MATT. VI. thy Father who seeth in secret, shall reward thee. 19 "Treasure not up for yourselves treasures upon earth, where moth and rust corrupteth, and where thieves break through and steal: 20 but treasure up for yourselves treasures in heaven, where neither moth nor rust corrupteth, and where thieves do not break through or steal: 21 for where your treasure is, there will your heart be also. 22 The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. 23 But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee is darkness, how great that darkness! 24 No one can serve two masters: for either he will hate the one and love the other; or else he will hold to the one and despise the other. Ye cannot serve God and mammon.* 25 Therefore I say unto you, Take no anxious thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than food, and the body than raiment? 26 Behold the birds of heaven, that they sow not, nor reap, nor gather into barns; + and yet your heavenly Father feedeth them. Are ye not much better than they? And which of you by taking anxious thought can add one cubit to his stature? 28 And why take ye anxious thought for • Or, riches. on. CH. XII. 22-31. 22" And he said unto his disciples, Therefore I say unto you, Take no anxious thought for your life, what ye shall eat; nor for the body, what ye shall put 23 The life is more than food, and the body than raiment. 24 Consider the ravens, that they neither sow nor reap; which have neither storehouse nor barn; and yet God feedeth them how much better are ye than the birds! 25 And which of you by taking anxious thought can add one cubit to his stature. 26 If then ye are not able to do that thing which : Mammon was a deity presiding over wealth. + The same word in the original is translated garner in Matt. iii, 12. and Luke iii. 17. † Or, life, ἡλικια. JOHN MATT. VI. raiment? Consider the lilies of the field, how they grow; they toil not, nor do they spin: 29 yet I say unto you, Not even Solomon in all his glory was arrayed like one of these.* 30 Now if God so clothe the grass of the field, which to-day is there, and to-morrow is cast into the oven, will he not much more clothe you, O ye of little faith? 31 Therefore take no anxious thought, saying, What shall we eat? or, What shall we drink? or, What shall we put on? 32 (for after all these things do the Gentiles seek :) for your heavenly Father knoweth that ye have need of all these things. 33 But seek ye first the kingdom of God, and the righteousness of it; and all these things shall be added unto you. 34 Take therefore no anxious thought for the morrow: for the morrow shall take anxious thought for the things of itself. Sufficient unto the day is the evil thereof. CH. VII. "Judge not, that ye be not judged. 2 For with what judgment ye judge, ye shall be judged: and with what measure ye measure, it shall be measured to you. is least, why take ye anxious thought for the rest? 27 Consider the lilies how they grow : they toil not, nor do they spin; and yet I say unto you, Not even Solomon in all his glory was arrayed like one of these.* 28 Now if God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven, how much more will he clothe you, O ye of little faith? 29 And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30 For after all these things do the nations of the world seek: and your Father knoweth that ye have need of these things. 31 But seek ye the kingdom of God; and all these things shall be added unto you." CH. VI. 37" And judge not, and ye shall not be judged: condemn not, and ye shall not be con demned: forgive, and ye shall be forgiven: 38 give, and it shall be given unto you; good measure, pressed down and shaken and running over, shall men give into your bosom. For with the same measure with which ye measure, it shall be measured to you again." 39 (And he spake a parable unto them: "Can a blind man lead a blind man? will they not both fall into the ditch? JOHN "The fields of the Levant are overrun with the Amaryllis lutea, whose golden liliaceous flowers, in autumn, afford one of the most brilliant and gorgeous objects in nature."-Sir James Edward Smith's Considerations, p. 39. This flower blossoms towards the end of September, and continues through the whole of October. MATT. VII. MARK LUKE VI. JOHN And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? Or how wilt thou say to thy brother, 'Let me take out the mote from thine eye;' and, behold, a beam is in thine own eye? 5 Thou hypocrite, first take out the beam from thine own eye; and then shalt thou see clearly to take out the mote from thy brother's eye. 6" Give not that which is holy unto the dogs, neither cast your pearls before swine, lest they trample them under their feet, and turn again and rend you. 7 "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. But what man is there of you, who, if his son ask for bread, will give him a stone? 10 and if he ask for a fish, will give him a serpent? then, being evil, know how to give good gifts unto your chil dren, how much more will your Father who is in heaven give good things to them that ask him! 11 If ye 12" All things therefore what 40 A disciple is not above his teacher: but every disciple fully instructed will be as his teacher.)* 41 And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? 42 Or how canst thou say to thy brother, Brother, let me take out the mote that is in thine eye,' though thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, first take out the beam from thine own eye, and then shalt thou see clearly to take out the mote that is in thy brother's eye. CH. XI. 9–13. "Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. 10 For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. 11 Now if a son shall ask bread from any one of you that is a father, will he give him a stone? or if a fish, will he for a fish give him a serpent? 12 or if he shall ask an egg, will he give him a scorpion? 13 If ye then, being evil, know how to give good gifts unto your children, how much more will your heavenly Father give the Holy Spirit to them that ask him!" * Or, but every disciple will be exactly trained as his teacher. †The conjunction 1, or, here merely indicates connection. It is not translated in ch. xx. 15. soever ye MATT. VII. would that men should do to you, do ye even so unto them for this is the law and the prophets. 13 Enter ye in through the strait gate for wide is the gate, and broad is the way, that leadeth to destruction; and there are many who enter in through it. 14 How narrow is the gate, and straitened the way, which leadeth unto life! and there are few that find it. 15 "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravening wolves. 16 By their fruits ye shall know them. Do men gather grapes from thorns, or figs from thistles? 17 Thus every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. 18 A good tree cannot bring forth evil fruits, nor can a corrupt tree bring forth good fruits. 19 Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. 20 Wherefore by their fruits ye shall know them. 45 The good man out of the good treasure of his heart bringeth forth that which is good; and the evil [man] out of the evil [treasure of his heart] bringeth forth that which is evil: for out of the abundance of the heart his mouth speaketh. JOHN • Or, for a tree is not good, producing corrupt fruit; nor is a tree corrupt, producing good fruit. MATT. VII. and in thy name cast out de. mons? and in thy name done many mighty works?' 23 And then I will declare unto them, 'I never knew you: depart from me, ye that work iniquity.' 24" Every one therefore who heareth these words of mine, and doeth them, I will liken him unto a wise man, who built his house upon the rock: 25 and the rain descended, and the torrents came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. 26 And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand: 7 and the rain descended, and the torrents came, and the winds blew, and beat upon that house; and it fell and great was the fall of it." : 28 And it came to pass, when Jesus ended these words, that the multitudes were astonished at his doctrine; 29 for he taught them as one having authority, and not as the Scribes." MARK Mark 1; 22. 46" But why do ye call me • Macknight, Greswell, &c., suppose the record by St. Matthew to be of a different discourse from that recorded by St. Luke: Newcome, Priestley, &c., regard the two Evangelists as recording the same discourse. The position of the discourse in Luke is the chief if not the only argument against the identity of it with that in Matthew; and the nature of St. Luke's Gospel (see Prel. Diss.) greatly weakens the force of this consideration. For the identity, there are the following facts. (1) The records present the same commencement and the same conclusion; and both of these are remarkable. (2) There is very little in Luke's record, which is not included in Matthew's. (3) The train of thought is so completely correspondent, that in adapting the order in Luke to that in Matthew, we have the following series, ver. 20-26, 29, 30, 27, 28, 32-42, 31, 43, 45-49. (4) At the close of each record we find it stated, that when Jesus had ended his discourse, he went into Capernaum, and there healed the Centurion's servant. This last fact is decisive.-St. Luke has recorded many discourses not found in St. Matthew's Gospel; but Matthew's record of the Sermon on the Mount, of itself makes his Gospel inestimable. |