6:1 And 1 it came to pass on the second sabbath after the
first, that he went through the corn fields; and his
disciples a plucked the ears of corn, and did eat, rubbing
[them] in [their] hands.
(1) Christ shows against the superstitious, who dwell on every
trifling matter, that the law of the very sabbath was not
given to be kept without exception: much less that the
salvation of man should consist in the outward keeping of
it.
(a) Epiphanius notes well in his treatise, where he
refutes Ebion, that the time when the disciples
plucked the ears of the corn was in the feast of
unleavened bread. Now, in those feasts which
were kept over a period of many days, as the feast of
tabernacles and passover, their first day and the last
were very solemn; see (Le 23:1-44). Luke then fitly
calls the last day the second sabbath, though
Theophylact understands it to be any of the sabbaths
that followed the first.
6:62 And it came to pass also on another sabbath, that he
entered into the synagogue and taught: and there was a man
whose right hand was withered.
(2) Charity is the rule of all ceremonies.
6:9 Then said Jesus unto them, I will ask you one thing; Is it
lawful on the sabbath days to do good, or to do evil? to
save life, or to b destroy [it]?
(b) Whoever does not help his neighbour when he can, he
kills him.
6:123 And it came to pass in those days, that he went out
into a mountain to pray, and continued all night in prayer
to God.
(3) In using earnest and long prayer in choosing twelve of his
own company to the office of the apostleship, Christ shows
how religiously we ought to behave ourselves in the choice
of ecclesiastical persons.
6:17 And he came down with them, and stood in the plain, and the
company of his disciples, and a great multitude of people
out of all Judaea and Jerusalem, and from the c sea coast
of Tyre and Sidon, which came to hear him, and to be healed
of their diseases;
(c) From all the sea coast, which is called Syrophoenecia.
6:204 And he lifted up his eyes on his disciples, and said,
Blessed [be ye] poor: for yours is the kingdom of God.
(4) Christ teaches against all philosophers, and especially the
Epicureans, that the greatest happiness of man is laid up
in no place here on earth, but in heaven, and that
persecution for righteousness' sake is the right way to
achieve it.
6:22 Blessed are ye, when men shall hate you, and when they
shall d separate you [from their company], and shall
reproach [you], and cast out your name as evil, for the Son
of man's sake.
(d) Cast you out of their synagogues, as John expounds in
(Joh 16:2), which is the severest punishment the
Church has, if the elders judge rightfully, and by the
word of God.
6:23 Rejoice ye in that day, and e leap for joy: for, behold,
your reward [is] great in heaven: for in the like manner
did their fathers unto the prophets.
(e) Leap for exceeding joy, as cattle do who are spurred on
by food.
6:24 But woe unto you that are rich! for ye have f received
your consolation.
(f) That is, you reap now of your riches all the
convenience and blessing you are ever likely to have,
and therefore you have no other reward to look for;
(Mt 6:2).
6:275 But I say unto you which hear, Love your enemies, do
good to them which hate you,
(5) Christian charity, which is very different from worldly
charity, not only does not revenge injuries, but is even
extended to our most grievous enemies, and that for our
Father's sake who is in heaven: in well doing it is not at
all seeking its own.
6:32 For if ye love them which love you, g what thank have ye?
for sinners also love those that love them.
(g) What is there in this your work that is to be accounted
of? For if you look to have reward by loving, seek
those rewards which are indeed rewards: love your
enemies, and so will you show to the world that you
look for those rewards which come from God.
6:35 But love ye your enemies, and do good, and lend, h hoping
for nothing again; and your reward shall be great, and ye
shall be the children of the Highest: for he is kind unto
the unthankful and [to] the evil.
(h) When you will lend, do it only to benefit and please
with it, and not with the hope of receiving the
principal again.
6:376 Judge not, and ye shall not be judged: condemn not, and
ye shall not be condemned: i forgive, and ye shall be
forgiven:
(6) Brotherly judgments must not proceed from curiosity nor
rudeness nor malice, but they must be just, moderate and
loving.
(i) He does not speak here of civil judgments, and
therefore by the word "forgive" is meant that good
nature which the Christians use in patiently suffering
and pardoning wrongs.
6:38 Give, and it shall be given unto you; good measure, k
pressed down, and shaken together, and running over, shall
men give into your bosom. For with the same measure that
ye mete withal it shall be measured to you again.
(k) These are borrowed types of sayings, taken from those
who used to measure dry things, as corn and such
things, who do it in a rather forceful manner, and
thrust it down and shake it together, and press it and
put it into a pile.
6:397 And he spake a parable unto them, Can the blind lead
the blind? shall they not both fall into the ditch?
(7) Unskillful reprehenders hurt both themselves and others:
for as the teacher is, so is the student.
6:418 And why beholdest thou the mote that is in thy
brother's eye, but perceivest not the beam that is in thine
own eye?
(8) Hypocrites who are very severe reprehenders of others are
very quick to spitefully spot other men's faults, but very
blind to see their own.
6:439 For a good tree bringeth not forth corrupt fruit;
neither doth a corrupt tree bring forth good fruit.
(9) Skill in reprehending others does not make a good man, but
rather he that proves his uprightness both in word and
deed.
6:4710 Whosoever cometh to me, and heareth my sayings, and
doeth them, I will shew you to whom he is like:
(10) Affliction at length discerns true godliness from false
and feigned godliness.
