Luke 6:37 Ulasan

In this chapter we have Christ's exposition of the moral law, which he came not to destroy, but to fulfil, and to fill up, by his gospel. I. Here is a proof of the lawfulness of works of necessity and mercy on the sabbath day, the former in vindication of his disciples' plucking the ears of corn, the latter in vindication of himself healing the withered hand on that day (Luk 6:1-11). II. His retirement for secret prayer (Luk 6:12). III. His calling his twelve apostles (Luk 6:13-16). IV. His curing the multitudes of those under various diseases who made their application to him (Luk 6:17-19). V. The sermon that he preached to his disciples and the multitude, instructing them in their duty both to God and man (v. 20-49).

All these sayings of Christ we had before in Matthew; some of them in ch. 7, others in other places. They were sayings that Christ often used; they needed only to be mentioned, it was easy to apply them. Grotius thinks that we need not be critical here in seeking for the coherence: they are golden sentences, like Solomon's proverbs or parables. Let us observe here, I. We ought to be very candid in our censures of others, because we need grains of allowance ourselves: "Therefore judge not others, because then you yourselves shall not be judged; therefore condemn not others, because then you yourselves shall not be condemned, Luk 6:37. Exercise towards others that charity which thinks no evil, which bears all things, believes and hopes all things; and then others will exercise that charity towards you. God will not judge and condemn you, men will not." They that are merciful to other people's names shall find others merciful to theirs. II. If we are of a giving and a forgiving spirit, we shall ourselves reap the benefit of it: Forgive and you shall be forgiven. If we forgive the injuries done to us by others, others will forgive our inadvertencies. If we forgive others' trespasses against us, God will forgive our trespasses against him. And he will be no less mindful of the liberal that devise liberal things (Luk 6:38): Give, and it shall be given to you. God, in his providence, will recompense it to you; it is lent to him, and he is not unrighteous to forget it (Heb 6:10), but he will pay it again. Men shall return it into your bosom; for God often makes use of men as instruments, not only of his avenging, but of his rewarding justice. If we in a right manner give to others when they need, God will incline the hearts of others to give to us when we need, and to give liberally, good measure pressed down and shaken together. They that sow plentifully shall reap plentifully. Whom God recompenses he recompenses abundantly. III. We must expect to be dealt with ourselves as we deal with others: With the same measure that ye mete it shall be measured to you again. Those that deal hardly with others must acknowledge, as Adoni-bezek did (Jdg 1:7), that God is righteous, if others deal hardly with them, and they may expect to be paid in their own coin; but they that deal kindly with others have reason to hope that, when they have occasion, God will raise them up friends who will deal kindly with them. Though Providence does not always go by this rule, because the full and exact retributions are reserved for another world, yet, ordinarily, it observes a proportion sufficient to deter us from all acts of rigour and to encourage us in all acts of beneficence. IV. Those who put themselves under the guidance of the ignorant and erroneous are likely to perish with them (Luk 6:39): Can the blind lead the blind? Can the Pharisees, who are blinded with pride, prejudice, and bigotry, lead the blind people into the right way? Shall not both fall together into the ditch? How can they expect any other? Those that are led by the common opinion, course, and custom, of this world, are themselves blind, and are led by the blind, and will perish with the world that sits in darkness. Those that ignorantly, and at a venture, follow the multitude to do evil, follow the blind in the broad way that leads the many to destruction. V. Christ's followers cannot expect better treatment in the world than their Master had, Luk 6:40. Let them not promise themselves more honour or pleasure in the world than Christ had, nor aim at the worldly pomp and grandeur which he was never ambitious of, but always declined, nor affect that power in secular things which he would not assume; but every one that would show himself perfect, an established disciple, let him be as his Master - dead to the world, and every thing in it, as his Master is; let him live a life of labour and self-denial as his Master doth, and make himself a servant of all; let him stoop, and let him toil, and do all the good he can, and then he will be a complete disciple. VI. Those who take upon them to rebuke and reform others are concerned to look to it that they be themselves blameless, and harmless, and without rebuke, Luk 6:41, Luk 6:42. 1. Those with a very ill grace censure the faults of others who are not aware of their own faults. It is very absurd for any to pretend to be so quick-sighted as to spy small faults in others, like a mote in the eye, when they are themselves so perfectly past feeling as not to perceive a beam in their own eye. 2. Those are altogether unfit to help to reform others whose reforming charity does not begin at home. How canst thou offer thy service to thy brother, to pull out the mote from his eye, which requires a good eye as well as a good hand, when thou thyself hast a beam in thine own eye, and makest no complaint of it? 3. Those therefore who would be serviceable to the souls of others must first make it appear that they are solicitous about their own souls. To help to pull the mote out of our brother's eye is a good work, but then we must qualify ourselves for it by beginning with ourselves; and our reforming our own lives may, by the influence of example, contribute to others reforming theirs. VII. We may expect that men's words and actions will be according as they are, according as their hearts are, and according as their principles are. 1. The heart is the tree, and the words and actions are fruit according to the nature of the tree, Luk 6:43, Luk 6:44. If a man be really a good man, if he have a principle of grace in his heart, and the prevailing bent and bias of the soul be towards God and heaven, though perhaps he may not abound in fruit, though some of his fruits be blasted, and though he may be sometimes like a tree in winter, yet he does not bring forth corrupt fruit; though he may not do you all the good he should, yet he will not in any material instance do you hurt. If he cannot reform ill manners, he will not corrupt good manners. If the fruit that a man brings forth be corrupt, if a man's devotion tend to debauch the mind and conversation, if a man's conversation be vicious, if he be a drunkard or fornicator, if he be a swearer or liar, if he be in any instance unjust or unnatural, his fruit is corrupt, and you may be sure that he is not a good tree. On the other hand, a corrupt tree doth not bring forth good fruit, though it may bring forth green leaves; for of thorns men do not gather figs, nor of a bramble do they gather grapes. You may, if you please, stick figs upon thorns, and hang a bunch of grapes upon a bramble, but they neither are, nor can be, the natural product of the trees; so neither can you expect any good conduct from those who have justly a bad character. If the fruit be good, you may conclude that the tree is so; if the conversation be holy, heavenly, and regular, though you cannot infallibly know the heart, yet you may charitably hope that it is upright with God; for every tree is known by its fruit. But the vile person will speak villany (Isa 32:6), and the experience of the moderns herein agrees with the proverb of the ancients, that wickedness proceedeth from the wicked, Sa1 24:13. 2. The heart is the treasure, and the words and actions are the expenses or produce from that treasure, Luk 6:45. This we had, Mat 12:34, Mat 12:35. The reigning love of God and Christ in the heart denominates a man a good man; and it is a good treasure a man may bring forth that which is good. But where the love of the world and the flesh reign there is an evil treasure in the heart, out of which an evil man is continually bringing forth that which is evil; and by what is brought forth you may know what is in the heart, as you may know what is in the vessel, water or wine, by what is drawn out from it, Joh 2:8. Of the abundance of the heart the mouth speaks; what the mouth ordinarily speaks, speaks with relish and delight, generally agrees with what is innermost and uppermost in the heart: He that speaks of the earth is earthly, Joh 3:31. Not but that a good man may possibly drop a bad word, and a wicked man make use of a good word to serve a bad turn; but, for the most part, the heart is as the words are, vain or serious; it therefore concerns us to get our hearts filled, not only with good, but with abundance of it. VIII. It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him. 1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (compare Mat 7:21, Mat 7:22), if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination. 2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude (Luk 6:47-49), which shows, (1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion. They are like a house built on a rock. These are they that take pains in religion, as they do, - that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come, Ti1 6:19. They who do thus do well for themselves; for, [1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses. The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish. (2.) That those who rest in a bare hearing of the sayings of Christ, and do not live up to them, are but preparing for a fatal disappointment: He that heareth and doeth not (that knows his duty, but lives in the neglect of it), he is like a man that built a house without a foundation. He pleases himself with hopes that he has no ground for, and his hopes will fail him when he most needs the comfort of them, and when he expects the crowning of them; when the stream beats vehemently upon his house, it is gone, the sand it is built upon is washed away, and immediately it falls, Such is the hope of the hypocrite, though he has gained, when God takes away his soul; it is as the spider's web, and the giving up of the ghost.

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 Mat 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 Mat 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.

Give, and it shall be given unto you,.... Give liberally of your worldly substance to indigent persons, as you have an opportunity, according to your ability, and as cases require: and it shall be returned again to great advantage; with great recompense, either in temporals or spirituals, or both: good measure, pressed down, and shaken together, and running over, shall men give into your bosom. The allusion is to dry measure among the Jews, for to liquids, the terms used will not agree; and which, though right and full, which is here called good measure, they thrust and pressed to make it hold more; and shook it also for the same purpose, and then heaped it up as much as they could, till it fell over: of all these methods used in measuring, we have instances in their writings; which may serve to illustrate this passage: it is said of (a) one, that "he measured, , "with measure pressed down"; and therefore they measured to him, with measure pressed down.'' Some of their measures they heaped, and some they did not: they say (b); "all the measures which were in the sanctuary, "were heaped", except the high priest's, and his heap was contained in it.'' And elsewhere they observe (c) that "there were two decimaries (or tithing vessels) in the sanctuary, one was "heaped", and the other was "stricken": with that which was heaped they measured all the fine flour for the meat offerings, and with the stricken, that which was for the cakes of the high priest.'' With respect to this distinction of measures, they say it is a tradition of the Rabbins (d), that they do not "strike" in the place where "they "heap", nor heap in the place where, they strike.'' Between these two measures there was another, which was full measure and just, and right, without heaping or striking (e), R. Papa inquired, whether the handful "(of sweet incense the high priest took on the day of atonement) which is spoken of Lev 16:12 was of "stricken" or "heaped" measure; R. Abba said to R. Ase, come, hear, the handful spoken of, is neither of stricken nor heaped measure, , "but of equal measure";'' sufficiently full, and no more. Dr. Lightfoot reads it, "flowing over"; by what authority I cannot say; though the gloss says, the word signifies, "flowing over, by reason of its height,'' But flowing or running over measure, was the same with that which was heaped, as appears from the following instance (f): "all those that "cause to abound", or run over with the great "measure", it is lawful for them to sell that, of which it is doubted whether it has been tithed or not; and these are they, that "cause to run over", or "heap" with the great measure, as corn factors and fruiterers.'' Who buy corn and fruits to sell again, and which they buy by the large measure, and fill it up, add unto it, and heap it up; and so get more than what is properly due unto them, as the commentators observe (g): would you know the quantity of the heap, or that which ran over, or the difference between even measure, and that which was heaped, learn, it from hence: in Kg1 7:26 it is said, the molten sea held two thousand baths, and in Ch2 4:5 three thousand baths; which difficulty the Jewish writers solve this way, by observing, that the former text is to be understood of liquid measure, and the latter of dry measure, which was heaped: hence says R. Abai, we learn that, , "the heap is the third part" of the measure (h): now to this superabundant measure, Christ here refers; and signifies, that a large compensation should be made to such, who give liberally and generously to needy persons; that as they abounded in their acts of beneficence, so an overflowing plenty of good things should be returned to them: and when he says, that this should be "given into their bosom", he alludes to the long and large garments the Jews wore, into which they were capable of receiving large lapfuls of good things: the words may be read impersonally, "shall be given into your bosom"; or if personally, they may be understood of God, angels, and men, in different senses: the phrase "shaken together", is not in the Syriac and Persic versions: "for with the same measure that ye mete withal, it shall be measured to you again"; a common proverb with the Jews: See Gill on Mat 7:2. (a) T. Bab. Yebamot, fol. 107. 2. T. Hieros. Yebamot, fol. 13. 3. (b) Misn. Menachot, c. 9. sect. 5. (c) T. Bab. Menachot, fol. 37. 1, 2. (d) T. Bab. Bava Bathra, fol. 89. 1. (e) T. Bab. Yoma, fol. 48. 1. (f) Misn. Demai, c. 2. sect. 4. (g) Maimon. & Bartenora in ib. (h) T. Bab. Erubin, fol. 14. 2. Vid Targum, Jarchi, Kimchi, & R. Levi ben Getshorn, in 1 Kings vii. 26. Bemidbar Rabba, sect. 11. fol. 204. 3.

"Judge not, then, that ye be not judged. With what measure ye mete, it shall be measured to you again; good measure, pressed and shaken, and running over, shall be given to you." Open thy compassion to all who are enrolled the disciples of God; not looking contemptuously to personal appearance, nor carelessly disposed to any period of life.

"Wherefore, girding up your loins," "serve the Lord in fear" and truth, as those who have forsaken the vain, empty talk and error of the multitude, and "believed in Him who raised up our Lord Jesus Christ from the dead, and gave Him glory," and a throne at His right hand. To Him all things in heaven and on earth are subject. Him every spirit serves. He comes as the Judge of the living and the dead. His blood will God require of those who do not believe in Him. But He who raised Him up from the dead will raise up us also, if we do His will, and walk in His commandments, and love what He loved, keeping ourselves from all unrighteousness, covetousness, love of money, evil speaking, false witness; "not rendering evil for evil, or railing for railing," or blow for blow, or cursing for cursing, but being mindful of what the Lord said in His teaching: "Judge not, that ye be not judged; forgive, and it shall be forgiven unto you; be merciful, that ye may obtain mercy; with what measure ye mete, it shall be measured to you again;" and once more, "Blessed are the poor, and those that are persecuted for righteousness' sake, for theirs is the kingdom of God."

If, however, it be now some other being which teaches mercy, on the ground of his own mercifulness, how happens it that he has been wanting in mercy to me for so vast an age? "Judge not, and ye shall not be judged; condemn not, and ye shall not be condemned; forgive, and ye shall be forgiven; give, and it shall be given unto you: good measure, pressed down, and running over, shall men give into your bosom. For with the same measure that ye measure withal, it shall be measured to you again." As it seems to me, this passage announces a retribution proportioned to the merits.

For the fact withal, that the same servant, after liberated by his lord, does not equally spare his own debtor; and, being on that account impeached before his lord, is made over to the tormentor to pay the uttermost farthing-that is, every guilt, however small: corresponds with our profession that "we also remit to our debtors; "indeed elsewhere, too, in conformity with this Form of Prayer, He saith, "Remit, and it shall be remitted you." And when Peter had put the question whether remission were to be granted to a brother seven times, "Nay," saith He, "seventy-seven times; " in order to remould the Law for the better; because in Genesis vengeance was assigned "seven times" in the case of Cain, but in that of Lamech "seventy-seven times.

Is there any risk of a different result in the case of a Lord so just in estimating, so potent in executing? Why, then, do we believe Him a Judge, if not an Avenger too? This He promises that He will be to us in return, saying, "Vengeance belongeth to me, and I will avenge; " that is, Leave patience to me, and I will reward patience. For when He says, "Judge not, lest ye be judged," does He not require patience? For who will refrain from judging another, but he who shall be patient in not revenging himself? Who judges in order to pardon? And if he shall pardon, still he has taken care to indulge the impatience of a judger, and has taken away the honour of the one Judge, that is, God.

As regards the rule of peace, which is so pleasing to God, who in the world that is prone to impatience will even once forgive his brother, I will not say "seven times," or "seventy-seven times? " Who that is contemplating a suit against his adversary will compose the matter by agreement, unless he first begin by lopping off chagrin, hardheartedness, and bitterness, which are in fact the poisonous outgrowths of impatience? How will you "remit, and remission shall be granted" you if the absence of patience makes you tenacious of a wrong? No one who is at variance with his brother in his mind, will finish offering his "duteous gift at the altar," unless he first, with intent to "re-conciliate his brother," return to patience.

"But," say they, "God is `good, 'and `most good, ' and `pitiful-hearted, 'and `a pitier, 'and `abundant in pitiful-heartedness, ' which He holds `dearer than all sacrifice, ' `not thinking the sinner's death of so much worth as his repentance', `a Saviour of all men, most of all of believers.' And so it will be becoming for `the sons of God' too to be `pitiful-hearted' and `peacemakers; ' `giving in their turn just as Christ withal hath given to us; ' `not judging, that we be not judged.' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'"

' For `to his own lord a man standeth or falleth; who art thou, to judge another's servant? ' `Remit, and remission shall be made to thee.'" Such and so great futilities of theirs wherewith they flatter God and pander to themselves, effeminating rather than invigorating discipline, with how cogent and contrary (arguments) are we for our part able to rebut,-(arguments) which set before us warningly the "severity" of God, and provoke our own constancy? Because, albeit God is by nature good, still He is "just" too.

Besides, the Lord Himself demonstrates the manner in which He threatens such as judge: "For with what judgment ye judge, judgment shall be given on you." Thus He has not prohibited judging, but taught (how to do it).

That we must not rashly judge of another. In the Gospel according to Luke: "Judge not, that ye be not judged: condemn not, that ye be not condemned." Of this same subject to the Romans: "Who art thou that judgest another man's servant? to his own master he standeth or falleth. But he shall stand; for God is able to make him stand." And again: "Wherefore thou art without excuse, O every man that judgest: for in that in which thou judgest another, thou condemnest thyself; for thou doest the same things which thou judgest. But dost thou hope, who judgest those who do evil, and doest the same, that thou thyself shalt escape the judgment of God" Also in the first Epistle of Paul to the Corinthians.: "And let him that thinketh he standeth take heed lest he fall." And again: "If any man thinketh that he knoweth anything, he knoweth not yet in what manner he ought to know."

(Orat. 3. cont. Arian.) That is to say, that we beholding His mercies, what good things we do should do them not with regard to men, but to Him, that we may obtain our rewards from God, not from men.

Do not judge, that is, unjustly, so that you may not be judged, with regard to injustice. With the judgment that you judge shall you be judged. This is like the phrase “Forgive, and it will be forgiven you.” For once someone has judged in accordance with justice, he should forgive in accordance with grace, so that when he himself is judged in accordance with justice, he may be worthy of forgiveness through grace. Alternatively, it was on account of the judges, those who seek vengeance for themselves, that he said, “Do not condemn.” That is, do not seek vengeance for yourselves. Or, do not judge, from appearances and opinion and then condemn, but admonish and advise.

(Hom. in Ps. 61.) For according to the same measure with which each one of you metes, that is, in doing good works or sinning, will he receive reward or punishment.

Be not then rash to judge harshly of your servants, lest ye suffer the like. For passing judgment calls down a heavier condemnation; as it follows, Condemn not, and ye shall not be condemned. For he does not forbid judgment with pardon.

The Lord added, that we must not readily judge others, lest when conscious of guilt thyself, thou shouldest be compelled to pass sentence upon another.

Judge not thy superior, that is, thou a disciple must not judge thy master, nor a sinner the innocent. Thou must not blame them, but advise and correct with love; neither must we pass judgment in doubtful and indifferent matters, which bear no resemblance to sin, or which are not serious or forbidden. You will not easily find any one, whether a father of a family or an inhabitant of the cloister, free from this error. But these are the wiles of the tempter. For he who severely sifts the fault of others, will never obtain acquittal for his own. Hence it follows, And ye shall not be judged. For as the merciful and meek man dispels the rage of sinners, so the harsh and cruel adds to his own crimes.

The practice of mercy is twofold: when vengeance is sacrificed and when compassion is shown. The Lord included both of these in his brief sentence: "Forgive, and you shall be forgiven; give, and it shall be given to you." This work has the effect of purifying the heart, so that, even under the limitations of this life, we are enabled with pure mind to see the immutable reality of God. There is something holding us back, which has to be loosed so that our sight may break through to the light. In connection with this the Lord said, "Give alms, and behold, all things are clean to you." Therefore the next and sixth step is that cleansing of the heart.

The Christian soul understands how far removed he should be from theft of another's goods when he realizes that failure to share his surplus with the needy is like to theft. The Lord says, "Give, and it shall be given to you. Forgive, and you shall be forgiven." Let us graciously and fervently perform these two types of almsgiving, that is, giving and forgiving, for we in turn pray the Lord to give us good things and not to repay our evil deeds.

"Forgive, and you will be forgiven." "Give, and it will be given you." These are the two wings of prayer, on which it flies to God. Pardon the offender what has been committed, and give to the person in need.

So there is hope in God's mercy, if our misery is not so barren as to yield no work of mercy. What do you want from the Lord? Mercy. Give, and it shall be given to you. What do you want from the Lord? Pardon. Forgive, and you will be forgiven.

You give alms. You receive alms. You pardon. You are pardoned. You are generous. You are treated generously. Listen to God saying, "Forgive, and you will be forgiven. Give, and things will be given to you."Keep the poor in mind. I say this to all of you. Give alms, my brothers and sisters, and you won't lose what you give. Trust God. I'm not only telling you you won't lose what you do for the poor, but I'm telling you plainly, this is all that you won't lose.… Come now, let's see if you can cheer the poor up today. You be their granaries, so that God may give to you what you can give to them, and so that he may forgive whatever sins you have committed.

Whoever therefore is guided by good sense, does not look at the sins of others, does not busy himself about the faults of his neighbor, but closely reviews his own misdoings. Such was the blessed psalmist, falling down before God and saying on account of his own offenses, "If you, Lord, closely regard iniquities, who can endure?" Once again, putting forward the infirmity of human nature as an excuse, he prays for a reasonable pardon, saying, "Remember that we are dirt."

He here expresses that worst inclination of our thoughts or hearts, which is the first beginning and origin of a proud disdain. For although it becomes men to look into themselves and walk after God, this they do not, but look into the things of others, and while they forget their own passions, behold the infirmities of some, and make them a subject of reproach. But that we shall receive more abundant recompense from God, who gives bountifully to those who love him, he explains as follows, Good measure, pressed down, and shaken together, and running over, shall they give into your bosom. But the Apostle explains this when he says, He who sows sparingly, (that is, scantily, and with a niggardly hand,) shall also reap sparingly, (2 Cor. 6:9.) (that is, not abundantly,) and he who sows blessings, shall reap also blessings, that is, bountifully. But if a man has not, and performs not, he is not guilty. For a man is accepted in that which he has, not in that which he has not.

Now the way of peace is our Saviour Jesus Christ, who has taught us, saying: "Forgive, and ye shall be forgiven. Give, and it shall be given to you;" that is, give remission of sins, and your offences shall be forgiven you. As also He instructed us by His prayer to say unto God: "Forgive us our debts, as we forgive our debtors." If, therefore, you do not forgive offenders, how can you expect the remission of your own sins?

Do not judge thy bishop, or any of thy neighbours among the laity; for if thou judge thy brother, thou becomest a judge, without being constituted such by anybody, for the priests are only entrusted with the power of judging. For to them it is said, "Judge righteous judgment;" and again "Approve yourselves to be exact money-changers." For to yon this is not entrusted; for, on the contrary, it is said to those who are not of the dignity of magistrates or ministers: "Judge not, and ye shall not be judged."

Take care, therefore, lest by any means ye become acceptors of persons, and thereby fall under this voice of the Lord. For if you condemn others unjustly, you pass sentence against yourselves. For the Lord says: "With what judgment ye judge, ye shall be judged; and as you condemn, you shall be condemned."

But behold, our enemy has grievously sinned against us, inflicted losses, harmed those who helped, persecuted those who loved. These things would need to be retained if our own sins were not to be forgiven. For our Advocate has composed a prayer for us in our case; and he who is the Advocate is himself the Judge of that same case. Moreover, he inserted a condition into the prayer he composed, saying: Forgive us our debts, as we also forgive our debtors. Therefore, since he who stood forth as Advocate comes as Judge, he who made the prayer hears it. Either, then, we say without doing it, Forgive us our debts, as we also forgive our debtors, and by saying this we bind ourselves all the more; or perhaps we omit this condition in our prayer, and our Advocate does not recognize the prayer he composed, and immediately says to himself: I know what I instructed; this is not the prayer I made. What then must we do, brothers, except extend the affection of true charity to our brothers? Let no malice remain in our heart. Let almighty God consider our charity toward our neighbor, so that he may extend his mercy to our iniquities. Remember what we are admonished: Forgive, and you will be forgiven. Behold, something is owed to us, and we owe. Let us therefore forgive what is owed to us, so that what is owed by us may be forgiven.

Now in a short sentence he concisely sums up all that he had enjoined with respect to our conduct towards our enemies, saying, Forgive, and ye shall be forgiven, wherein he bids us forgive injuries, and show kindness, and our sins shall be forgiven us, and we shall receive eternal life.

Do not judge, and you will not be judged; do not condemn, and you will not be condemned. I believe nothing else is commanded to us in this place, except that we interpret acts, whose intention is doubtful, in a better sense. For it is written: By their fruits you shall know them, this is said of manifest things, which cannot be done with a good intention, such as debaucheries, or blasphemies, or thefts, or drunkenness, and such things, about which it is permitted for us to judge. However, concerning foods, because any human food can be taken indifferently without fault of concupiscence with a good intention and simple heart, the Apostle prohibits us from judging those who ate meat and drank wine, by those who abstained from such foods. He who eats (he says) should not despise the one who does not eat; and he who does not eat should not judge the one who eats (Rom. XIV). This also pertains to what he says elsewhere: Do not judge anything before the time, until the Lord comes, who will also illuminate the hidden things of darkness, and will manifest the counsels of the hearts (I Cor. IV). Therefore, there are certain actions, which we do not know with what intention they are done, which can be done with both good and bad intentions, about which it is rash to judge, especially to condemn. The time will come, however, for these to be judged, when the Lord will illuminate the hidden things of darkness, and reveal the counsels of the hearts (Ibid.). There are two things, however, in which we should avoid rash judgment, when it is uncertain with what intention anything is done, or when it is uncertain what someone will become, who now appears either good or evil.

Forgive, and you will be forgiven. Give, and it will be given to you. He commands us to forgive injuries, to give benefits, so that our sins may also be forgiven, and eternal life may be given to us. By this, brief but excellent sentence, he comprehensively concludes all the commands about dealing with enemies that he had given extensively.

As if he says, As when you wish to measure meal without sparing, you press it down, shake it together, and let it pour over abundantly; so the Lord will give a large and overflowing measure into your bosom. But some one will put the subtle question, "If the return is made overabundantly, how is it the same measure?" to which we answer, that He said not, "In just as great a measure shall it be measured to you again, but in the same measure." For he who has shown mercy, shall have mercy shown unto him, and this is measuring again with the same measure; but our Lord spoke of the measure running over, because to such a one He will show mercy a thousand times. So also in judging; for he that judges and afterwards is judged receives the same measure. But as far as he was judged the more severely that he judged one like unto himself, was the measure running over.

The disciples pluck and eat the ears of corn on the Sabbath day, and the Pharisees find fault, Luk 6:1, Luk 6:2. Our Lord shows the true use of the Sabbath, Luk 6:3-5. He heals the man with the withered hand, Luk 6:6-11. He goes into a mountain to pray, and calls twelve disciples, Luk 6:12-16. Multitudes are instructed and healed, Luk 6:17-19. Pronounces four blessings, Luk 6:20-23, and four woes, Luk 6:24-26. Gives various instructions about loving our enemies, being patient, gentle, kind, grateful, and merciful, Luk 6:27-36. Harsh judgments censured, and charity recommended, Luk 6:37, Luk 6:38. The parable of the blind leading the blind, Luk 6:39. Of the mote in a brother's eye, Luk 6:40-42. Of the good and corrupt tree, Luk 6:43, Luk 6:44. The good and evil treasure of the heart, Luk 6:45. The parable of the two houses, one builded on the rock, and the other on the sand, Luk 6:46-49.

Judge not - See on Mat 7:1 (note). "How great is the goodness of God, in being so willing to put our judgment into our own hands as to engage himself not to enter into judgment with us, provided we do not usurp the right which belongs solely to him in reference to others!" Condemn not - "Mercy will ever incline us not to condemn those unmercifully whose faults are certain and visible; to lessen, conceal, and excuse them as much as we can without prejudice to truth and justice; and to be far from aggravating, divulging, or even desiring them to be punished." Forgive - The mercy and compassion which God recommends extend to the forgiving of all the injuries we have received, or can receive. To imitate in this the mercy of God is not a mere counsel; since it is proposed as a necessary mean, in order to receive mercy. What man has to forgive in man is almost nothing: man's debt to God is infinite. And who acts in this matter as if he wished to receive mercy at the hand of God! The spirit of revenge is equally destitute of faith and reason.

PLUCKING CORN-EARS ON THE SABBATH. (Luk 6:1-5) second sabbath after the first--an obscure expression, occurring here only, generally understood to mean, the first sabbath after the second day of unleavened bread. The reasons cannot be stated here, nor is the opinion itself quite free from difficulty.

See on Mat 7:1-2; but this is much fuller and more graphic.