over the causes. Nay, it should seem, those who had no particular diseases to complain of yet found it a great confirmation and renovation to their bodily health and vigour to partake of the virtue that went out of him; for (Luk 6:19) the whole multitude sought to touch him, those that were in health as well as those that were sick, and they were all, one way or other, the better for him: he healed them all; and who is there that doth not need, upon some account or other, to be healed? There is a fulness of grace in Christ, and healing virtue in him, and ready to go out from him, that is enough for all, enough for each.

Luke 4:12-19 Mark 3:13-19 Luke 4:12-19 13. And he went up into a mountain, and called to him whom he would: and they came to him. 14. And he appointed twelve to be with him, and send them forth to preach, 15. And to have powers of healing diseases, and of casting out devils. 16. And to Simon he gave the name Peter. 17. And James th son of Zebedee, and John, the brother of James: and he gave them the names of Boanerges, which is, The sons of thunder. 18. And Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James (son) of Alpheus, and Thaddeus, and Simon the Canaanite, 19. And Judas Iscariot, who also betrayed him. 12. And it happened in those days, he went out into a mountain to pray, and he spent the whole night in prayer to God. 13. And when it was day, he called his disciples, and chose twelve from among them, whom he also called Apostles: 14. Simon, whom he also called Peter, and Andrew his brother, James and John, Philip and Bartholomew, 15. Matthew and Thomas, James (son) of Alpheus, and Simon, who is called Zelotes, 16. And Judas (brother) of James, and Judas Iscariot, who also was the traitor. 17. And going down with them, he stood in a plain, and a multitude of his disciples, and a very great multitude of people out of all Judea and Jerusalem, and from the sea coast of Tyre and Sidon. 18. Who had come to hear him, and to be healed from their diseases, and those who were tormented by unclean spirits were healed. 19. And the whole multitude sought to touch him, for virtue went out of him, and healed all. Mark 3:13. And he went up into a mountain. By this election he does not yet ordain them to be Apostles, to enter immediately into the discharge of their office, but merely admits them to enjoy his private instructions [348] with a view to the apostleship. Commentators have fallen into a mistake here, by confounding those passages with the tenth chapter of the Gospel by Matthew. For the plain meaning of the words is, that they are only destined to a future commission, the bestowal of which is recorded by Matthew; and Mark and Luke will be found afterwards relating, in its proper place, the mission which Matthew there describes. And we need not wonder, if their heavenly Master chose to train and accustom them gradually to so arduous an employment: for, even by a long course of instruction, their ignorance could not be corrected. Both the Evangelists say, that Christ went up into a mountain. Luke explains the cause to have been, that he might pray with greater freedom in his retirement, which he was accustomed to do frequently, as is evident from other passages. Now, this example ought to be regarded by us as a perpetual rule, to begin with prayer, when we are about to choose pastors to churches: otherwise, what we attempt will not succeed well. And certainly our Lord prayed, not so much on his own account, as to lay down a rule for us. We are deficient in prudence and skill; and though our sagacity were of the highest order, nothing is more easy than to be deceived in this matter. Granting that we were in no danger of mistake, if the Lord does not regulate our affections, with what force, or rather violence, shall we be carried away [349] by favor and prepossession, or hatred or ambition? Besides, though the election were conducted in the very best manner, all will be unsuccessful, unless the Lord take under his guidance those who are elected, and furnish them with the necessary gifts. "What then?" it will be said, "did not Christ earnestly implore the Father to preside in the election?" This I readily acknowledge, and I have also to state, that this was a declaration and acknowledgment of his care for his Church. Accordingly, he did not pray to the Father in the ordinary manner, but spent the whole night in prayer. But if he, who was full of the Holy Spirit, (John 3:34,) implored the Father, with such ardor and earnestness, to preside in the election, how much greater need have we to do so? He called to him whom he would. By this expression, I have no doubt, Mark conveys to us the instruction, that it was to the unmixed grace of Christ, and not to any excellence of their own, that they were indebted for receiving so honorable an office: for, if you understand him to say, that those were chosen, who were more excellent than others, this will not apply to Judas. The meaning, therefore, is the apostle-ship was not bestowed on account of any human merits; but, by the free mercy of God, persons, who were altogether unworthy of it, were raised to that high rank; and thus was fulfilled what Christ says on another occasion, "Ye have not chosen me, but I have chosen you," (John 15:16.) To the same effect Paul frequently speaks, extolling the purpose of God in bestowing on him the apostleship, (Ephesians 3:7; Colossians 1:25.) But here many questions arise. First, why did our Lord deliberately choose Judas, who, he perfectly knew, was unworthy of the honor, and would be his betrayer? Secondly, why did God, after being so earnestly supplicated by his Son, and as if he had given a refusal to Christ, permit a base and wicked man to find his way to the highest rank in his Church? [350] Thirdly, why did he resolve that the first-fruits [351] of his Church should be stained by so foul a disgrace? Fourthly, how came it, that Jesus Christ, knowingly and willingly, preferred Judas to honest and faithful ministers? The first objection is met by the following reply. Our Lord expressly intended to prevent future offenses, that we may not feel excessive uneasiness, when unprincipled men occupy the situation of teachers in the Church, or when professors of the Gospel become apostates. He gave, at the same time, in the person of one man, an instance of fearful defection, [352] that those who occupy a higher rank may not indulge in self-complacency. At the same time, with regard to the second question, we do not admit that our Lord suffered a refusal. [353] This answer will serve also for the third question. At the very beginning, it was judged proper to give an early demonstration of the future state of the Church, that weak persons might not stumble on account of the fall of a reprobate; for it is not proper, that the stability of the Church should depend on men. With regard to the last objection, Christ did not prefer Judas to devout and holy disciples, but raised him to an eminence from which he was afterwards to fall, and thus intended to make him an example and instruction to men of every condition and of every age, that no one may abuse the honor which God has conferred upon him, and likewise that, when even the pillars fall, those who appear to be the weakest of believers may remain steady. Luke 6:13. Whom also he named Apostles. This may be explained in two ways: either that, at a subsequent period, when he introduced them into their office, he gave them this name, -- or that, with a view to their future rank, he bestowed on them this title, in order to inform them why they were separated from the ordinary class, and for what purpose they were destined. The latter view agrees well with the words of Mark: for he says, that Christ appointed twelve to be with him, and to send them forth to preach. He intended to make them his companions, that they might afterwards receive a higher rank: for, as I have already explained, when he says, to be with him, and to send them forth to preach, he does not mean that both were to take place at the same time. Mark 3:16. And to Simon he gave the name Peter. Though all Christians must be living stones [354] , of the spiritual temple, yet Christ gave this name peculiarly to Simon, according to the measure of grace which he intended to bestow upon him. This is not inconsistent with the shameful weakness which he manifested in denying his Lord: for this title showed his invincible power and steadiness, which continued till his death. Yet it is absurd in the Papists to infer from this, that the Church is founded on him, as will afterwards be more fully explained, (Matthew 16:18.) Christ called the sons of Zebedee sons of thunder, because he was to give them a powerful voice, that they might thunder throughout the whole world. [355] And that thunder is heard, in the present day, from the mouth of John. As to his brother, there can be no doubt that, so long as he lived, he shook the earth. The word has been corrupted: for the full pronunciation would be vny rgs, (Benae-regesh;) [356] but the changes which words undergo in passing into other languages are well known. Footnotes: [348] "Pour ses disciples et escoliers domestiques;" -- "for his disciples and private scholars." [349] "Destournez et transportez hors du droit chemin;" -- "turned and carried away out of the right road." [350] "Pourquoy Dieu estant prie et requis si ardemment par son Fils, asouffert qu'un mechant et mal-heureux traitre fust eleve au rang le plus honorable de son Eglise, comme si Jesus Christ n'eust point este exauce?" -- "Why did God, when entreated and requested so earnestly by his Son, permit a wicked and unhappy traitor to be elevated to the most honorable rank in his Church, as if Jesus Christ had not been listened to?" [351] "Les premices et premier commencement de son Eglise;" -- "the first-fruits and first beginning of his Church." [352] "Un revoltement et cheute horrible;" -- "a dreadful rebellion and fall." [353] "Cependant nous ne dirons pas que Christ a este esconduit, veu que le pere par un conseil admirable, mettant un diable en la compagnie d'onze Anges, a toutesfois tellement modere l'issue, que la cheute de cestuy-la a plustost conferme que non pas esbranle la foyde son Eglise." -- "Yet we will not say that Christ was refused, since the Father, by a wonderful purpose, putting a devil into the company of eleven angels, has, at the same time, so guided the result, that the fall of this man, instead of shaking, has rather confirmed, the faith of his Church." [354] This alludes to the Greek word Petros, (Peter,) which literally signifies a stone. We shall afterwards find (Matthew 16:18) that our Lord makes express reference to the meaning of the name. -- Ed. [355] "Afin qu'ils tonnassent par tout le monde en preschant;" -- "in order that they might thunder throughout the whole world in preaching." [356] Philologists have been a good deal perplexed by this word. There is even some difficulty in settling the Greek orthography: for conflicting manuscripts present us with the various forms of Boanerges, Boanerges, and Boanergeis. The name is unquestionably of Hebrew origin. Some of the derivations, which have been given, are so far-fetched as not to deserve refutation. There is plausibility in Jerome's hypothesis, that it comes from rm, (Ragam,) thunder. But the substitution of final, s for m has never been satisfactorily explained. Admitting that es or es, is a Greek termination, the absence of the final and radical Mem (m) is too violent a supposition. After many trials, scholars are pretty nearly agreed, that they must return to the derivation which is suggested by our author, and which some writers have illustrated and defended by a considerable array of learning. -- Ed.

(See on Mat 10:2-4.)