Notes.-Ver. 36. Be ye therefore merciful. Jesus meant that Christians should forgive injuries done to them by others. He Himself prayed for His murderers (St. Luke xxiii. 34). So also did St. Stephen the deacon (Acts vii. 60). Christians should also abstain from persecution and from speaking ill of others. As your Father also is merciful. As examples of God's mercy, quote 2 Sam. xii. 13; Jonah iii. 10. Jonah iv. 11 is a remarkable passage. It proves that God has a tender care even for cattle. The greatest proof of God's mercy to a lost world is contained in 1 John iv. 9, 10.

Ver. 37. Judge not. This does not mean that we should not use the power of judging of matters which come before our notice. It means that we should not be censorious, that is, given to censure others, or rather forming harsh opinions of them, and imputing base motives to them. And ye shall not be judged. All men will be judged at the last day; but, if we are not harsh in our judgment of others, God will deal less strictly with us. He shows mercy to those who show mercy. "Charity" (or love) "shall cover the multitude of sins” (1 Pet. iv. 8). Condemn not. Judges, magistrates, and jurymen are often obliged to condemn the guilty. This duty is in accordance with the principles of the New Testament (Rom. xiii. 4), and is necessary for the security of life and property. In our thoughts and words, however, respecting others, we must not be ready to pass judgment upon the motives, words, and acts of our neighbours.*

Ver. 38. Give into your bosom. This is a reference to the Eastern custom of carrying corn, fruit, and other articles in the bosom. The Eastern garments were long, and enabled the wearer, when they were gathered up about the loins with a girdle, to carry articles in the way here indicated. Ye mete. Or ye measure to others. The whole of this verse implies that they who show no love to others may not hope to find mercy at the last day. The verse may remind us of the parable of the rich man and Lazarus, which was explained in the "Notes and Questions" for the First Sunday after Trinity.

It is possible to injure our neighbour by hurting his character. So great a crime is this that the law of the land provides redress for slander or libel.

Ver. 39. A parable. He spake a proverb.* Elsley says, "There is no connexion between this [proverb] and the preceding discourse. It seems to have been spoken on some other occasion, and inserted here by St. Luke."

Ver. 40. The disciple is not above his master. We cannot explain this verse as compared with verses 36 to 42, in any other way than by supposing it to be the same in meaning as the following sentence: God is not a hard master; why then should you His servants be above Him; that is, be more severe in your judgment of each other than He is in His judgment of you? Every one that is perfect. No mere human being can be perfect in this world. The latter part of this verse therefore declares that all who strive to be perfect are merciful, even as God is merciful. (See "Notes" on ver. 36.)

Ver. 41. The mote. The word translated "mote" means any small dry thing, as chaff, stubble, a splinter, &c. The beam. The word translated "beam" means a small dry twig. In this verse the word "mote" is used to signify a smaller or trivial vice; and "beam" to signify a greater or grosser vice.

Ver. 42. Cast out first. The whole of this verse charges us with the duty of getting rid of our own glaring sins before accusing our neighbours of failings which are perhaps much smaller and less offensive in the sight of God than our own sins. Good and humble men are more severe in judging themselves, and less given to look after the faults of others, than are the irreligious and self-righteous. If when secretly judging our neighbours we could see with what feelings God regards us, we should be struck with confusion and dismay.

Questions.-Ver. 26. What command is delivered in this

"The Parable is clearly distinguishable from the Proverb, though it is true that, in a certain degree, the words are used interchangeably in the New Testament, and as equivalent the one with the other. Thus, Physician, heal thyself' (St. Luke iv. 23), is termed a Parable, being more strictly a Proverb. Again, If the blind lead the blind,' &c., is called by St. Peter a Parable, although it is really a Proverb (St. Matt. xv. 14, 15).”

verse? Whom are we told to imitate? In what way are we to prove that we are merciful? ["Notes."] Mention persons who prayed for those who put them to death. [St. Luke xxiii. 34; Acts vii. 60.] Mention a case in which God showed His mercy by forgiving sin. [2 Sam. xii. 13.] Mention a city which He was about to destroy, but which He mercifully saved when its inhabitants repented. [Nineveh; Jonah iii. 10.] Quote a passage of Scripture which proves that God's mercy extends even to cattle. [Jonah iv. 11.]

Ver. 37. What are we commanded in this verse not to do? Does this mean that we are not to judge of matters which come before our notice? ["Notes."] What does it mean? ["Notes."] What promise is held out in ver. 37 to those who abstain from harshly judging their fellow-creatures? But will not all men be judged at the last day? What, therefore, is to be understood by the declaration, Ye shall not be judged"? ["Notes."] We are commanded not to condemn others; mention persons who are frequently obliged to condemn others. ["Notes."] Is the public duty which they perform in accordance with the principles of the New Testament? [Yes.] Mention a text of Scripture in which it is said that the ruler "beareth not the sword in vain." [Rom. xiii. 4.] What is meant by the words, "beareth not the sword in vain"? [That the ruler has the right to punish evil-doers.] How is it possible for one man to injure another's character? [By saying what is not true concerning him.] Does the law of the land protect our neighbour's character? How so? [See footnote to "Notes" on ver. 37.]

Ver. 38. This verse says, "Give, and it shall be given unto you;" what do you understand generally by that expression? [Show kindness, and kindness shall be shown to you.] What is meant in this verse by the "good measure, pressed down, and shaken together," which men are to give us? [That we shall be rewarded by others, even beyond measure, for the good which we do them.] What Eastern custom is alluded to in the words, "shall men give into your bosom"? ["Notes."] Mention a case recorded in Scripture in which a woman who had shown kindness to strangers was not only saved herself, but also obtained safety for all who dwelt in her house. [Rahab, who hid the two spies sent by Joshua to Jericho; Josh. ii. 1, 6, vi. 23.] Was Rahab therefore rewarded above measure for her former kindness to the strangers? What does the word "mete" in this verse signify? ["Notes."] Is it sometimes true that those who mete no mercy to others have no mercy measured to them? [Yes.] Who was accustomed to cut off the thumbs and great toes of his prisoners, and was afterwards treated exactly as he

had treated them? [Adoni-bezek; Judges i. 6, 7.] Which of the verses last quoted proves that Adoni-bezek confessed that God had justly requited him for his cruelty?

Ver. 39. What does the word "parable" mean in this verse? ["Notes."]

Ver. 40. What did Jesus mean by the saying, "The disciple is not above his master"? ["Notes."] He says, "Every one that is perfect shall be as his master:" is it possible for any man to be perfect in this world? [No.] Are we not nevertheless bound to strive after perfection? Where are we expressly commanded to do so? [St. Matt. v. 48.]

Ver. 41. What does the Greek word signify which is here translated "mote"? [Notes."] And what does the Greek word mean which is translated "beam"? ["Notes."] What does Jesus use the word "mote to mean? Notes." And what does He mean by the word "beam"? ["Notes."]

Ver. 42. What are we commanded to do before we offer to pull the mote out of our brother's eye? Who is meant here by our "brother"? [Each of our fellow-men.] State in few words what duty this verse charges us to perform. ["Notes."]

Application.-Whose mercy are you commanded in this Gospel to imitate? How did God prove His mercy towards you? [By sending His Son to die for my sake.] How then ought you to act towards others? Is it possible for you to hurt your neighbour in any other way than in act? [By thought or word.] If others have injured you, is that a reason why you should try to injure them? To whom should you leave the part of judging others? Is it right to expose the failings of others? What ought you to do as regards your own faults before you undertake to correct those of others? If you can do a person good by offering him advice, when should you give that advice? [When I am alone with him; not in the presence of others.] May even enemies be made friends by kindness? Where in Scripture are you told this? [Rom. xii. 20.] What is here meant by heaping "coals of fire upon his head"? [Melting him into love by kindness.] How are we commanded to overcome evil? [Rom. xii. 21.] What does that mean? [Returning good for evil?]

FIFTH SUNDAY AFTER TRINITY.

St. Luke v. 1-11.

1 And it came to pass, that, as the people pressed upon him to hear the word of God, he stood by the lake of Gennesaret.

2 And saw two ships standing by the lake: but the fishermen were gone out of them, and were washing their nets.

3 And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land. And he sat down, and taught the people out of the ship.

4 Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught.

5 And Simon answering said unto him, Master, we have toiled all the night, and have taken nothing: nevertheless at thy word I will let down the net.

6 And when they had this done, they

inclosed a great multitude of fishes: and their net brake.

7 And they beckoned unto their partners, which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink.

8 When Simon Peter saw it, he fell down at Jesus' knees, saying,. Depart from me; for I am a sinful man, O Lord.

9 For he was astonished, and all that were with him, at the draught of the fishes which they had taken:

10 And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from hence forth thou shalt catch men.

11 And when they had brought their ships to land, they forsook all, and followed him.

Notes.-Ver. 1. He stood by the lake of Gennesaret. This is another name for the "Sea of Galilee," or the "Sea of Tiberias," or the "Sea of Chinnereth," which last was a name applied to it at a very early period (Num. xxxiv. 11). Its length from north to south is about fifteen miles, and its breadth about seven miles. Professor Robinson estimates its length at twelve, and its breadth at six miles. The Jordan enters it on the north and quits it on the south. Its present name is Bahr Tabaria. It lies among hills. In the time of Christ numerous towns and villages were situated on its shores. They are now for the most part desolate, and the fisheries are neglected,

Ver. 2. The fishermen. Several of our Lord's apostles were taken from the towns close to the Sea of Galilee, and before, and for a short time after, they were chosen by Him, pursued the occupation of fishermen. After His crucifixion seven of the apostles had returned to their fishing, and were engaged in that employment when