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VOLUME II.
THE GOSPEL OF ST. JOHN AND THE ACTS OF THE APOSTLES.
THE GOSPEL OF ST. JOHN.
BY
Prof. WILLIAM MILLIGAN, D.D., & Prof. WILLIAM F. MOULTON, D.D.,
VNIVIESITY or ABEKD&SN. THB LEYS COLLSCB, CAMBRIDGK.
THE ACTS OF THE APOSTLES.
BY
The very Rev. J. S. HOWSON, D.D., & The Rev. Canon SPENCE,
DBAN or CHKSTEK. RECTOR Or fT. PANCRAS, LONDON.
The Publishers hope to be able to issue the Second Volume during the
summer.
PRINTED BY MORRISON AND GIBB,
FOB
T. & T. CLARK, EDINBURGH.
LONDON .... ITAMTLTON, ADAMS, AND CO.
DUBUN ROBERTSON AND CO.
MANCHESTER, . . JOHN HEYWOOD.
NEW YORK. . . . CHARLES SCRIBNER's SONS,
MELBOURNE, GEORGE ROBERTSON.
>.
^ i
• 1^
4 .
» -* - ,
i^,,-: ■:
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• '..'
POPULAR COMMENTARY
OM
THE NEW TESTAMENT,
BY ENGLISH AND AMERICAN SCHOLARS OF VARIOUS
EVANGELICAL DENOMINATIONS.
IVirH ILLUSTRATIONS AND MAPS.
editp:d by
PHILIP SCHAFF, D. D., LL. D.,
HA!J>WIN PKOFESSOR OF SACRED LITERATUKE IN THE UNION TIIEOLOUICAL SEMINARY, .NEW YORK.
IN FOUR VOLUMES.
VOL. I.
^mrotmction, and tfie <&h^ti^A$ of !ai^ttt)cl», Si^rH, anb Uuftc.
/^^^^^^^
f. MAY '^79 .)
EDINBURGH:
T. & T. CLARK, 38 GEORGE STREET.
1879.
/^/. it /CfO.
CONTRIBUTORS
TO POPULAR COMMENTARY ON THE NEW TESTAMENT.
■♦■
VOLUME I.
Introduction, and the Gospels of Matthew, Mark, and Luke.
Page.
Jntroduction to the New Testament. By Prof. Philip Schaff, D. D., New
York, and Prof. Matthew B. Riddle, D. D., Hartford .... 3-26
The Gospel of Matthew. By Prof. Philip Schaff, D.D., and Prof. Matthew
B. Riddle, D. D 27-245
The Gospel of Mark. By Prof. Matthew B. Riddle, D. D., and Prof. Philip
Schaff, D. D 246-336
The Gospel of Luke. By Prof. Matthew B. Riddle, D. D., and Prof. Philip
Schaff, D. D 337-508
VOLUME IL
The Gospel of John, and the Acts of the Apostles.
The Gospel of John. By Prof. William Milligan, D. D., University of Aber-
deen, and Prof. Wiluam F. Moulton, D. D.,The Leys College, Cambridge.
The Acts of the Apostles. By J. S. HowsoN, D. D., Dean of Chester, and
Canon Donald Spence, Rector of St Pancras, London.
VOLUME in.
The Epistles of Paul.
Romans. By Prof. Philip Schaff, D. D., and Prof. Matthew B. Rid-
dle, D. D.
/. and II. Corinthians. By Principal David Brown, D. D., Free Church Col-
lege, Aberdeen.
Galatians. By Prof. Philip Schaff, D. D.
Ephesians. By Prof. Matthew B. Riddle, D. D.
Philippians. By Rev. J. Rawson Lumby, B. D., St. Catherine's College, Cam-
bridge.
Cohssians. By Prof. Matthew B. Riddle, D. D., Hartford.
/. and II. Thtssalonians. By Rev. Marcus Dods, D. D., Glasgow.
/. a$ul IL Timothy. By Prof. Edward Hayes Plumptre, D. D., King's Col- ^
lege, London.
Titus. By Rev. J. Oswald Dykes, D. D., London.
Philemon. By Rev. J. Rawson Lumby, B. D., Cambridge.
Vlll
VOLUME IV.
The Catholic Epistles and Revelation.
Hebrews, By Prof. Joseph Angus, D. D., Regent's Park College, London.
James, By Rev. Paton J. Gloag, D. D., Galashiels.
/. and IL Peter. By Prof. S. D. F. Salmond, M. A., Free Church College,
Aberdeen.
/. //. and III. John. By Prof. William B. Pope, M. A., Didsbury College,
Manchester, and Prof. William F. Moulton, D. D., Cambridge.
Jude. By Prof. Joseph Angus, D. D., Regent's Park College, London.
Revelation. By Prof. William Milligan, D. D., Aberdeen, and Prof. William
F. Moulton, D. D., Cambridge.
Maps and Plans.
By Prof. Arnold Guyot, Ph. D., LL.D., Professor of Geology and Physical
Geography in Princeton, N. J.
Illustrations.
By Rev. William M. Thomson, D. D., late of Beir(it, Syria, and William
H. Thomson, M. D., New York.
PREFACE.
This Commentary aims to present, in an evangelical catholic spirit and in popu-
lar form, the best results of the latest Biblical scholarship for the instruction of the
English reader of the Word of God. It embraces the authorized version, marginal
emendations, brief introductions, and explanatory notes on all difficult passages,
together with maps and illustrations of Bible-lands and Bible-scenes derived from
photographs and apt to facilitate the understanding of the text. Four volumes will
complete the New Testament.
The work has, I may say, an international and interdenominational character.
It is the joint product of experienced and well known British and American
scholars who have made the Bible their life-study. It will be published by Messrs.
T. & T. Clark in Edinburgh, and Messrs. Charles Scribner's Sons in New York.
The maps of ancient Palestine and Jerusalem were prepared under the super-
vision of Professor Arnold Guyot, of Princeton. A map of modern Palestine with
the improvements of the latest researches, and missionary maps of the Apostolic
age, by the same competent hand, will appear in the next volume. The material
for the pictorial illustrations is furnished by the Rev. Dr. W. M. Thomson and
Dr. W. H. Thomson, who from long residence in the East are perfectly at home
in 'The Land and the Book.'
The plan of such a Commentary was conceived by the editor about thirty years
ago,^ but indefinitely postponed when he undertook the English translation and
adaptation of the Bibelwcrk of Dr. Lange, now nearly finished in twenty-four vol-
umes. It was resumed in 1869, under more favorable auspices, as a composite
work, with the aid of several divines who will give it greater variety and value than
any single author could do, but the publication was again unavoidably delayed by
the illustrations and other difficulties beyond my control. It will now be carried on
without interruption. The second volume is already in the hands of the printer.
This new Commentary will in no wise interfere with the English edition of Dr.
Lange's ' Bible-work.' It differs from it in plan and aim as well as in size. It
> Some spedmens of the Commentary on Romans and Galatians, etc, with a new translation (Ger-
man and English) were published in ScbafTs Deutsche Kirchenfireund for 1848 to 1852, and in the
liercershurg Review for 1861.
X PREFACE.
is purely explanatory, and intended for laymen ; while Dr. Lange's is a threefold
Commentary (exegetical, doctrinal, and homiletical), and intended for ministers and
theological students. Yet the spirit is the same, as are several of the contributors ;
and the editorial labor and care spent upon the American reproduction of Lange
have been of much use, especially in the textual department, but the emendations,
instead of being inserted in brackets, are separated from the text and more fully
conformed to the idiom and vocabulary of our popular version, which is now under-
going a thorough conversative revision in England and America.
The last twenty years have been unusually prolific in Commentaries, critical and
popular. One seems only to create a demand for another. The Bible is of such
universal and perennial interest that it will call forth comments and sermons with-
out number, to the end of time. This of itself is sufficient evidence of its divine
origin and character. It is now more extensively studied than ever before, and
goes on conquering and to conquer in the face of all enemies. It is inexhaustible.
It never grows old, but increases in interest and value as time flows on. Human
books have their day, but * the Word of the Lord endureth forever.'
PHILIP SCHAFF.
New York, Aprils 1879.
CONTENTS OF VOLUME L
INTRODUCTION TO THE NEW TESTAMENT:
By the Editor, and Professor M. B. Riddle, D. D.
I. GENERAL INTRODUCTION 3-13
§ I, Name. § 2, Origin. § 3, Canon. § 4, Character. § 5, Organic
Arrangement. § 6, Preservation of the Text.
II. SPECIAL INTRODUCTION TO THE GOSPELS 14-26
§ 7, Name and Division. § 8, Harmony and Chronology. § 9, Origin
OF THE Synoptic Gospels. § 10, Gospel according to Matthew.
§ II, According to Mark. § 12, According to Luke. § 13, Accord-
ing TO John.
COMMENTARY ON ST. MATTHEW 27-245
By the Editor, and Professor Riddle, D. D.
COMMENTARY ON ST. MARK 246-336
By Professor Riddle, D. D., and the Editor.
COMMENTARY ON ST. LUKE 337-5o8
By Professor Riddle, D. D., and the Editor.
LIST OF ILLUSTRATIONS.
FULL-PAGE ENGRAVINGS.
Jerusalem Frontispiea
Engraved on steel by J. Duthie,from ihepainiing by Selous,
To face
Bethlehem 32
Drawn and engraved on wood^from phonographs selected by JV, M, Thomson^ D, D.
Site of Capernaum (Sea of Galilee) jj
From a photograph by F. Frith.
Coast of Tyre 137
From a photograph by F. Frith.
Ancient Jerusalem 191
From the painting by Selous.
Tiberias (Sea of Galilee) 248
From a photograph by F. Frith.
Jericho 303
From photographs selected by W. M. Thomson^ D. D.
Nazareth 341
From photographs selected by W. M. Thomson^ D. D.
Road from Jerusalem to Jericho 412
From a photograph by F. Frith.
The Mount of Ouves 471
From a photograph by F. Frith.
CHi^kcH OF the Holy Sepulchre (Traditional Site) 499
From photographs selected by W. M. Thomson, D. D.
ILLUSTRATIONS IN THE TEXT.
•»♦ All the illustrations in this volume and throughout the entire work are edited by
W, Af. Thomson, D, Z?., and are drawn from original photographs taken for him^
from photographs and combinations of photographs selected and arranged by him, or
from illustrations in standard works of reference, to which due credit is given in the
following list.
Page
A Coin of Herod the Great 38
From Akerman.
Rachel's Tobib 38
From original photograph.
Pilgrims' Bathing-Place in the Jordan 4a
From selected photographs.
XIV LIST OF ILLUSTRATIONS.
Pagt
Viper 43
From Tristram's ^^ Natural History of the Bible:*
Sandals 44
From Kitto's Cyclopadia.
Threshing Floor 44
From drawing by W, H. Thomson, M, D.
Casting a Net (Sea of Galilee) 51
From selected photographs.
Mount of Beatitudes (KiSrOn Hatttn). Traditional 54
From original photographs.
A Farthing 61
From Smith's "Bible Dictionary:*
Flowers of the Field 71
From Murray s " New Testament:*
Lateen Sail Ship 83
From Chambers's "Encyclopeedia:*
Wady Semak (Site of Gergesa) S4
From drawing by W. H. Thomson, M. D.
Sitting at Meat (Custom of the Present Day) 88
Leathern Bottles 89
Oriental Mourning 91
From Kitto*s Cyclopadia.
A Galilean Village 92
From photograph.
Housetop 100
From selected photographs.
Sparrows loi
From drawing by W. H. Thomson ^ M. D.
Syrian Reeds 104
From drawing by W. H. Thomson, M. D.
Thistle of I'alestinb 120
From Tristram's ''Natural History of the Bible.**
Source of the Jordan at Cesarea Philippi 143
F^om original photograph.
Tares or Zowan 123
Hermon (probable Mount of the Transfiguration) 9 148
From Van de Velde.
Vineyards at Hebron 175
From original photograph.
Roman Denarius 181
From Smith's ''Dictionary of Roman Antiquities:*
Phylacteries 187
From photograph by Ber^uim.
Anise and Cummin 189
From Tristram* s " Natural History of the Bible.**
Roman Standards 196
From Smiths " Bible Dictionary:*
Peasant House in Palestine 196
From drawing by W. H, Thomson, M. D.
Alabaster Box and Vases 210
From Kittds " Cyclopadia.**
Shekel of Israel 211
Fro9H Smiths " Bible Dictionary:*
Tombs Hewn in the Rock 238
From selected photographs.
Locusts 247
LIST OF ILLUSTRATIONS. XV
Ruins of Synagogue at Meirun 252
From original photographs,
Ekron, City of Beelzebub 261
From original photograph,
Gadara (Um Keis) 269
From original photograph.
Washing of Hands 283
From photograph by Bergheim.
Tabor (Traditionsd Mount of the Transfiguration) 292
From selected photographs.
Blind Beggars 304
From photograph by Bergheim.
Jerusalem and the Mount of Olives from the Hill of Evil Counsel . 306
From photograph by Frith,
Figs 308
Scribe 315
From photograph by Bergheim,
Foundation Stones in the Temple Area 318
From photograph by Bergheim.
Upper Room, or Guest Chamber 322
From drawing by IV. If. Thomson^ M. D.
Old Olive Trees in Gethsemane 324
From photograph by Good.
High Priest 326
Forms of the Cross 330
City of Zacharias (Ain Karim, Traditional) 345
From selected photographs.
Writing Materials 349
Augustus Cesar 352
Wayside Inn 354
From selected photographs.
Turtle Doves 358
From Tristram's " Natural History of the Bible:*
Tiberius Cesar 364
" Whose Fan is in his Hand " 365
From Murray's " New Testament:'*
Mount of the Temptation (Quarantania, Traditional Mount) 369
From photograph by Bierstctdt,
Ruins of Synagogue at Kefr Burim 372
From Van de Velde,
Nain 387
From photograph by Bergheim.
Funeral Procession 388
From Lane's ** Egyptians:*
Ruins of Church of St. John, Samaria 407
From photograph by Bierstadt,
Ruins of Synagogue at Capernaum (Tell Hum) 410
From photograph by Bergheim.
Scorpion 417
Remains of Nineveh (Birs Nimroud) 420
From Layard*s " Nineveh:*
Mint and Rue 422
From Tristram's '* Natural History of the Bible,**
VlELY, OR MUKAM OF A SAINT 423
From selected photographs.
xvi LIST OF ILLUSTRATIONS.
Page
Village op Siloam (Silwan) 433
From photograph by Good.
A Supper Scene 44'
Syrian Woman's Head-dress 445
From Lane's ** Egyptians^''
MuREX Purpura (Source of Tyrian Dye) 454
From drawing by W, If. Thomson, M. D,
ZioN Gate and Lepers' Quarter, Jerusalem 458
From photograph by Bergheim.
Lepers 459
From photograph by Bergheim,
Sycamore Tree 467
From drawing by W. H, Thomson, M. D.
— • »
MAPS AND PLANS.
Prepared under the supervision of Prof , A, Guyot,
Map of Palestine at the time of Christ To face page 3
Map of the Wilderness of Judea 41
Map of Decapolis 271
Plan of Ancient Jerusalem according to Dr. E. P. Robinson . To face page lyj
" « « « Conrad Schick . . " " « 337
Modern Jerusalem and Environs, from Petermann « « "508
♦
FAC-SIMILES OF NEW TESTAMENT MANUSCRIPTS.
Selected by the Editor and A, W, Tyler,
Facing
page
The Five Great Unoals 10
Later Uncials and the Three Best Cursives «... 11
I. GENERAL INTRODUCTION
TO THE NEW TESTAMENT.
§ I. Name of the Neiv Testament,
THE full title of the collection of books which have preserved for us the life of
Jesus Christ and the teaching of His Apostles is : the New Testament of
OUR Lord and Saviour Jesus Christ. In Greek, the title is simply The New
Covenant (17 #caiF^ SiaOi^Krj). The name was applied to distinguish it from the Old
Covenant. The word Testament comes to us through the Vulgate, or Latin version
of the Scriptures, which invariably uses testamentum in rendering the Greek word
diatheke.
There is, however, a propriety in the term, since by the death of Christ the new
covenant has been sealed and the inheritance secured to us.
The true title, New Covenant, is still more appropriate. The truth is here re-
corded, not as an abstract statement of doctrines and duties, but as the fulfilment
of God's promise, in the historical facts respecting the Person and work of Jesus
Christ. For Christianity is primarily not merely doctrine, but life, first embodied
in Jesus Christ, the God-Man, to spread from Him and embrace gradually the whole
body of the race, bringing it into saving fellowship with God.
The new life, however, necessarily contains the element of doctrine, or knowledge
of the truth. Yet truth must not be confounded with dogma. The one is the
divinely revealed substance, the other is the human statement of truth, and may be
more or less imperfect according to the limitations of human knowledge. No sym-
bol or confession of the Church is fully commensurate with the truth of God in the
Scriptures. The Word of God will ever remain the only infallible source and rule of
the Christian faith and life. The New Testament exhibits the truth itself, especially
in the Person of Him who calls Himself * the Truth.' This revelation is the fresh,
immediate utterance of Divine life, coming with authority to the heart, the will, and
the conscience, as well as to the intellect The knowledge of God in Christ, as it
meets us here, is at the same time eternal life — pledged to us and actually made
ours by the New Covenant of Him who is * the Life.'
§ 2. Origin of the New Testament.
The twenty-seven books collected in the New Testament were written by a num-
ber of authors, eight at least (nine, in case the Epistle to the Hebrews was not
written by Paul). For each book there was some special occasion, each had its
distinct purpose, and between the writing of the earliest and latest parts nearly half
a century intervened. The agreement, under these circumstances, is truly wonderful,
and the adaptation of a volume, thus penned, for all ages and classes is not less so.
Nothing will account for such agreement and adaptation save a supernatural element
in the composition ; but we are now concerned with the human conditions which
called forth these writings.
4 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT.
Christ wrote nothing ; but is Himself the book of life to be read by all. The
human heart does not crave a learned, literary Christ, but a wonder working, sym-
pathizing, atoning Redeemer, risen and ascended to the right hand of God the
Father Almighty, and ruling the world for the good of His kingdom. Such an One
is Himself written on men's hearts, and thus furnishes an inexhaustible theme of
holy thoughts, discourses, and songs of praise. So, too, the Lord chose none of His
Apostles, Paul excepted, from among the learned ; He did not train them to literary
authorship, nor expressly command them to perform such labor. They were to
preach the glad tidings of salvation.
Personal oral teaching was the means used for first propagating the Gospel and
founding the Church ; as, in fact, the preached word is to-day the indispensable
instrumentality. No book of the New Testament was written until at least twenty
years after the resurrection of Christ, and more than half a century had passed
before John wrote the fourth Gospel.
As the Church extended, the field became too large for the personal attention of
the Apostles, and exigencies arose which demanded epistolary correspondence. The
Epistles were first in order of time, although they assumed an acquaintance with
the leading facts of the life of Christ, which had already been communicated by
oral instruction. The vital interests of Christianity, as well as the wants of com-
ing generations, demanded also a faithful record of the life and teachings of Christ,
by perfectly trustworthy witnesses. For oral tradition, among fallible men, is sub-
ject to so many accidental changes, that it loses in certainty and credibility as its
distance from the fpuntain head increases, till at last it can no longer be clearly dis-
tinguished from the additions and corruptions collected upon it. Some have even
asserted that such changes had already taken place when our Gospels were written.
But the eye-witnesses were still alive, and, besides, no people could preserve oral
tradition with more literal accuracy than those of Jewish origin, since the method
of instruction in vogue among them involved careful memorizing. Our Gospels
were not written too late for accuracy, but they were none too early to guard against
error, for there was already danger of a wilful distortion of the history and doctrine
of Christianity by Judaizing and paganizing errorists. An authentic written record
of the words and acts of Jesus and his disciples was therefore absolutely indispens-
able, to maintain the Church already founded, and to keep Christianity pure. Such
records were to be expected, since the Old Covenant was committed to writing.
And as the Living Word had come, the existence of a written Word, telling the
story, would best accord with the character of Him who is *the same yesterday,
to-day, and forever.' This written word exists in twenty-seven books by Apostles
and Apostolic men, written under the special direction of the Holy Ghost
They were all written in Hellenistic Greek (unless the Gospel according to Matthew
be an exception ; see § lo), /'. e, in that idiom of Macedonian Greek spoken by the
Jews of the Dispersion (called Hellenists) at the time of Christ. It was a living
language, expressing Jewish ideas in Greek words, thus uniting, in a regenerated
Christian form, the two great antagonistic nationalities and religions of the ancient
world. The most beautiful language of heathendom and the venerable language of
the Jews are here combined, baptized with the spirit of Christianity, and made the
picture of silver for the golden apple of the eternal truth of the Gospel. The style
is singularly adapted to men of every class and grade of culture, affording the child
simple nourishment for its religious wants, and the profoundest thinker inexhaustible
matter of study. It is the Book for all, as it is the revelation of the God of all.
I. GENERAL INTRODUCTION TO THE NEW TESTAMENT.
5
§ 3. The New Testament Canon,
Few books, besides those in the New Testament, were written in the apostolic age,
But during the second and third centuries numerous Apocryphal works appeared.
While none of them claim to be * Gospels/ in the full sense, we must still ask :
Have we all the books and only those books which were written by inspired men as
authoritative documents in regard to the truths of Christianity ? This question is
readily answered in the affirmative. The collection of the various writings into a
canon was the business of the early Church. Not that the Church made the canon,
or authoritatively decided what books were canonical ; for the earlier synods and
councils took no action on the subject. The synod of Laodicea, which is supposed
by many to have settled the canon, was merely provincial. The later assemblies
only declared what books were received. Indeed, the question is one of fact, not of
dogma. Still we have good reason for believing that the Church was guided by the
Spirit of God in making the collection, for He who prepared such a book would pro-
vide for its purity. And this belief is supported by external and internal evidence.
There is evidence that the collection was begun, on the model of the Old Tes-
tament Canon, in the first century ; and the principal books, the Gospels, the Acts,
the thirteen Epistles of Paul, the first Epistle of Peter, and the first of John, in a
body, were in general use in the second century, and were read, either entire or by
sections, in public worship, after the manner of the Jewish synagogue, for the edifi-
cation of the people.
All the doubts in regard to certain books have arisen from the scrupulous care of
the early Church. Few writers of the first four centuries allude to any books as
canonical, which are not contained in the New Testament as we have it. The mass
of literature rejected as either apoctyphal or merely human, though orthodox and
genuine, proves that the early Christians were not lacking in the critical discern-
ment needed for this task.
Historical evidence establishes the fact that the twenty-seven books now, in all
cases, constituting the New Testament, were reckoned parts of it so far back as the
fourth century ; that while there were doubts in the beginning of that century as
regards seven of the books, the testimony in favor of their place in the Canon is
preponderant, that in favor of the others being well-nigh unanimous, during the
interval between the beginning of the fourth century and periods immediately fol-
lowing the dates at which they were respectively written.
The present unanimity, long continued as it is, presents of itself strong evidence.
A few individual scholars have doubted the canonicalness of some of the books,
and the reasons for their doing so can readily be discovered. Luther, for example,
placed at the end of his translation of the New Testament the Epistles of the
Hebrews, of James, and Jude, and the Book of the Revelation, saying, they had not
originally been so highly regarded as the others. His hostility to the Epistle of
James arose from the apparent disagreement with his doctrine of justification by
faith alone. The Lutheran Church, however, never denied these books a place in
the Canon.
None of these books can be regarded as canonical works of a secondary grade
(deutero-canonical), for the Bible, as a Divine-human book, unique in its character
and inspiration (see § 4), cannot embrace any parts of this description.
Those fathers of the fourth century who enumerate the books concur in accepting
all those and only those which now constitute the New Testament. Among these.
6 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT.
Rufinus, Jerome, Augustine, Cyril of Jerusalem, Epiphanius, may be named. It
should be added, however, that allusions are made to doubts : in the Eastern Church
as respects the Book of Revelation ; in the Western Church, the Epistle to the
Hebrews. These doubts ceased after the third Council of Carthage (a. d. 397).
Eusebius of Csesarea accepts twenty-one books, throwing doubt upon the other
six, five Catholic Epistles and the Book of Revelation. The Epistle to the Hebrews
was little doubted in the Eastern Church. Without citing the passage from Euse-
bius, or enumerating the other early authors who either do not mention, or cast
doubt upon, these books, we may remark that in each case good reasons can be
assigned for the doubts and omissions (see Special Introduction to the several
books). The existence of such doubts shows the caution of the Church. In view
of this caution we are abundantly justified in laying down the principle, that books
are not to be rejected, because their canonicalness has been impugned, but if the
existence of such doubts can be satisfactorily accounted for, we should accept every
book for which the evidence is greatly preponderating. The insertion of a book
differs from the insertion of a word or clause, and is to be discussed upon principles
which differ from those of strictly textual criticism.
In all fairness the evidence in favor of the least supported book is to be regarded
as preponderant It exceeds that in favor of the genuineness of the very writings
which record the doubts, and also of the Greek and Latin classics which no one
rejects. In regard to the more important books, the evidence is overwhelmingly
conclusive. They are proven genuine and as such have been received into the
canon of the New Testament.
§ 4. Tlie Character of the New Testament.
A book purporting to be written by a Christian author might be universally re-
garded as genuine and yet not be entitled to a place in the Canon of the New
Testament. There must be something else in its character to warrant insertion there,
A book could only be entitled to a place in the New Testament Canon, which was
regarded by Christians as sacred, authoritative, and inspired, just as the canonical
books of the Old Testament were regarded by Jews and Christians alike.
* It is written,' * Thus saith the Lord,' * God spake by the mouth of his holy
prophet : * such are the formulas of citation from the Old Testament, used by Chris-
tians, by Christ Himself. The record of Him who was Himself the Way, the Truth,
and the Life, could not be less highly esteemed. Whatever of inspiration Christ
recognized in the sacred books of the Jews, we must a fortiori recognize in the
books of the New Testament, or deny their place in the Canon. Our Lord's own
words predict such an inspiration, and the volume itself abundantly evidences it.
The Apostles all drew their doctrine from personal contact with the divine-
human history of the crucified and risen Saviour, and from the inward illumination
of the Holy Ghost, revealing the person and work of Christ in them, and opening
to them His discourses and acts. This divine enlightenment is inspiration, govern^
ing not only the composition of the sacred writings, but also the oral instructions of
their authors ; not merely an act, but a permanent state. The Apostles lived and
moved continually in the element of truth. They spoke, wrote, and acted from
the Spirit of truth ; and this, not as passive instruments, but as conscious and free
agents. For the Holy Ghost does not supersede the gifts and peculiarities of
nature, ordained by the Lord ; it sanctifies them to the service of the kingdom of
God. Inspiration, however, is concerned only with moral and religious truths, and
I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. 7
the communication of what is necessary to salvation. Incidental matters of geog-
raphy, history, archaeology, and of mere personal interest, can be regarded as directed
by inspiration only so far as they really affect religious truth.
The New Testament presents, in its way, the same union of the divine and human
natures, as the person of Christ. In this sense also * the Word was made flesh and
dwells among us.' The Bible is thoroughly human (though without error) in con-
tents and form, in the mode of its rise, its compilation, its preservation, and trans-
mission ; yet at the same time thoroughly divine both in its thoughts and words, in
its origin, vitality, energy, and effect ; and beneath the human servant-form of the
letter the eye of faith discerns * the glory of the only-begotten of the Father, full of
grace and truth.'
It is therefore to be studied, carefully and with the help of all the light which
human learning can shed upon it, for it is a human book ; but also and chiefly in a
devout manner under the illuminating influence of the same Spirit who inspired its
authors ; for it is a Divine book. That Spirit is promised to the prayerful reader,
and without that help, the study will only be that of the ' natural man ' who ' receiveth
not the things of the Spirit of God ; for they are foolishness unto him ; neither can
he know them, because they are spiritually discerned.'
§ 5. Organic Arrangement of the New Testament,
I. While the New Testament forms one harmonious whole, it was written by dif-
ferent men, inspired indeed, and yet free and conscious agents. The peculiar charac-
ter, education, and sphere of the several writers therefore necessarily show them-
selves in their writings. The truth of the gospel, in itself infinite, can adapt itself
to every class, every temperament, every order of talent, and every habit of thought.
Like the light of the sun, it breaks into various colors according to the nature of the
bodies on which it falls ; like the jewel, it emits a new radiance at every turn. The
harmony will appear more fully as we recognize the minor differences ; the fulness
of the truth will be manifest as we discover the various types of Apostolic teaching.
These types result mainly from the historical antithesis between Jewish and Gen-
tile Christians. We read of Apostles of the circumcision, and Apostles of the un-
circumcbion. The former represented the historical, traditional, conservative prin-
ciple ; the latter, the principle of freedom, independence, and progress. Subordinate
differences of temperament, style, etc., have also been noticed. James has been
distinguished as the Apostle of the law ; Peter as the Apostle of hope ; Paul as the
Apostle of faith ; and John as the Apostle of love. The four Gospels also present
similar differences ; the first having close affinity to the position of James, the
second to that of Peter, the third to that of Paul, the fourth being the work of John
himself.
The books of the New Testament may be arranged according to the three types
of doctrine.
(i.) The Jewish-Christian type, embracing the Epistles of Peter, James, and
Jude, the Gospels of Matthew and Mark (and to some extent the Revelation of
John). These, originally designed mainly, though not exclusively, for Jewish-Chris-
tian readers, exhibit Christianity in its unity with the Old Testament, as the fulfil-
ment of the law and the prophets.
(2.) The Gentile-Christian type, embracing the writings of Paul, the third Gospel,
and the book of the Acts (written by his disciple Luke), and the Epistle to the He-
brews, which is anonymous, but written either by Paul himself or one of his imme-
8 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT.
diate disciples. Here Christianity is apprehended in its absolute and universal
character, justification is emphasized in opposition to Judaistic legalism, and the
creative power of divine grace, producing life and freedom, constantly placed in the
foreground.
(3.) The perfect unity of Jewish and Gentile Christianity meets us in the writings
of John, in his doctrines of the absolute love of God in the incarnation of the
Eternal Logos, and of brotherly love, resting on this divine foundation. Less logical
than Paul, he is more mystical, and speaks from immediate intuition.
These three types of doctrine together exhibit Christianity in the whole fulness of
its life ; they form the theme for the variations of the succeeding ages of the Church.
But Christ is the key-note, harmonizing all the discords and resolving all the mys-
teries of the history of His kingdom.
2. Accordingly we may properly speak of ^progress of doctrine in the New Tes-
tament The great facts of salvation are recorded in the Gospels. But during the
life of our Lord the full significance of these facts could not be known. Nor could
a brief story of the events themselves contain the applications of the great facts
without losing to a great extent its historical character. Hence, the Epistles were
needed to explain the meaning of the life, death, and resurrection of our Lord, and
the writers of them were better fitted to explain them when they wrote than during
the presence of our Lord on earth. Indeed, the book of Acts (chap, x., xi.) nota-
bly asserts an enlargement of Peter's apprehension of the scope of Christianity.
(Comp. chap, xv.) To learn the full meaning of the gospel the whole New Testa-
ment must be studied in the relation of its parts, even as the whole was written for
our learning. This is the more necessary, since the Epistles were, for the most
part, written before the Gospels. They, however, assumed a knowledge of gospel
facts, the meaning of which they explain. The Gospels, on the other hand, may be
said to assume the existence of the explanatory Epistles already written.
3. The usual division of the books is : Historical (the four Gospels and Acts),
Doctrinal (all the Epistles), Prophetical (the Book of the Revelation). It should be
remarked that the Book of Acts was originally included among the Epistles. It
forms a transition from the historical to the doctrinal books, giving the historical
basis for the Epistles, by narrating the foundation of the Church by the Apostles.
The three classes of books are related to each other, as regeneration, sanctification,
and glorification ; as foundation, house, and dome. Jesus Christ is the beginning,
the middle, and the end of all. In the Gospels He walks in human form upon the
earth, accomplishing the work of redemption. In the Acts and Epistles he founds
the Church, and fills and guides it by His Spirit. And, at last, in the visions of the
Apocalypse, He comes again in glory, and with his bride reigns forever upon the
new earth and in the city of God.
4. Chronological Order of the Books, This cannot be determined with absolute
certainty. The First Epistle to the Thessalonians was probably written first (a. d.
S3)» the writings of John were composed last, viz., towards the close of the century.
The date of the Synoptic Gospels cannot be fixed, except in the case of Luke,
which there is good reason for believing was written a. d. 60-62. Matthew and
Mark probably did not appear much earlier (see § 9).
For all practical purposes, the following classification is sufficient : —
A. D. 53-58, first series of Pauline Epistles : i and 2 Thessalonians, Galatians^
I and 2 Corinthums, Romans.
I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. g
A. D. 61-64, second series of Paulie Epnistles : Colossians^ Ephesians^ Philemon^
Philippians ; probably Hebrews,
A. D. 60-70, Matthew y Mark, Luke, Acts, Epistles of yames, and i Peter,
Uncertain date, but before 67 : The Pastoral Epistles (2 Timothy written last)
2 Peter, yude.
A. D. 70-100, probably late in the century: Gospel of yohn, three Epistles of
yohn, and the Apocalypse.
§ 6. Preservation of the Text of the New Testament,
The original manuscripts of the various books of the New Testament have all
been lost. The ancient Fathers contain scarcely an allusion to them. They were
written on frail and perishable materials. The possession of them might have
spared much labor, but a superstitious adoration of them and a relaxing of zeal,
research, and investigation, would doubtless have been the consequence. The
text was of course exposed to variations and corruptions from the ignorance, care-
lessness, or caprice of transcribers. All the results of learning show, however,
incontestably, that, while many words, clauses, and verses, and a few paragraphs are
of doubtful genuineness, as a whole, the Greek text of the New Testament is in a
far better condition than that of any ancient work, the Hebrew Scriptures excepted.
The science which investigates this subject is called Biblical Criticism. It has
been pursued by men of all shades of belief and of no belief. They have attempted
to discover the precise words of the New Testament, as originally written, or, in
other words, to secure a pure and entire text ; pure, in containing no word or letter
not belonging there ; entire, in containing every such word and letter in its proper
place. The labor bestowed upon these investigations has been immense ; it has
been conducted upon approved principles, and in an unbiased manner. The result
has been a triumph for Christianity.
In arriving at its conclusions, N. T. criticism avails itself of certain sources of
information, termed, in general, authorities. As the notes in this commentary refer
to these authorities, it may be well to enumerate them.
I. Ancient manuscript copies of the New Testament (or parts of it) are about
1600 in number. This enumeration not only includes all the fragments, but is
based on a division of the New Testament into four parts (indicated below), so that
a manuscript containing the whole New Testament is reckoned four times. A few
were written as early as the fourth and fifth century, others are but little older than
the earliest printed copies. Some contain the whole Bible, others the New Testa-
ment alone, and some only a small part of the latter. The Gospels are found in
the greatest number of copies ; next in frequency rank the Pauline Epistles, then
the Catholic Epistles and Acts, while the Revelation is found in fewest.
These manuscripts are distinguished as uncial and cursive, according to the mode
of writing. The letters in those of the former class are square, perpendicular, and
of a large size ; while the latter class are written in a running hand (hence cursive).
The uncial MSS. are older and more valuable, but of course fewer in number. Two
are as old as the fourth century, but some only date back to the close of the ninth
century. For convenience in reference, the capital letters of the Roman and Greek
alphabets are used to designate the uncial manuscripts ; the first letter of the
Hebrew alphabet has been brought into requisition to meet a special case (the
Codex Sinaiticus). The cursives are designated by Arabic numerals (and also by
small letters). The fourfold division, indicated above, has resulted in a fourfold
lO I. GENERAL INTRODUCTION TO THE NEW TESTAMENT.
enumeration ; so that while i refers to the same manuscript throughout the New
Testament (excluding the Apocalypse), with three exceptions, every other manuscript
containing more than one part, has a different number for each part For example,
one of the best cursives is 33 for the Gospels, 13 for the Acts and Catholic Epistles,
17 for the Pauline Epistles. Another excellent cursive is not only numbered four
times (69, 31, 37, 14), but cited by Scrivener, as * m ' for Acts and Epistles, * f ' for
the Apocalypse. Few of the cursives have any independent value, but are very use-
ful in showing the origin and history of variations, and in aiding us to decide where
the testimony of the older MSS. is divided. The number of uncial manuscripts,
including fragments, does not exceed sixty, but if they are reckoned according to the
fourfold division, and over sixty lectionaries added, the sum total amounts to 154.
Fifty-six uncials contain the Gospels, in whole or in part ; fourteen the Acts ; six
the Catholic Epistles ; fifteen the Pauline Epistles ; five the Apocalypse. Scarcely
one third are complete, however, except in the case of the Catholic Epistles and
Apocalypse.
Two belong to the fourth century, one entire, the other nearly so, two, both com-
paratively perfect, with some fragments, to the fifth century. Seven with many frag-
ments belong to the sixth century. Small as these numbers are, it will be found
that the material is very great, when compared with that on which the text of the
Greek and Latin classical authors rests.
The two oldest manuscripts, which are most valuable in determining the text,
were not available until a few years ago ; one (the Sinaitic) was discovered in 1859,
the other (the Vatican), though known before, was almost inaccessible, until 1868.
The number of doubtful passages has been greatly diminished, since it has been
possible to use these two authorities for critical purposes. It may safely be said
that since 1859 more progress has been made in determining the words of the New
Testament, more unity of opinion among scholars secured, than during all the cen-
turies since the days of Jerome. We add a sketch of the five most ancient MSS.
designated respectively M, B, A, C, D.
H (Aleph). Codex Sinaiticus, The most entire (and probably the most ancient)
manuscript. It was discovered by Tischendorf in 1859, at the Convent of St.
Catherine, near Mount Sinai ; hence the name. It is now at St Petersburg, the
monks having been persuaded to sell it to the Russian Emperor as protector of
the Greek Church, No other MS. was so speedily applied to critical purposes. At
first Tischendorf thought it was written in the first half of the fourth century ; after-
ward he placed it about the middle of that century. While of itself it would not
establish a reading, yet there were a great number of passages where the authorities
had been so evenly balanced, that the discovery of a new witness was sufficient to
remove the doubts,
B. Codex Vaticanus, This is also of the fourth century, possibly written by one of
the scribes employed on N. It is in the Vatican Library at Rome. Not so complete
as N, it still seems to be more correct Its value for critical purposes was well-nigh
neutralized by the jealous guardianship of the Papal government The citations
made previous to 1868, when the fac-simile edition was issued, are not always trust-
worthy, B in the Apocalypse refers to another Vatican manuscript
A. Codex Alexandrinus, So called because it was brought from Alexandria
by Cyril Lucar, patriarch, first of Alexandria, then of Constantinople, and by him
presented to Charles I. of England (1628). It is now in the British Museum. It is
defective, and carelessly written, so that while it is third in age (probably of the fifth
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I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. II
century), it is far from being of equal value with S and R From its location, how-
ever, whatever value it has became the common possession of scholars.
C. Codex Ephraetni Syri, The name is derived from the fact that some of the
works of Ephraem the Syrian were written over the original contents. It is of the
fifth century, and now in the Library at Paris. More than one third is wanting. It
is not preserved with sufficient care.
D. Codex Beta; so called because the Reformer Beza first procured it from the
monastery of St. Irenaeus at Lyons. He possessed it about twenty years, and
then presented it, in 1581, to the University of Cambridge in England, where it
is now in a good state of preservation. It dates from the sixth century, but contains
only the Gospels and Acts in Greek and Latin.
These five manuiscripts, excepting D, are in Greek alone ; some of the others
contain Latin versions also, as for example A of the Gospels, D of the Pauline
Epistles (sixth century).
It is difficult to arrange the other uncial manuscripts in order of value, nor is it
important for our present purpose. If however i^, B, A, C agree in support of a
reading, their testimony ordinarily outweighs that of all the others, uncials and
cursives. If these authorities are sustained by i and 33 among the cursives, it is
difficult to defend another reading, even though supported by all other authorities
and by internal probability.
It might be supposed that these copies were sufficient to establish the correct
text They certainly do show the general accuracy with which the New Testament
was copied. But as in the centuries from the date of the oldest copy slight changes
crept in, which can be traced by a comparison of the manuscripts, we infer that
similar changes took place during the interval between the fourth century and the
date at which the various books were written. Such changes are alluded to by the
early Christian writers. The object of criticism is to obtain a more perfect text
than that of the oldest manuscripts ; and much progress has been made in doing
so, by means of all authorities extant.
II. Ancient Versions. — These are valuable for determining the exact text, in
proportion to their age, the immediacy of the translation (/. ^., when made directly
from the Greek), their literalness, and the close affinity of the language they use to
the Greek. Hence the most important versions are the Syriac and the Latin.
The former are the oldest, the latter very ancient, and most closely allied in lan-
guage to the original. The ancient Syriac versions are four in number, two of
them fragmentary. The oldest is the PeshitOy probably made in the second century.
It omits five smaller books of the N. T., which some have supposed were not in gen-
eral circulation so early. It is not slavishly literal, but evidently was made from an
accurate copy of the original. A manuscript (of the fifth century), discovered by
Dr. Cureton in the British Museum, supposed by some to contain a more ancient ver
sion, probably presents a form of the Peshito, older than that preserved elsewhere.
The Philoxenian version was made at the beginning of the sixth century, under the
auspices of Philoxenus, Bishop of Hierapolis in Syria. It is very literal, but
its value is lessened by the poor condition of its text. It omits the Apocalypse.
The yerusalem-Syriae version, found in a manuscript in the Vatican, is of the fiflh
century. It is confined to the Gospels.
The other known Oriental versions are the Coptic, Thebaic, and Bashmuric (all
Egyptian), the Ethiopic, the Armenian (all five ancient), the Persian, Arabic, and
Georgian (these are not from the original).
12 I. GENERAL INTRODUCTION TO THE NEW TESTAMENT.
Latin Versions, There is some dispute about the earliest version in this language.
It would appear, however, that one was made in Africa in the second century ; that
this underwent changes in the course of centuries, so as to produce the impression
in the days of Augustine and Jerome, that several had been made. The form of
this version used in Northern Italy was called the Itaia^ by Augustine. We have
many remains of this ancient version, and they are exceedingly valuable, far more so
than the mass of the later Greek manuscripts. The best known Latin version is the
Vulgate. This was originally in the main a revision by Jerome of the older version.
But it has been re-revised from the days of Charlemagne to the time of Pope Clement
VIIL (1592). The authorized edition of the Roman Catholic Church, of the last
named date, differs from another authorized edition of 1590, and both editions vary
from the original Vulgate. Great efforts have been made by scholars to discover
the exact text of the latter, since this is the most valuable help in criticism which
can be obtained from versions. A large number of manuscripts of the Vulgate
exist; the oldest, called Codex Atniatinus^ dates back to a. d. 541, nearer the time
of Jerome than our most ancient Greek manuscripts are to the Apostolic age.
The other Western versions are the Gothic (fourth century, literal and valuable),
made by Ulfilas, and the Slavonic (ninth century, of no special value).
IIL Fathers. — Much help is derived from the works of the early fathers,
especially from commentaries in which the Greek text is quoted. The mass of
doctrinal and homiletical works are of little critical value. Among the Greek
fathers whose writings are valuable in this department, we mention : Irenaeus,
Origen, Clemens Alexandrinus, Eusebius, Athanasius, (Ecumenius, and Theophylact
(the last two belong to the eleventh century, but are very useful). Many Latin
fathers are valuable for establishing the text of the old Latin version, but for the
Greek, Jerome (d. 419) is worth all the rest ; next to him rank Tertullian (d. 220)
and Augustine (d. 430).
In using these authorities and determining the text, critics are governed by certain
general rules deduced from the habits of transcribers and the laws of human nature.
Griesbach, a German editor of the New Testament, has given the best statement of
these rules, but in the application of them to special cases the judgment of scholars
necessarily differs. Very often reasons can be drawn from the context and from the
passage itself, for or against certain readings. These are termed internal grounds.
Then, too, the origin of the readings deemed inaccurate must be accounted for, and
this affects the evidence very often. In discussing the text of the classical authors
scholars often make conjectural alterations, 1. ^., change words into what they sup<
pose the author wrote. This is not allowed in N. T. criticism. Nor is it ever nec-
essary, since we have so many authorities and so many variations. There is less
guess-work here than in the editions of any other ancient book.
The science of Biblical criticism was scarcely known when the common English
version was made. It is well, therefore, to lay before the reader a brief account of
the printed text of the Greek Testament, which was used by the translators of that
version. The first printed edition of the whole Greek Testament was that contained
in the Complutensian Polyglott, prepared at the expense of Cardinal Ximenes
(1514-1519), but not published until 1522, when the Pope gave his permission. No
old MSS. were used in preparing this edition. Erasmus hastily prepared an edition
for the press, which was published in 15 16, before the Complutensian appeared.
The last editions of Erasmus (1527, 1535) were compared with the Complutensian,
but no MSS. older than the tenth century were used. Then followed the editions
I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. 13
of Robert Stephens of Paris. The first (1546), and second (1549), are called MirifioE^
from the first word of the preface ; the third (1550), called Regia^ follows the fifth
edition of Erasmus very closely, but Stephens used a number of good MSS. in pre-
paring it Beza's editions are dated respectively, 1559, 1565, 1582, 1589, 1598. From
the edition of 1589, and the third edition of Stephens 1550, the translation of our
present English Bible was chiefiy but not invariably taken.* Beza was a better
commentator than critic, but had good materials for his work. The Elzevir editions
are the work of an unknown editor, who followed Stephens' Regia very closely.
He gives no readings not found in the editions of Stephens and Beza, and probably
consulted no Greek MSS. These editions were printed by Elzevir of Leyden ; the
first (1624) contains the Received Text, — a phrase borrowed from the preface to
the second (1633). One hundred years elapsed before a critical edition of the Greek
Testament was published. The pioneer was J. A. Bengel, the pious, pithy, and
learned commentator. Wetstein largely increased the material. Then followed
Griesbach, who may be deemed the founder of the science. Among the latest
editors we name Lachmann, Tischendorf, Tregelles, Alford, Westcott and Hort
Lachmann marks a new epoch in Biblical criticism. He first carried out the cor-
rect principle already suggested by Bentley and Bengel, which aims to substitute for
the comparatively late and corrupt textus receptus the oldest attainable text from
Nicene and ante-Nicene sources. His resources were defective, but since the dis-
covery of the Sinaitic Bible, and the critical editions of the Vatican and other im-
portant MSS., we are enabled to ascertain with a tolerable degree of certainty and
growing unanimity, the text which comes nearest to the apostolic original. The
number of variations is very great, but the vast majority are isolated errors,
analogous to those now termed typographical. Many more at the first glance are
recognized as errors and accounted for. In about two thousand places there is
room for a difference of opinion.
Of these probably not more than three fourths affect even the shadings of the
sense ; while those passages where a disputed reading modifies the doctrinal bearing
do not exceed one hundred in number. Further, it can confidently be asserted that
were all these altered, they would not affect the Scripturalness of any evangelical truth.
In fact, the great number of authorities, with all their variations, is the best security
for a correct text. The textual critic is likely to be most confident that we have
the exact words written by the authors of the N. T. writings.
* According to the careful collations of Professor Abbot of Harvard University, the authorized
£. V. agrees with Beza (1589) against Stephens (1550) in about 97 passages ; with Stephens against
Beza in about 47 ; and in about 67 it differs very immaterially from both. See the details in Schaff^s
Revision of the English Version of the Holy Scriptures^ New York, 3d cd., 1877, pp. 28-30.
14 II. SPECIAL INTRODUCTION TO THE GOSPELS.
II. SPECIAL INTRODUCTION TO THE GOSPELS.
%y. Tk^ Gospels.
1. Name. The word * gospel ' means good news, glad tidings. It is used to
translate a Greek word which at first signified a present in return for good tidings,
or a sacrifice offered in thanksgiving for good news, then the good news itself. In
the New Testament it always means the glad tidings of salvation by yesus Christ,
The word is now used in this sense ; but as applied to the four books of the New
Testament, which contain the records of our Lord's life on earth, it evidently means
the writings which contain the glad tidings. The gospel is one, there are four Gos-
pels in the latter sense. These are properly termed the Gospel, according to
Matthew, Mark, etc., not the Gospel of Matthew, etc. There are four human writ-
ings, forming the one Divine record of the gospel. They do not assume to be full
biographies of Jesus, but aim to give a selection of the characteristic features of his
life and works, for the practical purpose of leading their readers to living faith in
Him as the promised Messiah and Saviour of the world. The style is simple, un-
adorned, and straightforward. Never were histories written so purely historical.
The authors, in noble modesty and self-denial, entirely suppress their personal views
and feelings, retire in worshipful silence before their great subject, and strive to set
it forth in its own power to subdue, without human aid, every truth-loving and
penitent heart
2. Division. The first and fourth Gospels were composed by the Apostles Mat-
thew and John, the second and third, under the influence of Peter and Paul, and by
their immediate disciples, Mark and Luke ; hence they are likewise of apostolic origin
and canonical authority. Postponing to another place a discussion of the peculiari-
ties of each, we here call attention to the most obvious distinction. The first three
Gospels, while beginning the history at different points, confine themselves in their
accounts of our Lord's ministry, to events which occurred in Galilee, until the final
journey to death at Jerusalem ; John specifically mentions the visits to Jerusalem,
and tells of His ministry in Judea with some detail. The first three Evangelists are
mere historians ; they deal mainly in facts, and give the parables and the popular
discourses of Christ concerning the kingdom of heaven. The fourth not only claims
to be an eye-witness, but interprets, speaking with authority; the discourses of
Christ in the fourth Gospel relate mostly to his Person and his relation to the Father ;
they are more metaphysical and theological, as they were addressed mostly to the
leaders of the Jewish hierarchy, the Pharisees. The other three proceed, moreover,
on a common outline. Hence they are termed the Synoptic Gospels, their authors
the Synoptists,
The fourth Gospel was called very early, the spiritual Gospel (Kara irvcO/ma).
Luther says it is * the one true, tender, main Gospel ' ; Ernesti names it, ' the heart
of Christ* It is doubtless the sublimest of all literary compositions. Needed by the
Church when it was written and ever since, to supplement the Synoptic Gospels,
there is no evidence that the Apostle wrote it with such a conscious purpose. Cer-
tainly it detracts nothing from their trustworthiness or value. It does not transcend
II. SPECIAL INTRODUCTION TO THE GOSPELS. 15
them in their estimate of the Divine character of Christ ; nor is it less historical,
though more profound. All were needed, all are alike true, alike inspired. ' And
thus the fourth Gospel could not properly compensate either of the other three with
us, though, as the Gospel of the full idealization of the real life of Jesus in the per-
fect, personal life of love, it must evidently stand as the conclusion, the completion,
and the crown of the Gospel books ' (Lange).
We learn from both the Acts and the Epistles that from the very first the story of
Jesus Christ was told by the Christian preachers, was in fact the substance of their
message. It is probable that this story, being constantly repeated in public worship
and in private circles, took stereotyped form, the more readily, on account of the
reverence of the first disciples for every word of their divine Master. This oral
tradition was not subject to great changes, since in the absence of books the memory
was more accurate, and the Jews were of all people most literally exact in their pres-
ervation of words accounted sacred. There is no objection to supposing that this
oral tradition was the common basis of the Synoptic Gospels. No doubt written
documents in certain parts of our Lord's history were also used (see Luke i. 1-4).
Scholars have puzzled themselves greatly to discover the various component parts
of the Synoptic Gospels (see § 9. i), but generally agree in assuming the existence
of this oral tradition. The mistake, too often made, is in supposing that such oral
tradition comprised all that was historically accurate, that what each added is of
less authority, or in other words, that this oral tradition, could we discover exactly
what it was, is more correct and authoritative than our canonical Gospels. This
we cannot admit The analogy of a written Revelation in the Old Testament is
against it ; the nature of the case does not favor it ; the Gospels themselves afford
no grounds for it, and to adopt such a view is to give up written records, incompara-
ble in their simplicity and air of truthfulness, and to seek an ignis fatuus. Whatever
theory be adopted as to the origin of the Synoptic Gospels, wc hold to their truth-
fulness in their integrity.
§ 8. Harmony and Chronology.
I. Harmony. The four Gospels being the four representatives of the one gospel,
there is a remarkable agreement in substance, while the greatest independence is to
be noticed. As however our Lord's life on earth was one, attempts have been made
from the earliest times to construct a harmony^ as it is called, /. ^., to present all the
events recorded by all the Evangelists in strict chronological order, and also to
make one fuller account by using all the details mentioned by the several Evange-
lists when telling of the same event. No such harmony can claim to be infallibly
correct Perhaps the efforts of harmonists have often been injudicious ; certainly
some of the theories adopted by them have been used with success by the adversa-
ries of our religion.
It should be observed that no one of the Evangelists pretends to give a full history,
hence each may have omitted details of which he was well aware. Further, no one
of them wrote all that was true, for then four truthful histories could not exist It
would be preposterous to assert this. These two facts dispose of a great mass of
objections raised against the details of the Gospels, as involving discrepancies. On
the other hand great caution must be exercised in assuming that similar miracles,
sayings, and events are the same. The two miracles of feeding multitudes, one of
five thousand, another of four, would certainly have been regarded as identical,
had not accounts of both been found in the same Gospels. The particularity with
I6 II. SPECIAL INTRODUCTION TO THE GOSPELS.
which they are distinguished is well adapted to enforce the caution just mentioned.
Then our Lord often repeated the more important sayings put on record.
Real discrepancies cannot with fairness be said to exist. Apparent ones there
undoubtedly are, but of just such a character as to establish the independence and
truthfulness of the witnesses. Even where we cannot harmonize details, we have no
right to say that any contradiction exists, since all the facts are not known to us. In
every case we may assume, from the general truthfulness of all four Evangelists, that
their accounts would harmonize entirely, had we all the facts in our possession. When
we say the accounts cannot be harmonized, we simply mean that we do not know
enough to construct the harmony. What other details would enable us to do so, we
can conjecture, but our conjectures are of no authority. In presenting theories in
regard to the harmony, we submit them as theories, which may be accepted or re-
jected, as the reasons urged do or do not commend themselves to the judgment of
the reader. The exact statements of all the Evangelists are true, our attempts to
blend them may be false. The former are the testimonies of truthful witnesses, the
latter the summing up of advocates.
2. Chronologv. Besides the questions respecting the details of parallel pas-
sages, harmonists usually discuss questions of dates and of the order of events, or
general chronology and chronological order.
(I.) General Chronology, The points to be fixed are the dates of our Lord's
birth, baptism, and death. The two later dates are involved in the question, How
long did the ministry of our Lord continue ? The data for a comparison with pro-
fane history are not sufficient to fix the dates with certainty, and the Gospels them-
selves do not seem to aim at chronological accuracy. The statements respecting
the course of Abijah (Luke i. 5-8), the star of the Magi (Matt. ii. 2-7), the enrol-
ment under Quirinius (Luke ii. 2), and the death of Herod (Matt. ii. 19), are of
value in discussing the date of the birth of Jesus. The references to secular rulers
in Luke iii. i, give a clue to the time of His baptism, while the details respecting
the last Passover, in all the Gospels, are used to fix the date of His death. The
length of His ministry affects the order as well as the chronology, and the contro-
versy turns on the view taken of John v. i. If the feast of the Jews there referred
to, was the Passover, then there were four Passovers during our Lord's ministry ;
if it was the feast of Purim, or some other feast, then there were but three Pass-
overs, /. ^., the length of the ministry was only a fraction more than two years, and
the events extended over two years by the other theory are to be compressed into
one. The beginning of the last year is not in dispute.
If we accept a three years' ministry, we would place the date of the birth of Jesus
at B. c. 5, year of Rome 749, probably in December \ that of His baptism in a. d.
27, year of Rome 780, in January; that of His death on April 7, a. d. 30, year of
Rome, 783.
If the ministry were briefer, the probable dates would be : Birth, b. c. 4 ; Baptism,
early in a. d. 28 ; Crucifixion, a. d. 30. See Lange on John. Other opinions are
numerous. The date of the birth is variously fixed from (year of Rome) 747 to 754
(the common era), but recent commentators do not advocate a later point than 750.*
• It is certain from Matt. ii. 1-16, that Herod was still living when Christ was born. All chronolo-
gists agree in fixing the date of his death at (year of Rome) 750, just before the Passover, that is,
four years before our Christian era. That era has only traditional authority and value. It dates
from a learned monk, Dionysius Exiguus, in the sixth century, who erroneously fixed the year of the
incarnation as coincident with the year of Rome 754. It is evident from the established date of Her-
II. SPECIAL INTRODUCTION TO THE GOSPELS. I?
The date of the crucifixion is also variously assigned from 781 to 786, but the great
majority of modem authors agree upon 783, a. d. 30.
(2.) Chronological order. Undisputed order. — There is a general agreement as to
the order up to the first Passover, and the return to Galilee through Samaria ; also
from the feeding of the five thousand narrated by all the Evangelists (Matt. xiv. 13-
21; Mark vi. 30-44; Luke ix. 10-17; John vi. 1-14). The disputed order is
therefore respecting the events recorded in Matt. iv. 13 to xiv. 12 ; Mark i. 14 to
vi. 29 ; Luke iv. 14 to ix. 9 ; John iv. i to v. 47. Some of the incidents mentioned
by Luke (xi.-xiii.) are also in dispute.
The theory which accepts a two years' ministry, compresses all the events in the
passages above mentioned into one year, usually regarding the feast mentioned
in John v. i as that of Purim, and not as the second Passover, agreeing however
in general with the order advocated by Robinson and others. Lange, Ellicott,
and many others uphold this view.
The best known theory is that of Robinson, who accepts a three years' ministry,
placing in the first year, in addition to those mentioned by John, the following
events : The opening of the Galilean ministry (Matt. iv. 17 ; Mark i. 14, 15 ; Luke
iv. 14, 15) ; the rejection at Nazareth and the removal to Capernaum (Matt. iv.
13-16; Luke iv. 16-31); the call of the four fishermen (Matt. iv. 18-22 ; Mark
i. 16-20 ; Luke v. i-ii) ; the healing of a demoniac at Capernaum (Mark i. 21-28 ;
Luke iv. 31-37) ; the healing of Peter's wife's mother (Matt. viii. 14-17 ; Mark L
29-34; Luke iv. 38-41) ; the first circuit throughout Galilee (Matt iv. 23-25 ; Mark
i. 35-39 ; Luke iv. 42-44) ; the healing of a leper (Matt viii. 2-4 ; Mark i. 40-45 ;
Luke V. 12-16) ; the healing of the paralytic (Matt ix. 2-8 ; Mark ii. 1-12 ; Luke
V. 17-26); the call of Matthew (Matt ix. 9 ; Mark ii. 13, 14; Luke v. 27, 28),
The second year opens with John v. i ; Matt xii. i ; Mark ii. 23 ; Luke vi. i.
There is still a third view, upheld by Lichtenstein and others, and fully detailed
by Andrews. Accepting a three years' ministry, it places the whole of the Galilean
ministry after the second Passover (John v. i). About the previous year the Syn-
optists are silent. The events of the second year are all those recorded in the
passages in dispute. The order is much simplified by this theory. It avoids the
great difficulty which has been felt in extending the Synoptic accounts over three
years, and also the difficulty common to both the other theories, namely, inserting
so important a visit to Jerusalem, as that recorded in John v., at a point in the
Synoptic narratives where there is nothing to indicate such a visit
We add an outline, which presents the salient points of the history, according to
Robinson and Andrews.
od*s death, that our Lord's birth could not have taken place later than the beginning of the winter
of A. u. 750. Chronologists differ as to the year : Bengel, Wieseler, Lange, Greswell, Ellicott, An*
drews, fix it at 750 (a. u.) ; Petavius, Ussher, Browne, 749 ; Kepler, 748 ; Ideler, Wurm, Jarvis, Al-
ford, and the French Benedictines, 747 ; Zumpt, 747 or 74S, 1. ^., 7 or 8 years before the common
era. For particulars, sec Wieseler (Chronology of the Gospels), Zumpt (7}(^ Year of Christ's Birth)^
Andrews (Lifi of our LorJ)^ Robinson (Harmony of the Gospels), and Farrar (Life of Christ). The
three authors last named, respectively present, in popular form, the three theories of our Lord's
ministry, which are entitled to most consideration.
VOL. I. a
I8
II. SPECIAL INTRODUCTION TO THE GOSPELS.
OUTLINE OF THE GOSPEL HISTORY.
Y.iar of
K«ime
AC.
749
7S0
Matthew.
780
7?«
B.C.
5
December
A. D.
January
a;
28
780
a;
73.
2i
78a
783
a9
April 7,
30
I.
Introduction.
Prefaces . .
Genealogies . .
Antecedent Events
II. Tub Birth and Childhood op Jesus . .
in. OuMidx>RD*s Introduction to His Ministry.
From the appearance of the Baptist ....
To the wedding at Cana of Galilee ....
IV. Fir.st Year of our Lord's Ministry.
(According^ t0 Andrews^ narrated by John cn/j.)
From the First Passover
To the second Passover
V. Second Year op our Lord's Ministry
{vAoIly in Galilee. )
From the beginning of the ministry . . .
To the feeding of the five thousand and
The discourse at Capernaum
I. 1-17.
i. 18-25
iL 1-23.
ill. I, to
iv. II.
Mark.
I 1-13.
IV. t?,
to
xiv. 36.
1 14,
to
vi. 5'>.
IV. First Year op our Lord's Ministry.
{According to Robinson.)
From the first Passover, including the follow-
ing events, narrated by the Synoptists :
The beginning of the Galilean ministry . . .
The rejection at Nazareth and removal to Ca-
pernaum .... ■..•...
The call of the four fishermen
The healing of a demoniac at Capernaum . .
Tlie healing of Peter's wife's mother . . .
l*he first cireuit through Galilee
The healing of a leper
The healing of the paralytic
The call of Matthew
Followed by the second Passover.
V. Second Year op our Lord^s Ministry.
From the second P.issover and the Sabbath
controversy in Galilee
To the feeding of the five thousand and
The discourse at Capernaum, including . . .
The events narrated by Luke in
•
And those narrated by Matthew, not cited
under IV.
IV. 17.
iv. 13-16.
iv. 18-22.
viii. 14-17-
iv. a3-25-
viii. 2-4.
ix. 2-8.
ix- 9.
XII. I,
to
xiv. 36.
» Hf
to
II. 14.
»»• a3i
to
vi. 56.
Luke
L 1-4.
iii. 23-38-
i. 5-80.
il. x-52.
HI. s-23.
IV. 14,
lo
ix. 17-
IV. 14.
iv. 16-31.
V. l-IX.
>v. 3»-37.
iv. 38-4 X.
iv. 4»-44-
V. 12-16.
V. 17-26.
V. 27-28.
VI. I,
to
ix. 17.
XI. M,
to
xiii- 9.
VI. Third Year op our Lord's Ministry .
Until the arrival at Bethany
VII. From the Arrivai. at Bethany . .
To THE Burial op Jesus
VIII. Resurrection and Ascension . . .
XV. ty
to
XX. 34-
xxi. I,
to
vn. t,
to
X. 52.
xi. I,
to
xxvii. 66. XV. 47.
xxviti.
XVI.
ix. z8,
to
xix. 28.
xix. 29,
to
xxiii. 56.
xxiv.
John.
I. 1-5.
i. 6, to
ii. 12.
n. 13, to
V. I.
V 1,
to
vi. 14.
vi. 71.
"• >3»
to
V. I.
v. I.
vi. 14.
vi. 71.
vn. ly
to
xi. 57.
xii. I,
lo
xix- 42.
XX., XXI.
II. SPECIAL INTRODUCTION TO THE GOSPELS. 19
§ 9. The Synoptic Gospels*
Origin. The common basis of the Synoptic Gospels was the oral teaching of
the Apostles and eye-witnesses of the events of our Lord's life (see § 7. 2.). Mat-
thew was himself, for the most part, an eye-witness ; Luke seems to have had access
to written documents on certain parts of the life of Jesus ; Mark, the confidant of
Peter, probably gives a faithful copy of the Gospel preached by that Apostle, and
may also have used some records made by him under the fresh ipnpression of the
events themselves. We are not prepared to admit anything more in regard to the
probable origin of the Synoptic Gospels. Scholars have disputed for ages which
was written first, and what influence the earlier one had upon the others. A multi-
tude of theories have been broached as to the component parts of each. If by
such laborious investigations a tnier history might be obtained, there would be
some practical purpose in these theories. But we assume that the canonical Gos-
pels are true, and did they contain superadded matter, the conjectural and contra-
dictory character of the theories which assume this prove the impossibility of elim-
inating it We shall not be surer of the truth by leaving simple straightforward rec-
ords and searching for the lost original Gospel, if ever such an one existed.
We agree with Alford and others, that there is no good reason from the internal
structure of the Synoptic Gospels to believe, but every reason to disbelieve, that
any one of the three Evangelists had access to either of the other two Gospels in
its present form ; that all drew from the same tradition, but each wrote indepen-
dently. This is the most natural hypothesis, and we shall be able to offer evidence
in support of it in commenting on nearly every section which narrates events re-
corded by more than one Evangelist. The independence of the writers appears
from the fact, that no one narrative gives evidence of having been written to sup-
plement another, to correct another, to adapt another to a different class of readers,
or of having borrowed the common matter from the others. That the seeming
independence arises from alterations made to give an appearance of originality is
absurd : the character of the writers forbids it, and the character of the writings
no less. These views have been carefully tested in the preparation of this Com-
mentary, and are advanced here as having fully stood the test.
According to the testimony of the earliest Christian fathers, Matthew wrote first,
then Luke, and Mark third. This testimony is of course rejected by those who
hold theories respecting the origin of the Synoptics calling for another order. But
even if we leave these theories out of the discussion, we cannot receive this testi-
mony as conclusive.
If any Gospel shows internal evidence of priorit}-, it is that of Mark. If it were
a matter of importance to know what was the outline of the so-called traditional
Gospel, we infer that it coincided in chronological order and salient features with
the briefest, most vivacious synoptic Gospel, which is most accurate in its order,
and in its style shows most marks of originality. If, however, Matthew wrote in
Hebrew, the priority must be conceded to his Gospel. The priority of Luke is in-
ferred by many from its relation to the book of Acts, which refers to it as a former
treatise. The latter seems to have been published about the time when its narra-
tive closes (63). It is asserted that neither Matthew nor Mark could have written
before this time, hence Luke wrote first.
It appears then that patristic authority favors the priority of Matthew, internal
evidence that of Mark, and the inference just suggested that of Luke. In other
20 II. SPECIAL INTRODUCTION TO THE GOSPELS.
words we are left in uncertainty on this point, which loses its importance, if we ac-
cept the theory that the Synoptists wrote independently of each other.
§ lo. 2%^ Gospel according to Matthew,
1. That this Gospel was written by the Apostle Matthew, there is no reason to
doubt. Seventeen independent witnesses of the first four centuries attest its genu-
ineness. Until the discovery of the Sinaitic manuscript, there was some uncer-
tainty in regard to one of these witnesses, — the author of the so-called Epistle of
Barnabas. That MS. contains the Greek text of this Epistle, which was written
as early as a. d. no (possibly before), and there is now no doubt, that at that date
the Gospel was known as that according to Matthew, since it is cited as such.
The other testimonies of the second century are those of Papias, Justin Martyr,
Irenaeus, Tatian, Celsus (the heathen), and Tertullian. The evidence is more pos-
itive and explicit than that which supports any non-Biblical work of the same age.
2. Matthew (or Levi ; see Mark ii. 14 ; Luke v. 27, 29) was a publican, or
taxgatherer, called by our Lord from the tollbooth, near the Sea of Galilee, where
he was perfortning his secular duty. The name, according to Dr. Lange, might
be interpreted as meaning * God's free man.' Others with more reason, regard it
as derived from the same word as Matthias (Acts i. 23, 26), meaning * gift of God.*
It is probable that this name was adopted as his new Christian, apostolic name
(comp. Simon, Peter ; Saul, Paul). While his former avocation was regarded by
the Jews with contempt, it doubtless gave him an extensive knowledge of human
nature and accurate business habits, which tended to fit him for his great work as
an Evangelist. Indeed, it has been supposed that the topical arrangement of his
Gospel is largely due to the influence of his previous occupation. The New Testa-
ment is silent in regard to his special labors. Tradition says he was murdered in
Ethiopia, while at prayer, but according to the earlier statement of Clement of Al-
exandria, he died a natural death.
3. The Gospel was probably written in Palestine, for Jewish Christians. (On the
original language, see below.) It presents Christ as the last and greatest Prophet
and Lawgiver, as the Fulfiller of the Old Testament, as the Messiah and King of
the true people of Israel. Its arrangement is not strictly chronological, but topi-
cal, since it groups together similar works and sayings of Christ. Though a simple
narrative in its form, and not proposing any definite design on the part of the
author, it is in fact a historical proof that Jesus of Nazareth is the Messiah. The
frequent references to the fulfilment of Old Testament prophecy suggest this pur-
pose. While it is not certain that it was the first in time, it deserves the first place
in the New Testament ; for it forms the best link between the Old and New Tes-
taments, the Law and the Gospel. It occupies the same position in the Canon of
the New Testament, as the Pentateuch in the Old Testament, giving us in the
Sermon on the Mount a counterpart of the legislation from Mount Sinai, the fun-
damental law of the Christian Church. Its leading object may be found in the
declaration : *I am not come to destroy, but to fulfil' (v. 17). With this must be
closely joined the solemn words of ver. 20 : * Except your righteousness shall ex-
ceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into
the kingdom of heaven.* In it * the life of Jesus is presented as forming part of
the history and life of the Jewish nation ; and hence as the fulfilment of the hered-
itary blessing of Abraham.* The genealogy, the revelation to Joseph, the visit of
the Magi, peculiar to this Gospel, all combine to make this impression as one
II. SPECIAL INTRODUCTION TO THE GOSPELS. 21
begins to read, which is deepened by the Sermon on the Mount, the parables of the
kingdom of heaven, the discourse against the Pharisees (chap, xxiii), and the re-
peated citations from the Old Testament prophecies, which are declared to be
fulfilled in Christ.
4. In what language did Matthew first write his Gospel ? The two views are
[a) that it was originally composed in Hebrew, i. e., Syro-Chaldaic, or Western Ara-
maic, the dialect spoken in Palestine by the Jewish Christians ; (p) that it was writ-
ten in Greek, as we now possess it.
(a) The testimony of the early Church unanimously favors the first view. Those
fathers who assert that Matthew wrote in Hebrew, also assert that his work was
translated into Greek, and unhesitatingly employ the present Greek Gospel as a
faithful representative of the Apostolic production. If we accept a Hebrew origi-
nal, then we must also conclude that when the necessity for a Greek version be-
came obvious, Matthew himself made, or caused to be made, the present Greek
Gospel. Of this there is no positive and direct proof, but it accords with the testi-
mony of the fathers, accounts for the double assignment of dates which we find, and
also for the universal acceptance of our Gospel. It cannot be supposed that the
Gospel, which is known to have existed from the end of the second century to the
beginning of the fourth, under the name * the Gospel according to the Hebrews,*
was the original work of the Apostle, for there is good evidence that it was only
a corrupted form of the Gospel of Matthew, and as such rejected and lost, while our
present Gospel was preserved as the genuine Gospel. The idea that there was a
briefer original Matthew, to which additions were made, is an ingenious fiction
without historical basis and against internal evidence.
(^) In favor of a Greek original, or of the original character of our Gospel, it has
been urged, not only that the testimony of the fathers is insufficient, unsatisfactory,
and at times confused, but that the evidence from the Gospel itself is abundantly
conclusive on this point. The theory of a version by Matthew himself will account
for the early citation of the present Greek text, but not so readily for certain facts
in the Gospel itself. It agrees most exactly with the other two (Mark and Luke)
in the discourses, especially those of our Lord, and differs from them most in the
narrative portions. And further, where citations from the Old Testament occur
in the discourses, they are usually from the Septuagint, while those in the narrative
appear to be independent translations from the Hebrew, It is argued : * A mere
translator could not have done this. But an independent writer, using the Greek
tongue, and wishing to conform his narrative to the oral teaching of the Apostles,
might have used for the quotations the well-known Greek Old Testament, used by
his colleagues ' (Smith, Bib, Diet,, art. * Matthew '). This of course involves a com-
paratively late date for the Gospel. It is objected, that this habit of the Synoptists,
of using the LXX. in reporting the discourses of our Lord, proves too much, namely,
that our Lord himself spoke in Greek, using the very words of the LXX. which
they agree in reporting. This difficulty is not an insuperable one. It is almost
certain that our Lord spoke in Greek with foreigners, such as Pontius Pilate, the
Greeks (mentioned in John xii.), the Syro-Phenician woman, but with his disciples
and the Jewish people, in the Aramaic, These foreigners probably had not learned
Hebrew, and no interpreter is mentioned. There is no improbability in the view
that our Lord occasionally spoke in Greek, since that language was extensively used
in Galilee of the Gentiles. (See Smith's Bib. Diet,, Am. ed., art. * Language ol
N. T.,' by Professor Hadley.) The whol^ question is an open one, and it is to
22 II. SPECIAL INTRODUCTION TO THE GOSPELS.
be hoped that some future archaeological discoveries will settle it. The drift o£
scholarly opinion is toward the acceptance of a Greek original. In any case there
is no reason for doubting the genuineness of the canonical Gospel.
5. As regards the time when it was written, there is great uncertainty. Evidently
Jerusalem had not been destroyed, and just as evidently some time had elapsed
since the events it records had occurred (chaps, xxvii. 7, 8 ; xxviii. 15). Some of
the ancients give the eighth year after the Ascension as the date, others the fif-
teenth; but Irenaeus asserts that it was written* when Peter and Paul were preaching
at Rome ' (after 61). If there was an original Hebrew Gospel, the earlier date
belongs to it, but we would place our present Gospel between 60 and 66, a period
during which both Mark and Luke probably wrote their Gospels.
§ II. The Gospel according to Mark,
1. The second Gospel was written by Mark, or John Mark, as he is also called
(Acts xii. 12, 25 ; xv. 37). Its genuineness, attested by explicit testimony, has been
little disputed ; while its brevity and freshness have led to the opinion that it was
the primitive Gospel (see § 7, 9), The theory that it once existed in briefer form
and was enlarged to its present size by additions from various sources, is unsup-
ported by evidence. (On the conclusion, see chap. xvi. 9.)
2. Mark, or John Mark, was a Jew, probably a native of Jerusalem, where his
mother Mary resided (Acts xii. 12). She was a person of some repute among the
early Christians, as Peter, when released from prison, naturally went to her house.
Mark was probably converted by that Apostle (i Pet. v. 13), and the minute account
of the young man who followed Jesus on the night of the betrayal (Mark xiv, 51,
52) together with the omission of the name, points to the Evangelist as the person
concerned. Going with Paul and Barnabas (his * cousin,* Col. iv. 10), as their min-
ister (Acts xii. 25), on their first missionary journey, he left them at Perga (xiii. 13),
and in consequence became the occasion of * sharp contention * between them (xv.
36-40). Afterwards in Rome he appears as a companion of Paul (Col. iv. 10 ;
Philem. 24). He was with Peter when that Apostle wrote his first Epistle (i Pet.
v. 13), but was at Ephesus with Timothy at a date probably later (2 Tim. iv. 1 1).
Trustworthy details respecting his after life are wanting, but ancient writers agree
in speaking of him as the * interpreter ' of Peter, This may mean that he trans-
lated for the Apostle, but more probably that he wrote his Gospel in close conform-
ity to Peter's preaching.
3. This close relation to Peter is confirmed by the . Gospel itself* Many events
are recorded as if from the lips of an eye-witness. Some suggest, that the Gospel
is based upon a diary of Peter, sketching his fresh impression of events as they
occurred. The style shows the influence of that Apostle. Peter's address to
Cornelius (Acts x.) has been called the Gospel of Mark in a nutshell. A compar-
ison of the accounts in Matt. xvi. 13-23 and Mark viii, 27-33, indicates that Peter
himself (or an enemy of his, which is impossible) occasioned the omission of the
praise (* Thou art Peter,' etc.), and yet the insertion of the rebuke (* Get thee be-
hind me, Satan,' etc.). Mark alone mentions the two cock-crowings (chap. xiv. 72),
thus increasing the guilt of Peter's denial. Even if not submitted to the Apostle
for approval (as Eusebius asserts on the authority of Clement of Alexandria), the
faithfulness of the history may well be accepted.
4. The Gospel begins with the baptism of John, gives few discourses, dealing
mainly with facts arranged in chronological order (see p. 18), narrating these in
brief, rapid sketches with graphic power. No subjective sentiments or reflections are
II. SPECIAL INTRODUCTION TO THE GOSPELS. 23
interwoven (see, however, chap. vii. 19). Peculiar to this Evangelist are the re-
peated use of * straightway,' and of the present tense in narratives, the prominence
given to Christ's power over evil spirits, such touches and incidents as the follow-
ing : that Jesus was * in the hinder part of the ship, asUep on the boat cushion ' (iv.
38) ; that * he looked round about on them with anger ' (iii. 5) ; beholding the rich
young man 'he loved him' (z. 21); the vivid details of the escape of the * young
man,' probably himself (xiv, 51, 52). A few miracles and one parable also are
found only here. These peculiarities serve to show both independence of the other
Evangelists and the close relation to some eye-witness.
5. Although written in Greek, the Gospel was designed for Roman readers,
and is especially adapted to their mind, so easily impressed by exhibitions of energy
and power. It exhibits Christ as the spiritual conqueror and wonder-worker, the
Lion of the tribe of Judah, filling the people with amazement and fear. Mark in-
troduces several Latin terms ; he even substitutes Roman money for Greek (xii.
42), which Luke does not, and notices that Simon of Cyrene was ' the father of
Alexander and Rufus ' (xv. 21), who were probably Christians in Rome (Rom. xvi.
13). It is therefore most likely that the Gospel was written in that city, before the
destruction of Jerusalem, whether before or after the Gospel of Luke, is uncertain
(see § 9).
6. Mark may be said to form the connecting link between Matthew and Luke,
Peter and Paul, the Jewish and the Gentile Christianity. But his Gospel is inde*
pendent of the other two. Its similarity to Matthew has not only led the mass of
readers to undervalue it, but exposed it to numerous slight alterations on the part
of the early copyists. Precisely where Mark's peculiarities were most apparent,
these attempts to produce literal correspondence with Matthew have been most fre-
quent Modem textual criticism has achieved here a proportionately greater work
of restoration. For abundant proof that this Gospel is not an abridgment of that
of Matthew, see the commentary throughout.
§ 12. T?ie Gospel according to Luke,
1. Common consent and internal evidence sustain the view that the author of
the third Gospel was Luke, mentioned in Col. iv. 14; 2 Tim. iv. 11 ; Philem. 24.
The only question has been whether we possess the book in its original form.
Marcion, a Gnostic heretic, who flourished in the second century, used a Gospel,
which, while agreeing in general with this, omitted chaps, i., ii., and connected iii. i,
immediately with iv. 31. After renewed and exhaustive discussion in modem
times, it may be considered settled, that Marcion, as the early Fathers assert, muti-
lated the Gospel of Luke to suit his dualistic views of the antagonism between the
Old and New Testaments. Objections have been made to chaps, i. and ii. on doc-
trinal grounds; but the same objections could be made against passages in the
other Gospels, which are undoubtedly genuine.
2. The name Luke, Greek Lucas, is probably an abbreviation of Lucanus, pos«
sibly of Lucilius, but not of * Lucius ' (Acts xiii. i ; Rom. xvi. 21). The Evangelist
was not a Jew, as is cedent from Col. iv. 14, where *the beloved physician ' is dis-
tinguished from 'those of the circumcision.' The opinion that he was a native of
Antioch (Eusebius) may have arisen from confounding him with 'Lucius' (Acts xiiL
i). That he was one of the Seventy or of the two who were walking to Emmaus, is
unlikely, as he was not himself an * eye-witness ' (chap. i. 2) of the Gospel facts.
A physician according to the New Testament, a painter also, according to tradition,
24 II- SPECIAL INTRODUCTION TO THE GOSPELS.
he comes into historical prominence as the companion of Paul in his later journeys,
though his presence is modestly indicated in his own narrative only by the change
to the first person plural. Joining the Apostle at Troas (Acts xvi. lo), he accom-
panied him to Philippi, on his second journey ; rejoining him some years later at the
same place (xx. 5), he remained with Paul until the close of the New Testament
history.
Of his subsequent life little is known. * It is, as perhaps the Evangelist wishes
it to be ; we only know him whilst he stands by the side of his beloved Paul ; when
the master departs, the history of the follower becomes confusion and fable '(Arch-
bishop Thomson).
3. The Gospel of Luke was written, primarily, for the use of one * Theophilus *
(chap. i. 3). Some have supposed that the name, which means * Lover of God,' is
applicable to any Christian reader. But it is better to refer it to a person. The
minute description of places in Palestine, indicates that he was not an inhabitant
of that country, while the mention of small places in Italy as familiarly known
(Acts xxvii. 8-16) makes it probable that his home was at Rome, a view confirmed
by the abrupt conclusion of Acts. In any case he was a Gentile. The Gospel was
designed mainly for Gentile Christians, and is Pauline in its type, representing the
Gospel in its universal import for all nations and classes of men, in opposition to
Jewish exclusiveness. This agreement with Paul is but natural from his close
personal intimacy, but there is no evidence that Paul dictated it, and that it was re-
ferred to by the Apostle as his Gospel (2 Tim. ii. 8 ; * my gospel ' ). The preface
indicates nothing of this, nor does the style. The verbal resemblances, especially
in the account of the words of institution of the Lord's Supper (comp. Luke xxii.
19, 20 with I Cor. xi. 23-25), are such as would result from companionship with
Paul, but there is nothing here (or in the writings of Paul himself) to sustain the
view that it was written in the interest of a distinctively Pauline party in the early
Church. That whole (Tubingen) theory is now exploded.
4. The peculiarities of the third Gospel are marked. The style closely resembles
that of the Acts, but has a larger number of Hebraisms, especially in the first two
chapters, which indicate the use of Hebrew documents by the Evangelist. Where he
describes scenes he had witnessed, the style is far more pure. A large number of words
are peculiar to Luke, and to him we are indebted for nearly all the chronological
notices which link the Gospel facts with ancient history in general. The narrative
is more complete than the others, and yet the order is not strictly chronological. He
presents himself more as an author than the other three, yet never names himself.
That he was an educated physician appears both from his style in general and his
mode of describing diseases. He, more than the other Evangelists, presents Christ
as the * Physician,' recording details which * give greater prominence to the genuine
humanity of his person and the healing nature of his redeeming work.' The same
is true of the incidents peculiar to this Gospel : the account of the Nativity, the
presentation in the temple ; the miraculous draught of fishes ; the sending out of
the Seventy ; the parables of the Good Samaritan, the barren fig tree, the lost sheep,
the prodigal son, the unjust steward, Dives and Lazarus, the importunate widow,
the Pharisee and the Publican, the ten pounds, and the visit to Zacchaeus, with many
details respecting the closing scenes. ' In studying it, we are more attracted by the
loveliness than even by the dignity of the Lord ; and the Holy One, born of Mary,
appears before our eyes as th^ fairest of the children of men.'
5. This Gospel also was written before the destruction of Jerusalem, to which
II. SPECIAL INTRODUCTION TO THE GOSPELS. 25
there is no allusion except in our Lord's prophecy. Had such a prophecy been fab-
ricated, the details would have been fuller. As the Gospel was written before Acts
(Acts i. i), it is highly probable that the former was written at Caesarea, in Pales-
tine, during Paul's imprisonment there (a, d. 58-60), the latter at Rome, before the
close of Paul's first imprisonment there (a. d. 61-63). Some date the Gospel even
earlier, the place of composition being determined in accordance with the date as-
signed. It may have "been written earlier than the Greek Gospel of Matthew, but
on the well-sustained view of the independence of the Synoptical Gospels, the
question loses its importance. The nearer the dates of writing, the less the proba-
bility that this was compiled from the other two. That the Gospels of Matthew
and Mark are referred to in chap, i. i, is very improbable (see commentary).
§ 13. The Gospel according to jfohn}
1. The author of the fourth Gospel was the Apostle John. The last written, it
was written by the last of the Twelve, the disciple whom Jesus loved, who leaned on
his breast at the last supper, who stood at the cross and at the open tomb, and who
witnessed the greatest facts which ever occurred or ever will occur in the history of
mankind. After protracted controversy the conviction is more firmly grounded, that
no one but the Apostle John could have written it. (The genuineness of chap. viii.
i-i I will be discussed in that place.) The external and internal evidence are both
very strong. The testimony of antiquity, heretical as well as orthodox, is unanimous
and goes back to the pupils of John. The Gospel claims John as its author, and
the modest references to himself combine with the characteristics peculiar to an
eye-witness to support the claim. The familiarity with Jewish nature and with lo-
calities in Palestine furnish incidental corroboration, while the solemn and explicit
testimony of chap. xix. 35, and the sublime character of chaps, xiv.-xvii., far out-
weigh the objections drawn from seeming discrepancies of a minor nature. There
is no doctrinal difference between this and the Synoptic Gospels. The longer dis-
courses form no objection, since it was to be expected that John would narrate
these ; some, because they were spoken in privacy, and John heard them ; others,
because they contained severe language against the Jews, which would be appro-
priately reported in the latter part of John's life. If he did not write it, it is a
forger}- — and this alternative is both a literary impossibility and a moral mon-
strosity. If a forger can write such a book, then Beelzebub has for these eighteen
centuries cast out devils. The opponents substitute an unnatural and an immoral
miracle for a rational and moral one.
2. The fourth Gospel stands by itself. Its relation to the other three has been
much discussed. The truth lies midway between two opposing theories ; it was
neither designed as a supplement to the Synoptists, nor written without any reference
to them. A supplement would not contain so many things in common with the
other Gospels ; had John been unaware of the existence of the other accounts he
would scarcely have omitted such important events as the transfiguration. In any
case his independence and inspiration are to be insisted upon. The character of
the Gospel is a sufficient proof of both. This is the Gospel of life, light, and love,
the Gospel of holy peace and union. It reveals the inmost secrets of the divine
human person of our Lord and of his redeeming love. No human composition can
compare with it. It has ever exerted and will ever exert an irresistible attraction
upon the strongest minds and purest hearts, and ' draw all men ' to Christ. It de-
^ For a special introduction to John, see commentary on that Gospel.
26 II. SPECIAL INTRODUCTION TO THE GOSPELS.
picts mainly the labors of Jesus in Judea among the Pharisees and scribes, while
the Synoptists present chiefly his labors in GaJilee among the common people.
Omitting most of the miracles, he records the greatest, two of them (at the wed-
ding in Cana and the raising of Lazarus) not mentioned by the others. He pre-
serves for us the most profound discourses of our Lord, on his relation to the
Father, to his disciples, and to the world. He is silent about the outward Church
and the visible sacraments, but unfolds the idea of the vital union of believers with
Christ and of the communion of saints. Instead of the institution of baptism he
gives the discourse with Nicodemus on regeneration of water and of the Spirit ;
and instead of an account of the institution of the Lord's Supper, we have the mys-
terious discourse on the eating of the flesh and the drinking of the blood of the
Son of Man by faith. He sets forth the incarnate divinity, the Synoptists the di-
vine humanity of the God-man. He begins with the eternal Son of God ; Matthew
and Luke with the birth from the Virgin Mary ; Mark with the public preaching of
Christ But the Christ of John is as truly human in all things, as the S)moptic
Christ, and the latter as truly divine as the former.
3. The Gospel was probably written at Ephesus towards the close of the first
century, at least early testimony leads to this view. Later anonymous writers state
that it was written in Patmos. Internal evidence points, though not conclusively
of itself, to a later date than the destruction of Jerusalem. We have no positive
evidence as to whether John wrote it before or after his general Epistles and the
Apocalypse. The probabilities are that it was written first, since the other writings
indicate a more advanced stage in the development of error within the Church, and
the Apocalypse, the book of the future, appropriately closes the canon of the New
Testament
THE GOSPEL ACCORDING TO
MATTHEW.
d Gen. zxxviiL
Comp. Rath
IV. i8-as
Chapter I. 1-17.
The Genealogy of yesus t/te Messiah.
1 npHE book of the * generation of Jesus Christ, *the son of ai.iT«riL»s
X David, ^ the son of Abraham. k dtp. xxn.
2 Abraham begat Isaac ; it-t*.
And Isaac begat Jacob ; i *' .
And Jacob begat Judas and his brethren ; 36. .
3 And * Judas ^ begat Phares and Zara ^ of Thamar ; * Luke i. 3a,
And Phares ^ begat Esrom ; * &.t^' ^
^ ' Acts u. so.
And Esrom * begat Aram ; ^ ^^- v. 3-
o ' f Gen. XII. s.
4 And Aram ^ begat Aminadab ; ® g^*. hi i&
And Aminadab ® begat Naasson ; ^
And Naasson ^ begat Salmon ;
5 And Salmon begat Booz ^ of • Rachab ; ^ \^ "*
And Booz® begat Obed of -^ Ruth ; ' S^ii.'^*"^
And Obed begat Jesse : / Ruth ii -iv.
6 And Jesse begat David the king ;
And ^ David the king ^^ begat Solomon, of her that had been the ^ \^' *"•
wife of Unas ; ^^ * I'^^i^l;^
7 And * Solomon begat Roboam ; '* ^''^
And Roboam begat Abia ; ^'
And Abia ^ begat Asa ; ^*
8 And Asa '* begat Josaphat ; ^*
And Josaphat ^ begat Joram ;
And Joram begat Ozias ; ^®
9 And Ozias ^® begat Joatham ; *"
And Joatham ^^ begat Achaz ; ^®
And Achaz ^ begat Ezekias ; ^®
* Judah * Pharez and Zarah * Tamar * Hezron (Greek E.sroin)
* Ram * Amminadab ^ Nahshon ^ Boaz * Rahab
"• the best authorities omit the kin? " of the wife of Uriah
" Rehoboam " Abijah ^* C7r^^>t Asaph ** Jehoshaphat
" Uzziah " Jotham " Ahaz i® Hezekiah
28 THE GOSPEL ACCORDING TO MATTHEW. [Chap. I. i-i;.
10 And Ezekias ^^ begat Manasses ; ^
And Manasses ^ begat Amon ; ^^
And Amon ^i begat Josias ; ^
11 And Josias ^ begat * Jechonias ^ and his brethren, about the » Esti»eriid
time they were carried away ^ to Babylon : xxvii. *>.'
12 And after they were brought ^ to Babylon, Jechonias^ begat
Salathiel;26
And Salathiel ^ begat Zorobabel ; ^
13 And Zorobabel ^ begat Abiud ;
And Abiud begat Eliakim ,
And Eliakim begat Azor ;
14 And Azor begat Sadoc ;
And Sadoc begat Achim ;
And Achim begat Eliud ;
15 And Eliud begat Eleazar ;
And Eleazar begat Matthan ;
And Matthan begat Jacob ;
16 And Jacob begat* Joseph the husband of Mary, of whom was ^ vers, ts, 19
born ' Jesus, who is called "• Christ. ' LuTef.'ar^'
ii. 21.
17 So all the generations from Abraham to^ David ar^ fourteen ^^^^^"^"^^
generations; and from David until ^ the carrying away into ^ Dan"ix'25,
Babylon are^ fourteen generations; and from the carrying
away into ^ Babylon unto Christ are ^ fourteen generations.
* Manasseh " Gr^ek Amos ^ Josiah ^ Jechoniah
** at the time of the removal — after the removal ** Shealtiel
^ Zerubbabel ^ unto ^ removal to ^ omit are
Contents. The f^enealogy of Christ. Two the long list of his human ancestors, we have a
lists of the human ancestors of Christ are given cloud of witnesses, a compend of the history of
in the New Testament : Matthew, writing for preparation for the coming of Christ down to the
Jewish Christians, begins with Abraham ; Luke Virgin Mary, in whom culminated the longing
(iiL 23-38), writing for Gentile Christians, goes and hope of Israel for redemption. It is a history
back to Adam the father of all men (for other of divine promises and their fulfilment, of human
points of difference, see on ver. 16). According faith and hope for the * desire of all nations.* In
to his human nature, Christ was the descendant the list are named illustrious heroes of faith,
of Abraham, David, and Mary ; according to his but also obscure persons, written in the secret
divine nature He was the eternal and only-begot- book of God, as well as gross sinners redeemed
ten Son of God, begotten from the essence of the by grace, which reaches the lowest depths as well
Father. John (i. 1-18) begins his Gospel by as the most exalted heights of society. Mat-
letting forth his divine genealo^. In Him, the thew*s table is divided into three parts, corres-
God-man, all the ascendmg aspirations of human ponding to three periods of Jewish preparation
nature towards God, and tW the descending rev- for the coming of Christ (see on ver. 17).
elations of God to man meet in perfect harmony. Ver. i. The book of the generation (or, birth^
Matthew begins at Abraham : i. to prove to Jew- the same word in Greek as in ver. i8). Literally,
ish Christians that Jesus of Nazareth was the 'book of birth, birth- book,' «. ^., pedigree, gene-
promised Messiah ; 2. to show the connection alogy. The title of the genealogical table, vers,
between the Old and New Testaments through i-i7» not of the whole Gospel, nor of the first
a succession of living persons ending in Jesus two chapters, nor of chap. i. Possibly the title
Christ, who is the subject of the Gospel and the of an original (Hebrew) document, used by the
object of the faith it requires. Evangelist — Jeeoa ChrUt. This combination is
Christ is the fulfilment of all the types and the Gospel in a nutshell, a declaration that Jesus
prophecies of the Old Testament, the heir of all is the Christ, the promised Messiah, the great
Its blessings and promises, the dividing line and truth, which the following narrative is to estab-
connecting link of ages, the end of the old and lish. — Jeeoa. The human name (ver. 21) = the
tlic bt^nning of the new history of mankind. In Hebrew Joshua (comp. Hcb. iv. 8) = the Lord is
Chap. I. 1-17.] THE GOSPEL ACCORDING TO MATTHEW.
29
Hclpef, Saviour (Ex. xxiv. 13; Num. xiiL 16;
Neh. vii. 7).--Chriit = The Messiah, the An-
ointed One; the official title. Applied to the
three officers of the Old Testament theocracy:
prophets (i Kings xix. 16), priests (Lev. iv. 3 ; v.
16; Ps.cv. 15), and kings (i Sam. xxiv. 7> 11 ; Ps.
ii. 2 ; Dan. ix. 25, 26). Here all three offices are
combined and perfected. Christ is our Anointed
Prophet, Priest, and King. That of ' King ' was
most prominent in the expectations of the Jews.
— Hie Bon of David. ' David the king/ ver. d
From him descended One 'bom Kins of the
Jews ' (ii. 2). — Hie Bon of Abraham. The gene-
alogy is traced back thus far, because ' to Abra-
ham and his seed were the promises made ' (Gal.
iii. 1 6), The Epistle to the Galatians shows the
connection of tne gospel and the covenant with
Abraham. * Son ' here is almost = ' seed ' there ;
both refer to Christ.
Ver. 2. Abraham begat Iiaae. < Begat,' re-
peated throughout, makes prominent the idea of
a living connection and succession. — Jndah, the
direct ancestor, is named ; his brethren are added,
to indicate the connection with the whole cove-
nant nation.
Ver. 3. Tamar, a heathen woman, guilty of
intentional incest The Jews and some commen-
tators seek to excuse her, but the stain must be
admitted. The mention of this name not only
proves the correctness of the genealogy, but
tends to humble Jewish pride and exalt the grace
of God
Ver. 5. Bahab. Another heathen woman, a
sinner also. Undoubtedly the woman of Jericho
( Foshua ii. i ; vL 23, 25). But by heroic faith
she rose above her degradation. — Bath. Still
another heathen woman ; though personally not
criminal, to her also a stain attached according
to the Jewish law. The book which bears her
name and tells her story is a charming episode
of domestic virtue and happiness in the anarchi-
cal period of the Judges, when might was right
Its position in the canon is a recognition ofthe
working of God's erace outside of Israel, and a
prophecy of the calline of the Gentiles. — Com-
pare the record in Ruth iv. iS-22. The long in-
terval between the taking of Jericho and the
birth of David (366 years according to Ussher),
has^ led to the supposition that some names are
omitted here, as is certainly the case in vers. 8-
II. But Rahab was probaolv young at the time
Jericho was taken, Boaz ola at the time of his
marriage, and David was the youngest son of an
old man. See further under ver. 17.
Ver. 6. David the king. Emphatic as the cul-
minating name of an ascending series. Even
here pride is humbled ; the wife of a heathen is
mentioned, David's partner in the deepest guilt
of his life, but also in his most profound penitence
(Ps. Ii). — The Wife of Uriah. < Her that had
been the wife ' seems to gloss over the guilt
Ver. 8. Between Joram and Uiiiah, three
names are intentionallv omitted : Ahaziah, Joash,
and Amaziah, probably to reduce the number of
generations. These three were chosen, either
Because personally unworthy, or because descen-
dants to the fourth generation from Jezebel,
through Athaliah.
Ver. II. Joeiah. The next king was Jehoia-
kim (2 Kings xxiv. 6 ; 2 Chron. xxvi. 8). lie was
forcibly placed on the throne by the king of
Egypt, hence unworthv of mention. — The re-
■ioVaL Spoken of indefinitely, as it extended
over a considerable period of time during three
successive reigns. The word used does not nec-
essarily imply a forcible removal, the Jews being
accustomed to speak ofthe Captivity in this mild
way. The course is downward through these
royal generations.
Ver. 12. The succeeding list cannot be veri-
fied, although we meet with the names of Sal-
athiel (Shealtiel), Zerrubbabel (Ezra iii. 2 ; Neh.
xii. I ; Hag. i. i ) in the Old Testament ' In I
Chron. iii. 19, Zerubbabel is said to have been
the son of Pedaiah, brother of Salathiel. Either
this mav have been a different Zerubbabel, or
Salathiel may, according to the law, have raised
up seed to his brother J ( Alford).
Ver. 13. Abind. This name is not mentioned
among the sons of Zerubbabel in i Chron. iii. 19,
20. He is supposed by some to be identical
with Hananiah (i Chron. iii 19) ; by others with
Hodcuah ( i Chron. iii. 24), one of his descendants,
who is further supposed to be the Judah of
Luke iiL 26 ; all this, however, is conjecture.
The downward course reaches its lowest point
in the humble carpenter of Nazstreth. The prom-
ised Saviour was to be * a root out of a dry
ground ' (Is. liii. 2).
Ver. 16. Josepn, the l^al father, whose Kcn*
ealogv is here given. In Luke iii. 23, Joseph is
callea ' the son of Heli.' Explanations : —
(i.) Luke gives the geneaJogjy of Mary, Heli
being her father, and the father-in-law of Joseph.
This is the most probable view, since the writers
of the New Testament assume that Jesus was
descended from David through his mother. It
involves no positive difficulty, and is in accord-
ance with the prominence given to Mary in the
opening chapters of Luke. See notes on Luke
iii. 23.
(2.) Both are genealogies of Joseph. This
assumes one, or perhaps two, levirate marriages
in the family of Joseph. (A levirate marriage
was one in which a man wedded the widow of
his elder brother, the children beinc^ legally
reckoned as descendants of the first husband :
comp. Deut xxv. 5, 6 ; Matt. xxii. 24, and paral-
lel passages.) It is supposed that Jiuob (Mat-
thew) and lleli (Luke) were brothers or half-
brothers, one of whom died without issue, the
other marrying the childless wife. If brothers,
Matthan (Matthew) and Matthat (Luke) refer to
the same person. The objection to the whole
theory is, that Jewish usage would insert in the
gepealogy not the name of the second husband
(the reid father), but only that of the first hus-
band who died childless. The theory that Jacob
and Heli were brothers compels us to assume an
identity which is opposed rather than favored by
the similarity of the names : Matthan and Mat-
that The theory that they were half-brothers
assumes a second levirate marriage in the case of
Matthan and Matthat Besides the double diffi-
culty thus created, there is no evidence that the
levirate usage applied to half-brothers. The view
that the names Matthan and Matthat refer to the
same person, involves the cousinship of Joseph
and Mary, which is nowhere alluded to. Accord-
ing to another hypothesis, the royal ancestry of
Joseph is given by Matthew, a descent from Da-
vid through private persons is traced by Luke
This implies inaccuracy in one or the other. —
Of whom was bom. The form here changes in
accordance with the miraculous conception and
birth of Jesus.
Ver. 17. Fourteen generatiooi. There were
exactly fourteen generations from Abraham to
30
THE GOSPEL ACCORDING TO MATTHEW. [Chap. I. ig-25.
David ; the two other series are made to corre-
spond. But to make out the second and third
series, one name must be counted twice. We
prefer to repeat that of David, and dose the
second series with Josiah, since Jeconiah and his
brethren are only indefinitely included in it ; the
third then begins with Jeconiah and ends with
Christ. Thus: —
Abraham.
Isaac
Jacob.
Judah.
Pharez.
Hezron.
Ram.
Amminadab.
Nahshon.
Salmon.
Boaz.
Obed.
Tesse.
David.
David.
Solomon.
Rehoboam.
Abijah.
Asa.
iehoshaphat.
oram.
Uzziah.
Jotham.
Ahaz.
Hezekiah.
Manasseh.
Amon.
Josiah.
Jeconiah.
Shealtiel.
Zemibbabel.
Abiud.
Eliakim.
Azor.
Sadoc.
Achim.
EHud.
Eleazar.
Matthan.
Jacob.
Joseph.
Jesus.
Meyer counts Jeconiah twice, since he belongs
•to the period before and during the Captivity.
Others, with less reason, repeat the name ol
Josiah ; others make no repetition, but reckon
the third series from Shealtiel to Christ, Includ-
ing the name of Mary, which seems forced.
In a nation where few books and records ex-
isted, such genealogical tables would be put into
a form easy to be remembered. Hence, the
omissions and the divisions which cover the three
periods of Israelitish history. The numbers here
mvolved, two, three, and seven, had a symbolicd
significance among the Jews, but this symbolism
is not the prominent reason for the arrangement.
It has been noticed that the forty-two generations
correspond with the forty-two vears of the wan-
dering in the wilderness. Tnus Jesus is the
sacred heir of the ancient world ; as heir of the
blessing, the Prophet of the world ; as heir of the
sufferings entailed by the curse, its atoning High
Priest ; as heir of the promise, its King.
Chapter I. 18-25.
The Circumstances of t/ie Birth of yesus Christ,
18 ^TOW the birth of Jesus Christ was on this wise: "When as a
^ ^ his mother Mary was espoused ^ to Joseph, before they
19 came together, she was found with child ^ of the Holy Ghost. 3
Then ^Joseph her husband, being a just man^ and not willing
to make her a public example, was minded to put her away
20 privily.' But while he thought on these things, behold, the *
angel of the Lord appeared unto him in a dream, saying, Jo-
seph, thou son of David, fear not 'to take unto thee Mary thy
wife : for that which is conceived ^ in her is of the Holy Ghost
21 And she shall bring forth a son, and ^'thou shalt call his name d
22 JESUS : 'for He® shall save his people from their sins. Now #
all this was done,^ that it might be fulfilled which was spoken of
23 the Lord by the -^prophet,® sa]^ing, Behold, a* virgin shall be/
with child, and shall bring forth a son, and they shall call his
name Emmanuel,^^ which being interpreted is,^^ God with us.
24 Then Joseph being raised ^ from sleep did ^ as the angel of
25 the Lord had bidden ^* him, and took unto him his wife : And
knew her not till she had ^^ brought forth her first-bom son : ^*
and he called his name^ JESUS. ^
Lukef. 37.
Luke i. 35.
c Deut. xxiv.
I.
Matt six. 8
Luke i. 31 ;
u. ai.
John i. 29.
Acts iii. j6 ;
ziiL 93.
ISA. Tli. 14.
Comp. vers
t6, i8-
* His mother Mary having been betrothed * And
• privately, or secretly * an • begotten • for it is he that
' nath come to pass ' by the Lord through the prophet • the
^ Immanuel " which is, being interpreted ^^ And Joseph arose
" and did " commanded " omit had *• a son
Contents. The circumstances preceding the her vindication by means of a dream ; Joseph^a
Nativity: Mary, doubted by her betrothed hu8- faith; the name m accordance with prophecy;
bond i lUA dcsicn of putting her away privately ; the actual birth, ^s the sinless second ^dam.
Chap. I. 18-25.] THE GOSPEL ACCORDING TO MATTHEW.
and as the SaTioor of men, Jesus could not come
into the world by ordinary human generation, but
1^ a new creative act of God, or the supernatural
agency of the Holy Ghost Sin is propagated by
Keneration, the active agency of man ; and what
IS bom of Uie flesh is flesh. God formed the first
Adam of the mother earth, the Holy Ghost formed
the second Adam out of the flesh of a pure virgin.
Even the heathen had a dim conception that the
ideal of the race could not be realized without su-
pernatural generations of sages and heroes firom
a pure virem (Buddha, 2^roaster, Romulus, Py-
thagoras, Plato). The heathen myths are carnal
anticipations of the mystery of the Incarnation.
Ver. 18. The Urtk of Jenii Christ. Same
word as in ver. i ( ' generation '). Here it means
* orisin.' The more usual word impUes a * beget-
ting^; the choice of this word indicates something
peculiar in this birth, as does the fqrm : ' Abraham
begat Isaac,' etc., etc. ; ' the birth of Jesus Christ,
however, was in this wise.' 'For,' in the next
clause, implies : there is need of a particular
account, for the circumstances were peculiar.
The best critics, however, omit the word. — Hia
Bother Kary haTixig boon betrothed to Joseph.
• Betrothed,* not yet 'espoused.' The betrothal
was previous to the discovery. After betrothal
unfiuthfulness on the part of the woman was
deemed adultery. — Before they eame together,
lived together in one house as man and wife. —
Sie was fofuiid. Perhaps by herself, according to
the revelation made to her (Luke i. 26 fil). If
this verse points to a time after her return from
visiting Elizabeth (see notes on Luke i. 39 ff*.),
her condition would soon be apparent. — Of the
Holy Ohott. A statement of fact, not a part of
the discovery, or Joseph would not have been
perplexed. The Third Person of the Trinity is
meant Comp. Luke i. 35. * Conceived by the
Holy Ghost, bom of the Virgin Mary,' is an arti-
cle not only in our Apostles' creed, but in nearly
all other creeds of the ancient Church. On the
other hand, neither the Scriptures nor the early
Church know anything of the supernatural, im-
maculate conception of Mary. Christ is the sole,
the absolute exception to the universal rule of
sinfulness ; a miracle in history.
Ver. 19. Joeoph, according to the Jewish law,
hor hnihaad. Comp. ver. 20; Gen. xxix. 21 ;
Deut. xxii. 24. — A just man, a man of upright-
ness. His conduct does not compel us to accept
the sense: a kind man. He was influenced by
justice. Mary had possibly told him of the rev-
elation made to her : he was just in giving her a
bearing, and then, in consequence, in not wishing
to make her a public example. At the same time,
justice led him, as a Jew, to the intention of put-
ting her away, though privately. The former
phrase is the more remarkable, since such justice
IS rarely exercised to one in the situation of^Mary.
So high a regard for the honor and reputation of
a woman is most rare in Elastem countries.
Mary's strong faith may have influenced him
also. — Hot willing expresses the mere wish ;
was minded, the intention ; a distinction not al-
wavs recognized in discussing this passage. —
Prrratoly. In the conflict between his sense of
right and his regard for Mary, he chose the mid-
dle way of private divorce. The eternal Son of
God exposed himself, at his very entrance into
the world, to the suspicion of illegitimacy ! One
chosen to be His mother was suspected of un-
Cuthfolness by her husband ! — The two kinds of
divorce among the Jews. The private divorce
31
here spoken of consisted in giving the wife a bill
of divorce (Deut. xxiv. 1-3; Matt xix. 8), with-
out assigning a reason for it. The public divorce
would have involved the charge of adultery, and
consequent punishment, stomne to death. By
preferring the former, Joseph eimibited not only
kindness but self-sacnfice, since her condition,
when publicly known, would be reckoned his
disgrace.
Ver. 2a But while he thought on these things.
As ' a just man,' he was pained and grieved, yet
not having entirely lost confidence in her, he
thought the matter over ; then came the deliver-
ance from doubt. An honest doubter will obtain
light, but not he who gives way to passion. Man's
extremity, God's opportunitv. — An angel of the
Lord. ^ (iabriel had appearea to Mary ; here the
angel is not named. Angels, who are ' minister-
ing spirits,' appeared to reveal God's will before
the coming of Christ Since the full revelation
of the One Great Mediator, the necessity for their
appearance has ceased. The phrase, *The an-
gel of the Lord,' in the Old Testament, often re-
fers to the Second Person of the Trinity, but this
is certainly not the case here, where the definite
article is not used. The revelations to Joseph in
the Old Testament, and Joseph in the New, were
always made in dreams. * The announcement was
made to Mary openly, for in Mary's case faith and
concurrence of will were necessary ; the com-
munication was of a higher kind, and referred to
a thing future' (Alford). — Thon Bon of David.
A fitting title in view of the communication to be
made. — Fear not, either for yourself or for her. —
Kary thy wife. He is reminded that she is le-
gally his wife. — Begotten, rather than * con-
ceived,' since Joseph is referred not so much to
Mary*s state as to its cause.
Verse 2 1 . Jesus. Comp. ver. i . — For it is he,
alone, that shall save his people. Joseph, prob-
ably, understood this as referring to the Jews ;
but the phrase, firom their sins, spiritualizes the
people as well as the salvation. Not temporal
deliverance, nor mere legal justification, but ac-
tual salvation from sin as a polluting power in
our nature. In the revelation to Maiy the glory
of Messiah is spoken of ; here his saving power ;
not because she needed salvation less than J oseph^
but because he was troubled by doubts regarding
her, and now he is told that what he in his doubt
deemed sin was the means of salvation from sin.
The words ' He ' and ' from their sins,' are em-
phatic, pointing to the office and work of ^e
Messiah. ' His people ' has no special emphasis ;
they are those whom He saves from their sins.
If men are not being saved from sin they have no
evidence that they are of his people ; if, how-
ever, in seeming tenderness of conscience, they are
ever forgetting the Saviour in the thought of their
sins, then the^ lose the force of this ante-natal
§ospe1, this Divine statement, that He who was
om of Mary, the Person who lived in Judea, and
He alone, can and does save us from our sins.
Ver. 22. But all this hath oome to pass. An
explanation of the Evangelist, who everywhere
points to the fulfilment of prophecv. — That, i. e.»
' in order that.' The event fulfillea God's purpose
as predicted, and therefore took place. The
prophecy depends on the fact as purposed in the
Divme mind. — Fulfilled. This word has its
usual sense here as applied to prophecy. — By the
Lord, who spoke through the Prophet, i.e., Isaiah
(vii. 14). The writing followed the speaking.
Yer. 23. The virgin, not a viigin. The pro-
32 THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. 1-12.
phetic si)irit of Isaiah had in view a particular Ver. 25. Jbum hftr aot. A Hebrew form for
virgin, the mother of the true Emmanuel. The conjugal cohabitation; comp. Lake L 36. — A Mm.
Quotation is but slightlv varied from the text of The words answering to 'her' and 'first-bom'
ttie Greek translation of the Old Testament called are omitted by some of the best authorities,
the Septuagint, in conmion use among the Tews They ma]^, however, have been left out to support
at that time. All the variations are merelv in the doctrine of the perpetual virginity of Mary,
form. Evidently the Evangelist considered these In Luke ii 7, the phrase is genuine beyond a
occurrences to be the first complete fulfilment of doubt It does not of itself prove that Maiy had
the prophecy of Isaiah. There had probably other children, nor does tUi of necessity miply
been a previous fulfilment in the davs of Ahaz, this. Yet Matthew, with the whole history of
viz., a sign given to him respecting tne temporal Christ before him, would scarcely have used the
deliverance of the kingdom of Judah. Some re- expression, had he held the Roman Catholic no-
fer it to the wife of the prophet But a higher tion of the perpetual virginity. It would have
reference is clearly involved. The language of been easy to assert that by saying: he n^zvr
the prophet (Is. vii. 13) indicates something knew her. Many Protestant commentators sup-
more important, and what then occurred presents pose that the genealogy of David found its end
in many points a type of what is now spoken o£ m Christ, and that Mary could not have given
The Old and New Testaments are related to each birth to children after having become the mother
other as type and antitype, prophecy and fulfil- of the Saviour of the world. But this is a mat-
ment, preparation and consummation. The New ter of sentiment rather than a conviction based
Testament writers do not, however, use the Scrip- on evidence. * The brethren of our Lord ' are
tures by way of accommodation ; whenever a pas- frequently mentioned (four by name, besides
sage is explained by them as having a second ful- sisters), m close connection with Mary, and ap-
filment, as in the present case, that fulfilment is parently as members of her household. They
in accordance with the first, only fuller, broader, are nowhere called his cousins, as some claim
more spiritual. Whether the prophets themselves them to have been. They were probably either
were conscious of this fuller sense is immaterial ; the children of Joseph by a former wife (the view
for our passage tells of what ' was spoken by the of some Greek fathers), or the children of Joseph
Lord through the prophet' — Whiehii, being in- and Mary (as now held by many Protestant com-
terpreted. This indicates that the whole explan- mentators). To the first view the genealogy of
ation is that of the Evangelist, not of the angel. Joseph seems an insuperable objection ; for the
— Ood with US. Applied to Christ in the highest oldest son by the former marriage would have
and most glorious sense : God incarnate among been his legal heir, and the genealogy out of
us. He is still Immanuel, God with us ; once He place. The question, however, is complicated
came among men and identified himself with with other exegetical difficulties and doctrinal
them ; now He saves men and identifies them prejudices. The virginity of Mary up to the birth
with Himsel£ ^ of Tesus is here the main point The whole
Ver. 24. Then Joeeph— did. He believed, subject is fully discussed by Lange and Schaflf
therefore he obeyed. Thus early in the Gospel in the English ed. of Lange's Commentary, Afai'
is obedience represented as the fruit of faith. iAav, pp. 255-260.
Chapter II. 1-12.
T/ie Visit and Adoration of the Magi.
1 "V] OW "when Jesus was bom in Bethlehem of Judea in the « luk. ii. 4-
1 M days of Herod the king, behold, there came wise men^
2 from the east to Jerusalem, saying. Where is he that is born * chap. xxi.
* King of the Jews } for we have seen ^ ' his star in the east, and Js »« ^,.7
3 are come to worship him. When Herod the king had heard H^^^"^^^
4 these things? he was troubled, and all Jerusalem with him. And ^ J^*^ » *9.
when he had gathered * all the chief priests and scribes of the Num. xxir.
people together,* he demanded* of them where Christ^ should
5 be bom. And they said unto him. In Bethlehem of Judea : for
6 thus it is written by the prophet, *'And thou Bethlehem, in ^ the ^ m»^« ^- «•
land of Juda,® art not the least among the princes of Juda : ® * for ' Jo^» ^»- 4*
1 Mad " saw • And when Herod the king heard it
* And gathering together • omit together « inquired
^ or the Christ • omit in • Judah
Chap. II. 1-12.] THE GOSPEL ACCORDING TO MATTHEW. 33
out of thee shall come ^^ a Governor, -^that shall rule ^^ my people/ {«• «i- »«•.
7 Israel. Then Herod, when he had privily called^ the wise »5-
men,^ inquired of them diligently ^^ what time the star appeared.
8 And he sent them to Bethlehem, and said, Go and search dili-
gently for ** the young child ; and when ye have found ///;//,
bring me word again,^ that I *^ may come and worship him also.
9 When they had heard the king, they departed ; ^^ and, lo, the
star, which they saw in the east, went ^ before them, till it came
10 and stood over where the young child was. When they saw
1 1 the star, they rejoiced with exceeding great joy. And when
they were come ^ into the house, they saw the young child
with Mary his mother, and fell ^ down, and worshipped him :
and when they had opened ^^ their treasures, ^ they presented ^ p» ix«» »«
12 unto him gifts ;^ *gold, and frankincense, and myrrh. AndAis.ix.6.
being warned of God *in a dream that they should not return to . «v{i*. 19.
Herod, they departed ^ mto their own country another way.-" «»• »:
Jobxxxiii
** come forth ** shall be the shepherd " Then Herod privately called '5*
" and learned of them exactly ** inquire exactly concerning
*• omit again *• I also, omitting also at the end ^'^ went their way
" went on ^' And coming
* substitute a semicolon after mother ; and insert they before fell
** opening ** ( > ) instead of(;) ^ or withdrew
•* ^r by another way into their own country
The Date of our Lord's Birth. See In- in * the fulness of the time * (Gal. iv. 4). The visit
trodaction, § 8, pp. 16, 17. The visit of the of the Magi is of itself an indication that the
Magi, while it does not determine the year of the preparation for the coming of the Messiah was
birth of Christ, fixes a date before which it must now complete. * In the flret chapter, the Evan-
have taken place. Herod was alive when Jesus gelist points out the part which the Jewish people
vas bom (vers. ^-12), and therefore A. u. c. 750 is had in connection with the Messiah. Christ's
the latest date which can be assigned to the Nativ- genealogy and His birth from the Virgin show
ity (secver. 7). The other chronological data are» that salvation was of the Jews. The second chap-
(i) the age of Jesus at the date of His baptism ter, which records the amval of the Magi from the
(Luke ilL 23) ; (2) the list of rulers named in East, presents the interest of the Gentile world in
Luke iii. i ; (3) the saying of the Jews at the Christ. The Magi are, so to speak, the repre-
first Passover after our Lord's baptism (John ii. sentatives of those pious Gentiles whose names
20) : ' Forty and six years was this temple in are recorded in the Old Testament Thus
building,' etc To this some add (4) the remark the first chapter of our Gospel illustrates the
of Luke respecting Zacharias (Luke i. 5): 'of hereditary blessing as contrasted with the hered-
the course of Abijah ; ' (5) the appearance of the itary curse ; while the second proves, that al-
star (see ver. 2). It will appear from a reference though the heathen were judicially given up to
to the notes on the various passages cited, that their own ways, there was among them in all
the more definite statements may be used to sup* ages a certain longing after, and knowledge of,
port the view which places the birth of Jesus at the Saviour (Rom. i.)/ Lange.
the close of A. u. a 749, or at the beginning of Contents. Matthew tells none of the details of
75a It is true none of them are decisive ; yet the Nativity (see Luke ii. 1-20), and makes no al-
on the other hand the arguments used against lusion to the fact that Joseph and Mary had pre-
this view rest on the statements (such as 4 and 5) viously resided in Nazareth. See next section,
which are far from presenting assured chrono- He brings into the foreground Joseph, while
lo^cal data. As much confusion exists in the Luke tells of Marv. This difference, so far from
minds of some in consequence of the reckoning being incompatible with the accuracy of both, is
from two eras, we insert a list of corresponding an evidence of truthfulness. Each cnooses those
years. It should be carefully noted that the num- facts which best accord with his purpose. The
bers are ordinal^ standing for ' first,' ' second,' etc. pictures are taken from different points of view ;
A. u. c 749 750 751 752 753 754 755 only real objects can be thus presented. In this
B. c. 5 4 3 2 I I 2A. D. chapter the Evangelist has grouped those events
If we fix the date at the close of 749, the com- which further demonstrate the Messiahship of
mon era is four years too late, not five, since we Jesus. The infant Saviour is recognized by rep-
teckon from the dose of the fifth year. See on resentatives of the heathen world, in a state of
Luke ii. 8, in regard to the time of the year. expectancy ; Judaism, with its better founded ex-
Bat whatever DC the date, the Saviour appeared pectations, is hostile. The close connection ol
VOL. I. 3
34 THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. i-i2.
the facts, narrated in this chapter, is peculiar ophers; and there were many in more Western
to Matthew. The visit of the Magi excites the countries who made astrology and the like their
suspicion of Herod ; this suspicion leads to the trade ; for example, Simon Magus and Elymas
murder ; the murder to the flight into Egypt ; the sorcerer. Hence the term * magician ' has a
and then to the return to Nazareth instead of bad meaning, not implied in the word 'magi,'
Bethlehem. Science (astrology) and history, na- from which it is derived. The tradition that tne
ture and revelation, all point to the future great- Magi were three kings (Caspar, Melchior, and
ness of the child. Prophecy directs whither the Balthazar) appears to have arisen from the num-
star leads ; the Magi meet the dead orthodoxy ber of their gifts, and from the prophecv in Is.
of the Jews ; the frightened ruler would defend Ix. 3. The earlier fathers speak of tncm as
himself with the sword against the * bom King twelve and even fifteen in number. They ars
of the Jews,' but the King is miraculously deliv- justly regarded as the first fruits and representa-
ered. The visit of the Magi is profoundly sig- tives of heathen converts to Christianity. Hence
nificant : they were the forerunners of Gentile the festival of Epiphany (Jan. 6), also adled * the
converts, and the whole occurrence foreshadows three kinp,' celebrating Christ's manifestation to
the reception given to the gospel in apostolic the Gentiles, though originally instituted for a
times. This section is the Gospel for the Epiph- wider purpose, was very early associated with this
anv, or Christ's manifestation to the Gentiles, visit of the Magi, and celebrated as a missionary
Ot^ier events have been connected with the day, festival. The date of the visit was probably
called also the Festival of the Three Kings (sec more than twelve days after the birth of Jesus.—
on vcr. I ). From the east. Either : they came from the east,
Ver. I. How waen Jesus was bom. See cnap. or : their home was in the east The latter is
i. 25. Further details are given in Luke ii. 1-2 1. the more probable meaning, and would imply the
The visit of the shepherds had already taken former. * The east * may refer to Arabia, Persia,
place, the presentation in the temple was either Chaldea, or more remote countries. In all these
shortly before or alter this visit of the Magi. — astrologers were foimd, and in all there was an
Bethlehem of Jodea. A small town situated on expectation of some great deliverer to come about
the crest of a small hill about six miles south of this time, derived, as is supposed, from the proph-
Jerusalem. Thepresent inhabitants (about 5,000) ecy, Dan. xiv. 24. Comp. the Star of Jacob
all belong to the Greek church. The name means : in Balaam's prophecy. Numb. xxiv. 17. Persia
house of breads probably given on account of its or Mesopotamia was probably their residence,
ereat fertility. It is called Bethlehem Judah The way was doubtless long, but they found
(Judg. xvii. 7, 8; I Sam. xvii. 12) to distinguish Christ, while those nearer Him had not even
it from another town in Galilee (tribe of Zebulon) looked for Him. The hope of a Saviour was
of the same name ; also Ephrath (Gen. xxxv. 19 ; given to the Jews as a chosen race^ but the same
xlviii. 7) and Ephrata (Mic. v. 2); also *the city hope was given to chosen individuals 2imon^ the
of David' (Luke iL 4), because his birth-place Gentiles. Comp. the many instances in Old
(Ruth L 1-19; I Sam. xvi.). Its insignificance Testament history. — ToJerasalem. Atthecap>
and its honor are contrasted in the prophecy ital thc^ looked for the King, or for tidings of
(Micah v. 2) quoted by the scribes (ver. 6). — him. For a description of the city, see map and
Herod the Idng, generally called in history Herod Bible dictionaries. The excavations of the Pales-
the GreaJt, the son of the Edomite Antipater by tine Exploration Fund tend to alter the commonly
an Arabian mother. Antipater, who was made receivea views in regard to some of the localities,
procurator of Judea by Caesar, appointed his son Ver. 2. Where is he that is bom King of the
governor of Galilee at the age of^ fifteen. Herod Jewsl Confidence is implied in the question,
was made tetrarch by Antony, but driven away by The word * bom ' is emphatic ; the one sought
Antigonus, a Maccabxan prince. Fleeing to was not only newly bom, but a born king, not one
Rome, he was there crowned king of Judea by placed on the throne by accident. The question
the Senate, through the favor of Antony, and by mvolves a deeper meaning than the magi de-
the help of the Romans actually obtained the signed. A bom King of the Jews is the hoi>e of
throne. Securing the favor of Augustus he the Gentiles also, according to the promise now
reigned thirty-seven years. A skilful ruler, fond so widely fulfilled. — For we saw. They prob-
of architectural emoellishment, but extremely ably had not seen it all along their journey, cer-
cniel and jealous, being charged with the murder tainly not while in Jerusalem. — His star. Comp.
of his wife and three sons. He died at the age of Zumpt on the year of our Lord's birth ; Upham
seventy, shortly after putting to death the third on the star of Bethlehem. The event was worthy
son, in the 750th year of Rome. This date shows of such a display of power. Elxplanations : (i)
that the birth of Christ must have taken place at A meteor or a comet. Improbable. (2) A mi-
least four years before the common era. For raculous star appearing for their guidance, and
forty days b>efore his death he was at Jericho and then disappearing (seen by them only, as some
the Dathis of Calirrhoe, hence the events mentioned think). (3) A remarkable conjunction of the
in this section must have occurred before that heavenly bodies, viz., of the planets Jupiter, Sat-
time. He was the first ruler of the Jews who did um. Mars, and an extraordinary star. First
not acknowledge the rights of the Messiah. The proposed by the devout astronomer Kepler. Ju-
Asmonean princes all did. Before the death of piter and Satum were conjoined in the year of
him who had been foisted on the throne by Ro- Rome 747, and seen twice (May 20 and Oct. 27),
man enactment, one was * bora King of the Jews,' Mars was added in the following spring. In
in accordance with Gen. xlix. 10. 1603 a fourth star was in conjunction. It is sup-
Xagi, sc^es. Originally a class of priests posed that this occurred at tnat time also. The
among the Persians and Medes, who formed the recent astronomical calculations on this subject
king's privy council, and cultivated astrology, have been verified at the Greenwich Observatory,
medicine, and occult natural science. They are ' Abarbanel, a Jew of the fifteenth century, speaks
frequently referred to by ancient authors. After- of the same conjunction as occurring before the
wards the term was applied to all Eastern philoe- birth of Moses, and found in its recurrence in bis
Chap. II. 1-12.] THE GOSPEL ACCORDING TO MATTHEW. 35
day (a. d. 1463) a sign of the speedy coming of been written and still remains on record. — By
the Messiah.* Astrologers would attach more {UUrally^ through) the prophet (Micah v. i, 2).
importance to such a conjunction than to the ap- As the prophecy was well known the name is not
pearance of a new star, hence the phenomenon given.
must have been noticed by the Magi. The Ver. 6. And thou Bethlehem. Freely quoted
Greek word used, however, i>oints to a single from the Greek version (the Septuagint) then in
star, and the date is two years earlier (h. c. 7) common use. The Hebrew is literally: *But
than that in which Christ is generally supposed thou Bethlehem Ephratah, too small to ble among
to have been born. These difficulties are not in- the thousands of Judah [/. ^., the towns where
supcrable, however. (4) The expectations of the the heads of thousands resided, the chief towns
Magi were aroused by the remarkable conjunc- of the subdivisions of the tribes] : but of thee
tion, and their watchmg was rewarded by the shall come forth unto me one who is to be ruler
sight of the miraculous star. This is, pernaps, in Israel.' The variations are undoubtedly \\\-
the best theory. It recognizes the astronomical tentional and explanatory. It is not evident
^ct, and teaches even more fully the lesson that whether the passage was (quoted by the scribes,
the exfectant study of nature leads to the discov- or inserted as an explanation by Matthew. In-
ery of the supernatural. Equally with the last stead of Ephrata, we find * the land of Judah,'
view it shows us the Magi, because earnestly seek- and instead of ' too small to be among ' we have
ing the Messiah, led to Him by nature, by science, * art not the least,' which is a sort of question in-
if astrology can be so termed. God can use troducing the insignificance of the place, and im-
the imperfect researches of men, and blesses plying its moral greatness as the birthplace of
investigations which fail of obtaining the whole the Messiah. Bethlehem was not among the
truth ; otherwise modern science would be un- chief towns of Judah in the list given. Josh. xv.
blessed no less than astrology. Astrology did 59. — Pzineei is, according to a usual figure, put
not, at all events, prevent them from recogniz- for the towns where the princes, or heads of
ing ' His Star.' Among ancient nations there thousands, lived. — For gives the reason for the
was a general belief, that strange phenomena in greatness in spite of the insignificance. — Shall
the sky betokened important events, especially be the ehephera. This includes both ruling and
the birth of great men. A sign in heaven will feeding; the meaning is: shall be a careful and
precede the second coming of Christ (chap. xxii. affectionate ruler.
30). — In the east. Seen by them in Eastern Ver. 7. Privately. This indicates his evil
countries, or seen in the eastern sky. The first purpose, and is quite characteristic of political
was certainly the fact, but the second is the prob- suspicion. — Learned of them exactly. He prob-
able meaning here. Some explain it as meaning : ably drew some inference from what they told
*at its rising,' but this is hardly borne out by the him, and took measures accordingly. — What
language. — And have oome to worship him. No time. This implies how long it had appeared,
doubt in the sense of religious adoration. Gen- quite as much as, when it appeared,
tiles would hardly travel so far merely to render Ver. 8. Contains his deceitful command. It
the homage usually accorded to earthly kings. was a lie diplomatic, based on the truth, for he
Ver. 3. Herod the king; the reigning king — sent them to Bethlehem.
was troubled, fearing for his throne, as might be Ver. 9. They went their way* The interview
expected from his jealous disposition. — And all seems to have taken place in the evening, and
Jemsalem with him. Either: at the same time they set out immediately afterwards, but night
with him, or : because of him, knowing his cru- travelling is customary in the east. — IiO,thestar,
elty. Many may have dreaded the Advent of the etc. The theory of a miraculous star easily ex-
Messiah, either from stings of conscience or from plains the statement of this verse, and if we were
dread of the troublous times which were expected told that the star stood over the house^ then no
to attend his coming. If the tyrant tremble, all other explanation will suffice. The expression,
his surroundings tremble with him. Unbelievers, where the young ehild was, may, however, refer
in times of danger, are often the most supersti- to Bethlehem. The astronomical theory thus ex-
tious. Those who do not believe in God, believe plains the passage : The most remarkable con-
in ghosts or idols. junction of Jupiter and Saturn took place in May,
Ver. 4. All the ehief-priests. Probably not a and would be visible before sunrise (1. ^., in the
formal meeting of the Sanhedrin, since to this east), five months afterwards, a sufficient time to
belonged the ' elders ' also, who are not mentioned perform the joumev ; another conjunction took
here. Literally : * high priests.* It includes, be- place which would oe visible near the meridian
sides the one actual high-priest, those who had shortly after sunset If then they set out in the
held the office (for the Romans often transferred early night this phenomenon would be apparent
it, contrary to the Jewish law), and, perhaps, the in the direction of Bethlehem. Being near the
heads of the twenty-four courses of priests. — zenith it would seem to go before them on their
Beiibee of the people. The successors of Ezra, way. Supposing, then, the standing of the star
the official copyists of the Scriptures, who natur- to mean its reaching its zenith, there would be
ally became its expHDunders. These two classes about sufficient time to reach Bethlehem, for the
were the proper ones to answer Herod's ques- calculations show that the planets were at the
tion. — Where the Christ should be bom. An ac- zenith one and a half hours after sunset. The
knowledgment that the Messiah had been prom- time of year, according to this view, was Decem-
ised by God. Herod*s subsequent cruelty was a ber 5.
defiance of God. The scribes knew the letter, Ver. 10. When they saw the star. This shows
but not the spirit of the Scripture. The Magi, that for some time, at least, they had not seen it.
with less knowledge but more faith, were nearer — They rcjoioed with exceeding great joy. Lit-
the truth. The indifference of the former was erally, 'rejoiced a great joy exceedingly.' There-
hostility in the germ. appearance of the star indicated to them their
Ver. 5. For. They speak of the prophetic success and the truth of their calculations The
declaration as decisive. — It is written. It has joy, however, was not at the standing of the star,
36 THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. 1-23
but at its appearing again, hence miraculous guid- for the purification of Mary. Strangers from a
ance is not necessarily implied. distance must be the instruments of providing foi
Ver. II. The house. Probaoly not the place the bom King of the Jews ; the promised Mes-
where Jesus was bom, but temporary lodgings, in siah supported in his poverty by heathen. OfTer-
which they remained until * the forty days of puri- ing to the Lord what we have ; He knows how to
iication ' were accomplished. If the event falls put it to the very best use. These heathen show
within that period it would be easy to find the how the sight of Christ not only leads earnest
house, since the story told by the shepherds would hearts to worship, but willing hands to give,
not be so soon forgotten in a little place like Ver. 12. Being warned of Ood. Probably they
Bethlehem. — With Kary, hii mother, not * Mary had asked guidance, because they suspected
with her child' (as the later Mariolatry would Herod's double dealing. They obtained guid-
have it). The same order occurs in vers. 13, 14, ance in a dream, or by dreams. — They departed,
20,21. Joseph seems to have been absent. — or * withdrew.' — By another way. Avoiding Je-
And they feU down and worshipped him, and rusalem, to which they would naturally have re*
Him alone. The worship was more than the turned, wherever their own country might have
usual reverence to kings, or the joumey of the been. — Their own eonntry. Still indefinite.
Magi would seem unaccountable (comp. ver. 2) — The brief story of this episode thus ends.
Owning their treasures. The bags or boxes cr)n- Superstition has founded legends upon it ; faith
taming their treasures. — QUtB to a superior sov- finds many lessons in it Heaven and earth
creign were usual in the East. — Gold. Offered move, as it were, about the holy child as their
chiefly to kings and gods. — Frankinoense. A centre ; He is so remote, so hidden, so disowned,
resinous transparent gum of bitter taste and fra- yet near, discovered and acknowledged by those
grant odor, used in sacrifices and temple worship, who seek Him ; their search is helped not only
distilled from a tree in Arabia and India. — by Scripture, but by nature and the most imper-
■yrrh. An aromatic gum, produced from a feet science ; the awakening faith of the Gentiles
thom-bush, indigenous in Arabia and Ethiopia, and the slumbering unbelief of the Jews. The
but growing also in Palestine, used for fumigation star of Bethlehem is a beautiful symbol of the
andfor improving the taste of wine, but especially nobler aspirations of heathenism and of every
as an ingredient of a very precious ointment, human soul toward the incarnate God to whom
The Greek word is smyrna. These gifts were it points and over whom it abides. The Magi,
costlv, but give no clue to the home of the magi, like Melchizedek and Job, open to us a vista of
nor ao they indicate their number or rank. hope respecting the salvation of many who live
The holy family were thus providentially sup- outside the visible church and removed from the
plied with means for the joumey to Egypt, and ordinary means of grace.
Chapter II. 13-23.
The Flight into Egypt,
13 A ND ^ when they were departed, behold, the^ angel of the
-L^ Lord appeareth to Joseph in a dream, saying. Arise, and
take the young child and his mother, and flee into Egypt, and
be thou there until I bring thee word : ^ for Herod will seek
14 the young child to destroy him. When he arose, he* took the
young child and his mother by night, and departed into Egypt :
1 5 And was there until the death of Herod : that it might be ful-
filled which was spoken of the Lord " by the prophet,^ saying, « Hot. ».. i
Out of Egypt have® I called my son.
16 Then Herod, when he saw that he was mocked of the wise men, '
was exceeding wroth, and sent forth, and slew all the children ®
that were in Bethlehem, and in all the coasts ^ thereof, from two
years old and under, according to the time which he had dili-
17 gently inquired ^^ of the wise men J Then was fulfilled that
which was spoken * by Jeremy^* the prophet, saying, *jkR.juou.is
* Now ^ an • I tell thee * And he arose and
* by the Lord through the prophet • omit have
" trifled with {or lightly treated) by the Magi * male children
* borders ^^ exactly learned " Jeremiah
Chap. II. 13-23.] THE GOSPEL ACCORDING TO MATTHEW. 37
18 In Rama was there a voice heard,^^
Lamentation, and ^^ weeping, and great mourning, .
Rachel weeping for her children ;
And [she] would not be comforted,
Because they are not.
19 But when Herod was dead, behold, an angel of the Lord ap-
20 peareth in a dream to Joseph in Egypt, Saying Arise, and take
the young child and his mother, and go into the land of Israel :
21 for they are dead which sought the young child's life. And he
arose, and took the young child and his mother, and came into
22 the land of Israel. But when he heard that Archelaus did reign
in ^* Judea in the room of his father Herod, he was afraid to go
thither : notwithstanding, ^^ being warned of God in a dream, he
23 turned aside ^® into the parts of* Galilee : And he *^ came and ^ ci1ap.ii1.13;
dwelt in a city called ^ Nazareth : that it might be fulfilled which ^^0.1^,3.
was spoken by ^® the prophets, He shall ^^ be called a Nazarene. john i! J^.*
^* A voice was heard in Ramah " omi/ lamentation and
^* was reigning over ** and ^' withdrew
^' omit he, siibstituting a comma at the close of verse 22
" through " that he should
Chronology. We place the flight into Egypt of Philo and his followers. — ITntU I teU thee, or,
f///r the presentation in the temple (Luke ii. 22- say to thee (what thou shalt do) — WiU seek,
j^). The latter took place on the fortieth day, more exactly, * is about to seek.*
and the interval which this allows is too brief for Ver. 14. And he arose. Implying immediate
the events of this section. On the relative posi- obedience ; characteristic of genume faith. — By
tion of the Adoration of the Magi and the pre- night, 1. ^., the same night. — Departed, or, ' with-
lentation, see Luke ii. 22-39. On the childhood drew/ the same word which was used respecting
of Jesus, see Luke ii. 40-52. the Magi.
Contents. Peculiar to Matthew, who follows Ver. 15. The prophet. Hosea (xL i). A p'roph-
the thread of the history, rather to discover ecy referring first to the children of Israel, then
proofs of the Messiahship of Jesus than to pre- t3rpical of Christ Alford : * It seems to have
sent a full and chronological narrative of events, b^en a settled axiom of interpretation (which has,
In this section the fulfilment of Old Testament by its adoption in the New Testament, received
prophecy is asserted in accordance with this de- the sanction of the Holy Ghost Himself, and now
sign. The flight into Egypt. Herod, failing to stands for our guidance), that the subject of all
discover the Messiah bv craft, seeks to destroy allusions, the represented in all parables and
Him without discovery, by indiscriminate cruelty, dark sayings, was He who was to come, or the
The return to Judea and the residence in Galilee, circumstances attendant on His advent or reign.*
Herod, the king of the Jews through Roman — The place of Egypt in history should not be
favor, represents the fruitless hostility of Jew and forgotten. Thence came the children of Israel
GentUe to the Christ of God ; which results, how- and He whom they typified ; but thence, too, an-
ever, in gr^at human distress. Egypt and Galilee cient civilization and the influence which pre-
protect Hiu) whom Jeriisalem persecutes. Flight pared the wav for the spread of the gospel. God
and persecution follow the angelic anthem and did not forsaxe the Gentile world, though it for-
-gypv
(Starke). — Nazareth a symbol of the humilia- led Israel and Jesus thither. — The place of so-
tion of Christ and the humble condition of His )Ourn is unknown, though tradition points to a
people. village called Metariyeh, not far from the city
Ver. 13. The Magi may have communicated of Heliopolis, and near the site of the temple
their suspicions or revelation (ver. 12) to Joseph, erected in Egypt for the Jews under the priest-
to whom as the head of the family the present hood of Onias.
revelation is made, in a dream, again. — Eg7pt» Ver. 16. The beginning of the persecutions
* as near, as a Roman province and independent which culminated in the crucifixion. — Then Herod
of Herod, and much inhabited by Jews, was an when he saw that he was trifled with, 1. e,, duped,
easv and convenient refuge* (Alford). In Alex- according to his view of the case, by the Magii
anoria, its chief city, the Old Testament had been was ezoeeding wroth. The murderer of his own
translated into Greek, and there the Jewish and wife (Mariamne) and two sons (Alexander and
Greek religions and systems of thought were Aristobulus) would easily murder other children
brought into contact, resulting in the philosophy in his anger. The emperor Augustus made a
38
THE GOSPEL ACCORDING TO MATTHEW. [Ch,
. II. i3-!i
Greek nitlicism on (he cruelty of Herod (o his
sons, and Jose)>hus records that he ordered a
number of the chief men to be put to death as
toon as he expired, that there tnight be no re-
joicing at his own decease. Josenhus, however.
does not mention the massacre at Bethlehem. It
may have been unknown to him, since (he send-
ing forth may have been in secret, as was the
questioning «! the Magi (ver. 7), or
among the many horrible crimes of Herod, 'II
will only be right, in estimating the value of the
fads related by this Evangelist, to remember that
the more forced in some cases appears the con-
nection which he maintains between the facts he
mentions and the prophecies he applies to them,
the less probable is it that the former were in-
vented on the foundation of the latter. Such in-
cidents as the journey into Egypt and the mas-
sacre of (he children, mus( liave been well-ascer-
tained facta before any one vnould think of finding
a prophetic aimovincement of them in the words
of Hosea and Jeremiah, which the author quotes
and applies to them.' (Godct.) —Hal* ohildnu,
as the Greek implies. — In all iti boidcii,
'coasts' is now applied to sea liorders alone.
The neighborhood was included that there might
be no escape, just as the age, tVO JMxn, was
the cittcme limit within which the child could
have been bom, acoordiiig to tlla time, or period,
which h* had exactly launtd ol the XagL As
children under the age of two years were slain,
it is probable that the star had not appeared so
long a time before the visit of the Magi. Cruelty
here overran the limits of space and time alike.
These infant martyrs were much celebrated in the
ancient cliurch, especially on the feast of Inno-
cents (E)ecember 28).
Ver. 17. Janniah th« pr^dut (ixxit. 15).
Free quotation (from the Septuagint) of a typicil
prophecy. Not ; ' that it mighlTie fulfilled,' but
simply : ' was fulfilled.'
Ver. iS. In Ramth, etc. The words 'lamenta-
tion and ' are found in the Septuagint, but to be
omitted here. The passage refers primarily to
the leading of the Israelites captive to Babylon.
Rachel, the ancestress of Benjamin, buried neai
Hethlehem, is represented as issuing from ihe
crave and lamenting, thus indicating extreme ca-
^mity. 1'he sound of her lamentations is carried
beyond Jerusalem, and heard at Ramah (the name
probably means ' high '), a fortress of Israel on
the frontier toward Judah, where the captives were
collected. The figure becomes a typical prophecy
of the grief in Bethlehem. Rachel was the an-
cestress of the tribe of Benjamin, which was al-
ways idenlilicd in fortune with judah. She well
represents the mothers of Bethlehem, near to
which she died in child-birth and was buried.
Her tomb, on the site of which there is now a
mosque, lies about half a mile north of Belhle-
n the road to JeruE*alem. See the accom
fianying cut of the mosque, with the village nl
let Jala in the background. Jews, Christians,
and Mohammedans alike revere the spot, which
is much frequented by 'pilgrims.' 'The waii of
Rachel is renewed in Ihe Church as often as Ihe
witnesses to the truth are put 10 death by carnal
and worldly men. who profess to be Ihe repre-
.senlatives of the Church.' (Lange.)
Ver, 19. Wlua H«Tod wa« dead. Herod died
at Jericho about the lime of the Patsover (April)
in the year 750 after the building of Rome, four
years before Ihe date from which we reckon our
Chap. II. 13-23.] THE GOSPEL ACCORDING TO MATTHEW. 39
time. The common Christian era was not fixed statements and those of Luke. Each mentions
until five hundred years later. ( See Introd.^ § 8.) those facts most important for his special pur-
The length of the stay in Egypt has however pose. Matthew's narrative is not a biography,
been variously reckoned from a few weeks to three but brings up facts to prove the fulfilment of
years in accordance with the various dates as- prophecy. He reserves the mention oE Nazareth
signed to the Nativity. The Evangelist adds no until he can say : ' that it might be fulfilled/ etc.
comment on Herod's character, no terms of re- Nor was it strange that Joseph, though pre-
proach. He can learn little, who will not of him- viously a resident of Galilee, should at first seek
self make proper inferences. Joseph us describes to return to Judea. The revelations made to
the horrible death of Herod, amid alternate de- him would suggest Bethlehem as the proper
signs of revenge and fits of despair. place' to train this 'child.' ' He naturally sup-
Ver. 2a Th^ ue dead, etc. A similar ex- posed that He who was of the tribe of Judah
pression is used (Ex. iv. 19) in a revelation made should dwell in the land of Judah, the most re-
to Moses, with which Joseph was certainly ac- ligious, most sacred part of Palestine ; and, as
quainted. the promised Messiah, should be brought as
Ver. 21. The land of Imel included Galilee, near as possible to the theocratic centre, where
but Judea would be reached first on the return. He might have frequent intercourse with the
Ver. 22. AreheUva. Four sons of Herod (the priests and rabbins, and be educated under the
Great) are mentioned in the New Testament very shadow of the temple. Only through a spe-
(He had ten wives and fourteen children.) (i) cial command of God, was he led to return with
Herod Antipas^ the murderer of John the Baptist Jesus to Galilee ; and that he made his abode in
(frequently mentioned in Gospels and Acts i v. 27; the obscure vale of Nazareth, can only be ex-
xiii. i), and (2) Archelaus^ were sons of Malthace plained by the fact, of which Matthew is wholly
the fourth wife of Herod ; (3) Herod Philip I, silent, that this had been his earlier residence, as
(* Philip,' Mark vi. 17) was the son of Mariamne, related by Luke.' (Andrews.) All difficulties
the third wife, and lived a private life, having are met, if we suppose that when Joseph and
been excluded from all share in his father's pos- Mary left Nazareth at the time of the census,
sessions ; (4) Herod Philip II, (* Philip the te- they intended to settle at Bethlehem, which they
trarch,' Luke iii. i), was the son of Cleopatra, would regard as the most suitable place of resi-
the fifth wife of Herod, and the husband of Sa- dence for the expected child, the infant Mes-
lome, the daughter of Herodias (Matt. xiv. 6 ; siah. — A city called Nasareth. Implying the
Mark vL 22), and his half-brother Philip. — The comparative obscurity of the place. *It is situ-
name, * Archelaus,' means * ruler of the people.* ated on the northern edge of the great central
Herod excluded Archelaus by will from any share plain of Jezreel or Esdraelon, into which it opens
in his dominions, but afterward bequeathed him through a narrow pass in the wall of hills by which
' the kingdom.' The Emperor Augustus allowed it is surrounded. The name Nazareth, seems to
him to be * Ethnarch ' over Judea, Idumea, and be an Aramaic form of a Hebrew word, meaning
Samaria. He was actually reigning at the time a shoot or twig, and applied by Isaiah (xi. i) to
referred to in this verse. He was afterward sum- the Messiah as a shoot from the prostrate trunk
moned to Rome and banished into Gaul. Herod or stem of Jesse, i, /., to his birth from the royal
Agrippa I. (* Herod the King,' Acts xii. i, etc.) family of Judah in its humble and reduced es-
and Herod Agrippa II. ('King Agrippa,' Acts tate. This coincidence of name, as well as the
XXV., xxvL) his son, were descendants of Aristo- obscurity of Nazareth itself and the general con-
balos, the murdered son of Herod the Great. — tempt for Galilee at large, established an associa-
Waa afiraid te go thither. Hearing this, proba- tion between our Lord's humiliation and his resi-
bly, on the way, lie turned aside before reaching dence at t^is place, so that various predictions of
Judea. The word go, strictly means * go away,' his low condition were fulfilled in being called a
as if he would naturally have gone somewhere Nazarene.' (J. A. Alexander.) — That it mlffht
else, f. ^., to Nazareth his home. — And. The be fulfilled, (jod so willed it, irrespective of Jo-
rendering of the E. V. ('notwithstanding') has seph's design of settling there. — Prophets. In-
misled many into the notion that Joseph acted con- definite, because what follows is a summing up
trary to the revelation he received on his return of the sense of a number of prophetic allusions. —
from Elgypt, an idea of which there is no trace That he ahonld be called aHaiarene. He was thus
in the original. — Warned, even more than in ver. called, as an inhabitant of Nazareth (comp. Acts
12, implies a previous inquiry. — Withdrew, as in xxiv. 6 : ' sect of the Nazarenes ') ; but no prophet
ver. 12, 14. — The parts <n Qalilee, /. ^., the coun- uses these words or applies this name to the
try itself, the northernmost province of Palestine. Messiah. It cannot be a Quotation from a lost
Ttic name is derived from a word signifying a or apocryphal book, nor is the term identical with
ring or circle. The Galileans, though Jews in * Nazarite.' * The various allusions to the de-
religion, were looked down upon by inhabitants spised and humble appearance of the Messiah
of Judea (Jews in the strict sense), probably be- are, so to speak, concentrated in that of Nezer.
cause provincials, and living more closely allied The prophets applied to Him the term branch
with the heathen. Samaria lay between Judea or bush, m reference to his insignificance in the
and Galilee. eyes of the world ; and this appellation was spec-
Ver. 23. It does not follow that Matthew was iaily verified, when He appeared as an inhabitant
not aware of the previous residence of Joseph in of despised Nazareth, ** the town of shrubs." ' -
Nazareth. There is no contradiction between his (Langc.)
40 THE GOSPEL ACCORDING TO MATTHEW. [Chap. III. i-iz
Chapter III. 1-12.
The Preaching of yohn the Baptist,
1 * T N those days came * John the Baptist, preaching in * the • ^^** *• **
2 A wilderness of Judea, And* saying, ^Repent ye:^ for *the [-""»"•»-
3 kingdom of heaven is at hand. For this is he that was spoken * j^la^.td!
of by* the prophet Esaias,^ saying, *The voice of one crying in ^clS?!*J!!7;
the wilderness, -^Prepare ye the way of the Lord, make his paths 1^^; ^^*°'
4 straight. And the same John^ had 'his raiment of camel's hair, ' ^pk^\.\l
and a leathern girdle about his loins ; and his meat ^ was * locusts ^ a K*il*8^
5 and ' wild honey. Then went out to him Jerusalem, and all Ju- Sii ^ **^
6 dea, and all the region round about Jordan, And were ^ baptized 1 1 sam!'x!J'.
7 of® him in Jordan,^^ confessing their sins. But when he saw * SUp. xxiu
many of * the Pharisees and ' Sadducees come ^* to his bap- / ctap. xxii.
tism,^ he said unto them, ~ O generation of vipers, who hath « fh*p«: »«-
8 warned ^ you to flee from " the wrath to come } Bring forth * « Th«»- »•
9 therefore fruits ^ meet for repentance : ^* And think not to say * ^ "vL
within yourselves, ' We have Abraham to our father : for I say t John riu.
unto you, that God is able of these stones to raise up children
10 unto Abraham. And now also the axe is laid unto the root ^ q chap. vh.
of the trees : therefore ^ every tree ^® which ^" bringeth not forth '*
1 1 good fruit is hewn down, and cast into the fire. ^ I indeed bap- r John i nbx
tize you with water *unto repentance: but 'he that cometh « verl/afs:
after me is mightier than I, whose shoes ^® I am not worthy xix. 4.
to bear : he shall baptize you • with the Holy Ghost, and with »6. *? ; m.
12 fire : ^® Whose fan^ is in his hand, and he will thoroughly • Mn 1 35..
' ^ ^ X Chap. xiii.
purge his floor, and 'gather his wheat into the garner ; but he g^^j^^
will burn up the chaff" with ^ unquenchable fire.^^ *^
• cometh * omit And • omit ye * or through
• Isaiah • Now John himself ' food * they were
• by *^ the river Jordan " coming
" some read for baptism " Brood of vipers, who warned
** fruit worthy of repentance " even now the axe is lying at the root
w every tree therefore ^^ that ** sandals
*• the Holy Ghost and fire * or winnowing shovel
** cleanse his threshing-floor ; and he will gather his wheat into the
garner, but the chan he will bum up with nre unquenchable.
Contents. John the Baptist, his mission, Elijah (Luke i. 17; comp. Matt. xi. 14), to be
character, and preaching. The section takes up the connecting link between the Old and New
the Old Testament prophecy (ver. 3), and con- Dispensations. His inspiration (comp. Luke iii.
eludes with an announcement of the coming Mes- z\ 'the word of God came to John,* the Old
siah (vers. 11, 12), whose baptism is next re- Testament formula) was ' more of a sudden over-
corded. ^ John combines the characters of Moses powering influence, as in the prophets, than a
and Isaiah, joins law and promise in his preach- gentle indwelling, manifested tnrough the indi-
ing ; the last of the Old Testament and nearest vidutl character, as in the apostles and evan-
to the New (comp. chap. xi. ii). He decreases gelists' (Alford). His doubts about the mission
that Christ may increase (John iii. 30) ; preaches of Christ (chap. xi. ^) recall the impatience of
the law (repentance), because the gospel is at Elijah, at Horet) ( i Kmgs xix. ). Yet his baptism
hand (ver. 2) ; stem in rebuke of sinners (ver. 7)> had a greater significance than the Mosaic ritual
he is poor in spirit before the Saviour (ver. 1 1 ). washings, and his preaching was an advance on
A herald of the kingdom (ver. 2), yet not of it all previous teaching. The former culminated in
(chap. xi. 11), he came in the spirit and power of the baptism of Chnst (vers. 15-17), the latter in
Chap. III. 1-12.] THE GOSPEL ACCORDING TO MATTHEW. 4'
Ver. 3. For, He thus preached, because he wai
sent lo fulfil this prophecy. — Ii he. All the
Evangelists and Jonn himself thus appij the
prophecy, which is more than a t]rpical one.
Even it Ihe primaiy reference was to a return
trom captivity, the entire fulfilment was in the
mission of Ihe Baptist. — luUh, xl. 3. Here, as
in Mark L 3 ; Luke iii. 4, the Evangelist quotes ;
in John j. 13, the Baptist applies the prophecy
to himself. — TIm Toiee. From the Septuagtnt.
Literally 'a voice.' Some suppose John is rep-
resented as a ' voice,' in contrast with Christ a*
' the Word,' others because his life was vocal,
' the whole man being as it were a sennon,'
perhaps with reference to Ihe long silence since
the prophet Malachi. — In tlw wildamaas is con-
nected, in the Hebrew, with ' prepare,' here with
'crying,' The sense remains the Same. 'The
wilderness' here {and probably in the onginal
prophecy) refers to the spiritually desolate con-
dition of God's people.— ne way of the Iind,
>'. f; Jehovah. By implication the coming One
was Jehovah. An allusion to the Eastern custom
i-a9).
Ver. t. In thoae dayi. Nearly thirty yean
after the events mentioned in the last chapter
(comp. Luke iii. 13). Of that long period of pri-
vate discipline and preparation in Naiareth, only
one incident is preserved in the Gospels (Luke
ii. 41-52). The Apocryphal histories 'of the
Infiuicr ' are as foolish as ialse. This silence
of Scripture suggests lessons of obedience and
re*eT«nce to parents, of patience and peraever-
ance in the long processes of education Ibr our
life-work. — Cometb, maltes his appearance as a
public personage ; probably at the Levitical age
of thirty years, as in the case of our Lord (Luke
iii. 13). This chapter is then the history of six
months. — John, Hebrew: Tiiiaiian (the Lord
graciously gave} allied to the Phenician name
Hannibal (German, GMliit). On the remarkable
circumstances attending his birth and naming, see
Luke i. He was rcUted lo the holy Eunily,
through his mother (Luke I 36). — Sl« Baptist,
weU known as such. This title !s translcrred
from the Greek. Mark (vi. 14, 14) twice calls bira
'the Baptizer' ('he who baptized'). Baptism
maa a prominent and, as lar as previous usage
was concerned, a distinctive rite in his minis-
try.— Pnaeklng. Proclaiming, or publishing, a*
a herald does ; so throughout the New Testa-
tnent Not so much the act of formal religious
instruction, as the announcing of facts, the her-
alding of a person. Preaching should still be
tbos distinguished from lecturing, catechising, etc.
John was emphatically a herald (comp. vers, i,
3), and in the truest sense, a propheL — In tlw
WildMuas, >'. e. a region ' not regularly cultivated
and inhabited, but used for pasturage, being gen-
erally without wood, and deficient in water, but
oot entirely destitute of vegetation.' This wil-
derness was a rocky tract in the eastern part ot
IidM, toward the Dead Sea. This appearance
in the wilderness was not only a fulfilment of
prophecy, but characteristic of Ihe mission of
John: whom men should go out to see (chap.
n- 7i S, 9), and symbolical of the isolalton of the
Jews imdcr Ihe old covenant.
Ver. z. Bcpant. Not mere remorse, but con.
Teision and refoimalion. oi turning away from sin
and unto God. The Greek word means change of
mind or heart. A necessary eihortatioo, because
Ihe people were corrupt, but especially now : for
tto tingiimn at hearvn la at hud, ('. t., has be-
come and is now near in time. ' The kingdom
of heaven' is equivalent to 'the kingdom of God,'
and it used by this Evangelist alone. It is in the
world, but not of the world, heavenly ih its origin,
character, and destination. It is the kingdom
from heaven, for the Messiah, the King, came
from heaven. The Jews, however, thought it was
to be a temporal kingdom. Hence they rejected
an humble Saviour, and yet used this view against
Him before Pilate {Luke xiiii, z ; John xix. 11).
From this Jewish error Ihe Apostles were not
entirely &eed until the day of Pentecost, It does
not rder exclusively to a kingdom still future,
but to the Tcign of the Messiah ooth in its incep-
tioolat the Advent) and its consummation (at
the ratun 'coming ) The former is the promi-
nent thot^l hero, la other cases Ihe latter. In
*'" — "'"' 't includes the Old Testament
Matthew's exclusive
ly in coBlrasI with the
r) Jcwiah notiOM.
UK wKicH lenBc, i[ includes ii
Ibeocran as a preparation. M
use of *lieav«n,' Is probably in
extetnal (and worldly) Jcwiah 1
of removing obstacles before the approach ol a
royal personage. Hence the prophecy did not
primanly refer to the return of the Jews from
captivity, when no King was present.
Ver. 4. How John kintseU. The dress and
habits of John confirm the statement of ver. 3.
His dress, like that of Elijah, corresponded with
his preaching. The resemblance to Elijah was
Gisibly in the mind of the Evangelist, since out
rd in his public teaching (chap. li. I4 ; xrii
II, 13), referred the prophecy of Malachi (respect-
ing Elijah) lo John. — Oamal's hair. The coarse
cloth woven of the hair shed each year. The
fine cloth called camlet, is made of the softer
hairs. Zach. liv. 3, suggests that this was the
distinctive dress of the Utd Testament prophets,
but this is not certain. E^lijah was thus distin-
guished (comp. 1 Kings i. 81, —■ A laatbam Rfidtot
42
THE GOSPEL ACCORDING TO MATTHEW. [Chap. III. i-ii
9 Elijah wore, of undressed hide. The
dress befitted the austere preachFT of re-
X, whose ministry, like that of Elijah,
their fathe
exact rendering than 'meat' — Lomttt
eaten in the East by the poorest class, :
allowed to be eaten by the Mosaic law
zi). The older expositors.
1, give c
ural ciplan
that 1.
Shrimps, cakes, etc. — Tlld bona;. Abundant in
Palestine, which is described as ' flowing with
milk and honey.' The term is, however, used
by other ancient authors, of a kind o( honey
which issued from fig trees, palms, and other
trees. A still more meagre diet. — Thus John
came 'neither eating nor drinking,' — a Naiarite.
He probably did not enjoin this mode of life
upon others. Mis posidon demanded it of him,
and his actual self denial had asymbolical i
of Chris
repentance
precedes the assurance of satvatiott in onr con-
Bciousness, but the coming of salvation is the
Seat motive lo repentance : ' Repent ye, for the
ngdom of heaven Is at hand.'
Ver. 5- To him, i. t., to the banks of Jordan.
— Jantulam. The inhabitants of the capital city
are first referred lo. — All JIlda<^ the multitude
was great enough to jiisti^ this expression. —
Bonod ftbont JonUn. An mdefinite expression,
which may include parts of Samaria and Galilee,
but the most remote locality seems to have be«n
put first and the nearest last Continued action
IS here asserted. John's spiritual power was so
great, that it became quite the bshion, even
among the self-righteous Jews, to go out into the
wilderness lo be baptizeiL
Ver.6. Andthsyvanbaptiwdliyldiii. 'They'
is to be supplied, since verse ^ speaks of the re<
gions. Baptism was eascnlially a symbolical or
ceremonial washing, prescribed at first hy the Mo.
sale law, as a sign of moral renovation, joined with
sacrifice. John may have derived his Hie from
the practice of baptiiing proselytes, but this is
uncertain, as is also the antiquity of this practice
The objection to this view of the denvahon of
John's baptism, is that it would have presented
im as the founder of a new sect, rather than as
the restorer of the ancient ways. 1'here is no
hint that be was thus regarded. Only on this
theory can the baptism of John be identified
with Christian baptism. The children of prose-
lyles were also baptized. A better view is that
John, by his preaching of repentance, declared
th« uncleanness of the Jewish people, and bap-
tiied the individual Jew upon conlession, as a
«gn of purification. Thus Iherite was essentially
a Jewish one, the final preparatory rite of the Old
cunmny , and hence not identiral with
Christian baptism Those who had received
Johns baptism were rebaptized (Ads xix, 4) ;
Christ himself was the subject of the nte, as a
Jew (sec next section). While it had a more
profound significance than the ceremonial lustra-
tion, yet it was not a baptism ' unto his death '
[Rom.vi.3). but "unto repentance' (comp. ver,
1 1 1.— Details of external form are not made
prominent in the telision of Christ. If the rite is
not identical with Christian baptism, Ihc mode
practised by John cannot conclusively determine
the proper mode of Christian liaptism. The sub-
jects went into the river and were either im-
mersed by John, or water was poured on them.
I'he Greek verb iafi/iu (from (he root 6afitti, tt
dip) is a technical term for a sjTnbuUcal washin)^
Chap. 111. 1-12.] THE GOSPEL ACCORDING TO MATTHEW.
43
with a view to spiritual purification
in any case to retain the wnrd 'baptize,' as mark-
ing more distinctly this technical sense. — In tlw
imr Joidaa. This follows the better sustained
reading. — Oanfauing tlwiT (iiu. This they did
in every case, usually in a particular and public
maniter; yet the form probably varied. Some
explain, ' on condition of confessing their sins ; '
but this Is too strong.
Ver. 7. Bnt^isiilia hw eamlng tohU
b^tiim. Not 'against his baptism,' though he
opposed them. They came to be baptized (' for
baptism ' Is the sense of a briefer rising), but
John saw they were not (it subjects. Luke rep-
reunts John as speaking thus 'to the tnnlti-
tndes.' The coming of these leading people prob-
ably attracted a crowd to whom the langua^
■as equally applicable ; or the Pharisees and
Sadducecs themselves formed 'the multitudes,'
more closely defined by Matthew in accordance
With the character of his Gospel
Ths Phwlim and SiddnoM*. Two opposing
parlies, here classed together in the same un-
worthy category. They afterwards stood together
ajgainsi Chnst. According lo Josephus, both par-
ties originated about the same time, b. c 154-144.
The Pharisees were the upholdeis of strict ortho-
dox Judaism, including the traditions of the
elders. The name probably means, Stfaratisli,
but implies, not a separation from the rest of the
people, although this occurred to some extent,
fwt their desire to separate the Jews from other
nations. They represented one great fomi of re-
li^gious error, that of outward legalism and tradi-
tionalism, hence of superstition, of self-righteous-
ness, of hypocrisy, of lifeless orthodoxy, — a
pernicious tendency that has continued While
our Lord lived on earth, they were his bitterest
better from Abraham, he thus classes them among those
over whom the seed of the woman should obtain
the victory. This explanation takes away the
apparent harshness, is in keeping with what fol-
lows, and appropriately applied by one who her-
alded the coming of Christ, to those who caused
The Sadducees (so named from (heir sup-
posed founder, Zadok), represent the opposite
tendency of skepticism, rationalism, and unbelieE
They rejected tradition, and probably even the
later books of the Old Testament, denied the im-
martalitrof the soul, the existence of angels, etc,
triA conformed greatly to heathen customs. Out
of Christ the majori^ of men belong to one or
the other of these schools.
A third school existed, the Essenes. They are
not mentioned in the Gospels, probably because
they stood aloof Their daily lustrations would
lead them to attach little importance to the bap-
■ n of John, They may be called the Jc "
myidcs, and n
versal
nearer to Christianity than the Phariseea and
Sadducees, for they adopted both Jewish purifi-
cations, and Alexandrian philosophy. Among
the Greek* and Romans the Stoics correspond to
the Pharisee*, the Epicureans to the Sadducees,
the PIatoni*tt to the mystical and ascetic Es-
The two leading schools seem at first 10 have
rec<^iied John as a prophet, but his words soon
aroiised dislike. This grew into enmity when he
announced Jesus as the Messiah, so that after-
wards they tacitly denied his aulhoritv (comp.
Ixike viL 30 ; Matt. xxi. 25-27). The new
teacher lost popularity when he rebuked sin and
pointed to Christ
Bro«d of Tlp«r*. The phra-sc characterizes
them a* both deceitful and malicious. John prob-
ably alludes to the expression, 'seed of the ser-
pent ' (Gen. iii. 15) ; in spite of thdr descent
His death (thus bruising his heel). — V1u> wamd
Tmil Intimated to you, gave you a hint of.
John expresses surprise that such as they could
lake the hint. — To flae, i. i., to attempt to es-
cape, as they were professing to do, or were ac-
tually doing. If the first be the sense, then John
doubted their sincerity ; if the latter, he would
insist on thorough work. — Th* vraUi to eam«,
or, the coming, impending wrath of God, here
identified with punishment itself. Foretold by
Malachi (iii. z; iv. j), in connection with the
forerunner of the Messiah. Hence troublous
times were anticipated. The fear of these times
rather than of the future judgment moved the
Pharisees and Sadducees, while John himself
foretold the fete of the Jewish nation as part of
the 'impending wrath.'
Ver. 6. Bring forth tlUTsfore. 'Therefore,' 1.
/., if you are really fleeing as you profess to be,
(hen bring forth fnait [the singular is found in
the original) vortliy of repantuioe (or, j'lur re-
pentance). The fruit or result, worthy of repen-
tance, implies a good tree to produce the fruit.
The germ of the great gospel truth : ' Ye must
be born again,' since natural lurth, or descent from
Abraham (ver. 9), did not insure the worthy
fruit.
Ver. g. TMnV not to t^, or, 'that voa may
say.' Do not say, nay, do not think that this i*
a plausible defence, even vithfn yinmdTM, in
your own hearts : Te luvs Abrahani to evr
i*thar, or ' for a father,' i. t., we shall escape, or
be saved, because we , 1 - . ..
promise made to him.
boast, the Jewish erroi
to the heart of (he m:
the Jewish boast was n<
(or, 'out of') tlL«i« ston
banks of Jordan, where
Sarcastic. No figurative reference lo heathen, or
to monuments, — To laist np chUdren onta Alin-
luun. Very emphatic, God could create others to
take (heir place as heirs of the promise. Prob-
ably a reference 10 the spiritual olRpring of the
patriarch (Rom. iv, 16 ; Gal, iii, 7). John, either
consciously or unconsciously, predicts the Call-
ing of the Gentiles. Spiritual succession not de-
pendent on natural or ecclesiastical (even ' apos-
itural heii
This was tlie Jewish
John's preaching went
cr. — For. The reason
valid,— Ood if abloot
ic-)s,
Ver. I
And arm no«, while T am speaking
ii lying at th* loot of th* tree*. The
of verse 8 (' fruit') is carried out The ax«
THE GOSPEL ACCORDING TO MATTHEW. Xhap. HI. I-IJ.
(Divine judgnients) has not been applied as yet,
bul is ready for use, implying that ' Ihe trees ' were
unfruitful, oi of a bad kind A striking declaration
rif imminent destruction. — Thareton, because of
the position of the axe. — Bringftth not forth gooi
Iniit. There may be Majserus, professions, and
yet no (mil, or the fruit may be io</. — Ii hswn
down. Not ' will be ; ' the present tense repre-
tents a certain and ininiediale future action, or
» general law of the 'kingdom' which John
heralded. — Into tha fin, continued figure, set-
ting forth the effect, God's wrath.
Ver. II. I indeed. Contrast between himself and
the One he heralded. Me was not the judge ; the
Messiah would be. — With (literally ' in') wkter.
The person baptized stood in the water as the
most convenient place, and may have been im-
mer^d, or the water was taken up and poured
on his head. — Unto, i.e., with a view to rojMnt-
utM. — Ho tlurt oomath kfter nw, the Messiah ;
assuming his speedy appearance, and (hat the
moM «Uid«li I UD not wortlir to hew. Sandals
were fastened with a strap ; comp. Mark i. 7,
where there is a reference to unloosing this strap,
here to carrying the sandals away after being un-
loosed. To perform for the Meisiah this menial
office of the meanest slave, was too honorable
for one to whom all Judea resorted. This unex-
ampled humility was stronger
evidence of true greatness y—
than the power he eietted _
as a preacher. A fit fore- -~ ' .^
runner of the 'meek and """
lowly ' Messiah. Here the
efficiai superiority of Christ
IS spoken of, the superiority
of nalurt is declared in the
Gospel according lo John,
chap. i. — He ibim iMptiM
yon. Christ himself did not
baptize {John iv. z). The
contrast is between John's
baptism unto repentance, and
the spiritual power which
Christ would give (not the
Christian rite), for full and
entire salvation. The sec-
ond baptism is figurative ;
hence nothing is suggestett
for or against the identity of
John's bapti"
The third person of the Trinity ; not a contrast
between external water and internal spirit. —
Firo. ' With ' is not lo be supplied. .Some re-
fer this to the fire of judgment, as in ver. iz;
but the close connection with what precedes, and
the actual appearance of 'fire' on the day of
Pentecost (Acts il i;j), favor a reference lo the
Sjwerful and purifying influences of the Holy
piril (Is. iv. 4; Jcr. v. 14; Mai. iii. z). 'In'
must not be pressed in either case, since the
Holy Ghost is represented as poured out, and
the fire on the day of Pentecost came down upon
the disciples.
Ver. [2. VIiow vinnowinK^hoTBl, etc Anew
figure, including a reference both to the saved
and the lost; 'the axe' referred 10 the latter
alone. The * winnowing-shovel,' for separating
the chaS and the wheal, was ready for use, in
hi* hand, and thus equipped, ho will olMnte
UunDiuhly (from one end to the other) hll
thmhing floor. The threshing floor was a cir-
cular space on the farm, either beaten hard or
paved, where the grain was trodden out bv oxen
or hoises. The threshing floor of the Messiah
becomes larger as the course of history move* on.
The thorough cleansing of the floor itself will
be completed when the end of the world comes,
bul the process of winnowing is included, i. t.,
the disciplinary and punitive leadings of God
with men. —And he will gather. The punctua-
tion of the common version should be altered.
The cleansing process is spoken of first in gen-
enU, then Ihe twofold result is set forth ill con-
trasted clauses. — Hii whoat, the fruits of the
husbandry, the persons saved, hence 'His.' —
nugarnor, the storehouse; either the kingdom
of heaven on earth, or heaven itself, probably
both, since Christ's salvation includes both words.
— ^a ohaff, Ihe refuse, not ' His,' when separ-
ated will be burned up. As in the case of the
'wheat,' persons are meant, and the punishment
may begin, like the blessing. In this world. —
Fire luuioanoliabla. The violent, uncontrollable
blaze of a straw fire is the figurative representa-
Christiin nte. —
all/, '
The
tion of an awivi reality. Once begun, the fiery
judgment continues, until the unquenchable tirr
of Gehenna is kindled.
Chap. III. 13-17.] THE GOSPEL ACCORDING TO MATTHEW. 45
Chapter III. 13-17.
Tlu Baptism of yesus ; the Attestation of the Father a7id the Holy Ghost,
13 "nr^HEN cometh Jesus *from Galilee to Jordan ^ unto John, « mark 1.9.
14 A to be baptized of^ him. But John forbade® him, say- m/ai,""
ing, I have need to be baptized of * thee, and comest thou to ^ "* **'
15 me? And* Jesus answering said unto him. Suffer it to be
so now : ^ for thus it becometh us to fulfil all righteousness.
16 Then he suffered^ him. And Jesus, when he was baptized,
went up straightway out of ^ the water : and, lo, the heavens
were opened unto him, and * he saw the Spirit of God de- c John i. 3*1
17 scending like® a dove, and lighting* upon him: And lo a
voice from heaven,^® saying, * This is ray beloved Son, in whom d chaps, xii
I am well pleased. ^*
* thejordan * by * would have hindered * But
* Sufi^r it now • suffereth ' from ^ as
* coming (and is of doubtful authority) " out of the heavens
** in whom I was well pleased, or more literally^ in whom I delighted.
Contents, The culmination of the ministry of the Messiah. Compare the very decided decU-
John in the baptism of Jesus. The accompany- rations made by the Baptist immediately after-
ing attestation : to John, a revelation that this wards.
was the Christ ; to Jesus his iWJfJXOTwV iVftfKjgwra- Ver. 15. Suffer it now. The propriety of
Hon, It therefore marks an epoch in the Gospel John's scruples is recognized ; but he was *now'
history, and doubtless in the consciousness of the or ' as yet ' the minister of the law, which Jesus
God-Man Himself (see notes on vers. i6t 17). must fulfil. The relation between them would
While ful^Iling all righteousness (ver. 15), the soon be changed. — It beoometh ns. Both John
well-beloved Son receives witness from the Father in his ofHce and Jesus in His. — Bighteonmen,
(ver. 17), and is baptized with the Holy Ghost The requirements of the law, regarded as includ-
(ver. 16). A solemn introduction Into His public ing all tnat is ri^ht — Snfferetli him. More than
ministry. 'he baptized him'; Jesus was really the active
Ver. 13. Than. Probably about six months af^er i>erson, since the rite was administered at iiii
John b^^ to preach ; comp. ver. I — Cometh, as command and by His authority.
m ver. i, a coming forth into public view. — From Ver. 16. Fzimi the water. Mark : ' out of.*
OtlilM, from His home in Nazareth, a long dis- They probably stood in the water, but as both
tance. — T6 bo baptiied by him. Jesus who was accounts do not so assert, this is not the essential
sinlessy came to a baptism ' unto repentance.' fact. — And lo, the heavens were opened. How,
This condescension formed a part of the obe- cannot be explained. Doubtless some miraculous
dience to the Divine law (see ver. 15), rendered appearance in the sky. Langeeven suggests that
by Him as a member of the Jewish nation. The the stars appeared. ' Heaven, which was dosed
{ews were baptized in token of uncleanness, so by the first Adam, is opened s^gain over the sec-
le, ' numbered with the transgressors,' must ond.' — ITnto him and he saw, 1. /., Jesus ; though
needs go through the rites and purifications pre- John also saw it (John i. 33). The two state-
icribed for them. This act closes the concealed ments are not contradictory, but point to a real
life of quiet subjection and legal submission, o]>en- appearance, seen by both the persons who were
ing the public life of mediatorial satisfaction, concerned in this solemn inauguration. 'Unto
Hence He was baptized, both to fulfil all right- Him ' may also mean * for him," for his advan-
eousness and to receive the Divine attestation ; tage. — The Sidrit of God. Only a Person could
certainly not merely to honor John. be thus embodied. — Desoending as a dove. Luke
Ver. 14. Bnt John wonld have hindered him. says, ' in a bodily form, as a dove.' This state-
Peculiar to Matthew. Began to hinder Him, by ment, in which all four Evangelists agree, is to
act rather than word. — I have need, continuous, be understood literally. A temporary embodi-
habitual need. — Comest then to me 1 A question ment of the Holy Spirit occurred to publicly
of surprise, implying a recognition of Jesus as inaugurate our Lord as the Messiah. The acci-
the Messiah. John s knowledge of Jesus was dental, or even Providential, appearance of a real
sufficient to occasion the question. His subse- dove would not call for such marked mention in
quent declaration (John i. 33) : * I knew him all four Gospels. The dove symbolizes perfect
not,' does not contradict this. He had not yet gentleness, purity, fulness of lite and the power
received the sign from heaven that would en- of communicating it. — Cominff npon him. John
able him to authoritatively proclaim Jesus as (i. 32) says : 'it abode upon Him;' the outward
46 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. i-ii.
sign was temporary, the anointing was permanent, and eternal Sonship of Christ are obviously im-
His active mmistry now begins. plied. — In whom. This clause is taken from
The baptism with the Holy Ghost of One *con- Is. xlii. i. See the direct quotation in chap, xii.,
ceived by the Holy Ghost,* is a Divine mystery. 18. — I WM well pleased. The clause might he
In one light it was but the outward sign of that paraphrased : ' On whom I fixed my delight'
which wab His already. At the same time our This means perfect complacency. The original
Lord had a human development (comp. Luke ii. indicates a past time, not a continued state.
40, 52 ; Heb. v. 8). It may aid us in apprehend- The latter sense is a possible one, declaring the
ing the fact that the Son of God became a real eternal good pleasure of the Father in the Son,
man, to regard this event as marking the age of but this would be only a rei>etition of the previ-
maturity ; the attainment of the full consciousness ous declaration. The more grammatical sense
of his nature and mission as the God-Man and points to the complacency of the Father in the
Saviour. The time had come for Him to begin Son, when He assumed the office of Mediator
His official work, that time was marked by the (comp. Eph. 1.4; John xvii. 24). Hence the ref-
visible sign of the Holy Ghost, here spoken of ; erence is to the past, not to the time of his bap-
the Divine Spirit now entered ' into some new tism. His preexistence is implied, and the mean-
relation with the Incarnate Son, with respect to ing is peculiarly appropriate in the circumstances,
the work of salvation, and the God-Man received The Godhead eternally existing as Trinity was
some internal anointing for His work correspond- manifested, as Father, Son, and Holy Ghost, to
ing to the outward sign.' us and for us in this occurrence, as throughout
Ver. 17. And lo, a yoice ont of tlie heavens, the economy of redemption. The revelation of
Heard by all who stood bjr, as on the mount the Trinity at the baptism of Jesus gives special
of transnguration (chap. xvii. 5). — This is. A significance to the formula of baptism: *in'(or
declaration to John that * this is* the Messiah, 'into*) 'the name of the Father,* etc. By this
Matthew, who pays special attention to the proof attestation to his Sonship and Messiahship, lesus
of the Messiahship of Jesus, probably gives the was anointed as Prophet, Priest, and King,
exact language ; Mark and Luke give the sub- That such an occasion should involve miraculous
stance : * Thou art.* — My beloved Son, lit, * My events was to be expected. The supernatural be-
Son the beloved ! * Used in a unique sense, comes the natural in the life of a Divine human
No one else was or could be a ' Son,* or * Be- Person,
loved,* as this Person was. The Divine nature
Chapter IV. i-ii.
TAe Temptation.
1 •T^HEN was Jesus led up of^ the Spirit into the wilder- « mark i. i»,
2 -■- ness to be tempted of* the devil. And when he had iv.'i-ij.
fasted * forty days and forty nights, he was afterward a hun-3Comp.Deut.
3 gered.2 And when the tempter came to him, he said,^ If thou Kin^ills!
be* the Son of God, command that these stones be made^
4 bread. But he answered and said, It is written, ^ Man shall *: deut. viii.
not live by bread alone, but by every word that proceedeth
out of the mouth of God.
5 ** Then the devil taketh him up ^ into * the holy city, and set- d Luke iv. ^
6 teth him on a^ pinnacle of the temple, And saith unto him, If # aiap xxvii.
thou be* the Son of God, cast thyself down : for it is written, xi.*», is.*
•^ He shall give his angels charge concerning thee: and in^/psA. xd. n,
their hands they shall bear thee up, lest at any time ^ thou dash
7 thy foot against a stone. Jesus said unto him. It is written
again,*^ 'Thou shalt not tempt the Lord thy God. g dkut. m.
S * Again, the devil taketh him up into** an exceeding high ;k Luke iv. 5.
mountain, and sheweth him all the kingdoms of the world, and
* by * afterward hungered
* And the tempter came and said to him * art * become
* omit up ' the • on
haply ^^ Again it is written ^^ taketh him unto
Chap. IV. i-ii.] THE GOSPEL ACCORDING TO MATTHEW. 47
9 the glory of them ; And saith ^^ unto him, All these things
10 will I give thee, if thou wilt fall down and worship me. Then
saith Jesus unto him. Get thee hence, * Satan : for it is written, 1 1 chron. xri
*Thou shalt worship the Lord thy God, and him only ^^ shalt * dbut. vi
11 thou serve. Then the devil leaveth him," and, behold, 'angels /cuap. xxvi.
came and ministered unto him. JLl. 4^''*
" said " alone " (;)/^r (,).
Contents. The threefold temptation by Sa- by his own will, but by the Spirit to fulfil the
tan ; the threefold victory over Satan. He who design of the Father. According to his human
came * to destroy the works of the devil,* triumphs nature, Jesus could be tempted, was in need of
over him in personsd conflict This was the Mes- trial. Through this he passed without sin ( Heb.
siah*s trio/ smd pro^a/iafttza His baptism had been iv. 15). — By the devil. The Greek word means
His inauguration. The second Adam, like the slanderer, accuser. In the Old Testament he is
first, was tempted. Contrasts between the temp- called Satan, or adversary. A person, not a
tations : paradise, wilderness ; fall, victory ; dis- principle or influence, as is evident, from the
obedience and death, obedience and life. — The whole tenor of Scripture. The personal repre-
aim of ^a»an was to make of Jesus a pseudo- sentatives of the two kingdoms here met As
Messiah, abusing the Divine gifts for selfish ends Christ was in human form, it is natural to sup-
by conforming to the carnal expectations of the pose the adversary took some bodily form. What
Jews respecting the Messiah. — The three temp- form is not stated, nor is it material. The views
tations : (i) to doubt the Word of God ; (2| to which regard the temptation as purely internal do
presume upon the Word of God ; (3) to reject not reauire any bodily appearance. Some sup-
the Word of God ; or successive appeals to appe- pose that * the tempter,* ver. 3, was a member
tite, pride, ambition. On the analogy between of the Sanhedrin, presenting, as the special instru-
the three temptations and the three Jewish par- ment of the devil, the prevalent false Messianic
ties, and the three great Messianic offices, see notions of the Jews. But * the devil * is expressly
iange, Matthew^ p. 86. mentioned in the second and third temptations ;
Different views of the temptation : — the suggestion of verse 9 could not be made with
1. An external history, Satan appearing in per- any power by a Jew ; verse 10 speaks of Satan
son. Objections : * It involves something super- by name.
natural.' But this might be expected in such Ver. 2. Fasted. Entire abstinence from food ;
circumstances. ' Verse 8 cannot be taken lit- comp. Luke iv. 2. — Forty days and forty nights,
crally.' It may be in a qualified sense. The Not fasting by day and feasting by night. The
personality of Satan is implied, but this is no length of the fast is not incredible. Comp. the
argument against this explanation. On the whole fasts of Moses (Ex. xxxiv. 28) and Elijah (i Kings
this is the most natural view. xix 8). Absorption in intellectual pursuits, but
2. An inner experience, a soul struggle with especially in spiritual contemplation, will render
Satan. The detailed accounts, full of references any one for a time independent of ordinary food
to localities and actions, might be thus explained, or nourishment If necessary, supernatural sup-
But it is necessary to admit some external cle- port would be granted. There is nothing here
ments, and it is difficult to draw the line. Ben- to encourage asceticism, however. Our Lord was
gel, Lange, and others, combine explanations ( i ) enduring for us, not prescribing fasts to us. He
and (2). neither practised nor enjoined monastic habits.
3. A vision, like that of Peter (Acts x.), and of — BDs afterward hungered. The wants of His
Paul (2 Cor. xii.)- It is difficult to account for human body were no longer overborne. Here
the purely historical form of the accounts on for the first time the Gospel presents our Lord as
this theory. ^ sharing our physical needs. The glorious attes-
4. A parable clothed in narrative form. tation to His Sonship preceded, the victory over
5. A myth or religious poem, true in idea, but Satan followed. Sent by God to triumph for us.
false in fact He appears identified with us. Even when weak-
The last two are incompatible with the histori- est physically, when the temptation would be
cal character of the Gospels. strongest, He overcame in our nature what en-
Ver. I. Tlien, immediately after the events slaves our unaided nature. — The tempter came,
mentioned in the last chapter, as Mark more ex- Luke (iv. 2) says that Jesus had been tempted
the wilderness. What wilderness, is a question ing said to him.'
of no special importance. Tradition points to a First Temptation. Vers. 3*4. If thou art the
high and precipitous mountain near Jencho, close Bon of Ood. The emphasis rests on ' Son.' On
by the banks of the Jordan, called Quarantania, any theorv the tempter meant by ' Son,' what our
from the forty days* &st This is the more prob- Lord haa been declared to be at His baptism.
»ble locality ; but our Lord, like Moses and That he would not have dared to tempt Jesus,
Klijah, may nave gone to the Sinaitic wilderness, had he known who He was, is an unwarranted
— To be tempted. For this purpose. To this supposition. The lan^age implies more of taunt
contest, the God-Man b impelled, not directly than of doubt. Maliaous taunting is more like
48 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. i-ii.
Satan than ignorant doubting. — Command that, there met by the tempter, i. e., by some one who
lit., * speak in order that* theie itoiMf may be- had authority in the temple. The Evangelists,
eome bread, lit., loaves.' A challenge to the hun- who write so simply, could easily have told us
gering Messiah to display His miraculous power, this, had they so understood it — And settoth
as if he had said, Can tne Son of God hunger? him. The conducting and setting were of a similar
The tempter sought to overcome His trust in God. character. — On the pinnacle of the temple, r. e..
The demand was for magic, rather than miracle, the whole enclosure. The word ' pinnacle ' means
What Satan suggested resembles not the miracles either a wing, or a pointed roof, or a gable. The
of the GospelsTbut the legends of the Apocry- roof of the temple itself was covered with spikes
phal Gospels, and many * Lives of the saints.* to prevent birds from defiling it. A portico of
Ver. 4. It is written. * It has been and still is the temple is meant, probably that called the
written,* is the full meaning of this phrase. Each Royal Porch, which overlooked the valley oi
suggestion was answered ^r a passage from Scrip- Hinnom at a dizzy height. There is nothing to
ture. A hint to honor the Old Testament, which indicate that the tempter desired Jesus to work a
is rendered emphatic by this particular quotation, miracle in the sight of the people in the court of
Jesus, who was fulfilling the law, answers Satan the temple. Lange supposes that He was placed
from the law (Deut. viii. 3). The connection is somewhere in the temple itself, the temptation
strikingly appropriate : * Jehovah sufiered thee to presented being the suggestion that He should,
hunger, and fed thee with manna, which thou by a miraculous display, elevate Himself to be-
knewest not, neither did thy fathers know ; that come the priest-king of that temple, fiut the
he might make thee know that man doth not next verse does not ravor this theory,
live,' etc. The quotation is very slightly varied Ver. 6. The devil takes the weapon with which
from the Greek of the Septuagint — Man. Feel- he had been already overcome. He too, * can
ing so keenly His human needs, our Ix>rd does cite Scripture for his purpose.' But the result
not exert his Divine power, nor assert His Divine proves that Satan was but a surface reader, or
dignity, but overcomes the temptation by identi- rather a wilful perverter of the Scriptures. — Hie
fymg Himself with *man,' conquering Satan for shall give, etc. From Ps. xci. 11, 12. — On their
us men. ~ By, lit., 'upon,' bread alone, I. ^., ordi- handl, more literal. ~ Lett haply, not *at any
bread, but one who lives upon what God pro- without altering the sense. The original is poetic
vides, lives ' in ' it, as an atmosphere. Whoso Satan uses it literally, tempting to a rash confi-
depends on the mouth of God, his mouth shall dence, as in the first instance to distrust. It was
not want bread, and thus depending, most truly also a temptation to avoid the appointed endur-
lives. ' Outward means cannot sustain us, but ance, and by one striking exercise of power prove
God by outward means.' Some have taken * word ' himself the Messiah.
as meaning ' thing,' because it is not expressed in Ver. 7. Again it is written. Not ' written
the Hebrew (Deut. viii. 3), but this is not strictly again.' In another place ; Deut vi. 16. Our
correct. The *word' may be a promise, com- I^rd corrects the misinterpretation of poetic
mand, which results in the thing needed. The Scripture by citing a plain statement of the law.
reference is not to spiritual food. The simple The original has * ye,' but Jesus answers : Then
meaning is : Man is ordinarily sustained by bread, ahalt not tempt, turning it directly upon the
but if it pleases God, under whose Providential tempter, for every tempting of God is caused Xy
care he stands, to sustain him by other means, Satan. — The Loid thy Ood. By such rash conn-
this will be done, and was done for Israel in the dence God would be tempted. The direct ad-
desert, all done according to the word proceeding dress involves another thought : that Satan in
out of the mouth of God. — Thus the temptation thus tempting Him was tempting the Lord his
was overcome. The needed supply doubtless God. Religious fanaticism is a tempting of God.
came, and the hungering nature was satisfied, Third Temptation ; vers. 8-10.
without the miracle the tempter suggested. We Ver. 8. An exceeding high moontain. Its situ-
are here taught to overcome Satan with Scrip- . ation can only be conjectured ; the Mount of
ture ; to trust God for extraordinary help in ex- Olives, which was relatively high ; others, the
traordinary circumstances ; as He sufiered thus, mountain in the wilderness (Quarantania), Nebo,
sharing our needs, we may believe that we can Tabor. — Shewoth him. Luke adds, 'in a mo-
triumph thus, partaking of His fulness. mcnt of time,' this may imply some supernatural
Second Temptation; vers. j-7. Luke mentions extension of vision. Magical influence on the
this last. ^ The order here is probably exact ; part of Satan is less probable than an actual
vers. 5, 8, indicate an order of succession, which pointing out of the regions in sight, and a vivid
is not necessarily implied in Luke's account The description of the adjoining realms — All the Idn^
closing verses in the two narratives confirm this domi of the world ; not to be restricted to Pales-
view. Matthew says: * Then the devil leaveth tine, a narrower meaning which * world * occasion-
him.' Luke (iv. 13) : 'And when the devil had aJly has, but never in such a phrase. It becomes
ended all the temptation.' intelligible on the theory suggested : actual vision
Ver. 5. Then. Probably immediately after- with added rhetorical -description,
wards — Taketh him, as a companion. Force is Ver. 9. Satan in his true character. — AU
not necessarily implied, though Satan may have theae thlnga, 1. /., ' all that renders them attrac-
had for the time being some power over his weak- tive to the love of power, pleasure, wealth, honor '
ened body. The greater humiliation of being (J. A. Alexander). —WiU I give thee. The
tempted l^ Satan included the less, that of being world is to a certain extent under the power of
conducted by him. — Into the hdy dty. Un- Satan, not absolutely nor permanently, indeed,
doubtedly Jerusalem. Some suppose Tesus of his but actually. His greatest weapons are his half-
ovin accord went to Jerusalem for a day, and was truths, his perversions of the truth. Recognizing
Chap. IV. 1-25.] THE GOSPEL ACCORDING TO MATTHEW. 49
in this Person One who would reconquer a king- 13). — Thou ihalt worship, etc The two clauses
dom for Himself, he offers to surrencler his own taken together forbid every kind of religious hom-
part of this kingdom in its temporal extent. But age to any other than Jehovah — God. When
Christ's sway over the world was not of a kind Jesus of Nazareth permitted religious adoration
that could lie given by Satan, however wide and of himself, he virtually declared that He was Je-
deep-seated the power of the latter might be. hovah our God. Tempted yet sinless, hungry yet
Yet to Jesus, who as man must conquer the world Divine, He is ready to sympathize with us and
through suffering and death, this was a real temp- able to succor us.
tation. — If thoa wilt fall down and wonliqt me. Ver. xx. Leaveth him. Luke (iv. 13), 'for a
I'he next verse shows that religious worship is season.* He was tempted a^ain and again ; at
meant ; devil worship in this case. Satan, fallen last in Gethsemane and on the cross. — Angela,
through ambition, would ask no less for his do- Spiritual beings, probably in visible form on this
minion. His price is always exorbitant. The occasion. Alone in the contest. He had these
proposal was bold, but in the contest between companions after his victory. — Ministered. Most
them it must come to this. Satan at last offers naturally means, 'supplied him with food,' as in
all he could, but throwing away all disguise, asks the case of Elijah ; x Kings xix. c. Others think,
from One tempted in all points like as we are, 'gave him spiritual companionship,* to support
what he asks from us. Him and prove that ' man doth not live by bread
Ver. 10. Get thee henoe. A single word, alone.* The view that the angels brought Him
' begone,' 'avaunt,' expressing abhorrence of both food, accords l>etter with the events just narrated,
person and proposal. — Satan. Addressed by He who would not turn stones into bread was
name, having spoken in his true character as ' aa- now fed ; He who would not call upon angels to
versary.' — For, giving a reason for rejecting the uphold Him in rash confidence, was now sus-
proposal, and also for his going hence, from the tained by them ; He who demanded worship for
presence of One who instead of rendering wor- God alone, received homage from these servants
ship, could claim it —It is written (Deut. vi. of God.
Chapter IV. 12-25.
Tke Preaching of yesus and tJie calling of the Fishermen ; He heals the Sick
and Multitudes gather about Him,
12 "NTOW when Jesus had heard ^ that *• John was *cast into«chap«v.3;
'3 i ^ prison/ ^'he departed ^ into Galilee; And leaving Naz-^ LuicBm.jo.
areth, he came and dwelt in Capernaum which is upon the ^ ^"»« »v- «*•
sea coast,* in the borders of Zabulon ^ and Nephthalim : ^
14 That it might be fulfilled which was spoken by Esaias^ the
15 prophet, saying, * The land of Zabulon,^ and the land of Neph- ^,5^ ,^ ,^,,
thalim,® by the way of the sea,® beyond Jordan, Galilee of the
16 Grentiles ; The people which sat in darkness saw great light ^ ;
and to them which sat in the region and shadow of death
light is sprung up.^^
17 'From that time Jesus began to preach, and to say, -^Repent : ^mark i. 14,
for the kingdom of heaven is at hand. /ciap. iu. 2;
18 ^And Jesus,^^ walking by *the sea® of Galilee, saw^^ two vi. 10. .
brethren, Simon called ^® Peter, and Andrew his brother, cast- »o; comp.
LuKB V. a-
19 ing a net into the sea®: for they were fishers. And he saith »«; JohnL
unto them, Follow me,^* and I will make you fishers of ™cn- * jSf,Sv][J*
20 And they straightway 'left ///^/rnets, and followed him. And <chap.xix.27
21 going on from thence, he saw other two brethren, James the son
• when he heard (the word Jesus is to be omitted here and in vers. 18, 23,
according to the best authorities) * was delivered up
• withdrew * on the shore of the lake * Zebulun
• Naphtali ' Isaiah • or lake
• a great light ^^ did light spring up " omit Jesus
" he saw ^ who is called " come ye after mc
VOL. I. 4
50 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. 12-25.
of Zebedee, and John his brother, in a ship^ with Zebedee
their father, mending their nets ^* ; and he called them.
22 And they immediately ^^ left the ship ^^ and their father, and
followed him.
23 And Jesus ^® went about all ^ Galilee, * teaching in their * chap ix. 351
synagogues, and 'preaching the gospeP^ of the kingdom, and markI. ai,
"• healing all manner of sickness and all manner of disease * iv.'is-. *'"
_ .o-ii, /Chap. ix. 35;
24 among the people. And his fame went *• throughout ^^ all MARKi.14.
M Mark!. 34.
Syria : and they brought unto him all sick people that were *• JJ^"*^ ^•
taken with divers diseases and torments, and those which were * 9"^ ^''
•possessed with devils, and those which were ^ lunatic, and those i^.'^v. a'i*.
25 that had « the palsy ^ ; and he healed them. And there followed ^ ^^p* ""^
him great multitudes of people from '"Galilee, and from^'^^^Zt'
'Decapolis, and/r^;« ^ Jerusalem, and from ^ Judea, and frofn ''8;'lukb «'
beyond Jordan.^* , kJark r. »>
rii. 3t.
" the boat ^* or putting their nets in order ^^ straightway
^ substitute he /J?r Jesus " in all
* every disease and every sickness ^^ And the report of him went forth into
^all that were sick, holden with divers diseases and torments, possessed
with demons, and epileptics, and paralytics ;
^ omit from and the succeeding comma 2* the Jordan.
Contents and connection. The appear- (comp. chap. xiii. 54-58 ; Mark vi. 1-6). If there
ance of Jesus as the light of the world amidst the were but one (as many think), it occurred at the
darkness of the land of Galilee, in accordance beginning of the Galilean ministry', since Luke's
with prophecy (vers. 12-16). The record begins account is so particular. Against the identity,
at the close of the ministry of John the Baptist, see notes on Luke, and on chap. xilL 54-5S. —
whose message is reannounced by Jesus (ver. 17). Came and dwelt, or having come he settled. — In
He chooses four fishermen as his attendants (vers. Capemanm. A thriving commercial place on the
18-22), goes through Galilee healing the sick and northwestern shore of the sea (or lake) of Galilee,
followed by great multitudes from all parts of the hence called here * the maritime/ which is the lit-
country (vers. 23-25I. Matthew, as well as Mark eral meaning of the word paraphrased : whiehis
and Luke, begin their account of our Lord's min- on the shore of the lake. Mentioned, not to dis*
Istry at this point. A number of events recorded tinguish it, but on account of the prophecy which
by John (i. 19 ; iv. 54) certainly intervened ; in- follows. It was also in the boxdien of Zelmliui
eluding the first Passover at Jerusalem. Some and Kaphtali. The exact site of Capernaum, so
place the second Passover (John v. i ) before this often mentioned in the New Testament, is dis-
section, which they record as the beginning of the puted ; the words of our Lord (Matt. xL 23) have
second year of our Lord*s ministry (see Introd. thus been fulfilled. Some locate it at Khan Min-
pp. 18, 19). The fourth Gospel concerns itself yeh, at the northern end of the Plain of (Jenncs-
more with events in Jerusalem, the others with aret (EI-Ghuweir), near the Fountain of the Fig-
those in Galilee. This may arise from different Tree, and on the present highway to Damascus ;
sources of information or from difference in plan, others two or three miles further north, at Tell
Ver. 12. When he heard, /. ^., in Judea. — Do- lIQm, which is more probable on account of the
ttvOTod up, /. ^., into prison by Herod the tetrarch. very remarkable ruins, including a white svnsw
The common version gives an explanation, not a go^ue (carefully examined and described by Cfapt
literal translation. For reason of this imprison- Wilson, 1866), and on account of the similarity
ment, see chap. xiv. 4; Mark vi. 17. — Ho with- of the name (Tell HOm means 'Hill of Nahum,'
draw into Galilee. A withdrawal from prudence and Capernaum ' Village of Nahum '). Caper-
(as chap. ii. 12, 22), hinting that lie had been naum was an important place, the residence of
teaching in Judea. * Galilee* : here the whole re- Andrew, Peter, and the sons of Zebedee, prob-
S*on of that name, since Nazareth was in lower ably of Matthew also, chiefly honored by the title,
alilee. In John iv. 43-45, it means upper Gali- * His own city' (ix. 1). See Schaff; Bible Lands
lee, or Galilee in the stricter sense. Herod was (1878), p. 34^
tetrarch of Galilee, hence the withdrawal was not Ver. 14. That it might be fnlfilled. The pur*
through fear of him. It was due to the opposition pose ot fulfilling prophecy ever involves the
of the Pharisees (John iv. i, and v. 16, 18, if that higher purpose of carrying out God*s plan thus
occurrence preceded). revealea. — laaiah the prophet (Isaiah ix. t, 2).
Ver. 13. And leaving Kaiareth, His early An independent and free translation. The Sep-
hjme. Because rejected there (Luke iv. 16-30). tuacint is quite incorrect here.
A second rejection took place at a later period ver. i& The land of Zebnlnn, etc These
Chap. IV. 12-25.] THE GOSPEL ACCORDING TO MATTHEW.
S'
words form the close of a sentence in the otig.
mal prophecy, and are introduced Co specify the
legion spoken of in this Messianic predict'"
Either an apostrophe to these regions or equiva-
lent to ! as W the land of Zebulun, elc The
sense is the same. — By tlie v*7 of Uia ••■• The dcpravih', including more ihan ignorance.
■ea (or lake) of Galilee, not the Mediterranean, ignatliglit The past tense in prophecvindicatea
The latter view would indicate that the region certain fulfilment This region tiad seen Christ, the
was profane, being the way ol Ihe sea for all the light of men, bringing to them ' truth, knowledge,
world. But this seems forced. — B«7and Jordui, moral purity, and happiness I ' The article brings
'the Jordan.' Either the country on the west this out more fully. — The rtgim and ihrndow at
Ver, t6. Hw pMpla; of the region just de-
scribed. — Blttiitg in dtrlmaw. Dwelling con-
lentedly. Isaiah says; 'walking,' but Matthew
indicates that Che condition was worse. 'Dark-
s the usual .Scriptural figure
side already spoken of, or Pcrca on the east side.
(Both senses are sustained by Old Testament
mage.) The former is preferable, since the va-
rious lerms of the verse seem to be in apposition.
Some take this verse as describing the regie-
dMtb. Poetic parall
'darkness,' meaning either the region where death
resides and the shadow he produces, or simply the
landing Ihc lake {referring this to Perca), but the
Napbtali extended beyond Ihe
Jordan, I. ?., north wan '
'/"fron
of the
. . : persons being passive. The
, though probably not more barbarous
and depraved than the inhabitants of Judea, were
was not understood by Che official inCerprcters.
tJohn viL ji.l
Ver. 17. Fram that tbne. Either, of this sel-
tlcment in Capernaum, or the imprisonment of
lohn the Baptist. — jMot twgan to praaoh. The
beginning of the ministry ' '--'■'-- -- - -
His forenuiner. The expression 'at hand.' in-
dicates that Jesus had not yet publicly declared
Himself to be the Messiah. But John had an-
nounced Him i He had been accepted as such W
Andrew, Philip, and Nithanaet (John i. 41, 45, 49),
teachings.
Ver. iS. And waUdiig. The omission of the
word 'Jesus' connects this verse closely with
what precedes ; the 'walking' was while preach-
ing (ver. 17), This close connection is brought
out more fully in the account of l.ukc (v. 1-1 1). —
As this verse is the beginning of Ihe Gospel for
.St. Andrew's day, the name of Jesus was very
early inserted for ihe sake of delinileness. — Tba
MB or late d( OalilM. The Greek word, like Che
German Set, is applied to both lakes and scaa.
52 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. 12-25.
This sea of Galilee or lake of Gennesaret, called Ver. 21. Ooing on from thonoe. (Mark: ' a
in the Old Testament Connereth (Deut ii. 17), or little further.') All four had assisted in the
Cinneroth (i Kings xv. 20), is a body of water of great draught of fishes (see Luke v. 7, 10). —
oval shape, from twelve to fourteen miles long JaQief, /. tf., Jacob. Probably the older brother. —
and about half as broad. It is formed by the John, the Apostle and Evangelist. The detailed
river Jordan, although smaller streams flow into account he gives of our Lorcrs previous ministry
it ' The water is salubrious, fresh and clear ; it and miracles suggests that he was among the
contains abundance of fish; the banks are pic- 'disciples,' he mentions (John ii. 2, 11, 12; iv. i,
turesque, although at present bare; toward the 8, 27, 31). — In the boat, a fishing boat (not a
west tney are intersected by calcareous mountains, * ship '), probably drawn up on the shore. — Kand-
— towards the east the lake is bounded by high ing, or * putting their nets in order,' preparing
mountains (800 to 1,000 feet high), partly ot chalk them for use. The wider sense is perhaps to be
and partly of basalt formation.' It is subject to preferred. — He called them, probably using the
sudden and violent storms and is remarkable for same words.
its depression, being 6j3 feet below the level of Ver. 22. These two brothers atraigbtway
the Mediterranean. See Bible Dictionaries. — obeyed, leaving their father alio. He was prob-
Simon, contracted from Simeon. He was called ably not poor, as he had * hired servants ' (Mark
first — Who is called Peter, 1. ^., ' so called ' at i. 20). The lesson, more plainly taught elsewhere,
the time when the Gospel was written, not at the is : Renounce every human tie, if necessary, to
time of the event here narrated. The common follow Christ Yet human ties are not severed
version does not bring out this distinction ; see by following Christ The brothers remained
chap, xvi, 18. At a previous interview, however, brethren in the Lord, and these four companions
(John i. 42) our Lord had declared he should be in fishing were joined most closely as * fishers of
named * Cephas * (the Aramaic form of the same men.' Comp. Mark xiii, 3.
name). — Andrew hia brother. This Greek name Ver. 23. And he went abont in all Oalilee.
shows how common that language was in the East The sphere of His ministry is thus marked ; its
It is not known which was the elder brother ; character is thus described. * Galilee ' here prob-
sometimes one and sometimes the other is named ably includes the whole fertile and well peopled
first Their home was Bethsaida (Tohn i. 44). An- district thus named, not upper Galilee alone. The
drew and another disciple of John the Baptist, people of Judea looked clown on the Galileans,
probably the Evangelist John, v/cre the first fol- partly because of their contact with the heathen,
lowers of Jesus (John i. 35-40). They may have rjartly because of their dialect (comp. chap. xxvi.
remained with him. Philip was callea to follow 73). The inhabitants of a sacred capital city would
him (John i. 43). — Casting a net. They were have unusual contempt for provincials. — Teach-
busy at their usual avocation, for they were fish- ing. The people recognized Him as a Rabbi (see
era. This does not imply special poverty or ig- below).— In their synagogues. * During the Baby-
norance. ^ lonish exile, when the Jews were shut out from the
Ver. 19. Come ye after me. This call is to Holy Land, and from the appointed sanctuary, the
be distinguished from the previous acquaintance- want of places for religious meetings, in which
ship and discipleship (John i.), and also from the the worship of God, without sacrifices, could be
later choice and call to the apostleship (Matt celebrated, must have been painfully felt Thus
X.). The call is thus expanded : * i. An invitation synagogues may have originated at that ominous
to full communion with Him ; 2. A demand of period. When the Jews returned from Babylon,
perfect self-renunciation for His sake ; 3. An an- synagogues were planted throughout the country
nouncement of a new sphere of activity under Him; for the purpose of affording opportunities for pub-
4. A promise of rich reward from Him. The licly reading the law, independently of the regu-
call of Jesus to follow Him, i. A call to faith ; lar sacrificial services of the temple (Neh. viii. I,
2. A call to labor ; 3. A call to suffering and etc.). At the time of Jesus there was at least one
cross-bearing ; 4. A call to our blessed home.' synagogue in every moderately sized town of
(Lange.)Thiscall to personal attendance, probably Palestine (such as Nazareth, Capernaum, etc),
in all cases preceded the call to the apostleship. and in the cities of Syria, Asia Minor, and Greece,
Even this office did not obtain full validity until in which Jews resided (Acts ix. 2, sqq.). Larger
the day of Pentecost, when the Church was or- towns possessed several synagogues ; and it is
ganizea, or, strictly speaking, reorganized. The said that there were no fewer than 460, or even
Twelve were gradually prepared for their work. 480, of them in Jerusalem itself.' "Winer. — The
Paul's case is exceptional. — I will make yon. service was simple, and our Lord availed himself
His power, not their ability, made them what of the opportunity of making remarks usually
they became. — Fishers of men. * The main points given (comp. Luke iv. 16-27; Acts xiii. 15).
of resemblance cannot be mistaken, such as the Neither Christ nor His Apostles attempted to
value of the object, the necessity of skill as well subvert the established order of worship. They
as stren^h, of vigilance as well as labor, with an attended the synagogue service, with which, how-
implication, if not an explicit promise, of abun- ever. Christian worship has more in conmion than
dance and success in their new fishery.* (J. A. with that of the temple. The influence that revo-
Alexander.) Our Lord uses human agents ; even lutionized the world was not revolutionary. When
He did not labor alone. Let no one assume to the tree is made good, it grows according to its
be independent of others in any good work. God-given form, hacking from without only mars
Ver. 2a 8trai|[htway (the same word as in it A hint for politicians and would-be reformers,
ver. 22). Emphatic ; there was no delay. Luke — Preaching (Heralding), teaching and proclaim-
tells of a miraculous draught of fishes, which pre- ing, the goapel of the kingdom. The glad tidings
ceded and prepared the fishermen to obey. His alx>ut * the kingdom of heaven,' or which intro-
narrative assumes that Jesus was known to them duced this kingdom. On the word * gospel,' see
(Luke V. 5), and that they gave up their occupa- Introd. p. 14. The good-tidings of the kingdom
tion to follow our Lord constantly. consist of facts about the King (comp. Rom. L
Chaps. V.-VII.] THE GOSPEL ACCORDING TO MATTHEW. 53
1-4). As our Lord was a wise Teacher, He did bodies uf men, producing fearful effects. Every
not publicly proclaim Himself the Messiah. His such possession was a sign of Satan's hostility, as
preaching was preparatory ; the full gospel could every dispossession was a triimiph over him. We
not be preached until after the occurrence of the cannot explain how such possession took place,
facts it presents (comp. note on the Sermon on This passage distinguishes demoniacal possession
the Mount). As a Rabbi, the Galileans would from every kind of sickness. — Lunatics, or * epi-
hear Him, they looked for a less lowly King. leptics.' The latter sense is probable, since tne
To confirm this preaching, of a new and start- word has this meaning in chap. xviL 15 (the only
ling character, our Lord wrought miracles : Heal- other place where the term occurs). The Greek
lug erery diiease and every deknoM, etc. His word nad originally the same reference to the in-
' doing good ' in this lower form had a higher pur- fluence of the moon which is found in ' lunatic*
pose, to prove a Saviour in a higher sense. On — And paralytics The original word corresponds
the miracles of our Lord, see chap. viiL The two exactly. Those afHicted with morbid relaxation
words, ' disease * and * sickness * include all forms of the nerves, as in paralysis and apoplexy. — Ha
of bodily affliction. The first word occurs again healed them. Whatever the form, He did not fail
in ver. 24, hence we render it * disease ' here. to cure.
Ver. 24. The report ' Fame * has changed its Ver. 25. Oreat moltitiides, lit., ' many crowds.*
meaning. — Syria, the name of the largest Roman These came from all parts of Palestine; from
province north and east of Palestine, sometimes OaliLee, where he preached, Decapolis (meaning
including it. Probably used here in its widest * ten cities *), a district principally east of the Jor-
extent — They brought to him all that ware sick, dan ; according to Ritter, settlea by the veterans
Those who had heard of Him and believed in his of Alexander the Great, Jemsalem, the capital,
power to heal were numerous enough to justify Jndea, the southern part of Palestine, and from
this expression. — Holden, /. ^., under the con- beyond the Jordan, here referring to the northern
tinned power of the msfladies. — Tormonts, pain- part of Pcrea, on the east of the Jordan, south of
ful bodily afflictions, such as the three specified in Decapolis. The compact style of the original re-
the next clause (* and ' is to be omitted). — Pos- quires the omission of * from ' (italicized m com-
sessad with demons, lit, * demonized.* All the mon version), except in the case of the locality
Gospel statements in regard to this affliction imply last named, * from Galilee and Decapolis and Je-
that in those days evil spirits actually invaded the rusalem and Judea and from beyond the Jordan.'
Chapters V.-VII.
The Sennon on the Mount*
General character. The magna charta of the power of God unto salvation ; exalting Christ's
Christ's Kingdom : the unfolding of His right- earliest instruction to the Apostles at the expense
eousness ; the sublimest code of morals ever pro- of the later ; uses His tender words on the Mount
claimed on -earth; the counterpart c^ the legisla- of Beatitudes to make us forget Calvary; puts
tion on Mount Sinai; Christ here appears as His principles before His Person, failing to lead us
Lawgiver and King ; Moses spoke in God's to Him. But while it is not the full gospel, its
name ; Christ speaks in His own. — Its position, tone is evangelical, and its ideal is Christian ; iiot
contents, connection, as well as the whole tenor telling how or why we are saved, it implies
of the New Testament, show that it 13 the end of throughout that God must and will help, encour-
the law and the beginning of the gospel, the con- ages us to ask from Him (chap. viL 11). Ad-
necting link between the two : (i) a mighty call dressed to those under the law, it is the best in-
to repentance for the unconverted, showing them troduction to the gospel.
their infinite distance from the holiness required 2. Leading thought and plan. The connection
by the law ; (2) a mirror of the divine will for be- of thoughts, so far as Matthew indicates it, is
lievers, showing them the ideal of Christian mo- with chap. iv. 17: * Repent ye, for the kingdom
'^^v (3) ^^ announcement of blessings (beati- of heaven is at hand.' The motive to repentance
tudes) to all in whom the law has fulfilled its was the coming of the * kingdom,' about which the
mission, to create a sense of sin and guilt, to Jews had wrong expectations. These errors are
b^et humility and meekness of spirit, as well as met at the outset by a description of the character
to encourage and impel to hieher attainments. It of the citizens of that kingdom, while the call to
is at once a warning* a stanoard and a promise, repentance is both expanded and enforced in the
but not the whole gospel. The gospel is about body of the discourse, which spiritualizes the law.
Christ as well as from Christ. This discourse The leading thoughts are respecting the true stand-
contains little about His Person and Work ; nor ard of righteousness, negatively, nigher than the
could it. The audience was not ready, not even righteousness of the Scribes and Pharisees (chap.
theTwe]ve(Mark,chap. xvi. 21-23), the facts were v. 20), positively, like God's (chap. v. 48). The
not accomplished, the Teacher was wise in with- Golden Rule (vii. 12) is not the leading thought,
holding, was still in His humiliation ; only when since the ethics of the discourse are religious ;
He was glorified did the full gloi^ of the gospel see notes.
appear. The improper estimate 01 its si^ncance The discourse follows the method of natural
makes Christ a mere teacher of ethics, not a association, although in some cases the connec-
Saviour ; makes the gospel a higher legalism, not tinn of thought is difficult to determine. A
54
THE GOSPEL ACCORDING TO MATTHEW. [Chaps. V.-VII.
Mattbew and
plan * is simply such an aiuJpis as will help as
to understand il as a whole.
Chap. V. A description of the character of the
citizens of the kingdom of heaven, their relation
to the world (vers. 3-16); the relation of Christ
lo the law, with His exposition of the law, cul-
minating in a reference to God's perfection {■
17^^). — Chap. vi. Religious
aiid true performance of them
Lulte
Points of agreement : Both begin with beati-
tudes, etid with the same similitudes, contain sub-
stantially the same thoughts, frequently expressej
in the same language. In both Gospels an ac-
count of the healing of the centurion's servant im-
the false mediately follows. — Points of difference: Mal-
itcd (vers, thcw gives one hundred and seven verses, Luke
regarding dedication of the but thirty; Matthew seven (or nine) beatitude^
s, prayer enjoined through promise of an an- occasionally different. Our Lord was sitting (ver.
Bwer, to which promise (he Golden Rule is an- i) when this discourse was delivered ; apparently
nexed (vers. 1-12)1 exhortation to self-denial, standing (Luke vu 17] during the other. Thil
warning against false teachers and false profcs- was uttered on a mountain, the other on a plain.
sions (vers. ij-Jj) ; conclusion, two similitudes A number of important events mentioned by Luke
respecting obedient and disobedient hearers (vers, before the discourse are placed by Matthew af-
34-27). The impression produced on the mulli- ter it.
tlMc is then stated (vers. 18, 29). Explanations : (a) Two reports of the samo
discourse ; each Evangelist modifying to suit his
Eurpose. This is the common view, involvmg
:we9t difficulties. It is then assumed, that our
Lord was standing immediately before the dis
course, but sat down to speak ; that on the moun
tain there was a plain just below the summit [the
fact in Ihe traditional locality: 'the Horns o(
Hattin,' or ■Kur'n Hattin," see ver. i). The
chronological difficulty is not serious. Matthew
mentions the sending out of the Twelve (chap i )
not the choice, which is narrated by Mark and
Luke. The latter immediately preceded the dis-
course (so Luke), the fonncr took place some
time after. The mention by Matthew of his own
call out of its chronologic^ position is readily
accounted for (see in chap. bt. 1-17). — (b) Two
discourses on entirely different occaaiona. So
Augustine and others. This is an improbable
solution, not called for by the chronolo^cal dif
ficullies. The mention of the same miracle ai
immediately following m both Gospels shows
that Ihe occasions, if different were not widely
separated. — (c) Different discourses, but deliv
ered n immediate succession , Ihe longer one on
the mountain to the disc pies, the other on the
plain CO the multitudes, bo Lange. Favored tn
the direct address to the disciples and the af
lusion to the Pharisees (Matt, v) not found in
Lukes account opposed however by the fact
that the multitudes also heard the longer dis-
course (Matt vii. 18). — (d) Two summaries <A
our Lord's teaching about this lime, not reports
of particular discourses. Such summaries would
appropriate place, since in both c
(eneral sketch of our Lord's ministry precedes.
Jut both Evangelists specify the place, and even
Chap. V. i-id.] THE GOSPEL ACCORDING TO MATTHEW. 55
our Lord*s posture. — Accepting the differing re- the momentarv image. This fact accounts both
ports of the same discourse, we should remember for the remarlcable essential agreement and the
that the Evangelists did not compose their his- decided individuality and difference in detail,
tones from written documents and with literal which characterize the Gospels. The two reports
accuracv in details, but (according to Oriental of the Sermon on the Mount present in a striking
fashion) from memory, which was then much bet- manner these characteristics. The date is proba-
ter trained than now, and from living impressions biy just after the feast mentioned in John v. i, if
of the whole Christ, strengthened and guarded by that is to be placed during the Galilean ministry.
the Holy Spirit Hence we have after all a truer. Our Lord had certainly been preaching in Galilee
more lifelike and instructive account of our Lord's for some time, and haid already aroused the an-
ministr]^, just as pictures embodying the varied tagonism of the Pharisees. See chap. zii. i-i 5,
expressions of a man's countenance are more true for the events immediately preceding (comp.
to the life than a photograph which can only fix Mark ii. 1-19 ; Luke vl 1-16).
Chapter V. 1-16.
A Description of the Citizens of the Kingdom of Heaven ; their Relation
to the World.
1 A ND seeing the multitudes, ^ he went up into a^ mountain : * JJS!j"Luki
2 irV. and when he was set,* his disciples came unto him : And ''** ''*
*he opened his mouth, and taught them, saying, p». i«viii'
3 * Blessed fl!/v* the poor inspirit: for theirs is the kingdom si ,
4 of heaven. Blessed are 'they that mourn: for they shall be ^p^^J*
5 comforted. Blessed ate ^ the meek : for they shall inherit the '!»•'" ' •■
"' J J Jrs. XXXVII.
6 earth. Blessed are ^they which do hunger^ and thirst after j^,^^^^
7 righteousness : for they shall be filled. Blessed are the merci-
8 ful: for they shall obtain mercy. Blessed are *the pure in jHeb^iiM^
9 heart : for * they shall see God. Blessed are the * peacemakers : l/''**" "* ^
10 for they shall be called the 'children* of God. "•Blessed are /l^lviii^.
they which* are persecuted for righteousness' sake: for theirs *"* «»»'4-
1 1 is the kingdom of heaven. " Blessed are ye, when men shall * ' ^*** '''• '*'
revile you, and persecute ^^«, and shall® say all manner of evil
12 against you falsely, for my sake. * Rejoice, and be exceeding '^cSr.vi.w!
glad : for great is your reward in heaven : for so ^ persecuted ^ ^** c>on.
they the prophets which ^ were before you. cSpI' xxifi.
13 Ye are the salt of the earth : ^'but if the salt have lost his^ ^I'xJ^^
savour, wherewith shall it be salted.? it is thenceforth good for ^Lukeiv m!
nothing, but to be cast out, and to be trodden* under foot of "
14 men. '' Ye are the light of the world. A city that is set ^^ on "" ^*'"- "• '5-
15 a hill cannot be hid. 'Neither do men light a candle, and put ' LukV^ii'i!
it under a^^ bushel, but on a" candlestick; and it giveth light ^ " "
16 unto all that are in the house. Let your light so ^' shine be-
fore men, 'that they may see your good works, and "glorify Cj^hnxy's,
your Father which 1* is in heaven. ™- '' "'
* the * had sat down, or was seated • they that hunger
* called sons * that • omit shall ' who ^ its
* to be cast out and trodden ^^ city set ** the *' it shineth
*• Even so let your light ** who
SC THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 1-16.
Contents. The scene (ver. i), the formal mouth, we should open our ears and hearts. —
preface of the Evangelist (ver. 2) ; the opening Taii||lit, literally, ' was teaching/ implying either
description of the citizens of the kingdom of contmued or habitual discourse. It is appropri-
heaven (vers. 3-10) ; their relation to the world ate, whether this sermon was uttered on one oc-
(vers. 11-16), in the form of a personal applica- casion, or is a summary of our Lord's teachings,
tion. The discourse opens with a simplicity Vers. 3-11, The beatitudes constitute an as-
that would be abrupt, were it not so full of cending series. The same thoughts are found in
blessing. Only One bringing heaven's blessed- the Old Testament, but only since Christ has been
ness to earth could thus spe^ — The beatitudes found there. — BUiaied. The word, first applied
(so called from beati^ the word which begins these to God, means more than ' happy.* Happiness
verses in the Latin version) are usually spoken of may come from earthlv things ; blessedness comes
as seven in number, vers. 10, 11 being considered from God. It is not bestowed arbitrarily; a rea*
supplementary, 1. /., ver. 10 sums up the pre- son follows each beatitude,
ceding seven under the comprehensive term of Ver. 3. The poor in spirit, not * in body,' nor
righteousness^ and ver. 1 1 applies the whole to ' in mind.' The humble, those conscious of their
the disciples. Describing one class of persons, spiritual needs, and thus prepared to be filled
they explain each other. — Contrasts : Smai and with the riches of the gospel. The discourse be-
the Mount of Beatitudes ; the law ends with gins at the beginning ; sense of want comes be-
blessing to those who keep it ; Christ begins fore spiritual blessings ; the fruit of the law and
with blessings to those who through it have &en the germ of the gospel. The Jews with their
brought to a sense of sin and guilt. The citizens carnal hopes were not * poor in spirit,' hence the
of the kingdom, as the Tews expected them to be, appropriateness of the introduction. Pride is al-
and as Christ dcclarea them to be (comp. on ways the first and great hindrance to obtaining a
this contrast, the beatitudes and * woes ' of Luke's part in the kingdom. — Por ihsirs is. It belongs
account; chap. vi. 20-26); those whom they to them. — The kingdom (tf heaven. See notes on
regarded as blessed ; and those whom He pro- chap. iii. 2 ; comp. chap. xiii. Both the habits of
nounced so ; these beatitudes found in the Old the Teacher and the expectations of the audience
Testament, but only in the light that Christ sheds made this a familiar thought
upon it; the world's judgment and Christ's Ver. 4. Iliey that monm, or 'the mourning
1'udgment as to qualities to be honored ; the world ones.' A spiritual mourning is meant A sense
lad honored and deified courage, wisdom, and of need makes men * poor in spirit,* but a con-
strength ; Christ proclaims as divine, poverty of sciousness of the positive power of sin makes
spirit contrition, meekness, moral longings, mercy, them mourn. Not terror, fear of punishment, but
purity, peaceableness, and patient endurance. Men actual sorrow that sin has power over us. — Corn-
may adore intellect and power, praising the active forted. This is a promise ; hence the comfort
virtues ; but the distinctive virtues of the citizens comes not from ourselves, but from God. If re-
of Christ's kingdom are those passive ones He pentance saved, then the promise would be : they
has shown to be divine. shall comfort themselves.
Ver. I. Seeing the multitudes. Comp. Mark iv. Ver. 5. The meek; the mild, the gentle, op*
7, 8 ; Luke vi. 17, on the gathering of these mul- posed to the ambitious, who succeed in such a
titudes. — He went ap. Not to avoid them, but kingdom as the Jews were looking for. A higher
to gather from them a willing audience.— Into quality than the preceding. — Inherit the eiurth,
the mountain, the Horns of Hattin, according to or 'the land,' 1. ^., of Canaan, the type of all
tradition. Stanley : * It is the only height seen in blessings, not merely of spiritual ones. The lit-
this direction from the lake of (jennesareth. The eral fulfilment is not infreouent, but the primary
plain on which it stands is easily accessible from reference is to the Messiah*s kingdom,
the lake, and from that plain to the summit is but Ver. 6. Hunger and thirst after righteousness,
a few minutes' walk. The platform at the top is * Tlie righteousness,' /. ^., God's ; something with-
evidently suitable for the collection of a multi- out us, given to us, not merely imputed to us,
tude, and corresponds precisely to the *' level though that is included, but made ours, part of
place " to which He would " come down '* as our life, as food is assimilated. A still stronger
from one of its higher horns to address the peo- representation of the sense of spiritual need, ad-
ple.' This suits the requirements of the view vancing to positive longing, for a blessing, known
that Matthew and Luke report the same dis- to be the one needed, namely, God's approval —
course (see note, p. 54). The central situation conformity to the will of God. Those thus hun-
would also permit the gathering there of mul- gering are blessed, for they shall he filled, shall
titudes from all quarters.-^ When he had sat dowUi get in abundance what they want A narrow
or was seated. The usual posture of an Oriental view of this righteousness interferes with the full
teacher, and the natural one for familiar instruc- obtaining of it
tion. — His disdples came unto him. The Twelve Ver. 7. The merciful. Meekness is a passive
had already been chosen (comp. Mark iiL 14 ; virtue, mercy an active one. * The meek bear the
degree of sympathy and mutual love and help
discourse is in chap. x. * His disciples ' may in- included. The spring of this grace is in God's
elude all who came to be taught, as distinguished mercy, although it is ever rewarded with new
from the * multitudes ' who had come to see the mercy ; according to the annexed promise : for
miracles of healing. they shall ohtain mercy. First of all, God's
Ver. 2. Opened his mouth. A formula in- mercy; the merciful character is both the evi-
dicating * a solemn and authoritative utterance ; ' dence and the measure of God's mercy. Mercy
comp. references. He had before opened the from men is included. All these beatitudes have
mouths of others ; the King Himself now be- a subordinate temporal application, for God rules
comes the Teacher. When the Lord opens his the world, despite its sin.
Chap. V. 1-16.] THE GOSPEL ACCORDING TO MATTHEW. 57
Ver. 8. The pore in heart. Either a single Ver. 12. Bejoioe, etc An exhortation based
virtue, or total freedom from sin. The former is on the declaration of blessedness in ver. 11, and
here meant, i. e., a simplicity of heart, or 'that confirming it Needful, because the prospect of
steady direction of the soul toward the Divine life persecution is far from awakening joy. — Per
which excludes eveir other object from the hom- great is your reward in heaven. Tne reason
aee of the heart' More than sincerity, or chastity both for rejoicing and for the blessedness. ' Re-
olfeeling, or outward purity, such as the Levitical ward,' i, ^., recompense; but of grace, not of
law denumded and the hearers mi^ht have deemed debt ' Great ' implies that it would be beyond
sufficient, or the moral purity which philosophers merit ' In heaven : ' either, in heaven, given in
enjoin ; it is inward purity derived from God a future state of blessedness, or heavenly, spirit-
(comp. I John iii. 9). Hence the promise : they ual, i. ^., in the enjoyment of the blessings of the
shall see God. Fulfilled even here. This visioa Messiah's kingdom, the kingdom of heaven. The
of God begins when spiritual vision begins in tne latter sense accords best with the language of the
regenerate neart (Eph. L 18) ; it is perfected when discourse, and culminates in the former one. —
in eternity we shall see Him face to face (i Cor. Per so perseonted they, i. ^., the unbelieving Jews,
ziiL 12 ; I John iiL 2), perfect knowledge being (as in ver. 11), tho prophets who were before yon.
combined with perfect love. Not an express assertion that the disciples were
Ver. 9. The peaeemakers. Not simply the prophets. It, however, puts them on the same
peaceful, but those who reconcile others. How- level, establishes the connection between the Old
ever understood by Christ*s hearers, we must and the New Testaments, showing that the old
refer it to those who proclaim and further the antagonism remains. A permanent reason for
Gospel of peace, which alone makes men truly at rejoicing, not for the greatness of the reward,
peace with one another by making them at peace Vers, it- 16 teach the relation of the disciples,
with God. In most kingdoms those who make as thus described, to the world, under the two
war stand highest, but in the Messiah's kingdom, figures of salt and light
the crowning beatitude respects those who make Ver. 15. Te, 1. ^., the disciples, though not yet
peace. — TlMy shall he ealled sons of Ood ; reco^- forming a distinct organization. The influence
nized as sons, 1. e,, children of full age. This here spoken of depends not u]>on external organi-
acknowledginent is the reward freely given of zations, but upon the power of Christ in the in
God to those doing His work of peacemaking. dividual believers. —> The salt of the earth. Salt
Ver. 10 speaks of the blessedness of the citizens preserves, Christ's disciples preserve the world
of the kingdom of heaven, as opposed by the from utter corruption. — Salt seasons food and
world, and the same idea is repeated in vers. 11, prevents insipidity; Christians are to give a
12, addressed to the disciples directly. Then spiritual seasoning to what is made 'stale, flat,
follows a declaration of their office in blessing the and unprofitable ' by * earthly ' minds ; comp.
world. This variation in the thought leads most Col. iv. d The first thought is the prominent
to reckon the beatitudes as seven in number, one. * The earth ' refers to society as it exists. —
closing with ver. 9. 3nt. A warning against pride. — if the salt have
Ver. la Por xighteonsness' sake. ' Righteous- lost its savonr. A mere supposition, — yet salt in
ness ' includes all the preceding graces ; but the the East does lose its saltness by exposure, or
peacemakers are especially persecuted ; the effort foreign admixture rendering it impure, and is
to spread the gospel of peace provokes the hos- then * good for nothing,' except to destrov fer-
tility of men. Righteous living does the same, tility. ux. Thovason {The Land and the BootcyVoi,
however men may be compelled to admit its ex- ii., pp. 43, 44) mentions an instance coming under
cellence. The Jews would not expect persecution his own observation. Pure salt cannot lose its
to befall the Messiah's subjects. Yet theirs 1b savor. The doctrinal bearings of the figure need
tlie V»"g^«w" of heaven. The promise to the not be pressed. — Of men. No special emphasis
* poor in spirit ' also. The only difference grows seems to rest upon this phrase. The early date
oiit of the nature of the parties. The * perse- of the sermon forbids an exclusive reference of
cuted ' are probably capable of receiving a higher the verse to excommunication or deposition from
blessing. One class is spoken of throughout ; the the ministerial office.
list of rewards begins and ends with the kingdom Ver. 14. The ligbt of the world. The influence
of heaven, a phrase summing up all the bless- of salt is internal, of light, external ; hence
ings. * earth ' (ver. 13), and here * world,' both referring
Ver. II. Blessed are ye. The personal appli- to societv or mankind, the latter more to its
cation; a prophecy also, since when men shall organizea external form. Light is opposed to
ivfile yon, etc, implies that this will happen, darkness, and dispels it ; is the symbol of truth
The firet revilers and persecutors were the un- and holiness. Christ's disciples opposed to the
believing Jews, here referred to indefinitely. -^ world, and yet to transform it, by driving away
Befile, u ^., reproach you to your face. — Perse- its ignorance and sin. They become the light of
ante refers to acts ana the last phrase to back- the world, because He is * the true light,^ and
biting. — Palsely, literally, ' lying ' (agreeing with makes them partakers of His light — A titj set
' men '). The word is omitted by some author- on a hUl. In the East, cities are often built on
ities ; but in any case it is implied. — Por my hills. Such a city may have been in sight, as
sake. This shows that all the preceding beati- later travellers think ; but in any case, the figure
tudes describe Christ's disciples, that He is em- is striking. The Church of God is such a city,
bodied Righteousness. Those only suffer for and must be seen^ like the light
righteousness' sake, who suffer for Cnrist's sake; Ver. i^ A eandle, or Mamp.* — The bnshoL
elsewhere we learn more distinctly; those only The ordinary household measure, holding about
are blessed with righteousness who are blessed a peck. Under this the light could be hid. — Bnt
for Christ's sake. The promised trouble for on the eandlestiek, or Mampstand;' its proper
Christ's sake comes as a part of the promised place,anelevatedholderorstand, so that its light
blessing for Christ's sake. might be diffused as widely as possible. ~ It
58 THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 1-48.
ffh^wtfc- ' Giveth light,' implies that a certain those who built them * (Alford). The exhortation
effect is necessarily produced, but the lamp only humbles in order to exalt : all good works, light-
shines, its light may be rejected. giving, purifying and preserving influences, come
Ver. 16. Eren 10, /. ^., like the city on the hill, from God, to whom the glory belongs, but He is
the candle on the candlestick, not * so that they * your Father.* This is the fiirst occurrence of the
may sec,' as the common version might be under- pospel phrase, * Father who is in heaven.' It
stood. — Let joux light shine before men, that is taught us by the only begotten Son of God,
they ma^ lee your good worki. Not professions through whom we become sons of God, who is
or teachmgs, but what men, with all tiieir preju- His Father and our Father. The beatitudes cul-
dices against Christ's people (vers. 10-12), are minated in the promise, * for they shall be called
forced to acknowledge as real excellences. — The sons of God ' (ver. 9) ; the statement of our
supreme end both of the shining and seeing is world to our * Father,' from whom our blessings
added, and glorify yonr Father who 1b in hiea- come, shows us that in the world we may cause
yen. * The praise and glory of a well-lighted position in the world, while leading us above the
and brilliant feast would be given, not to the Him to be glorified. Our true glory is in His
light, but to the master of the house ; and of a glory,
stately city on a hill, not to the buildings, but to
Chapter V. 17-48.
Our Lord's Relation to the Law, and His Exposition of its Requirements.
17 "" I ^HINK not that I am come^ to destroy the law, or the « Rom. in. 31.
18 JL prophets : I am not come^ to destroy, but to fulfil. For
verily I say unto you, *Till heaven and earth pass,^ one jot or *Lukexvi.i7.
one tittle shall in no wise pass from the law, till all be fulfilled.*
19 * Whosoever therefore shall break one of these least command- rjas. ii. 10.
ments, and shall teach men so, he ^ shall be called the least in »»• •<>
the kingdom of heaven: but whosoever shall do and teach /A^»,
20 the same ^ shall be called great in the kingdom of heaven. For
I say unto you. That except your righteousness shall exceed ^ Rom. « 3
** the righteousness of the scribes and Pharisees, ye shall in no
case ^ enter into the kingdom of heaven.
21 'Ye have heard that it was said by® them of old time, /Thou ^veraw tj,
^ * 33» 38, 43
shalt not kill ; and whosoever shall kill shall be in danger of the -^0^^' JJ;
22 judgment: But I say unto you, That ^whosoever® is angry r « John iH.
with his brother without a cause ^^ shall be in danger of the
judgment : and whosoever shall say to his brother, Raca, shall
be in danger of *the council: but whosoever shall say. Thou AChape.x.17;
^^ xwi cc^ etc
23 fool, shall be in danger of * hell fire.^^ Therefore if * thou bring « ^'h»g «^.»'-
thy gift to the altar,^ and there rememberest that thy brother ^ ^^ ^...
24 hath aught against thee ; Leave there thy gift before the altar, -*' """•9-
and go thy way ; ^ first be reconciled to thy brother, and then
25 come and offer thy gift. 'Agree with thine adversary quickly, /Lukexii. 58.
'"while thou art in the way with him :^* lest at any time^^ the *• p*. «««
^ came ^ came not • pass away * all things be done
• OMt't he * he ' in no wise • to
• every one who " tAe best authorities omit without a cause
'1 the hell {literally Gehenna) of fire
" If therefore thou art offering thy gift at the altar " (,) instead of {^^
" with him in the way ^ omit at any time
Chap. V. 17-48.] THE GOSPEL ACCORDING TO MATTHEW. 59
adversary deliver thee to the judge, and the judge deliver thee
26 to the officer, and thou be cast into prison. Verily I say unto
thee. Thou shalt by no means come out thence, till thou hast ^®
paid the uttermost ^^ farthing.
27 Ye have heard that it was said by them of old time,^^ " Thou « ex. xx. m;
28 shalt not commit adultery: But I say unto you, That * who- cji^iiZdli'i
soever * looketh on a woman to lust after her hath committed
29 adultery with her already in his heart. ^ And if thy right eye / chap. xpn
offend ^ thee, pluck it out, and cast iV from thee : for it is profit- 47.
able for thee that one of thy members should perish, and not
30 i/iat^ thy whole body should ^^ be cast into hell. * And if thy ^ chap. xviu.
right hand offend ^ thee, cut it off, and cast it from thee : for it 43'.
is profitable for thee that one of thy members should perish, and
31 not t/iai^ thy whole body should ^* be cast ^ into hell. It hath
been said,® ^ Whosoever shall put away his wife, let him give r dbut. xxir.
32 her a writing of divorcement : * But I say unto you. That who- ,chap.xix.9;
soever^ shall put away his wife, saving for the cause of fornica- ^^''LidSi'
tion, causeth^her to commit adultery: and 'whosoever shall /Roii'vii. 3
marry her that is divorced ^ committeth adultery,
33 Again, ye have heard that it hath been said by ^ them of old
time, "*Thou shalt not forswear thyself, but 'shalt perform unto «LKv.xix.ia.
' * X Num. xxx.
34 the Lord thine oaths : But I say unto you, ^ Swear ^ not at all ; j-
35 neither by heaven;® for 'it is God's throne:® Nor by the * ^gj- '*^.j.*'
earth ; for *• it is his footstool : ^ neither by Jerusalem ; for it ^ J^*,^ ,
36 is * the city of the great King. Neither shalt thou swear by thy * l^- **""**•
head, because thou canst not make one hair white or black.
37 But let your communication ^^ be, Yea, yea ; Nay, nay : for ^
whatsoever is more than these cometh of evil.^^
38 Ye have heard that it hath been said,^ * An eye for an eye, c ex. xxi. 34
39 and a tooth for a tooth : But I say unto you,** That ye resist not aoT dJut.
'evil :^ but -^whosoever* shall smite ^thee on thy right cheek, </"&».' ^.7.
40 turn to him the other also. And if any man will sue thee at 19; « cor!
V i3-
the law,^ and take away thy coat, let him have /Ay cloak also, /lukbvi 39,
41 And whosoever shall ^ compel ^ thee to go a mile, go with him ^chap.xxvii.
42 twain. *Give to him that asketh thee, and' from him that JVn *^,
would borrow of thee turn not thou away. as™^ "**
43 Ye have heard that it hath been said,^ * Thou shalt love thy w ; , p».
44 neighbor, and 'hate thine enemy. But I say unto you, ™ Love ETiS'vi 34I
k Lev. xix. 18
*• have *' last ^' /Ae best authorities omit by them of old time xxui. 6.
» cause thee to offend » omit that ^ omit should *« ^^"^ ^ '^
" go {according to best authorities) ^ was said also ^ maketh
" when she is put away ^ was said to ^ that ye swear
• the heaven *• the throne of God * the footstool of his feet
« speech •* omit for •• or of the evil one ** was said
•* or the evil man •• smiteth
^ And the man that would sue thee at law ^ impress
6o THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 17-48.
your enemies, bless them that curse you, do good to them that
hate you, and * pray for them which despitefuUy use you, and per- « Luke xydn.
45 secute you ; ® * That ye may be the children ^ of your Father eJ' ^"'
which ^^ is in heaven : for he maketh his sun to rise on the evil . . ^ . *
/ Acts XIV. 17.
and on ^^ the good, and p sendeth rain on the just and on ^ the
46 unjust. *For if ye love them which love you, what reward ^ Luke vi. ji.
47 have ye ? do not even the publicans the same ? And if ye
salute your brethren only, what do ye more ^/lan others ? do not
48 even the publicans so ? *^ Be ye therefore '^ perfect,** even as^'^p/^,^^;
your Father which is in heaven ^ is perfect. JVpwl'hl
is; Col. i.
^ the best authorities read only : But I say unto you, Love your enemies, and 28; .iv. 12:
pray for them that persecute you ^ may be sons Ja8.i.4; m
** who ^-^ omit on ^^ the heathen the same
** Ye shall therefore be perfect ** your heavenly Father
Contents. Our Lord defines His relation to of the ceremonial law ; (4) by redeeming us
the old dispensation (vers. 17-19), thus Intro- through His expiatory death from the penalty and
ducing the negative leading thought, viz., the utter curse of the broken law ; (5) by enabling us,
failure of the Pharisees to attain true righteous- through His Holy Spirit, to fulfil the law in grati*
ness, according to the law, which He came to fulfil tude to Him and in living union with Him.
(ver. 20) ; an exposition of the requirements of Vcr. 18. Verily, lit., * Amen,- I lay onto yoiL
the law (vers. 21-47), culminating in the positive The Evangelist John generally repeats the first
leading thought, our perfect heavenly Father the word. The whole phrase is used by Christ alone,
true standard of righteousness (ver. 48). — The the absolute, personal Truth. — Till heaven, etc
occasion of this part of the discourse was, either Paraphrase : * While heaven and earth last, one jot
the false notion that the Messiah would introduce or one tittle shall not pass from the law without all
a period of license (ver. 17), or the antagonism these, declared, promised, or typified, being done.'
between what Hehadjust said and the teaching of A strong assertion of the permanent character of
the Pharisees. The former is simpler. Still the the law. — Jot means the smallest letter of the
other is natural. A popular audience generally (Hebrew) alphabet, while tittle, /. e,^ * little
puts an extreme construction on new doctrines ; horns,* refers to the small turns by which one
as he seemed to oppose the strict legalists, they letter was distinguished from another. A warn-
may have asked themselves, * Will He do away ing against contempt for the Old Testament,
witn the law.' In any case the connection witn which leads at last to a denial of Christ. He has
what precedes is : Our Lord shows His disciples Himself fulfilled the ceremonial law ; He teaches
that they are to become lights of the world (vers, the true, higher, spiritual significance of the whole
15, 16), not as revolutionary radicals but as his- law.
torical reformers. The law fulfilled by Christ, in Ver. 19. An application of the truth just an-
Christ, through Christ The law spiritualized, nounced. — 'Whosoever, therefore, because of this
not abrogated. The gentle Teacher the most permanent character of the law. — Shall break,
exacting ; not externally but internally. The or at any time may break, one of these least oom*
boldness (* I say unto you'), breadth, depth, and mandments, the smallest part of this law, or, in
height of this exposition. Like the introduction, the wider sense, of this revelation which God has
It culminates in a reference to our heavenly made, and shall teach men so, by example or pre-
Father. cept, shall be called, recognized as, least in the
Ver. 17. Think not. See above. The great kingdom of heaven, in the new dispensation He
Teacher addresses Himself to the thoughts of the was proclaiming. Such are not excluded, because
audience before Him. — I came. This implies not opposing the law as a whole, but only some
that He had a special mission ; not as yet a direct of its minutiae. * Least ' may allude to the Jewish
avowal that He was the Messiah. — To destroy, to distinction between great and small command-
undo, or do away with. Christ's mission not ments, a distinction revived by the Romanists,
negative and destructive, but positive and con- but which cannot exist in God s law. The pos-
structive ; Christianity is neither revolution nor itive declaration which follows corresponds. The
restoration, but a new creation, which, however, subsequent part of the chapter, especially the
conserves and perfects all that is good in the old. next verse, shows that our Lord does not com-
— The law or the prophets. The whole spiritual mand a strict observance of the letter of the cere-
development of tne Old Testament is meant, monial law. He there condemns those most scru-
This Christ came to fulfil, to make perfect as pulous on these points. The fulfilment and the
doctrine and to exhibit perfectly in life. So that keeping of the law here required are explained
we need not limit * law ' to the ceremonial law, or by the fuller light shed upon it by the Saviour's
' prophets ' to the Messianic predictions. Christ exposition. — He shall be ooUed great« * He ' is
fulfils the law : (i) theoretically, by unfolding its emphatic here.
deep spiritual significance, as in this sermon ; (2) Ver. 20. The scribes and Pharisees, by mt-
practically, in his holy life, a perfect pattern for nute explanations of the law, had made it very
unitation; (3) by realizing the types and shadows burdensome. The people, oppressed by this,
Chap. V. 17-48] THE GOSPEL ACCORDING TO MATTHEW.
61
longed for deliverance. Some hoped for it necessarily. — General sense : murderoas feelings
through an abolition of the law, but our Lord and words are deemed a proper ground of con-
opposes this further, by His exposition of the demnation in Christ's kingdom. A more particular
real demands of the law. explanation involves a difficulty. Two kinds of
Xzoept your rightdonniMt, your obedience, earthly punishment are spoken of, and then a f u-
rectitude, shall esooed, abound more than, that ture one is attached to tne use of a word, which
of tha leriboa and Fhariaeea, je ahall in no wiao
antar into tha kingdom of haavan. He exacts
more than these so exact and exacting in their
• righteousness.' — Less a charge of hypocrisy or
wickedness than a declaration that they, with all
their care, had not yet understood the real spirit
of the law. Their scrupulous literal obedience
was only a perversion of the law. Christ only
unfolds its true meaning, first, by saying that the
does not seem very different from the preceding
ones. Since no earthly court does punish feel-
ings of anger, it would seem that all three refer
to a future punishment, or at least to God's judg-
ments, the degrees being represented by Jewish
usages. It is clear from the passage that there
are different degrees of guilt, and that even the
germ of sin in the heart condemns before God.
The sin is not in the word and act as such, but
way to obey it is not that of the rharisees. Christ in the motive and spirit. There is also a rigAt*
is the way to obedience. His words here are to
awaken a sense of the need of Him, to enable us
to attain to this 'righteousness.' — The rest of
the chapter contains five contrasts between the
true fulfilment of the law and the teachings of
fffus indignation and wrath, an innocent use of
terms like those forbidden here (comp. Matt
xxili. 17, 19 ; Luke xxiv. 25 ; Gal. L 8, 9 ; iiu i,
3 ; Tas. ii. 20).
Ver. 23. Therafore. Application of the teach-
the scribes and Pharisees. We include vers. 31, ing just uttered. — Art offaring thy {^t at tha al-
32, respecting divorce, under the second contrast tar, engaged in what was then the highest act of
(seventh commandment). worship. Even the most sacred act should make
Ver. 21. Te hava haard, when the law was room for reconciliation. •» And thararamembazaat.
read in public, etc. — It was said to vnot * by ') Proper worship makes us mindful of duty to oth*
tham of old tima, * the ancients.' As the passage ers. — Thy brothar, one closelv connected with
is from the law, the indefinite phrase, 'it was thee. — Sftth anght against tnaa. The charge
said,' cannot be referred to a false teacher or may be groundless, but still may give occasion
author of tradition. — Thon shalt not kilL From to bad feeling on our part. — Lsave thara thy
the Decalogue, the sixth commandment (Elx. xx. gift, etc Better postpone even an acknowledged
13), the first of the second table ; the fifth belongs religious duty than, the duty of reconciliation,
rather to the first table, containing duties to God. The case is put in the strongest form. — Go thy
— Whoaoavar shall kill, commit actual murder, way, not to neglect the religious duty, but in or-
ahall ha in dangar of tha judgment, i, ^., subject der to first ha raooneilad. The two clauses must
to trial by an earthly court, probably the one in
the place he lived. The interpretation of the
scribes ; correct, but not complete.
Ver. 22. Bat I say onto yon. This implies
equal authority with Him who gave the Deca-
logue, greater authority than those who ex-
pounded it The two thoughts of ver. 21 require
two here. — Svary one who. This is the literal
sense. — Angry with his brothar. ' Brother ' is
equivalent to neighbor, in the wide sense. — The
be closely connected. — Than oome and offer thy
gift The reconciliation does not make the wor-
ship unnecessary. Discharge of duty to men does
not do away with duty to God. One truly rec-
onciled to his brother is readiest to come to God
in His appointed way.
Ver. 25. A^^aa with thine adversary qnioUy.
An opponent m a law-suit — With him in the
way, /. ^., to the place of judgment, the last op-
portunity for settlement The rest of the verse
best authorities omit * without cause.' Probably describes the possible course in case of losing
inserted by way of mitigatioiL Several fathers
expressly say that it is not in the text — Tha
jiiid|;niaat As before, the earthly court — Baca.
This is a word of contempt, meaning either
• empty head,' or * spit out,* i. ^., heretic It is
rendered, 'vain fellows,' in the plural, by the
the suit The words : ' at any time,' are super-
fluous. — Offioar, is the same as our sheriff.
Ver. 26, Verily I say nnto thaa. A higher ap-
plication of the illustratioiL The prudent course
m worldly affairs points out the prudent course
in the higner sphere. ' Reconciliation with an of-
translators in 2 Sam. vL 20. — ConneiL The fended brother in this life is absolutely necessary
Sanhedrin at Jerusalem, consisting of seventy-two before his wrong cry against us to the Great
members ; the highest earthly court. — Thou foot Judge, and we be cast into eternal condemna-
The Greek word implies 'stupid fool.* It may tion.' (Alford.) This view can be held without
be a Hebrew expression (' moreh ') containing a definitely assigning a higher meaning to adversary
charge of wickedness and great impiety. Perhaps and officer, etc The warning against law-suits is
an allusion to the atheist, Ps. xiv. i. — In dangar evident enough, but is not the principal thought
— The last farthing,
value. The meaning
is ; until everything
is paid. If our sins be
A coin of insignificant
af, literally, ' into,' /. e., in danger of being cast
into, tha hall of flra, ' Gehenna of fire.' The first
word originally meant the valley of Hinnom, once
a place of idolatrous worship, on the south side
of Jerusalem. It became a place of defilement, regarded as ' debts '
where the corpses of malefactors were thrown, this is impossible, but '
and was also, it is said, the scene of execution in no conclusive argu-
certain cases. ' Of fire ; ' either because of the ment for or against
fires kept burning in this valley to consume the the eternity of pun-
offal of the city, or on account of the worship of ishment can be based
Moloch, practised there, in which children were on the figure. See,
burnt alive. In either case, the whole phrase is a however, Luke xii. 59, where the reference to
significant expression for the place of future pun- future punishment is perhaps more marked. Ro«
ishment It probably means this here, but not man Catholic expositors understand this passage
A Farthing.
62
THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 17-43.
owing to the hardness of their hearts. — The
writiag of divoroemint, designed not to encour-
age divorce, but to render it more difficult, was
in effect a protection of the repudiated wife. Our
Lord's explicit teaching opposed the perversion
of this provision of the Mosaic law. Some of
the Rabbins allowed divorce in a great variety
of cases, one going so far as to make the discovery
of a more pleasing woman a sufficient ground.
Ver. 32. Fomicatioii, or unchastity. — Xakitli
her to commit adultery, not by the fact of her
being divorced, but in view of the extremely
probable case of another marriage. — When the
18 put away. The force of the original is best
given thus. The Romanists claim that this in-
cludes one divorced for the sufficient cause just
mentioned, but it is doubtful, since, grammat-
ically, the reference is still to the one divorced on
insufficient grounds. Besides, a woman divorced
for adultery would be stoned, according to the
law, and there is here no reference to mfidelity
on the part of the man. The application to the
case of a man is not only required by the spirit of
Christ's teaching in general, but by the fact that
He is here speaking of and condemning the sin
of the man. This high ideal of the marriage
union (comp. £ph. v. 22, 23) is the basis of social
morality. To oppose it is not only unchristian,
but to demoralize the family, and to make war
against the welfare of humanity.
Ver. 33. A summary of the Mosaic precepts
in regard to swearing ; negatively, Thou Shalt not
swear falselv; positively, hut shalt perform te
the Lord thine oaths. (Comp. Lev. xix. 12 ;
Num. xxv. 2.) The twofold mistake of the
Jews, answered by our Lord : that only false
swearing, and swearing by the name of God, were
forbidden. They prooably considered no oaths
binding, save those in which the name of God
occurred ; this error, though not mentioned, is
necessarily opposed.
Ver. 34. That ye swear not at all, lit., ' not to
swear at all.' The reason is given, in ver. y;.
The prohibition is absolute for private and social
life, and also for the kingdom of heaven, for
which alone Christ legislates here. Civil govern-
ments, on account of the fearful amount of false-
hood in the world (comp. ver. 37), must require
judicial oaths as a guarantee of veracity. That
these are not referred to we infer from the ex-
ample of our Lord (chap. xxvi. 63, 64), and of
His Apostles (Rom. L 9 ; Gal. i. 20 ; i Cor. xv.
31). Objection to them often becomes a species
of Pharisaism. Yet such oaths are not to be
lightly administered. The next examples refer
to the habit, so silly and sinful, of swearing in
ordinarv conversation. — Keither by the heaven.
An oath then used, and considered allowable. —
For it is the throne of Ood. To swear by heaven,
is to swear by God Himself. Otherwise the oath
is senseless. A condemnation of many phrases
which are corrupted forms of actual oatns, and
are used by those who scruple to swear outright
Ver. 35. Kor by the earth. In this case also,
the oath, if not senseless, would derive its valid-
ity from the relation of the earth to God. — By
Jerusalem, or, strictly, * towards,' turning towards
it, as in praying. Any solemnity attending this
oath, came from the fact that it was the city of
the great King ; where the temple stood, the seat
of the special religious government Jehovah had
established over Israel.
Ver. 36. By thy head. No man can create a
of pursatory ; Universalists use it in support of
their view of final restoration ; but neither * pris-
on ' nor * till ' necessarily points to ultimate deliv-
erance. Comp. 2 Pet li 4 ; Jude 6. The main
idea is the inexorable rigor of divine justice
against the impenitent sinner.
Ver. 27. The seventh commandment (Ex. xx.
14) is now cited, with an implied reference to the
interpretation given bv the scribes, namely, that
adultery alone was foroidden.
Ver. 28. Every one who, not seeth, but vol-
untarily looketh, with a view to lust after her.
Our I^rd declares, not that such an one shall
be condenmed, but that in his A^art he has com-
mitted the sin. Adultery of the heart, and of
the eye, desecrate the temple of the Holy Spirit ;
how much more adultery in deed. — A woman
mayjnean a *wife,' but the widest sense is not
inappropriate.
Ver. 29. An application by direct address. —
Thy right eye, etc Comp. chap, xviii. 8, 9 ; Mark
ix. 43-48, where the order is different Here the
• eye** is placed first, on account of the connection
with the lustful look (ver. 28). The * right eye,*
in popular esteem the oetter one. — Cause (or ' is
causing ') thee to offend, to stumble, to fall into
sin. — Fluck it out. Not : as soon as thine eye
causeth thee to sin, pluck it out ; rather : should
it appear that the sight is an incurable cause of
sin, then pluck it out ; but such bodily mutila-
tion would not of itself cure sin. We should
resist 'the first springs and occasions of evil
desire, even by the sacrifice of what is most
useful and dear to us.* — Cast it from thee,
as something hateful, because given over to sin.
The surgeon does not hesitate to amputate a
limb, if he hopes thereby to save a life ; no
earthly sacrifice is too great where eternal life
is concerned. — ProfltaUe. Such self -denial is
true self-interest, as all virtue is, could we but
so understand it However * profitable,' the
overcoming of sin is painful. — Body[, standing
for the whole life here, because the sin referred
to is a sin against the body. — Hell, Gehenna,
not Hades ; the place of punishment, not the
place of the dead ; hence spiritual, not physical
death is referred to.
Ver. 30 repeats the same thought, instancing
the right hand. The eye is the symbol of delight
in looking (sense of beauty) ; the hand, the sym-
bol of converse and intercourse (social feeling,
friendship) ; but in any case here represented as
oreans of temptation. — Go (or,* go away') into
hiuL The change in expression perhaps marks
a development of lust inevitably tending toward
hell. Here, too, we must avoid a slavish literal-
ism, and remember the main thought, which is to
spare nothing which hinders our salvation. A
literal execution would turn the Church into a
house of invalids, since every Christian is more
or less tempted to sin by his eye or hand ; nor
would the cutting off of all the members, of itself,
destroy lust in the heart Here, too, the rule
applies: *The letter killeth, the spirit maketh
alive.*
Ver. 31. The teaching in regard to divorce
l^elongs properly under the exposition of the
seventh commandment Loose notions about di-
vorce indicate and increase unchastity. — It was
said also. ' Hath been said * (here and vers. 33,
j8, 43), is an unnecessary variation. — Quotation
from Deut xxiv. Our Lord says elsewhere (chap.
xix. 8 ; Mark x. 5), that even this precept was
Chap. V. 17-48.] THE GOSPEL ACCORDING TO MATTHEW. 63
hair of his head, or even transform its color ; men and beasts into the public service, d matter
what solemnity, then, in such an oath. Or, if very obnoxious to the Jews ; it includes also the
carried further, to swear by what is under God*s quartering of soldiers, and military requisitions,
control alone, is to swear bv Him, and that in a etc. — A mile, a thousand Roman paces, about
very roundabout and senseless way. Dr. Thom- if520 yards (less than an English mile), but the
son (7)1/ Land and the Book) says the Orientals proportion, one to two, is the main point En-
to-day are fearfully profane, swearing continu- dure double hardship, even when it seems most
ally, by the heart, their life, the temple, or the unjust, rather than angrily refuse,
church. Ver. 42. Give to him that asketh thee. Beg-
Ver. 77. But let yonr speeeh be. Tea, yea ; Kay, ging was as common and annoying then as now.
nay. Not only foolish oaths, like those cited, are — And from him that would borrow of thee turn
forbidden, but also all unnecessary appealing to not thou away, or ' be not turned away.' Ob-
God. Even judicial appeals to God snould not viously to give to every beggar, to lend to every
be multiplieo. The true oath consists m the borrower, would be as hurmil to them as harass-
simple asseveration uttered under a sense of the ing and exhausting to us. Refusal may often be
presence of God, before Him, and in Him. — the best gift Our gifts and loans are to be meas-
Oametli of evil, or ' of the evil one.' The mean- urcd by the welfare, not by the desert of the
ing is the same in either case. All strengthening asker ; and to be made in the spirit of our Heav-
of simple yea and nay is occasioned by the pres- enly Father (ver. 4O.
ence ot sin, and the power of Satan, in the world. Ver. 43. Thon wait love thy neighbour. (See
— There is no more striking proof of the exist- I-cv. xix. 18). The original precept referred to
ence of evil, than the prevalence of the foolish, Israelites, arid obedience to it helped to keep
low, useless habit of profanity. It could never them distinct from other nations. But the Phar-
have arisen, if men did not believe each other to isees, to increase the distance between the Jews
be liars. Liars are most profane, and the reverse and Gentiles, added the converse precept : and
is true. Ignorance and stupidity increase the hate thine enemy, meaning by ' enemy ' the Gen-
habit Some men swear from want of ideas. tiles (comp. Deut xxiii. 6). Latin authors speak
Ver. 38. Bye for an eye, etc The law of retal- of this as a distinctive feature of the Jewish char-
iation (Ex. xxl. 24) was a judicial rule, righteous acter. Personal hatred also was probably justi-
in itself, and especially necessary in the £^t In- tied by this assumed meaning of the words of
troduced to do away with the private revenge, so Moses. Our Lord (* a light to lighten the Gen-
common in the time of Moses, it had been per- tiles') opposes this interpretation. Separatism
verted into a warrant for retaliation of every kind, was necessary to preserve the Jews from heathen
Our Lord teaches that while this rule is correct influence, but this addition was contrary to proph-
in law, our personal conduct should be governed ecy and to the purpose of God in sending the
Vy a very different principle. Messiah. (Whom He meant by * neighbor,* we
Ver. 'TQ, Bedat not evil (' wrong *),or, ' the evil learn from Luke x. 27 £)
man.' The general principle governing all the Ver. 44. Love yonr enemies. The controlling
cases mentioned. Lanee : ' Our Lord refers to principle, literally and universally applicable,
sin and evil in the world, which is conquered by One of the few precepts which admit of no dis-
wise Christian submission rather than by stren- tinction between * letter * and * spirit* The law
uous resistance. To be merely passive, were of love, once deemed applicable only to those of
weakness; but a non-resistance, from Christian the same nation, is now declared valid towards all
principle and for a spiritual object, is true men, even personal enemies. This gospel prin-
strength and real victory.* — But whoioever imit- ciple and Pharisaism cannot be reconciled ; here
eth thee on thy right oliiBek, etc An application chiefly our righteousness must exceed that of the
of the principle to a case of violence against the scribes and Pharisees. By his very hatred our
person. Christian love must make us bear twice enemy becomes our neighbor ; his hatred tempts
as much as the world, in its injustice, could de- to retaliation, leaving us no choice but to fall or
mand. This neither justifies the world in its de- else defend ourselves with the weapons of love,
mand, nor requires passive non-resistance, since 1. e.y to meet * persecution * with * prayer.' The
the example of Christ (John xviiL 22) and His briefer form of the verse, found in the best au-
Apostles show that there is a time for standing thorities, is the correct one. The parts we omit
upon our rights. The literal observance ma)r be were probablv inserted from Luke vL 27, 28.
Pharisaical, yet when rendered in the true spirit, Ver. 45. That ye may be. Such action proves,
has often most successfully overcome violence, not makes, the sonship. So doing we show our
These remarks apply in general to all the cases resemblance to God our Father (a relation sprine-
adduced. ing from our relation to Christ) who maJketh me
Ver. 4a This verse may be thus rendered : inn, etc, whose love of benevolence is universal
' If any man desires to go to law with thee, and and not measured by the desert of the persons
(by so doing) to take away thy coat (the inner on whom He showers His providential favors.
garment, or tunic), let thy cloak (the more ex- Christ here teaches the power and providence of
pensive upper garment) also go to him.* The God in nature, as well as His character of love.
• doak ' was frequently used as a covering at Ver. 46. Per refers back to ver. 44 : if your
nijght, and according to the Mosaic law (Ex. xx. action is simply in accordance with the precept
2^ 29) could not TO retained as a pledge over of the Pharisees, what reward have ye 1 What
ni^ht Rather give up even what the law cannot merit is there in it ? — The pnblieans, the taxgath-
seize than cherish a vindictive spirit Christians erers who collected the revenue for the Romans,
ought not to be those ' desiring to go to law.* The term was odious, because these men were
Such often harbor vengeance while they speak of the agents of the hated Romans, and because the
justice. system of letting out the collection of taxes to the
Ver. 41. ImproH thee. The word is borrowed highest bidder led to great abuses. The ob-
from the Persian, and refers to couriers pressing noxious office would soon be filled by a disrepu-
64 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 1-18.
table class ; hence the phrase, ' publicans and understood the verse as setting up our heaysnly
sinners.* Even such could love those that loved Father (lit, 'your Father, the heavenly one*) as
them, practising in this respect a morality as high the ultimate standard of our morality and hoH-
as that of the Pharisees, who despised tnem. It ness. No other standard is allowable indeed,
is a poor religion which does not oeget a higher Even the rendering we adopt implies a command
love than is natural to worldly men. to attain to this standard. Our ability cannot
Ver. 47. The same idea is repeated here, ex- affect the case. ' Likeness to God in inward
cept that heathen is substituted for ' publicans,' purity, love, and holiness, must be the continual
according to the best authorities. The Jews, de- aim and end of the Christian in all the depart-
spising the Gentiles, did not usually salute them, ments of his moral life. But how far we are from
The morality of the Pharisees is proved to be, in having attained this likeness, St Paul shows u3
this respect, no better than that of the heathen. (Phil. iii. 12), and every Christian feels just in the
— The lame. This is correct here ; in ver. 46 it is proportion in which he has striven after it^ ( Al-
doubtful whether we should read 'so* or 'the ford.) Instruction in morality cannot rise above
same.' this verse. Christ alone can really give us such
Ver. 48. Te shall therefore be perfect. The instruction, since He alone by life and death
first reference is to completeness in love to oth- shows the perfection of God m man. Having
ers ; to an all embracing, instead of a narrow, ex- thus led us up to our Heavenly Father as the
elusive affection. But the highest virtue includes true standard, our Lord by a natural transition
all the rest, since God is love. We may then speaks next of our religious duties, 1. ^., duties to
accept the correctness of the ordinary view, which our Heavenly Father,
Chapter VI. 1-18.
Contrast between the Trtte and False Performance of great Religious Duties.
.1 T^AKE heed that ye do not your alms ^ before men, to be
-L seen of them : otherwise ye have no reward of your
Father which ^ is in heaven.
2 Therefore when thou doest thine ^Xms,^ do not sound a trum-
pet before thee as the hypocrites do, in the synagogues and in
the streets, that they may have glory of men. " Verily I say a vers. 6, 16.
3 unto you, They *have* their reward. But when thou doest * Luke w. 14.
thine alms, let not thy left hand know what thy right hand
4 doeth : That thine alms may be in secret : ^ and thy Father c vcrs. 6, «8.
which 2 seeth in secret himself^ shall reward thee openly.®
5 And when thou prayest, thou shalt ^ not be as the hypocrites
are: for they love to pray standing® in the synagogues and in
the comers of the streets,® that they may be seen of men.
6 Verily I say unto you. They have * their reward. But thou,
when thou prayest, ** enter into thy closet, and when thou hast rfi8.xxvi.ao.
shut thy door, pray to thy Father which ^ is in secret ; and thy
7 Father which ^ seeth in secret shall reward thee openly.® But
when ye pray, ^^ use not vain repetitions, as the heathen
do: ' for they think that they shall be heard -^f or their much * gmp- ^
8 speaking. Be not ye therefore like unto them : ^ for your /^-^ ^
Father knoweth what things ye have need of, before ye ask ^ver.sa.
* TTie best authorities read^ righteousness ' who
• When thenifore thou doest alms * have received
• omit himself • shall recompense thee {the best authorities omit openly)
^ And when ye pray, ye shall • to stand and pray
* In the broad ways *^ in praying
Is.
Chap. VI. 1-18.] THE GOSPEL ACCORDING TO MATTHEW. 65
9 Him. * After this manner therefore pray ye: Our Father a lukb xi. «-
10 which 2 art in heaven, * Hallowed be thy name. ^Thy kingdom iisxxix. 23;
11 come. 'Thy will be done in earth, as // is in heaven.^^ *"Give . v" »5-
12 US this day our daily bread.^^ And forgive us our debts, as we . )y- '7.
- . ,Q • Chap. XXVI.
13 forgive ^* our debtors. And "lead us not into temptation, but ^a j Luke
deliver us from evil : ^* for Thine is the kingdom, and the ,„^ro^m*
14 power, and the glory, for ever. Amen.^^ ^ For if ye forgive ^ ^^p ^^
men their trespasses, your heavenly Father will also forgive Ji^; ^'J''
15 you :^® ' But if ye forgive not men their trespasses, neither will J;"''^ "*'*
your Father forgive your trespasses. ^ a67LiSeti!
16 Moreover *when ye fast, be not, as the hypocrites, of a sad^'^ / Siap. xviu
countenance : for they disfigure their faces, that they may \\l "* "'
appear unto men to fast. Verily I say unto you. They have^ iviu. 5.
17 their reward. But thou, when thou fastest, anoint ''thine head, ra sam. xii
18 and wash thy face; that thou appear not unto men to fast, but 3°zech"^i
unto thy Father which ^ is in secret: and thy Father which ^
seeth in secret shall reward thee openly.®
'* as in heaven, so on earth ** See note on this verse
*• have forgiven ** or the evil one
** The best authorities omit the conclusion : For thine Amen.
" forgive you also *^ sour
Contents. Our Lord passes from moral to does) come from men (vers. 2, 5, 16), but not
religious duties, enjoining a ' righteousness * from God.
(vcr. i), which exceeds that of the scribes and Vers. 2-4. First Example {Alms^ing),
Pharisees (* hypocrites '), and has regard to the Ver. 2. Therefore, in view of this general pre-
character of our 'Father who is m heaven.* cept — Alms. A contraction or corruption of
The three leading manifestations of practical the Greek word used by the Evangelist — Do not
piety: almsgiving {ytrs. 2-4), /r^y^r (vers. 5-15), loaxid a trumpet before thee, etc It would be
vA fasting (vers. 17-18), as perK>rmed by hypO' impossible to blow a trumpet in the tynagog^ee,
crites and by the subjects of Christ's kingaonL where the alms were regularly collected, or even
The wrone end : ' to b« seen of men ; ' the wrong in the itreets, where the giver would be accosted
method, * oefore men;* the wrong reward, *they by the beggar, and hardly carry a trumpet with
have received * it The right end, * to glorify him for such casual occurrences. The language
our heavenly Father * (chap. v. 16) ; the ri^ht is figurative : a trumpet was sounded TOfore
method, ' in secret ; * the right reward, that which official personages to call attention to them ;
our heavenly Father shall give. — The false hence self-laudation and display are meant —
tendency leads to extemalism, publicity, and Hypooritee. The Pharisees are not named, but,
present popularity in religion. The true public as a class, deserved this epithet — Iliey have re-
worship of God must encourage the meekness oeived their reward ; already in full, and will get
and humility of individual worshippers. — For- no more. The^ have the applause of men ; the
giveness and worship again conjoined (vers. 12, favor of God is denied by ver. i. Their 'due'
14, 15, comp. chap. v. 23, 24). — The close con- reward is not spoken of.
nection of self-righteous worship with merely out- Ver. 3. It is not necessary to find symbolical
ward worship, and the rapid transition to vain meanings in the expressions : left hand — right
and sinful worship. -^ On the Lord's Prayer, see hand ; the verse is a figurative command to ' com-
below. plete modesty, secret, noiseless giving * (Chrysos-
Ver._ I. Take heed. Obedience to this precept tom).
difficult as well as important The duties are to Ver. 4. That, * in order that* The mode should
be performed, the care respects the ' end * and be chosen with a view to secres^. — In seeret ;
the 'method.* The method to be cared for to more than * secretly.* Literally, *in the hidden*
guard against the wrong end. Hiding from men (place). — Thy Father who seeth in lecret, in
only necessary to prevent the praise of men from this hidden place, who is ever and everywhere
becoming the motive. — Bighteonineis. Not present — ' Himself * is probably to be omitted ;
'alms;' the common version follows an incor- if retained, it implies : without regard to the ver-
rect reading. This verse is a general statement, diet of man. — Shall reoompenee thee. The terms
which is afterwards applied to particular duties, differ from those applied to the hypocrites. The
— Otherwiie, if these things be performed with idea there is of ' hire ; * the hypocrites have re-
this motive, ye have no reward fxwn yonr Father ceived that for which thej^ worked ; God grvet
which it in heat^ The reward may (usually this reward: 'of grace, not of works.* — 'Openly*
VOL. I. 5
66 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 1-18
has but slight authority; it is literally: 'in the external worship leads to senseless and sinful
oj)en * (place), /. ^., in tne greatest puolicity, be* worship.
fore men and angels at the last day. The posi- Ver. 8. Tliareforo, because these things are
tion in which almsgiving is placed by our Lord, heathen ; the temptation to adopt or retain hea-
as well as chap. v. 42, show that it is a Christian then worship will arise. ^For your Father, etc.
duty, which can be fully discharged only in per* Another and more important reason for avoiding
Bon. "^ such practices. Our prayers do not tell 'our
Vers. 5-1C. Second Example {Prayer), ' Father * of our needs, but simply confess our
Ver. 5. But when ye pray. The plural form consciousness of them, and our trust that He can
is more correct That men ought to pray is as- and will supply them. Both of these feelings
sumed. Praycrless men cannot consistently praise must precede answer to prayer. Hence the rea-
the Sermon on the Mount and the morality of son holds good against vain repetitions, not
Jesus of Nazareth. Religion is the backbone of against childlike petitions,
morality ; the second table presupposes the first : Vers. 9-13. The Lord's Prayer.
no love to man without love to God. — Ye ihall Ver. 9. After this manner therefore. Because
not be. This neither ou^ht to be nor will be the vain repetitions are forbidden, ^pattern or sftci-
case, if we are Christ's disciples. — They love, not tmn of the true form of Christian prayer is given,
to pray, but to itand and pray, etc, for the praise Hence other prayers are not only allowed but re-
of men, resulting from the publicity of the places quired. Two forms of this prayer exist ; see
they chose for their pretended devotions. It Luke xi. 2-4, Hence it is very unlikely that it
was right enough to pray in the usual posture, was in liturgical use when the Gospels were writ-
and the lynacfog^nei were proper places of devo- ten. ' It must be supplemented for the same
tion ; but the standing was of a kind to attract reason that the whole Sermon on the Mount re-
attention. Not posture and place, but spirit and quires supplementary teaching.* Vet opposition
motive are condemned. — In the broad wayi. The to the use of it in puolic prayer may be as really
word here used is not that found in ver. 2. The a species of formalism as too frequent liturgical
hypocrites would purposely be in such conspicuous repetition of it. It is a/iviw, to be devoutly used
places at the fixed hours of prayer. The fashion on proper occasions, and a perfect pattern which
of airing piety in this way has not died out. could only proceed from the lips of the Son of
Ver. 6, shows the proper way, and the injunc- God. There is little to prove that it was taken
tion is made more personal : Then, when thou from forms of prayer already in use among the
prayest, enter into thy cloiet. The little room on Jews. * Lightfoot produces only the mos( gen-
the housetop of an Eastern dwelling, used for eral commonplace parallels from the Rabbinical
such purposes. 'Thy' implies that the place is books.' But the beauty of the Lord's Prayer is
one wnere the person can secure privacy. — Shut in its unit}', symmetry', completeness, and [>ervad*
thy door. This extends the idea of privacy and ing spirit.
solitude. Private prayer, which is exclusively re- As regards its contents in general, * it embodies
ferred to here, is not to be performed in public all essential desires of a praying heart Yet in
places. The * closet ' may be sought and the door the simplest form, resembling in this respect a
shut in a Pharisaical spirit ; but this command is pearl on which the light of heaven plays. It ex-
to be obeyed ; if possible, literally, since our presses and combines in the best order, every
Lord's example teaches the importance of re- Divine promiset every human sorrow and wan/,
tirement Actual solitude may be impossible, but and every Christian aspiration for the good of
even in the midst of a crowd we may be alone with others.' It is generally arranged into three parts:
God. How often the duty of secret prayer should the preface (address), the petitions {seven, accord-
be statedly performed is of course not mentioned, ing to Augustine, Luther, and others ; six, accord*
A prayertul spirit vvill multiply both opportuni- ing to Chrj'sostom, and the Reformed catechisms ;
ties and desires for the exercise ; while prudence, ' deliver us from evil ' being regarded as a dis-
not law, calls for stated times. tinct petition in the former enumeration), and the
Ver. 7. But wh0n ye pruy^ The plural form conclusion (doxology). The address puts us into
is resumed, and continue4 throughout the Lord's the proper attitude of prayer — the filial relation
prayer ; this probably extends |he application to to God as our ' Father ' (a word of faith), the
public prayer. — TJie not vai^ rtpf titione. The fraternal relation to our fellow men (' our,' a word
correct s,ense of the Greek word (lit, ^to speak of love), and our destination for* heaven* (a word
Btammeringly ') is given in our Efiglish v^ersion, of hope). Every true prayer, an ascension of the
although all sepscless and irrelevant expressions soul to heaven, where God dwells in glory with
are included. ;— The heathen, /'. e., the individual all saints and where is our final home. — Tne /V-
Gentiles. Comp. the repetitions of the priests of fitions are naturally divided into two parts : the
Baal (I Kings xviii. 26), of the mob at Ephesus ^rst, respecting the glory of God ; the second,
(Acts xix. 34). The same usage prevails largely the wants of men. Hence *thy' in the first,
among the adherents of all false religions. There ' our * in the second. The first part presents a
may be * vain rep^etitions ' of the Lord's Prayer, descending scale from God's name to the doing
which immediately follows. Hence Luther calls of His wilT; the second, an ascending scale from
it * the greatest martyr.' * What is forbidden here 'daily breacj' to final deliverance m glory, —
is not much praying, not praying tn the same words Meyer thus analyzes it : * Having risen to what
(the Lord did both) ; but the making number and forms the highest and holiest object of believers,
length 2i point of observance^ (Alford). — Por they the soul is engrossed with its character (first pe-
think they ihall bt heard for their much ipealdn^. tition), its grand purpose (second petition), and
A second error ; the first seeking to gain ment its moral condition (third petition) ; in the fourth
l)efore men ; this, attempting to gain merit before petition the children of Oo4 humble themselves
God. Prayer, not a magical charm, but a reason? under the consciousness of their dependence upon
able service. * Much speaking * not mi^ch pray- Divine mercy even in temporal matters, but much
jlng ; * vain repetition * of heathen origin ; merely mor^ in spiritual things, since that which accord-
Chap. VI. 1-18.] THE GOSPEL ACCORDING TO MATTHEW. 67
ing to the first portion of this prlyer, constituted the Greek hints that it is ' ours,* 1. e,^ created for
the burden of desire, can only be realized by for* ouf use ; * this day ' shows that we are to pray
giveness (fifth petition), by gracious guidance daily and to ask neithef fof riches nor poverty,
wise learned the doctrine of the Trinity, will find it occurs only in the Lord's Prayer (here and
God as the Creator and Preserver ; the second, /. ^., to-morrow's bread ; but this is contrary to
to God the Redeemer, and the third to God the the whole context (ver. 34), and gives no good
Holv Spirit' To which Lange adds : * Devotion sense, since we do not need to-morrow's bread
to Cfod, and acceptance of His gifts are contrasted • this day ; * (3) Romanists refer * bread ' to spir»
in the Lord's Prayer. I. Devotion to His name^ itual nourishment (the sacraments) ; but while
to His kingdom, and to His will. 2. Acceptance this is either included or suggested) the primary
of His gifts in reference to the present^ the past, sense must be that of actual bodily food. For a
and the future.^ See Lange, Matthew^ pp. 123- full discussion, see Lange, Matthew, pp. 121, 126^
129^ and Lightfoot, Revision of the Eng. X^ew Testa-
Our FatlMr who art in hMvtxi, lit, * Our Father, ment (Appendix). The propriety of daily family
the (one) in the heavens.' A form of address al- prayer is suggested by this petition for our * daily
most unknown and to a certain extent unwar- bread.*
ranted before Christ came. He had repeatedly Ver. 12. And forgive ns onr debts, etc. {fifth
called God by this name in this discourse, now petition), * Debts,' undoubtedly, moral obli^a-
He teaches this disciples to call Him thus. A tions unfulfilled, il e., sins. See ver. 14, which
recognition of the new filial relation concerning requires this sense. — Af we have forgiven. *As/
which the Apostles have so much to say, ana i, e., * in the same manner as ; ' not, * to the same
which is formed through and on Christ, who extent as,' nor * because.* The spirit of forgive*
teaches this form of address. The added phrase, ness, which God implants, gives a better asstu>
• in the heavens,* shows * the infinite difference be- ance of His forgiveness. — Onr debton , like
tween this and every other human relationship of « debts,' is to be taken in the moral sense. We
a similar kind : He is no weak, helpless earthly are sinners, always needing forgiveness ; forgive*
parent* The word * our * implies at once our ness and readiness to forgive cannot be separated,
fellowship with Christ and with one another, the latter being the evidence of the former.
The very preface to the Lord's Prayer is a denial Ver. i^ And lead ns not into temptation
of Atheism, Pantheism, and Deism, since it rec- (sixth petition). The next clause is reckoned the
ognizes a God, a Personal God, who is our Father seventh by many, more from a desire to find in
through Christ — Hallowed be thy name [first the prayer the sacred number seven than from
petition), * Hallowed ' means made holy ; in this sound mterpretation. We prefer to join the
case it can only mean recognized, treated as sa- clauses. God cannot tempt us (Jas. i. 1 3), /. e,^
cred, and thus glorified. ' Thy name ' is referred solicit us to evil, but * temptation * means also
hy many to the actual name of God, Jehovah, as a trial of our moral character ; these trials are un-
induding His self -existent and eternal being to- der God's control, and His Providence may lead
gether with his covenant relation. By others to us into them, may even permit us to be solicited
all by which He makes Himself known. In either by evil. This petition asks to be preserved from
view, the hallowing can be accomplished only these, and by implication, to be shown a way of
through Christ God's glory comes first in this escape. In view of the many temptations from
model of prayer ; the proper order. We in our withm (our * flesh '), from witnout (the * world \
weakness ana need often put our desires first and from beneath (' the devil '), to which we are
Ver. la Thy kingdom oome {second petition), constantly exposed, there is no help and safetv
The Messiah's kingdom, which in organized form for us, but in the personal trust in Christ which
had not yet come, but was proclaimed by the underlies the proper offering up of this petition.
Lord Himself, as at hand. It did speedily come, We should never seek temptation, but flee from
as opposed to the Old Testament theocracy ; but it ; or if we cannot avoid it, meet it with the
in its fulness, including the triumph of Christ's weapon of prayer wielded in that faith which over-
kingdom over the kingdom of darkness it has comes the world. — But deliver ns, literally, pull
not yet come. For this coming we now pray and out, draw to thyself. — From the evil, either from
the prayer is answered, in part by every success all evil, or from tho evil one, as the author of all
of the gospel, and will be answerea entirely when evil, who tempts us. A higher petition than the
the King comes again. A missionary petition, but fifth, implying that God alone can save us from
not less a prayer for our own higher sanctification the power of sin. Entire deliverance by God's
and for the second coming of Christ — Tliy will grace from evil (or from the evil one) is entire free-
be done as in heaven, so on earth {third petition), dom from temptation, and looks toward that final
• Heaven * and * earth,' put for their inhabitants, redemption in heaven where all our wants shall be
As by pure angels, so oy men. The idea of hu- satisfied and our prayers, as petitions, be lost in
man doing b prominent, our will subordinate to never-ceasing thanksgiving and praise. Hence
God's wilL ' As * expresses similarity in kind and the concluding doxology.
completeness. Conclusion or doxology. Wanting in the oldest
Ver. II. Give ns this day onr daily bread copies of the New Testament now in existence;
{fourth petition). First of the second division though found in the oldest version (probably a
relative to our wants. These are subordinate, later insertion even there). The Lord's Prayer
but not opposed, to the subjects of the previous was early used in private and public devotion
petitions. * Bread,* food in general ; the form in with a doxology (after the Jewish custom) ; and
68 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 19-34.
this was inserted first on the margin, then in the giving ' Father,* He will not brook an unforgiv
text. It is certainly very ancient, very appro- ing spirit in us.
priate, and there is a possibility that it is gen- vers. 16-18. Third Example {Fasting,
nine ; hence it need not be omitted in using the Ver. 16. When ye fast Fasting as an aid to
Prayer, though it must be excluded from the prayer and meditation, and a wholesome disci-
text of the Sermon on the Mount — For, ' we pline, is a religious duty, and has a place in Chris-
ask all this of Thee because,' thine, by right tian practice. More is meant than temperance in
and possession, is the kingdom, the blessed do- meat and drink. Stated fasts are likely to be-
minion for which we pray, and the power, om- come formal ; public fasts are almost sure to be-
nipotence, ability to answer, and the glory, the come Pharisaical, but there are circumstances
glory prayed for in the first petition which is in the life of every Christian which make days of
the end of all our petitions. Forever, as the private abstinence appropriate. The wrong, nyp-
unchangeable God. Thus the eternal fulness ocritical way of fastmg is first mentioned. — Of a
of God forms the basis, the souly and the aim loar oonntenanoe, not sorrowful, but sullen, mo-
of the whole prayer. — Amen. The word trans- rose, as is explained further by what follows. —
lated, 'verily,'^ when used at the beginning of For they diiflgore their faoei. They left their
a sentence. At the close of a prayer it ex- beards and faces uncleaned, attired themselves
presses the assent of the worshippers to the negligently, with a purpose in view, viz., that
prayer uttered by another. Jewish and early they may appear onto men to fast, or, that they
Christian usage sanction the audible ' Amen ' by may appear unto men, fasting. They did really
the congregation. fast, but they wished men to see them as they
Vers. 14, 15. These verses explain the fifth fasted. There is a play upon the words in the
petition (ver. 12), substituting the word * trespass* Greek: They make their faces unappearalUe
for 'debt,* as some liturgies do in the Lord's ('disfigure'), that they may appear unto men
Prayer itself. In * debt ' the notion of obligation fasting. They obtain their wish, have reoeived
is prominent, in ' trespass ' that of misstep, Silling their reward, the hire for which they do such
away from what is right The adoption of this things.
explanation shows that forgiveness and readiness Ver. 17. When then fastest. He assumes that
^o forgive were among the leading ideas of the His disciples would practise private fasting. —
prayer. They are distinctively Christian ideas. Anoint thy head and wash th]^ faoe. The usual
The people were not prepared to learn the true practice before meals, especially before feasts.
ground of forgiveness, the redeeming work of Special preparation would involve hypocrisy also.
Christ, but the principle could be laid down. No The meaning is, perform the cleansing usual and
man is forgiven of God (whatever be his under- proper before meals even when fasting. (The
standing of the doctrine of justification by faith, maxim of sound piety, ' cleanliness next to godli-
his theoretical belief about the Person of Christ, ness.' Hypocrisy and false asceticism reverse
and the work of the Holy Spirit) who has not re- the maxim.)
ceived with the forgiveness of his own sins the Ver. 18. That then appear not, etc. The
spirit of forgiveness toward others. It is impos- usual preparations would leave men unaware that
sible that we should be forgiven, because we for- the disciple was fasting, but God, with reference
give others, for none can do this until forgiven of to whom all these duties are performed, sees and
God for Christ's sake. Because He is our for- rewards. Comp. vers. 4, 6.
Chapter VI. 19-34.
Instruction regarding Dedication of the Heart to God ; its Importance enforced
and its Exercise illustrated,
19 *» T AY not up for yourselves treasures upon earth,^ where « Pfo^- «j|j-
JL— ' * moth and rust doth corrupt,^ and where thieves * break ^ j^* »<>•
20 through and steal : But lay up for yourselves ^ treasures in ^ j^^p3-
heaven, where neither moth nor rust doth corrupt,^ and • where g;
xxxt.
Luke
39-
21 thieves do not break through nor steal: For where your^^/^P- *^-
22 treasure is, there will your ^ heart be also. -^The light* of the /Lu«ri'."^
body is the eye : if therefore thine eye be single, thy whole ^*
23 body shall be full of light. But if ^ thine eye be evil, thy whole r pfPj^j;^
body shall be full of darkness. If therefore the light that is in vn. «.
24 ihee be darkness, how great is that darkness! * No man can ALuUexvLis.
* the earth * consume • thy * lamp
Chap. VI. 19-34.] THE GOSPEL ACCORDING TO MATTHEW. 69
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.
25 Ye cannot serve God and 'mammon. * Therefore I say unto /Lukexvi. 9,
you, ' Take no thought ® for your life, what ye shall eat, or what * lukb xu.
ye shall drink ; nor yet for your body, what ye shall put on. / vers. 27. ^a,
Is not the life more than meat,^ and the body than raiment ? ^ ^°'^„r.M: p*
' ' 34 ; Phil. IV.
26 "• Behold the fowls of the air :^ for ^^ they sow not, neither do 6; comp. i
they " reap, nor gather into barns ; yet ^^ your heavenly Father '*'^^^^- -^"'i
27 feedeth them. Are ye not ^ much better than they ? Which J^*- "*''"•
of you by taking thought ^* can add " one cubit unto his stat- » comp. Pa.
28 ure ? ^ And why take ye thought ^® for raiment ? Consider
the lilies of the field, how they grow ; they toil not, neither do
29 they spin : And ^" yet I say unto you. That ^ even Solomon p , Kings x
30 in all his glory was not arrayed like one of these. Wherefore, ^"^
if God ^® so clothe the grass of the field, which to-day is, and
to-morrow is cast into the oven, s/ui// he not much more clothe
31 you, ** O ye of little faith } Therefore take no thought,^^ say- / chap«. viu
26* xiv SI
ing. What shall we eat } or. What shall we drink } or, Where- xvJ. 8. '
32 withal shall we be clothed } (For after all these things do the
Gentiles seek :) ^ ^ for your heavenly Father knoweth that ye q Vers« s.
33 have need of all these things. But seek ye first the kingdom of
God,^ and his righteousness; '"and all these things shall be r comp. i
34 added unto you. Take therefore no thought ^^ for the morrow : -iliTMaik
for the morrow shall take thought for the things of itself.^ \x^\T.i. *
Sufficient unto the day is the evil thereof.
• omit the • Be not anxious ^ the meat
• the raiment • the birds of the heaven '° that
** omit do they ** and " Are not ye
** by being anxious '* age ** are ye anxious
*^ omit And " But if God doth " Be not therefore anxious
• no parenthesis ^^ His kingdom ^^m^ht anxious for itself.
Connection and contents. The extenml Vcr. 19. Lay not up for yoxirselvof treasnrot,
coHtuction seems to be between * they have re- literally, ' treasure not for yourselves treasures.' —
ceived their reward/ which closes each of the Upon the earth. This qualifies May not up/
foregoing examples of false piety, and ' lay nut rather than ' treasures.' Earthly treasures are
up for yourselves treasures ' (ver. 19). Main not forbidden in themselves, but the earthly stor-
ioea : supreme dedication to God ; this is illus- ing up, the earthly desire manifesting itself in the
trated and applied in various ways. The connec- common striving after wealth. It is no sin to
Hon of thought^ then, is : not only are moral re- be rich, but it is a sin to love riches, which the
ligious duties to be performed for God and with poorest may do ; while the rich man may glorify
a view to His blessing, in reliance on His bless- God and benefit man by his wealth. — whero
in^, but our whole life is for God and through moth and mst oonrame. ' Moth ; ' in oriental
His blessing. ' In all our aims and undertakings countries, treasures of clothing were laid up.
the mind should be set on the things of eternity.' The Greek word translated *■ rust ' means, liter-
Hence vers. 10-21 teach that our treasures should ally, 'eating,' 'consumption,' referring here to
be laid up in heaven, where our heart should be ; the ' wear and tear ' of time which consumes our
vers. 22-24 enforce the duty of devoting our possessions. * Consume ' is better than * corrupt.'
heart to God by two illustrations: vers. 25-32 — Thieves breakthrough (lit, 'dig through') and
apply this principle to earthly wants ; ver. 33 itaaL The term, * thieves ' is quite general. Rob-
states the principle plainly while ver. 34 deduces bers in the East often break through the walls
from it the prohibition of anxious care for the of mud or unbumt brick common m those re-
future. The last verse returns, as it were, to the gions. The verse exhibits in general the variety
starting point, since anxious care for the morrow of all earthly treasures, which are earthly in their
leads to neaping up of treasures on earth. ' place,' their ' kind,' and ' the manner of their
70 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. i^y^
collection.* Not likely to be understood too lit- of conscience, when what was made to enlighteu
erally. us but increases our darkness.
Ver. 2a A positive precept, answering exactly Ver. 24. A still plainer illustration, to prove
to the negative one of the last verse : bat lay up m that man cannot be thus divided, must be <w^,
jonrMlvM trtMurw in heayen. ' Heaven ' some- light or dark, servant of God or of Mammon. —
times means the atmospheric heaven (ver. 26), Svve, i. e.^ be the slave of, ^eldin^ entire obe-
sometimes the starrv heavens (Heb. xi. 12) ; here dience. A hired servant might faithfully serve
it is used in the highest and spiritual sense of the two masters, but such service is not meant here,
unknown region where God has His throne and — For either he will hate the one, etc. Explana-
reveals His glory (comp. vers. 9, 10), This is the tions : (i) The suppositions the reverse ot each
* place ' where the treasures are laid up ; the other, with no particular difference between the
• character ' of the treasures, is therefore, eternal ; two sets of verbs : * He will either hate A and
they are to be collected in a heavenly * manner.* love B, or cleave to A and despise B.* (2) The
Hence the reference is not exclusively to a future second clause less strong than the first, the refer-
locality ; nor is there a thought of purchasing a ence being to the proper master and a usurper ;
future and heavenly reward by laying up a store the servant may hate the proper master, and love
of good works. The superiority ot these treasures the usurper, or if he love the former cleave to
is more prominent than the way to lay them up. him, and despise the latter. The proper master
Ver. 21. Per. A reason tor the preceding (God) may be loved or hated, but cannot be
precepts (ver. 19, 20). — Where thy treainre ia, despised. Hence in any case *one* in the lat-
whether on earth or in heaven, Uiere will thine ter clause must be God. — Ye eannot serre Ood
heart be also. The singular pronoun adds im- and mammon. This is the direct application.
f>ressiveness. Not a question of mere profit and * Money in opposition to God is personified and
OSS, but of affection and of character. The pre- regarded as an idol, somewhat like Plutus, al-
cepts are for those who hope to become subjects though it cannot be shown that such an idol was
of the kingdom of heaven. Such must have their worshipped * (Olshausen). The Chaldee word
heart in neaven, hence they must lay up their ' mammon * originally meant ' trust * or confidence,
treasures there. The dedication of the heart to and riches are the trust of worldly men. If God
God is the underlying thought on which the par- be not the obiect of supreme trust, something else
ticular teachings are based. May be used in sup- will be, and it is most likely to be money. We
port of the voluntary principle. People take must choose. Not the possession of money, but
more interest in the Church, if they sustain it its mastery over the mind, is condemned,
by purse and personal effort. Ver. 25. Therefore. Because of the precept
Ver. 22. Not an abrupt transition, but an il- just given. Anxiety, which is distrust of God, is
lustration of the importance of dedicating the the source of avarice. Living to God is the
heart to God supremely. — The lamp (the same proper life, and it relieves from care, because we
word used in chap. v. 15, but different from that trust Him for what we need. This thought is
rendered Might * at the close of this verse, and in expanded in the remainder of the chapter. — Be
ver. 23) of the body it the eye. The eye gives not ^wx^ftw^- The word means : ' to be dis-
light which it receives from without, and is not tracted,* *to have the mind drawn two ways.'
light itself, so the conscience lights the spirit Ordinary thought or care is not forbidden (comp.
by light from above. — Single, /. /., presenting a \ Tim. v, 8 ; 2 Thess. iii. 10), yet there is little
single, clear image. The application is to single danger of its being understood too literally,
apprehension of God as the supreme object of When thought about temporal things becomes
trust and love. — Fnll of light, or, * in light,* * in anxiety, it has become distrust of God. — Yonr
full light,* the body having received what the eye life. The word here used means * soul * as the
was designed to convey. seat of physical life. Hence the needs of this
Ver. 23. If thine eye be evil. This means, life are spoken of, what ye shall eat, etc The
according to the contrast, 'double,* distorted in body too has the same needs, but clothing;^ is
vision. — Full of darkness, or, * in darkness/ more properly connected with it here : what ▼©
(The word is not the same as that in the next shall put on. Is not the life more than the
clause, but derived from it.) The evil result meati * The meat,* (/. /■., food of all kinds),
of a divided state of heart, where what God de- needed to sustain it. Is not He who gave * the
signed to be the means of showing Himself to us life * able and willing to give what will sustain
as the supreme object of love, fails to perform its it, and He who made * the body,* what will
office. The rest of the clause carries out the protect it.
same thought — If therefore, since so much dc- Ver. 26. Behold, look attentively. — Hie Uids
eends on the singleness of vision, the light that of the heaven, the skv, the atmospheric heaven.
I in thee, what God has placed in us to be the This expresses the wild freedom afwve the earth
means of conveying light, referring it to the con- which contains their food, and also their lower
science. Man can lose the proper use of what rank in the scale of creation. — That. Not* for.'
God designed to be the organ of spiritual light. We arc to behold with respect to the birds this
even this may be darkness. In such a case, how fact, that they sow not, etc Do not use the
great is that darkness. A fearful picture of a means which we all ought to use. — Bams, any
confirmed sinful condition ; and it is implied that kind of storehouse. — And, not * vet * ; you are to
a heart without single and supreme dedication consider this fact also, that your heaTinly Father,
reaches such a condition. — Another view : * If standing in a higher relation to you than to them,
then the light which is in thee is darkness, how feedeth them. — Are not ye mnch better than
dark must the darkness be I * 1. ^., * if the can- they 1 This conclusive argument shows that ver.
science^ the eye and light of the soul, be darkened, 25 must be designed to forbid our numerous earth-
In how much msser darkness will all the passions ly cares.
and faculties oe, which are of themselves naturally Ver. 27. Add one enhit unto his isfe, prolong
dark I * No blindness is so terrible as blindness his life in the least ' Age * is preferable to * stat«
Chap. VI. 1^34-] THE GOSPEL ACCORDING TO MATTHEW.
71
are ' ( ihe word has both meanings) ; the reference
is not to the body but to the life ; fuithcr, lo add
a cubit (iS inches) to the stature would be a very
great thing. Our age is conceived of as a race or
foumey. If then we cannot da what is least by
, inded and Illustrated; not
only anxiety, but the cummon and childish vanity
about raiment, is reproved. — Coniidv, 1. 1., study,
obaervc closely ; more readily done in the case
of the plants than in that oi the birds. — The
lillM of tlw lltld, I. r.. wild lilies, growing with-
out human care. The words, ' grass of the field '
(vcr. 30) lead us to suppose that wild floi
general are meant. Many, how(
the reference to the pomp of Soli
the Huleh lily is specially referred
the greatest gift, in giving Him who diui
iches us. He joins His lessons of trust lo what
; see every day, and we need them every day.
Ver. 31. TheTflfora. The logic is so conclu-
'e, even those of little faith might learn the
lesson. It is not learned, if we are uziaiii, mj-
ing, Wluit ihftU we cftt, etc Too fen have faith
enough to interpret this verse correctly.
Ver. 3:. For. A rea.ion against this anxious
thought is now given. The parenthesis is unne-
cessarj'. — Altar all thsu tUngi do tlu CtantilM
ceak. Worldilness and distrust are heathenish.
The Pharisees, boasting of freedom from Gentile
influence, were guilty of such distrust Worldly
men are quick to mocic at the childlike trust in
because of CJod here commanded. — Tor. This introduces
suppose an additional reason, yet one related to the other.
it is very Heathen, unbelievers in God's Providence, may
large, and the three inner petals meet above, and act in this forbidden manner. Do not resemble
form a aoi^eous canopy, such as art never ap- thera, /irr you believe that you have a hMvenlr
ptoached, and king never sat under, even in his Fathar and he knowftth that ya hsra nead at «U
utmost glory' (Thomson, 7»^ LaaJ (lud Iht theM thiltg*. He does not forbid your wants.
Book). This flower was common in the neigh- but supplies them.
borhood of Nazareth. — How tha; grov. So Ver. 32. But aaak fa flnt. No 'secondly ' i*
beautifully, luxuriantly, without human care, implied, as though we might be avaricious, after
— nartoll not, naitlMT do thayapin; perform wc have attended to the duties of religion. The
no labor in preparing clothing. first object is supreme. This positive command
is needetl, for we can avoid such anxious thought,
only when we have some better object. — HU
kingdom, 1. 1., ' yout heavenly Father's ' (ver. 3*).
The common reading is an alteration for explana-
tion. Supreme dedication to a Personal Object
of trust and desire, who is our Father for Christ's
sake, is here commanded. — Hii rlghtaoniitaw.
The spiritual purity spoken of throughout. Not
'juslificalion,' which this word does not mean,
however true it is that we obtain God's righteous-
ness through 'justification.' This verse, which
contains the crowning thought of this chapter,
echoes the crowning thought of the whole dis-
course (chap. V. 48). — All thaw thlaga, these
things needed for the body. ^ Shall ba added to
yon, over and above the spiritual blessings, which
result from seeking God as the supreme obiect._
— - We are to ask God for temporal things. Chris-'
■ ot in* Fi.id. ,jj„ prayer implies intimate and constant approach
mon. The magnificence of to God, which would be impossible if we could
:rbial through the East. To not tell Him of all our real neetls. To ask for
ighcst representative of hu- them unconditionally, or to allow them to Crowd
Uks ana of theia. 'One' is em- out spiritual desires and afleaians,is certaitily
meanest of God's creatures exceed forbidden.
5 lory the highest earthly pomp. Vanity about Vet. 34. nvofora. Either : a further deduc-
I things is therefore the height of folly. An- tion ; or a summing up. The first view accords
other lesion is hidden beneath the text, ' As the better with the reason given and would prcsup-
beanty of the flower is unfolded by the Divine pose the other les.aons ; the latter is favored by
Creator- Spirit from wilhiH, from tne laws and the position of the verse immediately after the
capacities of its man individual life, so must all general precept of ver. 33, and finds a place more
tnie adornment of man be unfolded from viil/iin easily in a logical analysis of the discourse. It it
by the same Almighty Spirit' (Alford.) auspicious for that reason. — The morTow is here
Ver. TO. Bst If Ood doth MelotlM. 'If does personified. — For tha morrow vlll ba anilDiialor
not imply doubL The direct creative purpose and itMlt. Not 'take care of itself.' but 'bring its
act of God is here assumed. — Tha fmi of tba own cares and anxieties.' do not foolishly increase
ftaU. Wild flowers belong to the herbage, which those of to-day by borrowing from the morrow.
i* cut down. It withers rapidly and is then fit — Snffldant nnto the day, or for the day, la tha
for fuel, being gait into tlM om, its beauty gone, aril tharaof, ' Evit ' may mean natural or mora]
even its iabstance consumed — Kneh mora, He evil, suffering, or sin. The latter sense Is the
who adorns the transient wild flower, so that hu- more usual one, the former suits the context bet-
van pomp is mean in comparison, wilt most as- ter. Perhaps both may be included, the sin being
luredly provide for His children, whose being is the want of trust under the suffering. A hint
not for a day, but forever. — 0 y« of Uttla tdth, that wc never fully obey the precepts just uttered.
Utile bith about what is \tasX, when He has given because our dedication to God is so impeifect.
Ver. 19. I
the Jew he w^
man glory. —
phatic The
ill prov
J2 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 1-12.
Chapter VII. 1-12.
Wanting against Censoriousness ; a Declaration of God's Willingness to give,
introducing the Goldai Rule of Conduct toward Others.
1 « JUDGE not, that ye be not judged. *For with what judg- *^^'^.^^'
2 ^ ment ye judge, ye shall be judged : and « with what measure * ^^io- jU!
3 ye mete, it shall be measured to you again.^ And why behold- »»^«3'»^"»
est thou the mote that is in thy brother's eye, but considerest "^ **"*' ^' '^"
4 not the beam that is in thine own eye } Or how wilt thou say
to thy brother. Let me pull out ^ the mote out of thine eye ;
5 and, behold,^ a beam is in thine own eye } Thou hypocrite,
first cast out,* the beam out of thine own eye ; and then
shalt thou see clearly to cast out the mote out of thy brother's
eye.
6 ''Give not that which is holy unto the dogs, neither cast ye your */chap.xT.a&.
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 ; ' ^J'" "• 9-
8 knock, and it shall be opened unto you : for every one that ask- -^^^Si*^*";
eth receiveth ; and he that seeketh findeth ; and to him that iJl^^^f^ej
9 knockcth it shall be opened. Or what man is there of you, jM.i\*6-.
10 whom^ if his son ask bread, will he give him a stone } Or if Lfv**?4,Vl;
11 he ask a fish, will he give him a serpent } If ye then, ^ being r chap. xu.
evil, know how to give good gifts unto your children, how much
more shall your Father which ^ is in heaven give good things to
12 them that ask Him .^ * Therefore all things® whatsoever ye ^Lukeriji.
would that men should do to you, do ye even so ^^ to them :
»
for * this is the law and the prophets. « <^^p- "»»•
* omit a^ain * cast out * lo * cast out first
* the swine • omit again ' of whom ® who
* All things therefore ^° even so do ye also
Connection and Contents. The connection voke censoriousness, do not indulge in it, since
is not obvious ; no theory can be insisted upon, it exposes you to judgment (vers, i, 2) ; the folly
Various views : (i) No connection intended. (2) and hypocrisy of it is shown by an illustration
Vcr. 7 is connected with the last chapter, while (vers. 3-5) ; tne extreme of laxity is quite as fool-
vers. 1-5 were addressed directly to the Pharisees ish (ver. 6) ; remember, however, God's kind and
(who were showing signs of dissent), ver. 6 to the wise dealings (vers. 7-1 i)t and act thus kindly
disciples in regard to the Pharisees. Conjectural, and wisely to others (ver. 12), without censorious-
(3) A contrast (so Lange) : Be not surcharged ness on the one hand, or casting pearls before
with worldly cares for the morrow, but rather be swine on the other.
filled with spiritual anxiety for the day of judg- Ver. i. Judge not. This refers to harsh, un-
ment Not obvious, since vers. 2 and 12 are kind judgment, not to the mere formation of-
closely related to each other in thought (4) private opinion, or to judicial sentences. — That
Vers. I- 1 2, grouped as a whole, referring to con- ye be not jndged, not by other men, but by God.
duct toward our fellow men. The former part His judgment is more strict, and it takes spedal
may have been addressed to the opposers ; but account of this harsh censorious spirit The
the connection of thought is not to fee broken by judgment of men often corresponds,
joining ver. 7 directly with the last chapter. This Ver. 2. For with what judgment, etc. Liter-
we prefer. The line of thought, then, is : In this ally, * in what judgment ; ' the * measure ' accord-
evil world (vi. 34) where there is so much to pro- ing to which G(xi's judgment will take place.
Chap. VII. 1-12.] THE GOSPEL ACCORDING TO MATTHEW. 73
namely, our own severe judgment The second turning from the precious pearls, or, turning upon
clause repeats the same idea, making it more you. The main reason urged is the defilement of
general. what is precious ; but the other danger follows.
Vers. 5-5. A figurative application of the * Even saving truth must be withheld from those
principle just laid down, showing the folly of sin- who would surely reject it with contempt and sav-
ncrs being censorious, their incapacity for form- age hatred * (J. A. Alexander). Lange : * The
ing a right judgment of others, hinting at the pro- dogs ultimately become swine, just as that which
portionate magnitude which our own faults and is holy is further designated as pearls, and the
those of others should hold in our estimation. iniquity of the first action passes into the madness
Ver. 3. And, since the principle of ver. 2 is of the second. At last the full consequences ap-
correct, why beholdeft thou 1 The verb means pear, when the swine turn from the gift to the
to observe, to voluntarily stare at ; the context giver and rend the profane sinners.' No encour-
shows that the one addressed could not have clear agement, however, either to * cowardly suppres-
vision ; the question indicates that such observ- sion of the truth,' or revenge against its rejectors,
ing was unnecessary. The singular *thou' is The Crusaders and others drew the latter infer-
pointed, too much so for a direct address to the ence. Pharisaism does not ' cast out the beam,'
Pharisees present — ThA mote, or splinter ; the but often ' casts away the pearls.'
foreign substance in the eye is of the same kind Ver. 7. The thoughts of Judgment and un-
in both cases. — ConsidereBt not, ' apprehendest worthiness (ver. 1-6), mi^ht discouraee ; encour-
not' Stronger word than *beholdest' — Hie agement is given by showing God's willingness to
beam, a hyperbolical expression for a great fault, give. The objection to connectijig this verse with
to show the relative magnitude. No reference to chap. v. 34, is that it must then refer to temporal
one class of sins. The ' mote ' which might be things. At the same time it shows that the trust
overlooked is looked for, the ' beam ' of which there spoken of is a prayerful trust — Aik, and it
one must be conscious is not considered. shall be given to yon, etc. ' Ask,' ' seek,' * knock,'
Ver. 4. Or how wilt thou lay, have the face refer to prayer, forming a climax. The first im-
to say. A step in folly beyond that represented plies simple petition, the second earnest desire,
in the last verse. — Let me eait out (as in ver. 5) ; the third perseverance. ' To ask^ indicates the
' permit me, I will cast out' The friendl^r Ian- want of an object, which can only be obtained
guage presents the censoriousness as hypocritical, by free gift ; to seek^ that it has oeen lost ; to
True to nature! The epithet of ver. 5 is not ^mv>t, that it has been shut up — hence this prayer,
abruptly introduced. which is both the work of life and the evidence
Ver. 5. Thou hypoerite. Not necessarily the of life.' Others apply * ask * to prayer, • seek ' to
Pharisees, but any who thus act Such action our endeavors, 'knock' to our investigation of
is hypocrisy before God and before the conscience the Scripture ; the former explanation is sim-
also. — Fint, before meddling with others. — pier.
And then ihalt thoa lee clearly. * See ' differs Ver. 8. For every one that asketh, etc. An
from * behold ' (ver. 3). The look must be puri- invariable rule ; a plain promise, not for the
fied before it can be used for this end ; one must future, but for the present, since our Lord says :
have got rid of great faults before he can see reoeiveth, — findeth, — it is oponed. This prom-
' clearly ' enough to help his brother get rid of his ise, several times repeated by our Lord, is limited
faults. To get clearness of vision ourselves is only by the verses which follow ; comp., however,
the great end ; caution is necessary in helping the Jas. iv. 3, * Ye ask and receive not ; because ye
brother. ask amiss.' God always answers the right kind
Ver. 6. If the preceding verses were addressed of prayer, but in His own right wgy.
to the opposing Pharisees, our Lord nov: turns Ver. ^ Or, to view the matter in another light,
to the disciples. We prefer to explain : Harsh comparing God's willingness with that of a nu-
jodgment and unwise correction of others were man father. — What man is there of yon, more
reproved (vers. i-O ; now comes a warning exactly, * who is there among you, a man,' a mere
against laxity of judgment, childish ignorance of man. — Of whom, etc. In the Greek there are
men- The two extremes often meet The latter, two questions, one broken off : * Whom his son
no less than censoriousness, is an unwise attempt shall ask for bread (and who shall — no), he will
at the correction of others, and will be avoided not give him a itone. The loaves or cakes, used
by those who ' see clearly.' — Give not that whioh in the East, resembled somewhat a smooth, flat
ia holy, i, e., the sacrificial meat, the provision of stone. A deceptive answer is meant
the priests, nnto the doga. These, regarded as Ver. la A serpent. A response both decep-
speaally unclean in the East, will receive it, but tive and hurtful. We often deem the bread a
such giving will be a desecration. — Keither eait stone, and the fish a serpent, misunderstanding
je yovr pearla before the iwine. Still more fool- God's good gifts.
bh; *the swine' will not receive the 'pearls,' Ver. 11. If ye then, being eviL An argument
which are of no value to them, as they cannot eat from the less to the greater ; ' if,' equivalent to
them. A resemblance between pearls and the 'since.' An incidental proof of hereditary sin
natural food of swine need not be assumed ; the and general depravity. Yet some elements of
reference is to what is most precious. ' The good remain, such as humanity and parental af-
dogs ' and ' the swine ' were both unclean, the fection. — Good gifts to yonr children. This is
former probably represent what is ' low, unclean, the rule. — How mneh more. The difference is
heretical ; the latter what is hostile, stubborn, and infinite. — Tonr Father who ia in heaven. He was
savage.' Eastern dogs are more disgusting than to be thus addressed in prayer (chap. v. 9) ; real
ours, and eastern swine more savage. The rest prayer is based on this relation. — Good things.
»>f the verse applies only to the savage swine. — Luxe xi. 13, * the Holy Spirit,' which is the best
Lsit they tram|de than under their feet. The of the ' good things ; ^ he who receives the Holy
pollution, not the destruction, of the precious Spirit may expect all the rest, as far as ' good '
things is represented. — And tnm and rend yon, for him. God gives good gifts only, and what
74 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 1-29.
He gives is alwavs good. — To fhem that ask them. — For this is the law and the pophott.
him Prayer is the condition which God ap- This golden rule is equivalent to ' thou snalt love
points ; hence trust and prayer help each other, thy neighbor as thyself/ but joined with the ex-
in fact coincide. ample of God^s giving, whicn implies supreme
Ver. 12. Therefore. An inference from vers, gratitude to Him, it is equivalent to the whole
i-ii, summing up the duties to others: not cen- law. Comp. chap. v. 17, which introduced the
soriousness, nor laxity, but giving like God's ; moral precepts of the discourse. — The Golden
as He gives good things to those asking Him, Rule, thougn not without parallels in heathen
even so give to others what you would have them ethics (in a negative form), is distinctively Chris-
do. The precept is the counterpart of the prom- tian. (i) It- presents God's benevolence as the
ise. The correspondence between our acts and guide of duty. (2) Hence it is positive (Do all
God's, a warning in ver. i, becomes a precept, the good you can to your neighbor), not negative
after the promise of his kind dealings. An echo (as the Rabbinical sentence : * Do not to ^our
of chap. v. 48, the culminating precept of the dis- neighbor what is odious to you, for this is
course; hence a fitting close to this section.— the whole law'). (3) It is taught by One who
Even so do ye also to them. Not, 'do these wrought as well as taught 'righteousness,' who
things,' as the order of the common version sug- died that we might * even so do also.' The
§ests ; but, * after this manner do ye also.' Not, powerless teacher of correct ethics makes our
o to others what we would have them do to us case the more hopeless (comp. Rom. iii. 19 ; vii.
(this might become mere barter) ; but, do to them 7-14) ; but Christ is * the Power of God,' as well
what we think they would wish to have done to as * the Wisdom of God ' (i Cor. i. 24).
Chapter VII. 13^29.
The Conclusion of the Discourse ; the Effect upon the People,
ziii.
24-
13 " TENTER ye in at^ the strait 2 gate: for wide is the gate,'' J;»^*
J—-' and broad is^ the way, that leadeth to destruction, and
14 many there be which go in thereat:* Because strait ^ is the
gate, and narrow^ is^ *the way, which® leadeth unto life, and *P«.xvi. m
15 few there be that find it.^ * Beware of false prophets, which® <-chap wir.
come to you in sheep's clothing, but inwardly they^ are ** raven- johnVi.*
16 ing wolves. Ye shall know them* by their fruits.^ Do nien ^^^^*Jj^*2|;
17 gather grapes of thorns, or figs of thistles.^ Even so every ^^yin. ao;
good tree bringeth forth good fruit ; but a ^^ corrupt tree bring- jjttuke Vl
18 eth forth evil fruit. A good tree cannot bring forth evil fruit, *^'^
19 neither can a corrupt tree bring forth good fruit. -^ Every tree/ci«p i»i.
that bringeth not forth good fruit is hewn down, and cast into
20 the fire. Wherefore 'by their fruits ye shall know them.
21 ^Not every one that saith unto me, Lord. Lord, shall enter r Luke ri. 46:
into the kingdom of heaven ; but he that doeth the will of my J*»- »• »»•
22 Father which ^^ is in heaven. * Many will say to me in that day, * chap. ot
Lord, Lord, have we not * prophesied ^^ in ^^ thy name } and * in ^^ .^ 's^^
thy name have " cast out devils ? ^^ and in ^^ thy name done ^® ^ {{'i^jx. ^
23 many wonderful works .^^^ And then will I profess unto
them, I 'never knew you: '"depart from me, ye that work ^^J:^°|^^-^^
* by or through ^ narrow ■ om\i is
* many are they that enter in thereby * straitened • that
' few are they that find it • omii they
* By their fruits ye shall know them ^* the ** who
''^ Did we not prophesy *• bv ** omii have
" demons *• do " mighty works
4»-
Chap. VII. 13-29.] THE GOSPEL ACCORDING TO MATTHEW. 75
24 iniquity. "Therefore whosoever^® heareth these sayings of '«Luic«vi.4r
mine, and doeth them, I will liken him ^^ unto a wise man,
25 which ^^ built his house upon a ^^ rock : And the rain de-
scended, and the floods came, and the winds blew, and beat
upon that house; and it fell not: for it was founded upon a^^
26 rock. And every one that heareth these sayings of mine, and
doeth them not, shall be likened unto a foolish man, which ^^
27 built his house upon the sand : And the rain descended, and
the floods came, and the winds blew, and beat^ upon that
house ; and it fell : and great was the fall of it. ^ PTSii.ts;
28 And it came to pass, when Jesus had ^^ ended these sayings,** 22 ^^^'^ J|j
29 the people ^ were astonished at his doctrine : ^ ^ For he taught ^'*''*' *^' ^**
them as oue'^ having authority, and not as the scribes.^ ^ wm^ jo"n
vii. 46.
*• Every one therefore that ^* ilit bssi authorities read shall be likened
• smote ^ omit had ^ words 5* multitudes ^ teaching
* omit one ^ the best authorities read their scribes
Connection and Contents. The exposition destruction is broad * because* it is used by so
of the requirements of 'the law and the proph- many. — Few are thoy that find the straitened
cts ' just given, was far beyond the low morality way. It is not even discovered by most, much
of the scrioes and Pharisees, and men might easilv less entered upon. This not because God has
be tempted by their own hearts or by others to seek made it so ' strait,' but because so few desire to
the easier way. Our Lord therefore concludes by find it
urging His hearers to avoid the broad way and Ver. 15. Beware of false prophets, 1. ^., teach-
seek the narrow one marked out (vers. 13, 14) ; ers. Not only is the way straitened, but those
warns them against hypocritical teachers (vers, who might leave the * many * to find it are in dan-
15-20), against self-deception (vers. 21-23), and ger from false teachers, such as would prevent
closes with two similitudes respecting those who them from finding it The warning may refer to
obey and disobey His precepts (vers. 24-27) ; the false teachers shortly to arise from among the
vers. 28, 29, tell the impression produced by the Jews, but applies to all. — That oome to yon.
discourse. — Contrasts : the narrow and wide * False prophets ' are defined as those who do
gates ; the straitened and broad ways ; the good thus. They come * to you,' to the professed dis*
and corrupt trees, with their fruit ; saying and ciples of Christ ; more anxious to proselyte and
doing ; active in Christ's name, yet working in- pervert in the Church than to convert in the
iquity ; the rock and the sand ; the standing the world, more meddlesome than missionary in
storm and falling in the storm ; teaching with au- their activity. — In iheep'i clothing. No allusion
thority and teaching as their scribes. to the dress of the prophets, but referring to the
Ver. 13. Enter ye in by, or throngli, the nar« harmless exterior, or to the external connection
row gate. The ' gate ' is mentioned first ; the with God's flock. — Inwardly, or from within,
way Afterwards. It is the entrance gate at the acting according to their impulses, they are rav-
beginning of the journey of life (the way), not ening wolves. The old destructive malice re-
the eate of heaven at the close. Bunyan's * Pil- mains. The application of this strong (but not
grim s Progress ' is the best commentary on all harsh) language to persons must be governed by
such figures. Explanations ; Re[>entance, faith, what follows.
humilitv, self-denial, poverty in spirit (ver. 3), Ver. 16. By their fmits ye shall know them,
the righteousness of Christ ; the last is probably This order is more emphatic This common
the best sense, in contrast with the self-righteous- figure is carried out in detail in vers. 17-19. — Do
ness of the Pharisees (the wide gate). — For wide men gather grapei of tiioms, or figs of thistles 1
ia the gate and broad the way, etc. More attrac* The fruits most highly prized in the East From
tive, more easy to find, and to follow. A reason teachers we are to look for valuable fruit ; but
('for') why we must be exhorted to enter in by false teachers can only bear after their kind (vers,
the narrow gate. To follow our natural tenden- 17, 18), they are * thorns* and 'thistles.* The
des is to pursue the broad way. -^ Destmotion. productions of the bushes here named are said to
The way leads to this ; in one sense it is this al- resemble slightly the fruits Spoken of in each
ready. Carnal Judaism led to the destruction of case ; the harsh spirit of the false teachers has
Jerusalem. Carnal Christianity passes on to sim- been compared to the sharpness of the thorns,
liar judgment and their proselyting spirit to the adhesive quality
Ver. 14. Straitened (litf ' pressed together *) is of the thistle. The main point is, however, the
the way. Even after we pass through the gate impossibility of getting good fruit from * fruitless
the Christian course continues difficult, is a con* and forbidding plants.'
stant conflict and self-denial, but it leadeth onto Ver. 17. The general law of nature is here
Ufe. Eternal life which begins in this world, but laid down positively : As the tree, so is the fruit
is obtained in its fulness in eternity. The way to The principle holds good in the moral world.
70
THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 13-2CX
Vcr. iw repeats the same truth, asserting the
impossibility of its being otherwise. But while
▼er. 16 refers to kinds of plants, these verses speak
of individual trees. — Every good tree, 1. e.^ of a
good nature for bearing fruit — Good fruit, of a
eood kind — The oormpt tree, literally, * spoiled,'
but meaning here of a bad quality ; e^ fruit, of
a bad kind like the tree. Our Lord applies the
general law to men's actions and their moral re-
sults ; these are but manifestations of a moral
nature, depraved or sanctified
Ver. 19. The figure is carried further to show
the awful destiny of the false teachers. — Every
tree, irrespective of its kind in this case, that
brin^th not forth good fmit, is entirely barren.
All IS here made dependent on the fruitfulness.
— Is hewn down and eaft into the fire. Such
trees can only be used for fuel. The same lan-
guage was used by John the Baptist (iil 10) in a
wider application, which holds good still.
Ver. 2a Whmfore by their fmits ye ihaU
know them. Resumption of the thought of ver.
16, which has been further illustrated. * Fruits,'
If in this case not ' actions,' as usually, the actions
of the false teachers were decisive as to their
character, there would be little danger of their
deceiving others ; ' acts seemingly virtuous are
often nouiing more than the sheep's clothing in
which the wolf wraps himself in order that he
may deceive and devour the sheep.' (Words-
worth.) Their influence, the moral effect of their
teaching, is meant Their acts may be included,
and also the influence exerted upon the doctrinal
belief of others ; not their own doctrines, however,
which form the tree in a certain sense. The main
-test in the case of teachers is their influence upon
the lives of others.
Ver. 21. A natural transition from false teach-
ers to false profession and self-deception. — Kot
every one. The really pious profess Christ, but
not all who profess are really pious. This an-
swers a common objection urged against public
profession from the number of hypocrites. —
Lord, Lord, the repetition is emphatic This
word, probably already used by the disciples, is
the germ of a Christian confession, centring in
the acknowledgment of personal allegiance to the
Lord Jesus Christ Such acknowledgment in
word {or subscription to an orthodox creed) is not
enough for entrance into the kingdom of heaven.
— Bnt he that doeth, etc. Of all who thus con-
fess, only those doine the will of God shall enter
into the kingdom of heaven. The contrast is not
between hypocritical professors and hol^ non-
professors, but between hypocrites and samts, all
making the same outward profession. — Ky
Father. The whole Gospel shows that this
means a closer relation than that expressed by
the phrases, * your Father,' * our Father.' Christ,
the only begotten Son, always addresses God as
* Father,' or • my Father.'
Ver. 22. Kany. The number of * false teach-
ers' is large, much more that of hypocrites.
—In that day. * The great day of the Lord ; '
whether it be one day of account for all, or the
particular day for each. — Lord, Lord. The con-
fession (ver. 21) now becomes a cry for help. —
Did we not propheey, or preach. It those seem-
ing to do much in Christ's name are cast out,
much more will others be. — By thy name, /. e.y
called by thy name, and prophesying by the au-
thority of thy name. — Cast oat demons ; the great-
est exercise of healing pa^v-er. — Mighty works.
The word usually means * miracles.' Judged by
external results h^'pocrites may appear successful
in spiritual works ; such may have shared in the
miraculous power of the early Church. Their
self-deception continues to the very bar of final
judgment
ver. 23. And then, at once, will I profess unto
them. They make false professions, but ' I will
tell them the plain truth.' — I never knew yon.
They had not fallen away, they had never been
called by Christ, though called by His name, and
calling on His name. Intimate knowledge of
persons implies sympathy and similarity. — De-
part from me (comp. chap. xxv. 41), ye that work
iniqnity. The seeming success of a hypocrite is
habitual and heightened iniquity. Important for
self -examinations. Our Lord speaks of confess-
ing Him, of works done in His name, His final
verdict, all in connection with doing the will of
His Father. No mere man could speak thus.
Ver. 24. Therefore. In view of all that pre-
cedes, especially the warnings just given, to which
a further warning is here added — These sayings
of mine, coming from me, with a hint as to His
authority. This expression does not favor the
view that this discourse is a summary made by
the Evangelist. — Doeth them, makes them his
habitual rule of action. The power to do them
Christ gives us. How and why is to be learned
elsewhere. To rise to the Mount of Beatitudes
in our life, we must go to Mount Calvary for our
life. — Shall be likened. This is the better estab-
lished reading. — A wise man, a prudent man. —
Who, ' such an one as.' — Bnilt his honse upon a
rook. The Greek has the article with * rock ' and
' sand,' with a generalizing meaning, /. a, rocky
foundation, sandy foundation. The English id-
iom usually omits the definite article in such a
case ; but the £. V. is inconsistent, omitting the
article here, and reading 'the sand' (ver. 26).
The practice was common, but the form indi-
cates a special case, which may have been known
to the hearers.
Ver. 25. A picture of the sudden violent
storms so conmion in the East, as indeed the
definite articles indicate. No distinct meaning
need be assigned to rain, floods, and winds, but
the rook means Christ The definite article points
to this, and the figure is thus applied so frequently
in the Scriptures. How we can ouild upon Christ,
so that our doing of His sayings rests upon union
with Him, is clearly made known elsewhere.
Ver. 26. Doeth tnem not. Life is the test, not
knowledge^ or profession, which may be included
here under the word * hearcth.' — Foolish, 1. ^.,
senseless, singularly imprudent — The sand. The
transitory teachings and works of man. For
moral results, science itself is shifting sand com-
pared to the Rock, Christ
Ver. 27. The description of a storm is repeated,
but the result is different ; the winds smote npon
that honse ; and it felL Instead of adding, ' for
it had been founded on the sand,' our Lord closes
the illustration, and at the same time the dis-
course, which began with the word, * blessed,' by
saying, and great was the fall of it He empha-
sizes the completeness of the ruin. Admiration
of the Sermon on the Mount, without obedience
of its precepts, involves destruction, inevitable
and utter. In order to do * these sayings,' we
must follow Christ further.
Ver. 28. And it eame to pass when, etc A
summary of our Lord's sayings would not be
Chap. VIII. i-i;.] THE GOSPEL ACCORDING TO MATTHEW. ^^
thus referred to. — The mnltitiidM, as in ver. i. bodlment of the Truth. — And not ai their leribet
They must have heard Him. — Were aitoniihed. The scribes were expounders of the Old Testa-
A strong word ; * driven from their customary ment Their exposition, too, was in one sense
state of mind by something new and strange.' — authoritative, but they referred continually to the
TiMehinff, rather than ' doctrine ; ' the former in- authority of learned Rabbins. Our Lord intro-
dudes the manner as well as the matter of His in- duced His expositions thus : ' Verily I say unto
stmction, both of which awakened astonishment you.' No Ola Testament prophet assumed such
Ver. 2pL 7te lie taught them. This may re- authority, no mere man has a right to do so. He
fer to His haUtual mode of teaching. — Ai hav- who uttered this matchless discourse on morals,
ing anUunitj. ' One ' is not only unnecessary, has personal authoritv to tell men what is true,
but incorrect. Christ is not ' one among others to declare what is rignt, to set up His judgment
* having authority,' but the only one having au- here and hereafter as the final appeal. None
thority, in this highest sense, as the one coming but the God-Man could be the teacher on the
directly from God, and Himself the personal em- Mount of Beatitudes.
Chapter VIII. i -17.
Miracles at Capernaum.
1 T T /"HEN he was come down ^ from the mountain, great mul-
2 V V titudes followed him. And, behold, " there came a leper « Mark 1. 40
and * worshipped him, saymg, Lord, if thou wilt, thou canst make ^ \xll''^'xx
3 me clean. And Jesus put forth ^ his hand, and touched him, iJ^'^J! jj,?^
saying, I will ; be thou clean .^ And immediately * his leprosy ^ ^!^^1^ j,
4 was cleansed. And Jesus saith unto him, 'See thou, tell no Jvi^*^;'^*
man ; but go thy way. ^shew thyself to the priest, and * offer ,^.^]^; *;.]][;
the gift that Moses commanded,-^ for a testimony unto them. SJ.^** ^"*
5 And ^when Jesus ^ was entered into Capernaum, there came 14" ^ ^*"
6 unto him a centurion, beseeching him, And saying, Lord, my ^g^^t J
servant • lieth at home sick of the palsy, grievously tormented, e lukb vii
7 And Jesus saith unto him, I will come and heal him. The
8 centurion answered and said. Lord, I am not worthy that thou
shouldst come under my roof : but * speak the word only,^ and a p* cvii m
9 my servant shall be healed. For I ® am a man under authority, *6.
having soldiers under me :® and I say to this many Go, and he
goeth ; and to another. Come, and he cometh ; and to my ser-
10 vant,* Do this, and he doeth it When Jesus heard it, he mar-
velled, and said to them that followed. Verily I say unto you, I
11 have not found 'so great faith, no, not in Israel. ^^ And I say /see chap. ix
unto you, That * many shall come from the east and west, and * Luke xiii
shall sit down with Abraham, and Isaac, and Jacob, in the king- 6. '
12 dora of heaven: ' But the children ^^ of the kingdom shall be 'Luke xiii. as
*" cast out into outer ^* darkness : * there shall be weeping ^ and « chaps xxii
* o 13 ; XXV. }o
13 gnashing^ of teeth. And Jesus said unto the centurion. Go * ^I^J^f jsjij
^ came down ^ And he stretched forth ' made clean
* straightway * he ^ or boy
^ only say in a word • I also • myself
^ the best authorities read with no man in Israel have I found so great faith
^ sons *' insert the
78 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VIII 1-17.
thy way ; ' and ^ as thou hast believed, so be it done unto thee.
And his ^* servant was healed in the selfsame hour.^*^
14 * And when Jesus was come into Peter's house, he saw ^ his ' ?J^*\u,2
15 wife's mother laid, and sick ^^ of a fever. And he touched her ^ VcJ^Ttt's
hand, and the fever left her : and she arose, and ministered
16 unto thera,^^ When the ^® even was come, they brought unto
him many that were ^possessed with devils : ^^ and he cast out ^chap.iv.a4;
17 the spirits *■ with Ais word,^ and healed all that were sick : That r Comp. ver
it might be fulfilled which was spoken by Esaias ^i the prophet,
saying, ' Himself took our infirmities, and bare our sicknesses.^ * i^a. im. 4
*• omi^ and
" unto him
^ Isaiah
" the
** omi^ the
^ diseases
^'^ in that hour
" demons
^' lying sick
* with a word
On our Lord's Miracles. The Greek word
translated miracle means literally * power ' ; the
idea of wondering underlies our word miracle.
A miracle is therefore some wonderful display of
power ; the special sense being that of a display
of * supernatural * power. This docs not mean
contra-natural, but simply the supervening of a
natural law by the will of a Personal God, inde-
pendent of, and superior to, nature. The opera-
tion of the human will furnishes an analogy. The
existence of a Personal God includes the possibil'
ity of miracles. The analogy of the human will
suggests the existence of a motive for the exer-
cise of miraculous power, and the existence of
such a motive involves the necessity of miracles.
This motive is to be found in God's purpose of
revealing Himself as a Spirit superior to the
world, so that lost men may be brought back to
Him. The miracles of our Lord were wrought
to confirm and seal His ministry as the Saviour
of men ; in each particular case, however, to teach
a special lesson pertaining to our salvation. The
great miracle is the Person of Christ, whom we
know, in whom we trust, whom we love. All
other recorded miracles are not only possible, but
in a certain sense necessary, if that Divine Human
Person existed. God may exert his miraculous
power according to a higher law, so that the su-
pernatural is, in its sphere, natural ; but this law
and the means used are alike unknown to us.
Yet the Person of Christ, the greatest of myste-
ries, is the key to the moral law of the exercise
of supernatural power. The alternative is now
more clearly than ever, the living personal Re-
deemer sealmg His mission by displays of mirac-
ulous power, or blank Naturalism, which, in de-
nying Christ's miracles, soon denies God and
what of hope is left to man. As the Sermon on
the Mount is a blow at Pharisaism, these chap-
ters oppose Sadducism.
Connection. The * solemn procession of mir-
acles ' found in chaps, viii. and ix. confirms the
•authority* discovered in the Sermon on the
Mount Matthew's order is not chronological,
but as usual topical. The lesson of the miracle
governs its position in the narrative.
Chronology. According to Mark and Luke
the healing of Peter's wife's mother and of many
others on the evening of the same day took place
first ; then after an interval the healing of the
leper ; while the cure of the centurion's servant.
according to the more detailed account of Luke,
occurred much later. The reason for the order
followed in this chapter is obvious : Matthew
places in prominent position and together the two
miracles performed on persons deemed unclean
according to the Mosaic law.
Ver. I. When he came down. Comp. Mark
i. 40-45 ; Luke v. 12-15. Notwithstanding the
apparently definite statement of Matthew as to
time and place, the chronological order of Mark
and Luke is more correct. — Great mnltitndes,
literalljr, * many crowds,' companies from differ-
ent regions.
Note on Leprosy. This is a horrible disease
of the skin, prevalent in the Eastern countries,
and especially among the ancient Hebrews. It
probably exists in some forms still, defying cure ;
out must have been yet more terrific m ancient
times. Various forms of the disease are men-
tioned in early writers, but the * white leprosy *
was that peculiar to the Hebrews. (See Lev.
xiii.) • When the disease is decided in its char-
acter, it is either rapidly cured, or else spreads
inward. In the former case there is a violent
eruption, so that the patient is white from head
to foot (Lev. xiii. 12 ; 2 Kings v. 27) ; in the lat-
ter case, the disease progresses slowly, and the
symptoms are equally distressing and fatal, end-
ing in consumption, dropsy, suffocation, and
death.' By the law of Moses the leper was de-
clared unclean and excluded from intercourse
with all other persons. * He had to wear the
prescribed mourning garment (Lev. xiiL 45), but
was permitted to associate with other lepers.
Their abodes were commonly outside the city
walls (Lev. xiii. 46 ; Num. v. 2) ; but they were
allowed to go about freely, provided they avoided
contact with other persons ; nor were they even
excluded from the services of the synagogue
(Lightfoot, 862). In this respect we note a great
difference between the synagogue and the temple.
On recovering from leprosy, several lustrations
had to be performed (Lev. xiv.). The main points
in the prescribed rite were, to appear before the
priest, and to offer a sacrifice ; the latter being
E receded by religious lustrations, and introduced
y a symbolical ceremony, in which the two tur-
tles or pigeons bore a striking analogy to the
scape-goat and the other goat offered in sacrifice
on the day of atonement. Lev. xvL' (Lange,
Matthew,) Since the disease was not contagious,
Chap. VIII. i-i;- [THE GOSPEL ACCORDING TO MATTHEW.
79
although infectious and hereditary, the reason for
those regulations is to be founa, not in sanitary
wisdom, but in the fact that such a disease repre-
sented most plainly to the eye and powerfully to
the mind, the fearful defilement of sin. ' The
leper was the type of one dead in sin : the same
emblems are used in his misery as those of
mourning for the dead : the same means of
cleansing as for uncleanness through connection
with death, and which were never used except on
these two occasions.* (Alford.) See Numb. xii.
12. Matthew mentions this miracle first, proba-
bly because such a miracle showed power over an
extraordinary disease, showed special mercy and
condescension, and betokened our Lord's power
to save from sin.
Ver. 2. Th«re eame a leper. (See above.) The
coming of the leper is expressly mentioned in all
the accounts. Luke is mdefinite as to locality
(* one of the cities '), which indicates a place less
prominent in the pospel history than Capernaum.
— Wonhipped hun. He performed an act of
homage, which was not necessarily religious wor-
ship. Even such approach was forbidden in the
case of a leper. — Lord. This was an expression
of faith in Jesus as the Messiah, even though it
might not then imply all we understand by it.
The beautiful declaration : If thou wilt, thou,
eanst make me clean, indicates strong faith in
Christ's power ; His willins^ss to heal leprosy
had not yet been manifested. One defiled by sin
can now say : * Thou wilt, thou canst make me
dean.'
Ver. 3. And he (the best authorities omit ' Je-
sus ') etretched f (nrth hii hand and touched him.
Such touch was forbidden. Despite the conse-
quent healing, it may have been regarded by the
Pharisees as rendering Jesus unclean. -^ I will ;
be thsu made clean, in direct correspondence with
the leper's expression of faith. — ^And straightway
his leprosy was cleansed. The touch of a leper
defiled, carried contagion, but the touch of our
Lord overcame the defilement and contagion, re-
moving the disease. Our Lord's act in this case,
as in most of His miracles, stands in a certain
outward relation to the effect produced. The ob-
vious lesson is : Go to Christ in faith for healing
from spiritual leprosy.
Ver. 4. Bee thou tell no man, i. e., do not stop
to blaze it abroad, but go thy way, go directly
and show thyself to the priest. The telling was
forbidden until this duty was fulfilled. It is said
that the first inspection was performed by the
priest of the district, then a second one after
seven days, then after purification a visit was
made to tne temple, where it was the duty of the
leper to offer the gift which Koses cammanded.
(See Lev. xiv. 30, 31.) Our Lord adds : for a tes-
timony to them, i. e., a testimony to the people
that the cleansing had taken place. — Reasons for
the command to be silent : Our Lord had in view
the welfare of the person healed ; He did not wish
to hinder the duty Moses had commanded, nor
to prejudice the priests who would inspect the
man ; He thus sought to prevent a concourse of
the people, and the enmity of the rulers. The
conmiand also implies a caution against making
too much of the external miraculous acts of our
Ix>rd ; a kind of materialism, no less than the
denial of the possibility of such miracles.
Vers. 5-13. The Healing ok the Centu-
rion's Servant. Compare the fuller account in
Luke vii. i-io. This miracle must not be con-
founded with the healing of the nobleman's son
(John iv. 47-53) in the same city. The two cases
have striking points of difference. — And when he
had entered into Capernaum. This does not nec-
essarily determine the time. Matthew places this
miracle next to the healing of the leper, probably
with the purpose of showing how our Lonj healed
those judged unclean by the Mosaic law. — Thm
came unto him a centurion. A captain of one hun-
dred soldiers, probably in the service of Herod
Antipas, possibly in the regular Roman army. A
heathen by birth, perhaps a proselyte of the sate.
This class, however, is generally specified by
some such word as * devout* The fuller account
of Luke tells us that he had built a synagogue,
and that he did not himself go to Jesus, but sent
first * the elders of the Jews,' and then * friends.*
— Beseeching him, through the elders of the
Jews (Luke vii. 4).
Ver. 6. Lord. This word, used by the elders,
probably means more than a title of respect and
less than an acknowledgment of Messiahship. —
Ky servant, lit 'boy, as in many languages.
His personal house servant ('held in honor by
him,' Luke), as distinguished from the soldiers
who served under him. — lieth at home, lit ' has
been thrown down,* or * prostrated at my house.*
Exceedingly appropriate in describing the effect
of the disease. — Sick of the palsy, ^^^imusly tor-
mented. Luke says : ' ready to die.' Paralvsis
or ' palsy * was a common disease in those aays
(comp. iv. 24). Alford : * The disease in the text
majr have been an attack of tetanus^ which the
ancient physicians included under paralysis, and
which is more conmion in hot countries than with
us. It can hardly have been apoplexy, which
usually deprives of sensation.*
Ver. 7. And Jesus saith unto him, to those
whom he sent (Luke vii. 6) : I will come and
heal him. According to Luke, our Lord went,
expressing in act the willingness here expressed
in word, and on the way the occurrences men-
tioned in the next verses took place.
Ver. 8. The centurion answered, through
fi-iends (Luke vii. 6). — Lord, I am not wortl^,
etc. This humility sprang out of his conscious-
ness that he was a heathen, as well as his esteem
of our Lord. — But only say in a word. This
means one word of command, as verse 9 shows.
— And my senrant shall be healed. ' Humility
and faith always go hand in hand.'
Ver. 9. For I also am a man under authority.
' Also ' as in Luke vii. 8. The meaning is : I am
in service, knowing how to obey and also how to
command : having soldiers undsr myself ; hence
if I who am after all a subordinate can command,
much more one who is * in authority ' over dis-
ease. The last thought is required by the com-
mendation bestowed on his faith. — And I say,
etc. I am in the habit of commanding with a
word, and am obeyed. The first two commands
are represented as addressed to soldiers; the
last to the household servant, who works with-
out his personal superintendence. Explicit com-
mand, implicit obedience. ' What gives such
charm to the illustration is, that the centurion
ever again recurs to his poor faithful servant
Some familiar servant of the Lord Jesus, he
thinks, would suffice to restore his poor slave.*
(Lange.) He may have thought of spirits doing
the work of healing. The servant seems to have
been his only one.
Ver. la He marvelled. Not to be explained
8o
THE GOSPEL ACCORDING TO MATTHEW. [Chap. VIII. 1-17.
away. Our Lord could marvel ; a mystery of
His humanity. —To them that followed. A multi-
tude was probably near, all Jews. — With no man
in Israel have I found 10 great faith. This is the
sense of the correct reading, which however
places last, for emphasis, the phrase, * in Israel.'
There greater faith might have been looked for,
but a Gentile was the first to acknowledge Christ's
power to heal at a distance.
Ver. II. Luke omits the further application
contained in this and the following verse, record-
ing them, however, when repeated on a different
occasion (Luke xiii. 28, 29). — That manj shall
eome from the east and west. A prophecy that
the Gentiles, even the most remote, snail enter
the kingdom of heaven. — And shall sit down
(i. e., * recline at table ') with Abraham, etc. The
tews represented the delights of the Messiah's
kingdom as a feast with the patriarchs ; but the
reference here is rather to intimate domestic in-
tercourse. The patriarchs are properly men-
tioned, since with these the separating of the
people of God began.
Ver. 12. But Uie sons of the kingdom. The
Jews, who, by hereditar)r right and according to
the ordinary law of gracious influences, might be
expected to enter, shall be cast out, expelled from
the feast or home of their patriarchal ancestors,
into the outer darkness. The figure is that of
darkness outside the house of feasting or the
house of comfort. — There shall be the weeping
and the gnashing of teeth, the sorrow and the
rage consequent upon such expulsion. Also a
hint at the wretchedness of a future state of pun-
ishment The figures are fearful : black night,
grief and rage.
Ver. 13. As thou hast believed, etc The
faith of the master resulted in the healing of the
servant — In that hour, at once, at the moment
The same kind of faith was exercised by the
Syro-Phenician woman ; also a heathen (Matt.
XV. 21-28). The three believing centurions of
the N. T. : this one, the one by the cross, and
Cornelius.
Ver. 14. And when Jesus was oome into Pe-
ter's house. At Capernaum (comp. Mark i. 21,
29 ; Luke iv. 31, 38). Bethsaida, however, is
called (Tohn i. 45) * the city of Andrew and Pe-
ter.* when or why they removed is unknown.
This miracle, together with others in *his own
city* (chap. ix. i), occurred quite early in His
ministi7. — His wife's mother. Peter was there-
fore married. Jerome and modem Romanist ex-
positors infer that the wife was dead from the
fact that the mother when healed * ministered
unto them ; * but were that the case Peter must
have married again (comp. i Cor. ix. 5). ' Le-
gend says that her name was Perpetua or Con-
cordia.*— Lying, prostrate, confined to bed with
fever.
Ver. 1 5. And he touched her hand. Our Lord
could heal by a word at a distance, in the re-
sponse to faitn, but He generally made some out-
ward sign of His willingness ana will to cure ; the
sign corresponding to the cure and proving that
His will healed. — The healing was instantaneous
and perfect, she arose and miniftered unto him
(the singular is sustamed by the best authorities),
thus showing her perfect restoration. The faith
of her family had called for the miracle, but she
shows her own faith and her gratitude by • serv-
ing * the Lord, and that too m the natural and
womanly way of household duty.
Ver. 16 tells us of a general gathering of the
possessed and sick in Capernaum. Mark (L 32)
says, * All the city was gathered together at the
door.* Luke (iv. 41) tells how the demons recog-
nized Him. For these numerous miracles of
healing there was a sufficient motive. — Bven.
Either because the most convenient time, or the
best time for the sick to be taken out, or it may
have been the Sabbath (comp. Mark L 21). Our
Lord was ready to heal on the Sabbath, but the
people may have waited until sundown, when
the Jewish Sabbath ended. He healed them all,
both those possessed with demons and the siok ;
two classes carefully distinguished from each
other in the Gospels.
Ver. 17. Peculiar to Matthew, and in accord-
ance with the purpose of his Gospel. — Isaiah the
prophet. In the beautiful Messianic prediction,
chap. liii. The Evangelist does not quote from
the common Greek version, but makes a more
exact translation, varying from the original only
in the substitution of diseases for * sorrows,*
in the last clause. This is allowable from the par-
allelism of ideas common to Hebrew poetry.
The prophecy refers to bearing and expiating
our sms. but is here applied to the healing (n
bodily diseases. His healing was also a suffer-
ing with and for us. These miracles were types
of His great work of bearing the sins of the
world, being directed against the effects of sin ;
they were signs and pledges of His spiritual
power. His contact with all this suffenng was
an important part of the work of One who for us
became * a man of sorrows and acquainted with
grief.* Matthew's application of the prophecy,
especially at the close of such a group of mira-
cles, is highly suggestive in regard to the vicari-
ous work of our Lord. The work of healing is
an integral part of our Lord*s redeeming work.
The medical profession can find its highest in-
centive and truest glory in this fact
CHAPS. VIIL iS-lX. I.] THE GOSPEL ACCORDING TO MATTHEW. Si
Chapters VIII. 18-IX. i.
yesus departs for Gadara ; Answers to those who would follozu Him; He
stills the Tempest ; the Demoniacs healed, and the Herd of Swine de-
stroyed; Gadara rejects Him and He returns to Capernaum.
18 "NJOW when Jesus saw great ^ multitudes about him, ^'he " J|^^'^j]5.
19 1 ^ gave commandment to depart unto the other side. And *'*
*a certain scribe came,^ and said unto him, Master, I will follow ^lukbIx-s;-
' 60.
20 thee whithersoever thou goest. And Jesus saith unto him, The
foxes have holes, and the birds of the air^ have nests* ; but the
21 Son of man hath not where to lay his head. *^ And another of ^' King»>u
his ^ disciples said unto him, Lord, suffer me first to go ^ and
22 bury my father. But Jesus said " unto him, Follow me; and let
the dead bury their dead.^
23 ** And when he was entered into a ship,^ his disciples followed ''^^ff'^LuKi
24 him. And, behold, there arose a great tempest in the sea, in- ^'"- *^'*5
somuch that the ship ^ was covered with the waves : but he
25 was asleep. And his disciples ^^ came to ///;;/, and awoke him,
26 saying. Lord, save us : ^^ we perish. And he saith unto them.
Why are ye fearful, * O ye of little faith } Then he arose, and ' sec oup.
■^rebuked the winds and the sea ; and there was a great calm. /Ps.civ. 7.
27 But the men marvelled, saying. What manner of man is this,
that even the winds and the sea obey him !
28 ^ And when he was come to the other side into the country g Mark v. i-
of the Gergesenes,^ there met him *two possessed with dev- ^ ^«- a6-|7.
ils,^' coming^* out of the tombs, exceeding fierce, so that no v.i;^Luke
29 man might ^ pass by that way. And, behold, they cried out,
saying, • What have we to do with thee, Jesus,^® thou Son of « « sam. xvi
J ^* /• T '°' Mark I
God? art thou come hither to torment us before the time.^^" a4;Lukei*
30 And ^® there was a good way off from them a herd of many
31 swine feeding. So the devils ^^ besought him, saying. If thou
cast us out, suffer us to go away^® into the herd of swine.
32 And he said unto them, Go. And when they were come out,
they went into the herd of swine : ^ and, behold, the whole herd
of swine ran violently down a steep place into the sea,^ and ^
33 perished in the waters. And they that kept® them fled, and
* some authorities omit great . ^ one who was a scribe came
• heaven * or lodging places * the • go away
' saith • leave the dead to bury their own dead • boat
*• they ^* omit us ^-^ Gadarenes ^' demons
" coming forth " could *• omit Jesus
" before the time to torment us ^* Now !• send us
* And they came out and went away into the swine.
^ the whole herd rushed down the steep into the lake. " insert they ^ fed
vou I. 6
82 THE GOSPKL ACCORDING TO MATTHEW. [Chaps. VIII. 18-IX. i
went their ways 2* into the city, and told every thing, and what
34 was befallen to the possessed of the devils.^^ And, behold, the
whole city came out to meet Jesus : and when they saw him, ^ , ^^^ ^^
* they besought /lim that he would depart out of their coasts.^ g*' ^*'«^-
IX. I 'And he entered into a ship,^ and passed over, and came ' Lite^viu.'
into "* his own city. m*°chzp. h
13; Compk
2* ami/ their ways -^ from their borders Mark il i.
Chronoloc.y. Matthew inserts this group of here spoken of, while the third (mentioned by
events here ; Mark and Luke at a later point. Luke only) is Matthew. — Kaiter, /'. ^., teacher.
We accept the chronology of Mark, who expli- an important confession on the part of a scribe,
citly says that Jesus crossed the sea on the even- — I will follow thee, etc. Probaoly suggested by
ing of the day the parable of the sower was the fact that our Lord was about to 'depart.'
delivered. The events of this day are recorded But the proposal is to follow Jesus as a teacher
more fully than those of any other during the and to faithfully adhere to Him.
ministry in Galilee. The order in Matthew is Ver. 20. And Jenui laith onto him. The an-
probably owing to his desire to group together swer alone reveals an improper motive in the pro-
important miracles. The incidents mentioned in posal. — Foxei have holes, etc., caves, dens. —
vers. 19-22, which are placed very much later by Birds of the heaven have nests, more literally,
Luke (the only other Evangelist who records • lodging places.' The two represent the lower
them), probably occurred just before our Lord order of animals. — The Son of Kan. A terra
crossed the lake. There is a reason whv Luke applied to no one else, and often applied by our
should vary from the order of time, but Matthew Lord to himself ; used in Dan. vii. 13, in refer-
would hardly insert them here, unless the chron- ence to the Messiah seen in a vision. The prom-
ological order called for it. There is, however, inent idea is that of the second Adam, but it also
an appropriateness in their position so near ver. implies that Jesus was the Messiah. The thought
17 (see ver. 20, and the opening section of chap, here is of His real humanity. His capability of
ix.). These variations of order show the indc- suffering and privation, in opposition to the car-
pendence of the Evangelist. nal expectation of the Jews, snared no doubt by
Contents. After a day of conflict and toil, this scribe. The prophecy of Isaiah (ver. 17)
our Lord seeks repose in the evening on the seems to have led Matthew to introduce this sim-
lake (ver. 18) ; He is detained by doubting disci- ilar thought in the midst of a series of miracles,
pies (vers. 19-22); sleeps calmly during the — Hath not where to lay his head. He did not
storm (ver. 23, 24), but is awakened by fearful own a dwelling, as even the foxes and birds do ;
disciples (ver. 25) ; He calms the elements (ver. but we have no reason to believe that He ever
26), and * little faith ' changes to great wonder suffered from want of a lodging. Immediately
(ver. 27). Reaching the other side. His conflict after we are told how He slept in the cabtnless
with sin and Satan is renewed ; the fiercest de- boat on the lake. Overdrawn portrayals of our
moniacs, possessed with the most numerous com- Lord's poverty are always out of place, yet He
pany of demons, meet Him (vers. 28, 29) ; per- who as ' Son of man ' was * the crown of crea-
mitted to enter a herd of swine, the demons de- tion,' did not possess what the humbler animals
stroy these (vers. 30-32), which occasions a con- claim, a home.
course from the city to ask Him to leave them Ver. 21. And another of the disciples. Cer-
(vers. 33, 34) ; He departs (chap. ix. 1), probably tainly one who had already attended our Lord's
never to return. The whole section is a vivid teachings. The conversation, according to Luke
sketch of the various forms of weakness and op- (ix. 59), began with the formal request of our
position our Lord always encounters. The cen- Lord : * Follow me.* This verse sounds like a
tral event (the stilling of the tempest) is the response to such a command. Tradition says it
most significant one. was Philip ; but our Lord had said, * Follow me *
Ver. 18. Now when Jesus saw great mnlti- to him first of all Apostles (John i. 43). Aswav-
tndes. Some very ancient authorities omit ering is implied, it may have been Thomas
* great,' but it is better to retain it. The 'multi- (Lange). — Soffer me first to go away and hnry
tudes ' had listened to the discourse in parables my father. The father was already dead, and
(chap. xiii.). — He gave commandment to depart, the disciple wanted to go home and attend to all
To avoid the crowd, who may have been in an the funeral ceremonies, intending to return and
excited condition, and to find repose after a day follow Christ
of conflict and labor (comp. chaps, xii., xiii.); Ver. 22. Leave the dead to bnry their own
since this took place in the evening (Mark iv. dead. * This is a hard saying, and who can bear
35). — To the other side, of the lake. it.' The common interpretation is: Let the
Ver. 19. And one who was ascribe. * One * is (spiritually) dead attend to burying the (natural-
emphatic ; either one disciple (ver. 21) who was ly) dead. Such a double meaning is common
a scribe, or * one scribe,* suggesting that it was in brief-pointed remarks. * The goal and end of
rare for one of that class to be among his follow- those who are spiritually dead — their last and
ers. It is an ingenious hypothesis of Lange, that highest aim here is to fcury one another.' — If
these persons all became Apostles, being specially * dead ' be taken literally in both cases we have
called at this time. But it is probable that the the meaning : Let the dead bury themselves, 1. ^.,
Twelve had been chosen before this occurrence, better let them be unburied than that Christ's
lie thinks Judas and Thomas are the persons disciples be drawn away from their obedience.
Chaps. VIII. 18-IX. I.] THE GOSPEL ACCORDING TO MATTHEW. 83
Chrysostom 8»ys ; ' Jesus forbade him to E°> '" ""ori
order to show that nothing, not even the moat thoai „ , .. —
impoTtuit work of natural du^ and affection, is and tha ns, or, ' the winds and (he sea loo.' The
10 momentous, as care for Ihe kingdom o£ heav- latter sense suggests that His power over other
en ; and that nothing, however urgent, should things had been witnessed ; the former intimates
catise >ia to be guilty of a moment's delay in pro- that this was the highest display of power. Such
Tiding Gist for that.' a miracle, wrought Dcfore those (o whom the ter-
rors of the lake were the highest natural dan-
y'T^*' gcr, was best adapted to convince them of Hia
power 10 save the soul. By it He also taught a
lesson of faith and warned against unbelief, as
well as attested to the mere lookers-on His Divine
power. All His miracles are displays not only
of power, but of love to lost men. Alford ; ' The
symbolic application of this occurrence is too
striking to have escaped general notice. The
Saviour, with the company of His disciples in the
ship tossed on Ihe waves, seemed a typical repro-
duction of the Ark bearing mankind on the flood,
and a foreshadowing of the Church tossed bythe
tempests of this world, but having Him with her
always. And the personal application is one of
comfort and strengtherving of faith in danger and
Ver. 28. Into tha ommtir of tha OadueiiM.
Our version has; 'Cercesenes ;' in Mark and
Luke: 'Gadarenes.' The best established read-
ily in Matthew: 'Gadarenes'j Mark: >Gera-
Ver. i^ A bo»t The best authorities omit
Ihe definite article. It was, however, the boat
from which he had been teaching (Mark iv. 36).
— HU liMiplM, probably the Twelve, though oth-
ers followed in other boats (Mark iv. 36).
Ver. 24. A ^rrat tampeat in tha Ma. The
' storm of wind ' is mentioned by Mark and Luke.
The word ' tempest ' properly refers to the effect
of Ibe wind, bemg used also of an earthquake.
This lake, like most inland seas, is subject to sud-
den and violent storms. — Bo thnt tha beat vu
•orarad, lit, 'was becoming covered ' with tb«
VkTia. ' Shipping seas ' in a boat without a deck
would result, as Mark narrates, in the boat's be-
coming full, and of course in the 'jeopardy,' of
which Luke (viii. 23) speaks. — But lia wu i^eap
or 'sleeping,' lying on the boat cushion in Ihe
stem (Mark). He who had not where to lay His
head, could still sleep m the storm. Needing
Bleep, He slept ; the result was a more striking
exhibition of His power. (On the events of that
busv day, see Mark iv. 35.)
Ver. 15. SkTa, v« pwiih, or, ' are perishing.'
Disconnected language of it,.!.^. „t ..r-.>r ..■ ...
the p,— "-'- '"-S ■ -
be too weak, and ' cowardly ' too strong.
Uttl* tdtk. Fear while the Saviour was with
them, evidence of ' little faith ;' the cry to Him
evidence they were not faithless. He rewards the
faith they had, but rebukes them, because of iheir
* Utile faith.' — Sa rabokad tha windi and tha Ma,
■aying, ' Peace, be still' (Mark iv. 39). — Mat-
thew places the rebuke of the disciples first ;
Hark and Luke that of the elements. — A graat
«aln, a perfect stillness.
Ver. 27. Tie man mamllMl. Probably all
who were in the boat. The parallel passages
oblige us to include Ihc disciples as well as Ihe
boat's crew. The former (• of little faith '} also
wondered- — What ■■■■mitT' ti maalstliii. An
expression of astonishment It neither means,
what country does he come from ; nor, Is he
Ihc word 'Gadarenea ' into 'Gergesene
Gospel (Origen), his reasons for doing it, and
hence have a more correct copy of the verse than
was current in the middle of the third century.
The variety in names has occasioned much dis-
cussion as to the exact locality. The common
view is that Ihe citjr referred to in vers. 33, 34,
was Gadara, the capital of Terea, situated south-
east of the southern end of the lake. It wa*
about seven miles from Tiberia
probably inhabited
IV Gentiles, and is novr called Omiiis. Tl '
iface was not too far away to be ' the city ' :
This
ferred to, since the events occurred before ' the
city ' was reached. The name ' Gergesenes ' is
then lo be regarded as derived from the old 'Gir-
Sashites,' who lived there before the conquest of
le Israelites. (Josephus says the name sur-
vived.) ' Gerasenes ' was probably a corruptioit,
or derived from the city Geraia, which was sit-
uated in the same district, though at a great dis-
tance. Another theory, now coming into favor,
is, thai a place, called Cerasa or Cergtia, existed
near the lake shore. (See Thomson, Thi Land
and Ike Bosk, ii. pp. 34-37-1 The wood-cut rep-
resents Ihe locality according to this view. — Two
poMOHod with danwni. Mark and Luke speak
of but one, although the former gives the most
detailed account. They probably mention Ihe
principal one, but do definitely affirm that there
was but one. Matthew is always more particular
as to numbers, as Mark is regarding looks and
gestures. Lange ; 'Two demoniacs would not
have associatetfunless one had been dependent
on the other.' — All three Evangelisis agree, that
the meeting occurred just after landing, although
the form of expressing that fact varies. — Cha-
ins fnnn out of tha tomb*. According to the
olher accounts, their abode, chosen ' from a mor-
THE GOSPEL ACCORDING TO MATTHEW. [Chaps. VIll. 18-lX. i
shelter. The ' possessed ' probably
dislance toward Ihe lake shore to 1
The whole narrative indicates a ore
; of the Lord. —
.tje.
(comp. Mark v. 3-5). Mark lells of the'
cessful efforts made to suIk
try.
Ver. 19. And behold, tkn erltd out.
strangely enough (■ behold ') did not assai ,
their hostile words confessed the superiority of
leaus.— What have vft to de vith thw. lit.
' What (is) 10 us and thee,' what have we in com-
mon ? The language of the demons, who lecog-
ized HimasUuNDof Qod. — ' J(
Uthff Mora Uw tia* to taiBMBt ml ' Be-
the time,' /. (,, loo soon, to be joined with
e ; ' peculiar to this Gospel. It does not
isaiily refer to some definite time of jiidg>
__ or torment, when they would be forced to
suMue them ; Mallhew, submit The language is that of opposition,
' ' blended with consciousness of weakness. It U
demoniacal to defy and oppose, even when con-
scious (hat it is useless I According to Luke, our
Lord had alreadv begun to exercise His power,
and they knew they must obey.
Ver. 30. A good w>r off. Mark says : ' Nigh
unto the mountains'; Lukt : (hire — (Jn die
mounuin,' The miracle probably took place On
Ihe plain. — A hard of man; nrina, according to
>r of the coun-
They
according to the best authorities. — DMt thou Mark, ' two thousand.' — raiding, under the caie
of herdsmen (ver. 33). They were the property
either of Gentiles or of Jews, engaged in a traffic,
which was unclean, according to the Mosaic law.
Ver. 31. 80 tha domoiu besought him. Mark
and Luke insert here a question and aruwer re-
tpecting the name of the demons, which brings
their number into view. The former speaks of
Iheit bq^ng not to be sent ' out of the country,'
[he lalter, 'into the deep.' The latter phrase
suggests that ' before the time ' (ver. 29), refers to
a Imie of banishment from earth ' id their own
S lace.' — It thODCMt ui out They recognized
lis power, yet clung to the present habitation. —
Send us away. This is the correct reading,
agreeing with the words used by Mark. The re-
quest was malicious ; that they might remain on
earth, and continue their work of opposition.
Ver. 32. Qo. Their request was fulfilled, and
tha; vent away into tho iwina. The fact of the
possession of the swine is staled. It is not more
desires and appetites which coald be influenced
by (he demons. — Bahold. An evidence of the
reality of the possession. — Th* whola hard, etc
The simuluiieous nish of Ihe whole herd was
not a natural movement, bul due to the po«-
sesscd, since few gregailous animals are so
marked by individual stubbornness as swine.
The distance to the precipice On the lake shore
may have been considerable, Man having a ra-
tional spint as well as an animal soul, can be
possessed by demons for a long time withont
physical death resulting, but the same destruc-
tive influence quickly kills a lower animaL
Mere sensuous life and demoniacal infltiencc
sland in some relation ; hence this is a warn-
ing against seiuualism. The permis^on given
by our Lord to enter the herd of swine can be
readily justilied. It suggests the above warning,
it helped to rid the men of the demons ; there
may have been other reasons growing out 0/
the Mosaic law, which make the loss of prop-
erty a just punishment ; and after all it waa but
demoniacal
any bodily
possession was not identical with
disease. (2.) It also opposes the
while the influence was indeed de*
Chap. IX. 2-17.] THE GOSPEL ACCORDING TO MATTHEW.
« permission. Criticism of the conduct of Jesus
on this occasion only proves His immaculate-
ness.
Ver. 31 And thej that fed them (herdsmen)
flad, in fright and astonishment The miracle
probably took pJace at some distance from the
city. — And wliat was befallen the poeeessed with
demona. The destruction of the swine was their
personal concern ; the other stands in a subordi-
nate place.
Ver. 34. The whole eity, the great mass of the
inhabitants from city and country, as it appears
h-om the other accounts. — They besought him
that ha wonld depart from their borders. The
people were heathen, and as such were more
affected by the loss of property and the fear of
farther damage than by the blessing wrought on
the possessed man. Our Lord never came back
— but the healed men remained. The one
spoken of by Mark and Luke wished to follow
Jesus, but was bidden to publish the story of his
cure among his friends. With what result we do
not know, but doubtless he thus prepared the
way for the gospel, which was afterwards preached
everywhere. The possessed received Him more
readily than the Gadarenes. Christ healed mad-
men where calculating selfishness drove Him
an^.
Tnis miracle alone tells of a transfer of demon-
iacal possession and of its effect upon other
creatures than man.
Remarks, (i.) This occurrence shows that
85
View that
moniacal, bodily possession was merely a popu-
lar notion ; the persons possessed identify mg
themselves in their own minds with the de-
mons. The plain language of the narrative is
against such a theory, which moreover explains
nothing. The main trouble is the admission,
not of bodily possession, but of spiritual influ-
ence of any kind. (3.) The most natural and
tenable position is : that in the time of Christ
persons were, actually and bodily, possessed by
personal evil spirits. The New Testament ac-
counts show, even by their grammatical peculiar-
ities, the existence of a ' double will and double
consciousness * (Alford) in the demoniac Some-
times the spirit speaks, sometimes the poor de-
moniac himself. That sensual sin prepared the
way for possession has often been supposed, and
is not improbable. Such things may occur again,
but * discerning of the spirits ' was a special gift
in the early church, which will doubtless return
should occasion require.
Chap. ix. I. And he entered, etc. This verse
belongs to chap. viii. It is disconnected in time
with what follows. — His own dty, /. ^., Caper-
naum. Luke (viii. 40) : * The multitude wel-
comed him ; for they were all waiting for hinu'
The feast at the house of Matthew was the next
event in order of time (see the following sec-
tion).
Chapter IX. 2-17.
Various Occurrences in Capernaum, joined together by Three Evangelists,
2 • A ND, behold, they brought to him a man sick of the palsy,i
.^A. lying on a bed : and Jesus* seeing their faith said unto the
sick of the palsy t^ Son, be of good cheer ; thy sins be^ forgiven
3 thee.* And, behold, certain of the scribes said within them-
4 selves, This man blasphemeth. And Jesus* knowing their
5 thoughts said, Wherefore think ye evil in your hearts ? For
whether ** is easier, to say. Thy sins be ^ forgiven thee ; * or to
6 say. Arise, and walk } But that ye may know that the Son of
man hath power ® on earth to forgive sins (then saith he to the
sick of the palsy),^ Arise, take up thy bed, and go unto thine
7 house. And he arose, and departed to his house. But when
8 the multitudes saw it, they marvelled,^ and^ glorified God,
which® had given such power ^ unto men.
* a paral3rtic * the paralytic * are
* Tne best authorities omit thee * or which
* authority ^ The best authorities read were afraid
* who • or authority {as in ver, 6)
a Mark ii. 3-
12; LUKKV.
h Chap. viii.
10, 13 ; vera.
22, 2^ ; chap.
XV. 8; Mark
X. j;2; Luke
xvti. 19;
Acts lit. 16;
xiv. 9.
c Chap. xii. ^
2s: Luke vi.
8; ix. 47;
John ii. 24,
»5-
d Chap. XV.
31 ; Luke
vii. 16 ; xxi'li
47; Acts iv.
21
E6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IX. 2-17.
9 • And as Jesus passed forth ^^ from thence, he saw a man, ' ^.'^'lum V.
named -^Matthew, sitting at the receipt of custom ^^: and i^^ ^a^t x.a
saith unto him, Follow me. And he arose, and followed him. LiJeii.lM
10 And it came to pass, as Jesus ^ sat at meat^^ in the house, be- ^oroV^M^^k*
hold, many publicans and sinners came and sat down ^^ with *y, i*;,,.
1 1 him ^* and his disciples. And when the Pharisees saw //, they
said unto his disciples, ^ Why eateth your master with publi- ^chap.xi.19;
1 2 cans ^^ and sinners ? But when Jesus ^ heard t/ia/, he said unto
them,^^ they that be ^ whole need not ^" a physician, but they
13 that are sick. But go ye and learn* what t/iat^^ meaneth, •! *HSJfvf"67*
will have ^^ mercy, and not sacrifice : for I am not come ^ to
14 call the righteous, but * sinners to repentance.^^ Then came^ * ''^""- >• 's-
to him the disciples of John, saying, Why do we and ' the Phar- /Luke xviii.
15 isees fast oft. but thy disciples fast not ? And Jesus said unto
them. Can the children ^3 of the bridechamber mourn, as long m John Hi. 29
as the bridegroom is with them ? but the ^ days will come,
when the bridegroom shall be taken from them, and then
16 shall ^ they fast. No man putteth a piece ^ of new^*^ cloth
unto ^ an old garment ; for that which is put in to fill it up ®
17 taketh from the garment, and the rent is made worse.^ Neither
do men put new wine into old bottles : ^^ else " the botiles ^^ " J°^ "«"•
break,^ and the wine runneth out, and the bottles ^^ perish : but
they put new wine into new*^ bottles,^^ and both are pre-
served.'^
*° passed by " place of toll
" or reclined at table " Jesus
^* /Aa best authoriiies omit unto them
" this *• I desire
2* the best authorities otnit to repentance
^ sons ** omit the
^ patch ^ undressed
^ that which filleth it up ®° a worse rent is made
" he
" the publicans
^' have no need of
^ I came not
22 come
2fi will
* upon
'^ skins
« burst
^ fresh
•* preserved together
Chronology and connection. Three Evan-
gelists join together the events we group in this
section. Mark and Luke, however, place them
immediately after the healing of the leper near
Capernaum. We agree with most harmonists in
placing the miracle wrought on th^ paralytic and
the calling of Matthew together at the earlier
period, and inserting the feast between the return
from Gadara and the healins of Jairus' daughter.
Tairus came to our Lord while at the feast m the
house of Matthew (ver. 18). The Evangelist
must needs speak of the feast, and properly pref-
aces that account by telling of his call. As howt
ever the latter event was preceded by an instruc-
tive miraculous incident (the healing of the para*
lytic) in the same city, it too was inserted. Mark
and Luke, having placed the call of Matthew
(Levi) in its proper chronological position, men-
tion the feast in the same connection,
Contents. Vers. 2-8: Christ reads the sc>»
cTets of the heart, to reward faith and rebuke
cavilling ; confirms the free forgiveness of the
gospel oy visible signs ; the Pharisees account
that blasphemy (ver. 3) which redounds to the
glory of God (ver. 8). The miracle on the soul
and on the body joined together ; Christ's greater
work includes tne less. — How Christ forgives,
once for all, He gives joy with pardon and
through pardon. — Christ's authority on earth to
forgive is His, as the Son of man ; God gives to
men through the Son of man. — Ver. 9. The
modesty of the Evangelist even when he men-
tions himself ; his implicit obedience. — The
publican becomes an Apostle. Vers. 10-17. The
converted publican brings together his ola asso-
ciates and his new ones. The Pharisees murmur.
The reproof: (i) a warning ; (2) an encourage-
ment — The Master knows of but one distinc-
tion among men ; namely, whether they feel or
do not feel their need of Him. ■=- Mercy the most
acceptable sacrifice. — The disciples of the
preacher of repentance fall into legalism,when they
Chap. IX. 2-17.] THE GOSPEL ACCORDING TO MATTHEW.
87
do not find Christ — The kingdom of heaven a
marriage-feast, even in the days of mourning. —
New life, new forms ; not new forms, new life.
The old form useless when antiquated ; the new
form useless if it does not express the new life.
— The incongruity of legalism and the gospel ;
the gospel bursts the restraints of the old Juda-
bm.
Ver. 2. The accounts of Mark and Luke are
more particular. — And, merely resumes the nar-
rative, without implying connection with what pre-
cedes.— Behold. A remarkable miracle. Luke
intimates that many other cures were performed
just before, and both he and Mark mention the
crowd. The account of the latter renders it
probable that this took place in the house where
He generallv resided. — They brought to him a
Mnuytie. Not being able to enter the house, the
four who bore him carried him to the housetop,
and, actually breaking up the roof, let him down
(Mark). — Lying, or, more literally. Maid,' on a
bed. — Seeing their faith, not only of the bearers,
but of the man himself, since what follows shows
his strong faith. — Son, be of good oheer. Words
of affectionate address, fully given by Matthew
alone. 'Son' implies that a new relation was
now to exist between them, since Christ thus ad-
dressed His chosen disciples (Mark x. 24). The
*good cheer* came before the bodily healing, as
a result of a purely spiritual blessing. — Thy una
are foigiTon. A positive declaration, * they have
been, and are now forgiven.' Certainly not a
concession to the popular notion that such sick-
ness was a direct judgment for sin. There is no
proof that the disease was in this case the fruit
of indulgence. The man's conscience was
aroused through his sickness ; our Lord first of
all gives him spiritual health ; afterwards bodily
health ; proving His authority to pardon by His
power to cure, He thus places * forgiveness ' not
only before but above miraculous healing. The
general connection l^etween sin and suffering is
assumed throughout.
Ver. ^ Certoin of the leribee. Many ' Phari-
sees and doctors of the law ' were present, from
all parts of the land (Luke v. 17). — Said within
tbrauelvef, /'. ^., in their hearts, as is plain from
Mark ii. 6. — This num, not necessarily a term of
contempt — Blaaphemeth. The parallel pas-
sages base the charge on the correct premise,
that God only can forgive sins. The language of
our Lord must therefore have been authoritative.
Ver. 4. Knowing, by divine insight, rather
than from the expression of their countenances.
— Wherefore think ye evil in your hearts. A re-
buke of the substance and the secrecy of their
opposition. Bold language ; it assumes, that
opposition to Christ's power to forgive sins is in
itself wicked. Our Lord thus claims much for
His Person. According to the usual chronology,'
this was the first indication of hostilitv on the
part of the Pharisees, although in John iv. i,
there is a hint that this existed. If fohn v. pre-
cedes the Galilean ministry, they had already
sought to kill Him (John v. 16). The usual view,
however, places that feast immediately after the
call of Matthew. The Pharisees may have ob-
jected to a declaration of absolution without the
sacrifice required by the law. Pharisaism has
<Mften opposed such direct absolution, calling for
priestly intervention.
Ver. c Por, as a proof that the thoughts were
evil — whleh if easier, etc Archbishop Trench
correctly sets forth the argument : * In our Lord*8
argument it must be carefully noted that He does
not ask, ** Which is easiest, to forgive sins, or to
raise a sick man ? " for it could not be affirmed
that that of forgiving was easier than this of heal-
ing ; but " Which is easiest, to ciaim this power
or to ciaim that ; to savy Thy sins be forgiven thee,
or to say^ Arise and walk ? " And He then pro-
ceeds ; " That is easiest, and I will now prove
my right to say it, by saying with effect ancf with
an outward consequence setting its seal to my
truth, the harder word, • Rise up and walk? By
doing that which is submitted to the eyes of men,
I will attest my right and power to do that which,
in its very nature, lies out of the region of proof." '
Ver. a Application of the argument, stated
by all three Evangelists in the same terms. —
The Son of man, here equivalent to the Messiah.
— Hath authority. * Power ' is not so exact. —
On earth. Christ claimed and exercised this ' au-
thority ' as the incarnate Son of God, or as * the
Son of man on earth,* having brought it with
Him from heaven, as the One who is at once like
unto us, and above us all as the crown and per-
fection of humanity.
Ver. 7. And he arose, and departed to his
honse. The test was successfully applied. The
intervening moment must have been one of sus-
pense to all, save the Healer and the healed ; the
one serene in the consciousness of power, the
other strong in faith. His walk was truly * by
faith,' and he went * glorifying God.' (Lute v.
25.)
Ver. 8. They were afraid (according to the
best authorities). Either a religious awe, awak-
ened by the higher character in which Jesus had
presented Himself, or a spiritual conflict echoing
that between Christ and the scribes. The result
was they glorified God, who had given sneh
power, or * authority.' Power to forgive sins as
well as to heal ; the two were indissolubly united
in the demonstration. — To men. This probably
means * to mankind,' Jesus being regarded as the
representative of mankind in this matter. The
pardon of the paralytic was a foreshadowing of
the rending of the vail of the temple, promising
direct intercourse between God and the sinner,
yet through the Son of man. Comp. the paral-
lel passages.
Ver. 9. From thence. According to all three
accounts, immediately after the miracle just men-
tioned.— Katthew, the Apostle and Evangelist.
* A publican named Levi' (Luke v. 27) ; * Levi
the son of Alpheus' (Mark ii. 14). Undoubtedly
the same person ; the accounts agree closely. The
formal call seems peculiar to the Apostles, and
Mark and Luke mention Matthew, not Levi,
among the Twelve. The former was probably
the apostolic name, the latter the ordinary one.
Matthew himself mentions the former only. Al-
though * the son of Alpheus,' he was not the
brother of James, the son of Alpheus. See chap.
X. 3 ; xii. 46. — Sitting at the plaoe of toll, or
* the toll-booth.' Like the four fishermen, at his
regular employment, and probably previously ac-
quainted with Tesus. — Follow me, m the specific
sense, as in chap. iv. 19. Matthew obeyed in
this sense, * he left all, rose up, and followed
him ' (Luke v. 28) ; certainly not simply; walked
after Jesus into His place of residence.
Ver. 10. And it came to pass. All three ac-
counts are indefinite as to the length of the inter-
val. As already intimated, the arrangement of
THE GOSPEL ACCORDING TO MATTHEW. [Chap. IX. 2-17
Matthew's narrative seems to have been occa- marte a great feast for our Lord, although he
sioncd by the fact that Jairas came to his house, modestly oraits the mention of that fact — The
where the Pharisees were objecting to the keep- common version has inserted 'Jesus' at the be-
ing cotnpany with publicans. The mention of the ginning of the verse, and omitted it at the close,
feast required a notice of the call of the publican ; without any authority. — XinjiniblleiBi and dn-
and [he call occurred during the powerful impres Ji*tt ouu uil tU at mat witli Imu and Ui
■ion made ly the healing of the paralytic— The dUciptai. Luke sa« they were invited, and
I, that 01 Matthew himself (Luke v. 39), <■
, Marli: 'ihey w
lany and thej followed him.'
The general character of the publ cans may be
jofeired from the r assoc ates s nncts f
persons excommun cated and generally d epu
table. On the word publ ans comp chap v
46.
Ver. II. And whan thB FhaiJiMi aaw It Or
Lord had just returned from Oadara, and they
would be on the watth for Him ; or hearing that
He was at the publican's feast, tliey pressed in
They were not at the feast; the conversation
took place after dinner. — Thtj Mid unto his dii-
tdplea, not to Him. Bold enough to act as spies,
but not to censure Him to His face. — Why aat-
•th your Muter, etc The strict Jews would not
eat with the Gentiles (comp. Acts. xi. 3 ; Gal. ii.
II), and these classes were regarded as heathen.
Ver. la. Our Lord, in ligurative language,
lays down a principle, applicable to the case, on
their own estimate of themselveEi, and the ' pub-
licans and sinners.' — ne; Chat us whola have
no need of pbjeieian, bnt they that are liok. He
is the Physician ; the two classes are, the ob-
jectors and those objected to. Those thinking
themselves whole (although really they are not)
need not (or do not admit their need of) a physi-
cian, but those thinking themselves sick (which
is really their case).
Ver. I}. Oo ye and laam. The citation is pe-
culiar to Matthew. "You are students of the
Scriptures, yet do not know the meaning of the
e I quote i instead of finding fault, go
_l... L. ._ , , F
leain what you ought ti
' already.*^ The
Rabbins used such a form. — I deeire nerey ud
not (MiiBoe (Hosea vi. 6). The Greek trans-
lat'on is here given ; the original Hebrew is ;
n ercy ralher than sacrifice.' God prefers
mercy to sacrifice, and teiecls the latter if it con-
0 ts with the former. This the Pharisees had
fo gotten in their criticism of His conduct. — Fei
1 came not. etc. The best authorities omit, ' 10
repentance.' The sense remains unalteretL —
The rightaoiu, arc those thinking themselves so,
•iimert, those convinced of their sin ; not those
actually righteous and sinful. The latter view
is admissible ; those actuall)^ righteous cannot
be called to repentance, but this would not assert
the existence of positively sinless meiu The
former view corresponds better with ver. 12,
gives a more direct reply to the Phariseos, and
enforces the great lesson of the whole passage ;
sense of need is the first step toward Christ
(comp. the beatitudes).
Ver. 14. The diaelplet of John. Luke puts
the question in the mouth of the Pharisees, but
by this time all the spiritual disciples of John
must hive become followers of Christ ; the rest
would lean toward Pharisaism. — Why do we ul
the Phariieee fait otti Some authorities omit
'oft,' but it is better to retain it. The Phari-
sees, it is supposed, fasted twice in the week
[Luke xviii. ts) ; the remnant of John's disciples
would lie led to a similar practice, by his austere
life. — Btit thy diKiiplM fait not 1 The complaint
also implies : ' if you are a teacher from God, why
Chap. !X. 2-35) THE GOSPEL ACCORDING TO MATTHEW.
does youi teachinR result in leading your follow-
en away from old-established forms and customs,
confirmed by the cuunple of our own teacher,
John.' A demand for 3. compromise between Ihe
old and the new, as ver. 16 shows. Eiiemal
legalism here assumed to teach Christ ; and
JohD'a disciples borrowed aid from the Pharisees
whom John denounced.
Ver. 15. Cut th» Mai ti tha brideobambtT.
The companions of the bridegroom, as the bride
was brought to his father's house. The festive
proceaijon was luually in the evening, with
torches, music, and dancing, and the marriage
feast tasted seven days. The application is of
conise to the disciples of Christ ; He Himself
being tlw bridagroom. A common Old Testa-
ment figure. There may also be an allusion to
the words of the Baptist (John iii. zg) in which
he represents himself as the friend of the bride-
fJt)otn, Christ. 'Mourn' and 'fast' are used
intcrcbangeably ; genuine fasting springs from
real lOTrow. — Bat iMjft will oom«, etc ' Huw
MiUimc and peaceful is this early announcement
Soar Lord of the bitter passage before Him'
. Uord).— ThratharwUl fuL A simple pre-
dictkni, not a command, hence 'will,' instead of
'tbalL' Real fasting takes place where there is
real occa«on for it- History shows that pre-
Kribcd Easts became formal ; that formal fasting
is closely linked with Pharisaical ritualism.
Ver. I& Two illustrations follow, naturally
associated with a wedding feast. — Ho one put-
(Kb * pKt«b of undiMMd, or, 'unfulled' dotk
^cn an old gunwnt. The patch of cloth that
would shrink, placed on a worn garment, would
tear the weaker fibre; aod k woim nnt Uke« peritb; even the form is destroyed. — Bnt thn
plu*, since Ihe new rent is all round the patch |iQt new wine Into Imb ikiiij. The second ad-
that covered the old one. What is anliqualed jective is not the same as Ihe first. New emer-
cannot be patched up with what is /rrth. The eencies require new means. In this case, God
worn out system of fasting .or fasting's sake can- had appointed the new means. The foimer figure
not be patched up with a piece from the new, seems most applicable to Ihe mistake of John's
fresh, complete gospel. It is often attempted, disciples ; the latter to the subsequent dangers
Many special applications may be made, but besetting the Apostles. Judaistic Christianity
care must be taken that nothing directly ap- died, form and spirit were destroyed ; but the
pointed by God be deemed ' antiquated.' freedom of the gospel for which Paul contended
Ver. 17. Vaitlur de nun pnt new vino into remained. The new life assumes an outward
old lUns, etc The skin-bottles common in the form, differing from the antiquated form, and
Last. Old ones would burst from the fermenting we must seek to preserve both life and form:
<A the ikcw wine, which would distend new ones botb an prMomd togatlur.
The living principle of the new covenant
e attempt to enclose it in the old ceremonial
t, the wins ninnath out, and the akiii*
Chapter IX. 18-35.
Miracles clustering about the Healing of the Daughter of a RultT of the
Synagogue (Capernaum).
18 "XT /"HILE he spake these things unto them, behold, there """^J,^^
V V came a certain ruler, and * worshipped him, saying, My ^ g^ '^^J^
daughter is even now dead ' : but come and lay thy hand upon ''"' '
19 her, and she shall live. And Jesus arose, and followed him, and
20 so did his disciples. And, behold, a woman, which was 'diseased '^'■" 't
with' an issue of blood twelve years, came behind him, and
31 touched^ the hem ^ of his garment. For she said within her-''"'.»p|^.,."'-
• even now died * ha4ing • border
90 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IX. 18-35.
22 self, If I may* but touch his garment, I shall be whole.** But
Jesus turned him about, and when he saw her, he said,® Daugh-
ter, be of good comfort ^ ; ' thy faith hath made thee whole. * see rer a.
23 And the woman was made whole from that hour. And when
Jesus came into the ruler*s house, and saw -^ the minstrels and /a chron.
- zxxv. zs-
24 the people making a noise,* He said unto them, Give place :
for the ^maid^ is not dead, but sleepeth. And they laughed rComp. acu
25 him to scorn. But * when the people were ^^ put forth, he went a Amb. 40.
26 in, and took her by the hand, and the maid ^ arose. And the
fame hereof ^^ went abroad ^^ into all that land.
27 And when Jesus departed thence,^^ two blind men followed
him, crying,^* and saying, • T/iou Son of David, have mercy on »chap«. xii.
28 us.^^ And when he was come into the house, the blind men xx.' s©.' 31/
came to him : and Jesus saith unto them. Believe ye that I am 1.
29 able to do this.? They said^® unto him. Yea, Lord. Then
* touched he their eyes, saying, ' According to your faith be it ^^ k chap. xx.
34 t comp>
30 unto you. And their eyes were opened; and Jesus straitly johnw.6.
3 1 charged ^* them, saying. See ///a/ no man know it. But they, via. 4.
when they were departed, *" spread abroad his fame in all that m Mark i 45.
country.
32 As they went out,^® behold, "they brought ^ to him a dumb <iCoaip.dBpw
33 man •possessed with a devil.^^ And when the deviP^ was cast ^chipW.M.
out, the dumb ^ spake : and the multitudes marvelled, saying,
34 It was never so seen in Israel. But the Pharisees said. He
35 casteth out devils through the prince of the devils.^ And Jesus
went about all the cities and villages, ** teaching in their syna-/chap.iv.»3.
gogues, and preaching the gospel of the kingdom, and * healing 9 chap. x. 1.
every sickness and every disease ^ among the people.^
* do * literally^ shall be saved ® turning and seeing her said ' cheer
^ the minstrels and the crowd in a tumult " the damsel
*° the crowd was ^* or this fame *^ went forth
" as Jesus passed by from thence ^* crying out
" Have mercy on us, thou Son of David ^® say
" be it done " solemnly charged ^' went forth
** or there was brought ^^ demon ^ dumb man
^ By {literally^ in) the prince of demons he casteth out demons
2* every disease and every sickness (comp, chap, iv. 23)
** the best authorities omtt among the people
Contents. The four miracles mentioned in publicans, driven by paternal anxiety. The death-
this section seem to have occurred in immediate bed of a child often the birthplace of faith. The
succession. On the way to the house of the ruler, Lord leaves the house of feasting to go to the
the woman with an issue of blood is cured ; the house of mourning. — The healing of the woman
niler^s daughter is raised ; then two blind men suggests : All believers do not show their faith in
receive their sight, and immediately after a de- the same way (comp. the paralytic) ; retiring
mon is cast out of a dumb man, which occasioned faith to be encouraged and brought to public
the further opposition of the Pharisees (ver. 34). confession ; the timid, shrinking ones may be
In ver. 35 we have either a general sketch of our very near Christ ; the many oiseased women,
Lord*s ministry, as in iv. 23, or the brief record whose sufferings must be kept concealed, have
of another circuit through Galilee. — The faith of special need of Christ ; faith is only a hand to
the Jewish ruler was not so strong as that of the lay hold of Christ, if it but touch tne border of
Gentile centurion. * Not even in Israel,' etc. his garment He will strengthen it — The delay on
(chap. viii. 10) was a later utterance. — A man of the way to the ruler's house, to try ana to
the highest rank seeks Jesus in the company of strengthen his faith. — The ruler of the synagogue
Chap. IX. 18-3
THE GOSPEL ACCORDING TO MATTHEW. 9I
t one ruled out of the syna- Luke), i. c, the president of the synagogue, in
gogue. — Twelve years of sickness overcome, virtue of his position as one of the Jewish eldeiB.
twelve years of health restored. — The marked Therefore of the highest social rank in the ciljr,
''■"■' ■--■--■ — — -. ■^- - as Matthew and his company were of the lowest.
— Wonhippcd him. 'Fell at his feet' (Mark
ind Luke). —KTdanglitw ana now dlad. Con-
die statement. Mark and Luke give fuller de-
e Pharisees), is tails ; (he ruler says that she is at the point of
death, and on the way news of her actual death
rtives. He had some faith, but not that Jesus
Duld heal with a word, so he asks : Com* Mid 1^
Ver. 19. J«tu UMB and follorad him. Jairus
3 the may have hastened, yet our Lord must have pro-
"""■" '" ' ' ■ 'y if HU diMiplM, as w " '' -
ts of the two miracles in vers. 27- J4 : Two
men, though blind, follow Christ, confessing Him
and are healed ; a dumb man, who cannot con
fess, possessed of a demon (who might be e
courased l^ the blasphemy ot the Pharisees'
brought and healed, ' The first of these n
cles was, so to speak, enacted on the threshold of
the kingdom of heaven ; the second at the gate
Ofhell.^ Lange.
Ver. 18. Wluls h* ipake thtM thlngf . Either
in the house after the feast, or ' nigh ur
lea' (Mark v. zl), where the conversatio
John's disciples may have taken place. — Then great crowd, which the other Evai^elists speak
earn*. According to some authorities, ' came in.' of, accompanied Him. Crowds usually attended
The character of the man who came in heightens Him, but the presence of the chief man of the
the coQirasL — A rnltr (named Jairus ; Mark and city would excite unusual interest.
Ver. MX Comp, throughout the notes in Mark
T. 15-34; Luke viii, 43-48.— A vonu lutT^
•A iMw of blood, etc. During twelve years of
sickness she had spent all upon, as well as suf-
fered much from many phjrsicians, and only grew
worse (Mark v. 26). The disease involved un-
deanness, according to the ceremonial law, and
on the part of the sufferer a sense of shame as
well as fear. ' However commonplace the case
ma^ seem to many, there are some in whose ei-
penence when clearly seen and seriously attended
to, H touches a mysterious cord of pamful sym-
pathy.' (J. A. Alexander.) Hence she purposely
•UM bAiad Um, or 'came to Him from behind,'
aad tovdiad Uw border, or ' fringe,' of hii gar-
mrat. The edge of the outer robe which He
worei This was the slightest contact possible.
Ver. 21. UIdobDttonotl,eIc -May'should
be omitted ; she was timid, not doubtful. It ia
implied that she wished only to toach some part
at Hit clothes, no matter which. She may have
would certainly e:
uch a thought in a weak
Ver. 22. Comp. the fuller accounts of Mark
and Luke. She was healed at once ; our Lord
asked, ' Who touched me } ' and thus constrained
her 10 make public confession, sealed and
slrenglhened her faith, presenting her to the
world as healed and clean. — Daughter, ba of
nod ehMT; tbT faith hath made thea whola.
Comp. ver. 2. Her failh is extolled, though so
different from that of the paralytic
Ver. 23. Matthew passes over the message, that
the damsel was dead; the faith of the ruler already
strengthened by the miracle was further encour-
aged By the words, ' Be not afraid, only believe '
(Mark V. 36). — Only Peter, James, and John
(Mark and Luke) were allowed to follow Jesus
lato tha ralu't hoBM. — Tha mlnitrali, >'. /., the
flute playen, who attecKled fuiKtals.— And tba
THE GOSPEL ACCORDING TO MATTHEW. [Chap. IX. iS-jS-
92
wnwi U ft tmnlt There was alwaj-s a hocrible ChrUl bu. bf His 0
clamur it Eastern funeials ; and (he prepamtions promise (o raise believers, declared death to be
had begun, Eor early burial waa usual among the but a sleep. — And tk*7 1lilgh>l1 hba to MMl.
Jews. The lamentation often began as the last Thej laughed Him down, not sharing Ibefather**
breath left the body. From the fact that the failh.
crowd outside was dismissed, and the c
side driven out, we infer, not so much, not to
crowd the Saviour, as not to crowd into family
grief, and rudely enter the sacred circle of deep-
Ver. 24. Sin piM*. A requeai for the crowd
to retire. — 7or th* dunial li BotdMd, bttt (iMp-
•th. A direct reference Co the miracle, which He
was about to perform. She did not die, as others
die ; but she is as one who sleepeth, for I am
about (o raise her, as one is wakened from a
■leep. The same words were used of Lazarus,
In whose case Che actual raising from actual death
b distinctly affirmed (John xL 11. 14,44). There words used 1 Ibe former
is also a deeper and more general meaning ; for country. She was raised and also
Ih* erowd vu pvt forth. Thej
were put out of the house, as the next clause ia-
tinutes thai this putting forth took place before
the Lord went into the chamber of death. The
believing ruler exercised his authority in his own
house, though iC may have been a work of diffi-
culty, for people cling to a funeral custom with
singular leruciiy. — H* v«nt is M»d took kK ^
tha hand. Possibly a condescension to the weak-
ness of the father a faith, but more probably an
outward sign in Che presence of chosen wiCnesae^
to mark the power as His. — n* daauol •(■••,
was raised.' Mark and Luke tell us the
. of the
„ WIS twelve j-ears, according
Mark and Luke. The three accounts supple-
ment each other, showing the variety of inde-
pendent witnesses.
Ver. z6. And Uw Imh boroof, lit., • this fame,'
or ' report,' wont forth Into all that land. Many
who had seen the girl dead, must afieiwaids have
seen her alive.
Ver. 2-j. And ai Joani paaaad by from thonoe.
Probably as He left the house of the ruler, cer-
tainly while on a journey. — Two blind num tol-
lovod Mm Peculiar to Matlhew, Blindness
was common in the Ease, and it was natural Chat
the sulfeiers consorted. To follow Him, they
eed only let the criiwd take them along. — C17-
meniioncd by Maithew, certainly implied Hi»
Mess! aha hi p.
Ver. zS, Into the houo. Our Lord allowed
them to cry on until He reached ' the house '
(wherevei it was), in order to draw out the ex-
pression of iheir faith. Possibly He would avoid
a public response to Che title ' Son of David.'
The blessing is granted in auch a way as Co gain
their faith and their confcRsion.
Ver. 29. Than tonehed he thoir ona. As an
outward sign of His power. — AEeaTdinc to yoar
faith, etc. Failh is the hand which takes what
God offers, the spiritual organ of appropriation,
Ihe conducting link between emptiness and God's
fullnes..!.
Ver. TO. And their ejM wen epanad. A fig-
■ - T- - natural expression for restoration to
sight. -
equivalent t
Chaps, IX. 36-X. 4.] THE GOSPEL ACCORDING TO MATTHEW. 93
men had already shouted their belief in His Mcs- Ver. 34. But the Pharisees said. Many of
siahship, in the public street, and their over-ready them were probably attracted by the fact that
seal might provoke over-ready opposition. Jairus had called upon Jesus for help. If they
Ver. 31. Their disobedience was undoubtedly had understood the saying mentioned in the last
wrong. They brought Him no glory (His fame verse, as referring to the Messiah, it would pro-
was already spread abroad, ver. 26), but tarnished voice some such expression as is here recorded,
their faith. 2^al which is not according to knowl- — By, lit. ' in,' in league with, the prinoe of de-
edge, fails to keep silent, even when authorita- mens, he casteth out demons. As no mention is
tively told to do so. They doubtless helped to made of any reply bv the Lord, the Pharisees
arouse the hostility spoken of in ver. 34. Over- may not have utterea the sentiment in Christ's
sealous people are slow to discriminate between presence. On the meaning of this accusation see
notoriety and success. notes on chap. xiL 22 ff., where it is openly pre-
Ver. J2. As they went forth, /'. ^., the blind ferred. Their state was even worse than that of
men. This miracle must, therefore, have imme- the dumb demoniac ; they used their power of
diately followed the last — Behold. Another re- speaking to blaspheme one who cast out demons,
markable case, mentioned by Matthew alone, as if the cause ot the latter were their own.
Both he (xii. 22 ff.) and Luke (vL 14 ff.) mention a Ver. 35. And Jesns went aboat, etc. An ap-
similar case. Still another is mentioned by Mark propriate introduction to what follows, as well as
(vii. 32 ff.) — They brought to him. Probably the a fitting close to this account of the leading mir-
fnends of the man, but not necessarily meaning acles performed by our Lord; almost identical
more than : ' there was brought.* — A dnmb man with iv. 23, which precedes the Sermon on the
possessed with a demon, ' a dumb demoniac,' the Mount, describing (as the tense in the original
dumbness being the effect of the possession. shows) a customary course of action. Luke in-
Ver. 33. Ai^ whm the demon was east ont, dicates three joumevs through Galilee, the second
or, ' the demon having been cast out,' as a result, of which precedes the journey to Gadara, and is
the dumb man spake, and the mnltitndes mar- mentioned by him alone. If this verse refers to
Tellsd. ■ The crowds collected on this eventful a journey distinct from that spoken of in iv. 23,
day had not yet dispersed. — It was never so it must be the third. This third circuit seems to
seen, lit, ' Never did it thus appear,' in IsraeL have begun before the Apostles were sent out
Th^ double cure was remarkable. Some trans- (chap, x.), and to have continued until their re-
late, ' did he appear,' referring it to the manifes- turn. The verse may. however, be only a general
tation of Messianic power. There may be a description of Christ s ministry, closing the group
secondary reference of this character expressed of miracles.
indefinitely through fear of the Pharisees.
Chapters IX. 36-X. 4.
Our Lord's Compassion for the Multitude ; He sends out Twelve Apostles as
Laborers into the Harvest,
36 OUT •when he saw the multitudes, *he was moved with '»5;^^;"p-<='^*p-
-D compassion on ^ them, because they fainted, and were scat- * ^"^ ^» 34-
37 tered abroad,^ "^ as sheep having no ^ shepherd. ^ Then saith he ^ Numb^xxviL
unto his disciples, The harvest truly* is plenteous, but the la- ^ j«;;-^5-,
38 bourers are few ; Pray ^ ye therefore the Lord of the harvest, that
X.I he will® send forth labourers into his harvest. 'And when * Mark m. 13-
he had called ^ unto him his twelve disciples, he ^ gave them ]^^^ vl i\
power tf^tf/«j/ * unclean spirits, to cast them out, and -^ to heal/^»»*p «-3s.
2 all manner of sickness and all manner of disease.^^ ^ Now the e mark iii.
n r^» \ f_ 16-19; Luke
names of the twelve apostles are these ; The first Simon, ^ who '''^^^^^'^
is called Peter, and * Andrew his brother; * James the son of *chap.iT.i8;
' XVI. IB f
3 Zebedee, and John his brother ; Philip and Bartholomew ; John i. 40.
Thomas, and * Matthew the publican ; James the son of Alpheus, i^^JPh!i''iLli:
4 and Lebbeus, whose surname was Thaddeus ; Simon the 9
Canaanite,^^ and Judas Iscariot, who also betrayed him.^
I for * were distressed, and scattered • not having a
« omit truly * Beseech • omit will
' And he called • and • authority over
^"^ every disease and every sickness (as ver. 35) " Cananaean {or zealot)
" </#• delivered him up.
94 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. IX. 3^X. 4.
Connection. The concluding verses of chap, tion of a 'shepherd' (ver. 36) suggests that the
ix., referring to a definite occasion, form a fit in- prayer should be for efficient laborers who arc
troiduction to an account of the formal sending good pastors. New pastors now came to replace
out of the Apostles. Matthew has already men- the old, oppressive ones who were appointed by
lioned the first call of some of the Twelve. Mark law an«l not impelled by the Spirit
and Luke tell how they had been chosen as a Chap. x. i. And he called onto bim hii twelve
body some time before, after a night spent in disoiplei. There is here an indication that they
prayer (Luke vii. 12). The ministry of our Lord had been previously chosen. They are now sent
was now assuming a more prominent Messianic out as * laborers.* Henceforward they are * Apos-
character, and having been under His instruction ties' (ver. 2), with a definite mission; first to
for some time, they are ordained as His chosen heal, as Christ did, by the authority He gave
messengers. It suits the formal method of Mat- them, so as to attest the truth of the message
thew to give a list of the Twelve at this point, they bore respecting Christ and His teachinfi;s.
According to all three Evangelists, the date is near The number twelve (3X4) has been considered a
the close of the second year of our Lord's ministry, symbol of the Trinity (3) indwelling in the world
The Twelve Apostles. In the four lists (4). See Lange's Com. Matthew^ p. 183.
fivenby Matthew (x. 2-4), Mark (iii. 16-19), and Ver. 2. Apottlet, those sent out; the name
,uke (vi. 14-16; Acts i. 13), we find the name was given when they were chosen (Luke vi. 13),
of Peter firsts that of Philipy^M, that of James but was strictly applicable only after the occur-
the son of Alpheus ninth ; while between, the rence here mentioned. On its fuller meaning see
same names occur in different order, Judas Iscariot Acts i. 2 ff. Matthew mentions the Twelve in
bemg always put last The Twelve seem to be pairs, and it is probable that they were thos
thus distinguished into three sets oi four each. J^*"^^ when sent out two by two (M!ark vi. 7). —
In the first the four fishermen, who were once The first, Simon, who ia called Peter. ' First '
partners in business, arc placed together. Besides »n all the lists ; * first ' to confess the Messiah-
these two pairs of brothers, we have two brothers ship of Christ, usually * first ' to speak both be-
( perhaps three) in the third set, while Philip and ^ore and after the death of Christ. He was not
Bartholomew were friends. All but Judas were ^he first to follow Christ ; Andrew and John pre-
Galileans, a number had been disciples of John, ceded him (John i. 37 ff), nor the first one called,
Our Lord therefore had regard to natural rela- since Philip was called long before him (John i.
tionship and mental affinity m the construction of 43)' In all bodies of men, one must be first al-
thc Apostolate, and the same principle holds though * first among equals.' Peter was there-
Rood in all His dealings with the church. Those ioxt fersoftally, not officially, * the first' As re-
friendships and fraternal ties are blessed which gards the primacy of Peter^ all that can be ad-
are strengthened by common attachment to our mittcd as historically proven, is a primacy of
Friend and Elder Brother. honor and influence, but without supremacy of
The rest of the chapter contains the discourse jurisdiction. See chap. xvi. 18, and John xxL
delivered to the Twelve, designed for their imnie- 15-18. His character constituted him a leader,
diate mission, but also (especially the latter part) but he neither claimed nor possessed this posi-
for their greater subsequent work. tion as one of office or rank. * Simon ' means
Ver. 36. Bat when he saw the mnltitndei. * hearing,' ' answer ' ; on the name * Peter ' comp.
The original indicates that this was on a partic- chap. xvi. 18. — Andrew his brother. The name
ular occasion. — He was moved with compassion, is probably derived from, or related to, a Greek
Popularity called forth pity. Our Lord's sym- word, meaning *manK'.' He was the first (with
pathy, like ours, was called forth by particular, Tohn) to follow the Lord, and was called with
passing events. — Becanse they were distressed nis brother (chap. iv. 18 ff.) — James the son of
and scattered, as sheep not having a shepherd. Zebedee. The same name as 'Jacob,' and nat-
A figure, showing the spiritual condition of the urally common among the Jews. This one, usu-
people. They were suflcring (* distressed') from ally called James the Elder, to distinguish him
the burdens put on them by those who pretended from the other James (ver. 3), was the first of
to be their shepherds, the scribes and Pharisees, the Twelve to suffer martyrdom (Acts xii. 2),
and uncared for by these, they wandered (* scat- as John his brother was tne last survivor (on
tered') as sheep left to stray from the pasture, the name see chap. iii. i). The two brothers
Their physical condition as He looked upon were called * Boanerges,' according to Mark,
them douotless made the figure especially apt. John is generally considered the type of an affec-
All who are without the good Shepherd are thus tionate character, as he was the bosom friend of
spiritually vexed and abandoned. the Lord. Tradition says he was the youngest
Ver. 37. His disciples. Probably including of the Twelve. The name of their mother was
more than the twelve. — The harvest, etc. The Salome, as we learn from comparing Matt, xxvii.
people were ready to hear ; but could not, if 56 with Mark xv. 40. In John xix. 2J it is prob-
more did not enter into the work. As yet. He able that the sister of the mother of Jesus refers
was the only laborer. Our weak faith denies the to Salome ; if so, these two brothers were cousins
harvest as much as it diminishes the number of of our Lord,
laborers. Ver. 3. Philip, not the Evangelist. The first
Ver. 38. Beseech ye. A strong word. — The disciple called, a native of Bethsaida. The name
Lord of the harvest, /. ^., God. The harvest in- is Greek. — Bartholomew, 1. ^., the son of Thol-
eluded the Gentile nations, for the laborers sent mai. He is probably identical with Nathanael
forth at this time afterwards preached to them (John i. 43), the friend of Philip, and is also sup-
also. — That he send forth laborers into his har- posed to have been a resident of Cana in Galilee,
▼est. Real laborers are needed, but only such as — Thomas, /. ^., * twin,' the Greek name of the
God sends forth. This prayer to the Lord of the same meaning being * Didymus.* He is fire-
harvest was first answered in the sending forth quently mentioned in the Gospel according to
of laborers (the Twelve) by Christ. The men- John. — Matthew the pnUiean, the writer of the
Chap. X. S-I5] THE GOSPEL ACCORDING TO MATTHEW. 95
Gospel, who inserts his previous employment as (Matt. xiii. 55) ; and has been identified with this
a token of the power of grace. — James (Jacob) Apostle. But Matthew was also the son of Al-
tba son of Alphons, called * James the less,' or, pheus, and yet no one affirms that he vras the
the younger (Mark xv. 40, where his mother brother of James. It is as likely that there was
Mary is mentioned). The name ' Alpheus ' has z great number of persons about our Lord called
been considered identical with * Clopas ' or * Cleo- James, Judas, and Simon, as that two of the
phasy' since * the mother of James the less ' Apostles mentioned together were not brothers,
(Mark xv. 40) is identical with *Mary, the wife although the father of each was named Alpheus.
of Cleophas' (John xix. 25). His mother's sis- Ver. 4. Simon the Cansnawm. Not 'Canaan-
ter, in John xix. 25, may refer to Salome (see ite.* If a local term at all, it means ' an inhabi-
above). The view that it refers to Marv, the tant of Cana * ; but it is probably derived from
wife of Cleophas, identifies this James witn *the the Hebrew, and is the same as * Zelotes* (Luke
Lord's brother' (Gal. i. 19); the term being taken vi. 15, Acts i. 13). The Zealots were a sect of
in the wide sense of relative. Others reject the strict Jews, who afterwards became fierce fanat-
notion that the two sisters had the same name, ics. They were apt to take the law into their
and think that Alpheus was an older brother of own hands, to punish offences against the Jewish
Joseph, who adopted his children, and that thus law. This Apostle has also been considered one
they were called our Lord's * brethren.* We hold of our Lord's * brethren,' but * Simon ' was a
that James the Lord's brother was the author of very common name (eight persons, at least, of
the Epistle, but not one of the Twelve, nor were this name are mentioned in the New Testament),
anyof* His brethren,' who were either the younger These three are joined together in all four lists
children of Joseph and Mary or the children ot of the Apostles, but there is no other hint of re-
Joseph by a former wife. For the reasons, see lationship. -^ Jodae Iscariot, /. ^., ' a man of Ke-
notes on chap. xiii. 55. We only remark here : rioth,* in the tribe of Judah (Josh. xv. 25). He
In the many-varying lists of the Apostles there is was not, like all the rest, a Galilean. — Who alao
no hint that these persons were the Lord's breth- betrayed, or, deliTored him up. The choice of this
ren ; that in Matt. xii. 46-50 these brethren are man remains a part of the great mystery concern-
distinguished pointedly from the disciples, at a ing God's sovereignty and man's free choice. He
time after the Twelve were chosen ; the taunt at is generally supposed to have been by nature the
Nazareth, which names these brethren, loses most gifted of the Twelve ; but it is a mistake to
much of its force, if they were among His disci- suppose that the Twelve as a body were poor, ig-
plcs ; John (vii. 5) expressly states they did not norant, or dull. They had fair natural abilities,
believe on Him. On the whole subject see a teachable disposition, and the common religious
Lanse's Com., Matthew, pp. 255-260. education ; some had been in the preparatory
Leobene, whoae avxiiame (or other name) wai school of the Baptist; Peter and John were men
Tkiddens. Both have the same meaning, *cour- of genius, especiallvthe latter, as his Gospel abun-
ageous.* He was also called * Judas ' ; was prob- dantly proves ; John possessed a house in Jem-
aoly the brother of James, * the son of Alpheus,* salem, and was connected with the family of the
and the author of the short Epistle of Jude. high-priest All were unsophisticated, simple-
Comp. Luke vL 16 ; Acts i. 13 ; John xiv. 22. hearted, open to conviction, and fit vessels to be
One of the Lord's * brethren ' was called Judas filled with the saving knowledge of Christ.
Chapter X. 5-15.
First Part of the Discourse to tfie Apostles, containing Particular Directions
for their Immediate Mission,
5 • '^J^HESE twelve Jesus sent forth, and commanded^ ^^^"^» " Lukeix'i.V
saying, Go not into the way of the Gentiles,^ and into * \^^^^'
a ^ 1 ^
^xn IV.
6 any^ city of * the Samaritans enter ye not : * but go rather to J,; jShnlv.
7 *the lost sheep of the house of Israel. And as ye go, preach, ^ S1ap.xv.j4.
8 saying, ^the kingdom of heaven is at hand. Heal the sick, i^;i!^^iiL
cleanse the lepers, raise the dead,* cast out devils,* -^freely ye 17. ^^'...'^
g have ® received, freely give. ^ Provide neither ^ gold, nor silver, ' iv. J^*"" *•
, . • R r • '^i. /Rom.iii.a4;
10 nor brass in your purses ; nor scnp^ for ^t7«r journey, neither Rev. xxi.6;
two coats, neither shoes nor yet staves^ : for *the workman is^-Mxiici^.s-
•^ II ; LuKS
11 worthy of his meat. And into whatsoever city or town ye « 3-5;
' ^ ^ ^ comp. Luk«
shall ^® enter, inquire who in it is worthy ; and there abide till j^jj^"" »
1 When he had charged « Into a way of the Gentiles go ye not * i^p.'i''c5j'
• a * raise the dead, cleanse the lepers ix. 7-14.
• demons • omit have ' no
' no wallet " nor shoes nor staff ^° omit shall
6. "^
96 THE GOSPEL ACCORDING TO MATTHEW. [Chap. X. 5-15.
12 ye go hence.^^ And when ye come^ into a house, •salute it. ' ^Sam
13 And if the house be worthy, let your peace come upon it : but
14 if it be not worthy, * let your peace return to you. And who- * Comp. ps.
soever shall not receive you, nor hear your words, when ^ ye
depart out of that house or city,^* 'shake off the dust of your '^*"}^Jh'
15 feet. Verily I say unto you, "* It shall be more tolerable for the J;^!^^.'^*^
land of Sodom and Gomorrah in the day of judgment, than for '"^^^^ «•
that city.
^ depait 12 as ye enter 1* as ^< that city
The First Preaching of the Twelve, gospel after the Jews and before the Gentiles.
The locality from which the Twelve were sent The utterance of this prohibition hints that the
out, and the length of their tour are unknown. Apostles had some idea of the wider extension
But Galilee, where our Lord had Himself labored of the gospel.
so long, was doubtless the scene of this first mis- Ver. 6. Lost sheep (comp. ix. 36). As most
sion, which probably covered some time. The needy and most ready.
instruction given, though directly applicable to Ver. 7. And as ye ffo preach, proclaim, an-
the Twelve on that occasion, * may be taken as nounce. The matter of their preaching was the
the type of all the commissions given by Christ approach of the kingdom of lieaTen (comp. ill. 2;
to His servants.* (Lange.) We divide the dis- iv. 17). Their mission was preparatory ; the
course into two sections. The second one is pe- gospel tells of a kingdom already come. As yet
culiar to Matthew, and more general in its char- they were not instructed to proclaim the King,
acter. The present one was more immediately hut were sent rather to announce the kingdom
applicable to the first preaching tour. (ver. 7), 'to teach men its nature, and to prove it
Contents. Both Mark (vi. 7-11) and Luke at hand by their miracles. If men had faith in
(ix. 2-5 ; comp. v. 3-16) record the substance of the words of the Apostles, they would soon come
this section, bat Matthew, himself an Apostle, to Jesus to be taught by Him. (Andrews.)
gives a fuller statement, appending much that is Ver. 8. According to the best authorities,
not found in the other Evangelists. Vers, j, 6 raise the dead should come before eleanse tbA
tell where they were to go ; vers. 7, 8 what they lepers. The Apostles did raise the dead after the
were to do (preach and heal) ; vers. 9, 10 describe resurrection of Christ, whether they availed them-
their otttfit or want of outfit ; vers. 1 1-14 their selves of this power on this journey is not stated.
conduct m cases of reception and rejection, while The power to do these things was delegated to
ver. 1 5 adds a solemn warning in reterence to the them for the specific purpose of calling attention
latter case. * In these first verses (5, 6) we have to and confirming their words. — FrMly ye re-
the location ; in 7, 8 tht purpose ; in 9, 10 the^/- oeived. This refers both to the instruction and
ting out ; and in 11-14 the mantur of proceedings the power. * Freely ' means not abundantly, but
of their mission ; ver. 15 concluding with a pro- gratuitously, thus they were to give. The grace
phetic denouncement, tending to impress them and the instrumentality are alike unbcmght,
with a deep sense of the importance of the office Ver. 9. Although their labor was to be per-
cntrusted to them' (Alford). formed gratuitously and not for tain, they were
Ver. 5. The way of the Gentiles would lead not to make preparations for the journey, but to
northward, they were to go toward Jerusalem, as go without first providing a store of money : no
we infer from tne rest of the verse. — Oo ye not. gold, nor silTor, nor brass. * Brass,* not even the
This prohibition was removed after the resurrec- smaller copper coins. — In yonr purses, /. ^., gir-
tion (Acts i. 8). To have taken the way of the dies, which were used as pockets or purses.
Gentiles at this time would have closed the way Ver. 10. No wallet. They need provide nei-
to the hearts of the Jews, who must form the ther money nor baggage. — Two eoats, two inner
basis of the Christian Church. —And into a dty garments or tunics. — Nor shoes. This either
of the Sanuuritans enter ye not. Samaria lay be- means a second pair, or that they should wear
tween Galilee, where they were, and Judea, their ordinary sandals without waiting to get a
whither they probably went. They were not for- pair of walking shoes. The latter is preferable,
bidden to pass through that region, but only to since we should read next, a staff. * Suves * was
BUy there. The Samaritans were half-heathen, inserted to avoid a seeming conflict with Mark vi.
the descendants of Gentiles who had been par- 8. The meaning really is : they need not pro-
tially instructed in the Jewish religion (comp. 2 vide a staff especially for this journey, but take
Kings xvii. 27-41 ) when they first occupied the the one they had. They were to be free from
territory of the ten tribes. With them the Jews care, not seeking any profit from their office ; out-
had no dealings in the time of our Lord (John wardly unburdened, inwardly carrying the great-
iv. 9), treating them as heretics. They received est treasures. Without money or luggage they
the law of Moses, once had a temple on Mount would be most free from care, for the workman is
Gerezim ; and they expected the Messiah, and worthy of his meat (or 'sustenance.*) Those
our Lord had already avowed Himself the Christ who * freely received * from them are expected in
and gained converts among them (John iv. 9-42). their turn to 'freely give.* These verses in their
But the harvest He there promised was to be literal sense apply only to that particular journey,
reaped after His death (Acts. viii. 5) not through the principle, *the workman is worthy of his
this sending forth of laborers. They received the meat,* remains always in force. Ver. 8, m forbid-
Chaps. X. 16-XI. i.l THE GOSPEL ACCORDING TO MATTHEW. 97
ding the spirit of covetousness in the ministrv, salutation meant : * Peace be to you.' In the
shows that the preaching of the gospel should case of worthiness the Lord will ratify your salu-
not become a mere livelihood ; this verse shows tation which includes a wish for the hignest pros-
that the laborers should be without worldly care, perity. Salutations are not necessarily unmean-
Those among whom they labor should so provide mg forms; nor should Christians make them
for them as to prevent care ; the extent of the such. — Let your poaoe return to yon. * Be con-
provision to be rep;ulated by the mode of living tent with having brought a blessing on yourselves
of those who provide it by showing such a spirit and obeying my express
Ver. II. And into whatsoever dty or town, command' (J. A. Alexander). It is implied in
etc. Left to choose their own precise route, their ver. 14 that they should have no further fellow-
work involved the exercise of judgment and pru- ship with such households. The * angels una-
dence, it was not a mere mechanical routine. — wares ' would thus be driven away.
Who ia it (in the city or town) ie worthy. This Ver. 14. And whoeoever shall not reoelTO yon,
refers either to hospitable or to pious character, as guests in the house. — Hor hear yonr words,
probably to both, since they are often united, as teachers in a town. If refused in one house,
Those who bore such a reputation might indeed they need not leave the town at once, although
be unworthy (ver. 13), but pious people easily after inquiring for one * worthy,' such a refu^
find each other out. The next clause assumes would probably precede a rejection in the place
that they had found the right place. — There itself. — Shake (rff the dnit of yonr feet. To be
abide till ye depart. In this fixed aoode they were done immediately after decided rejection in a
not to give unnecessary trouble (Luke x. 7). They house or a city. The act was symbolical, express-
were not social visitors but messengers of the ing an end of all intercourse, and perhaps an end
gospel. The time of the ministry may be wasted of responsibility. As His representatives, their
by social exactions. act implied rejection and consequent judgment
Ver. 12. The home. * The house ' they might (comp. Mark vi. 11).
enter, whether it was the house of one really Ver. 15. The solemn formula, Verily I say
worthy was to be tested. But whether worthy nnto yon, introduces a prophetic denunciation of
or not they were to salnte it. Conformity to those who rejected them. — The land of Sodom,
proper social customs, without official pride, with etc., the inhabitants of those guilty and doomed
an immediate and friendly recognition of the ex- cities. The higher the spiritual offer rejected,
pected hospitality, irrespective of the worthiness the greater the sin. Applicable then only to the
or unworthiness of the host Jews with their light, now only to professing
Ver. 13. And if the hoose he worthy, /. ^., of Christians, not to the heathen. As the rejection
your stay. The worthiness of the house is de- would be general, instructions follow which ap-
pendent on the worthiness of its head. In its ply to the ministry of the Apostles during per-
nature, whatever exceptions there may be, the secutions, introduang suitable warnings ana corn-
family is to be regarded as a spiritual unit — forts.
Let yonr peace eome npo9 it. The usual Eastern
Chapters X. 16-XI. i.
Second Part of the Discourse to the Apostles^ containing Instructions Suitable
for their Later Ministry,
16 • TIEHOLD, I send you forth as sheep in the midst of*^"^*'''
JLI wolves : be ye therefore * wise as serpents, and * harmless ^ J R^II;."i*vi.'
17 as doves. But beware of men : for they will deliver you up to J^l ^p?*
the * * councils, and they will scourge you • in their synagogues ; Jo "^
18 And* ye shall be brought before governors and kings for my *'^j**'^^*p-*-
19 sake, -^for a testimony against* them and the Gentiles. ^But * i^^^t^i
when they deliver you up, *take no thought ^ how or what ye i?ukrxH*. IIj
shall speak : for * it shall be given you in that same ® hour what xiji. 9.
20 ye shall speak. * For it is not ye that speak, but the Spirit of ^coinii.Mark
21 your Father which speaketh in you. 'And the^ brother shall Luke xxii.
deliver up the* brother to death, and the* father the* child : * see chap.
* ' VI. 2^.
I Elx- lY. 12 ;
* simple * omit the • And moreover k LukexiL w;
* to •be not anxious • omit same , ^^ *^- ^*
/ Vera. J5, 36
VOL. L 7
XXX vu.
24-
98 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. X. i6-XI. i.
and the ^ children shall rise up against their ^ parents, and cause '*,9jJ5,",[J'
22 them to be put to death. "'And ye shall be hated of all men ^ ^*^- ^^^
for my name's sake : " but he that endureth to the end shall ® be ^ 3iap. xxiu.
23 saved. But when they • persecute you in this city, ''flee ye into ^ctmp.chap.
another ® : for verily I say unto you. Ye shall not have gone Sh.'V; u?
24 over ^^ the cities of Israel, ^ till the Son of man be come. '"The^^ q cVap/xvl
disciple is not above his master, nor the ^^ servant above his rLkevi. 40;
25 lord. It is enough for the disciple that he be as his master, i6;xv.«p.
# Ch&ps. ix.
and the servant as his lord. *If they have called the master 34*. xii 14;
Mark m. 22;
of the house ' Beelzebub/^ how much more shall they call them ^ Lukexi. 15.
26 of his household ? Fear them not therefore : " for there is noth- * Ma»*»^-.»*«
Luke vm.
ing covered, that shall not be revealed ; and hid, that shall not Luije^^P,'.
27 be known. What I tell you in darkness,^^ that speak ye in 9-
light ; ^* and what ye hear in the ear, that preach ^^ ye upon the
28 housetops. And 'fear not^^ them which kill the body, but are ^ Jj^f-.^eilin
not able to kill the soul : but rather ^ fear him which is able to ^'j^j,
29 destroy both soul and body in hell. Are not two sparrows sold
for a farthing } ^^ and one of them shall not fall on the ground
30 without your Father. But ' the very hairs of your head are all ' ' ^^^LuklT*
31 numbered. Fear ye not therefore, "ye are of more value than "iij*^^^*^
32 many sparrows. Whosoever therefore ^^ shall confess me before ^^^T^^^^
33 men, ' him will I confess also ^^ before my Father which ^ is in • Rev.nis.
33 heaven. But * whosoever shall deny me before men, him will I "JJ^^mjIJ'
also deny before my Father which ^o is in heaven. Lukea.*a6.
34 * Think not that I am come ^^ to send peace on earth : I * xu"«-yj^
35 came not to send peace, but a sword. For I am come^^ • to set '^1>^p!'^cr^*
a man at variance against his father, and the ^^ daughter against
her mother, and the ^^ daughter in law against her mother in
36 law. ^ And a man's foes shall be they of his own household.
37 ** He that loveth father or mother more than me is not worthy d Luke «!▼.
of me : and he that loveth son or daughter more than me is not
38 worthy of me. And *he that taketh not his cross, and follow- * ^^'"r. «\|-
21 ; Mark
39 eth after me, is not worthy of me. -^He that findeth his life V\\^'*
^^ ' ^ Luke IX. a J ;
shall lose it : and he that loseth his life for my sake shall find /^^\ j^
40 it. ^ He that receiveth you receiveth me ; and * he that re- Jfy; ^^^
41 ceiveth me receiveth him that sent mQ. • He that receiveth a Jjji'jV*'
prophet in the name of a prophet shall receive a prophet's -, tlie^x! 16;
reward ; and he that receiveth a righteous man in the name of AiiaritTx.'s'T;
42 a righteous man shall receive a righteous man's reward. And ^^."jolw
* whosoever shall give to drink unto one of these little ones a % ricm^lmi.
10; xviii. 4;
2 Kings iv.
' omit their * the same shall • the next, or the other ^i "chap. xxr.
*° through "a ** or Beelzebul 40 ; Mark
" the darkness " the light " proclaim |j; \^ "^*^
*• Be not afraid of *' penny ** Every one therefore who
^ I also confess ^ who ^ came
Chaps. X. 16-XI. i.] THE GOSPEL ACCORDING TO MATTHEW. 99
cup of cold water only in the name of a disciple, verily I say
unto you, he shall in no wise lose his reward.
XI. I And it came to pass, when Jesus had made an end of com-
manding his twelve disciples, he departed thence to teach and
to preach in their cities.
Con tents. Peculiar to Matthew, though some Besides trials before Jewish spiritual tribunals,
of the sayings occur in the other Gospels. As they should be brought before goTemort and
such trials and emergencies did not occur on this kings, 1x:fore the civil tribunals as common crim-
journey, some suppose this part of the discourse inals. All kinds of magistrates and rulers are
was uttered at a later period. But Matthew, meant. The civil power has often aided ecclesi^
himself an Apostle, would be most likely to give astical persecutors. Romanists still justify this
the whole discourse. The Twelve alone were step. — For a testimony to them and the Gentiles,
prepared for so early a revelation about persecu** Probably an allusion to the ' witness-bearing '
tion ; yet this section is more universally applica- of martyrdom. This testimony was, of the truth,
ble than the vers. 5-15. No satisfactory analysis and made to the Jews (' them ) and the Gentiles,
can be given; the whole is a series of alternate yet it was also 'against' both, in so far as they
warnings and comforts. Trials await them in the rejected the truth. Persecution extended the tes-
world (vers. 16-18 ; no care about their defence timony ; the martyrdom extended the truth,
(vers. 19-20); the intensity of persecution, with Ver. 19. But. llere the simplicity of the dove
the promise to those who endure (vers. 21-22) ; is to be exercised. — Be not anxiona, 1. e.^ do not
then with a twofold reference, flight in persccu- be unduly concerned ; comp. chap. vi. 34. — Hbv
tion, with the accompanying promise (ver. 23); or what, neither about they^rm nor the jM^x/a;^^^.
the disciples will only suffer as Christ has done — For it shall be given yon. A promise of spe-
before them (vers. 24, 25) ; holy boldness and cial inspiration for particular emergencies, in that
candor enjoined, since we should not be afraid of honr ; hence not an encouragement to laziness
men, but fear God, who is our protecting father regarding pulpit preparation. * How * comes
(vers. 26-31) ; as we confess or deny. He con- first ; studied eloquence checks the natural utter-
fesses or denies us (vers. 32, 33). The opposi- ances of the heart, which are always the best de-
tion is further set forth by the declaration that fence : * when the orator wholly disappears, the
not peace but a sword is the result of the gospel True Orator will appear.' The promise is : what
in the world ; so that it divides even the family ye shall speak shall be given.
(vers. 34-j6) ; but Christ demands a love beyond Ver. 20. It is not ye, etc. Inspiration for
that for tne family (ver. 77), that for life itself their defence is an indirect proof of the inspira*
(vers. 38, 39) ; and yet despite this opposition tion of the apostolic writings, since the purpose
His servants bring Him to those who receive of both is * testimony * (ver. 18), and writing was
them, and the reward of reception is a corre- a permanent, and hence the most important,
sponding one (vers. 40-42). testimony. The inspiration affects both what is
Ver. 16. Behold, as usual, marking a new said ana hota it is said. I'he human form is
thought — I send yon forth. 'I* emphatic; I influenced by the Divine substance revealed. —
who know what awaits you, send you into these Your Father. Never *our Father,' except in the
trials, but as my * ApK>stles,* with my authority Lord's Prayer, which He taught others to use.
and promise and support. — As sheep in the God is our Father in a different sense ; Christ's
midst of welves. Contrary to the order of nature, sonship differs from ours, and He calls God
the meek and defenceless are sent among the simply * Father * or * My Father.'
fierce and cruel, their natural enemies. The Ver. 21. And. The heavenly * Father * aids ;
spirittuil strength He had imparted prevented the human relatives may persecute. — DeliTor np.
the discouragement likely to arise from this rev- Become informers. The first prophecy of actual
elation of the thorough hostility of the world, martyrdom. The idea of persecution in general
Only His sheep can successfully encounter wolves, is of course included. — Shall rise np. A strong
— Be, or ' become,' ye therefore wise as serpents, word, implying first, rebellion against parental
and dmple as dores. Like serpents, cautious in authority, and then, in this connection, a parri-
avoiding danger ; like doves^ in simplicity of mo- cidal course of conduct.
five (rather than in harmlessness). Wisdom to Ver. 22. And ye shall be hated by all. ' All *
avoid persecution without cowardice, simplicity other than believers, referred to in * ye.' This
to encounter it without compromise. The spirit hatred toward Christ will spread over the world
of Christ alone can combine these apparently an* like an infectious fever or pestilence. — For mj
tagonistic qualities of serpents and doves. name'a salDa^ The Christianity of Christians, not
Ver. 17. But beware of men, 1. ^., ' wolves.' their errors or personal faults, will call forth this
Men in general will be hostile and weak. To * be- hatred. The latter may be the pretext, yet the
ware ' they must be * wise.' Not needless sus- world has hated most those whom it was forced
pidon but prudent discernment. — Conneils. The to resT>ect and admire most. — He that eodoretk,
regular local courts, which tried for heresy. The or ' shall have endured,' /. a, in his confession of
sentence they pronounced was executed in the Christ. — To the end. In the case of individual
^ynagogves. Literally fulfilled in Apostolic times, believers, to the end of life, but primarily with a
yet in Sx ages churcn courts have been apt to per- literal reference to great epochs ; in this case, to
secute. Human nature is selfish and intolerant, the destruction of Jerusalem. — Shall be ^yed.
and slow to learn the lesson of mercy and charity. Literally fulfilled in the escape of the Christians
Ver. 18. And mereorer. An additional thought, from that doomed city, but with a wider applica-
lOO
THE GOSPEL ACCORDING TO MATTHEW. [Chaps. X. ifi-XL i.
lion, and higher fulfilmenC, in the everlasting sal-
vation. Perseverance to the end, however billcr,
i* the evidence of genuine failh.
Ver. 13. nili dty — tlw nut. General cx-
\, though in particular form, — TIm j».
tlere the wisdom o£ the si
His followers ; 'leacher' and 'disciple' ; 'Lord'
and ' seivanl ' ; ' master of the house ' and ' mem-
bers of the household.'
Ver. 25. U tha; 1ih» ealltd ; as thcv had al-
ready done (see chap. in. 34 ; comp. chap. xii.
Baelisbnb, more correctly * BeelzebuL'
iJscd. Flight in persecution, from sellish regard The former ('lord of flies') was the t\
to personal safety and comfort, is cowardice ai
e of a
' Beelzebul ' means either, (i)
' lord of dung,' (he word being changed from
Beelzebub to Seelzebul 10 admit of this contemp-
tuous sense ; or (2) - lord of the habitation.' The
latter corresponds better with the expression,
'master of the house.' Satan is referred to, but
with a special reference to the indwelling of evil
spirits in man ; Satan being their lord. This
view agrees with the allusions to a ' house ' in
connection with (he casting out of devils, in chap.
xii. 25, 29, 44, 45-
.., _ .^j „. „j Ver. 26. Fsmr tluBL not therafora, because of
reference (as chap. xxiv.). The literal fulfilment the relation to Christ, who will certainly triumph.
foreshadowed what is yet to take place. In gen- Another reason follows ; for than il nothing mt-
eral, there will always be a new sphere of labor orad that ilutll not b« nrealed. A proverbial
for Christ's people when excluded from the old statement, occurring with a different applicatio
one ; this succession of opportunities will not '~ ' "' "' " ' — "■'" "'" ^ ' -"-
cease until the end comes ; the missionary work
of the Church shall continue till the second com-
big of Christ. — TiU til* Bon of man Im oome, re-
duty to God and to the Church, is commanded
by Christ, and sanctioned by the conduct of the
Apostles and martyrs (as Polycarp and Cyprian).
It often transfers to a wider field of usefulness.
1— To *li4U not LftTO gOM, etc The Son of man
^all overtake you while performing this duty.
Before they finished their labors in Judea, the
judgment impending over Jerusalem should come,
anathe old economy be entirety set aside. This
prophecy has, however, a typical or symbolical
fere firel oF all to the destr
since the last verse pointed
more remote reference, how . . .
Ver. 24. The same general .. ..
different application, is found in Luke vi, 40;
(ohn xiiL 16, Here it means they cannot expect
letter treatment than He received, thus implying
His sympathy. Notice the relation of Christ and
different connection, but with
cralapplicalioninMark iv. 12 ; Luke
s clause refers to God's dealii^ ; the
1, that ihall not b« known, 10 man's
conduct in regard to what ts re-
vealed. The course of thought is ;
God designs to reveal His truth
(' there is nothing covered,' etc).
Vou are the agents in doing so, be
bold therefore, for however you or
others may hide it, there is nothing
■ hid that shall not be known.' The
injunction: 'fear not' has then a
double support; fear not, for it ia
your duty as my servants to proclaim
the truth; fearnot, for however men
treat it, your Masterwill set things
in the true light A subordinate
thoughtisi Beware of hypocrisy and
holdmg back of the truth ; whicS will
be delected hereafter.
Ver. 27. Wh»t I taU ran in Uu
dnrkneH, etc. A further incitement
to boldness in preaching. Our Lord
must first privately teach, so as to
train His disciples 1 to them the duly
of publishing the truth was commit-
ted. The verse probably alludes
both to the extei\sion of the gospel
beyond the narrow limits of Pales-
tine; and also to the future revela-
tion by the Holy Spirit, in tho Mr,
which was to be made known every-
where by the Apostles. — Hovm-
topi. From the flat roofs of the
Eastern houses with a loud voice
the greatest publicity could be ob-
tained. The whole truth is to be
publicly made known.
Ver. 28. And bo not ifnid tt
""P- them. Boldness and candor in
speaking God's truth awaken deadW
on of Jerusalem, opposition. Such opposeis, though they can kill
that evenL The the body, an not tUe to kill tha aonl. The word
' ' excluded, translated 'soul' sometimes means ' life,' and is
■.nt, with a sometimes contrasted with ' spirit ' ; here where
■ body ' and ' soul ' are contrasted and then joined
IS including the whole man, it n
IS we ordinarily use thai word, 1.
mmaterial and immortal pan of n
Chaps. X. 16-XI. t.] THE GOSPEL ACCORDING TO MATTHEW.
lot
Father ' (ver. 3i)). ' The humblest of God's crea-
tures have their value in His eight : how much
human beings. Kspcciallr Christians, but
ill. thr iiiilnp.iva nf Tpaiia '
alMve all, thi
The scope of
'mraorlality
25-31 is : A right sen
the feeling thai W'
perfectly safe in the keeping of our Father ; let
us then not fear men, but liotdly and fully pro
e havefrotn our Masterwhoalsi)
the soul is not killed by the death of the body ; it
b the higher part of our nature ; the eternal safety
of the soul is infinitely more important than the
present safety of the body. — Bat rmthor fekr Mm
who ii ahla, etc God, not SaUn. We may ' be
afraid of the latter, but are to 'fear' the former.
Satan does not destroy ' in hell ' but before, so
that men are punished there with him. — To de-
ttnj both wnal uid body in halL God alone is the claim the truth
dispenser of life and death, temporal and eternal, suffered from men.
Hence reverence and awe, not fear and terror, are Ver. 3;. Erarr on«, without exception.—
required, as the change of terms implies. The TlierafoTe points to the previous argument for
change from ' kill ' to ' destroy ' ia also signili- fearing and trusting God. — ConfNf nu, lit,' con-
cant. The latter implies not annihilation, but fess in me.' A peculiar mode of expression,
continued punishment, affecting both the material meaning: 'shall make me the object of his ac-
and the spiritual part of man (' both soul and knowledgment among and before men.' The
body '). The place of such punishment is ' helL' idea of bein^ ' in Christ,' in vital union with Him.
There is no other probable mlerpretation of the is also implied. Confession is the first act of
passage. Such holy ' fear ' is not carnal fear, but faith ; but confessing Christ must not be con-
Sets us free from that («.._- (.j ~;.i. — *.,.„ .
Ver. 19 introduces, immediately after the com-
mand to ' fear ' God, a lender description of His
care, to call forth childlike trust. The two are
joined by Christ, are Joined through and in Christ
alone. He reveals God's power and care in har-
mony ; He also harmonizes the corresponding fear
and trust of the believer, which are therefore in-
dissoluble—Two ipamnn, or 'little birds.'-
founded with confessmg a particular creed about
C hrist framed by men. — Hln will I tl*a oonf an.
' 1 ' emphatic ; Christ Is the Supreme Judge, even
in the presence of His heavenly Father, where
He is the Advocate of His people (I John ii. i).
The time is not indicated, but it will be publicly
Ver. 33 solemnly repeats the same thought,
applying it to those who deny Him before men.
Alfoid : ' The Lord will not confess the confess-
ing Judas, nor den^ the denying Peter ; the traitor
who denied Him in acts is denied. The Apostle
who confessed Him even to death will be con-
fessed.' We 'confess' Christ by evety genuine
and earnest testimony for Him ; we deny Him
by every unchristian deed.
Ver. 34. nUnk not, as you naturallv might. —
To sand (lit, 'cast') naoa M tha aaitli. The
immediate result (and purpose, too, since with
God and Christ results are all purposes) was not
peace, by external means. — I oiuaa not to aand
pMoe, but It (word. He was revealed 'that He
might destroy the works of the devil ' (i John lil.
8); the inevitable result of His coming into a
world lying under the wicked one, is strife. There
is probably an allusion to His own sufferings and
death, more fully brought out in ver. 38. He
gave up His own life to the sword He sent. Yet
the sword which Christ sends brings true peaces
while the false peace, which men expect ('think
not '), brings in eternal warfare. The ' peace on
earth' of which the angels sang (Luke ii. 14) is
not earthly peace, but God's peace among God's
here used to express an insignilicant value, the chosen ones.
birds being very plenty and destroyed in great Ver. 35. A quotation (or reminiscence) from
numbers. — Hot ono of thorn. Too small to be Micah vii. 6, which contains the same general
offered for sale except in pairs, yet God marks thought of wars and sorrows ushering in the
the fall of one. — Tul on tha gTonnd, as 'birds kingdom of peace. The sword shall enter into
do, when struck violently, or when frozen, wet the family. The conversion of individual mem-
or starved.' Comp. Luke xii. 6: 'Not one oE bers to Christ will cause variance. Domestic
them is forgotten before God.' peace, the highest earthlvpeace, is thus disturbed
Ver. 30. Tlia TOiy halra of your head. The by peace with God through Christ. It is su^-
most special providence, and the most absolute posed that the terms : A man (i. ^., ' a son ' in this
preservation. No part of our life, of what char- case), a danghtor, a danghtar in law (or ' bride '),
acteriies or adorns it shall be lost God, to be refer to those converted, 'because the youneer
God, must know the very hairs of our head. The members and the female members of households
Tar A ponny. Not the same word as in ch
26 riarthing'), but 'assarion' [worth 1
three farthings English, or a cent and a
American), the tenth part of a Roman dr;i
express an insignilicant v
word ' your ' is emphatic,
(or Christ's disciples : ' "
head ate all numbered.'
Of '
rtiuE a special c:
lu the hairs of the
s refers to all who
motive was drawn from the relation to Christ,
here from the relation to God : je an of mot*
valM, I. t., in the sight of GoiC who is 'your
nd because C
iimself.
Ver. 36. from the same prophecy, is a moi
eneral statement of thfi same thought. —
lan't toea. The idea here expressed is the r
erse of that suted in ver. zi.
Ver. 37. Ho titat loyatk, etc. Not to tot
102
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI. 2-19.
these less, but Christ more. Connection : Love
to Christ may divide family ties, but is su{x:rior
to Tamil V affection ; because it is a love and de-
votion aue only to a Divine being. This claim
to supreme love, if made by others, would be ex-
treme madness or intolerable presumption ; from
the God -man it seems natural. — Hot worthy of
-ma. No one is worthy of Christ ; but the love
Christ gives creates the love Christ claims, and
is the reward for all the trials and self-sacrifices
here spoken of. Hence the saying is not harsh,
though deemed *hard.*
Ver. ^. TaJceth not hit crou, etc. We may
supply m thought : as I shall carry my cross.
The culprit bore his own cross to the place of
crucifixion. The first allusion to the mode of the
death, which must have startled the Apostles,
even after what had been said.
Ver. 39. He tliat findetk his life, shall lose (or
'destroy') it, etc 'Life* is here used in two
senses ; otherwise the paradoxical statement
would have no meaning at all. (Comp. chap,
xvi. 25, 26.) In both clauses it means, in the
first instance, the outward, earthly life, with all
its pleasures and comforts ; and m the second
(* it ') the inward, spiritual life, beginning here in
faith, and to be perfected in heaven. This is the
climax, in setting forth Christ as the supreme
object of our affection. It is not said, that we
must lose the one life in order to gain the other ;
nor that each one is called to make the sacrifice
literallv. The meaning is : Christ must be loved
more tnan life itself, or, * he that gains or saves
his earthly life, saving it by unfaithfulness, shall
lose his heavenly life ; but he that loses his tem-
poral life by faithfulness, shall find eternal life.'
The standard is not too high. He gave His life
for uSf and therefore asks us to give our lives /or
Him ; He gives His life to us^ so that we can give
our lives both to and for Him,
Ver. 4a He that reoelToth 70a, reoeiToth me.
The concluding verses convey one appropriate
thought, similar to that of vers. 24, 25 : Christ's
disciples are identified with Him. Notwithstand-
ing aJl the opposition and sundering of family ties,
just set forth, Christ's people carry true peace
with them, bearing Him and His blessing to all
who receive them. The reception is not merely
a welcome of the disciples to the house, but of
their message to the heart. The language is not
entirely figurative. Those who welcome the men,
are most apt to welcome the truth they bear, and
thus the Master they represent. — nib that re-
oeiveth me, reoeiveth him that sent me, /. a,
God. Receiving the servant of Christ is receiv-
ing God. Comp. John xvii. 21, 2^^ xx. 21. Ap-
plicable to all true Christians.
Ver. 41. In the name of a prophet, i-ft* be-
cause he is a prophet,' the original impl3ring an
inward impulse of love toward the object. The
prophet may be unworthy, but the love and the
regard arise from the relation to Christ implied
in his office. — A righteous man, /. ^., a Christian,
one righteous through and in Christ ; the usual
meaning among Christians when this Gospel was
written. — Shall reeeive a prophet's reward — a
righteous man's reward. The reward they re-
ceive (not the reward they can give) on the prin-
ciple of identification through love.
Ver. 42. One of these liUle ones. Either the
disciples, or children, who were present. The
former is preferable. An allusion to their weak-
ness in themselves as they went out on their mis-
sion.— A cup of oold water only. The smallest
kindness. — In the name of a disciple, ' because
he is a disciple,' out of love to Christ His mas-
ter. — Verily I say nnto yon. A solemn declara-
tion that for such an act, he shall in no wise loee
his reward. Not as before, the reward a disciple
receives, but a reward due to himself, measured,
not by our estimate of the act, but by God's. In
His sight it mzy be more worthy than the gi'cat
benefactions which the world applauds. — Thus
those who went out to persecution, to cast a
sword into the world, to be hated of all, and
holding loosely to their lives for Christ's sake,
bestowed blessings by their very presence, and
He who numbered the hairs of tneir head, treas-
ured up every act and look of kindness given
them for their Master's sake.
Chap, xi, I. This verse probably belongs to
this section, since it is entirely disconnected from
ver. 2. — He departed thence. He continued His
own labors as before, the Apostles being merely
helpers. * Thence,' /. e.^ from the place where
the discourse was delivered, probably in the
neighborhood of Capernaum. — In thdlr cities.
This was probably the third circuit through Gal-
ilee, although some suppose it to be that referred
to in Luke viii. 1-3.
Chapter XI. 2-ig.
The Message from yohn the Baptist ; our Lord's Answer^ and the Subse-
qucnt Discourse,
2 "
3
NOW when John had ^ heard * in the prison the works of • \^^ ^•
Christ, he sent two of his disciples.^ And said unto him, * j^fflT^IV;
Art thou ^'he that should corae,^ or do we look for another? j^'/iA^"?;
4 Jesus * answered and said unto them, Go and shew John again * ^ u^'^iJii."'
5 those things which ye do hear and see: ^The blind receive imlj^p!
XV- 30.
* omit had
^ by his disciples
* And Jesus
• cometh
* tell John
Chap. XI. 2-19.] THE GOSPEL ACCORDING TO MATTHEW. 103
their sight, and *the lame walk, the lepers are cleansed, and the * i8.xwv.6.
deaf hear,® the dead are raised up, and -^ the poor have the gos-f }\ w. i;
6 pel preached to them. And blessed is he, whosoever shall not g is. viii 14,
be 'offended in me. xiu. ai, 57;
. xxiv. 10 \
7 And as ihey departed, Jesus began to say unto the multi- «^- 31;
tudes concerning John, What went ye out '* into the wilderness * L^kT "&.*'
8 to see ? ^ 'A reed shaken with the wind ? But what went ye out « Eph. iv. 14.
for ® to see ? A man clothed in soft raiment } ® behold, they
9 that wear soft clothing^ are in kings' houses. But what went
ye out for ® to see ? * A prophet ? ^^ yea, I say unto you, and * ^p*. »Jj^:
10 more *^ than a prophet For ^ this is he, of whom it is written, ^"^« »• f^- *
' Behold, I send my tnessenger before thy face, which ^^ shall ' mal. ul i •,
1 1 prepare thy way before thee. Verily I say unto you. Among
them "• that are bom of women there hath not risen a greater "* Jobxiv. %.
than John the Baptist : notwithstanding, he that is least ^^ in
12 the kingdom of heaven is greater than he. And" from the days '•^"'»««^'^
of John the Baptist until now the kingdom of heaven suffereth
13 violence, and the violent take it by force. " For all the prophets
14 aud the law prophesied until John. And if ye wilP^ receive //, *> m*'- »^ .^i
15 this is ** Elias, which was for to come.^^ ** He that hath ears to ?o-i3;Mark
■' ' IX. 11-13 ;
hear, let him hear. ^uke i. 17;
' comp. Jobn
16 But* whereunto shall 1 liken this generation.^ It is like^'chjlp.xm.9,
unto children sitting in the markets,^' and calling^® unto their ^'2^;"^^'
17 fellows. And saying,^* We have piped unto you, and ye have i^L'st":^^.
not danced ; we have mourned unto you, and ye have not la- "l,,!^,";
18 mented.** For John came ''neither eating 'nor drinking, and xiii^9!^*"'
19 they say, ' He hath a devil.^^ The Son of man came eating and ^ Lu^ke '\m.'
drinking, and they say, Behold a man gluttonous,^ and a wine- r cha*p.*m. 4.
bibber, "a friend of "publicans and " sinners. But wisdom is / johnvii.ao.
• •/•••ri iMioo xChap.ix. II.
lustmed of her children.-® v chaps, v. ^s
' 47 ; xviii.
•and the ^ to behold, ^r gaze at ^ omit ior iJirk'?i.V&
• raiment (in italics) *® But wherefore went ye out } To see a prophet } 16; Luke v.
"much more " ^/«// For "who 3o;xt. i.
" literally lesser " arc willing '^^ he is Elijah, that should come
" market-places " who call " And say
^ We piped unto you, and ye did not dance ; we wailea, and ye did not
mourn ^ demon
^ gluttonous man ^ And wisdom was justified by her works.
Introductory Note. The sending out of the
Twelve probablv called into open manifestation
the opposition of the Pharisees : hence Matthew
groups the events indicating this hostility, without
regard to chronolo^cal order. The Twelve were
not sent forth until after the period covered by
chaps. xi.-xiiL The account of the message from
John precedes, because the course of conduct
which aroused hostility in the Pharisees had awak-
ened hesitation on the part of John (or at least
uf his disciples).
Ver. 2. Vow i^«a John boazd in the prison
(according to Josephus, the fortress of Machaenis,
situated on tne border of Perea near the desert ;
next to Jerusalem the strongest fortress of the
Jews) the works of Chziit. According to Luke
(viL 18), John's disciples had told him of such mir-
acles as the raisii^ of the widow's son in Nain.
* Christ,* or * the Christ' As Matthew uses this
form nowhere else, it is likely that the disciples
of John had thus spoken of our Lord, meaning :
the one John announced as the Messiah. — Ho
sent by his diidples. This is the correct reading.
• Two ' is borrowed from Luke viL 19.
104 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI. a-19.
Ver. 3. Art then Iw that oonuth.f'.t., the Mes- abundant on the lower banks of the Jordan. The
tiah, or do VB look tor anothM'. Eiplanilions : meanine is not, simpljr, you did not go without a
(i) John was temporarily in depression and doubt, motive, Out he whom you went to iee was DM B
respecting the siow and unoatenutious mode of tickle, wavering character. Probably an aUDsion
Christ's manifestation, and the true nature of his to John's doubt.
jlOwere
e instructed ; the
opinion ot some of the Fathers. This saves
John's orthodoxy at the expense of his moralitv
There is no moie evidence of doubt : '
than in that of John. Besides the an;
dressed to John. (3) John was prompiea ny im
patient leai, and wished to call forth from Jesus a
public declaration oC His Messiahship. But this
would have been even worse than doubt. (4) John
wished to leam with certainty whether this worker
of miracles was the one he had baptiied. This is
opposed bv the phrase ' works of the Christ ' (vei
2). The first view is preferable. The Bible does
not represent the saints as free from imperfect on
and doubt. Elijah, the prototype of John, had his
season of des|)ondency. John was at least disap- ^ V
pointed, and may have sent this message, hoping
for something to strengthen his own faith, hoping
perhaps that he would be set free to see the com-
ing of the kingdom of heaven, and that judgment
would come upon the wicked ruler and court from
whom he suffered ; and yet doubting because
these hopes had not been realized long before.
Ver. 4. Oo ud t«U John, •(& Our Lord ''i"'"" """■■
sends a message to John, but does not instruct
his disciples. Ver. &. Bnt what : ' if it was not that, what
Ver. 5. Hm blind MOsiv* their sight, or 'see was it,' etc — A man dothad In soft raliatiLtl
again.' The word means this when applied to the An allusion to the coarseness of John's clothing
blind. In other cases, ' to look up.' — The dead tl« (chap. iv. 3). — Behold. This is equivalent to, 'oh
ralatd up. The raising of the daughter of Jairus no, such arc not found in the wilderness.' — la
probably took place afterwards, but the miracle in kings' honSM ', not in kings' prisons. An allusion
Nain certainly preceded. — Tht poorhaTs the goa- to the courtiers about Heroct Antipas. John was
pal praaohtd to them. The ' poor ' in spirit are not a flatterer nor had he drawn back from hit
included. This is the climax. Spiritual deliver- testimony to Jesus to escape from prison or from
ance was the greatest miracle. The answer (com p. any selfish motive. Thus our Loi^ defends His
Is. XXXV. 5; Fxi. 1) means: 'I do great things in forerunner from the suspicion of the multitude,
physicalhealing, but my greatest work is the spir. Ver. 9. Toiee aprt^hatl To this the crowd
iiual healing I brii^ : do not then expect some would answer ' yes ' (comp. ch. xxi. 26), But out
wonderful temporal victory, but be content with Lord adds, Yaa, most certainly, I taj imto yoa, I
the thought that I as Messiah am doing my ap- who can speak with authori^ on Ihesubject, and
propriate and most glorious work.' The reference mugh mere than a prophet. John saw and pointed
to the Old Testament prophecy would give John out Him whom the prophets only predicted, and
both testimony and instruction. Even our Lord he was himself the subject of prophecy,
answers doubt out of the Scriptures. Ver. 10. It U written. Malachi iii. i. The
Ver. 6. And U«H«d ia ha, etc. This recalls last of the prophets had foretold ot John. HU
Is. viii. 14. — Offnidad, i. /., 'made to stumble.' othce as forerunner of Christ made him greater
This does not upbraid, but cautions, implying than them all. — Behold I sand my maasangar h»-
that Christ knew best what to do in His king, toretlv'aea; etc. The original prophecy is : 'Be-
dom. Result of the. message : we may well be- hold I send my messenger bdore my face,' etc.
lieve that John was not taken away as a martyr to (The latter part of the verse contans a direct
righteousness without having his faith restored, reference to the Messiah.) Here, and in Mark i
Hisdisciples, after his death and burial, 'cameand 2, Luke vii. 27, It is changed into a promise <^
told Jesus' (MalL liv. ii). God /o Christ. Our Lord on His own authority
Ver. 7. And as tbay dtpaitad. In Luke vii. (ver. 9; 'I say unto you'), applies the phrase,'my
24-35, ■* '■'"' ^" almost exact parallel 10 vers, messenger,' to John, and the word ' thy ' to Him-
7-19. The comment follows at once, to up- self, thus appropriating a pronoun referring to
Sold the character of John, which might have God. Comp. His discourse on a previous oc^
....J ,...j sequence of his message, casion (John v. 17-47), i" which He rcfera tc '"'
been undervalued in
John appears from the fact that our Lord thus Ver. 11. VeiUr I say onto yon. Only Oa*
appeals to a mixed crowd. — What want ja out could thus speak concerning the greatest 'bom
into tha wUdemass. Comp. chap. iii. 1-5. — To of women.' — There hath net rlMm ; been raised
behold, or 'gaze at.' As if at some curious spec- into prominence by God. — Bom of wMMtt.
tacle. Popularity is very often due to curiosity. Among mankind in general. Christ was'born of
even in the case of an earnest and faithful preach- a woman' (Gal. iv. 4), but this diffeis from the
cr. — A road ihakan by tha wind t Reeds are phrase here used as ' Son of man ' does boa
Chap. XI. 2-19-] THE GOSPEL ACCORDING TO MATTHEW. I05
'men.* — Agfraater. No one, patriarch or proph- ing that he who has the discernment to under-
et, king or priest, was greater ; for John was the stand will find the deeper meaning. Here it
forerunner of Christ Relation to Christ is the su^ests : Christ meant more than that John was
true measure of greatness. — Bat he that if least, Elijah, that he Himself was the Messiah. Then,
lit Mess,' either less than John or less than as now, properly to understand the Scriptures
others. The latter seems preferable, and is really was to know Christ. The comparison which fol-
equivalent to ' least' — In the Wwgdwn of heaTen, lows intimates that few would ' receive ' the truth
f. e^ the new dispensation of grace which Christ respecting John, or have ' ears to hear ' the glad
introduces. Not ' in the preacmng of the kingdom news of the Messiah's presence. — If John wished
of heaven.' John on the threshold of the king- our Lord to declare Himself, his wish was grant-
dom, was in position the greatest of all Old Testa- ed, but the revelation was, as always, only to those
ment prophets and saints, but the least Christian, who really sought to know Christ
beine in the kingdom, is as to position (not per- Vers. 16-19 contain parallels and contrasts as
Bonal merit) greater than he. Those ^orn of the in Hebrew poetry. In Luke the poetic form is
Spirit are greater than the greatest bom of women, even more marked.
Trie relation to Christ is still more intimate, and Ver. 16. This goneration, /. e.f the people then
that determines the relative greatness. John is living in Judea. — Children, etc. These children
regarded as still outside the kingdom into which are represented as idling in public places, fitting
he may have afterwards entered. If Mess' be in the market-plaoef.
understood as meaning Mess than John,' then the Ver. 17. One set of children is represented as
reference is to relative position, 1. ^., one lower having invited another set to play, first in a mock
in position or dignity in the kingdom of heaven is wedding and then in a mock funeral, but the
greaterthan John, who occupied the highest place latter would not join them. Elxplanations : (i)
m the old dispensation. But this is indennite. The children calling, represent John and Jesus,
The Fathers referred 'He that is less' to Christ, but these two earnest preachers would not be
but Christ is not in the kingdom (the kingdom is likened to idling, petulant children, and in that
in Him), and such a comparison is scarcely ad- case the ' mourning ' ought to precede the ' piping.'
missible after the application of prophecy made — (2) Those who will not plav represent the two
in ver. la preachers, but this is opposea to the word ' fel-
Ver. 12. And from the dayf of John the Bap- lows ' or ' companions ' in ver. 16, as well as to
tift until now. A period of not much more than the parallel passage in Luke (vii. 32), where the
a year, it is supposed. — The kingdom of heaven chilclren are spoken of as 'calling to one an*
tur«r«UiYiolflnea, or *is assaulted by storm ' (in a other.' All the children were petulant (j) The
good sense, referring to the excitement and earn- simplest view : The whole company of children
est endeavor awakened in the brief period since represent the Jews, engaged in the childish pur-
John appeared), and the violent (those making the suits of amusement and showing disagreement
effort) tako it bj foroe (actuallv succeed in entering discontent, and petulance. With these ' children '
in). Although John belongea to the old economy, the children of wisdom are contrasted (Luke),
the new (Mhe kingdom of heaven') was already on Ver. 18. For. An evidence of the petulant
earth, and the first evidence of its coming was spirit (so ver. 19). — John oame neither eating
the preaching of John and the excited interest nor drinking. He came as a prophet, and living
it had aroused. This is in praise of Tohn, but in a peculiar manner, 'neither eating bread nor
designed especially to convey the idea that a new drinking wine ' (Luke vii. 33) ; *his meat was lo-
era nad already dawned, which deserved the en- custs and wild honey ' (chap. iiL 4). — And thoj
deavor that had been aroused. Some, with less say, He hath a demon. A demon of melancholy ;
ground, suppose John and Christ to be referred he is a fanatic
to by ' the violent' The verse states a historical Ver. 19. The Son of man. Peculiarly appro-
fact, suggesting that earnest endeavor is neces- priate here, where our Lord speaks of Himself,
sary in order to enter the kingdom of heaven. as appearing in His exalted mission, eating and
ver. 13. 7or. A proof of the coming in of drinking, like all other men ; going to places of
the new era. — All the prophets and the law, i. ^., festivity, such as the wedding at Cana, the feast
the whole Old Testament — Prophefied. Only at the house of Levi, identifying Himself with
'prophesied.* * The law ' is also a prophecy, even men in their ordinary life. — Behold. Those
its ceremonies point to Christ — XTntil John. In- who cried out against austerity objected also to a
eluding him as the last of the series, still be- teacher of righteousness, who snowed himself
longing to the old dispensation, but closing its thoroughly human in social life. — A winoUblMBar.
prophecy, when he ushered in the Messiah. The Our l^rd used wine, as those about Him did.
joining of John with the prophets is a further sup- There was nothing singular in His social habits
port of his high position. as the Son of man. But the veneration which
Ver. 14. And if 70 are willing to reoeiTe it had denounced asceticism in John, at once mag-
The Tews expected that Elijah would rise from nitied this into a crime. — A friend of pnhlieanf
the dead, hence many would not receive it The and finnerf . Thoroughly worldly people seek to
popular notions on the whole subject of prophecy parry the claims of spiritual truth oy assailing its
were incorrect ; for in the da^ of fulfilment our teachers, in childish petulance, with such contra-
Lord thus prefaces an explanation. — Ho if Elijah, dictory accusations, extending their criticisms to
etc Mai. iv. 5, applied to John before his birth dress, food, expression of countenance, cut of the
by the angel Gabriel (Luke i. 17). Not the beard and parting of the hair. Much time has
entire fulfilment of the prophecy, for Tohn him- been wasted in trying to satisfy those ' sitting in
•elf (John i. 21) said he was not Elijah, and our the markets* and playing there. Those who hate
Lord afterwards intimated that another coming the truth will hate its representatives and will
of Elijah is to be expected (Matt. xvii. 11). never understand their principles, or be satisfied
Ver. I c. Ha that hath oan to hear, etc. This with their practice. To our own Master we sUnd
usually follows an important stitement, intimat- or fall.— And, or, 'and yet,* in opposition to this
I06 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI. 20-30.
childish conduct, Wiidoni, the wisdom of God, the children of wisdom are childlike, in humility
personified here as in the Book of Proverbs, waf and faith, and their * works ' correspond. The
justified; not 'is,' nor * will be.' — By, or 'from,* result in their case has justified the wisdom of
ner world. The common reading here is bor- God's method. Some, however, refer the clause
rowed from Luke vii. 35 : * by all her children.' to the Jews, either in solemn irony (claiming to
The general sense is the same ; here the reference have wisdom, their works should justify it), or
is to the actiotu of these children of wisdom, implying that their contradictory judgments con-
The judgments of the world are childish, those of futea each other and thus confirmed * wisdom.'
Chapter XI. 20-30*
Denunciation of yudpnent on tlu Cities of Galilee, followed by a striking
Ascription of Praise and a tender Invitation,
X. is-
20 nr^HEN began he to upbraid the cities wherein most of his «Luke
2 1 X mighty works were done, because they repented not : " Woe h John i. ^
unto thee, Chorazin ! woe unto thee, * Bethsaida ! for if the ?.j ; Mali
mighty works, which were done in you, had been done in * Tyre vi." 17!
y . ^ «/ Jonah iii. 6.
and Sidon, they would have repented long ago* in sackcloth 'V^'^p-Iv's;
' * 00 Luke IV. aj,
22 and ashes. But I say unto you. It shall be more tolerable for .^^^ ^^
23 Tyre and Sidon at ^ the day of judgment, than for you. And j^ \^'* ^*-
thou, • Capernaum, -^ which art exalted unto heaven, shalt ^ be ^ ^^J^^j^^'^*
brought down to hell : ^ for if the mighty works, which have ^l*^^',^'
been done in thee, had been done in Sodom, it would have re- J^pIlJ^
24 mained until this day. * But I say unto you, That it shall be ^ ctoi^iriL
more tolerable for the land of Sodom in the day of judgment, Acux"i6."
than for thee. 34; jc^*^
25 ^At that time^ Jesus * answered and said, I thank thee, O Jl' *"' ''•
' Father, Lord of heaven and earth, because ^ thou hast hid * '^24^ I'tSrU
these things from the wise and prudent, and hast "revealed^ 1. p«. vUi. a;
26 them unto babes. Even so,® Father ; for ^ so it seemed good ® 16.
., ., Ait«* Oil* 1 r ^ Chap). xxviiL
27 m thy sight. ^'AU thmgs are^ delivered unto me of my i8;johnui.
Father: and no man knoweth the Son, but^^ the Father; jyu. a; i*
Cor. XV. »7.
neither knoweth any man the Father, ''save the Son, and he to /Johnvii.a9;
' ' ' viii. 19; X.
whomsoever the Son will ^^ reveal him, \Kir^i \^'
q John VII. 37.
28 ^Come unto me, all j^ that labour and are ''heavy laden, and I ^^'^f;^'*^*
29 will give you rest. Take my yoke upon you, and ' learn of me ; ' is^ phu!*ii.
for I am 'meek and lowly in heart : and "ye shall find rest unto J,'./,^jih*n
30 your souls. For ^ my yoke is easy, and my burden is light. / zech. ix. 9;
a Cor. x. I :
* in 2 Shalt thou be exalted unto heaven ? thou shalt go down ^ jcr.'Jf." ?&.
unto hell, or Hades. ' season * that thou didst hide v 1 John ▼. s-
* and reveal • yea ' or that * it was well-pleasing
* were ^° save ^^ willeth to
Contents. This section is a continuation of on the other, expanded into a thanksgiving, a dec-
the preceding discourse. The comparison be- laration of His own exalted position, and a tender
t ween the children of *this generation * and * wis- invitation. The connection with what precedes
dom ' which is justified by her works, is, on the one is obvious, and also the relation of the two parts,
hand, sharpened into a declaration of judgment The thoughts of vers. 21-24 were uttered again at
against the unrepentant cities He had visited, and, the sending out of the Seventy (Luke x. 12-15),
Chap. XI. 20-30.] THE GOSPEL ACCORDING TO MATTHEW. 107
— The authoritative tone of vers. 21-24, the dec- Ver. 23. Capemanxn, ihalt thou be exalted
laration of what would have taken place, the unto heaven t The correct reading is a question
positive statement of what will occur at the judg- anticipating a negative answer : Nay, thou shalt
ment, form a contrast to the tenderness of vers, go down, etc. The place, as the centre of our
2^-3a But both parts coincide with our Lord^s Lord's activity, enjoyed special piivileges. In
cnaracter of holy love. The authority to invite wealth Capernaum could not be ci>mpared with
involves the authority to denounce ; the willing- Sodom ; its lofty situation is uncertain, hence a ref-
ness to bless implies the curse of those who would erence to this is doubtful. — Shalt go down unto
not be blessed ; the praise of the Father's good heU, or Hades, the ' place of the dead,' not the
pleasure befits the Son who reveals Him. place of future punishment. A figure of spirit-
Lessons : In the sight of Christ, one rejecting ual destitution and desolation, as ' heaven ' repre-
Him in the midst of light is worse than a hea- sented privilege. Nothing positive about* Hades'
then ; offers of grace and threats of judgment can be inferred from this verse, though it cer«
are proportionate ; faithful preaching makes the tainly hints at a disembodied state between death
faithless hearer more guilty ; pride hardens even and the resurrection, which differs from ' hell,'
more than impurity. The thought of persistent where both 'soul and body' are punished (x. 2S).
sin leads our Lord to His Father, yet in thanks* Temporal judgments have been linked with the
giving ; ' So it was well-pleasing,' tne comfort of spiritual degradation here predicted ; the very
God's adopted children, taught them by the Only sites of these cities are disputed. — Sodom (com*
Begotten ; the authoritv of the Son the security pare its history in Genesis, chaps. xiii.-xix.) was
for our rest in Him ; tne declaration of His abil- the synonyme for wickedness. — Bemained until
ity to bless followed by a declaration of His will- thia day. As it was the oldest city of importance
ingness (see further on the verses). in Palestine, the language is the more striking.
ver. 2a Then began he. Probably ' pointing Ver. 24. A future judgment is referred to,
to a pause or change of manner of our Lord.' — since our Lord speaks of what shall take place
To upbraid. Often used of men in a bad sense, with regard to Sodom, which had been so long
here, implying moral disapproval and righteous destroyed. The inhabitants had not been anni-
indignation. — Wherein moit of his mighty world hilatea.
were done. Probably only the smallest part of Ver. 2^ At that leason. Probably imme-
our Lord's miracles are detailed by the Evan- diately after the denunciation just recorded. —
gelists (comp. John xxi. 25). We have no ac- Answered. Not necessarily to an oral question,
count of any miracles in *Chorazin' and *Beth- nor even to the thoughts of the listeners. The
saida' (ver. 21). — Beeauie they repented not ascription of praise seems rather an answer to
The object of the miracles was to lead to repent- His Heavenly Father. — I thank thee, 'I fully
ance. confess, thankfully acknowledge the justice of
Ver. 21. The places of less importance come thy doincs.'-^0 Father, Lord of heaven and earth,
first. — CShoraiin. Mentioned only here and Luke Christ addresses God as His ' Father,' not as His
X. 13. Probablv identical with the ruins of ' Lord.' There are four instances of such public
Kerazeh. — Betheaida. A city of Galilee (John address of our Saviour to His Father; in each
xii. 21); the home of Peter, of Andrew, and case resulting from deep emotion. Here the
of Philip (John i. 44 ; xii. 21). Mark mentions cause was the impenitence of 'His own' peo-
the name twice (vi. 45; viii. 22). In one in- pie. The term, 'Lord of heaven and earth,' is
stance the reference to a place on the eastern peculiarly appropriate, since He was about to
shore is obvious. Views : (i) The ancient view : mention another evidence of God's sovereignty,
but one place, namely, on the western shore. — That thou didst hide these things, /. e., the
This involved difficulty in explaining Mark vi. character and saving work of Christ, but indud-
45. (2) The usual modem view : two places, ing the condemnation of the proud, the saving
namely, ' Bethsaida of Galilee ' on the western of the humble, and the righteousness and mercy
shore ; ' Bethsaida Julias ' on the eastern shore, of God as thereby displayed ; for the revelation
(3) The latest and best view : One place situ- of all these things centres in the revelation of
ated at the northern end of the lake on both Christ to the believing heart. God hides such
sides of the inlet, hence partly in Galilee, and things only in just judgment, and the exercise of
yet on the site of Bethsaida Julias and the His justice is rather a leaving of the sinner to
eastern shore of the lake. So Dr. Thomson, the natural result of his sin. — The wise and pru-
See notes on Mark vi. 45. — Tyre and Sidon. dent, according to a worldly estimate ; in this case.
Ancient Gentile cities in existence at that time, Pharisees and proud Jews. Those most learned
The corruption of these places had been spoken and sagacious in all earthly things often cannot
of ages before by the prophets. — They would understand the simplest truths of Christianity.
have repented. Our Lord claims knowledge of They are hid from them, by God indeed, but
contingent spiritual events. — Long a^. Either, through their own pride. Merely intellectual
the cities would have changed their character culture usually leads to pride, which is the ^reat-
in ages past, or the present inhabitants would est hindrance in learning moral and religious
have repented speedily. — In saekeloth and ash- truth. — Beveal them. These things are revealed
ee. The symbol of mourning and repentance in general to men in the Gospel, but also, through
(comp. Jonah iii. 5-9, on the repentance of Nin- this, revealed to individuals. — Unto babes. Those
cveh). The costume of mourners resembled a despised by the world, because often ignorant of
tack with holes for the arms, and it was usual to what it values, or considered ' babes,' because
strew ashes upon the head. they believe like little children what their Heav-
Ver. 22. But I say unto you, It shall be more enly Father reveals to them.
tderaUe, etc An authoritative judgment as to Ver. 26. Tea, that it was well-pleasing in thy
the measure of human responsibility. The final sight Praise for His * good pleasure * which
decision in the day of juogment would be His involves His wisdom, prudence, and goodness,
also. When men deny these qualities or wc cannot fu'ly
Io8 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XII. 1-21.
perceive them, we may still praise His 'good- am able^ as well as willing, to end ymt useless
pleasure,' as our Master did. labor and remove the crushing burden.
Ver. 27. All thingf , whether of judgment or Ver. 29. Tain my yoka upon yon. The Jews
salvation, of hiding or revealing. — wore doUv- called the law a ^ yoke,^ Our Lord here refers to
and nnto mo by my Father. ' All things were His rule, doctrine, and leadership. — And loom of
by the Father brought into connection with, and mo. Either, take pattern from me, or as the con-
subordination to the economy instituted by Christ.* text suggests, become my disciples. — For I
His power as King extends over both, the lost mook and lowly in hoart, not in appearance
and saved. — Andnoono knowoth thoSon bat tho merel^r, as the scribes. Humility is the first
Fathor, etc This great mystery of Christ's power requisite in learning of God. The 'meek and
over all things rests upon the greatest of myste- lowly ' One can teach us this first lesson. The
ries, the person of Christ, the Son, as related to lowhness seems the greater from the language of
the Father, a mystery thoroughly known (as the ver. 27. — And yo shall find root nnto yonr oonlo.
Greek word means) only to the two parties, the Rest of soul is the true aim ; we must seek it, and
Father and the Son. — And ho to whomooovor seek it from Christ 'Man is made for Christ,
tho Son willoth to roroal it The Son is the and his heart is without rest, until it rests in
Kevealer of this mystery, and about it all revela- Him.*
tion centres, not only written revelation, but the Ver. 30. For my yoke if eaiy (wholesome) And
revelation made to our hearts. This verse, the my bnrden if light The ' yoke * answers to those
Genuineness of which is not disputed, contra- * laboring ; * the * burden ' to those * heavy laden.'
icts the notion that the view of the Person of Christ does not promise freedom from labor and
Christ presented in the fourth Gospel is differ- burdens, but promises that we shall be so changed
ent from that of the three others. To know God as to find them 'wholesome * and light Christ
men need a revelation from this lowly Saviour, indeed demands a righteousness exceeding that
The same pride still refuses it John tne Baptist of the Scribes and Pharisees, and teaches us that
had said this of Christ (John iii. 35), and now there is a depth of meaning in the law, which our
Christ says it Himself in a discourse which began consciences did not perceive ; yet He says that
in a defence of the Baptist. His yoke, His requirements, are wholesome, and
Ver. 28. Come nnto mo. Christ now shows His burden, oftentimes a cross, is light! One
first of all His willingness (comp. ver. 27) in this who goes to Christ to find rest for his soul, ob-
invitation. — All ye \£aX labonr, etc, 'all the la- tains from Him peace of conscience and power
boring and the burdened.* A figurative descrip- to obey. We go to Him as a teacher meek and
tion of men seeking to become holy by external lowly m heart ; the first lesson learned is, to
acts of righteousness. The immediate reference humbly and penitently take from Him what we
is to the Tews struggling to obtain deliverance need. What He has done for us secures pardon,
through the law, and oppressed by the yoke what He does in us gives power. The Teacher of
placed upon them by the Fharisaical interpreta- the highest morality could only fulfil these proni-
tion of it It is applicable to all men as subject ises by becoming an actual Saviour from sin ;
to misery, actively and passively ; but most di- that He can and will save is the ground tone of
rectly to those conscious of sin, striving to make the whole passage. Saved by Him, indeed, as
themselves better, or sinking under a sense of Augustine says, the yoke is like the plumage of
their guilt — And I will give yon root 'I* is the bird, — an easy weight enabling it to soar
emphatic ; other teachers lay burdens on you, I heavenward.
Chapter XII. 1-2 1.
Tivo Sabbath-day Discussions ; Our Lord retires in consequetice of the Hos-
tility of the Pharisees,
a MARKii.aj-
" A T that time Jesus went on the sabbath day through the j8j^"»f«^-
-/i. corn ; ^ and his disciples were a hungered,^ and * began to * j?^"*- """*
2 pluck the ears of corn,^ and to eat. But when the Pharisees *" ^^\^'
saw it, they said unto him, ^^ Behold, thy disciples do that which "|**j^„";;
3 is not lawful to do upon the sabbath day.* But he said unto /x.^e?** '^/
them, Have ye not read ^ what David did, when he was a hun- 6. "' "**
4 gered,^ and * they that were with him ; How he entered into the ' sam^iri. i,
house of God, and did eat ^ the shewbread, which was not lawful / Exod. xxv.
for him to eat, neither for them which ^ were with him, ^but only xnv. s-s!
- .,, , g Lev. XXIV. a.
s for the priests t^ Or have ye not read '^ in the law, how that on a Num.xxvUi.
* ^ </ Q,io;Coin|k
* grain-fields * hungry * pluck ears of g[rain {a^jSin**
* omit day • that ^ save for the priests alone ? vii! ai aj.
Chap. XII. 1-21.] THE GOSPEL ACCORDING TO MATTHEW. IO9
the sabbath days '* the priests in the temple profane the sabbath,
6 and are blameless ? But I say unto you, • That in this place is ' ^"p.^ Vili
7 one greater than the temple.® But if ye had known * what iAts ||i ? ; ^'^
meaneth, ' I will have mercy, and not sacrifice, ye would not / iui^X'b?
8 have condemned the guiltless.® For the Son of man is Lord
even of the sabbath day.^^
9 And when he was departed thence, he ** went ^^ into their syna- '".^J^^lukIi
10 gogue: And, behold, there was a man which had /its hand ^ ^"
* withered. ^^ And they asked him, saying, Is it lawful to heal on " J^^n v 3
1 1 the sabbath days ? "^ that they might accuse him. And he said
unto them. What man shall there be among ^^ you, that shall
have one sheep, and if it ^* fall into a pit on the sabbath day,
12 will he not lay hold on it, and lift it out ?^^ *How much then <»comp.ciMp.
is a man better then a sheep ? Wherefore ^^ it is lawful to do
13 well on the sabbath days. Then saith he to the man. Stretch
forth thine hand. And he stretched // forth ; and it was re-
stored whole, like ^^ as the other.
14 Then the Pharisees went out, and held a council ^® against him,
15 how they might destroy him. But when Jesus knew //, he
' withdrew himself ^® from thence : and « great multitudes ^ fol- ^ JJf^"* ^*
16 lowed him, and he healed them all. And ''charged them that ^Sjap .^j^^ ,
17 they should not make him known: That it might be f ulfilled '' jlf "Jf .* 4iV
18 which was spoken by Esaias^ the prophet, saying, 'Behold J^lii^^aV"
my servant, whom I have chosen ; ^ my beloved, ' in whom my J ^diiVul
soul is well pleased : ** I will put my Spirit upon him, and he « c?pmp is.
19 shall shew 23 judgment to the Gentiles. He shall not strive, nor i" is- John
20 cry ; neither shall any man ^ hear his voice in the streets. A
bruised reed shall he not break, and smoking flax shall he not
21 quench, till he send forth judgment unto victory. •And in his » cpmp. i .
name shall the Gentiles trust.^
' day
* blameless
* that which is greater than the temple is here
w Lord of the Sabbath
^^ And he departed thence and went
"of "this
^^ so then *' omit like
^ And lesus knowing it withdrew
** Isaiah ^ chose
one
S5
hope
" having a withered hand
*• raise it up
*• took counsel
* many
*• proclaim
Chronology. Mark and Luke place the
events of this section just before the cAoice of the
Twehfi, which occurred during our Lord*s retire-
ment The season of the year may have been
April, at which time the barley would be ripe.
It has been inferred from Luke^s account (vi. i :
' second Sabbath after the first,') that the second
Sabbath was in the second week after the pass-
over ; but this is not even probable (see Luke).
The supposition that a Passover intervened at
this time, rests mainly on that phrase, which is
rejected by many modem critics. It seems quite
certain that the Sermon on the Mount had not
yet been delivered ; also that the controversy in
regard to the Sabbath had already begun (John
V. 16) at Jerusalem. The connection of thought
seems to nave occasioned the order of Matthew.
The easy yoke of Christ and the burden laid
upon the people by the Pharisees are strikingly
illustrated by the conduct of the latter ; the sover-
ei^ty He claimed (chap. xL 27) is exemplified by
His words respecting the temple and the Sabbath.
The Sabbath Controversy. The misun-
derstanding of our Lord*s teachings in regard to
no
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XII. i-2f .
Sabbath observance arises mainly from overlook-
mg the circumstances in which He spoke, (i)
The observance of the Sabbath had been the
great outward mark of distinction, while the Jews
were in exile ; the strict observance of it after-
wards became an expression of national Jewish
feeling. As spirituality decreased, formality in-
creased ; during our Lord's ministry the Fourth
Commandment was made the basis of over refined
distinctions and petty minutiae. Here then was
the stronghold both of Jewish exclusiveness and
Pharisaical formalism. To this our Lord must
be antagonistic (2) The Sermon on the Mount
was delivered after these Sabbath controversies.
This is one reason for the omission of any ref-
erence to the Fourth Commandment in that dis-
course. (3) There is no evidence that the Fourth
Commandment was abrogated, or that its require-
ments were curtailed. Chir Lord's arguments are
drawn either from Old Testament facts and prin-
ciples, or from Jewish practice. He gave a spir-
itual character to the whole Decalogue, and His
opposition was to the unspiritual o^ervance of
the Sabbath. To keep the Christian Sabbath as
Christ would have us do it, also * exceeds the
righteousness of the Scribes and Pharisees.'
(4) The two discussions, recorded by three Evan-
gelists, point to the lawfulness and even duty of
performing on the Sabbath, works of necessity
(first Sabbath) and of mercy (second Sabbath).
The accounts differ in a number of points : one
Evangelist omitting an argument rendered prom-
inent by another ; but the principles laid down
are essentially the same.
Ver. I. At that time, or * season.' Here used
indefinitely. See Lukevi. i, as to the date. —
nirongh tne grain fields. The grain was probably
barlev, which ripens in April in that region and is
usuallv harvested in May.— Hif dieciplM. Not the
• Twefve ' exclusively, probably including most of
them. — And began to pluck ears of ^rain. Per-
mitted by the Mosaic law (Deut xxiii. 25). The
word * began * hints that they were interrupted by
the objection of the Pharisees.
Ver. 2. But when the Fhariseei saw it. They
were lying in wait for something as a ground of
opposition. — They said unto him. Luke repre-
sents the objection as made to the disciples, both
were probably addressed. — That which it is not
lawful to do on the Sahbath. It was lawful on
other days, all admitted ; but the Pharisees
claimed it was not lawful on the Sabbath. Pluck-
ing grain on the Sabbath was construed by the
Rabbins into a kind of harvesting. This depar-
ture from their formal legalism was magnified by
the Pharisees into a breaking of God's law.
Ver. 3. Have ye not read what David did.
AH three Evangelists record this main argument
against the Pharisees. The case of David (i
Sam. xxi. 1-6) was peculiarly in point The Phar-
isees insisted that their mode of observing the
Sabbath was needful, if a man would be a patriotic
Jew and acceptable to God, but a model of Jewish
piety had, according to the Scriptures, violated
the law as they construed it. — Hungry, as His
disciples had been.
Ver. 4« The house of Ood. The tabernacle
nt Nob. — The shew-bread. Twelve loaves were
placed in rows upon a table in the holy place, as
a symbol of the communion of God with men.
Thev were renewed every seven days, on the
Saboath, the o!d loaves being eaten by the
priests. David probably came on the day the
old loaves were taken away, /. r., on the Sab<
bath ; which makes the case very appropriate.
David did what was actually forbidden, yet hun-
ger was a sufficient justification, much more
might the constructive transgression of the disci-
ples be justified bv their hunger. Principle :
Works of necessity have always been permitted
on the Sabbath.
Ver. 5. The priests in the temple profane
the Saboath and are blameless t Peculiar to
Matthew. On the Sabbath the priests must
change the shewbread, and offer double offerings.
That construction of the law which condemned
His disciples, would condemn this as a profana-
tion, yet the priests were blameless. Works of
necessity on the Sabbath are not only permitted,
but may become a dtdy (see ver. 6).
Ver. 6. That which is greater, not some one
greater ; the comparison with the temple occa-
sions this form, although the reference is un-
doubtedly to Christ Himself. Argument : If the
priests in the temple are authorized to profane
the Sabbath (according to your view of what that
means) in the performance of necessary duties,
how much more can One who is the read temple
of God on earth authorize His followers to do so ;
or, if the former are blameless, so are these who
have grown hungry in following Him who is
greater than the temple. This * meek and lowly '
Teacher asserts this on His own authority. Works
of necessity become a duty on the Saboath only
when so declared by Christ, or as we follow
Christ.
Ver. 7. Bat if ye had known. They ought
to have known, professing to interpret the Old
Testament — I will have merey, etc Quoted
before (chap. ix. 13), from Hosea vi. 6. Our
Lord properly censures them, after defending his
disciples. They did not recognize this greatci
temple (ver. 6), nor accept the service which God
had approved ; ' mercy and not sacrifice,' had
they done so, they wonld not have oondemned the
blameless (the same word as in ver. 5).
Ver. 8. For the Son of man is Lord of the
Sabbath. This crowning thought occurs in all
three narratives. The emphasis rests on the
word *Lord.* The term *Son of man* implies
His Messiahship. The Jews admitted that the
authority of the Messiah was greater than that of
the law of the Sabbath, hence this declaration
would serve to increase the hostility of the Phari-
sees. Still the more prominent idea is this : as
Son of man. Head and Representative of renewed
humanity, our Lord is Lord of the Sabbath. As
such He has the right to change the position of
the day, but the language points to a perpetuity
of the institution. It implies further mat a new
air of liberty and love will be breathed into it, so
that insteaa of being what it then was, a badge of
narrow Jewish feeling and a field for endless
hair-splitting about what was lawful and unlaw-
ful, it becomes a type and foretaste of heaven, a
day when we pet nearest our Lord, when we rise
most with Him, when our truest humanity is
furthered, because we are truly made like the
* Son of man.' See, further, on Mark ii. 27.
Lange : * Christ is Lord of the Sabbath, being
Himself the personal sabbath : all that leads to
Him and is done in Him, is Sabbath observ*
ance ; all that leads from Him is Sabbath-break-
ing.'
V er. 9. And he departed thenoe. The miracle
which follows, took place on another Sabbath
Chap. XII. 1-21.] THE GOSPEL ACCORDING TO MATTHEW.
Ill
(sec Liike vL 6), probably the next one. — Went
into thflir fynagoffoe. The synagogue of His
opponents, probably in some important town in
Gadilee. Luke savs He taught there, as seems to
have been His habit.
Ver. la A man liaying a withered hand. It
was not only paralyzed, but dried up. According
to Luke, the risht hand; the language used by
Mark implies that this was the efirect of accident
or disease. There is no evidence that the man
was aware that the Pharisees wished to make use
of him to accuse Jesus. — And they aaked liim,
The other accounts tell us only of their * watch-
ing* Him, to accuse Him, and lead us to infer
that our Lord, knowing their thoughts, took the
first active step by calling upon the man to ' stand
forth,' and that then this questioning took place.
— If it lawful to heal, etc. This (question was
put that they might aeenae him, might find in
His teaching and then in the act of mercy they
expected would follow, the basis for a rormai
charge before the local tribunal of which they
were themselves members (see ver. 14).
Ver. 1 1. Luke introduces the reply of this
verse on another occasion. It was always ap-
propriate under such circumstances. ,— What
man, etc. Such an act of mercy to a beast was
allowed and usual then ; but the Rabbins after-
wards (perhaps on account of this reply) forbade
anything more than to ' lay planks ' so that the
ammal could come out of itself.
Ver. 1 2. How much, then, ii a man better than
a iheep t Some take this as an explanation :
* Of how much more worth now is a man than a
sheep ! * But it is better to regard it as a ques-
tion. Our Lord recognizes the superiority of man,
as well as the superior claims of humanity. —
Wherefore it ii lawful, etc. (Comp. Mark and
Luke.) Works of mercy on the Sabbath are
lawful and right. Hypocrites care more for
ceremonies than for their cattle, and more for
their cattle than for suffering humanity.
Ver. 13. Mark tells us, that 'they held their
peace,' and both he and Luke descrioe our Lord
as looking round upon them (with anger and
grief). 'Hie manner in which the healing took
place gave no legal ground for a charge on ac-
count of His actions. He did not touch the
man, or even command : be healed, but simply
said: Streteh forth thine hand. The man had
no power to do this, and as in the case of spirit-'
oal healing, the act of stretching forth was both
the effect and the evidence of Divine power.
The man's faith was manifest in his attempt to
obey, and that too in the midst of such an assem-
bly. His act was a defiance of them, and yet it
was not a forbidden act, so that they could not
accuse either the Healer or the healea.
Ver. 14. Then the Fhariaees took eoimael
againat him. ' Held a council ' is almost too
strong ; it was scarcely a formal meeting of the
local tribunal, althougn the consultation was at-
tended by its members. Mark says that 'the
Herodians * (or court party) joined in the plot
Some suppose that this was occasioned by the
refusal of Jesus to see Herod (Luke ix. 9), but
that probably occurred after this time. The hos-
tility to Tohn would make them ready to oppose
our Lord, and open to the suggestion of the Phar-
isees, who were * filled with madness * (Luke vi.
II).
Ver. 15. Withdrew. Not froip fear, but to
carry out His ministry without interruption from
these plotters. — Many. 'Multitudes' is to be
omitted. It is evident that our Lord did not
wish to avoid the people. — He healed them all,
I. r., all who needed healing, possibly, including
spiritual healing also. This verse seems to refer
to a definite occasion, and not to be a general
description of frequent withdrawals, extending
over a considerable period. The very detailed
account of Mark (iii. 7-12) opposes the latter
view.
Ver. id And charged them, etc. Mark tells
of the similar command ^iven to 'evil spirits.'
This more general prohibition was probably given
to prevent a rupture between His carnal follow-
ers and the Pharisees, so early in His ministry. — >
Xake him known, as the Messiah.
Ver. 17. That it might be fulfilled, etc.
While Mark details the occurrences, Matthew
only declares that the retirement of our Lord
was a fulfilment of prophecy, however contrary »
to the popular notions aoout the Messiah. — laa-
iah the prophet. (Chap. xlii. 1-4). A transla-
tion from the Hebrew, made by the Evangelist
Ver. iS. Behold my lervant. The Greek
word means both 'son' and 'servant* Christ as
Messiah was obedient as a * servant ' and dear as
a ' Son.' The latter thought comes into promi-
nence in the next clause : my beloved, etc Comp.
the accounts of the baptism (chap. iii. 17) and
the transfiguration (chap. xvii. 5). On the former
occasion there was a direct fulfilment of the
words : I will pnt my Spirit upon hint^He shall
proclaim judgment to the Oentilee ; announce the
final judgment to the Gentiles, presenting Himself
as the judge* Many from Cientile regions were
present at the time just spoken of (Mark iii. 8).
Some understand the clause as a prediction that
the gospel ('judgment ') should be preached to
the Gentiles. But this is not exact, and obscures
the contrast in the prophecy. The Messiah is the
Judge and yet meek.
Ver. 19. He shall not strive, nor ory, etc. Not
a combatant nor a noisy declaimer in public
places, but meek and retiring. (Those who refer
'judgment' to the gospel, take this verse as de-
scriptive of the means by which it was to be
extended.) There is also a contrast with 'vic-
tory ' in ver. 20. He preisents Himself as Judge
ana yet is meek ; He is meek, does not strive,
and yet shall be victor. The lessons are ob-
vious.
Ver. 20. A hmiBed reed, etc The reed is a
hollow cylinder, so formed that its strength and
usefulness are well-nigh lost, if it be bruised.
It is also emblematic of feebleness, being easily
bruised. The figure points to the state of the
sinner as useless and weak, while the word
' bruised ' suggests the idea of contrition. Our
Lord will not reject feeble, marred but contrite,
sinners. — aiwftVitig flax. Threads of flax were
used as wicks. The smoking resulted not from
the exhaustion of the oil, but from the fault of
the wick. (Quenching it would be to throw it
away altogether on account of its imperfection.
Alford says of the two metaphors : 'A proverbial
expression for, " He will not crush the contrite
heart, nor extinguish the slightest spark of
repentant feeling in the sinner.'" The former
might also be referred to a contrite sinner, the
latter to an imperfect believer. The Lord did not
use harsh violent measures, but dealt tenderlv
and gently with all such — Till he send fort&
judgment nnto vietory, /. ^., till He cause His
112
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XH. 22-50,
judgment to end in victory, so that no further
coimict will remain. ' Send forth ' indicates great
power. The gentle mode, characteristic of our
Lord personally was to be characteristic of His
dealings through His militant people up to the
day of final decision, when the Judge shall end
the conflict in final, absolute victory. The lat-
ter thought is lost, if 'judgment' is taken as
meaning * the gospel.'
Ver. 21. And in his name ihall OflntOat hope.
On the ground of what His name, as the Messiah,
implies. Those to whom He presented Himself
as Judge would learn to trust Him in consequence
of the gentle, patient dealing just spoken of, and
more fully brought out in the original prophecy.
Matthew here omits part of a verse m Isaiah
and paraphrases the part he retains, but without
any important variation in sense.
Chapter XII. 22-50.
Blasphemous Acaisation of the Pharisees ; they afterwards seek a Sign ; the
nearest Relatives of Christ.
22 *'nnHEN was brought unto him one possessed with a devil,^ * ^.^''^'Sip.^
A blind, and dumb: and he healed him, insomuch that the jJfP"-**~
23 blind and dumb both spake ^ and saw. And all the people®
24 were amazed and said, Is not this* *the Son of David? *But * See chap. ix.
when the Pharisees heard it, they said, This fellow ^ doth not ' ^'^^*i:
cast out devils,^ but by^ Beelzebub^ the prince of the devils.^ '*•
25 And Jesus ^'knew their thoughts, and 'said® unto them. Every ''j^ ******
kingdom divided against itself is brought to desolation ; and ' ^jyl'^iiji^j
26 every city or house divided against itself shall not stand: And " *7-«2
if Satan cast out Satan, he is divided against himself ; how shall
27 then ^^ his kingdom stand } And if I by ^ Beelzebub ^ cast out
devils,^ by^ whom do -^your children cast them out .^ therefore ^j^JP-j*^
28 they shall be your judges. But if I cast out devils® by the
Spirit of God, then the kingdom of God is come unto ^^ you.
29 Or else,^^how can one enter into a strong man's house, and^^* «>» «4.
spoil his goods, except he first bind the strong man } and * then * '»• "•*• '*•
30 he will spoil his house. • He that is not with me is against me ; ' cSIIiVmSJ
and he that gathereth not with me scattereth abroad.^ g;^; ^"**
31 * Wherefore^* I say unto you, all manner of ^^ sin and bias- ^iirit-^o*!''
phemy shall be forgiven unto men : but ' the blasphemy against / ci'mp"**/**'
32 the Holy Ghost ^® shall not be forgiven unto men.^'' And J°"^'^
"•whosoever speaketh a word against the Son of man, it shall '"'Tim.i.xs.
be forgiven him : but ' whosoever speaketh against the Holy
Ghost, it shall not be forgiven him, neither in this world, nei-
33 ther in the world to come.^® * Either make the tree good, and n see chap
his fruit good ; or else make the tree corrupt, and his ^^ fruit
^ or a demoniac
« Is this
' ^r in
10 then shall
*2 omit else
^ that the dumb man spake ' multitudes
* man ® demons
8 or Beelzebul • And knowing their
]i
upon
15
every
*• ^z;?// abroad
" against the Spirit
*" nor in that which is to come
thoughts he said
" Therefore
" omit unto men
"its
Chap. XII. 22-50.] THE GOSPEL ACCORDING TO MATTHEW. II3
34 corrupt : for the tree is known by his fruit.^ ^ O generation ^^ *seechap.i;i.
of vipers, how can ye, being evil, speak good things } ^iox out of /comp.Luko
35 the abundance of the heart the mouth speaketh. A^ good
man out of the ^ good treasure of the heart ^ bringeth forth
good things : and an 22 evil man out of the ^ evil treasure bringeth
36 forth evil things. But ^ I say unto you, That every idle word
that men shall speak, they shall give account thereof in the day
37 of judgment. For ^by thy words thou shalt be justified, and by ^ ?.o»"p- Ja«
thy words thou shalt be condemned.
38 Then certain of the scribes and of the^ Pharisees answered,^ ^i^MSrkviii*.
39 saying, Master, ''we would see a sign from thee. But he an- ii.'leljohn
swered and said unto them, 'An evil and ' adulterous genera- \'^)^:ll''
tion seeketh after a sign ; and there shall no sign be given to it, ' 3" l^'aikpr
40 but the sign of the prophet Jonas : ^ For ** as Jonas ^ was three / mLvI viu
days and three nights in the whale's belly ; ^ so shall the Son \ ' * *^
of man be three days and three nights in the heart of the earth. * **"* *' '^'
41 'The men of Nineveh shall rise in judgment ^^ with this gene- » Jonah i. ».
ration, and ^ shall condemn it : because ' they repented at the ^ j^MhTu/i.
preaching of Jonas ; ^ and, behold, a ^ greater ^ than Jonas ^^ is ^ ^^^- ^*
42 here. 'The queen of the south shall rise up in the judgment ^^ 'iaSS»*'i?
with this generation, and ''shall condemn it : for she came from '"
the uttermost parts^ of the earth to hear the wisdom of Solomon;
43 and, behold, a greater^ than Solomon is here. When * the un- aLt;icKxLa4-
clean spirit^ is gone out of a^ man, he walketh ^ through *dry ^p». ixiu. t;
44 places, seeking rest, and findeth none. Then he saith, I will
return into my house from whence I came out ; and when he is
45 come, he findeth // empty, swept, and garnished. Then goeth
he, and taketh with himself seven other spirits more wicked
than himself, and they enter in and dwell there : and ^ the last c a Pet u. jo.
siaU of that man is worse than the first. Even so shall it be
also ^ unto this wicked generation.
46 While he yet talked ^'^ to the people,^ behold, ^/lis mother and </ mark uL
his 'brethren^ stood without, desiring^ to speak with ^® him. vUi. i^ai.,,
/ Chap, xiiu
47 Then one said unto him. Behold, thy mother and thy brethren 55; Mark vj.
on 3 ' John VII.
48 stand without, desiring^ to speak with*" thee. But he an- ?.5,'o;Acts
swered and said unto him that told him. Who is my mother.^ i^J^5!Gal.L
49 and who are my brethren > And he stretched forth his hand
toward his disciples, and said. Behold my mother and my
* for by the fruit the tree is known 21 y^ brood
« the 28 his 2* omit of the heart
^ And ^ omit of the ^ insert him
*» Jonah the prophet 29 Jonah «> the belly of the whale
•* stand up in the judgment ** more
^ from the ends ** But the unclean spirit when he {or it)
•* passeth •• Thus shall it be also ^ was yet speaking
■* his mother and brethren *• seeking
*^ to ^
VOL. I. 8
19.
114 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XII. 22-5a
50 brethren! For -^whosoever shall 'do the will of my Father -^^p-.^"
which ^ is in heaven, the same *^ is my brother, and sister, and ^*^-
mother.
vu.
31.
** who
**he
Introductory Note. These occurrences seem
to have followed each other in immediate succes-
sion. Luke places the last one (vers. 46- jo) after
the parable of the sower, but Mark gives the
same order as Matthew, ver. 46 is more definite
as to time than Luke^s account, and that oc-
currence was more likely to have been occasioned
by the events here placed before it. The time
was immediately after the events narrated in chap.
xi. ; the occurrences intervening between this and
the retirement just recorded, being the cAoi^e of
the Twelve ; the Sermon on the Mount, the heal-
ing of the centurion's servant (chap. viiL 5-13)1
the message of John (chap, xi.) ; and some occur-
rences mentioned by Luke only (vii. 36-viii. 3).
The position serves to indicate the growing and
bolder hostility of the Pharisees, which was an-
swered by the bold and startling words of our
Lord, awakening the anxiety for His safety among
His relatives, wnich led to the interruption and
discussion of vers. 46-50. Our Lord's stay in
Galilee after this was neither continuous nor suc-
cessful, for except the mission of the Twelve,
little occurred there save repeated rejection and
retirement Acceptance or rejection must fol-
low such a presentation of Himself as Jesus here
makes.
Ver. 22. Then. Indefinite, here meaning * af-
terwards,*— Wai brought. Such an one could
not come alone. — One poflaass^, etc., or, *a de-
moniac,' Uind and dumb. A different case from
that mentioned in chap. ix. 32-34. The physical
effect of the possession was similar, but more
unfortunate ; the accusation of the Pharisees was
similar, but more blasphemous.
Ver. 23. The effect of such a remarkable
miracle on the people was astonishment, and they
asked : Ii thiB the 8<m of David 1 The original
indicates an expectation or hope of a ntgative an-
swer (see next verse) ; so that we must not attrib-
ute to the multitude any strong spiritual convic-
tion.
Ver. 24. Bnt when the Fhariaees heard it.
According to Luke, some who were present ; ac-
cording to Mark, * the scribes which came down
from Jerusalem,* probably sent to spy out his
actions. A public declaration of war against our
Lord on the part of the Pharisees, and an answer
to the question of the people (ver. 23). The
Pharisees admit the miracles, but explain them in
another way as the work of Satan. Consistency
required this explanation. — This man. ' This fel-
low ' is too strong. * This,' in the question of the
people, was an expression of surprise ; the word
IS here taken up and turned against Jesus. — Bnt
by Beelsebnb, the prince of demons. The word
'devil,' is applied to but one person in the Scrip-
tures, namely, Satan. On the word * BeeJzebub,*
sec chap. x. 25. The sense * lord of dung,' implies
coarse wit. The sense : lord of the habitation, re-
ferring to rule over the possessed, agrees well with
the phrase here added : *the prince of demons.'
• Uy,' literally * in,' /. r., in intimate fellowship.
Ver. 2c. And knowing their thoughts. He
perceived not only that they opposed, but their
very thoughts. Their words had been addressed,
not to Him, but in reply to the multitudes (ver.
23). The best authorities omit the word * Jesus.*
— Every kingdom divided against itself. The
assertion of the Pharisees assumed that there was
'an organized kingdom of evil with a personal
ruler.' Our Lord uses this assumption, as a ter-
rible fact, which, however, proves the absurdity of
the charge made against Himself. This organ-
ized kingdom of darkness, because it is only evil,
is racked with discords and hatred, but against
the kingdom of God (ver. 28) it is a unit The
point of the argument here is : not that discords
are fatal, which is not alwa^'s the case, but that
an organization which acts against itself, its own
distinctive aims, must destroy itself. Their ac-
cusation implied this. — The rest of the verse
applies the same principle to the smaller organ-
izations of a dty and a house.
Ver. 26. And if Satan east out Satan. The
accusation reduced to an absurdity, namely, that
a person is divided against himself. A man
might be at war within, but even then the out-
ward acts would not necessarily be in opposition.
Satan is utterly wicked, hence good and evil do
not strive within him, and his fighting against
himself is not to be imagined. This verse im-
plies : that the Pharisees had called our Lord
' Satan ; ' that Satan is a person ; that he has a
kingdom ; while the whole argument assumes
that this kingdom is in constant antagonism to
the kingdom of God. This is brought out more
fully afterwards.
Ver. 27. By whom do yonr sons, /. /., disciples,
east them out 1 ' If casting out devils is an evi-
dence of a league with Satan, then this holds
good against your scholars who profess to do it
also.' — Therefore they shall be your jndges«
They shall convict you of partiality. The argu-
ment is valid, whether the Jewish exorcists cured
or only pretended to do so. It is probable they
did exercise some influence ; though to no great
extent, else the wonder at Christ's power would
not have been so great. Our Lord does not
hint at any imposture ; in every age there has
been something analogous and inexplicable, e, g,^
the Egyptian sorcerers. The existence of 'ae-
moniacs' in those days, is proof that supernatural
power, of itself y is no test of truth.
Ver. 28. By the Spirit of Ood, t. ^., in union
with the Spirit of God. The contrast with
' Beelzebub ' points to a ' Person,* not an influ-
ence. The alternative raised by the Pharisees
is accepted, namely, such works of power are
done either by God or Satan. Then having
proved the absurdity of the latter explanation, our
Lord declares that the agent is 'the Spirit of
God.' — Then the kingdom of Ood is oome uj^wn
you. 'The kingdom you profess to be waitmg
for, has come upon you suddenly, before you ex-
pected it, in spite of your opposition to me.' An
assertion, that His power was not only Divine, but
suflicient to prove Him the expected Messiah.
This strong charge against them grows directly
out of the falsity of theirs against Him.
Chap. XII. 22-50.] THE GOSPEL ACCORDING TO MATTHEW. II5
Vcr. 29. Or. The course of thought is, * If I in Mark iii. 29 : ' guilty of eternal sin.' The out-
were noi the Messiah, stronger than Satan^ how ward manifestation of such a state will be * the
could I thus spoil him ? ' — Spoil his goods. The blasphemy of the Holy Ghost' It is uncertain
strong man represents Satan ; his ' house ' the whether such a state is possible ' in this world/
world where he has long reigned ; ' his goods,' the and we should beware 01 imputing it to any, but
^ssed or the evil spirits possessing; them. — the impossibility of forgiveness is quite evident
his house. The word 'spoil' here is stronger The inference from this view is, that all sin must
t&an the one used in the last clause, indicating either be repented of and forgiven, or culminate
a complete victory over Satan in this world. (here and hereafter) in the unpardoned and unpar-
Ver. 3a He that is not with me. The oppo- donable state. 3. Many evangelical German ex-
sition between the kinsrdom of Christ and the positors think that the dause contains a hint of
kinedom of Satan is absolute ; it is impossible forgiveness in another world, /. ^., that all sins will
to Be neutral. ' Neutrality ' is often the worst be forgiven, except those which terminate in this
'hostilitv.' Since these two opposing kingdoms sin here or hereafter. This avoids a difficidty in re-
exist, all moral beings must belong to one or gard to the future state of those to whom Christ
the other. Our Lord has proved that He is has not been offered (infants, heathen, etc.), but
the stronger, that He is the Messiah, working neither this passage, nor the other difficult ones
miracles by the Spirit of God ; the alternative (i Pet iiu 19 ; iv. 6), gives sufficient ground for an-
is therefore presented in a new form : Christ or nouncing it as taught in the word of God. It is
Satan, The Pharisees decided for Satan, and at best only an inference based on a doubtful in-
were consistent in their opposition. Sentimental terpretation of the first clause of verse 31, and
admirers of Christ are simply inconsistent ene- the last clause of verse 32. The Scriptures are
mies. wisely silent on the whole question.
Ver. 31. Our Lord, who knew the thoughts Ver. 33. Either make the tree good, etc — The
of His opposers, now explains the awful mean- law of God's creation is : good trees, good fruit ;
ing of their enmity. — Therefore I say unto you. corrupt trees, evil fruit Tudge the tree by its
A revelation on the authority of Christ — Everr fruit. My works are good, hence I am good ; the
dn and blasphemy. Every sin up to and inclucl- blasphemous words of the Pharisees show their
ing blasphemy, with the exception afterwards character. Some explain 'make' as meaning
mentioned. ' Blasphemy,' the worst form of sin : 'exhibit,' 'represent,' but the application is the
it is malicious evil-speaking against God. Even same. — For by the fruit the tree is known,
this may be forgiven if repented of. — But the Comp. chap. viL 2a The mention of this gen-
Uasphemy against the Spirit« The one excep- eral principle here favors the view that vers. 31, 32
tioiL • The Spirit,' of course, means the ' Spirit are to be applied to a state.
of God ' (ver. 28). See next verse. Ver. 34. Ye brood of vipers. Comp. chap. iii.
Ver. 32. Whosoever speaketh a word, /. ^., in 7. The meek and lowly Saviour utters these
passing, not as the result of a determined state words. The Pharisees were referred to, as the
of hostility, against the Son of man, against Christ corrupt tree (ver. 33), a poisonous plant ; now as
in the form of a servant* through ignorance of poisoning animals. There is probably an allu-
His real glory, it shall be forgiven him. Even sion to the 'seed of the serpent' (Gen. iii. 15),
this grcJAt sin can be pardoned. — But whosoever which is in constant antagonism to 'the seed of
■pesieth The form indicates determined speak- the woman.' — How oan ye, etc. ? A moral im-
ing, in the presence of light. — Against the Holy possibility, for out of the abundance, etc They
Ghost. Not the Divine nature of Christ, but the had only spoken against Him ; but this proves
third Person of the Trinity, as the Agent working their evil character.
in the hearts of men, witnout whom neither for- Ver. 35. The thought of ver. 37, in another
giveness nor holiness is possible. — Heither in figure ; words are represented as fruits. — The
this world, nor in that whieh is to oome. 'World,' good treasure. The words: 'of the heart,'
/. e^ aeon or age ; the present one before the final though not in the text, suggest the correct ex-
coming of Christ, the future one dating from that planation. The contents of our hearts are known
event, and lasting forever. The Jewish nation to Cxod alone and partially to ourselves, but our
divided the two by the first coming of the Mes- unrestrained utterances show what is laid up there,
siah. The meaning is: shall never be forgiven^ Ver. 36. And I say nnto yon. An authorita-
Views of this sin : I. A particular sin, that of tive revelation, opposed to the common opinion
deliberately, persistently, and maliciously, in the of men, yet preeminently reasonable. — Every
presence of proper evidence, attributing tne works idle word, i, e^ morally useless. If ' the idle
of Christ (whether of physic2d healing or spirit- word ' must be accounted for, much more the
ual deliverance) to diaoolical agency, instead of wicked ones spoken on this occasion,
acknowledging the Holy Spirit as the Agent Ver.;j7.F6rby thywordsthonihaltbejnstifled,
(Comp. Mark iiL 36.) The accusation of the Phar- declared righteous, acquitted, not made righteous.
isees, m this instance, ma^ have been such a sin. It The word never has the latter sense in the New
is very different from ordinary and usual opposition Testament. The index of charact^ will be the
to God and Christ, and also from ' grieving ' or ' re* words, not hypocritical ones, although even these
sisting the Holy Ghost' It cannot be a mere de- speedily reveal their true character, but those
nial of the Divinity of Christ Those who fear that coming from the heart (vers. ^^ 35). ' By ' here
they have committed the unpardonable sin, give points to the true source. —This general principle,
good evidence that they have not done so. 2. A far exceeding ' the righteousness of the scribes
itale of determined, wilful opposition, in the pres- and Pharisees,' concludes this discourse. Its awful
ence of light, to the power of the Holy Spirit, vir- statements challenge every one : Are you with
tually a moral suicide, a killing of the conscience, Christ or against Him ; do your words, coming
so that the human spirit is ateolutely insuscepti- from the heart, confess or deny Him.
ble to the influences of the Holy Spirit Vers. Ver. 38. Then oertain of the seribes and Fhari-
13-35 favor this view, as also the correct reading sees. ' Others ' (Luke xL 16) ; on the same occa-
Il6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XII. 22-50.
sion, however. — XASter, or ' Teacher.' In this plAcef , /. e.^ unwatered, desert regions, such as
instance the term was either a polite formality or demons inhabited according to the popular no-
used in ironical doubt ( Luke :'temptine him '). — tion. Our Lord's words, while in one sense an
We would see a d^ from thee. Lulce : ' from accommodation to this view, allude to the place
heaven.' They intimated that the miracles of whither the demons go, without stating where it
healing were not sufficient evidence ; might be is. The return into the man is against the view
attributed to magic or diabolical art. ' A sign that the abode of the wicked is meant ; but a
from heaven' they would regard as conclusive state of greater dissatisfaction and unrest is
proof. They either denied that His miracles were plainly in£cated.
'signs,' or that coming from Him, they could be Ver. 44. ICy house, «. e.y the demoniac — He
signs 'from heaven.' Pharisaism admires mar- lixideth it Not in a state of moral purity, but
vels of power more than miracles of mercy. empty of a good tenant ; swept of all that would
Ver. 79L An evil and adnlterons geoieration. be forbidding to an evil spirit ; and garnished, set
These Pharisees represent the great part of the in order, and adorned, but in a way inviting to
Jewish people, who looked for a temporal De- the unclean spirit
livercr, showing signs from heaven. Here, as in Ver. 45. Then, seeing this inviting residence. —
the Old Testament, ' adulterous ' means unfaith- Seven other sidrits, etc To be understood indefi-
ful to God, idolatrous. Their craving after a sign nitely, of a more complete and terrible posses-
was a token of the same spirit of apostacy which sion ; there being no resistance to their entrance,
made them join with heathen idolaters in crucify- — And the last state of that man is worse than
ing Jesus. — Beeketh after, craves, demands as the first. Possibly a reference to some well-
essential. Comp. I Cor. i. 22. — There shall no known case ; but the whole is applied directly to
sign be given to it. ' No sign,' to confirm their the Jews : Thus shall it be also nnto this widced
false views of the Messiah. — The sign of Jonah generation. Explanations: i. The i^r^ appli-
the prophet One great sign would be given, cation to the Jews. The first possession, the
typified m the history of Jonah, — the death and early idolatrous tendency of the Jews ; the going
resurrection of Christ The sign of Messiahship, out, the result of the captivity m Babylon ; the
like the Messiah Himself, was the reverse of their emptying, sweeping, and garnishing at their return
expectations : not a sign ' from heaven,' but from (Pharisaism, a seeming reformation, but really an
• the heart of the earth.' invitation to evil influences) ; the last state, the
Ver. 40. In the bell^ of the whale, or ' great terrible and infatuated condition of the Jews after
fish.* (Comp. Jonah 1. 17, chap, ii.) Probably they had rejected Christ 2. 6^^w^ra/ application
a white shark, which reaches an immense size to the Jews. * A process of deterioration, with
in the Mediterranean. Our Lord vouches for occasional vicissitudes and fluctuations, but result-
the main fact — Bo shall the Son of man be ing in a state far worse than any that had gone
three dajrs and three nights. In round num- before it' (J. A. Alexander). Both are true;
bers according to the Jewish mode of reck- the former is probably the primary reference. 3.
oning time. — In the heart of the earth. Either Application to the history of Christianity. The
in * hades * or in the * grave.' The first sense Reformation, the casting out of the first evil
accords better with the case of Jonah, although spirit of idolatry, permitted by Rome, the house
nothing can be inferred from this respecting the * empty, swept, and gamishea : swept and gar-
locality of the ' place of departed spirits.' Christ's nished by the decencies of civilization and dis-
sepulchre was not strictly in the heart of the coveries of secular knowledge, but empty of liv-
earth. * The sign of Jonah ' may be traced at ing and earnest faith * (Alford) ; the reposses-
some length ; the following words of our Lord sion, the final development of the man of sin.
suggest, that as Jonah emerged to preach repent- 4. An application to individuals ; external refor-
ance to the Gentiles, so He rose to send the gos- mation without permanent spiritual results, lead-
pel to all nations. ing to a ' worse state.*
Ver. 41. The men of Hineveh shall rise, /'. ^., ver. 46. While he was yet speaking to the mnl-
as witnesses, by their example. — In the jndg- titndes. This definite expression fixes the occa-
ment, not ' in judgment' — With this generation, sion. — His mother and brethren. On the brethren
/. ^., at the same time, not necessarily against of our Lord, see chap. xiii. 55. — Stood, * or were
them, although this would be the result standing,' without. Either outside the crowd or
Ver. 42. The queen of the south. The queen the house ; it is not certain that He was in a house,
of Sheba (i Kings x. i), supposed to be Sabxa, They remained there unsuccessfully (Luke viii.
in the southern part of Arabia. Joscphus rep- 19), seeking to speak with him. A sufficient mo-
resents her as a queen of Ethiopia, and the Ab- tive should be looked for. It was probably affec- '
yssinians claim her as the ancestress of their tionate solicitude for His safety (see on Mark iii.
kings. — From the ends of the earth- A common 21 ), in consequence of the open rupture with the
Greek expression for a great distance. A stronger Pharisees ; also for His health, since He had not
case than the last (ver. 41). The Ninevites re- time to eat (Mark iiL 20). It is uncertain whether
pented under personal preaching ; but the queen His friends really thought He was beside Him-
of Sheba was attracted from a great distance to self or only said so to screen Him (Mark iii. 21).
hear the wisdom of Solomon. — More than. A They probably did not doubt Him, but mistook
superior Person, a more important message, and their duty, and adopted a worldly policy, which
greater wisdom. Yet the Jews were not attracted, though natural and prompted by genuine afiection
did not even give heed. deserved the rebuke here implied. In any case
Ver. 43. The figure in vers. 43-45 refers pri- the faith of Mary His mother must have grown
marily to the Jewish people, but is applicable stronger before tne crucifixion. Luke (xi. 27, 28)
also in the history of Christianity and to mdivid- places immediately after the discourse just nar-
uals (see on ver. 4O. — When. The original in- rated, the exclamation of a woman, referring to
dicates a supposed case. — Oone out. How, is His mother ('Blessed is the' womb,' etc),as if
a]t(>gether inunatcrial. — Passeth through trj Mary's presence had occasioned it The response
Chap. XIII. 1-52.] THE GOSPEL ACCORDING TO MATTHEW. 11/
there recorded is similar in character to ver. 50 the will of His heavenly Father, but makes such
of this chapter. a result the criterion. — He if my brot^r, and
Ver. 47. Then one said unto him. We need sister, and mother. The term ' father ' is ex-
not suppose that this unnamed person wished to eluded ; His * Father ' is * in heaven.' Our Lord
interrupt the discourse, still less that he would loved His relatives, but all whom He teaches
c^l attention to the humble relatives to prove ('His disciples') and saves ('do the will of my
that Jesus was not the Messiah. Father '), whosoever they are, stand equally near
Ver. 48. Who is my mother t and who are my Him. Christ loves His people with a love human
brethren 1 Implying, not contempt nor careless- as well as Divine ; there can be no closer rela-
ness, but that the family relation m His case was tionship to Him than that of real discipleship
peculiar. He was more than man, or was not jus- which manifests itself in this obedience to His
tified in thus speaking. Heavenly Father. Christ was * the Son of man '
Ver. 4a And he stretched forth his hand tow- as well as *the Son of Mary,' identified with
aid his usciples. Mark iii. 33 : ' He looked round humanity in one sense, even more than with her.
about on them which sat about him,' hence ' dis- Those who have not seen Jesus on earth, are here
ciples ' in the wider sense. — Beh<^ my mother assured of His presence and affection in a way
and my brethren, /, ^., these are as nearly allied that should be a constant stimulant to holiness,
and as dear to me (see next verse). Brethren of Christ are brethren to each other.
Ver. 5a For whosoever shall do the will of my The dearest and best of friends and relatives, so
Father who is in heaven. Mere profession of often needlessly anxious about us, have no claims
discipleship does not entitle to such a position, upon us superior to our duties to the gospel of
Our Lord does not say how we are enabled to do the Kingdom.
Chapter XIII. 1-52.
The Seven Parables respecting the Kingdom of Heaven,
Introductory Note. The Evangelist has The purpose of our Ixjrd in teaching by para-
1'ust represented our Lord in opposition to the bles was twofold (vers. 10-17) • to reveal and to
*harisees. (A few events probably intervened ; conceal the truth. To reveal to those who really
see Luke xi-xiiL) Thus His claims as the Mes- sought the truth ; to conceal from those who did
siah came out more fully. Instruction as to the not desire such knowledge ; thus rewarding the
nature of His kingdom naturally followed ; but former, and punishing the latter. The purpose of
in view of the opposition already encountered, concealing is plainly stated by our Lord Himself,
the best method was by parables (see below, on and may have been in mercy, since it prevented
^ftpurpose of the parables). a greater perverting of the truth to their condem-
The parable has been variously defined. Al- nation. The Pharisees were plotting to kill Him ;
ford : * a serious narration within the limits of His disciples required much more instruction be*
probability, of a course of action pointing to some fore He could leave them ; hence a method in-
moral or spiritual truth.' In the widest sense it volving this twofold purpose was not only gra-
includes ail illustrations from analogy, but in the cious and just, but prudent also. The Old Tes-
strict sense, it differs from a mere simile or meta^ tament parable, spoken by Nathan (2 Sam. xii.
pk<n^f which is not a narration ; from di fable (two 1-6), also concealed and revealed ; it called forth
fables occur in the Old Testament; Judg. iv. 8-1 5 ; from David an unprejudiced judgment on his
2 Kings xiv. 9 ; but both are given as purely own conduct, and then produced conviction of
human productions) which is not within the limits sin. This special purpose is also evident in a
of probability, nor designed to teach spiritual few of our Lord's parables, e, g,, that spoken in
tmtn ; from a myth which is told as the truth, the house of Simon (Luke viL 41, 42).
while the desi^ of the parable is evident ; from Parables may be pressed too far ; the general
a proverb^ which is briefer and which may not truth is always the central one ; others are usually
contain a figure ; from an allegory, which is self- involved, but only as related to it Resemblances
interpreting, the imaginary persons receiving which we discover at every point, although founded
names, performing actions which declare the on analogies which God has created, are not to
meaning, so that allegory is less natural than para- be placed on a level with what our Lord distinctly
ble. (On Wpe, symbol, and allegory, as elements teaches. The uninspired lessons /r^^m the para-
of the paraole, see LAxigt, Matthew^ pp. 234-235.) bles exceed in number the inspired lessons of the
It is not necessary to suppose that our Lord's parables. The former include possible meanines,
parables were always founded on fact, and Ren- the latter necessary ones. The former may be
erally composed of real incidents. We indeed used to enforce truth revealed elsewhere, the lat-
resort to fiction in teaching moral truth, because ter are revelations of truth. Seeking the many
unaware of facts adapted to convey the same les- lessons makes us rich in spiritual knowledge,
son ; while Christ's knowledge of course included grasping the necessary one makes us confident,
such facts. It is, however, enough to say that The seven parables of this chapter seem to have
Christ's parables (His figures also) are based been spoken on one occasion, and they relate to
on analogies which He alone had wisdom to dis- one definite subject The natural and easy tran-
cem, and authority to proclaim. His parables sition in the order, the advance in thought cannot
give no warrant for new ones ; nor do they de- be accidental. They present the development of
termine the propriety of our using fiction to the kingdom of heaven in its conflict with the
spread or illustrate the truth. world, bringing out its lights and shadows. ' Ac*
Il8 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 1-23.
cordingly, we cannot fail to trace in the parable mation ; in the parable of the pearl, the contrast
of the sower a picture of the apostolic age ; in between Christianity and the acquisitions of mod>
the parable of the tares, the ancient Catholic em secular culture ; and in the last parable, a pic-
Church springing up in the midst of heresies ; in ture of the closing judgment' Lange.
the parable m the mustard bush, resorted to by Other applications, however true, should never
the birds of the air as if it were a tree, and loaded ignore the original one, out of which they grow,
with their nests, a representation of the secular All, however, are always instructive and applica-
state-Church under Constantine the Great ; in the ble. The history of the kingdom as a whole
leaven that is mixed among the three measures finds its counterpart in the experience of each of
of meal, the pervading and transforming influence its subjects, and in every penod of its develop-
of Christiamty in the mediaeval Church, among ment They remain * like apples of gold in pic-
the barbarous races of Europe ; in the parable of tures of silver,* the gospel to the poor, to chil-
the treasure in the field, the period of the Refor- dren, and yet inexhaustible in meaning.
Chapter XIII. 1-23.
T/ie Parable of the Sowety and its interpretation ; Our Lord's sayings on His
ttse of parables.
1 T^HE same day ^ went Jesus out of " the house, and * sat by *• ^^^^ .^^\^
2 X the sea side. And great multitudes were gathered to- * ^^"{,17^^
gether unto him, ^ so that he went into a ship,^ and sat ; and ^ comjr Luke
3 the whole multitude stood on the shore. And he spake many ^' *'
things unto them in parables, saying, Behold, a^ sower went
4 forth to sow ; And when * he sowed, some seeds fell by the way-
5 side, and the fowls ^ came and devoured them up ® : Some ^ fell
upon stony® places, where they had not much earth : and forth-
with they sprung up, because they had no deepness of earth :
6 And when the sun was up, they were scorched ; and because
7 they had no root, they withered away. And some^ fell among
8 * thorns®; and the thorns sprung up ^^ and choked them: But «/Jer iv.3.
other^ fell into^^ good ground, and brought forth ^^ fruit, some * vcr. 13; .
9 *a hundredfold, some sixtyfold, some thirtyfold.^^ -^Who^* hath >|^ ^^
ears to hear,^^ let him hear. "• 's-
10 And the disciples came, and said unto him. Why speakest
11 thou unto them in parables? He answered and said unto
them, Because 'it is given unto you to know the mysteries of^^»p- »«•
12 the kingdom of heaven, but to them it is not given. * For who- * cj»p. my.
soever hath, to him shall be given, and he shall have more^® iv. is; Luke
*^ VIII. 18; XIX.
abundance : but whosoever hath not, from him shall be taken »^ J ««"p-
John XV. a
13 away even that^^ he hath. Therefore speak I to them in para-
bles: because they 'seeing see^® not; and hearing they hear 1 jer.v.ai;
14 not, neither do they understand. And in them is fulfilled the comp- !«.*
prophecy of Esaias,^® which saith, *By hearing ye shall hear, and * isa. vi <^
10 ; John xtt
^ On that day * boat • the * as xxviii, a6,
' birds * omit up ' And others * the rocky *'*
• upon the thorns *° grew up ^* upon ** yielded
" some a hundred, some sixty, some thirty. ** He that
** omit to hear *• omit more *' that which
*• seeing they see *• Isaiah
Chap. XIII. 1-230 THE GOSPEL ACCORDING TO MATTHEW. IIQ
shall not^ understand ; and seeing ye shall see, and shall not*
1 5 perceive : For this people's heart is waxed gross, and their ears
are dull of hearing, and their eyes they have closed ; lest at any
time^^ they should see ^ with their eyes, and hear with their
ears, and should understand with their heart, and should be
# T
1 6 converted,^ and I should heal them. But 'blessed are your "4; comp.
ri •% rit f-'iT chap. xvL
17 eyes, for they see : and your ears, for they hear. *" For verily I \. .
say unto you. That many prophets and righteous fnen have ^ > **«'• »• »*>-
desired to see those things which ye see,^ and have not seen *
them; and to hear those t/Ungs which ye hear, and have not .
18 heard ^ them. "Hear ye therefore the parable of the sower, -?<>; lJkr
^ * vili. 11-15.
19 When any one heareth the word of • the kingdom, and under- * ver 38^
standeth it not, then cometh ''the wicked^ one, and catch- ^^j ^»_«*-
eth® away that which was^ sown in his heart. This is he 5j*J^.j\i''j
20 which received seed^^ by the way-side. But® he that received Erfi.vi^i6;
the seed^^ into^ stony places, the same is he^ that heareth J/^jSn*!*.
21 the word, and anon* with joy receiveth it;* Yet hath he not I,*; WiS!**
root in himself, but dureth'^ for a while: for ^ when tribulation '^'
or persecution ariseth because of the word, by and by ^ *he is ^ 2!\.***^*
22 offended. He also ^ that received seed ^^ among the thorns is
he^* that heareth the word ; and the care of '"this® world, and ^aTiin.iv.ia
the * deceitfulness of riches, choke the word, and he becometh ' ,'J}!^'^^^
23 unfruitful. But^ he that received seed^^ into** the good <=*»»? "*-»5-
ground is he^ that heareth the word, and understandeth it;
which also*^ beareth fruit, and bringeth forth, some a hundred-
fold, some sixty, some tliirty.^^
* shall in no wise
" haply
** perceive
" turn again
** omithzyt
« behold
*• did not see
" did not hear
« evil
^ snatcheth
•* hath been
'* that was sown
« And
•• upon
■* this is he
^ forthwith
■• receiveth it with
py;
•^ endureth
" And he
» the
^ who verily.
Contents. The occasion (ver. i); the scene the whole is fruitful. Historical application:
(ver. 2); the first parable (vers. 3-9); the question i. The Jews (who failed to receive the word) ; 2.
of the disciples (ver. 10); the twofold answer; The Greeks (shortlived in their devotion); 3. The
(i) why He taught in parables (vers. 11-17); (2) Romans (choked by temporal power); 4. As we
what He taught in this parable (vers. 18-23). hope, the Teutonic races (thus far the most fruit-
The parable which begins the discourse refers ful). * The mvsteries of the kingdom of heaven: *
primarily to the beginnings of Christianity. The i. Revealed oy Christ, as they are revealed in
generous sowing of the Apostolic age ; though Christ; 2. Revealed to faith, concealed from un-
the hearers differ, the sowing always the same ; belief; j. To one class God freely gives; to the
with good seed, a full hand and a wide reach, other He denies, the responsibilitv is theirs; 4.
— The four classes of hearers, the same in every Willingness to receive leads to abundance, un-
age. The unfruitful hearers : the Jirsf class, willingness results in inability; 5. The new revela-
careless, corrupt, utterly hardened; the second^ tion fulfils the Old Testament (vers. 14, 15), yet
enthusiastic but fickle, full of feeling not of faith; far exceeds it in the privilege it bestows (vers. 16,
the thirds earnest but legal, self>seeking, serious- 17). The lon^ng of the O. T. saints, the priv*
minded worldlings — the worst of the three, ilege of Christians.
though often awsdcening most hope. The first Ver. i. On that day. Probably, but not cer-
have the faults of childhood; the second, of tainly, the same day. The interval was brief in
youth; the third, of more mature years. The any case. Comp. however, Luke xL, xii. — Oat of
good ground; broken up, deeply stirred, cleared the house. If a particular house is meant, that
of thorns. The proportion of fruit varies, but in which * his mother and brethren ' sought Him
120
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 1-23.
—Tba t»lrtU», the shore of the
(chap. X
X^ke of Galilee.
Ver. z. OiMtmnltitwIai. Cotnp. Markiv, i;
Luke vii. 4. — A boat. Comp. the previous occa-
sion {Mark iii. 9), when ' he spake to his disciples
variety in the (orm of the paiallel passages shom
independence.
Ver. 9. Ee that hAth, etc. Comp. chap. li. ic.
A peculiarly appropriate ending to a parable. It
here refers to the undentanding of the parable;
small boat should wait on him, because of the parable itself, as our Lord shows, signiAed
the crowd, lest Ihey should throng him.' The the outward hearing. The former would m this
.. ___. ._ .^_ .1 — ■ j_. ._L__.u._ — e imply the latter.
Ver. lo. Th« diMiplN, more than the Twelve
(Mark iv. 10). Evidently this method of instruc-
tion had not been used by our Lord to any great
Client before this discourse. Mark and Luke
Ver. II. BwmuM It ii ('hath been and is*)
aiTon to yon. ' To you ' is emphatic. A gi/i <rf
God, is here said to be bestowed on one clasa of
hearers (you), and not bestowed on another
a tha than, in order to hear Hi
trom the boat, the licst four parables were spoken
the other three, to the disciples in the house.
Ver, 3. Kuij tUap. Out of the 'many,
Matthew selects these parables; for this selec-
tion we seek a reason (see note on the whole
discourse). — Bahold, calling attention to what
follows, not to some object in sight, which would
have distraaed attention from the parable. — Dw
wv«r, standing for the class; want forth, I. ^., as hearers (yoii.,
tisaal, pointing rather to a supposed case, than to (them). — To know. Without this gift there could
•omething occurring before their eyes. not be proper knowledge of the truth to be con-
Ver. 4. Bj tho wa;-tldo. The paths or roads veyed by the parable. T he two classes are, as in
pass dose to the edge of the ploughed ground in this case, separated by their own choice. God's
tinencloscd fields; or the reference may oe to the good pi— «■■'- 'i— ■■'■ — •- -
path across the 6eld on which the sower walked tree chc
as he sowed. In any t:ase the seed was exposed, terlM.
and quickly picked up by the birds. scruiabl
Ver. 5. Ujion Um row; piMM. Not full of unknown to man in his natural condition, before
atones, but thin soil over locks. — Fortliwltll Uuy it is revealed to him by God. The mysterious*
■pnng np, bOMoie, etc. The greater heat of the ness arises mainly from the sinful state of man;
shallow soil would cause a rapid growth upwards, yet God for wise purposes often withholds the
Ver. 6. Boorahad, or 'burnt.' The heat of revelation without which these things remain
the sun, so necessary to vegetable life, did this; ' mysteries.' The great mystery is Chnst Himself
but the effect must be connected with the cause : (l Tim. iii. t6), making peace between God and
tkty hmd no root. Plants need both sunshine and man, between man and man (Jew and Gentile;
moisture; thev get the lirst from their growth Eph. iii. 4-11). This was not fully revealed to
above grouna, the second from their growth the Apostles until long after the death of Christ,
below ground; the root however being the prin- although they already had clearer views than the
dpal chaimcl of nourishment (comp. I^e : mass of the people. Where this gospel mystery
Hence these witlwnd nrey.
Ver. 7. Upon the thonis, I e., upon s
there were roots of thorns, etc, not necessarily
among thorn-bushes.— And tho thama mw np and
Ohokod tham. The thorns were of raider growth.
Both ideas are implied in the phrase 'sprung up.'
Ver. 8. Good amnind. The proportion of the
rvest is large, but not unexampled.
has been preached, sin alone hides it from
however much may remain not fully revealed to
us. — Of tha HngJimi at huvan. These parables
relate lu the kinedom of Christ as a whole. — It
ii not givaa. They hear the parables as pai>i-
bles, not as vehicles of spiritual truth.
Vet. 12. Mark and Luke put this verse after
the exposition of the parable of the sower. — For
whoMtrar hath. Applied more generally in
chap. iiv. 29. A rule of God's dealings with
men, holding good even in the lower fonns of
creation ; here to be applied to knowledge of
spiritual things. The phrase : fitan him shall bo
taken away ^C which ho haUi, points to a seem-
ing or supposed knowledge. This twofold result
is not arbitrary, but a necessary development,
akin to what we perceive in every form of growth.
To the disciples, with a desire for spiritualknowl-
edge, an interpretation was given, and their
knowledge grew through the outward and inward
revelation ; the people, without this desire, did
not bear the interpretation, consequently they
had less and less spiritual apprehension of the
truth they possessed as Jews, since they got fiw-
ther away from Christ who alone fulfilled and
explained that truth.
Ver. 13. Tharaforo. According to the prind*
pic just mentioned. — BeoatiM iMing thoj •••
not, etc. Here the reason is based on the char-
acter of the persons concerned ; Mark and Luke
emphasize the purpose, namely, that this state of
ignorance should go on unchecked to work out its
own results. The two thoughts can be distin-
guished, but not divided. The paradoxical form
" ■ " " merely externa] perception without con-
was once exceedingly fertile. The remarkable sequent mental or moral results.
Chap. XIII. 1-43] THE GOSPEL ACCORDING TO MATTHEW. 121
Ver. 14. In them, lit, ' to them/ in the sense, Luke) and nateheth away. Almost during the act
•in their care.' — Ii fulfilled. A stronger word of hearing. This is done through * birds,* passing
than that commonly used; a complete fulfil- thouehtsr and desires ; the purpose being* lest they
ment, which may or may not have been preceded should believe and be saved ' (Luke viiC 12). The
by a partial one. — Iiaiah (vi. 9, 10). Quoted in immediate cause is hardness of the soil. — Thii if
John zii. 40 ; Acts xxviii. 26, 27 ; comp. Ronu he that was sown by the way-tide, not, ' he which
XL 8 ; referred to by Mark and Luke, but not for- received seed.* The form used throughout points,
mally quoted. — By hearing, etc. The sense of not to the ground, but to the result of the sowing
the original prophecy is given, but not its form, in the different cases as representing the different
In Isaiah is a command ; here a strong predic- classes of hearers. Here there may sdso be a hint
tion, indicating that judgment is a result of what that the loss of the seed is the loss of real life,
is done by man as well as what is done to man. avoiding however the thought that Satan could
Ver. 15. For thii people's heart A more really keep the word of God itself. This apparent
exact quotation, but changed into a prediction. — mixing of metaphors should caution us against
Waxed gross, become fat, carnal, losing its spirit- pressing the analogies too far.
uallife.— Their ejres they have closed; apersis- Ver. 20. Forthwith reoeiveth it with joy.
tent course of action. Lsst haply. What they The effect is immediate and apparently good ;
would not do, was what they at length could not but beneath the surface easily stirred, is a soil
do. The result of their own doin^ fulfilled God's harder than the trodden path. Great joy ¥rith-
righteous judicial purpose, but the blame was out deep spiritual conviction or conflict
theirs. The parables themselves betokened the Ver. 21. Tet hath he not root ia himself,
existence of this state of things both as a result His apparent Christian life is rooted only in the
and as a punishment. temporary excitement about him. — Endnreth for
Ver. i& Bat Uessed are yonr eyes. * Your ' a while. The expression implies also : * is the crea-
is emphatic ; * your eyes, blessed are they,* etc. ture of circumstances.* — Trihnlation, afflictions ;
Ver. 17. Thai many prophets, etc. Over perseention, a special form of afiliction ; all aris-
against the responsibility of the ignorant (vers, mg beeanse of the word, and intended to stren^h-
IJ-15), prominence is given to the great and en, as the sunshine the plant ; but the plant with-
unmerited privilege of the discijiles. They were out root is withered. — Forthwith (as in the re-
permitted to see and know what had been denied ception of the word) he is offended, or * taketh
even to inspired and good men who longed for offence and falleth.* Sentimental, superficial,
such knowledge. — Bighteons men, not merely ac- changeful, one-sided professors of Christianity.
cording to the law, but who longed for something The parable does not decide whether such have
higher, with the anticipative faith here implied. — really been subjects of grace.
Dedrsd to see those things which ye behold (a Ver. 22. The third class hold out longer, but
stronger word,meaning * to gaze upon'), and did not are unfruitful, from a divided heart, in which evil
see tlMm. The privilege of the disciples exceeded triumphs ; the thorns being hardier than the
not only the privilege but even the desire of these wheat — The care of the world, not pure world
good men of former times. Hence all was of grace, liness, which belongs to the first class, but anxie-
Ver. 18. Hear ye therefore. ' Hear, in your ties about worldly things distracting persons
hearts, ye who are so highly favored, the true of serious mind. — The deceitfnlness of riches,
meaning of these parables. Our Lord's explana- Whether in the pursuit or possession of wealth,
tion is to guide us in the interpretation of other A false expectation or a false confidence in regard
parables. He does not say : it teaches this gen- to wealth will choke the word. Mark adds : * the
eral principle, nor does He give a significance to lusts of other things,* other than those presented
all Uie objects and actions which may be linked hy the word. — He hecometh nnfmitfnL Not-
with sowing in a grain-field. withstanding the previous (and perhaps long con-
Ver. 19. The word of the kingdom. This is tinned) promise of fruit
the seed (comp. Mark iv. 14; Luke viiL 11); the Ver. 23. The good ground. This has been
sower being Christ (ver. 37), Himself and His prepared. All is of divine grace, yet the verse
ministers (i Cor. iiu 6). The spoken word is plamlv teaches that the persons referred to
made most prominent, as this was almost the only actrveiy and willinglv accept and understand the
means used m the Apostolic age, to which this par- truth ; the result being continued fruitf ulness.
able primarily refers. — Understandeth it not. The degrees vary, since characters and capacities
Active, personal apprehension is involved — Then and gifts vary. This class alone fulfils the pur-
eometli the evil one (' Satan,* Mark ; ' the devil,* pose of the sower.
Chapter XIII. 24-43.
The Second y Third and Fourth Parables ; with the Interpretation of ths
Secondy in the House,
24 A NOTHER parable put he forth unto them,i saying, «The '^ngijji''''
r\ kingdom of heaven is likened unto a man which sowed
25 good seed in his field : But while men slept, his enemy came
^ set he before them
122 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 24-43
26 and sowed tares among * the wheat, and went his way.* But
when the blade was sprung * up, and brought forth fruit, then
27 appeared the tares also. So ^ the servants of the householder
came and said unto him. Sir, didst not thou sow good seed in
2S thy field ? from ® whence then hath it tares ? He said unto
them, An enemy hath done ^ this. The servants said ® unto him,
29 Wilt thou then that we go and gather them up } But he said,^
Nay ; lest ^^ while ye gather up the tares, ye root up also the
30 wheat with them. Let both grow together until the harvest:
and in the time of ^^ harvest I will say to the reapers, Gather ye
together^ first the tares, and bind them in bundles to bum
them : * but gather the wheat into my bam. * chap.m. 11.
3 1 Another parable put he forth unto them,^ saying, * The king- c makk it. 90
dom of heaven is like to *'a grain of mustard seed, which a man .xjiui8,i9.
a Chap. zvu.
32 took, and sowed in his field : Which indeed is the least of ^* «o..? J^^*^
. . . . '"^' ^'
all seeds : but when it is grown, it is the greatest among herbs,^*
and becometh a tree, so that * the birds of the air ^^ come and * Comp. Ps.
lodge in the branches thereof.
33 Another parable spake he unto them; -^The kingdom of/Lukewii.
heaven is like unto leaven, which a woman took, and hid in
^ three measures of meal, till the whole was^^ leavened. ^ Cen xviu.
34 *A11 these things spake Jesus unto the multitude in para- * ^^'^ »v- sst
35 bles" ; and without a parable spake he not^® unto them : That
it might be fulfilled which was spoken by the prophet, saying, ^ ^^ j^^^..
i I will open my mouth in parables ; *I will utter things which ;jcorop.Rom.
have been kept secret^® 'from the foundation of the world.^ iConu*^7*
36 Then Jesus sent the multitude away, and went into ^ the ' ^fliiSri.
house: and his disciples came unto him, saying, "Declare^ f^'u. aeT*
37 unto us "the parable of the tares of the field. He^ answered xvtr.*?"' *
and said unto them,^ He that soweth the good seed is the Son ^u.^'m^ °
38 of man; The Afield is the world ; the ^ good seed^ are® the iPet.V. ».
children^ of the kingdom ; but the 2* tares are '^the children* of »»v«».* 14-30;
39 ' the wicked ^ one ; The ^ enemy that sowed them is the devil : «▼. 15. _
, oai .1 ir * Chap. Till.
' the ^* harvest is *" the end of the world : and the reapers are , w ...
/ John viiu
40 the ^ angels. As therefore the tares 'are gathered ® and burned jfJ ^^fj^
41 in the fire ; so shall it be in ^the end of this^o world. ^The Son ^ wiii?;',,;
of man shall send forth his angels, and they shall gather out of ^ ve«.'j^'49i
his kingdom "all things that offend,^^ and them which** do J^^S^""'
20; comp.
* tares, also amidst ' went away * blade sprung * And i>an.xu. 13;
• omit from ' did • say » saith , jlhn iv.l^*
*<> lest haply 11 ins^r^ the " gather up " less than / Chap. xx=v.
" greater than the " heaven " it was all «» irha xvi
" in parables unto the multitudes ^* nothing w things hidden " 13. SvH*^;.
* of the world in italics^ since the best authorities omit the phrase,
** explain ^ And he » omit unto them ** And the
2» insert these ^ sons ^ evil « omit the
•'* insert up w the «* all stumbling blocks •> that
Chap. XI 1 1. 24-43] THE GOSPEL ACCORDING TO MATTHEW. 123
42 iniquity ; • And shall cast them into a ^ furnace of fire : there ** ^^- i°^^
43 shall be wailing® and gnashing of teeth. Then shall "the ^'/;:^.^^g
righteous shine forth as the sun in the kingdom of their Father.
' Who^ hath ears to hear,^ let him hear,
•• the weeping »* He that «* omtf to hear
Dan. xii. 3.
jc See ver. 9.
Contents. — The three other parables spoken
in public (vers. 24-33), ^^^^ ^he interpretation of
the parable of the tares in private (vers. 36-43).
The Evangelist inserts, as is his habit, a prophecy
fulfilled by this method of instructing the multi-
tudes (vers. 34, 35). — The parable of the tares fol-
lows that of the sower ; the development of evil is
soon apparent ; it was foretold to prevent discour-
agement The third and fourth, setting forth the
expansive and permeating power of the kingdom
of heaven, were an assurance that the tares would
not dispossess the wheat. — The historical appli-
cation of the parable of the tares, is to the early
days of Christianity, when evil tendencies, not yet
rooted up, manifested themselves. It has an ap-
plication for every succeeding age ; not however
as a whole to individuals. Its various parts en-
join : zeal in extending the gospel over the world,
vigilance against Satan, patience in the midst of
recognized evil, hope of final triumph for Christ's
cause ; the final scene is impressive. The Son
of man who here speaks will send forth the
reapers at the end of the world. — The parables
of the mustard-seed and of the leaven, form a
pair : both pointing to the growth of Christianity
from small oeginnings ; the former presenting its
extensive power, in consequence of its inherent
capacity for development ; the latter its intensive
power, all the more pervasive because noiseless.
The historical application of the one is to the rapid
extension of Christianity in the early centuries;
of the other, to its gradual and hidden effects on
humanity, especially amons barbarous nations in
the Dark Ages. The inouvidual application of
the former is not prominent ; it encourages by
showing that the beginnings of grace in the heart
are small, and warms by asserting its rapid ex-
tension. The parable of the leaven points
directly to the niystery of regeneration transform-
ing the soul. — For other lessons see comments.
Ver. 24. Bet he before them. With the
double purpose already spoken of; the word
being often used in reference to food. — The king-
dom of liMTen. The subject in all seven par-
ables. Christ's reign in the new economy of sal-
vation. — Ii likened, or ' made like.* Not * is like,'
as in the succeeding parables. The speedy estab-
lishment of the kingdom is implied ; hence this
parable is referred to the first stage of Christi-
anity. — Good teed, 1. ^., of a good kind and good
of its kind ~ Hie Held. The * world ' (ver. 38) is
'His ' though ' the devil ' works in it
Ver. 25. But while men ilept, ^ ^., 'at night,'
the opportune time for such an act of malice.
No censure of the servants is expressed ; though
their natural weakness may be implied. — Hii en-
emy etme and lowed tarei also amidft the wheat.
' Tares,' ' darnel ' or bastard wheat, looking like
wheat, but with a fruit which is injurious in its
effects. An act of malice not unexampled. —
Went away. The hostile sowing required no
further care; in the beginnings of evil Satan
ciQiioeals himself.
Tares or Zowan.
Ver. 26. Then appeared the tarei also. After
a time, and at a time of promise in the wheat
the evil result of the mali-
cious sowing is apparent.
Vers, 27, 28. Simple
life-like dialogue rcouir-
ing little explanation. The
servants in perplexity re-
sort to the master, who
checks their impatient
zeal.
Ver. 29. Lest haply
while ye gather up, etc.
The answer of a wise hus-
bandman. The servants
might distinguish the two,
but their roots were inter-
twined. Impatient zeal
for purity in the Church
has often rooted up the
wheat.
Ver. 31. A third para-
ble^ also from agricultural
experience. — A grain of
mnstard-oeed. The plant
crows wild, but was often
found in the gardens of the Fews. In the fertile
soil of Palestme it reached the height of several
feet * A grain of mustard seed ' wis the prover-
bial expression for the smallest thing conceivable
(comp. chap. xvii. 20). — Took. Probably a hint
that the small seed must be taken up carefully or
it would be lost
Ver. 32. LoM than all seeds, /. e.y those sown
by the Jews. — Greater than the herhe. The lit-
eral meaning leaves it uncertain whether the
plant referred to was itself an herb. The main
point is the rapid growth from a diminutive seed.
— The birds of the heaven represent the external
adherents of the kingdom, nations nominally
Christian; oftentimes 'outward church form,'
since the kingdom itself is not the Church
organization. — Lodge in the hranohei tiiereof.
Seeking shelter and remaining there. The per-
manent external adhesion is thus indicated.
Ver. 33. Leaven. In those days a piece of
the leavened loaf was put amongst the new dough
to cause fermentation. This illustrates the power
of pervading and assimilating foreign substances.
The figure is generally applied to evil influences,
but here probably to gracious ones, see below. —
A woman. There may be no significance in this
part of the figure, though sonde find in it a refer-
ence to the Church. — Took and hid. Two impor-
tant points : ' took,' from without ; ' and hid,'
f . e.y put it where it seemed lost in the larger
mass. — Three meainrei of meal, probably the
usual amount taken for one baking, an ephah
(comp. Gen. xviii. 6 ; Judges vi. 19 ; i SanL i.
24). A large mass is to be pervaded and assimi-
lated by the small piece of leaven. ' Three ' is
not necessarily significant, though referred by
some to ' body, soul, and spirit,' by others to the
124
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 24-43.
three sons of Noah ; the first not applicable his-
torically, the second far-fetched. — Till it was all
leavened. The length of time not indicated ; the
transformation of the whole mass is the one fact
stated. This influence triumphs. * Leaven '
therefore does not represent ctHI here, as is
usually the case. The parables indeed afHrm a
development of evil side by side with that of the
kingdom, but the kingdom itself * is like leaven.*
Leaven is used in a good sense (Lev. xxiiL 17) ;
in household economy it has a wholesome influ-
ence. The parable indicates that the influence is
internal and noiseless, not dependent upon
external organization so much as upon quiet
personal agency and example, since the leaven
transforms the dough lying next, until it is 'all
leavened.* The last clause is not to be inter-
preted absolutely, since an evil development is
set forth in the second and seventh parables, and
hinted at in the third.
Ver. 34. And withoat a paraUe ipake he
nothing nnto them. On that occasion ; probably
true also of the subject of discourse, the kingdom
of heaven.
Ver. 35. That, 1. ^., * in order that.' — The
prophet. From Ps. Ixxviii. 2, the author of which
was Asaph, 'the seer' (2 Chron. xxix. 30), or
prophet. The Psalm is historical, but the events
It mentions have a reference to Christ (comp.
I Cor. X. 6) II, where the same events are spoken
of).
Ver. 36. Into the honse. Probably His usual
residence. The purpose was to explain the par-
ables more fully and to add others for the benefit
of Hia diaeiples that were about Him, with the
Twelve ; Mark iv. la — The paraUe of the tares
would be less likely to be understood by the
multitudes.
Ver. 37. The Bon of man. Christ Himself.
Our Lord uses the present tense, but this does
not forbid an application to later events, in which
Christ is represented by those who preach
Him.
Ver. 38. The field is the world. * His field '
(ver. 24), hence some would limit this to the
Church. But in that case the parable would not
differ from the last of the series. The phrase
can only mean the Church, as the Church is seek-
ing to occupy the whole world. The gospel is
good seed to be scattered everywhere ; the inter-
twining of the roots suggests that the tares are in
the Church also, as indeed ver. 41 plainly im-
plies.— The sons of the kingdom — the sons of
the evil one. The reference is to persons, who
represent and embody the two opposmg influences
and developments. In the world, and in the
Church both as an organized body and as en-
gaged in its missionary enterprises, there exist
hide by side two such classes ; those made heirs
of Christ's kingdom by Divine sowing and those
who are of the seed ot the serpent.
Ver. 39. The deyU is here represented as the
author of evil in tht world (and m the Church as
affected by the world). — The harvest, up to
which time the tares are to be left, is the end of
the world. The phrase may be rendered : ' the
consummation of the age.* According to Jewish
notions the coming of the Messiah was to be the
end of the present age. Our Lord and His
Apostles refer the Jewish phrase to the second
coming of the Messiah. Our Lord does not
interpret more fully the conversation of the ser-
vants and the householder (vers. 27-29). Where
He has been silent, controversy has been loudest.
The application to the question of discipline
has been hotly discussed from the fourth century
until now. The parable assumes that earnest
Christians will be zealous to remove impurities
and offences (from the Church and the world
as well) by forcible means. Without positively
forbidding this which may at times be abso-
lutely necessary, the whole drift of the parable
enjoins caution and charity. Brute force, per-
secution, whether civil (rooting out of the world)
or ecclesiastical (rooting out of the Church)
finds little warrant here, and has generally resulted
in actually tearing up the wheat. As regards
discipline ; when necessary, it is to be exercised
with a prudential not a punitive purpose. The
case is much simplified, when the Church is free,
and not compelled by alliance with the State to
allow wheat and tares to intertwine yet more
closely.
Ver. 40. The destruction of the wicked is
first declared ; it is to take place at the end of
the world, /. ^., of the present order of things.
Ver. 41. The Bon (rfman. Christ Himself is
Lord of angels and Ruler in this kingdom. — Ont
of His kingdom. The angels sent forth by Christ
will accomplish what men could not do, ought
not to attempt to do, namely, remove sill evil
from the Church and from the world, which will
stand only so long as the purpose of the kingdom
requires it. — All stnmhling-blooks, lit, ' scan-
dals.' As punishment is spoken of, this must
refer to persons, those who cause others to falL
— And Uiem that do iniqnity. This class in-
cludes the former and yet more. How long this
gathering out will contmue is not stated
Ver. 42. And shall oast them, etc As the
tares were burned, this may be figurative, but it
undoubtedly refers to intolerable suffering, result-
ing not simply from the circumstances of the evil-
doers in a future . state but from their character.
— There shall he the weeping. Comp. chap. viii.
12. These awful words must mean something
positive and punitive.
Ver. 43. Then shall the riffhteons shine forth.
The gospel tells how men become •righteous.'
As such they have a glorv, a light which is here
obscured, but shall then burst forth, as Christ's
glory shall appear. — In the kingdom of their
Father. The righteous being God's adopted
sons. He is * their Father.' This kingdom of
final glory seems to be distinguished from the
mediatorial kingdom of Christ spoken of through-
out the chapter ; comp. i Cor. xv. 24.— -He thai
hath ears, etc This conclusion befits the impor-
tance of the parable. The prophecy respecting
the destiny of all men deserves the attention ctt
all men. Yet even on this point many have no
ears to hear.
Chap. XIII. 44-52. j THE GOSPEL ACCORDING TO MATTHEW. 125
Chapter XIII. 44-52.
Tlu Three Parables spoken to the Disciples in the House ; the Conclusion
of the Discourse,
44 A GAIN,^ the kingdom of heaven ^ is like unto treasure hid ^ ^~^- "■ -•
xi. in a field ; ^ the ^ which when a man hath found, he hideth,*
and for joy thereof^ *goeth and selleth all that he hath, and 3 ver 46;
« 1 1 /• 1 1 conip. Prov.
buyeth that field. «»"• 23.
45 Again, the kingdom of heaven is like unto a merchantman,®
46 seeking goodly pearls : Who, when he had found ^ ^ one pearl of c job xxviu
gfreat price, * went ® and sold all that he had, and bought it.
47 Again, the kingdom of heaven is like unto a net, that was
48 cast into the sea and gathered of ** every kind : Which, when it d chap. xxii
was full,® they drew to ^^ shore, and sat ^^ down, and ^ gathered
49 the good into vessels, but cast the bad ^^ away. So shall it be
at^* *the end of the world : the angels shall come forth, and * See vcr. 39
50 -^ sever the wicked from among the just, ^ And shall cast them/chap. xxv.
into the furnace of fire : there shall be wailing ^^ and gnash- ven 41.
f &CC vcr* 4'
ing of teeth.
51 Jesus saith unto them,^® Have ye understood all these things }
52 They say unto him. Yea, Lord.^^ Then said he ^^ unto them,
Therefore every * scribe which is * instructed unto ^® the king- * ^^^p- ««"•
dom of heaven, is like unto a man that is a householder, which^ ' ^'hap-«vui.
bringeth forth out of his treasure ^things new and old. k cant.vH.ij
* omit Again * a treasure hidden in the field ' omit the
* which a man found and hid • in his joy he
* a man that is a merchant ^ and having found ^ he went
* filled " up on the " sitting " they
" the bad they cast " in *• weeping
*• omit Jesus saith unto them " omit Lord
*• And he said ^* who hath been made a disciple for ^ who
Contents. These three parables relate sion ; the man who had made this discovery used
mainly to human effort in the development all the means in his power to possess himself of
of the kingdom of heaven. The last one cor- the treasure. This suggests the general applica-
responds to the second, while the fifth and sixth tion and lesson. Notice : He obtained the * treas-
form a pair ; the transition of thought being easy ure,* worth more than he could pay, and also ' the
and natural in every case. — TVie Hidden Treas' field,* which he could buy. In this result the
ure (ver. 44), finding without seeking ; The parable differs from the next Many, therefore,
Pearl of ^ecU frice (vers. 45, 46), seekmg and refer *the field' to the external Church, in which
finding ; m botn cases, proper effort to appropri- a man may, as it were, stumble on the treasure of
ate the valuable possession ; The Net cast into true religion ; he naturally possesses himself also
the Sea (vers. 47-50), the Church and her efforts, of the means of grace, the external forms of the
the mixed result and the final separation. Ap- Church. — We may aptly apply it historically to
plication in the form of a comparison (vers. 51, the days of the Reformation, when true religion
52). was sought and obtained at the cost of every-
Ver. 44. A tretiiire hidden in tha field. It thing ; the discoverv of the treasure was appar-
ti possible, but not probable, that our Lord refers entlv accidental, ana great joy attended it The
to some case of * treasure trove,' which had lately fiela was doctrinal theology. In this, the treas-
occurred. — In hie J07. Natural to those who ure had been hidden, but the reformers obtained
find unexpectedly. The legality or morality of this also as a possession.
the transaction does not enter into the discus- Ver. 45. Merohant seeking goodly pearli.
126 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI 1 1. 44-58.
One who is making it his business to seek what God, and the other those whose destiny is de-
is valuable, what is true and right scribed in vers. 49, 5a
Ver. 46. One pearl of great price. Christ Ver. 491 8e?er the wieked from amonff tha
Himself, not religion ; when this pearl becomes JQft. Comp. ver. 41. The phrase * sitting down,'
ours, we have true religion. The seeker finds m ver. 48, and other minor points in the two par-
and obtains the pearl in its purity. No mention ables, suggest that this mav occupv a pcrioa of
is made of joy in this case, since this is more some length. In the paraole of tne tares, how-
characteristic of those who make the discovery ever, the final separating process accounts for the
without seeking. This parable has a historical command : ' Let both grow toother till the har-
appHcation to the present age of investigation and vest ; ' here it is the main pomt. That narable
discovery. True science seeks goodly pearls, emphasized the existence with evil side oy side
and leads to the discovery of the one pearl of with good; this, the separation and destruction
great price. The pride of science is hostile to all of the evil.
truth, hence sometimes the * merchant * is too well Ver. 5a Repeats word for word the awful
contented with the * goodly pearls * already found, language of ver. 42, giving great solemnity to the
to look for the one pearl of great price. The two close of the discourse in parables. — The historic
parables refer to two different classes of persons; col application is obviously to the closing period
yet both make a discovery, both strive to make and scene of the Church militant
the treasure their own at every cost The seeker Ver. 51. Have ye nndentoodl Atestofthdr
is perhaps the superior character, and obtains the progress in the art of interpretation. They an*
superior treasure. We may hope for a purer swered rightly, but the next verse suggests that
Christianity as the result of intense and earnest they did not yet fully understand,
investigation ; yet the whole discourse shows that Ver. ^2. Eyery leribe. Official expounder of
side by side with this we must exp)ect an intense the Scnptures, applicable now to the Christian
and earnest search in the interest of Satan^s king- ministry. — Hath been made a diadple, of Jesus,
dom. the Teacher as well as King. — For the kiBgdom
Ver. 47. A net, that was east into the lea. of heaven. Not simply for his own benefit but
A drag-net or seine is meant Appropriate for for the advantage of this kin^donu — House-
an audience largely made up of fishermen. The holder, whose duty it is to provide for those of
parable resembles that of the tares ; that, how- the household. — Brin^th forth ont of hia treas-
ever, represented the two developments of good ure. The * treasure ' is a constantly increasing
and evil, side by side in the world (and in the knowledge of God's word, in the Bible, in
church); this one is applicable rather to the nature, in experience. This he must use to in-
missionary j^r/ of the Church. * The sea* is a struct others; he must not selfishly conceal it.
Scriptural figure for *the nations* (Rev. xvii. 15 ; nor so set it forth that few can understand it —
Is. viii. 7; Ps. Ixv. 7). — Gathered of every kind. Things new and old. Explanations: (i.) the
This predicted result of Christian effort is suffi- law and the gospel ; (2.) things hitherto unknown
ciently evident at all times. and those already known ; (3.) the old truths in
Ver. 48. When it was filled. A caution new lights, new truths brought into proper accord
u;ainst too hasty attempts at separating before the with the old ones. This is preferable. He who
Church has finished her work. If fishermen stop forgets the old, will get hold of novelties, but
to sort while drawing in their net, they catch bring few new things out of his treasure; he
little, good or bad. — They drew np on the shore, who forgets the new, will find that his old meth-
f. ^., the limit of the sea, the end of nations and ods have become anticjuated even to himself, and
of time. The next verse shows that the work of others will discover it even sooner. Christ's
discriminating is not committed to men, however methods of instruction give point to these words,
successful or zealous in the work of gathering of for the old familiar occupations are here used
every kind. — The good — the bad, /. ^., fiishes, to illustrate the truths of the new kinedom, and
though other animals usually get into the net. yet the thoughts and even words of the Old
There are but two classes, one the children of I'estament appear again and again throughout.
Chapter XIII. 53-58.
Christ rejected at Nazareth.
53 A
54 ^
ND it came to pass, ihat^ when Jesus had finished these
parables, he departed thence. And •when he was come
2 n Mark vi.
1-6.
into * his own country, * he taught them in their synagogue, inso- * ^Tj^^^**
much that ** they were astonished, and said. Whence hath this man ^ fj**^P- *^-
55 this wisdom, and these mighty works .^ *Is not this the carpen- ''^,8*"'*
ter's son? is not his mother called Mary.^ and -^ his brethren, ' iv*^i^john
56 James, and Joses,^ and Simon, and Judas } And his sisters, are/s<ie chap
xii. 46.
* offtit that ' And coming • Joseph
Chap. XIII. 53-58] THE GOSPEL ACCORDING TO MATTHEW. 12/
they not all with us? Whence then hath this mapi all these
57 things.^ And ^they were offended in him. But Jesus said ' ri*6.^*"^'
unto them, *A prophet is not without honour, save in his own johnlv.'Jj!
58 country, and in his own house. And he did not many mighty S*"^; S*.
works there* 'because of their unbelief. » chap. xviL
20.
^ there many mighty works
Chronology, and relation to the account in * could do no mighty works * (Mark vL 5). Want
Luke iv. 14-30. Views : (i.) Two distinct visits, of faith is always the great hindrance.
That in Luke at the beginning of the Galilean The brothers of our Lord. Mention is
ministry, and occasioning the removal to Caper- made fourteen or fifteen times in the New Tes-
naum (Matt iv. 17). This one much later, after tament of the brothers of our Lord, named in
the discourse in parables (chap. xiiL), the visit to ver. 55. In an ordinary history, this could only
Gadara and the subsequent miracles (chaps, viii. mean that they were the younger children of
iS-ix. 14). (2.) Different accounts of the same Joseph and Mary,or possibly the children of Joseph
visit, which took place at the earlier period ; (3.) by a former marriage. The well-known terms,
which took place at the later period. We prefer * cousin * and * kinsman,* would have been used
(i), for the following reasons : He would prob- had the relationship been a different one. Not-
ably visit His early home a second time ; a second withstanding this, three views have been held :
rejection would be the result of a second visit (i.) That they were the children of Joseph and
It seems unlikely that the visit, if there was but Mary ; the theory of Tertullian, Helvidius, and
one, took place at the later period, yet Mark, who many of the best modem Protestant commen-
ts chronologically most exact, agrees with Matthew tators. ( 2. ) That they were the children of Joseph
in placing it about this time. Matthew and Mark by a former marriage ; the theory of Epiphanius,
would scarcely omit to mention the attempt at and the ancient Greek Church. (3.) That they
violence detailed by Luke, while the unbelief of were the children of Mary, the wife of Alphaeus
the Nazarenes would express itself in much the (Clopas), the sister of our Lord's mother, and
same way, and the answer of our Lord convey hence his cousins. This was the theory of
the same thought The points of agreement and Jerome, adopted by the Roman Catholic Church,
of difference are thus most satisfactorily accounted and by the older (and some modem) Protestant
for. commentators. Lange modifies this view, by
Ver. 53. He departed thenoe. The departure supposing that Alphaeus was the brother of
was to Gadara (comp. chap. viii. 18 ; Mark vL Joseph, and that in consequence of his early
35 ff.) ; a number of events intervening between death the children were adopted by Joseph,
this and the second visit to Nazareth. i. The first view is the most natural one.
Ver. 54. Into hii own oonntry. Nazareth as Objections : (a.) It denies the perpetual virginity
the home of His parents and the place * where of Mary. But this is nowhere asserted, while
he had been brought up' (Luke iv. 16). — ^Whenee Matt i. 2^ and Luke ii. 7, suggest the contrary.
hath this man. As if to say : This is our towns- (b.) Gal. i. 19, seems to intimate that James, our
man, what better schooling did he have than we ; Lord's brother, was an Apostle, while this view
what his family is, we all know, etc involves the non-identity of this James with
Ver. 55. The carpentar's ion. The word ren- James the son of Alphaeus, who undoubtedly
dered * carpenter ' is sometimes applied to arti- was an Apostle. But the passage in Galatians
sans in general, but it means strictly a worker in has, from the earliest times, been interpreted as
wood. The question, though not contemptuous, not implying the Apostleship of our Lord's
implies : He is one of us, no better than we are, brother. The identity of names in the list of
etc — They knew His family, and mention the Apostles and in that of our Lord's brothers is,
name of His mother and brothers, speaking also of itself, no proof of identity of persons ; the name
of His sisters, who possibly still resided in Naza- of James especially being very common among the
reth. On the brothers of our Lord, see the close Jews. Further, at a point in the history ajfter the
of the section. choice of the Twelve (John vii. 5), His brethren
Ver. 57. And they ware offended in him, did not believe on Him ; they are distinguished
made to stumble. They were led into error and from the * Apostles' in Acts i. 14; i Cor. ix. 5,
sin with regard to Him. — A prophet is not with- and by implication in Matt xii. 46-50. (r.) Our
out honor, etc The rejection is accounted for Lord on the cross commended His mother to the
by a proverbial expression, verified by human ex- care of John, which is regarded as strange, if she
perience. * Familiarity breeds contempt,' *Dis- had other sons. But the spiritual nearness of
tance lends enchantment to the view, are still John, and the probable kinship (see below, and
more general expressions of the same prin- notes on John xix. 25) will account for this,
ciple. 2. The view that they were the sons of Joseph
Ver. 58. And ha did not there many mighty by a former marriage is not open to any great
worka heeanse of their nnbelief. This unl^lief oojection, though supported by no positive evi-
was inconsistent and criminal, for they acknowl- dence. It too, fails to identify ' James the son of
edged His wisdom and power (ver. 54). Jesus Alphaeus' and 'James the Lord's brother.'
does not force His love or blessings on us, and 3. The cousin-theory is beset with difficulties.
His miracles were not mere displays of Almighty (^.) It assumes that two sisters had the same name
Power. Where there was no faith, no moral (Mary), (b,) It does not account for * Simon'
condition to justify such displays, there our Lord and 'Judas' who were our Lord's brothers. In*
128 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIV. 1-13.
<5ced. the better suppofted reading ('Joseph,' rer. Tlw view that Mary had other children farnishes
55) dcstroTS the ideotftr of name with Mark xr. an argument in fzrar of the historical character
4or*Joses*). (r.) It is probable that 'Salome* of the Gospels. Had the story of the miracoloos
and not *Mary' (John xjjl 25) was the sister of concepCion been a fiction, the Evangelists, to
car Lord^s mother. The view of Lange is free ghre consistency to the tale, would have denied
from some of these difficulties, but assumes what that our Lord liad any brothers, instead of speak-
is extremel V improbable, namely, that at least half ing of them without reserve. For a full presen-
a docen children were adopted into the family of tation of all the views, see Lange's Comm^ Afaf"
a poor carpenter. Besides it is a pure hypothesis. /*«tr, pp. 255-26a
Chapter XIV. 1-13.
T/tr Impression produced on Herod by Reports of our Lord's Works.
I- AT th
2 -r\ of j(
that time^ * Herod the tetrarch heard of the fame^'^^Yuii*
2 -^^ of Jesus, And said unto his servants. This is John the ^ LuC'iH. i.
Baptist; he is risen from the dead; and therefore 'mighty ifn' i^*^
works do shew forth themselves • in him. *" ^?Gad"ii^
3 For 'Herod had laid hold on John, and bound him, and 'put eW"!^;,,
him in prison for Herodias* sake,* >'his brother Philip's wife, pwi.li 'i'
4 For John said unto him, ^It is not lawful for thee to have her. »!**'" '*
5 And when he would have put him to death, he feared the ' JohSiu."^
6 multitude, because they counted^ him as *a prophet. But^Le/.x^u
when Herod's birthday was kept, the daughter of Herodias * sei chap.
7 danced before them,^ and pleased Herod. Whereupon he «^p- «»•
promised with an oath to give her whatsoever she would"
8 ask. And she, ^ being before instructed of ® her mother, « Act$ xix. 33.
9 said,® Give me here John Baptist's head in a charger.^^ And
the king was sorry : ^* nevertheless for the oath's sake,^ and
them which sat with him at meat,^^ he commanded it to be
10 given her}^ And he sent, and beheaded John in the prison.
11 And his head was brought in a charger,^ and given to the
12 damsel: and she brought it to her mother. And his disciples
came, and took up the body,^® and buried it, and^^ went and
told Jesus.
1 3 When ^8 Jesus heard of it}^ * he departed ^ thence by ship 21 * J°»»" ^- '-
into a desert place apart : and when the people had heard ^
thereof they followed him on foot ^ out of ^ the cities.
* season * heard the report concerning ' do these powers work
^ for the sake of Herodias * held • in the midst
' should • set on by • saith
** upon a platter the head of John the Baptist. ^* grieved
^' but because of his oaths *• omit at meat " omit her
" upon a platter ^' corpse " him ; and they
>* Now when ^* heard // ^ withdrew from
•1 in a boat ** multitudes heard ^ by land, or on foot ** from
Chronoixx;y. The chapter opens with an find their place between chaps, xiii. and xiv. The
indefinite mark of time (' at that season,' ver. i) ; order of this chapter is chronological. The feed-
but Luke ix. 10 shows that it was upon the re- ing of the five thousand, narrated by all four Evaii-
tum of the Twelve. Hence chaps, ix. 35-38, x., gelists, forms a definite point of comparison.
Chap. XIV. 1-130 THE GOSPEL ACCORDING TO MATTHEW. 129
Contents. The section gives a fearful picture Ver. 5. And when he would have pat him to
of the Herodian family, in their lust, ambition, death. At the instigation of Herodias ( Mark vi.
and cruelty. No scene in history presents in lo, 20). — He fearod the mnltitade, etc The
a single group more of the vices characteristic character of John also restrained him ; but the
of corrupt courts : arbitrary imprisonment, dread political motive was needed to overbear the influ-
of the multitude, adultery and incest, ill^al di- ence of Herodias.
vorce, feasting and intoxication, voluptuous and Ver. 6. Herod's birth-day. Probably the anni-
immodest dancing, lavish promises and foolish versary of his accession to power. The nobility
oaths to the dancer, weak fear of court flatterers, of Galilee were at the feast (Mark vi. 21). The
and the murder of a faithful reprover ; the pic- dancing seems to have taken place late in the ea-
ture completed by the superstition of the mur- tertainment, when all were more or less intox-
derer, who sees in the power of the Messiah only icated. — The daughter of HerodiaB. * Salome,* the
a token that his victim has reappeared. The daughter of Herod Philip. She married her un-
impression produced on the mind of Herod leads cle Philip the Tetrarch, and after his death her
to the withdrawal mentioned in ver. ii. cousin Aristobulus. Comp. Mark vi. 22, —
Ver. I. At that season. Quite inaefinite (sec Danced in the midst. She had been sent by her
above). — Herod the tetrareh. Herod Antipas mother to gain an opportunity for killing John
(a son of Herod the Great) now ruler in Galilee ; (Mark vU 21). The dance was a pantomime
a light-minded, prodigal, and luxurious prince, probably of a voluptuous character, and was per-
superstitlous and cunning (Mark viii. 15; Luke formed* in the midst,* with the intoxicated party
xiii. 32). He was at Jerusalem when our Lord forming a circle about her. Such conduct was
suffered, and showed utter heartlessness on that deemed immodest by Jews, Greeks, and Romans ;
occasion. He died in Spain, a defeated and ban- in this case there was added a criminal purpose,
Lshed man (see on ver. 3). * Tetrarch;* strictly and a sin against her own forsaken father. Pub-
speaking, the ruler of the fourth part of a country, lie dancing (and often private dancing) calls forth
but here used less exactly. — Heiurd the report oon- evil passions, even if not designed to ao so.
eeming Jesus. Probably at Machaerus (where Ver. 7. The promise and oath of Herod show
John had been imprisoned), which was remote his gratification, which Herodias had anticipated,
from the scene of our Lord*s ministry. He first Mark adds : * unto the half of my kingdom.*
heard of Him now, through the more extended Ver. 8. Being set on by her mother. Insti-
labors of the Twelve. gated rather than instructed. She went out and
Ver. 2. This is John the Baptist. Comp. consulted her mother, but the mother*s purpose
Luke ix. 7-9. This does not imply a belief m had already been formed, and her answer (Mark
the transmigration of souls, nor prove that Herod vi. 24) shows great vindictiveness and determina-
was a Sadducee (although some infer this from tion, as does the demand, not for the death, but
Mark viii. 15); it is the perplexed and terrified for the head of the Baptist — Upon a platter,
utterance of a guilty conscience. — Therefore, etc. A large dish. This seems to have been added
John had wrought no miracle (chap. x. 41), but by Salome herself, ' as a hideous jest, implying
Herod supposed that the rising from the dead an intention to devour it * (J. A. Alexander),
had resulted in higher powers. — Powers, or Ver. 9. And the kin^ was grieved. 'Grieved'
'mighty works,* as in chap. xiii. 54, 58. Herod's rather than * sorry.' Disturbed rather than peni-
desire to see our Lord was at best a patronizing tent The emotion was in keeping with his
condescension to the gospel. character and feelings toward John, but was of
Ver. 3. For Herod had laid hold on John, etc no avail ; compliance with the murderous request
This imprisonment took place not long after our was the more criminal because he was * grieved-*
Lord began His ministry (comp. chap. iv. 12; Herod is called *the king* by Mark also, al-
Mark I 14; John iii. 24). — For the sake of though he did not really possess the title. —
Herodias, his brother Fhilip*s wife. Herodias, But oeoause of Ids oaths. The oath was fool-
the daughter of Aristobulus (the half-brother of ish, and was sinfully kept Better break our
Herod Antipas), the wife of Herod Philip (not to word than God's Word. Herod was scrupulous
be confounded with Philip the Tetrarch, Luke iii. on this point, and yet an adulterer and murderer,
i), who was disinherited oy his father, Herod the — And them that sat with him. His courtiers
Great, and lived as a private citizen. Herod An- were probably hostile to John. In 2a\y case the
tipas was first married to a daughter of Aretas, fear of men, so powerful for evil, influenced
kmg of Arabia (mentioned 2 Cor. xi. 32). Be- him.
comins enamored of Herodias, his niece and sis- Ver. la And he sent, etc. If the feast took
ter-in-law, he married her secretly, while her hus- place in Machaerus, the head was brought in
band was still living, repudiating his own legal before the feast closed. Some however infer
wife. Aretas made war against him in conse- from Mark's account that the messengers went
quence, and having defeated him was prevented some distance, and hence that the &ast was
by the Romans from dethroning him (a. d. 37). dven in a royal palace at Livias (not far from
At the instigation of Herodias he went to Rome Machaerus), while others think the nobilitv of
to compete for the kingly power bestowed on Galilee would more probably be invitea to
Agrippa, but was banished by the Emperor Ca- Tiberias, the usual residence of Herod. But
ligula to C3rprus. the words *give me here' (ver. 8), indicate
Ver. 4. For John said ; not once but habitually, that the prison was not £ur ofi.
as the original hints. John was a bold preacher Ver. 11. She brought it to her mothftr. 'A
of righteousness and repentance, not 'a reed Jezebel was not wanting in the history of the
shaken by the wind * (chap. xi. 7). His fidelity second Elijah.* The vmdictive adulteress was
led to his imprisonment — It is not lawfuL The served by the immodest dancer ; the sixth and
act of Herod was a crime against his brother, seventh commandment stand next each other,
against his wife, and in itself incestuous, since He- Ver. 12. Took up the oorpee, and buried him,
rodias was his niece (comp. Lev. xviil 16 ; xx. 21 ). is a literal rendering. — ^And they went, — probably
VOL. I. 9
I30 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIV. 14-21.
John's disciples. — And tdd Jeitii. They would Not a * desert ' in the modern sense, but a thinly
naturally go to Him, if proi>erly affected by the inhabited district ; in Gaulonitis near Bethsaida
interview recorded in chap. xi. Others kept aloof Julias, on the easUrn shore of the lake of Tibe-
and formed a new sect rias (see Luke ix. 10 ; John vi. i), in the domin-
Ver. 13. Kow 'whim Iwam haazd it. This ions of Philip the Tetrarch. Our Lord would
was not the only cause of the retirement (see avoid Herod as well as seek rest for His disci-
Mark vL 31). The Twelve had returned and the pies. — They followed him. Comp. Mark vi. 331
multitudes gave Him and them no rest Besides The popularity of our Lord continued — By land.
this gathering of multitudes would make Herod This is the usual meaning of the Greek phrase,
more suspicious. — Into a deiert plaoe apart, which is literally rendered : ' on foot'
Chapter XIV. 14-21.
The Feeding of the Five Thousand.
14 • A ND Jesus* went^ forth, and saw a great multitude, and ".^.^J^l^,
-^A. *was moved with compassion toward^ them, and he* j^hi'^fs-
15 healed their sick. And when it was evening,^ his* disciples ihip?Sr%a
came to him, saying, This is a desert place,^ and the time is ^3Si»p.chap.
now® past; send the multitude^ away, that they may go into "'^*'
16 the villages, and buy themselves victuals.*^ But Jesus said
unto them, They need not depart ; ** ^ give ye them to eat. c ^p. 3
17 And they say unto him, We have here but *'five loaves, and two ^^ ^
18 fishes. He said. Bring them hither to me.^ And he com- «•
19 manded *^ the multitude ^ to sit down ** on the grass, and *^ took
the five loaves, and the two fishes, and • looking up to heaven, * ^f V'jjl;
■^he blessed, and brake, and gave the loaves** to his disciples, -«^- .^
20 and the disciples to the multitude.® And they did all eat, and iJ^*^*^^:
were filled : and they took up of the fragments that remained *^ J*."Luk?*
21 twelve ^baskets full. And they that had eaten*® were about S}iJp.Sip.
five thousand men, beside women and children. ^ sVdiapw
XV. 9.
J he * came ' he had compassion on
* omit he * evening was come •the
' The place is desert • already • multitudes
*® food " They have no need to go " me them hither
" bidding " recline
*• he *• and breaking the loaves, he gave them
" that which remained of the broken pieces " did eat
Contents. The feeding of the Five Thou- failures. The four Evangelists could not write
sand is the only miracle mentioned by all four as they have done, of a * myth,' a ' parable,* or
Evangelists, ana the first occurrence fully nar- a 'symbol.* Either this was a miracle, or the
rated by them all It also furnishes a definite Evangelists have wilfully falsified. The great
chronological point for a harmony of the Gospels, lesson is : Christ the Bread of the world ; its
It is in many respects the most incomprehensible t3rpe is the manna in the wilderness. Christ's
of all the miracles. Various suggestions have people partake of Him to the nourishment of
been made as to the mode of increase, as involving their souls. As in the miracle, the means may
a higher order of nature ; an acceleration of the be visible, but the mode unknown ; of the fact
natural process ; a removal of the ban of barren- we may be assured, and may assure others. —
ness resting on our earthly bread, showing the Notice the contrast between the feast of the
positive fulness which it contains when Christ's ' estates of Galilee ' at Herod's court, and this
blessing descends upon it. It is safest to accept feast of the poor and sick multitudes in the wil-
a supernatural increase without seeking to know demess. Our Lord gave freely in the wilderness :
the method, and then to seek and accept the healed, taught, and fed all. — 'The Bible, so lit-
spiritual lessons it teaches. The attempts to tie in bulk, like the five oarley loaves and the
explain it as a natural event have been utter two fishes, what thousands upon thousands has
Chap. XIV. 14-36.] THE GOSPEL ACCORDING TO MATTHEW. rjl
it fed, and will it feed, in every age, in every Luke ix. 14); thus confusion was avoided and
land of Christendom, to the world's end ! ' the distribution made easy. Such an arrange*
Ver. 14. Htd oompaiiion on thmn. All had ment precluded deception. There was no dis-
followed Him so far and were in a state of spirit- orderly running after * the loaves and fishes ' ;
ual destitution ; many of them were sick. His Christ's blessings were received through those
compassion manifested itself in healing their He commanded to impart them. — Looking up to
■itk, and in giving them instruction (Mark vL heaven, he blessed; amd brealdng the loaves, he
34). The approach of the Passover season (John gave tiiem. The description recalls the Last
vi. 4), accounts for the greatness of the multitude ; Supper, of which this miracle is a premonition.
many of them were probably on their way to The word 'bless' in the Bible means God's
Jerusalem. favoring us, our asking favors of Him and our
Ver. 15. Evening. Tht Jirst evening, 1. e., thanksgiving for such favors; the three senses are
from three to six p. M. (ninth to twelfth hour of always more or less connected. The form of the
the day) ; ver. 23 refers to the second evening, Greelc disconnects the * loaves ' from the word
which began at six P. M. (the first watch of the ' bless.' The blessing was therefore mainly a
night). — ^The time, lit, *hour,' is already past thanksgiving (comp. John : *when he had given
Either the time of day is late, or the time for the thanks"), not simply a blessing of the loaves,
evening meal is past. The disciples probably Thus the eucharistic reference oecomes promi-
intemipted His discourse with this suggestion, nent — The loaves to hii disdplei. The disci-
Our Lord had continued His work of teaching pies possibly received the broken loaves and fishes
and healing, until He had an opportunity to show as they were^ the miraculous increase taking place
how He could supply other wants. Those who as they distributed them. This points out the duty
wait on Him shall be fed I John tells us He of the Twelve, and of the ministry in general ;
* knew what he would do,' inserting a question but the accounts of the three other Evangelists
our Lord put to Philip (who was probably the indicate a continuous giving on the part of our
spokesman) to try him. (See John vi. 5-7.) Lord.
Ver. 16. Give ye them to eat. Obedience Ver. 20. And were filled. Philip had said
seemed impossible, but they did obey through that 200 pennyworth of bread would only give
Christ's power providing the means for them, each a little, out now all had received enough.
Duty is measured by Cl^ist's conunand, not by — Of the broken pieoes. The pieces they dis-
our resources. tributed, pieeei, not the refuse. — Twelve baskete
Ver. 17. We have here. Andrew said this; full. 'Baskets' such as travellers carried with
a lad who was present had this small store of them. They may have belonged to the disciplesi
food (John vL 8, 9). The disciples, though who collected the broken pieces. What was
full of perplexity and doubt, tried to obey^ and gathered exceeded what was first given out
sought food for the multitude. The loaves and Christ was no waster ; He enjoined (John vu
fishes thus obtained, of which they said 'What 12) carefulness and economy at the close of His
are they among so many,' were given by them most abundant bestowment These fragments
to the people. — Pive loaves (' barley loaves ') were probably for the use of the Twelve, since
and twt> fishes ('small fishes,* probably salt such miraculous increase was not the rule, but
ones). Plain common food. the exception. This circumstance mentioned by
Ver. 18. Bring me them hither. The store, all four Evangelists was designed to impress the
so scanty, is first given to Christ ; thus it be- miracle upon the disciples (comp. chap. xvi. 9).
comes valuable and sufficient Ver. 21. Five thousand men. All the Evan-
Ver. 191 To reeline on the grass. ' Now there gelists mention the number of men. Matthew
was much grass on the place/ John vi. 10. At alone adds : besides women and children. The
that season it would be luxuriant, forming an latter classes were probably not numerous, and
easy and convenient resting-place. They reclined would be fed apart from the men. On the effect
in groups of hundreds and fifties (Mark vL 40 ; of the miracle, see John vi. 14, 1 5.
Chapter XIV. 22-36.
yesus walking on the Sea and healing in the Land of Gennesaret,
22 • A ND straightway Jesus ^ constrained his^ disciples to get "^^^^johh
-^j^ into a ship,* and to go before him unto the other side, ^* '5'*'
23 while* he sent the multitudes away. And when^ he had sent
the multitudes away, *he went up into a^ mountain apart to^Jj^kevi la;
pray : and when the ^ evening was come, he was there alone.
24 But the ship ' was now ^ in the midst of the sea, tossed with *
25 waves: for the wind was contrary. And * in the fourth watch « comp. Mark
1 he « the « boat < till
* after • omit the ' already • distressed by the
132 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIV. 22-36
of the night Jesus ^ went ® unto them, walking on ^^ the sea.
26 And when the disciples saw him walking on the sea, ^'they were '^^"^3^;"*^
troubled, saying, It is a spirit ;^^ and they cried out for fear.
2j But straightway Jesus spake unto them, saying, Be of good
28 cheer; it is I ; * be not afraid. And Peter answered him and ' ^*p- *''"•
said, Lord, if it be thou, bid me come unto thee on the water.^
29 And he said. Come. And when Peter was come down out of
30 the ship, he ^2 walked on the water,^^ ^q go to^^ Jesus. But-^^^^^'P'^'-
when he saw the wind boisterous,^^ he was afraid ; and begin- ^^,***p-
31 ning to sink, he cried, saying, Lord, save me. And imme- *rf,api^iv!\
diately ^® Jesus stretched forth his hand, and caught ^' him, and «%r*'6jV
said^* unto him, -^O thou of little faith, wherefore didst thou LukeiVtV;
32 doubt.? And when they were come ^^ into the ship,^ the wind ^X^'zXt
33 ceased. Then^ they that were in the ship^ came and^^ ^wor- 3^. acJ^.
shipped him, saying, Of a truth thou art *the Son of God. 4;'aCor.i.
19 ; I John
34 'And when they were erone ^ over, they came into ^ the land . »v. 15; v. 9.
"f ^ "* t Mark vi. 53
35 of^ *Gennesaret. And when the men of that place had^ -s^jcomp.
•^ * John VI. 24,
knowledge cf him, they sent out into all that country round ^'s-^^ ^uke
36 about, and brought unto him 'all that were diseased ;2^ -^^^ / chip. iv. 14.
•' besought him that they might only touch "* the hem ^ of his '^jf^o.*^***^*
garment, and "p.s many as touched were made perfectly** "liIuw/iV
whole.
• came *^ upon *i an apparition '^ upon the waters
" going down from the boat, Peter " come
^* omi^ boi.sterou.s ^^ straightway " took hold of
*® saith ^® gone up ^ And ^^ omit came and
^^ passed ^ to ^4 unto «* got
^ sick ^ border ^ omit perfectly
I ■ r »
Connection. Immediately after the miracu- they actually did, after the miracle. This accords
lous feeding, the people wished to pFOclaim Jesus best with all the details as given by the three
a king and were ready to take violent steps for Evangelists. ^TiU ha sent the mnltitndas away,
that purpose (John vi 14, 15). The disciples They were in an excited condition; hence great
were probably ready to join the people in an pruaence, perhaps an exercise of some constrain-
enterprise, which would fulfil their remaining mg power was necessary.
carnal expectations regarding the Messiahship of Ver. 23. He went up into the moantaixi apart
their Master. Hence our Lx>rd dismissed them, to pray. The attempt to make Him a king was
sending them where they would feel their need a temptation to be met by prayer. — Evwiinff.
of His presence. Mark and John narrate this Here the second evening. Comp. ver. 15. — He
occurrence, but the attempt of Peter (vers. 29-31) was there alone. Alone with His Father. Prayer
is mentioned only by Matthew. succeeded and preceded His labors for men.
Ver. 22. ConitrunedthediBeiples. See above. Ver. 24. But the boat was already in the
— To go before him to the other tide. Mark: *to midst of the sea. When Jesus came to them,
Bethsaida ; * John : * toward Capernaum.' Some they were * about twenty-five or thirty furlongs *
understand by Bethsaida, the city of Andrew and from shorp (John vi. 19), 1. <., about the middle
Philip, supposed to be on the western side of the of the lake. — Diitressed, or 'vexed,' by the
lake ; Capernaum being the ultimate point to be waves. The storm had arisen after they started
reached ; it Y(za in ' the land of Gennesaret * (ver. (John vi. 18). — For the wind was contrary. It
74). But in that case they would have inquired is most probable that they put out into the lake,
now He could join them, since there was then no and steering for (eastern) Bethsaida, were driven
other boat there (John vi. 22), and the circuit by out into the middle of the lake by an easterly
land was a long one. It is not certain that there wind. Their 'toiling in rowing' (Mark yi. 45)
was a western ^e^hsai4a (see on chap. ](i. 21). seems far more natural, if they were trying to
We therefore infer that He sent them to eastern meet the Lord at the appointed place. Had they
Bethsaida, which was not far off (Luke uc 10), been steering for the western shore (as some sup-
directing them to await Him there, so that they pose), they might have turned back and gone to
would cross together to the opposite shore, whicn Him with a contrary (west) wind.
Chap. XV. 1-20.] THE GOSPEL ACCORDING TO MATTHEW. I33
Ver. 25. In tlM fourth watch of tho ni^ht me. Comp. Ps. cvii. 27, 28. His faith, too weak
Between three and six o'clock in the morning, to enable him to waJk to Christ, was strong
Their danger had lasted nearly all night. De- enough to call to Christ.
liverance is often long delayed, but while the Ver. 31. 0 thou of little faith, wherefore didst
Master prayed, the d&iples could not be lost, thoa doubt 1 Chirsostom : we need not fear the
— He eame onto them. Mark adds : ' and would tempest, but only the weakness of our faith.
have passed by them,* 1. ^., to try them. — Walk- Hence Christ does not calm the storm, but takes
ing upon the lea. The main point here is His Peter by the hand. Trench : * Peter is here the
coming over the sea to join the disciples. The nar- image of all the faithful of all ages, in the seasons
rative implies an exercise of supernatural power, of their weakness and their fear.'
Ver. 26u It if an appariticm. An unreal ap- Ver. 32. And when they were gone up into
pearance of a real person. The word is not that the boat John (vL 21) speaks of the boat being
usually rendered, 'spirit' — They cried out for immediately 'at the land whither they went/
fear. Matthew is an honest witness to tell of This was on the western side of the lake, and
this superstitious fear. As he here discriminates we may eithei* suppose that the wind during the
between *an apparition ' and a real bodily ap- night had driven them near that shore, or accept
pearance of our Lord, he cannot mean the for- another miracle,
mer when he writes of the resurrection of Christ Ver. 3^ They that were in the boat. Prob-
Ver. 27. It if I. An assurance, throueh a liv- ably mariners and others exclusive of the disci-
ing voice, of His bodily presence. — BenotiifMid. pies. The effect produced upon the latter is
The presence of Christ always brings with it this declared in strong terms, Mark vi. ci, 52. — The
cheering injunction. Son of Ood, lit., son of God. Prooably only a
Ver. 28. And Peter answered. The silence recognition of His Messiahship, but the miracle
of the other Evangelists is remarkable, but casts would exalt their notions respecting the Messiah.
no doubt upon the truthfulness of Matthew's ac- For the first time men owned our Lord as the
count The occurrence is strikingly in accord- Son of God. John the Baptist had done so by
ance with Peter's impulsive character, ' almost a Divine commission (John i. 34 ; iiL 35, 36).
rehearsal' of the subsequent denial. — If it be Ver. 34. And when they were passed over,
thou. Not the language of doubt Peter's fault This points to ordinary, not miraculous sailing. —
lay in the words : bid me, etc, which betray a To the land unto Gennesaret ' Gennesaret ' was
desire to outdare the other disciples ; comp. the a fertile district, with a mild climate, on the west-
boast : ' Though all should be offended,* etc ern shore of the lake (also called the Lake of
(chap. xxvi. 33). Gennesaret). It is nearly four miles long and
Ver. 2Q. And he said, oome. More of a per- half as broad. Modern name : El-Ghuweir.
mission than a command, as the result proved. — Ver. 35. The men of that place. Not Caper-
He walked upon the waters. Not necessarily naum, but a more retired spot. The people who
very far ; and yet so long as he thus walked, it had been fed, came to that city ' seeking Jesus '
was through supernatural aid from Chfist The (John vi. 24) : it is implied that they found Him
power was obtained and conditioned by faith in somewhere else. Mark's account suggests that
Christ's power. So in our spiritual walk abov6 our Lord passed through other places on His
the waves of this world wav to Capernaum. — Oot knowledge of Urn.
Ver. 3a But when he saw the wind. ' Bois- Wnen morning came they would recognize Him,
terous,' or * strong,' is omitted by the best author- as our Lord was personally well known in Galilee,
ities. He was going against the wind. This Ver. 36. Only touch tiie border of his gar-
favors the theory of their course, advanced in the ment. A woman had been thus healed in the
notes on ver. 24. The other view would imply presence of a crowd (chap. ix. 20-22), so that
that Jesus had walked past them and turned these people were not superstitious, but had
towards them. — So long as Peter looked to strong faith. As our Lord was only passing
Jesus only, he had by faith the power of Jesus to through, a greater number could be healed in
rise above the waters, but when he looked at the this way. Christ's miracles were always per«
waves, beeinning to doubt, he htgxti to sink, formed so as to show a connection between Him-
Peter could swim (John xxL 7) ; yet in his terror self and the person cured, even though it were
he seems to have lost even his natural attain- so slight a one as this touch. — This is the fourth
roents. To be near Christ in person avails noth- general description of our Lord's ministry ; in
ing, unless we are near Him by faith. Peter each case (iv. 24 ; ix. 35 ; xi. i, and here) alter a
sinks without Christ ; clin^ng to his successors series of events grouped together without refer-
instead of Christ, must be in vain. — Lord, save ence to accurate chronological order.
Chapter XV. 1-20.
The Discourse, in Public and to the Disciples, about eating with
umvashed Hands.
1 •T^HEN came^ to Jesus scribes and Pharisees, which were " ^^^ ^"
2 X of Jerusalem,* saying, * Why do thy disciples transgress * ^Jj; \ g^ •
the tradition of *the elders.^ *for they wash not their hands ^"Skeri^Vs
* come ' from Jerusalem Pharisees and Scribes
134 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XV. i-ia
3 when they eat bread. But he answered and said unto them,
Why do ye also transgress the commandment of God by* your
4 tradition ? For God commanded, saying,* * Honour thy father ' f *.^d«"V
and ^ mother : and, He that curseth ^ father or mother, let him *^-
5 die the death." But ye say, -^Whosoever shall say to its father / ^j[^*»-
or Ais mother, // is sl gift,® by whatsoever^ thou mightest be ^
6 profited by me ; And ^^ ^honour not " his father or his mother,^ ' ' ^"^ ^- *•
Ae shall be free,^ Thus have ye * made the commandment of * ^^ *" ''
7 God of none effect by ^* your tradition. Ye hypocrites, well did
8 Esaias^ prophesy of you, saying, •This people draweth nigh ' **^"**-*^
unto me with their mouth, and ^^ honoureth me with tlietr lips ;
9 but their heart is far from me. But in vain they do worship
me, teaching/<7r * doctrines the commandments ^' of men. * col u. «
ID And he called ^® the multitude, and said unto them. Hear,
1 1 and understand : ' Not that which croeth ^® into the mouth ' ^omp. acu
o X. 14, 15-
defileth a*^ man: but that which cometh^^ out of the mouth,
12 this defileth a® man. Then came his^ disciples, and said
unto him, Knowest thou that the Pharisees were offended, after
13 they heard this saying? 22 But he answered and said. Every
plant, which my heavenly Father hath not planted,^^ "• shall be ** J'"** "•
14 rooted up. Let them alone: "they be blind leaders of the ".^p*^^-
blind.2* And Mf the blind lead^^ the blind, both shall fall into ,^^'Xi<^
15 the ditch.^ Then^ answered Peter and said unto him,
16 '^ Declare unto us this^ parable. And Jesus® said, ^Are ye^J^}^.****^
17 also yet^ without understanding i Do not ye yet understand,* ^ ^^p* ^*
that whatsoever entereth in at^^ the mouth goeth® into the
18 belly, and is cast out into the draught .> But '^ those ^ things ''j^.*5-^
which proceed out of the mouth come forth from ^ the heart ; "* ^*
19 and they defile the man. For out of the heart proceed^ ' ^^^^ ' i!!!!^ p*V
thoughts, murders, adulteries, fornications, thefts, false wit- ^^5.
20 ness,*^ blasphemies: These are the things which defile a^
man : but ' to eat with unwashen hands defileth not a » man. ' ,""" ™- '
• for the sake of * God said * insert thy
• revileth, or speaketh evil of ' surely die
' a gift to God • all that wherewith ^^ omit And
** he shall not honour " omit or his mother " omit he shall be free
" And ye have made void the word of God for the sake of " Isaiah
^^ the best authorities omit draweth nigh unto me with their mouth, and
" teaching as their teachings precepts ^® insert to him
" entereth * the ^ proceedeth
^^ when they heard the saying took offence ? ^ planted not
** they are blind guides ; the best authorities omit of the blind
«» guide ^ the pit ^ And
^ he ^ Even yet are ye also * Perceive ye not
•* everything which goeth into •* passeth
" out of •* come forth '* false witnessings
Only Matthew and Mark narrate the events from heaven, followed the feeding of the five
ff corded in this chapter. The discourse at Caper- thousand. The Passover, which was nigh at
naum (John vi. 22-71), respecting the manna hand (John vi. 4), was not attended by our Lord
Chap. XV. I-20.] THE GOSPEL ACCORDING TO MATTHEW. 135
( Tohn vii. I ). This chapter begins the story of tacked — For the sake of year tradiUon, 1. e,^
the last year of our Lord's ministry, which covers you break God's law, in order that you may keep
half the Gospel (chaps, xiv.-xxviii.). The history your (human) tradition. Comp. Mark vii. 9. The
of * the year of conflict * beeins with an account of direct command of God was set aside for tradi-
a covert attack on our Lord. The Pharisees from tion by those who claimed to be the strictest
Jerusalem (Mark iii. 22) began their open opposi- observers of the written law of God.
tion some time before (chap. xii. 24ff.). Then Ver. 4. For Ood said (comp. Mark vii. 10),
they expressed a blasphemously hostile opinion in the law of Moses. Our Lord assumes that
respecting the miracles of our Lord ; now they God spoke through this law. The precepts cited
remonstrate against the conduct of His disciples, are apt, since the Pharisees upheld traaition as
The opposition now, though apparently less bit- delivered by the 'fathers.' — He thmt revileth, etc.
ter, was really more dangerous. The interview Exod. xxi. 17. Our Lord quotes, not the promise
ages) to be intolerant about little and belittling strong a term. — Sorely die. In the original He-
questions, to be inconsistent, unrighteous (even brew : * dying he shall die ; * in the original Greek
according to their own standard), and hypocrit- of this passage : ' let him end with death,' both
ical. This ever recurring mistake of making equivalent to : * he shall surely die ; ' this pen-
religion consist in ' meat and drink,' is further alty is to be inflicted upon him.
rebuked in the saying to the multitude (vers. 10, Ver. 5. Bat ye say. God said one thing, ' ye
11), while the offence taken by the Pharisees say' another, and though you quote traaition,
(ver. 12) forms the basis of a declaration that it nas only your own authonty. — It is a gift to
I'harisaism is not of God's planting and is to be Ood, all that, etc. ' That from which thou
destroyed, defeating itself (vers. 13, 14). The mightest have been benefited by me, is an offer-
exposition of the * parable ' shows the nature of ing to God.' The Rabbins taucht that by saying
real defilement Moral purity or impurity is from * corban ' of his possessions (Mark vii. 1 1 ), a
the heart, not from the fooa, still less from the man was absolved from the duty of caring for
observance or neglect of the ceremonial * wash- his parents, yet the brief expression was not con-
ing ' of the hands before eating bread. On this sidered sufficient to bind the party to devote his
pomt the Lord's words (ver. 16) are still appli- property to religious uses,
cable : * Even yet are ye also without under- Ver. 6. He shall not honor his father. The
standing.' best authorities omit, * and.' * Ye say ; whoso-
Ver. I. From Jerasalem Pharisees and scrihes. ever shall say, etc., he shall not honor his father.'
Not * scribes and Pharisees,' but representatives The Pharisees directly deny the validity of the
of the party of the Pharisees, including * scribes.' fifth commandment There are two other views.
Possibly a formal deputation from the Sanhedrin both of them requiring the insertion of * and.'
(•from Jerusalem'). They came apparently with One, that of the common version : 'Whosoever
a definite and hostile purpose (comp. Mark vii. shall say, etc., and (in consequence) honor not,
i), probably to aid the Galilean Pharisees, or, h€ shall be free,^ The other makes the last
as is less likely, in consequence of the conduct clause the judgment of our Lord : * Ye say, who-
of the disciples of our Lord at the recent Pass- soever shall^ say, etc, he is not bcund^ etc,^ and
over feast in Jerusalem. (See ver. 2.) (I say that in consequence) he shall not honor
Ver. 2. why do thr disciples transgress 1 his father.' The parallel passage in Mark favors
They had seen them thus * transgress,' either the last view ; both views avoid the difficulty of
at Jerusalem (Lange), or, as is more probable, putting so direct a denial in the mouth of the
in Galilee (comp. Mark vii. 2). In reality a Pharisees ; but the true reading and grammatical
cautious and artful attack upon Christ Himself, usage compel the adoption of the nrst view. «-
— The tradition of the elders. Certain rules The words * or his mother' are also to be omitted,
handed down by word of mouth from Moses and — And ye have made void. Not merely trans-
the fathers of the nation (comp. Gal. i. 14). gressed, but rejected, the word of Ood. Some
' Elders ' refers to the authors, not the uphold- ancient authorities read ' law,' others ' command-
ers, of these traditional customs. 'The Jews ment,' but 'word' is better sustained, and is
attached greater value to tradition than even to more forcible.' What God says is of itself a
the written law, appealing in support of it to command, never to be rejected. — For the sake
Deut. iv. 14 ; xvii. 10. More especially did they of year tradition (see ver. 3). Modem Pharisa-
pay respect to the traditionary injunction of ism does the same. Church tradition leads to
washing the hands before meals, to which it dogmas which deny God's direct commands. Its
was thought Lev. xv. 11 referred' (Meyer). — upholders persecute not only for infractions of
For they wash not their hands when they eat their interpretations of God's laws, but for dis-
bread. Comp. the explanation in Mark vii. 3, 4. regard of precepts of their own making. Or at
The washing referred to was not an act of clean- least, they constantly break Christ's law of love,
liness, but a ceremonial washing, performed with through zeal for external things about which
scrupulous care. * Rabbi Akiba, being impris- Christ gave no express command,
oneo, and having water scarcely sufficient to Ver. 7. Te hypocrites. This word had not
sustain life given him, preferred dying of thirst ouite so strong a sense then as now. It includes
to eating without washing his hands' (Alford). those self-deceived. — Well did Isaiah prophesy
The Pharisees assumed the authority of this tra- of yea. (Is. xxix. I^) * Well,* /. ^., aptly. Our
dition. Our Lord opposes, not the custom, but Lord assumes that the prophecy properly referred
the principle they assumed. Notice the belittling to the Jewish people then, while He does not
influence of legalism. imply that this was its exclusive or even original
Ver. 3. Why do ye alM transgress! The application,
neglect is acknowledged, but the tradition at- Ver. 8. This people, etc. The briefer form is
136 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XV. 1-20.
now the csUblished reading. Early copyists crowd, warn their Master, as their opponents
inserted the full form. — Their heart if far from were important personages.
me. In the Hebrew: 'Their heart they have Ver. 13. Every plant This refers to the
removed far from me.' Applicable first to the tecuhing and traditions of the Pharisees, although
contemporaries of Isaiah, but descriptive of the the i)ersons became identified with their false
unbelieving Jews in all ages, and, as our Lord doctrine. — Whieh my heavenly father planted
declares, peculiarly * apt * at that time. not. The Pharisees claimed Divine authority for
Ver. 9. In vain. This phrase (only implied their teaching ; our Lord declares by implica-
in the original passage in Isaiah) refers to the tion that it was wholly human and as such should
emftiness of sucn worship. It is both groundless be rooted np, taken away and destroyed, to make
(without true principle) and fruitless (without room for a plant of His planting, the purer doc-
proper results). ITie Hebrew means literally : trine of the kingdom. It was a declaration of a
• their fearing of me has become a precept of purpose to oppose the Pharisees. To us it is a
men, a thing taught' A rebuke of religion, rest- promise, with a terrible side indeed, but bidding
ing only on human authority, but as applied to us take courage when we see false and corrupt
the Pharisees in this case, showing that such religion flourishing ; it * shall be rooted up.'
religion becomes positiuelv false, contrary to Ver. 14. Let them alone. His disciples arc
God's commandments. — Alford : * The portion not to begin an attack upon the Pharisees. Error,
of Isaiah from which this citation is made (chaps, if let alone, defeats and destroys itsell Let it
zxiv.-xxxv.) sets forth, in alternate threatenings work out its self -destructive results ! — They are
and promises, the punishment of the mere nom- Uind gnidei. They profess to be teachers, but
inal Israel, and the salvation of the true Israel have themselves no spiritual sight. If then the
of God. And, as so often in the prophetic word, blind guide the blind, those who follow such are
its threats and promises are for all times of the of course blind also. — Both ehaU fall into the
Church ; — the particular event then foretold pit, which lies in their path ; from the nature
being but one fulfilment of those deeper and of the case a pit of destruction. Here the effect
more general declarations of God, which shall on the persons is spoken oC Discussions and
be ever having their successive illustrations in controversies are to be instituted by Christians
His dealings with men.' with the sole purpose of saving men, the defeat
Ver. 10. Then he ealled to him the mnltitnde. of false doctrine being left to its own self-destnic-
Without answering the question about * washing tive tendency. — As Luke (vi. J9) in his report
of hands,' He turns to the people, as if to say, of the Sermon on the Mount, gives the same fig-
these hypocrites, though the zealous expounders ure in a different connection, we may infer that it
of the law, cannot understand its real sense. became proverbial in our Lord's teachings. The
Ver. 1 1. Sntereth. In this verse, and vers, general principle is obvious, but it admitted of
17-19, a number of verbs of motion are used, the various applications. Here it is used to enforce
exact force of which we seek to preserve in the a lesson of patience ; in Luke it is connected
corrections of the common version. — Deflleth with instruction about harsh judgments.
the man, /. ^., makes him common, impure or Ver. 1 5. Peter. He again acts as the spokes-
f)rofane. The Mosaic law, by a variety of regu- man, hence * unto us.' — Declare, /. e,, * expound.'
ations, kept up the distinction between pure and — The parable. That of ver. 11 (comp. Mark
impure, to teach the importance of moral purity, vii. 17). The declaration in ver. 11, was a 'hard
This purpose had been lost sight of, and the sajnng ' to those who were bom Jews, and hence
external regulation not only made the main mat- Peter might have called it a * parable,' especially
ter, but extended and exalted, so that ceremonial as our Lord had so often taught the deeper truths
impurity was considered worse than moral im- in that form. Or the disciples, with their Jewish
purity. Our Lord opposes only this perversion education, might have thought : this saying to
of the Mosaic law. Lange : * What is here said which the Pharisees so much object is not to be
concerning the going into and coming out of the taken literally, it must be a parable. The cen-
mouth, applies to the whole series of Levitical sure of the next verse favors this explanation,
and moral injunctions concerning purity. The Ver. 16. Even yet. After all the instruction
statement was, in the first place, indeed intended received. — Are ye also. As well as the multi-
as a justification of His disciples on the charge tude (ver. 10). — Without nnderetanding, literally
brought against them by the Pharisees. But the ' unintelligent.'
inference was obvious, that all these injunctions Ver. 17. Perceive ye not 1 The truth affirmed
required to be fulfilled in a higher sense (although was one easy to be perceived by the spiritually
this did not imply that the Lord denied their minded. — Into the draught, /. e., * drain, sink, or
validity as Levitical ordinances). As a matter of privy.' The thought of the verse (especially
course, when the svmbol would be completely when further explained by the words in Mark vii.
fulfilled, its outwara representation must fall to 19: 'because it entereth not into his heart,') is
the ground.' Pharisees in all ages have exalted that food affects the body noc the heart, that the
the mere sign and symbol atove the reality, moral and spiritual state of man is not dependent
Some people make their whole religion consist on the food or drink he uses, much less on cer-
In not allowing certain meats and drinks to enter tain ceremonial observances in regard to these
' into the mouth.' things. This verse indirectly opposes modem
Ver. 12. Then eame the diidplei. After He materialism,
went into the house (Mark vii. 17). — The Fhari- Ver. 18. Expresses in another form the same
•eei when they heard the taying, took offence, thought, indicating plainly that the heart is un-
Probably the saying in ver. 11, which seemed to affected by what goes into the mouth, while what
be in opposition to the Levitical law. They were comes out of the mouth indicates what is in the
ready to take offence from the effect of the pre- heart.
yious discourse (vers. 3-9). The disciples, hear- Ver. 19. For out of the heart prooeed evil
ing their disparaging and hostile remarks in the thonghta, /. ^., reasonings, purposes, not mere
Chap. XV. 21-39.] THE GOSPEL ACCORDING TO MATTHEW. . 137
notions. The criminality of acts proceeds from Ver. 2a These are the thing! which defile the
the purpose ; for these acts man is responsible, man. Ceremonial impurity is insignificant com-
The plural form indicates that these sins are pared with moral impurity. Yet Christians now
common and notorious. Mark adds a number of are as slow to learn this as the disciples were,
others.
Chapter XV. 21-39.
The Visit to the Borders of Tyre and Sidon: the Woman of Canaan;
the Return to the Sea of Galilee ; the Feeding of the Four Thousand.
21 "npHEN ^ Jesus went ^ thence, and departed ^ into the coasts * " ^^'^^^ ^*-
22 X of * Tyre and Sidon. And, behold, ^ a woman of Canaan ^ * seechap.xi
came out of the same coasts,^ and cried unto him,^ saying, ""^"J;.^"^
*'Have mercy on me, O Lord, thou Son of David ; my daughter «/ see chap. ix.
23 is grievously * vexed ^ with a devil.® But he answered her not a ' see chap. ir.
word. And his disciples came and besought him, saying, ^ Send ^ ^**^* "• **»
24 her away ; ^® for she crieth after us. But he answered and said,
^^ I am ^^ not sent but unto the lost sheep of the house of Israel, e chap. %. 5,
25 Then came she^^ and * worshipped him, saying, Lord, help me. * see chap.
26 But ^^ he answered and said. It is not meet to take the chil-
27 dren's bread, and to cast // to dogs.^* And she said, Truth,^^
Lord : yet ^* the dogs eat of *the crumbs which fall from their « Lukexri.ai.
28 masters* table. Then Jesus answered and said unto her, O
woman, *great is thy faith : *be it ^^ unto thee even as thou wilt *scechap.tx.
'And her daughter was made whole ^® from that very ^ hour. / ciup. ix. aa.
29 ""And Jesus departed from^ thence, and came *nigh unto^ "'Mik^.si
the sea of Galilee; and^ went up into a^ mountain, and sat «aSp.ir.i&
30 down ^ there. And great multitudes came unto him ^ having • ^ *^
with them those that were *lame,^ *^ blind, *dumb, ** maimed, '^ gfilfirk
and many others, and ^ cast them down at Jesus' ^ feet ; and ^^*
3 1 he healed them : Insomuch that the multitude wondered, when
they saw ^ the dumb to speak,® ^ the maimed to be ^ whole, ^ the
lame to walk,^^ and ^ the blind to see : ^ and * they glorified q sce chap,
'"the God of Israel. r\ii3aai.%%
32 * Then * Jesus called his disciples unto himP and said, I have acuxULiJ^
compassion on the multitude, because they continue with me ^^j gj^p-
i4-ai
* And * went out • withdrew
* parts * a Canaanitish woman * from those borders
^ omit unto him * possessed * demon
'® Dismiss her, or^ let her depart ^^ was
" But she came " And ** and cast it to the dogs
" Yea *• for even " insert done
" was healed *• omit very * omit from
" beside « and he « the
** omit^own * there came unto him great multitudes
^ the lame " insert they " his
*• speaking * omit to be »* and the lame walking
^ seeing ^ unto him his disciples
XVtll.
ix
138 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XV. 21-39.
now three days,^ and have nothing to eat : and I will not ^
33 send them away fasting, lest^ they faint in the way. And his^
disciples say unto him, Whence should we have so much bread ^
34 in the wilderness,^ as to fill so great a multitude ? And Jesus
saith unto them, How many loaves have ye ? And they said,
35 ' Seven, and a few little fishes. And he commanded® the mul- ' scc chap
XVI. 10.
36 titude to sit down ^ on the ground.*^ And *2 he took the seven
loaves and the fishes, and •* gave thanks, and brake thein}^ and u chap. xxvi
gave to his^ disciples, and the disciples to the multitude, xxii. 17,19;
37 And they did all cat, and were filled : and they took up of the 23 ;.. Acta
xxvii> 315 '
38 broken meat that was left** seven baskets full. And they that Romxiv.6;
. , - . .1 Cor. X. 30 ;
did eat were four thousand men, beside women and children. »• 24;
cotnp. chap.
39 And he sent away the multitude, and took ship,^^ and came »^- '9-
into the coasts of " Magdala.*® v josh. xix.
38; conm.
•* now three days they continue with me ^ am unwilling to ^^ ^"**
^ lest haply ^ many loaves ** a desert place
• giving commandment to *° recline
<i ( , ) instead o/(.) *« ^,^// And
*• having ^iven thanks, he brake,
** that which remained of the broken pieces ** entered into the boat
*• borders of Magadan {according to the best authorities).
Contents. The order is chronological (comp. /. ^., a heathen hy religion, * a S)nro-Phoenician by
Mark vii. 24-viii. 10 ; especially the miracle pc- nation.' The Phoenicians were the descendants
culiar to that Gospel). This visit of our Lord of the remnant of the old Canaanites. — Came
to Gentile regions followed an attack from the out Probably from a distance. — Son of David.
Pharisees. (Comp. the course of Paul ; Acts She knew and probably shared in the Messianic
xiiL 46.) The interview with the heathen woman hopes of the Tews. At least she had heard of
is striking and prophetic. The Jews reject the our Lord, and believed that He could help her.
blessing ; the Gentiles seek it with longing desire. Her request : Have mercy on me, exhibits her
The heathen world had been prepared tor Him faith, far more than the title she used, — Chiev-
who was 'a light to lighten the Gentiles.' The onsly posaeued with a demon, lit., 'badly demon-
incident waa timelv. It prepared the Apostles ized.' Such possessions were therefore not con-
for Uieir universal mission, and also for the fined to the Jews.
prophecy (chap. xvL 21) of His death at Jem- Ver. 23. But he anawered her not a word,
salem. They must see the faith of the Gentiles, (Vers. 21-2^, peculiar to Matthew.) By this
before they could learn the faithlessness of the unwonted silence our Lord would try her faith ;
Jews. — On the second miracle of feeding the and prove it to His disciples. They were Jews,
multitudes, comp. the account of the first (chap, and must learn to intercede for a heathen woman,
xiv. 15-21). Four Evangelists tell of the first; before they could carry the gospel to the Gen-
two of the second. The six accounts emphasize tiles. — Bimiii her. They did not mean : refuse
one thought : Christ the Bread of Life, sufficient her request (see ver. 24). — For ahe erieth after
for all. iu. Arousing public attention which they knew
Ver. 21. And Jeios withdrew. Partly in con- the Lord would avoid. Their language was not
sequence of the hostility of the Pharisees ; partly selfish, but a recognition of the woman s importu-
to seek retirement (Mark vii. 24) ; He designed nate earnestness, perhaps of her faith,
also, to signify, through the incident which was to Ver. 24. I waa not lent, etc His personal
follow, the future admission of the Gentiles into mission was only to the Jews, as their previous
His kingdom. — Into the parta. Mark vii. 24: mission had been (chap. x. 5, 6). The exceptions
' borders.' He may not have passed much be- all pointed to the future spiritual significance of
yond the frontier. — T^re and Sidon. Phoenicia, the phrase: honae of IsraeL This answer might
nere named from its chief cities, was north of suggest to the disciples : ' Is not such a one
upper Galilee, and inhabited by Gentiles. The really a daughter of the spiritual Israel, though a
Jewish world was closing against our Lord ; the woman of Canaan.' It was not a refusal, but a
Gentile world was not yet open. He sought postponement, to educate her faith and train the
seclusion near the border line, but ' He could not disciples for their world-wide mission,
be hid* (Mark vii. 24). The heathen mother Ver. 25. But ahe came. Perhaps into the
found Him : she was a type of the longing, suffer- house (Mark vii. 24), but more probably to where
ing Gentile world. He waited for her in the way. Her faith was
ver. 22. A Canaanitiah woman. Her race, more manifest, as the Lord gave her opportunity,
not her country, is thus noted. Mark, ' a Greek,' — Lord. Reverential address. — Help me. A
Chap. XV. 21-39.] THE GOSPEL ACCORDING TO MATTHEW, 139
touch of nature in the mother's prayer ! Mater- number fed, the amount of provision present, the
nal love remains even in heathemsm ; often lead- fragments gathered, even the kind of baskets
ing to Christ ^ used, a different word being found here, and also
Ver. 26. It if not meet. The reply is not in the question of our Lord about the two
harsh, nor is it a refusal (Mark: *Let the chil- miracles (chap. xvi. 9, 10 ; Mark viiL 19, 20).
dren first be fed'). It calls forth the woman's Ver. 32. And Jem eallad nnto him hia dii-
faith, and convinces the disciples that it is eiplet. Our Lord Himself takes the first step
•proper* to bless this heathen woman. — To take (comp. chap. xiv. 15). This case was more ur-
(lit, 'to take away') the children*! bread. All gent; the crowd was not composed of those on
present understood this as referring to the bless- the way to the Passover, and had been three days
mp provided for the Jews. — To the dogi, lit., with Him. — Three days. The third day was
Mittle dogs.' A reference to the large savage passing; so they were hungry and destitute of
dogs so common in the East, would be very con- provisions, but not vet in actual distress. — Faint
temptuous ; household dogs are meant ; a sense in tho way, u ^., because exhausted from the
the woman skilfully used. want of food on their way home in that moun-
Ver. 27. Tea, Lord. She accepts the Lord's tainous region. The Lord's compassion was
word and makes an argument of it. — For even, called out bv their physical want, which, how-
not ' yet,' the dogs. Not as one of the children ; ever, resulted from their desire to be near Him.
but as a humble dependent, she asks only what Ver. 33. Whenoe ahould we have so manj
falls to such : the enunbe. Possibly a reference loavei. rhe Question may seem strange after
to the pieces of bread on which, according to the the miraculous leeding of the five thousand. But
ancient usage, the hands were wiped ; out the it was not so strange as their subsequent reason-
usual sense is more natural. ' She was, as it were, ing about the leaven of the Pharisees and Saddu-
under the edge of the table, close on the confines cees (chap. xvL 6-12). Our own forgetfulness
of Israel's feast' (Alford.) — The woman had and unbelief should make us wonder less at the
been earnest in gaining a hearing at all. Her Mittle faith' of the disciples. In the previous
answer shows a quickness of mind, approaching case the disciples emphasized the aAount of
wit, humility also, joined with true wisdom ; in bread needed (* two hundred pennyworth ') ; in
her persevering faith she saw the mind of Christ this, the fact that thev are in a deiert jdace. —
even in the seemingly repulsive figure. FilL The long fast called for plentiful provision.
Ver. 28. Great ia thy faith. The greatest Comp. Mark viii. 4, where the same word is
faith had been shown by Gentiles (comp. chap, translated * satisfy ' in the common version,
viii. 10); and of this woman's characteristics, Ver. 34. How many loaves have ye 1 In the
'faith' was not only the crown, but the source. — other case a lad had the provisions; here the
And her daughter was healed fhnn that honr. disciples themselves. The loaves were seven in
Mark (vil 30) describes her return home. As in this case, five in the other, the number of little
the case ot the Gentile centurion, the cure was fishes is not specified.
performed at a distance. The intermediate link Ver. 3^. And giving oommandment. Theoor-
in both cases was strong faith combined with rect reading joins this verse closely with ver. 36.
affection for the person healed. A hint is thus In the other case the disciples arranged the mul*
given in regard to intercessory praver. titude (Luke ix. 14; John vi. 10). — On, the
Ver. 29. Departed thenoe. (Mark viii. 31 is gronnd, not ' on the grass ' (chap. xiv. 19) ; they
fuller.) He probably made a circuit, passing were * in a wilderness (ver. 33), a desolate region,
southeastward, througn the northern part of the in this case.
Decapolis at the foot of the Lebanon ran^e, Vers. 36, 37. The mode of distribution (and
reaching the mountainous (and solitarv) distnct the miracle itself) was precisely the same. —
on the eastern shore of the Sea of Oaluee. — And That whieh remained of the broken pieoes. seven
sat there. To obtain here the rest He had baskets fnlL In the other case * twelve. The
sought in * the parts of Tyre and Sidon.* word rendered 'baskets ' is a different one (prob-
ver. 30. Gnat mnltitndes. Even in this re- ably larger ones are meant), and the same differ*
tired place He was not allowed to rest long, ence is observed in chap. xvi. 9, la
The crowds came having with them, /. e.^ bringing Ver. ^8. Fonr thoosand, instead of ' five thou*
with them, a great variety of afflicted ones. — sand.' In this case the material miracle seems
Dnmb. Mark mentions one case in particular (vii. not to have been so great, as respects the number
32-35). — Maimed. The first mention of this class, fed and the fragments remaining. All these va-
/. e.i those wounded or diseased in hand or foot ; riations, which show no gradation between the
our word ' maimed ' implies a loss of the member, miracles, and betray no special design, prove
— Cast than down. ThXs may refer to the rude- that the Evangelists give true accounts of two
ness of these mountaineers, or to their haste, or to distinct miracles.
their confidence ; probably the three explanations Ver. 39. Into the boat Probably one await-
are to be combined. ing Him. — Into the borders of Kagadan, accord-
Ver. 31. Wondered. Comp. Mark vii. 37. ing to the best authorities. ('Magdalan' is also
The people had probably heard of, but never found.) Mark : * Into the parts of Dalmanutha.'
witnessec^ His power. — Ine dnmb speaking, etc This was probably a village not far from Maga-
This is the form of the original. — Oiey glorified dan. Our Lord, pursued by the hostility of the
the Ood <tf IsraeL Thev were not heathen, but Jews and seeking retirement, landed at an ob-
Tews. Yet living on tne borders, they seem to scure locality between the two places. The site
have been affected by heathen nations, and half of Magdala (Magadan), now called Madschel
recognized other gods. (* Migdol,* Josh. xix. 38), is north of Tiberias and
Veis. 32-38. This miracle is not identical directly east of Cana, on the w^j/^/i shore of the
with that described in chap, xiv, 15-21. The lake, since the next voyage (chap. xvi. 5 ; Mark
drcnmstances vary in every possible respect : the viii. 13) was across the lake to the eastern side.
I40 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 1-12
Chapter XVI. 1-12.
Tlie yavs seek a Sign^ and our Lord warns His Disciples against
their Doctrine,
1 *" I ^HE Pharisees also with the Sadducees^ came, and tempt- ** JJ.^""^^*
X ing ^ * desired ^ him that he would shew * them a sign * ^Tj^**'
2 from heaven. He^ answered and said unto them, *^ When it is ' ^^^^
evening, ye say, // will be^ fair weather : for the sky ^ is red.
3 And in the morning, // will be^ foul weather to-day: for the
sky '^ is red and lowering. O ye hypocrites,^ **ye can® discern ^'Lukexii.sis.
the face of the sky ;^ but can ye not^^ discertt the signs of the
4 times ? ^^ 'A wicked ^^ and adulterous generation seeketh after * chap. xi.
a sign ; and there shall no sign be given unto it, but the sign
of the prophet Jonas.^^ And he left them, and departed.
5 And when his disciples were come to the other side, they
6 haa forgotten " to take bread. Then ^^ Jesus said unto them,
Take heed and -^beware of ^the leaven of the Pharisees and of /ye«:- ««..?
Luke XII. t.
7 the ^* Sadducees. And they reasoned among themselves, saying, e '.^^^;^
8 // is because we have taken ^^ no bread. Which when Jesus
perceived, he^® said unto them,^® *0 ye of little faith, why *seeci«p.vi
reason ye*^ among yourselves, because ye have brought noj^p-^-^*^
9 bread ? * Do ye not yet understand,^^ neither remember * the ^ ^' ^^
five loaves of the five thousand, and how many ' baskets ye took Ji'/J?*^^^.
10 up.? Neither ""the seven loaves of the four thousand, and how Jjij^jj;
11 many * baskets ye took up.? How is it that ye do not under- ,„'fe„p.xy.
stand 2^ that I spake //^ not to you concerning bread,^ that ye « cSS^xr.
should beware^ of the leaven of the Pharisees and of the^^ Juf.g,^;
12 Sadducees.?^ Then understood they how* that he bade them "*'^*
not beware of the leaven of bread, but of the doctrine ^ of the
Pharisees and of the^® Sadducees.
* And the Pharisees and Sadducees * or trying • asked
*to shew * But he ® omit It will be
' heaven • the best authorities omit O ye hypocrites
• ye know how to " ye can not ^* (•) instead of {})
*• An evil ^' of Jonah
^* And the disciples coming to the other side forgot
" And " omit of the " took
** And Jesus knowing it, said ^' omit unto them
* do ye reason " perceive ^ omit it
« ( ? ) instead o/(,) «* But beware ^ (.) instead of (?)
*• omit how ^ teaching
Contents. In consequence of the opposition then withdraws to the eastern side of the sea
of Pharisees and scribes from Jerusalem (chap. (ver. 5), not far from Bethsaida (Mark viil 22).
xv. I, 21), our Lord had withcuawn to heathen The connection of events shows the reason for
and unfrequented regions. On His return, He these repeated voyages, which seem purposeless
lands at a retired locality in Galilee ; the Phar- to many readers. Uaiilee being almost completely
isees seek Him, on this occasion in company closed to Him, it was time for the decided con-
with the Sadducees, tempting Him again. He fessions (vers. 13-20) and revelation (vers. 21-
Chap. XVI. 1-12.] THE GOSPEL ACCORDING TO MATTHEW. 141
28) which follow. On the way the unbelief and way (Mark viii. 22), at a time when our Lord was
ignorance of the Twelve were manifested (vers, avoiding public notice, may have been for the
7 ff.); instruction was given them which would purpose of obtaining a supply,
separate them more decidedly from the Jews Ver. 6. Th9 leaTon of the PharisoM and Sad-
( vers. 6, 12). It is one of the Twelve that tells dooMS. * Leaven ;' figure for a permeating spirit-
of their wesLkness at this important crisis. — Our ual influence, generally an evil one (comp. now-
Lord visited Galilee but once more, and then to ever chap. xiii. ^3)' Their want of bread made
take leave of it (comp. chaps, xvii. 22; xix. i). the illustration apt They were now withdraw-
Ver. I. And Saddnoeds. First mention of ing, both bodily and spiritually, from the Jews ;
them, in antagonism to Christ. Opposed to each hence there is probably a reference to Exod. xii.
other, these two parties united against our Lord ; 15-17 ; comp. I Cor. v. 7. The two opposing
opposition to the truth overbears other antago- sects are here connected (comp. ver. i) ; Mark,
nisms. Extremes of error consistently meet in however (viii. 15), substitutes * the leaven of
opposing our Lord's people and cause. — Tempt- Herod.* The Sadducees had already Joined the
ing, or 'trying' Him, putting Him to the proof. Pharisees in opposing Christ, and Herod may
But He never responded to doubt and disbelief ; have been in some alliance with them. Politi-
only to faith. To accede to their wish, would cians often coquet with religious parties,
foster their carnal hopes, — A sign from heaven. Ver. 7. And they reasoned among themaelyef.
Comp. chap. xii. 38. It was the common belief In their own hearts and then with each other ;
that visible signs from heaven would attend the not in dispute, but in earnest conversation. — It
Advent of the Messiah. Their request implied if because we took no bread. An unspiritual but
reparation
self-righteousness tend to superstition. from the whole nation, and separate' provision for
Ver. 2. When it if evening, ye say, Fair their wants, which they had forgotten. (General
weather, etc In answer to their demand fur a anxiety about worldly things would follow.
* sign from heaven,' our Lord cites two weather Ver. 8. And Jesus knowing it said. This
'signs,' such as all men look for, 'in the face of avoids the incorrect notion, that He took some
the heaven.' These signs (cited, not given by our time to discover it •— 0 ye of little faith. Words
Lord) hold good in other reeions. The design applied to them before (chap. viii. 26 ; xiv. 31)
was to rebuke their carnal and sensuous expecta- on occasions of great weakness. After such mira*
tions (see ver. ^). cles their cares were unbelieving.
Ver. 3. Symbolical meaning (not to be pressed): Ver. 5. Do ye not yet perMive. Mark (viii.
' The red at even of the Old Testament betokened I7» 18) is more full. Besides want of faith, they
fair weather at hand. Similarly, the red sky at had shown great want of perception,
the commencement of the New Testament, indi- Ver. la Baskets. A different word in the
cated the storm about to descend upon Israel, original from that used in ver. 9, but the same
But they were incapable of understanding either one we find in the account of the miracle (chap,
one or other of these signs.' (Lange's Comm.) xv. 37). This difference incidentally confirms
— Te ean not. Not a question, but an assertion, the truthfulness of the account.
— The signs of the times, /. ^., the fulfilment of Ver. 11. How is it that ye do not pereeive,
prophecy ; the miracles performed before them, etc. The recent instruction (chap. xv. 19, 20)
showing that the Messiah had come. The Jews, that eating did not defile a man, should have
with the promise of the Messiah, ought to have prevented the surmise about not eating bread
been as quick in discerning the signs of His com- with the Pharisees and Sadducees ; the miracles
ing, as those of the weather. Proverbially so should have shown them that lack of earthly
keen to discern the signs of the times as affecting bread was not referred to. Mark stops at this
trade, etc, they have alwavs shown lack of point in the narrative.
spiritual discernment. But all men are naturally Ver. 12. But beware. This is the correct
slow in discovering the spiritual significance of reading. — The teaching of the Fhariseei Ukd
passing events. Sadducees. Comp. Luke xii. i. The leaven of
Ver. 4. Comp. chap. xii. 39 (exactly the same the Pharisees is 'hypocrisy.' But the Sadducees,
words). The audience may have been in part the * liberal Tews ' of that age, went to the other
the same, hence no explanation is added here. — extreme. The reference is, therefore, not to what
And he left them anld departed. Abruptly it they taught in common, but to the mode and
would seem. As events proved, He now gave spirit of their teaching. In both cases hypocrisy ;
them up to their blindness, but with pajn at their in the Pharisees hypocritical formalism, in the
unbelief. See on Mark viii. 12 : *And he sighed Sadducees hypocritical liberalism. These two
deeply in his spirit.' apparently antagonistic tendencies have been
Ver. 5. And the disei|ilei coming to the other practically united ever since in opposing Christ,
side. To the eastern shore. It is improbable that Without Him strict morality ('Pharisees') and
this conversation took place during the voyage free inquiry ('Sadducees') inevitably become hyp
(^e below). — Forgot to take bread. Provisions ocritical. Comp. on Mark viii. 15. — The em-
were not indispensable for so short a voyage, phasis here laid on false ' teaching ' is suggestive.
The original suggests that the neglect occurred Principles, tendencies, ' teachings,' are most per-
after they landeoT They had but one loaf in the meating, and if evil, most dangerous. To those
boat (Mark viii. 14), ana started on a land jour- who after all the lessons of history, and of ex-
ney to Cesarea Philippi (ver. 13), through a perience, fail to see this, we may applv the words
region comparatively desolate, without qiiaking of our Lord : ' How is it that ye ao not per*
provision for it. The visit to B^thsaidi^ on the ceive ? '
142 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 13-28.
Chapter XVI. 13-28.
The Discourse of our Lord with His Disciples^ in which He calls forth Petet^s
Confession and predicts His own Passion and the Sufferings of His FoU
lowers,
13 •\T /"HEN^ Jesus came into the coasts ^ of Cesarea Philippi, *,^*l1?",
V V he asked his disciples, saying, Whom ^ do men say that ^aJ^SJ.t;
MarK vi. 14 ;
Vhl-
14 I, the Son of man, am?* And they said, Some say that thou Jj^e
art *John^ the Baptist ; some, ^ Elias ; ^ and others, Jeremias,^ ^ Luke S.'l|
15 or one of the prophets. He saith unto them, But whom^ say Si?f »; ^
16 ye that I am? And Simon Peter answered and said. Thou ^z vc" '^V
17 art *• the Christ, 'the Son of -^ the living God. And Jesus an- # coi?p!xhIJ.
swered and said unto him, 'Blessed art thou, * Simon Bar-jona:/p».xiii.aj
chap. XXVI.
for ' flesh and blood hath not revealed // ® unto thee, but my 63 : Actexir.
, >5» «The9«.
18 Father which ^ is in heaven. And I say also® unto thee, j- 9; Heb.
that thou art Peter, and ' upon this rock I will build my ^^,^*^***'^
church; and ""the gates of helP^ shall not prevail against it. * J9|»n^|^^*»i
19 And I will give unto thee * the keys of the kingdom of ' ^V*o^^|
heaven : and "" whatsoever thou shalt bind on earth shall be Jj! ^. u;
bound in heaven; and whatsoever thou shalt loose on earth ^Ycor iii©
20 shall be loosed in heaven. ''Then charged he his disciples L^iSmJSi
that they should tell no man that he was Jesus *the^^ Christ ii*u.xxii.a»;
21 From that time forth ^^ 'began Jesus to shew unto his disci- iiL/.**
pies, how ^^ that *" he must go unto Jerusalem, and * suffer many *x^.^8; ***
things of the elders and chief priests and scribes, and be killed, / if ark viu. '
• 30 » Lokc ix.
22 and be raised again ' the third day.^* Then ^* Peter took him, ««
^ ' q Mark n\\.
and began to rebuke him, saying, Be it far from thee. Lord : this j^-|
23 shall not ^* be unto thee. But he turned, and said unto Peter, ;»7'
Get thee behind me, Satan : thou art* an offence ^^ unto me : ^ ^^^ ^^.
for thou "savourest^® not the things that be of ^^ God, but those ^ ch^^.*i;.
24 that be of ^ men. Then said Jesus unto his disciples, If any ^J; """'*
f«a« *^ will ^ come after me, let him deny himself, and "'take *xu^ »!"**•
25 up his cross, and * follow me. For ^^ whosoever will ^i save his "s-.ThUjfiV.
life shall lose it : and whosoever will ^ lose his life for my sake w'See chap.
X 38
26 shall find it. For what is a man ^ profited, if he shall gain the x John riu.
whole world, and lose his own soul?^* or what* shall a man j-sw chip. x.
27 give in exchange for his soul ? ^ For * the Son of man shall « <?omp. p$.
xlix. 7* 8
, »• • • • . /iDan.viLu;
* Now when ' parts ' who chaps., xix.
* according to the best authorities that the son of man is ? SvT^L'**'
* some w» Jol^n • Elijah ^ Jeremiah Act* i. « ,
* revealed it not • also say ^* Hades » ^*"' **
" he is the " omit forth » omit how ^ K^n tS'^i
^* the third day he raised up " And Zech. xiv. $ '
*« never " a stumbling-block *• mindest f^^P ^^
^* the things of * one "would \i\h\
« shall « shall a man be " forfeit his life » life 2'rhe«.i. ^
-IX. I ;
UKSix. 23
Chap. XVI. 13-23.] THE GOSPEL ACCORDING TO MATTHEW. 143
come in the glory of his Father ' with his angels ; and * then ' jf;".;^""
28 he shall reward * every man according to his works.^ Verily J^'j™?-
I say unto you. There be some standing here,*^ which shall ''^'f Hcb"ii.
not*° ''taste of death,' till they see the Son of man-'' coming in ,timp
his kingdom. SiTwi"'
V doing ' / 1^ »"'
CoHTEHTS. The confession (ver. 16), and the
revelation (vcr. 11), constiiuie an epoch in the
Iriining of the Apostles. Despite theit Utile
faith and want of understanding, they cling to
lliro u the Christ of God. He calls for a con-
fession of this. Peter, the usual spokesman, makes
it. Then He reveals His passion and (he suffer-
ings of His people with Him and for His sake.
This revelation was at drat rejected, never re-
ceived by the disciples in its full force until it be-
came I tact. The important statement regarding
the foundation of His Church (ver. iS) is not,
as many suppose, the central thought. It is how-
ever appropriately introduced here, where (he fiw-
feiiioH of the Church [lutivtly with the mouth,
and ptairotly through sufTering for His sake) is
nude to centre about His Pastwn, the ground
and motive for that confession. These events
occurred in the neighborhood of Cesarea Thi-
lippi.and on the way thither (he miracle recorded
by Mark (viii. z3-l6], was performed in Bcth-
saida Julias. On the very edge of the Jewish
territory, these great revelations were made. The
hostility of the Jews had banished Him (hither,
but its ultimate effect would be to banish them
from the Land of Promise.
Ver. 13. nuMrUof CMUtftFUIippL Mark:
'villages.' Piobably not the city itself, but re-
tired localities in the neighborhood, better adapted
for private intercourse. TTie dty was situated at
the foot of Mount Hermon, and formerly bore
the name Pancru. Philip the Tetrarch beautified
i(, and called it Cesarea; his name (PhilippI)
being commonly added to distinguish it from
Cesarea on the sea-coast (where Paul was after-
wards imprisoned). The name was changed to
Nenmiat by Agrippa H., but (he village which
now marks the site is called Sanui. — Ha uktd
bii diwiplM. While ' in the way ' (Mark viii. 27),
not to that region but from some retired spot,
where He had been praying (Luke ii. iS). —
Wha do mmMj Uut tlw Boa at mftniiT The
common reading is an alteration to bring out
more fully the implied though! : ' I am the Son
of man, the Messiah.'
Ver. 14. Soma laj. The people had never
been fully convinced that He was (he Messiah.
In the presence of opposition (hey only held th^
He was a remarkable personage. — Jolu the Bu-
tUt. Herod'sopinion, seechap. xiv. a.— EUjtt.
The forerunner of the Messiah. — Jeruaiah, etc.
Some really believed that the old prophets would
144 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 13-28.
reappear in another fomv. As His preaching be- long before (John i. 42), but is now solemnly be-
came more denunciatory, they would think of stowed. It is a masculine form of the Greek
Jeremiah. The whole verse shows the change in word meaning * rock.' In the dialect of the
popular opinion throughout Galilee. country the same word may have been used in
Ver. 15. But who uy ye, etc. The question both cases,
docs not imply that they doubted His Messiah- Explanations : i. The phrase refers to /V/<t,
ship, but is a demand for a decided expression as but as a confessor ^ as in Christ, representing the
to what He was as the Messiah. This is the main other Apostles. This explains both the resem-
point in Peter*s reply. blance and the difference of the words : * Petros *
Ver. 16. Simon Potor; answering for the others and 'petra; ' it is on the whole preferable. From
IS well as for himself. — TI1011 trt uo Chriit ('the personal qualities he was the first among equals,
Messiah*), tho Son of tho liTing God. Peter's and as he had represented the Apostles in the
reply is a decided, solemn, profound confession, confession, so now in the Lord's declaration. He
that Jesus Christ is the Son of the living God in was also the first to preach on the day of Pen-
a specific sense. This specific sense is clearly tecost, when the Church was fully established,
vindicated: (i.) by the presence of the article, and first to preach to the Gentiles. When he
which otherwise might have been omitted : (7.) was disobedient and dissuading, censure was pro-
by the addition of the phrase itself, otherwise un- nounced upon him (vers. 22, 23); hence only con-
necessary, since the confession of His Messiah- fcssing Peter is meant. The other Apostles are
•hip includes all lower ideas ; (3.) from the word included ; since what is addressed to Peter in the
* living,* which is not opposed to dead idols, but next verse is afterwards repeated to all the Apos-
indicates that God is the source of all life, and ties (chap, xviii. 18), to which some add Eph. ii.
that His Son b the fountain of life to men ; (4) 20 ; Rev. xxi. 14. — 2. The Romanisi vino : Peter
from the declaration that God had revealed this Is referred to, but as the ofiicial head of the
to Peter, since men of themselves readily form Twelve; as such the Bishop of Rome is his sue-
lower conceptions of Christ. This is the germ cessor. Were this correct, Mark and Luke
of the true and full statement respecting the Di- would not have failed to record the saying in
vine Human Person of Clurist. The germ itself their accounts of this interview. Further objec-
wis a revelation, and its development was through tiona: (i.) It obliterates the distinction between
subsequent revelation to the Apostles. The doc- petros and petra ; (2.) it is inconsistent with the
trine 01 Christ's Person is not tho result of hu- true nature of the architectural figure ; the foun-
min speculation, but a truth revealed by the dation of a building is one and abiding, and not
Father of our Lord respecting His only Begotten constantly renewed and changed ; (3.) it con-
Son. As at the beginning of His mmistry our founds priority of time ^nth permanent supe-
Lord received an attestation from man (John the riority of rank ; (4.) it confounds the apostolate.
Baptist) preceding the attestation of His Son- which, strictly speaking, is not transferable but
ship from heaven (chap. iii. 17), so at this turning- confined to the original personal disciples of
point a confession from man precedes the re- Christ and inspired organs of the Hoi v Spirit, with
newed attestation from heaven on the mount of the post-apostolic episcopate; (5.) it involves
Transfiguration (chap. xvii. 5). an injustice to the other Apostles, who, as a body,
Ver. 17. BloMOd trt thon. An answering con- are expressly called the foundation, or foundation
fession of Peter as an object of the Divine stones of the Church; (6.) it contradicts the whole
favor, a subject of Divine grace (comp. Rom. x. spirit of Peter's epistles, which is strongly anti-
9). — Simoii Bar Jona, son of Jonah. His human hierarchical, and disclaims any superiority over
name and paternity are introduced, probably with his * fellow-presbyters ; ' (7.) finally, it rests on
an allusion to the title : Son of man (ver. 13) ; assumptions, unprovcn either exegetically or his-
there is a similarity in the phrases in the Ian- torically, namely, the transferability of Peter's
cuage then spoken. Simon confesses his belief primacy, and its actual transfer to the bishop, not
m the higher title of Christ ; our Lord refers to of Jerusalem nor of Antioch (where Peter cer-
Simon's higher name, Peter. — For flofh and tainly was), but of Rome exclusively. Comp.
Idood roToalod it not unto thoe. The knowledge the note in Schaff's History of the Apostolic
was not from any human source (comp. Gal. i. Churchy p. 374 ff. — -3. The ultra Protestant
16). — But my Father who if in heaven. The ^iew: Peter's confession alone is referred to.
real knowledge of Jesus as the Messiah, the Son Only partially correct. Objections : (i.) *This'
of the living God, is and must be a matter of can scarcely refer to something so remote as the
Divine revelation. Men may, of themselves, confession : on this theory the clause ' thou art
hold such a doctrine as part of a creed, but a be- Peter,' has no force whatever, and our Lord is
lief that influences heart and life is the result of represented as making a play on words almost
a Divine revelation made in us. Peter's confes- meaningless; (2.) the Church is founded on
sion was based on such a belief. For the trials living persons, not on abstract doctrines and con-
oi faith before them during the remainder of our fessions ; (3.) the whole context is against it : the
Lord's earthly life the disciples needed a knowl- confession about the Person of Christ, the sol-
edge of His Person far above the carnal no- emn utterance of Peter's usual name (ver. 17),
tions of the Messiah ; the reply of Peter shows the personal statement of ver. 19^ Most later
that they had it, and our Lord tells whence it Protestant commentators reject it. — 4. Christ
came. means His own Person. So Augustine (in later
Ver. 18. And I also lay nnto thoe. In answer years) and many excellent commentators. This
to thy confession. The meaning of our Lord's view claims \^2X petros means a stone and petra a
words has been angrily discussed, and misappre- rock, so that Peter is a living stone from Christ
bended by Romanists and Protestants alike. — the true rock, and whosoever would become a
Thon art Peter (* petros'), and upon thia rook living stone, a 'petros,' must make this true con-
(* petra') I w£U bnild my ehureh. The name fession of Christ, the Rock, on whom as God
* Peter 'had been prophetically given to Simon and man the Church will be built. Objections:
Chap. XVI. 13-28.] THE GOSPEL ACCORDING TO MATTHEW. I45
(i.)The distinction between the words may not (Cornelius) to the Church; and first excluded
have existed in the language used by our Lord ; (Ananias and Sapphira; Simon Magus). This
(2.) *this' is made to reter to something not promise in its full sense does not extena beyond
stated, we are forced to insert in the narrative, the Apostles, who needed special power for their
that our Lord pointed to Himself. (3.) Our Lord foundation work ; for the keys are not the keys
is usually represented, not as the foundation, but of the Church but * of the kingdom of heaven.'
as the Builder and Master of |he spiritual tem- It is applicable to the Christian ministry, only m
pie, into which living stones are built, the first the subordinate sense of proclaiming the word
ones laid (the Apostles) being the foundation, and exercising prudential (not punitive) disci-
This view, moreover, avails nothing against the pline. — And whAtsoeTer thou ihalt bind, etc.
assumptions of the Papal interpretation. Jewish usage would explain : * bind ' and * loose,'
My Crhureh. This word occurs only twice in as univalent to forbid and permit ; the reference
the Gospels (here and chap, xviii. 17). The therefore is to the power of legislation in the
Greek word, meaning *an assembly called out' Church (*on earth') in the case of the Apostles,
(with a technical sense in classical Greek), was Peter being their representative ; this was in ac-
used to translate the Hebrew expression : ArtArt/, cordance with heavenly design (*in heaven').
* congregation.' While it usually means a local Things are probably referred to here ; in the pre-
congregation, it must be taken here in a gen- vious clause /^rj^/fj (admitted or excluded). The
eral sense. It refers to a congregation distinct power seems to he judicial also (comp. chap,
from the Jewish (*my church ) ; the first inti- xviii. 17, 18). This promise also is, in its full
mation of such a separation. Its formation is sense, applicable only to the Apostles. Most of
only predicted ('I will build'). It is not the the difficulties connected with the interpretation
precise equivalent of * the kingdom of heaven,' of this passage are obviated by considering that
so often spoken of before this time by our Lord, the full gospel could not be preached until after
' The kingdom of heaven ' is the new aispensation the Passion, Resurrection, and Ascension of our
of grace from heaven of which our Lord was Lord ; the Apostles, who had to lay the foun-
Ruler and Dispenser ; His Church was to be an dation and be the foundation, must therefore
organized and visible congregation of the faith- have knowledge and authority which no one after
ful, manifesting and extending by its worship and them needs or can rightly claim. The foundation
ministry that kingdom. The next verse points to thus laid, the Churcn enters upon a conflict in
such a visible organization, as does the fact that which final victory, though long delayed, is as-
cou/essini^ Apostles are spoken of as the founda- sured. Church authorities must indeed legislate
tion. The Jewish idea was that it was to be a and exercise judicial power, etc., but not as hav-
* temporal power,' a State, as the Papal theory ing final and supreme power nor with any assur-
allows. This Church is represented as one edi« ance of infallibility. For such binding and loos-
fice having one Builder, one foundation, one plan, ing on earth they may implore, but cannot assert,
and hence with a continuity in its history and de« heavenly direction and sanction.
velopment, but the New Testament nowhere Ver. 20. That they ihonld tell no man. Until
prophesies or enjoins its external uniformity. The our Lord Himself announced His Messiahship
Sacraments and the ministry are directly insti- before the Sanhedrin (chap. xxvi. 64), the Chris-
tuted, but little else. Outward form is required, tian acknowledgment was to be kept separate
to prevent anarchy, but the history of the Apos- from the carnal expectations of the Jews,
tolic Church implies that this outward form may Ver. 21. From that time began Jeiiu. The
be modified by ecclesiastical enactment which, confession prepared them for the revelation. We
however useful, cannot be of eaual authority infer that He spoke often and familiarly on this
with the direct institutions of Christ and his topic, to prepare them for their own trials, and to
Apostles. Uniformity as the free expression of impress upon them the truth they deemed so
internal unity, is a great blessing; but it has gen* strange. (Comp. chap. xvii. 22, 23 ; xx. 17-19,
crally been the result of ecclesiastical or civil and the parallel passages in Mark and Luke),
tyranny. Visible unity is the end rather than the — He mnst go. The necessity of His sufferings
mcaiu, of the growth of Christ's Church. Es^ was revealed : not in all its bearings, since after
scntial unity is maintained, in the confession of His resurrection He must still ask : ' Ought not
the Personal Christ, by believing persons, in the Christ to have suffered,' etc. (Luke xxiv. 26.) —
participation of the divinely instituted Sacra« Unto Jerosalem. Peculiar to Matthew ; m keep-
ments, in the preaching of the Word by an or< ing with the character of his Gospel. — Soffer
dained ministry. All these essentials centre in many things. His sufferings included more than
Christ — And the gatee of hell, or * hades.' An the outward persecutions. — Of the elden, etc.
oriental phrase for * the power of the kingdom These classes represented the whole Jewish na-
of death.' The figure is that of a strong castle, tion. Christ did not reject the covenant people ;
— Shall not prevaU against it. The Old Testa- they rejected Him. — And be killed. A startling
ment organization would perish b^ violence ; but announcement to the disciples, and vet Daniel
noadversepowershall prevail against this Church, (ix. 26) and Isaiah (liii. 4-10) had foretold it
The particular reference is to the spiritual victory *The cross' is the necessary climax of His suf-
of life over death. The Romanists give this a erings. — The third day be railed np. — * Accord-
more temporal sense, in keeping with the erro- ing to the Scriptures.' (i Cor. xv. 4.) Despite
neous view of the first part of the verse. this plain announcement, they were full of doubt
Ver. 10. Unto thee. To Peter, who is ad- and despondency after His death,
dressed throughout; but as chap, xviii. 18 in- Ver. 22. Thmi Peter took him. — Either laid
eludes the other Apostles in the second promise hold on Him to interrupt Him, or took Him
of this verse, they are probably included here aside. The explanation, ' took by the hand,' for
also. — The keys of the kingaom of heaTen. friendly entreatv. is unwarranted. — And began to
Power to open and shut. Peter fiirst admitted rebnke him. He did not proceed far in this chid-
Jews (on the day of Pentecost) and Gentiles ing. — Be it far from thM, Lord, lit, ' propitious
VOL. I. 10
146 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. is-tS.
to thee,* equivalent either to, God be favorable Ver. 26. What ihall a man be profited. In
to thee, or spare thyself. — Thie ikall never be to view of this saving and losing. — Forfeit hie life,
thee. — An over-confident declaration, betraying Same word as in ver. 25. The variation in the
pride as well as opposition to the purpose of common version is unfortunate. It has the double
God (*must go,* ver. 21) revealed by our Lord, meaning Mife* and 'soul.' But here Mife' in the
Peter was bold as confessor and as opposer, was higher sense is meant, not * soul * in distinction
impulsive, perhaps vain and ambitious. More- from * body.' It is plainly implied that gaining
over Satan is most busy in seducing us when we the world m a selfish manner involves the loss of
have been most highly exalted and favored by true life, that such a gain is really only an appar-
Christ. ent gain of the worl(^ while the loss is real, ir-
Ver. 23. Bat he turned. Not turned from reparable, irretrievable. The usual inferences,
Peter, but turned round. — Said nnto Peter. In based on the sense * soul,* are true enough, but not
the presence of all the disciples (Mark viii. 33), suggested here. (See further on Mark viii. ;^7.)
whom Peter again represented to a ce^ain ex- Ver. 27. For. The reason this transaction is
tent — Get th^ behind me, ' avaunt,' ' begone.' so unprofitable is now given. — The Son of man,
Comp. chap. iv. 10, where the same words are ad- who now in humble form asks to be followed on
dressed to Satan himself. — Satan. The mean- the path of suffering. — ttiaU oome in the glory of
ing * adversary ' is tpo weak. There was a Satanic hii Father. Through suffering to glory. He
influence at work in Peter, thqugh he was not spoke first of His own sorrows, then of His peo-
consciuus of it. ' Has Satan come again ? ' The pie's ; now He predicts glory and triumph ;
Apostle himself was no doubt starred. — Then their's also, because His. In this second com-
art a itnmhling-hloek nnto me, or ' stone of stum- ing, afterwards more fully spoken of (chaps, xxiv.,
bling.* Perhaps a further allusion to Peter's xxv.). He shall appear as Judge of all, in the
name. Comp. his own words (i Peter ii. 7), in glory of God the Father, and the attendants shall
which the same contrast is found. Not without be nil angele. Both a threatening and a prom-
a caution for those claiming to be the successors ise in view of the judgment which it involves. —
of Peter.— Then mindeit not the thLngtof God, Unto every man according to his doing. His
i, e., as represented by Christ, not regarding whole character and conduct This depends upon
God's purpose in the foretold death. — The the effort either to save the lower life or gain the
things of men, /'. e., he had carnal views, ex- higher. This * doing ' results from faith or unbe-
pected the temporal exaltation of the Messiah, lief.
Human nature is h^re represented as opposed to Ver. 28. Verily I lay nnto yon. Solemn pref-
God, and under the influence of Satan. — A re- ace. — There be some of them that stand here,
buke for all who have a sentimental admiration The Twelve and the people about (Mark viii. 34).
for Jesus of Nazareth, but stumble at the cross, — Who shall in no vise taste of death. Death
which belongs to ' the things of God.' is represented under the figure of a bitter cup.
Ver. 24. unto Ids dlMiples. To others also Some of those present should be still alive when
whom He called about Him (Mark viii. 34; Luke the event referred to in the next clause should
ix. 23: * to all'}. — If anyone wonldoome after uke place, though they should afterwards die.
me. A general statement, involving on this oc- — The Son of man oonung in his kingdom. Not
casion the question, will you follow me even to the * coming* in ver. 27. (i.) That was *in the
the death, which, I have assured you, must glory of His Father,' this ' in His kingdom,' or a
come. Unliko worldly leaders, Christ declares commg of the kingdom of God *with power'
the darker side of His service; He asks for (Mark ix. i, comp. Luke ix. 27); (2.) So definite
willing followers. A religion of Jor^e cannot be a prediction of the final coming is inconsistent
Christ's religion. — Deny himself. Let him re- with chap. xxiv. 36: *But of that day and hour
nounce self as the object of supreme regard ; knoweth no one,' etc Nor is it the transfigura-
this involves the relinquishment of all that in* tion, which was a temporary revelation, but the
terferes with the higher object. — Tahe np his establishment of the new dispensation, which
eross. The person to be crucified bore his own was the coming of the kingdom of God with
cross ; the death was a painful and shameful one. power. The more precise reference may be (i.)
The reference is to readmess to endure iox Christ, to the coming of our Lord after the resurrection ;
even death in its worst form. It includes of but all of them except Judas lived to see that,
course all minor forms of endurance* Comp. and it is implied that some would die ; (2.) to the
Luke ix. 23, where * daily ' is added, dlontinuous day of Pentecost, but this is open to the same ob-
cross-bearing is implied neTC. — Follow me. Here jection ; (3.) to the destruction of Jemsalem^ which
in the path of suffering, ^t a]sQ in the path of ended the old dispensation. Chap. x. 23 refers to
holiness and in the ps^th to glory, as the following this, and chap. xxv. supports the same view,
verses suggest That event was of awful significance. In view
Ver. 25, For whosoever wonld save his life, of the circumstances, the hostility of the Jews
etc Comp- the same thought in chap. x. 39. now manifest, the prediction tnat Jerusalem
Whoever makes the lower lif^ the supreme mo- would be the place of His sufferings, the an-
tive shall Ipse the higher life, and whoever, mak- nouncement of His Church as distinguished from
ing Christ supreme, shall lose ev^n life for His the old economy to be abrogated fully in the ruin
sake shall find it in the highest, truest sense, of that city, it seems clear that if one event be re-
Th^ contrast throughout the pas9aee is not be- ferred to, it is this, which was in so many respects
tween body and soul, but earthly li^ in all forms ' a type and earnest of the final coming of Christ '
with true heavenly life here and hereafter. Life, (Alford). (4.) A wider view refers it * to a grad-
worldly, selfish, fleshly, is opposed to life eternal, ual or progressive change, the institution of
Christian and spiritual. ' The fear of death sub- Christ's Kingdom in the hearts of men and in
jects to the bondage of death (Heb. ii. i^) ; while society at large ' (J. A. Alexander), extending from
readiness to suffer a holy death for Christ's sake the day of Pentecost to the cles.truction of Jeru-
opens up before us true life.' aalem.
Chap. XVII. 1-13.] THE GOSPEL ACCORDING TO MATTHEW 147
Chapter XVII. 1-13.
The Transfiguration,
1 • A ND after six days Jesus taketh ^ * Peter, Jaraes,^ and John "ig^^'i^iJ
/a his brother, and bringeth them up into a high mountain ^ ciiS?^
2 apart,^ And* was transfigured before them: and his face did 37»Markv.
shine as the sun, and his raiment was^ white as the light.
3 And, behold, there appeared unto them Moses and Elias * talking
4 with him. Then*^ answered Peter,^ and said unto Jesus, Lord, ^ see chap. xi.
it is good for us to be here : if thou wilt, ''let us make** here ^^i^y^ .
three tabernacles ; ® one for thee, and one for Moses, and one ^"*'* '* "•
5 for Elias.^ While he yet spake,^^ behold, a bright cloud over-
shadowed them: and behold *a voice out of the cloud, which #aPet. 1 17
said, -^This is my beloved Son, in whom I am^^ well pleased ;/seechap.iu.
6 hear ye him. And when ^ the disciples heard //, they fell on g a Pet. i is.
7 their face, and were sore afraid. And Jesus came and * touched a Dan. viu.
8 them, and said. Arise, and ' be not afraid. And when they had x. *io, iV
lifted ^2 up their eyes, they saw no man,^*^ save Jesus only, 27-
9 * And as they came ^* down from the mountain, Jesus * mark ix. 9
charged ^* them, saying, ' Tell the vision to no man,^^ until the / sie chap
10 Son of man be risen again ^^ from the dead. And his disciples
asked him, saying, Why then say the scribes "•that Elias® must *• ?«« c^^p.
1 1 first come "i And Jesus ^'^ answered and said unto them,^® Elias®
12 truly shall first come,^*and * restore^ all things. But I say i» .comp. Mai.
unto you, that Elias® is come already, and they knew him not, i i6,'i7-
but "have done unto^^ him whatsoever they listed. ^Like- ''^^ "''''•
13 wise ^ shall also the Son of man ^suffer of them. Then the '^dSJ/'im.*
disciples understood^ that he spake unto them of John the
Baptist.
* insert with him • and James • ( : ) instead of d) ^ And he
• earments became • Elijah ^ And Peter answered
* I will make, dut many authorities read, let us make
• Or booths " was yet speaking " was
" And lifting " one ** were coming
" commanded ^^ omit again " he " omit unto them
*• indeed cometh * shall restore, or establish anew •* did with
** Thus " the Son of man also ^ understood the disciples
21.
Contents. After our Lord's prediction of fitted to be the scene of a secret revelation.
His sufferings and hint of His glory (chap. xvi. Mount Panium and a mountain near the lake,
21-28), three chosen disciples receive a super- have also been suggested, but with less reason,
natural testimony and pledse of that glory. But The TransftguratioMt, a Sabbath revelation
the primary purpose probably was to give to our (' after six days ^) ; an earnest of the resurrection.
Lord, at this crisis, consolation from His Father, a prophecy of Sabbath rest and privilege. —
who by an attesting voice ushered in the suffer- Three witnesses, three accounts ; the same human
ings as He had done the successes. The scene company in Gethsemane, but a different heavenly
of the transfiguration according to tradition was visitant — Our Lord's iiiherent glory burst forth.
Mount Tabor, in Galilee ; but it was more jprob- an anticipation and prophecy of His future glory,
ably Ifermon, which was near Cesarea Pfauippi, — Moses and Elijah : the one had represented
an uninhabited and lofty mountain* and better Christ's sufferings in type, the other in prophecy ;
14S
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVII. i-i».
inviaJblc world, as well as of the fulure ktngdo
of glory. — Peter's proposal ; an eipression of
fear and perpleiity. and yet of enlitude for
privilege ; like privilege often produces like de-
■ire to rest before the time. — The dark cloud 0
Mount Sinai ; the bright cloud on the Mount 1
TiansGguralion. — The attesting voice, now
command to hear Him, as He went to death. -
Jesus only ; the new covenant established
:c will V
1 crucify the preacher of sal-
Ver. I. After lis d*7f, Luke: 'about an
eight days,' i. /., 'about a week.' — PBter ud
3»10M ud John hit brather. His cotnpanions in
Geihsemane (chap. iivi. 35 ; Mark liv. 37), Peter
the leader, James the first 10 suffer martyrdom,
and John the beloved disciple who lingered
longest onearth. — Ahighmoimtuii&put. The
own evidence, the Master's authority proclaimed transfiguration probably took place in the ai^Al
as Euliicient. — When Christ should come forth 1. Jesus had gone up into the mountain to pray
from the grave, (he truth about Him could come (Luke ix. z8), which He usuallydid at night (Luke
out from secresy (ver. g). Elijah had appeared ; vL 12 ; xxi. 37 ; xxii. 39 ; Matt. xiv. 23, 24}. 2
the true fulfilment of prophecy was in the com- The Apostles were heavy with sleep. 3. Thej
ing of John the Baptist ; what was done to biro did not descend till the neil day {Luke ix. 37)
4. The transfigaration itself could be seen to
better advantage at night than in daylight On
Mount Hcrmon snow would be visible, adding a
natural splendor to the scene.
Ver. 2. And he wu truuBgorad btfora than,
as witnesses. Peter afterwards mentions it (i Pet.
i. i6-i8)andjohnalludcstoit IJohni. 14). The
change in His appearance took place while He
was praying (Lute ix. *9). — His ttM did iliina
u Uw inov, aod hii gsrsunt* bHune white u
ths Udt. Mark : ' And his garments became
glistening, exceeding white ; such as no fuller on
earth can so whiten them.' Luke ; ' The fashion
of his countenance was altered, and his raiment
became white and daiiling.' No explanation is
possible that denies the supernatural element.
Our Loiil's inherent glory burst forth ; added to
this there was an external heavenly illumination
affecting His garments and surrounding Moses
and El^ah, teaching its highest manifestation in
tbe luminous cloud spoken of in ver. ^
The second stage of the
— Thara ftpptiirad nnto
re really present It was
iiui * vmiuii, M IS iiiain from the account of
Luke. — Komi and Elijali. The two chief rep-
resenuiives of the Old Tcstatrenl (the law and
the prophets). Both were forerunners of the Mes-
siah, and had also fasted forty days. They came
from the invisible world, appearing 'in glory'
(Luke ix. 31), in a glorified form. They were rcc-
was about to accomplish at Jerusalem' (Luke).
Even on the mount of transfiguration the cross
is in the foreground, and these Old Testament
saints were probably then instructed in regard
to iL The appearance of these two persons has
been connected by some with the manner of their
departure from earth. But this point cannot he
pressed. Mark's account seems to give a ccrlain
prominence to Elijah (' Elijah with Hoses ').
Chap. XVII. 1-21.] THE GOSPEL ACCORDING TO MATTHEW. I49
Vcr. 4. Lord, it is good for us to be here, etc. Ver. 7. Came and touched them. Comp. sim-
Luke, * not knowing what he saith/ to which ilar occurrences, Isa. vi. 5-7 ; Dan. x. 9, 10 ; Rev.
Mark adds : * for they became sore afraid.' He L 17.
wished to remain there, and perhaps to detain Ver. 8. Save Jeiiu only. Without Moses and
Moses and Elijah, since they were about to de- Elijah. The hour of glory was over, and the Lord
part (Luke ix. 33). The glory was so dazzling, now in His usual lowliness, resumed His inter-
the privilege seemed so great, the companionship course with them, and returned to the labors of
so choice, that he would cling to the enjoyment, His ministry, which were awaiting Him at the
and let the toils and duties of the future go. — foot of the mount. The sufficiency of His author-
I will make. The other accounts (and the com- ity is implied, in view of the command of ver. 5.
mon reading here) have : Met us make/ *IMn- Ver. 9. Aa they were coming down. Thia
dicates ardent, self-confident feeling. — Three tab- would require some time. — Commanded them,
omadei, or ' booths.* Peter speaks of a * tab- A special prohibition. — Tell the viaion to no one.
cmacle * (2 Pet. i. 13, 14) just before referring to * Vision * does not imply that the occurrence was
this event. — One for tiiee, etc. Lange : * That a kind of dream, or like the visions seen by the
form of anti-christian error which appeals to the prophets. The narrative itself forbids this ; the
authority of Peter has given rise to the erec- other accounts use the phrase : * What things
tion of three tabernacles (Moses: the Greek they had seen.* — Until the Son of manberiaoi
Church ; Elijah : the Roman Church ; Christ : the from the dead. It was too soon to tell of it ;
Evangelical Church).* This analogy is not to even the three understood very little (Mark ix.
be pressed. Peter, in his inconsiderateness, may 10). This injunction would also serve to im-
have thought of inaugurating a new communion, press the occurrence on their minds ; discussion
with Christ for its centre, Moses its lawgiver, and of it during the intervening period of persecu-
Elijah its zealot, thus amalgamating externally tion would occasion doubts or carnal expecta-
the Old and New Testaments. tions. Besides it involved new light concerning
Ver. c. Behold, a hright clond. ' A sign from the state of the dead, which could not be received
heaven granted to the Apostles, though refused until the resurrection of Christ The necessity
to the Jewish leaders. A luminous cloud, not for concealment then ceased,
dark like that on Sinai. It was analogous to the Ver. 10. Why then 1 The connection with what
pillar of cloud by day and fire by night in the precedes is, according to Alford : ' If this was
wilderness and to the Shekinah of the Old Tes- not the coming of Elijah, was he yet to comef If
lament ; a symbol of the glory resting on the it was, how was it so secret and so short ? *
New Testament Church, separating between the Ver. ii. Elijah indeed cometh. Our Lord con*
holy and the unholy, and a type of the splendor firms the view, that Elijah should come (Mai;
of the New Jerusalem. Comp. ' in the clouds : ' iv. 5). — Shall restore or ' establish anew,' aU
chap. xxiv. 30 ; Mark xiii. 26 ; Luke xxi. 27. — things. Comp. Mai. iv. 6. The actual work of
(hrershadowed them, /'. e.y our Lord, Moses, and restoration was however the work of the Mes-
Elijah, since the voice came from * out of the siah, for which Elijah should prepare the way
cloud.' A bright cloud could render them in- (comp. Luke iii. 4 ; Actsiii. 21).
visible as readily as a dark one. —And behold a Ver. 12. Bijah is oome already. Comp. chap,
▼oioe, etc. The'culmination. The * visible pres- xi. 14. The prophecy of Malachi had been ful-
ence * of God was followed by an ' audible pres- filled in John the Baptist, so far as the first com-
ence,' giving a solemn attestation to the Messiah ing of the Messiah was concerned. — They knew
and Son of God, at a time when His rejection him not. They recognized, neither John the fore-
by the chosen people had begun and His death runner of the Messiah, nor the Messiah himself,
been foretold to His disciples. — Hear ye him. Like persecution followed like unbelief.
Obey Him, as well as listen to Him. Hear Nintj Ver. 13. He spake unto them of John the
more than law or prophecy (Moses and Elijah). Baptist. — Our Lord referred to John, but this
Their remaining carnal Messianic hopes were does not exhaust the meaning of the prophecy in
thus opposed. MalachL The passages bearing on the subject
Ver. 6. And when the disciples heard it, etc. indicate strongly another appearance of Elijah
Vers. 6, 7, peculiar to Matthew. The fear began (whether the same person or not is of course un-
when the cloud overshadowed the Lord and the known to us) before the second coming of Christ,
two Old Testament saints (comp. Luke ix. 34), to do a similar preparatory work. In every great
but culminated at this visible and audible mani- spiritual movement there must be one who pre-
fesution of the Father's presence. cedes * in the spirit and power of Elijah.'
Chapter XVII. 14-21.
The possessed Lunatic {epileptic) Boy.
14 rt A ND when they were come to the multitude, there came * ^3\|**^,;j
/jk. to him a certain ^ man, kneeling down ^ to him, and say- "* ^^^*
15 ing, Lord, have mercy on my son ; for *he is lunatic,* and sore * Chap.i.r.a4
' omit certain " omit down • or epileptic
ISO THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVII. 14-21.
vexed : * for ofttimes he falleth into the fire, and oft into the
16 water. And I brought him to thy disciples, and they could
17 not cure him. Then* Jesus answered and said, O faithless^
and * perverse generation, how long shall I be with you } how c phu h 15.
18 long shall I ^ suffer^ you.? bring him hither to me. And Jesus d Act* xviii.
rebuked the devil ; ® and he departed out of * him : and the ii.'i '
19 child ^^ was cured from that very ^* hour. Then came the dis-
ciples to Jesus • apart, and said. Why could not we cast him ^^ «. as.
20 out ? And Jesus said^^ unto them, -^Because of your unbelief:^* «-4o.
'if Chap, uu
for ^ verily I say unto you, * If ye have faith as • a grain of mus- » j^j* y ^
tard seed, ye shall say unto *this mountain. Remove hence to J^hll'**'1dt*
yonder place ; and it shall remove : and nothing shall be impos- ^ y;^ ^.
21 sible unto you. Howbeit this kind goeth not out but by prayer i^-"^ ;'^^*
and fasting.^*
* suffereth grievously ' And • unbelieving
' bear with * him • the demon went out from
^^ boy *^ tf///// very ^'^ it ^* he saith
" little taitn ^* M^ best authorities omit \tr, 21.
Contents. All three Evangelists place this Ver. 16. Tliy diidplet. Including the nine
miracle immediately after the transfiguration Apostles.
(Luke : 'the next day '). This ' may be regarded Ver. 17. Ounbelieyiiig and perverse generation.
as one of the evidences of the genuineness and The failure to cure, the catechizing of the scribes,
authenticity of the narrative, and against the and the effect produced on the people, proved
mythical hypothesis.' Meyer. Lesson : On earth that all present were unbelieving and liable to be
we may not rest on the mount of spiritual delighti led astrav. But the term 'generation * requires
but must go down into the valley of duty ( Ra- a still wioer reference to the race and generation,
phael has grouped the two events in his master- whom this company represented. — How long
piece). The subject of this miracle had all the shall I be with yon 1 An expression of displeas-
8\inptoms of epilepsy and was also possessed, ure. He would not long remain on earth and bear
The inability of the disciples to cure him, the with their unbelief and perversity. Less prob-
questionings of the scribes (mentioned by Mark) ably, it means that the disciples soon could not
and the faith of the father, all give additional in- have Him to come thus personally to supply
terest to the occurrence. Thus the training of the their lack of faith and power. — To me, empha-
Twelve, now the all-important matter, was car- sizing His power, despite the failure of the dis-
ried on. The nine disciples in the valley had ciples. Mark (ix. 20-25) narrates a fearful par-
ventured without sufficient faith into a conflict oxysm in the lad when brought to Jesus; a
widi Satan and the scribes. The Master came to description of his case from the father with a
their aid* to enforce the needed lesson. The new entreaty ; the challenge given by our Lord
people, on whom the failure of the disciples had to his faith, and his humble, tearful answer ; the
produced an effect, now wondered again (Luke movement of the crowd excited by the previous
IX. 43), but the current of hostility was not failure and controversy ; the language addressed
checked. — Mark is fuller and independent in his to the evil spirit,
account. Ver. 18. And the demon went out from him.
Ver. 14. iTw^Aliiig to him. An act of hom- Mark describes the process. The lad lay as is
age, not necessarily of worship. The scribes usual after a very severe epileptic fit. But an
were questioning with the disciples ; the multi- entire cure followed. The multitude marvelled
tude were amazed and ran to Him (Mark ix. 14- (Luke ix. 43), but probably did not believe.
17). The failure of the disciples (ver. 16) had Ver. 19. To Jesus apart In a ' house* (Mark
probably occasioned a denial of Christ's author- ix. 28).
ity on the part of the scribes. Hence the agita- Ver. 20. Because of yonr little faith. A men-
tion of the crowd. eral answer, the specific one is recorded by Mark
Ver. 15. For he is Innatio, or ' epileptic' The (and in ver. 21, which is to be omitted). The
former phrase is more correct etymologically, the attempt showed some faith, the failure ' little
latter best defines the disease in this case, since faith.' The revelation of our Lord's death may
all the symptoms are those of epilepsy. In chap, have caused despondency and doubt. — As a
iv. 24, ' lunatics * are distinguished from those grain of mustard seed, bmall, yet living (chap.
* possessed.' Many of those possessed had symp- xiii. 3^), and capable of rapid increase, while
toms altogether different. The peculiar difficulty their &th had decreased. — Ye shall say unto
In this case was the combination of this posses- fhis mountain. Probably pointing to one in sight.
«ion and epilepsy. The lad was an only son Comp. chap. xxi. 21. This promise of power to
(Luke Ix. 30). remove the most formidable obstacles, is misun-
Chap. XVII. 22-27.] THE GOSPEL ACCORDING TO MATTHEW. 151
derstood, only when power over material things of the later ones (cursives), some very ancient
is deemed greater than spiritual power. — Voth- versions, omit this verse, and there are other
lag shall be ImpotiiWe unto you. The statement reasons for doubting its genuineness. If retained :
is limited by the preceding part of the verse. ' Ilowbeit * should be changed to ' but.' See
Comp. chap. xxi. 22. notes on Mark ix. 29^ where the passage is to be
Ver. 21. The two oldest mantiscripts, the best retained.
Chapter JCVlt. 22-27.
Tlie Second Prediction of our Lords Sufferings ; the Temple Tribute.
22 • A ND while they abode ^ in Galilee, JesUs said unto them, ""j^^. lu*^
./i.* The Son of man shall be betrayed ^ into the hands of^Q;S?^^xyL
31.
23 men: ^And they shdll kill hitn, and the third day he shall be
raised again.^ And they were exceeding sorry.
24 And* when they were come* to Capernaum, they that re- c Mark u. 33.
ceived * tribute money ^ came to Peter, and said. Doth not your d Exod. xxx.
25 master pay tribute }^ He saith, Yes. And when he was come* ii* "*"""*
into the house, Jesus prevented * him, saying, * What thinkest #chap8.xviiu
* ' I* • jnri, aft,
thou, Simon ? of whom do the kings of the earth take custom ^
26 or -^tribute? of® their own children,® or of ® strangers .^ Peter /chap.x«L
saith unto him,^^ Of® strangers.^^ Jesus saith ^ unto him. Then ''* *'*
27 are the children ^ free. Notwithstanding,^* lest we should ^of- e chaps. r.,
fend them,^ go thou to the sea, and cast a hook, and take up ^%rMvk
* ix. 43* 43| 4Si
the fish that first cometh up ; and when thou hast opened his 47.il«a«
mouth, thou shalt find a piece of money : ^^ that take, and give "^^^H ^^'
unto them for me and thee.
* were abidine • delivered up ■ ul> * came
* the half-shekel ^ spake first unto
^ the kings of the earth, from whom do they receive toll " from
* their sons *® And when he said " (» ) instead ol ( . ) ^* said
*• surely then the sons are " But
*' cause them to stumble *• shekel
Contents. The definite details as to time hopes. The strife as to who should be greatest,
and place show that our Lord repeated His pre- which followed (chap, xviii. i), shows that their
diction of His sofferings (chap. xvi. 21-23). Our views were still incorrect; Mark and Luke speak
Lord now left Uie foot of the mount and passed of their failure to understand. Men are still slow
through Galilee (Mark ix. 30) ; the preoiction to learn the meaning of the death and resurrec-
was made while the people were still wondering tion of our Lord.
(Luke UL 43). We inter that they passed di- Ver. 24. Captmanm. His usual residence,
rectly from Mount Hermon into Galilee ; on the hence the place where the temple tax would be
way our Lord made this declaration; reachmg collected from Him. — Thuj toat reoeivad the
Capernaum, the question about tribute was put half-ihiakal, which every male Jew above twenty
Both incidents belong together in the education years of age paid (in addition to the tithes) for
of the Apostles for the events which were so the support of the temple. Not a Roman Ux,
soon to come. This was the last visit to Galilee, although changed into this after the destruction
the last miracle there. It is unlikely that a visit of Jerusalem. The receivers were not publicans,
to Jerusalem (at the Feast of Tabernacles, John but those acting for the Jewish authorities. The
vil 2-14) intervened. value of a shekel is vanously estimated from 50
Ver. 22. T]i07 www aUding in Galilee. The to 70 cents (zr. yi, to 31. ). — Doth not your maa-
first prophecy did not take place in Galilee (chap, ter 1 They expected an affirmative answer. The
xvi. 13, 21). — ]>eUT«r8d up, etc The Son of temple tax was obligatory; see Exod. xxx. 13 ff.
God would be left to the power of men ; a new (comp. 2 Chron. xxiv. 5, 6). Josephus implies the
feature in the prediction. same obligation.
Ver. 23. They w«re ezoeeding lorry. No re- Ver. 25. Jeans spake flnt to him, anticipated
monstrance now, but sorrow, partly from natural his statement by superhuman knowledge of what
affection, partly from the dashing ci their false had occurred. — Tdl or tribute. Duties or taxes.
152 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVUL 1-14.
- From their mbi, or from itraagcn, L e^ those exact amount needed). To explain this as mean-
no^ of their household. ing the value of the fish is frivolous ; no single
Ver. 2d. BvnUj thm tb* mbi ara fret. Peter fish thus caught had such a value. The piece of
had lately confe:>sed that Jesus was * the Son of money was in the mouth of the fish. Our Lord
the living God ; ' and vet now so readily admits here exhibits miraculous power, in drawing by the
the obligation to pay the temple-tax. The real force of His will this fish to that place at that
Temple need not pay tribute to that which fore- time, as well as foreknowledge of the event. The
shadowed it. The sa}'ing does not refer to taxes two coincide in Divine operations. This miracle
to the State (see chap. xxii. 19), nor imply that was not a freak of power, but had a definite and
the clergy should be exempt from taxation, proper motive ; the mone^ was provided in a way
Christians' are free, not from the duties of citi- that asserted Christ's dignity to Peter, and yet
lens, but from the )'oke of legality the priest- gave no offense. The fisherman must resume nis
hood would put upon them. old occupation to discharge the debt he had so
Ver. 27. But Mft we should eauo thorn to readily acknowledged. Our Lord's position, not
■tnmhlo. Some * little ones ' might thus be made his poverty, called for this provision. — For mo
to stumble (see chap, xviii. 6 ff.) ; the time was and thoo. Not 'for us.* A distinction kept up
not ripe for asserting this f re^om ; our Lord throughout the Gospels (comp. John xx. 17). Our
was still ' under the law 'for us. — Thou ihalt Lord^ humility ancl glory both appear here.
find a ahokol (a ' stater* *= to four drachmas, the
Chapter XVIII. 1-14.
Discourse respect vi^" the Greater in the Kingdom of Heaven,
1 " A T the same time^ came the disciples unto Jesus, saying,. '»^*^^«'f^»j'^j3
2 xJL Who* is the greatest * in the kingdom of heaven } And chap.^t^vii
Jesus* called a little child unto him,^ and set him in the ''^
3 midst of them, And said, Verily I say unto you, Except ye be
converted,® and * become as little children, ye shall not ^ enter * ^^^/'^^j'^*^
4 into the kingdom of heaven. Whosoever therefore shall hum- iJA i-"»^f
ble himself as this little child, the same is greatest ^ in the king- J^'Jp- ' ^*=^
5 dom of heaven. And whoso shall receive one such little child
6 in my name receiveth me. But * whoso shall ** off end one of '^Majkix.42:
J Luke XVII. 2.
these little ones which believe in me,®* it were better^ for him ''Jj-i^iJlfP
that a millstone were ^^ hanged about his neck, and tliat he were ' ^uf. 4"*'
7 drowned ^^ in the depth of the sea. Woe unto the world be-
cause of offences !^/for it must needs be that offences ^ come ; /Lukexvii. i.
^but woe to that man by^^ whom the offence^* cometh ! ^ P*p **^'
8 * Wherefore ^^ if thy hand or thy foot ^offend thee,^« cut them ^' * Skix ^4°3;
ofif, and cast them ^^ from thee : it is better '® for thee to enter ^^'
into life halt or» maimed,^^ rather than having two hands or two « sce chap.
9 feet to be cast into everlasting^ fire. *And if thine eye ^ chap.v.iq;
** offend thee,^^ pluck it out, and cast // from thee : it is better ^®
for thee to enter into life with one eye, rather than having two
10 eyes to be cast into 'hell fire.^^ Take heed ^ that ye despise 'Scechap v
not one of "* these little ones; for I say unto you, That in '"v^r*^/;^;'
heaven "their angels^ do always behold the face of my Father xhkq.^*^^'*
M Actsxii. 15;
1 In that hour * then * the greater co^p. Ps.
* he » to him a little child « turn ""^- ^^'
' in no wise • cause one of these .... to offend {or stumble)
• is profitable " a great millstone be " he be sunk
** or stumbling-blocks " through " or stumbling-block
** And ^* causeth thee to offend " it
** good *' maimed or halt ^ the eternal
^* the hell of fire ^ See ^ their angels in heaven
Chap. XVIII. 1-14] THE GOSPEL ACCORDING TO MATTHEW. IS3
1 1 which ^ is in heaven. For the Son of man is come to save
12 that which was lost.^ ^'How think ye ? '^ if a man have a hun- ^ ^i.^j****
dred sheep, and one of them be gone astray, doth he not leave ^ xv.™^/.^"^
the ninety and nine, and goeth into ^ the mountains, and seek-
1 3 eth ^ that which is gone ^ astray ? And if so be that he find
it, verily I say unto you, he rejoiceth more of that sheep^ than
14 of *^ the ninety and nine which went not^^ astray. Even so it
is not the will of your Father which '^ is in heaven, that one
of "* these little ones should perish.
** who ^ the best authorities omit ver. 1 1 ** go unto
^ seek ^ goeth ^ over it more ^ over
•* have not gone
Contents. The whole chapter forms one dis- not denied, but the ambitious question, opposed
course, delivered upon one occasion, after the to the humility which is essential, should raise a
return to Capernaum, probably immediately sue- doubt
ceeding the miracle just mentioned. Two dis- Ver. 4. HunUa himself M this little child.
tinct topics are spoken of : t\it first, the nature of Not humble himself as this little child has done,
true greatness (ver. 1-14), called forth by the but become humble as this little child is in this
question of the disciples (vers, i) ; the second^ company. The absolute innocence of children is
Christian discipline and forgiveness. The latter not implied, but simply this : * The real greatness
points to the founding of the Christian Church, of the child consists in its perfect contentment
distinct from the Jewish theocracy. The ques- with its littleness and dependence.' This is nec-
tion of the disciples mav have recognized this essary for entrance to the kingdom ; our great*
purpose of the Master (so plainly indicated in ness there is measured by our humility. The an-
chaps. xvi., xvii.) and not have been entirely ow swer virtually forbids the putting of such a ques-
ing to carnal views of the kingdom 'of heaven, tion, and is then expanded into a discourse siDout
But at all events they needed to learn what was * the dignity of Christ's little ones.'
necessary to enter that kingdom, before they Ver. 5. And whoso shall receive one inch child.
could understand who would be the greatest in The consequence and evidence of humility ; still
it The disciples had not understood our Lord's more prominent in the other accounts. This
previous saying (chap. xvi. 18) as conferring any primary reference is to children in vears, but the
primacy upon Peter. context (comp. vers. 6, 9) extends it to children
Ver. I. In that hour. As Peter returned from in spirit The general application is to those
paying the temple tax. According to Mark (ix. apparently small, those needing and receiving in*
33), our Lord nrst asked them about their dis- struction, forbidding pride and a hierarchical
pute on this subject * in the way,* probably to spirit on the part of Christ's disciples. * Shall
Capemaunu Hence the declaration : * surely receive,' 1. e,, into spiritual fellowship. This im-
then the sons are free ' (chap. xviL 26), could not plies that little children can be Christians and
have occasioned this discourse. Nor did they members of Christ's Church. — In my name, 1. ^.,
answer His c]uestion (Mark ix. 34) ; His knowl- on the ground of my name; referring either to
edge of their thoughts (Luke ix. 47) probably those who receive, or to those who were received,
shamed them. An indication of the moral probably to both. — Seceiveth me, since the ' lit-
power of His Person. — Who then, etc 'Then* tie one' represents Christ. Mark and Luke in-
hints at a previous discussion. — The greater, sert here a remark of John's, about one who cast
Priority, not primacy. This gives room for a out devils in Christ's name, without following
more general discussion. with them. The hierarchical spirit manifested in
Ver. 2. A little child, probably a little boy. forbidding him was rebuked in part by what fol-
An untrustworthy tradition says it was the mar- lows.
tyr Ignatius. — Set him in the midst of them. Ver. 6. Canse to offend, or 'stumble.' By
He took the child in His arms (Mark). The pride, to cause others to fall into unbelief (the
whole transaction would of itself show the child's oppK>site of 'receiving'); not a mere wounding
* submission and trustfulness.' of over sensitive feelmgs, or offending a morbid
Ver. 3. &Loept ye turn. As the context shows, and incorrect sense of right Such an applica-
retum from this path of ambition to childlike hu- tion would destroy all right as well as all hope.
mility ; not implying that they had never been A warning in regard to our treatment of humole
converted. Conversion shoula follow every fall. Christians, especially of Christian children. —
The wider application is to the absolute neces- One of these little onea which believe in me. The
sity of conversion (turning ourselves to Crod) in weak, unpretending, outwardly insignificant, the
entering the kingdom of heaven. The necessity children, the poor, the ignorant, and the weak-
of regeneration, of which true conversion is a minded are all included. Only he who feeds the
manifestation, is declared in John (iii. 37). — And lambs can feed the sheep (Jonn xx. 15). — It if
become as little children. In what respect is profitable for him that (to this end). This would be
shown in ver. 4. — Ye shall in no wise enter. * In- the purpose subserved by such conduct — A^great
stead of discussing who shall be greater, you need millstone. The large stone used in a mill driven
to inquire whether you have entered it' This is by asses. ^He be funk ia the depth of the 1
154 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVIII. 1-35.
Capital punishment by drowning was common worship. — Do always behold. An allusion to
among tne Greeks and Romans, prol^ably not the fact that the ministers of eastern kings had
among the Jews. — The profit of dominating over access to them ; suggesting that these angels
the conscience, is a burden about the neck of the were not actively employed, * as if God were
offender which involves his destructibn. A Warn- through them alwa)'s looking upon the little
ing both to individual and ecclesiastical bodies, ones.* The general sense is : God*s highest an-
The principle proved true in the case of the Jew- gels represent the least subjects of His kingdom,
ish hierarchy. * Christ Himself) as the Great Advocate and In-
Ver. 7. woe unto the world, etc False dis- tercessor, is the central point of their angelic
ciples, causing Christ's humble followers to stum- guardianship.'
ble, laying burdens on thb conscience, cause sin^ Ver. i ii This verse is omitted in the most an-
brin^ woe on the world. — For it miiflt needs be, cient manuscripts. It seemed apt at this point,
in view of the existence of sin. -^Bnt woe to both in view of what follows, and as a reason for
that man. If the world receives woe from the the admonition in ver. 10, presenting Christ's
offences, much more he who causes them. There conduct in contrast to this * despising.* He came
is an inevitable connection between guilt and to save those altogether lost, such contempt re-
judgment A reference to tiidas is possible, but pels those Who are apparently on the path of sal-
the general application is obvious : whatever the Vation.
necessity of offences from the actual state of Ver. 12. How think ye. This parable (with
things in the world, and from the permissive plan a similar one) was spoken on a later occasion to
of God, those who lay stumbling-blocks in the a different audience (Luke xv. 4-7). Here it is
way of Christ's little ones are responsible and a lesson for the disciples (the under-shepherds),
shall be punished. showing them their duty : there it is a rebuke for
Ver. 8. And. The connection is : In view of the Pharisees, who objected to this seeking and
this woe, remove all causes of offence in thyself! saving on the part of the good Shepherd.
Comp. chap. V. 29, 30. Here the reference is Ver. 13. The ninety and nine which have not
more general, namely, to whatever in us, how- fprnt astray. Either the unfallen beings in other
ever dear or necessary, which would lead us as- worlds j whom Christ in a certain sense left, to
tray, sever our fellowship with Christ Special save the * one ' in this lost world, or those who
application (not to be pressed) : the hand denotes think they are not lost and who cannot be saved
aptitude for ^T;zYr»i»^«/, the foot for ^jr^yfiV^if, the as long as they think sa The former meaning
eye for knaivledge^ all in ecclesiastical matters, seems more appropriate here, the latter in Luke.
The context suggests that all these members The general lesson is : The good Shepherd's spe-
(representing talents, etc.) should be used, not cial care was for those in greatest need, so should
tor purposes of pride, but to the edification of yours be ; even if the needy be but the smallest
the Uttle ones. fraction of those Committed to your care.
Ver. 9. The hell of fire. The only variation Ver. 14. The will of yonr Father. In ver. 10
between this verse and the last and a suggestive where the dignity of the little ones is asserted, oui
one (comp. the more detailed form in Idark ix. Lord says ' my Father ; ' here where the duty is
43-48). Certain and awful future punishment is enforced by God's gracious will, * your Father.'
threatened in cases where some darling sin (or One of these little Ones, as above, weak, humble,
cause of sin) is preferred to Christ believers : God will not that a single one of them
Ver. I a See. Little ones are made to offend perish, reach the final state of the lost ' Little
through contempt or disregard for them in their ones ' cannot refer to all mankind ; here as
littleness. — These little ones. A direct address throughout, it includes children. It warrants the
to the disciples in view of their question : Who belief that children, dying in childhood, are all
shall be the greater? * Little ones/ not Christians sanfed. The parable shows that it cannot be on
in general, nor even truly humble ChristianSj but the ground of their innocence, but because the
rather weak, growing Cfhristians, including chil- Son of man came to save them. As a child is
dren, who may and ought to be Christians. — ^ trustful, going to the arms opened to receive it,
Iheir angels in heaven. They are not to be de- so we may well believe that at death that trust-
spised, since they enjoy angelic guardianship, fulness places it in the artns of Jesus, who saves
Both the words and form are against the explana- it, its infantile trustfulness expanding under the
tion: 'their spirits after death.' The incorrect impulse of a higher state of existence, into a
order of the common version encourages this livmc faith, no less real and justifying than that
view, which is a reaction from the Romish angel- of adults.
Chapter XVIII. 15-35.
Discipline and Forgiveness in the Christian Communion ; the Parable of the
Forgiven but Unforgiving Servant,
15 • Tl /rOREOVER 1 if thy brother shall trespass against thee,^ •L"^*'^^*-'-
IVx * go and tell ^ him his fault between thee and him alone : * ^Ir^hJ^; -5;
16 if he shall * hear thee, thou hast * gained thy brother. But if he ^ /Jfor. u. 19-
aa ; i Pet.
^ And " brother sin ■ go shew * omit shall iii. i
Chap. XVI I L 15-35] THE GOSPEL ACCORDING TO MATTHEW. 1 55
will not hear tliee^ thtn^ take with thee one or two more, that
^ in ^ the mouth of two or three witnesses® every word may be '^ J?^;<Sf!
17 established. And if he shall neglect ® to hear them, 'tell it unto Sll;,i**joha
the church ; ^^ but if he neglect » to hear the church,^^ -^ let him TiL.'JJij
18 be unto thee as a heathen man and a publican.^ Verily I say tc^^i&t,
unto you, ^ Whatsoever ^* ye shall bind on earth shall be bound / cimp.* j;
in heaven; and whatsoever ^^ ye shall loose on earth shall be 14* 15"*
19 loosed in heaven. Again I say unto you. That if two of you xvi. 19.
shall agree on earth as touching any thing that they shall ask, * see chap.
• it shall be done for them of my Father which ^* is in heaven.
20 For where two or three are gathered together in my name,
there am I in the midst of them.
21 Then came teter to him, and said,^^ Lord, how oft 'shall my 1 ver. 1$.
brother sin against tne, and I forgive him .> till ^^ seVen times }
22 Jesus saith unto him, I say not unto thee, * Until seven times : *conip.Luke
23 but. Until ' seventy times seven. ^^ Therefore is the kingdom of / SS*. fc.«4.
heaven likened unto a certain king,^® which ^* would "• take ac- m chap. xxv,
24 count of ^^ his servants^ And when he had begun to reckon,
one was brought unto him, which ^* owed him ten thousand tal- •
25 ents. But forasmuch as he had not ^ to pay, his lord com-
manded him " to be sold, and his wife, and ^ children, and all « ^">- "»•
26 that he had, and payment to be made. The servant therefore ^ J'^ing, j^.
fell down, and ^ worshipped him, saying. Lord, have patience J; ^^ "'
27 with me, and I will pay thee all. Then^^ the lord of that ser-' ^'*'
vant was ® moved with compassion, and loosed ® him, and f or-
28 gave him the debt.^ But the same^ servant went out, and
found one of his fellow servants, which ^* owed him a hundred
^ pence ; and he laid hands on him, and took him by the throat, q chape. xx.
29 saying, Pay me that ^ thou owest. And ^ his fellow servant fell 19; Mirk w.
down at his feet,^ and besought him, saying, Have patience with xiv.ssLSi
30 me, and I will pay thee all.® And he would not: but went ssixxlM-.
John VI. 7;
31 and cast him into prison, till he should pay the debt.** So jf*^» *^*
when his fellow servants saw what was done, they were very '*
sorry, and came and told unto their lord all that was done.
32 Then his lord, after that he had called him, said unto ® him,
O ® thou wicked servant, I forgave thee all that debt, because
33 thou desiredst** me: ''Shouldest not thou also have had com-rComp. i
Jolin V9,xu
• he hear tfue not • omit then ' at
• two witnesses or three • he refuse " or congregation
** insert also ^"^ the heathen and the publican
" what things soever " who " Peter, and said to him
" until " ^r seventy times and seven " a man M^/ /> a king
" make a reckoning with * not wherewith ^ And
« being » released " loan « that
^ Pay whatever *^ so *" omit at his feet
* omit all ** that which was due •* exceeding
^ called him unto him, and saith to ^ omit O ** besouf^htest
IS6 THE GOSPEL ACCORDINQ TO MATTHEW. [Chap. XVIII. 15-35.
passion * on thy fellow servant, even as I had pity ^ on thee ?
34 And his lord was wroth, and delivered him to the tormentors,
35 till he should pay all that was due unto him.^ 'So likewise* Mark xi.a6
shall ^ my heavenly Father do also^ unto you, if ye from your »$
hearts forgive not every one his brother their trespasses.^
•* mercy
** omi/ also
•• OMt/ unto him '^ shall also
^ forgive not everyone his brother from your hearts.
Contents. Vers. 1-14 forbade offences against
the humble. This section teaches how the humble
should deal with offences: (i.) as regards the
Christian assembly (vers. 15-20) ; (2.) as regards
his own spirit (vers. 21-35). ^^ Lord seems to
say : you nave taken * the keys ' into your hands
too soon, and used them improperly (see Mark
ix. 58, 59 ; Luke ix. 49, 50). After the caution,
however, came the renewed declaration of au-
thority (ver. 18) ; Peter asked a question (ver. 21)
which showed his fuller apprehension of the
Christian rule of forgiveness, and called forth
clearer instruction. The closing parable (vers.
23-35) contains truth, the easiest to perceive ^ the
hardest to receive^ of any practical lesson in the
New Testament ; it is based on God*s full and
free forgiveness.
Ver. 15. And if thy brother. A Christian
brother. — Sin. The omission of ' against thee *
extends the precept. The passage, however, does
not extend the power of the Church over all
sins (since the rebuke against a hierarchical spirit
forbids this), nor warrant meddlesome interfer-
ence and rebuke. Our disapproval does not
prove that the ' brother ' has sinned The first
step is to be in private. — Shew, not simply * tell,*
but convince him of his fault. — Between thee and
him alone. Privacy is for his sake, and as a fact
this rebuke is the more difficult one. — Then hast
gained thy brother. Regained him for God, by
inducing repentance : regained him for thyself,
by renaming his love and fellowship, which is
disturbed by his sin whether an offence against
the reprover or not Proclaiming his fault is
dangerous for him, encouraging him in his sins ;
and for us, fostering our worst passions.
Ver. 16. The next step is less private, but in-
tended to prevent publicity. — One or two more
as witnesses. The offence must be grave enough
to warrant this step. — Or three, parenthetical,
implying that the offending party may be a wit-
ness against himself. — E^blished. It is as-
sumed, not that both are in the wrong, but that
the two witnesses, on hearing the facts, pro-
nounce against the party to whom they go.
Ver. 17. If he refose to hear them. Does not
acknowledge his wrong under their influence. —
The public step follows : Tell it unto the ohnreh,
u ^., the particular Christian congregation. — If
he refose to hear the ehnreh also. The admoni-
tion and entreaty of the Church is to be used as
a means of regaining the brother. — Let him be
onto thee as tiie heathen and the publican, /. ^.,
as outside the Christian fellowship, though in a
Christian, not a Jewish spirit A man of high
spirituality would be won by the first step, a luke-
warm Christian by the second or third ; when all
fail, it is not distinctly commanded that the
Church should pronounce him no Christian. His
character has proved itself so far unchristian
that the person injured cannot have fellowship
with him. The next verse, however, hints at
formal acts of discipline on the part of the
Church.
Ver. 18. What thingf loever ye shall bind,
etc What was said to Peter (chap. xvi. 19) is
here addressed to the Twelve, with the solemn in-
troduction : * Verily I say unto you.' A general
application, to the organized Church, as well as
to the Apostles, is possible. But the government
is committed to our Lord ; such an application
without limitation has led to the greatest errors
and crimes, and we may interpret His spoken
words by His Providence. This verse then, in its
full meaning, refers to the special power and wis-
dom given to the Apostles by means of which
their foundation work * on earth ' corresponded
to God's designs * in heaven.' Vers. 19, 20, show
the means by which the power of the Church may
rise toward this Apostolic height Were these
conditions (agreement in prayer, and the presence
of Christ) wanting in the case of the Apostles,
even the promise of this verse would be in-
valid.
Ver. 19. If two of yon. ' Two ' could still
constitute a fellowship. — Shall agree on earth.
This agreement could only be wrought by the
Holy Spirit, selfish ends being excluded from the
nature of the case. An encouragement to united
prayer.
Ver. 20. For. The ground of the promised
answer is not human agreement, but the presence
of Christ — Where two or three. The order
gives an intimation of increase. — In my name,
/. e., as a Christian community, or church, al-
though the application to Christian assemblies
is a natural consequence. — There am I in the
midst of them. Agreement in prayer had the
promise of an answer; unity in the name of
Jesus that of Christ's presence. The marks of
a true Church : not size, success, nor succession,
but an inward life of prayer and an outward life
of confession (*in my name '). When ecclesias-
ticism abuses the authority indicated in vers. 17,
18, the two or three (agreeing in prayer and con-
scious of the presence of Christ) are assured
that they are still Christ's people. This passage,
despite the abuse of it, remains a justification of
Protestantism.
Ver. 21. Then came Peter, etc. The question
was a moral fruit of the previous discourse. —
How oft. The Rabbins said, three times ; Peter
increased the number to the sacred one of
seven.
Ver. 22. Until leventy timet seven. It is
doubtful whether the original means 490 or 77.
But in either case it is a symbolical expression
for never-ending forgiveness. Love is not to be
limited by the multiplication table.
Ver. 23. Therefore. Because this readiness
Chap. XIX. 1-12.] THE GOSPEL ACCORDING TO MATTHEW. 1 57
of forgiveness is the Christian principle. — A servant * went out ' may be significant, since it is
man tluit is a Uxig. Perhaps in antithesis to the true that when we * go out ' from, forsake the
heavenly king, what is true of the former is much presence of, our forgiving Lord, we become un-
more true of the latter. — Would, 'desired to,* forgiving. Only when near Him are we like
make a reckoning with his lervants, represented Him.
as stewards over his property, or collectors of Ver. 29. Fell down and besought him. As he
his revenues. The special application is to those had done his greater creditor. — I will pay thee.
enjoying high trusts in the Church. The final The best authorities omit *all.* This mav hint
reckoning will be at the final judgment, but there that we are far more ready to promise Gocf (ver.
is also a continual reckoning which God's justice 26) than men, all we owe, though the first prom-
makes respecting the conduct of men. ise cannot be fulfilled.
Ver. 24. But when he had begim. With one Ver. 30. And he would not, etc. Entreaty did
foremost among the servants. — Ten thousand not move him, his idea of justice must be car-
talents = ;f 2,437,500, $11,700,000, if we under- ried out. Bitter controversy, unforgiving acts of
stand Attic talents of silver. The Syrian talent discipline, are defended with 'justice* as the
was much smaller, but a talent of goid would, of plea.
course, be of much greater value. It signifies a Ver. 31. 80 when his fellow-servants, etc Not
debt which no one man could discharge, though a warrant for complaints to God against the un-
he might incur it. forgiving. The fellow-servants were ezoeeding
Ver. 2 J. To be sold, etc. The Mosaic law sorry, not * angry ; * the sorrowful cries of God*s
permitted something of this kind (Exod. xxii. 3 ; people in a world of persecution and oppression
Lev. XXV. 39 ; 2 Kings iv. i). But verse 34 favors are heard.
a reference to the severer customs of Oriental Ver. 33. Shouldest not thoul The duty of
despots. — And payment to be made. As far as forgiveness is obvious, yet so imperfectly per-
possible, however insufficient. In the ordinary formed.
course of God's dealings, strict justice is not Ver. 34. To the tormentors. Not simply * jail-
only insisted upon, but begins its work. ers' but those who (among the ancient Romans)
Ver. 26. I will pay Uiee all. In fear and sought by legal tortures to find out whether the
terror he makes a promise he could not fulfil, debtor had any concealed hoard. It adds the
The special application is to one convicted of sin thought of actual punishment. — Till he should
and fearing God's wrath, promising a self-right- pay. This condition * is the strongest possible
eous obedience, which he hopes will in some way way of expressing the eternal duration of his
be a payment in full. punishment * (Trench). The debt incurred by
Ver. 27. Forgave him the loan. It was the sin cannot decrease, but increases even in a state
lord's money entrusted to him, not an ordinary of punishment ; the original debt, according to
debt. The mercy in its greatness, fulness, and the parable, is so great that no human being can
freeness is the single point ; the ground of it is discnarge it. The passage opposes both the doc-
not stated. trine of purgatory and that of the final restora-
Ver. 28. An hundred pence (denarUs) = £^ tion of unbelievers,
or $1^ A comparatively small sum. The trans- Ver. 35. So shall also, etc. It is an overstrain-
p-essions of our fellowmen against us are trifling ing of the parable to infer that God revokes His
m comparison to our sin against God. — Took pardon. The character of the servant is not
him by the throat. Allowed by the Roman law. that of one actually forgiven, since with pardon
An unforgiving spirit is quick to apply the harsh- from God power from God is inseparably joined,
est legal measures. — Pay whatever thou owest. Where the moral conditions of a Christian life
His own debt fully forgiven, yet he insists : He fail, the man who fancies he has been pardoned
who owes must pay I The payment of * a just is actually more guilty that before. Yet the warn-
debt,* is demanded ; the worst crimes have been ing is one neededf and efficient in practical Chris-
committed under plea of 'justice.* That the tianity.
Chapter XIX. 1-12.
Discourse about Divorce^ in reply to the Pharisees.
1 A ND it came to pass, that^ when Jesus had^ finished these
-tJL sayings, " he departed from * Galilee, and came * into the ** Jf^"* * '"
2 coasts^ of Judea beyond* Jordan; And** great multitudes fol-*^*****^"
lowed him ; and he healed them there. ' STfi^u!
3 The Pharisees also came unto him,^ tempting him, and say- Joj ]t^, **
ing unto him,® * Is it lawful for a man ^ to put away his wife for
4 every cause .^ And he answered and said unto them,® -^ Have ye
not read, that he which ^ made them at® the beginning made
d Chap. lii.
V. 2.
* omit that ' omit had • borders * insert the
* And there came unto him Pharisees • omit unto them
' for a man who • from
158 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIX. 1-12
5 them male and female, And said, ^ For this cause shall a man^gj^l? j',^
leave father and mother, and shall cleave to his wife : and * they * wai. u. i|.
6 twain shall be ^^ one flesh ? Wherefore ^^ they are no more
twain, but one flesh. What therefore God hath ^^ joined to-
7 gether, let not man put asunder. They say unto him, • Why
did * Moses then^^ command to give a writing of divorce-*^"* "•^•
8 ment, and to ^^ put her away ? He saith unto them, Moses be-
cause ^* of * the hardness of your hearts suffered you to put * Mark xvi.
away your wives: but from the beginning it was not'® so.
9 ' And I say unto you, Whosoever shall put away his wife, ex- ' sec chap, r
cept it be ^^ for fornication, and shall marry another, committeth
adultery : and *" whoso ^® marrieth her which '® is put away doth »« » Cor. vu
10 commit^ adultery. His ^^ disciples say unto him. If the case
1 1 of the man be so with his wife, it is not good to marry. But
he said unto them, * All men cannot receive this saying, ^ save^ "i,^®"^ ""^ '
12 they to whom ''it is given. F'or there are some^ eunuchs, ** xx.'^?.*^*'*^
which® were so born from their mother's womb ; and there are ^ ti*!^^
some ^ eunuchs, * which ® were made eunuchs of ^ men : and ^ 2 King* xx
18.
there be^ eunuchs, ''which® have^ made themselves eunuchs '' * ^'°^- ^"
for the kingdom of heaven's sake. He that is able to receive
iV, let him receive it.
^^ the twain shall becoi
me
" so that
" omit hath
" then did Moses
'♦ omit to
»« for
** hath not been
*' omit it be
" he that
" when she
* committeth
" The
22 but
^ omit some
« by
* are
^ omit have
Chronology. Shortly after the discourse re- Herod Antipas, and extended from the Amon on
corded in chap, xviii. our Lord finally left Galilee, the south to Pella on the north ; or from the
passing toward Jerusalem. This chapter (comp. head of the Dead Sea to a point nearly opposite
Mark x.) takes up the history after an interval of the boundary between Samaria and Galilee. The
some length, omitting a number of events which name was also given to the territory between the
are recorcusd by Luke and John. Intervening oc- Amon and the sources of Jordan, and sometimes
currences (Robinson) : the sending out of the included the whole eastern part of the Jordan
Seventy (Luke x. 1-16) ; the final departure from valley down to the Elamitic Gulf. The breadth
Gadilee, passing through Samaria (Luke ix. 51- of the district in all three senses was not v^ry
c6; John vii. 2-10) ; the healing of the ten lepers great. The Christians of Jerusalem sought ret-
(Luke xvii. 11-19) ; the public teaching of Jesus uge in Perea (in Pella) just before the destruction
at the feast of Tabernacles (John vii. 11-53) J ^ *hat city. Some identify this visit with the re-
the account of the woman taken in adultery tirement to Bethabara, or Bethany, beyond Jor-
Jfohn viii. i) ; the reproof of the unbelieving dan (John x. 40) immediately before the raising
ews, and the escape from their hands (John viii. of Lazarus ; we place it after that event and the
12-50) ; the instruction of the lawyer, and the retirement to Epnraim (John xi. 54).
parable of the good Samaritan (Luke x. 28-^7) ; Ver. 2. Oreat mnltitades. Comp. Mark x. i :
the incidents in the house of Martha and Mary ' And the people resort to him again, and, as he
(Luke X. 38-42) ; the return of the Seventy (Luke was wont, he taught them again.* The harmon-
X. 17-24), which should probably be placed ear- ists insert here the record of Luke, chap, xiil 22-
lier ; then in regular order the events narrated xviiL 1-14 ; consisting mainly of parables appro-
in John ix.-xi ; ' Ephraim ' (John xi. 54) being priate to the advanced stage of our Lord's minis-
in Perea, and this chapter taking up the history try. This assumes that He was already on the way
at that point Lange, without sufficient reason, toward Jerusalem, when the Pharisees came.
refers vers, i, 2, to a previous journey along the Ver. %. .Came unto him Pharisees. Even in
borders between Samaria and Perea. At all remote Perea, almost the only remaining field of
events ver. 3 belongs to the visit to Perea just labor, Christ's opposers sought Him. — Tempting
before the last Passover. him, or, 'trying Him.' — It is lawful, etc. A
Ver. I. Tho borders of Jndoa, beyond tbe Jor- matter of dispute between the schools of Hillel
dan, I. e.<, on the east side. Perea proper is prob- and Shammai. Herod Antrpas, in whose domin-
ably meant This was part of the territory of ions Christ now was, had imprisoned John the
Chap. XIX. i-isO THE GOSPEL ACCORDING TO MATTHEW. 159
Baptist for too free an utterance on this point. — Ver. 9. And I say unto yon. Spoken in the
For every canse. — The school of Hillel held house (Sfark x. 10, 11). — ^coept for fomiMtion.
that almost any charge on the part of a husband This one ground for divorce, mentioned as a
would justify ciivorce. They wished not only to matter of course, makes no exception to the rule
entangle Him in their party disputes but also to laid down in vers. 5, 6 ; this offence is in direct
place Him in opF>osition to the law of Moses (ver. antagonism to the idea of marriage. The Church
7). An affirmative answer would probably have of Rome denies the validity even of this ground,
called forth the charge of lax morality. AH sins of unchastity are sins against the mar-
Ver. 4. Have ye not read, etc. An implied riage tie (comp. chap. v. 27-32), loosening it in
rebuke for their misunderstanding of the Scrip- spirit, but this 2^ct of sin is the only ground for
ture teaching on this point. — He who made them, dissolving it in farm, — The woman referred to
etc. The historical truth of the narrative in is one divorced on improper ^roqnds. Divorce
Genesis i., ii. is assumed as the basis of an im- laws should be framec} in the light of ver. 8 ; not
portant argument. The creation of man is af- to facilitate^ but to regulate^ a matter arising
finned. — Kale and female (Gen. i. 27). The solely from the .sinfuln^s of n^ankind. The
question of the Pharisees is answered by what elevation of women from a condition of slavery
God <//</, in the original creation of n^s^n, institut- has been the resqlt of Christ*s teaching in regard
ing the sexual relation, and marriage as an in-, to marriage; vet some women, thus elevated,
dissoluble union between one man sind one have ad vocatea divorce ' for any cause.'
woman. Ver. 10. If the ease. The whole theory of
Ver. 5. And said (Gen. ii. 24). Either said by n\arriage just announced is referred to. The
Adam before the fall, and here cited as said by low views then held may be inferred from what
God through Adam as the representative of the the disciples aaic} : it ii Aot good to marry ; the
race, or bv Moses, and cited as an inspired utter- ideal seemed so high, that its application seemed
ance. — For this eauM. Comp. Eph. v. 31, where almost impossible.
the passage is applied also to Christ and the Ver. 11. All men ean not receive, or, 'not all
Church. God says, Christ savs, that the rela- can receive,' this saying. This high ideal can be
tionship between a man and nis wife is closer, understood and put into practice onlv by those
higher, and stronger, than even that between who get illun^ins^tion and power from C/od. As a
children and parents. Notice : it is the man who rule, the less Christianity, the lower the ideal of
leaves his parents. — The twain shall beoome onq marriage, the more numerous the sins against
flesh. 'Unity of soul and spirit,' is not men- this state.
tioned. The absence of it, however great a source Ver. 12. For there ar^ Assuming that the
of unhappiness, is not a ground of divorce. The married state is the normal one, three classes are
essential bond is the fact that the twain, by mar- here mentioned who should (or may) remain in
riage, 'became one flesh,' one man within the lin^- celibacy : (i.) those who from natunu incapacity
its of their united life in the flesh, for this world, or inaptitude, have no desure to marry ; (2.) those
The one cause of divorce (ver. 9) is incompatible who have been mutilated, a class very common
with the unity as 'one flesh.' once and not unknown now ; (3.) those who ab-
Ver. 6. What therefore Ood joined together, stain fron\ marriage, whether for the first or sec-
etc Our Lord's conclusion. The sentence forms ond time, to work the better for Christ's cause,
a proper part of every Christian marriage cere- The first case has no moral quality, the second im-
mony. It is Christ's protection of this holy re- plies misfortune, the third has a moral value. ^ But
lation. It also implies a warning against hasty it is not set forth here as a law for the ministry,
marriages, against ignorance and forgetfulness of nor is there any superior merit in celibacy. The
the fact that it is God who forms the indissoluble figurative exposition which understands by the
tie. second and third classes those who remain un-
Ver. 7. Why then did Moses eommand 1 Deut married from moral considerations, or sacrifice,
xxiv. 1-4 (comp. chap. v. 31) had been trans- when married, their conjugal enjoyments to their
formed into a command that divorces should take spiritual calling, is forced and incorrect, since all
place. Christians are bound to the latter course and ex-
Ver. 8. Suffered yon. The Mosaic regula- ceptional cases are here spoken of. — He that is
tions were merely permissive, Rowing out of aUe to receive it. This does not imply a superior-
their sinfulness, especially their disposition to be ity in those who can receive it, but simply that
harsh toward their wives. — But from the begin- such a sacrifice would be expected from some of
ning it hath not been so. In the original state in His disciples. — On the whole subject of mar-
Paradise. Polygamy appears first (Gen. iv. 19) in riage and celibacy, comp. Schafifs History of tki
conjunction with murder, and in tl^e line of Cain. Apostolic Churchy f 112, pp. 448-454.
Chapter XIX. 13-15.
The bringing of Children to yesns.
13 " T^HEN were there ^ brought unto him little children, that * .^6^«L';;^
-1- he should put^A/j hands on them, and pray: and the '^"••s-i;
14 disciples rebuked them. But Jesus said, *Sufifer little » chil-^JJ^^P *^"'
* ojnit there •lay • the little
l6o THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIX. 13-26.
dren, and forbid them not, to come unto me ; for of such is *
15 the kingdom of heaven. And he laid his hands on them, and
departed thence.
* to such belongeth
This incident seems to be in proper chrono- 1-14, the reference is to children in spirit (comp.
logical position. Luke*s account at this point Mark x. i q ; Luke xviii. 17), but not to the ex-
acain becomes parallel to that of Matthew and elusion of actual children, who probably form
Mark. the majority in the kingdom of heaven. Les-
VeV. 13. TlMn wen Imaght unto him ; prob- sons : i. Since ' to such belongeth the kingdom
ably by their parents. An encouragement to of heaven,* the earlier children become Chris-
parents to bring even ' infants * to Christ, since, tians the better : 2. Since they are to come (or
according to Luke, such were amon^ the little be brought) to Christ, who is a Saviour, the doc-
children. Thus the doubts of the disciples about trine of universal depravity is not denied here,
the marriage state were answered. ^~ Lay his 3. They may be * forbidden,* both by neglect and
haadf on tliem. A recognition of Christ's power miudicious teaching : {a,) by not being taueht of
to bless, since He healed by laying on His Christ, through word and example ; (^.) by being
hands. — And the diioiplei relinked them. They taught legalism, /. <r., ' Be good, or God will not
were engaged in an interesting discussion about love you,^ instead of this : Christ loves you,
marriage, etc. Abstract theories about house- therefore go to Him in order to be good. 4. As
hold relations should not stand between the Lord they were brought^ and were actually blessed by
and little children. Christ (Mark x. 16) ; through the faith of parents
Ver. 14. Suffer the little ehUdren, etc. The a seed of faith may exist in the heart of a child,
natural impulse would be to bring children to so that the infant members of a Christian family
Him, do not check it. — Forbid them not, as the ought to be Christian children, and their educa-
disciples did, and many since then. — To aneh be- tion conducted in the confident expectation that
Umgeth the kingdom of heaven. As in chap, xviii. they will sliow the fruits of faith.
Chapter XIX. 16-26.
The Rich Young Man and the Discourse of our Lord on Riches,
16 • A ND, behold, one came and said unto him,^ * Good^ Master, * .^^7*lokb
-Tjl what good thing shall I do, that I may have eternal life } 3 cornVtuke
17 And he said unto him. Why callest thou me good.^ there is '^ 's-^s^
none good but one, tltat is, God : ^ but c if thou wilt* enter into ' \uCax.'X\
18 life, keep the commandments. He saith unto him, Which } ,9^^ '
Jesus said, ''Thou shalt do no murder,^ Thou shalt not commit -i6TDeut'
adultery. Thou shalt not steal, Thou shalt not bear false wit- Rom.xiii.g'
10 ness, Honour thy father and thy mother: and, *Thou shalt love chaoxxii. '
, 3'^; Luke ix-
2u thy neighbour as thyself. The young man saith unto him. All 27,30-37.;
, ./ o ' Rom. XIU.9:
these things have I kept from my youth up :^ what lack I yet } ^/^ .y-gM-.
21 Jesus said unto him, If thou wilt* be -^perfect, go ^;i^^ ^sell/^eechap. v.
that thou hast,* and give to the poor, and thou shalt have ^ „"^*comp*
22 * treasure in heaven : and come and^ follow me. But when the ii"34,%^^'
young man heard that ® saying, he went away sorrowful : for "* ^^*^''' '"^
he ^® had great possessions.
23 Then said Jesus ^^ unto his disciples, Verily I say unto you,
'That a rich man shall hardly enter ^^ into the kingdom of 'xn?. aa^'^
24 heaven. *And again I say unto you, It is easier for 'a camel MaT'x. a4.
/ Chap, xxiii
' came to him and said ^ The best authorities omit Good '"*■
' The best authorities r/^wTWhy askest thou me of that which is good ? One
there is who is good * wouldest * not kill
• omit from my youth up ^ omit and * thy goods • this
'<* was one that ** And Jesus said ** enter hardly
Chap. XIX. 16-26.] THE GOSPEL ACCORDING TO MATTHEW. 161
to go through the eye of a needle,^^ than for a rich man to en-
25 ter into the kingdom of God. When his^* disciples heard
//, they were exceedingly amazed,*^ saying, Who then can be
26 saved ? But Jesus beheld them}^ and said unto ^^ them, *" With "' ^"- «^.ll
^ ' '14; Job xiu.
men this is impossible ; but with God all things are possible. 36- Luke* i!
>' a needle's eye ^* And when the ^* astonished exceedingly
" And Jesus looked upon them " to
Contents. This section is in its proper chro- keep the commandments. The possibility of do-
nological position. Our Lord ' departed thence ' ing this perfectly had just been denied. Our
(ver. 15), out on the way (Mark x. 17) He was Lord therefore seeks to show the youn^ man how
met by this 'ruler' (Luke xviii. 18). Our Lord much he falls short of such a Iceepmg of the
first presented the high ideal of marriage, the commandments. What follows shows that his
closest human tie, with a hint that even this must obedience, however strict, did not recognize God
be subordinate to the claims of His kingdom; as the supreme good.
then the position of children, next in order of Ver. 18. Wliiohl That is, of what kind. —
intimacy ; now comes the relation to earthly pos* Then ihalt not kill, etc. Those commandments
sessions, which men value next (though through involving duties toward our fellow men are cited,
the influence of sin sometimes most ot all) • Our so as to meet the young man on his own
Lord meets the young ruler, whom he loved, on ground.
his ground, leads him to a recognition of the idol Ver. 19. Honour thy father and thy mother,
that prevents him from entering the kingdom. — This commandment connects the two classes of
Going away sorrowful is not entering into life. — duties enjoined in the Decalogue, but is here pre-
Riches arc a hindrance so great, that just here sented as involving duty to man. Hence the
comes in the declaration of God's saving omnipo- position it occupies m all three accounts. — Thou
tence. — Our Lord speaks the truth to rich and thalt love thy neighboor aa thyself. A summing
poor alike. There is no word here that points to up of our duties to men, taken from Lev. xiv. 18.
a 'community of goods,' though this was the oc- Comp. Mark xii. 28 ff.
casion, were that doctrine correct. The giving Ver. 20. All these have I kept. Externally
up of wealth when it is an idol, the crucifixion to moral, perhaps self-righteous, he yet felt that he
the world, here enjoined, have a moral quality, lacked something. Peace of conscience had not
There is none in a forced equality of posses- been attained by his keeping of ^ all these.' He
sions, nor involuntary poverty with the hope of had yet to learn how much he lacked of even
winning heaven. Agrarianism, no less than avar- comprehending the spirituality of the law.
ice, makes wealth the chief good ; trusting in Ver. 21. If then wonldest be perfect. Mark
poverty, no less than trusting in riches, fosters and Luke : * one thing thou lackest.' One duty
pride. still remained to make his obedience complete,
Ver. 16. Behold. The circumstance was re- judged from his own point of view. Not that he
markable in view of the opposition of the Phar- had done all except this one duty, but a/^j/ is pro-
isees. — One eame. This young ruler, who ran posed, to prove that the whole obedience lacked
and kneeled to Christ (Mark x. 17), was an hon- the proper motive. — Sell all thy goods. In his
est, earnest seeker after truth and life, with some case love of his possessions was the great hin-
admiration for, and confidence in, Jesus a^ a hu- drance ; in another it might have been something
man teacher. But he was in error, as honest and else. All we have belongs to Chnst, but this
earnest seekers may be. — What good thing, etc command is not to be literally obeyed by every
Whether a Pharisee or not, he thought to earn one. The gospel is here put m a legal form to
eternal life. Hence the passage must not be reach the conscience of the young man ; the
wrested in favor of legalism. * treasure in heaven ' is not bought by voluntary
Ver. 17. Why askest then me of that whieh poverty. (Comp. chaps, v. 12 ; vi. 20.) — C<mie,
is good 1 One there it who is good. The com- fbllow me. The final test. Whenever property
mon version follows a reading corrected to con- interferes with following Christ, it must oe given
form with the other two. The variety sheds up; and he who would be a Christian must be
light on the whole conversation. Eitner two ready to relinquish it for Christ's sake, not to
questions and answers occurred, or Matthew win salvation nor to buy a superior place in
gives this form to bring out the true sense, heaven.
There is but one good Beinjs^ and one good thing, Ver. 22. He went away sorrowful. Not un-
namely, God Himself. — What the young ruler affected, he yet went away. Nothing further is
needed was not to do some good work or to learn known of him. As Jesus ' loved him, and there-
some speculative morality, but to acknowledge fore taught him his duty, that love may have fol-
God as the Supreme Goo<l and act accordingly, lowed him and led him to a right decision. But
This strikes at his sin, the love of riches. It the silence about his future course hints, that
does not mean : * ask God ; read His command- whatever light and love one receives, the decision
ments, do not ask me-^ The other accounts pre- is to be made by the man himself. — Our Lord's
sent this alternative : Christ either claims that comments on ' riches ' show that this young roan's
He is Himself God, or denies His own perfect pride was intrenched in his wealth ; a part of it
goodness. The answer rebukes the error of the ne might have been willing to pay for * eternal
question, that eternal life can be won by good life ; ' but being his idol, it must l>e entirely relin-
works. — But if thpn wonldest enter into Ufe, quished before he could enter the kingdom oi
11
l62 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. XIX. 27-XX. 16.
heaven. The hindrance is often removed by saying occurs about an elephant 'The camel
God*s Providence. was more familiar to the hearers of the Saviour
Ver. 21. A lioh maa ihAll enter hizdly, /. e., than the elephant, and on account of the hump
' with difficulty/ into the JHtig^wm of heeven. on its back, it was especially adapted to symbol-
Comp. Mark x. 24 : ' them that trust in riches.' ize earthly wealth as a heavy load and serious
Yet such trust is the natural result of possession, impediment to entrance through the narrow gate
or of even the strong desire to possess. of the kingdom of heaven.*
Ver. 24. Seiier for a eemel, etc A strong Ver. 25. Who then eanbe saved 1 Since all
declaration of impossibility (comp. ver. 26). This may have some possessions, and naturally love to
has been weakened in two ways: (i.) by the have more. Their temporal views of the king-
change of a single letter (in some manuscripts), dom were also mixed with their question,
of the original, altering ' camel * into ' rope ; ' Ver. 26. Loolrod upon them. To give force
(2.) by explaining the eye of a needle to mean to this profound statement, and perhaps in kindly
the small gate for foot pasrengers at the entrance sympathy with their weakness and want of un-
to cities. The first is incorrect, the second un- derstandm^. — With men this is impoesihle. Not
certain and unnecessary. The literal sense is not only in their judgment, but with their power. —
too strong, as both tne context and abundant With Ood all th&gs are possihle. God's grace
facts show. Our Lord had already spoken of a not only can, but does, save some who are rich
'camel* as a figure for something very large in spite of all the hindrances their wealth occa-
(chap. xxiii. 24) ; and in the Talmud the same sions.
Chapter XIX. 27-XX. 16.
TAe Reward promised to the Apostles and the Parable of the Laborers, ilhts-
trating the Nature of titat Reward (of Free Grace),
27 T^HEN answered Peter and said unto him, Behold, "we have '^ i'jo^^ luIcr^
A forsaken^ all, and followed thee ; what shall we have there- chip.l^^ao'
28 fore ?^ And Jesus said unto them, Verily I say unto you, That "
ye which have ^ followed me, in the * regeneration ^ when the * Rom "'vUi*
Son of man shall sit in* the throne of his glory, ''ye also shall c sw^chap.
sit upon twelve thrones, * judging the twelve tribes of Israel. ,/ Liu^'x
XXII.
29 And every one that hath forsaken ^ houses, or brethren, or sis- 2°.'
ters, or father, or mother, or wife,® or children, or lands, for my ' '
name's sake, shall receive a hundredfold, and shall inherit ever-/chap.xx.i6;
30 lasting life. But -^ many that ar^ first shall be last; and ^ the Luke xiii. '
last shall be first.^ ^comp.chap.
XXI. 31, 32.
XX. I. For the kingdom of heaven is like unto a man that is a
householder, which® went out early in the morning to hire
2 labourers into *his vineyard. And when he had agreed with the * ^p- «*»
labourers for* a penny a day, he sent them into his vineyard, /see chap.
3 And he went out about the third hour, and saw others standing '""'* ""
4 idle in the marketplace,^ And said unto them ; ^^ Go ye also
into the vineyard, and whatsoever is right I will give you. And
5 they went their way. Again he went out about the sixth and
6 ninth hour, and did likewise. And * about the eleventh hour^^ k comp. t
he went out, and found others standing idle,^^ and saith unto
7 them. Why stand ye here all the day idle } They say unto him,
Because no man hath ^ hired us. He saith unto them, Go ye
' Lo, we left * what then shall we have ? • omit have * on
' that left • the best authorities omit or wife
' But many shall be last that arc first ; and first that are last ^ who
• in the market-place idle " to them he said " hour
*- omit idle " omit hath
Chaps. XIX. 27-XX. 16.] THE GOSPEL ACCORDING TO MATTHEW. 163
also into the vineyard ; and whatsoever is right, that shall ye
8 receive.^* So ^^ ' when even was come, the lord of the vineyard ' !>▼• »x. «j-
saith unto ""his steward, Call the labourers, and give ^® them their *« Luke viu.
3.
9 hire, beginning from the last unto the first. And when they
came that were hired about the eleventh hour, they received
10 every man a penny. But when the first came, they supposed
that they should have received ^^ more ; and they likewise re-
1 1 ceived every man a penny. And when they had ^® received //,
12 they murmured against the goodman of the house,^* Saying,
These last have wrought but one ^ hour, and thou hast made
them equal unto us, which have borne ^^ the burden and" heat ^LukeaLss?
^ ' Ja*. u II.
13 of the day.^ But he answered one of them, and said,^ * Friend, o chaj*. xxH.
1. 1 1 ' \ e ia;xxvi. 50.
I do thee no wrong : didst not thou agree with me for a penny ?
14 Take ^ that thine is^ and go thy way : I will^^ give unto this P chap.xxy
15 last, even as unto thee. « Is it not lawful for me to do what I yCorap.Rom
will with mine own } '' Is ^ thine eye evil, because I am good } r Dcut.xv!9.;
^ see chap. vi.
16 So 'the last shall be first, and the first last : for many be called, ^ »^ ^^
but few chosen.^ »»» 3*
" the best authorities omit and whatsoever is right, that shall ye receive
** And " pay ^^ would receive *' omit had
*• householder * last spent one ^* who bore
** the burden of the day and the scorching heat
** answered and to one of them ** Take up that which is thine
** but I will, or, it is my will to *• Or is
^ the best authorities omit {though many insert) for many be called, but few
chosen.
The direct reply to Peter's question is found find a secondary and partial fulfilment of the
in all three accounts ; the parable is peculiar to promise in the high position of the Apostles in
Matthew. It loses most of its seeming difficul- the Church. — When the Son of man ahidl tit.
ties, when connected with the previous conversa- A definite period, when our Lord shall appear
tion. The question of Peter had reference to a on tlie throne of his glory, the throne which be-
pre'eminent reward, and after the promise to them longs to, results from, and manifests His glory,
(which is changed immediately into a promise to as conqueror, ruler, and judge. — Upon twolvt
all ) this parable teaches that this reward is of thrones. Christ will take His seat upon His own
free grace, and that the Apostles themselves, throne ; the Twelve will be promoted to thrones
though first called and first to forsake all, should prepared for them. Whether Matthias or Paul
not on that account expect a preeminent reward, takes the place of Judas among the Twelve is dis-
Self-sacrifice for Christ, not priority in time, is puted. It is therefore difficult to press a literal
the ground of preeminence. Chap. xix. 30, in- meaning upon the promise. — Jndgiiig. This re-
troduces a statement to be illustrated (* But fers more to their high position, than to acts of
many,' etc.) ; chap. xx. 16, repeats it as enforced judging. — The twelve tiiboi of Imel. Scarcely
(*Sothe last,' etc.). the Jewish nation, since our Lord had already
Ver. 27. Lo, we loft alL Whatever they had, told them that His Church was to be distinct
and not all of them were poor, they left. — What from this. Probably Christ's people, among
then shall we have. ' We ' in contrast to this whom the Apostles shall occupy the most exalted
young man who did not stand the test. The an- position at His return.
swer indicates a little self-righteous boasting in Ver. 29. And every one. The promise is of
the question ; the parable would oppose any rem- general application. — Honsei. ' Homes,' house-
nant of a mercenary spirit lurking in it rreem- hold ties, rather than * possessions,' which are
inence was probably anticipated oy Peter, and is mentioned afterwards. — Brethren, etc * The
promised in the next verse. family relations are mentioned in the order in
Ver. 28. Ye, ». ^., the Apostles. — In the re- which they would be left.* — 'Wife* is to be
generation, or * renovation * (only here and Tit. omitted both here and in Mark x. 29, but is
lii. 5). Joined with what follows, which tells found in Luke xviil 29. — ^For mj name't sake.
* when * this will be, and shows that it means the Mark adds : ' and the gospel's.* Out of love to
accomplishment of the spiritual renovation of the Christ and to advance His cause. The motive is
world (comp. Rev. xxi. 5 ; Acts iii. 21). As this everything ; self-denial to buy God*s favor is no
Vf ill be the final stage of a continuous work, we self-deniaJ. — Hnndred-fold. Mark a'Ids : ' now
l64 THE GOSPEL ACCORDING TO MATTHEW. LChaps. XIX. 27-XX. 16.
in this time.* Abundant compensation will be cnth hour laborers are accepted, but they were
given even in this life. I^nge : * Believers are mainly those who had no opportunity at an ear-
to find a new and eternal home and country, new lier period.
and eternal relationships, and new and eternal Ver. 8. Hia steward. Christ, the overseer of
possessions, of which the blessings enjoyed by the house of God, entrusted with the whole econ-
them on earth are to be the earnest and foretaste, omy of salvation including the distribution of
All these promises are summed up in that of the final reward (Heb. iii. 6 ; John v. 27 ; Rev.
being made heirs of eternal life (Rom. viii.).* ii. 7, 10, 17, 28, etc). It was the Jewish custom
Comp. Mark x. 29, 30. to pay laborers at the close of the day.
Ver. 30. But many ihall be last that are first, ; Ver. 9. They received every man a penny, or
and first that are last. A general truth in pro- 'shilling.' More than thev expected. God does
verbial form ; here a caution against trusting not measure His reward oy the length of man's
to appearances or to the permanence of present life, but by the fidelity of his services, for the
circumstances an(^ conditions. The promise must labor is not to earn the reward but to prepare
be accompanied by a caution, especially in view for it
of the coming apostasy of Judas. The Twelve Ver. 12. These last spent one honr, etc. A well-
also were liable to mistake priority in time of grounded complaint, if salvation were of works,
calling for priority in position, — a treauent mis- Ver. 13. Didst then not agree with me! The
take m every human society, but douoly » mis- legal claim is answered in a legal way.
take where God's free grace is concemecl. Ver. 14. Go thy way. This does not neces-
Chap. XX, Ver. i. A man that is a honse- saril^ imply that the first were finally rejected,
holder. The * householder * signifies God ; the receiving only the temporal good they bargained
*vine}'ard' the kingdom of heaven (comp. Is. v. for. — I will give, *it is my will or pleasure to
1-7; Cant. viii. 12); the 'steward* (ver. 8) give.* The ground is the wish of the house-
Christ; the 'twelfth hour* of the day, or the holder,
evening, the coming of Christ ; the other * hours,* Ver. 15. Or is thine eye evil. Envy was the
the different periods of calling into service. — real jnotive, and the envy was occasioned by the
Laboorers. Specially the Apostles, yet including kindness of the householder : because I am good,
all Christians. or ' kind.'
Ver. 2. For a penny, or * shilling ' (<//'«<7rwj). Ver. 16. The proverbial expression of chap.
Between 14 and 15 cents, the usual pay for a xix. 30, recurs with a different order. The para-
day*s labor. Explanations i The general idea is ble, therefore, illustrates the truth that the order
of reward, but \yith a spepal reference to tem- in the calling of individuals and nations will in
poral rewards, which may be received while eter- many (not all) cases be reversed in their final posi-
nal life is lost Inconsistent with ^he dignity of tion m heaven. An encouragement to those called
the parable ; and inapplicable to the Apostles, late in life ; a solemn warning to those called
Besides the penny was paid at the close of the early, urging them to be humble, and ever mind-
day, I. e.t at the end of man's life or the day of ful of their unworthiness before God, lest they
final account, just when the temporal reward be overtaken by others or forfeit their reward
ceases. Eternal salvation is meant ; for while altogether, The admonition was intended, first,
the idea of reward is present, the whole drift of for the Apostles, especially for Peter, whose
the parable teaches us that God's grace is free question called forth this parable ; then for Jew-
(ver. 15). The mercenary spirit of the first la- ish Christians generally, in their feelings to the
borers has a primary reference to the Jews and Gentile converts, and in their legal tendency ;
their prejudice against the Gentiles. This en- and lastly, for all Christians who enjoy special
vious disposition is thus rebuked. The Gentile spiritual privileges and the great blessing of an
converts went to work as soon as they were early acouaintance with the Saviour. — ' Many
called, without a definite agreement as to price, are calleo, but few are chosen.* This is to be
trusting in the justice and mercy of the house- omitted, though found in many authorities. If
holder. They ar^ ponunended, and to them was genuine, it means, many are called to be heirs of
given far more than they could ask or deserve, salvation, yet few chosen to be preeminent. Free
— Those first called represent nationally the grace wi'M/Vi the Church is thus indicated. — An
Jews, called with a definite covenant ; indrvidu' exclusive meaning is not to be pressed upon the
ally^ those called in early life and who have spent various times of hiring, which show the repeated
their days in God's service. Such are warned call. At these quarters of the natural day, labor-
against Doasting, or claiming of higher reward ers would be waiting. Special applications : The
than those called aftepvards ; a necessary caui morning, the age from Adam to Noah ; the third
tion. hour, from Noah to Abraham ; the sixth hour,
Ver. 3. Third hour. About nine o'clock in from Abraham to Moses ; the ninth hour, from
the morning, when the market-place would be Moses to Christ, and the eleventh hour, from
full. — Idle. *The greatest man of business on Christ to the end of the world. The different
the market-place of the world is a mere idle ages in the life of individuals : childhood, youth,
gazer' (Stier). On the special interpretations of manhood, old age, and the years of decrepitude,
the different hours, see the close of the sec- Lange : the first laborers, Jewish Christians gen-
tion. erally, who were characterized by a mercenary
Ver. 4. Whatsoever is right I will give yon. spirit ; the Apostles are included as a warning to
The wages promised indefinite ; the correct read- them ; the second class, * standing in the market-
ing in ver. 7 omits all protnise o^ reward. The place,* the Jewish proselytes ; those hired at the
parable illustrates the truth that salvation is of sixth and ninth hour, the Gentile races ; ' the
gface. eleventh hour * laborers, the fruits of missionary
Ycr. 7. Because no m|ui hired ns. The elev- labors in latter days.
Chap. XX. 17-34] THE GOSPEL ACCORDING TO MATTHEW. 165
Chapter XX. 17-34.
Further Revelation respecting His Sufferings ; the Ambitious Request of the
Mother of yames and yohn ; the Healing of two Blind Men near ycr-
icho,
17 ** A ND Jesus ^ going up to Jerusalem took^ the twelve disci- "^j^'^I^YiiKJ
18 -t\ples apart in the way, and^ said unto them, Behold, *we ^ s]^*"Jhi|J*
go up to Jerusalem ; and the Son of man shall be betrayed* »vi.ax.
unto fhe chief priests and unto the ^ scribes, and they shall con-
19 demn him to death. And ^ shall deliver him to® the Gentiles ** to r chap. xxvh.
mock, and to scourge, and to crucify him : ^ and * the third day Actsii. li
he shall rise agam.** «6-3i.
20 • Then came to him the mother of ^ Zebedee's children ^ with * markx. 35
-45.
her sons, ^ worshipping ///;;z, and desiring a certain thing ^^ of /^p-^«'-
21 him. And he said unto her, What wilt ^Mhou ? She saith unto ^"* »•
him. Grant ^^ that these my two sons * may sit, the ^ one on thy h comp.chap
22 right hand, and the other ^^ on the left,^* in thy kingdom. But
Jesus answered and said. Ye know not what ye ask. Are ye
able • to drink of *^ the cup that I shall drink of,^* and to be » chap. xxvi.
baptized with the baptism that I am baptized with.^^^ They xviii'ii;.
23 say unto him, We are able. And ^® he saith unto them, * Ye »«• ' .
shall drink indeed of my cup,^® and be baptized with the bap- ?"•«•' ^«^-
tism that I am baptized with : ^^ but to sit on my right hand.
and on my left,^*^ is not mine to give, 'but // sliall be given to /Comp.chap.
24 them 2^ for whom '"it is ^ prepared of my Father. And when ^ ^*»p- «»▼•
the ten heard it^ they were tnoved with indignation against ^*
25 the two brethren. But Jesus called them unto him, and said,
" Ye know that the princes ^ of the Gentiles * exercise domin- * SIlS's^";'!*
ion ^ over them, and they that are great *^ exercise authority '* ^*'' ^* ^'
26 upon 28 them. ^ But it shall not be so ^ among you : but who- p chap. xxin
soever will be^ great among you, let him be** your ^ minister ; \^'^^^
27 And whosoever will be chief® among you, let him be'^ your ^ % **' ""*
28 •■ servant : Even as the Son of man came not to be ministered r chap. xxH.
unto, but *to minister, and 'to give his life a ransom for * John xni. 4,
13-15; PhiL
" many. n. 7.
t Is. liii. 10,
Dan. ix. 26;
* as Jesus was * he took « and in the way he * delivered m^", Tim!*
•<?//«/ the 'unto ^^w//him ^ be raised up iLi;*!*!!!!.
• the sons of Zebedee ^^ asking somewhat " wouldest h; « ^c'- »•
" command " and one " thy left hand " omit of » iv/i?h. ,,,
^' am to drink } u ; chap.
1^ the best authorities omtt^xA to be baptized with the baptism that I am ^j^- j?*;^
baptized with ? " omit And *• my cup indeed ye shall drink : u. 23. *
» /y left hand " ^ ^ yj,^ fJ^^^ af I,ath been
'^ of it '* sore displeased concerning '• rulers
^ lordship ^ their great ones ** over
® Not so shall it be *> would become •* shall be ■* would be first
l66 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XX. 17-34
29 • And as they departed ^ from Jericho, a great multitude fol- *' iJj^^Luiclf
30 lowed him. And, behold, * two blind men sitting by the way ^oJjJjp^SjiJ;
side, when they heard that Jesus passed^ by, cried out, saying, "^t-s"
31 Have mercy on us, O Lord, thou Son of David.^ And the
multitude rebuked them, because* they should hold their
peace : but they cried the more, saying. Have mercy on us, O
32 Lord, thou Son of David.^ And Jesus stood still, and called
33 them, and said. What will ye that I shall ^ do unto you ? They
34 say unto him, Lord, that our eyes may be opened. So Jesus
had compassion on thetn, and ^ ^ touched their eyes : and im-
mediately their eyes received^ sight, and they*^ followed
him.
■• went out ^ was passing
^ Lord, have mercy on us, thou Son of David ! •* that
^ omit shall ^ And Jesus being moved with compassion
■• they received their sight ^ omit they
Chronology. The final journey to Jerusalem the disciples did not understand the prediction as
begins. The approach of His death calls for a a whole (Luke xviii. 34), plain as it is to us.
third prediction to the Twelve, more specific in Ver. 20. The moUier of the ions of Zebedee.
its details. The crucifixion is mentioned only in Salome, according to an ancient tradition, the
Matthew's account On the way from Perea daughter of Joseph by a previous marriage ; more
(see note at the beginning of chap, xix.) to Jer- probably the sister ot Mary the mother of Jesus,
icho, Salome, the wife of Zebedee, prefers an Comp. J[ohn xix. 25, and notes on chap. iv. 21 ;
ambitious reauest in behalf of her two sons. x. 2 ; xiii. 55. The request was suggested by her
This was probably occasioned by the prediction, sons (comp. Mark x. 35), James and John, who
and leads to further instruction. Reaching Jer- were called Boanerges (Mark iii. 17) and had
icho about a week before the Passover, our lird been with Jesus on the Mount of Transfiguration
performed the miracle mentioned in vers. 30-34. (chap. xvii. i). — Wonhipping him, 1.^., saluting
Matthew mentions two blind men, Mark and Him with reverence, as was usual in asking favor
Luke but one, the former giving his name. Mat- of a king. — Aikiiig somewhat. She asked a
thew and Mark say that the miracle occurred as favor but did not at once tell what it was, proba-
they went out ot Jericho ; Luke * as He was bly because doubtful of the propriety of the re-
come nigh unto Jericho.' He also narrates the quest.
interview with Zaccheus and the parable of the Ver. 21. One on thy right hand, and one on
ten pounds, as following this miracle and imme- thy left hand in thy kingdom. The highest places
diately preceding the journey to Jerusalem. Ac- of honor, implying special authority also, as is
cepting Luke*s order, we suppose that our Lord indicated by the answer (ver. 25). The request
remained for a day at Jericho, and that the heal- was based upon ignorance (comp. ver. 22), and
ine occurred during some excursion into the prompted by ambition (comp. vers. 25-27), how-
neighborhood, ever natural it may have been.
Ver. 17. And as Jesns was going np to Jem- Ver. 22. Te know not what ye ask. Addressed
salem. Mark (x. 32) is more graphic He hast- to James and John, who had prompted their
ened before them, arousing their amazement and mother. The request could scarcely have been
fear. — He took the twelve disciples apart. Re- occasioned by jealousy of Peter. Had he been
ferred, incorrectly, by some to the retirement to appointed * primate,* tnis would have been an op-
Ephraim (John xi. 54). portunity for upholding him in that position.
Ver. 18. We go np to Jemsalem. On the when John saw the crucified thieves on the rieht
journey to death which He had previously pre- and left hand of his d)nng Lord, he knew what
dieted (chap. xvi. 21). — Delivered unto the chief he had asked. — To drink the cup! A frequent
priests. More detailed than chap. xviL 22 : ' into Scriptural figure for the Providential portion as-
the hands of men.' A double betrayal is implied : signed to any one ; especially for a sulfering lot.
first by His professed friends to His declared It refers to inward anguish here. — *With the
enemies ; then by His own people to the Gen- baptism,' etc. Omitted by the best authorities,
tiles. — They shall condmnn him to death. A ref- It occurs in Mark, referring to the outward per-
erence to the judicial condemnation on the part secutions. — We are able. They were not the
of the Sanhedrin (chap. xxviL i ). least courageous of the Twelve (comp. John xviii.
Ver. 19. And shall deliver him unto theOen- 15), but they also forsook Him and fied (chap.
tiles. Comp. chap, xxvii. 2 ff. — To mock, and to xxvi. 56) in the hour of trial.
seonrge, and to cmeify. Mark and Luke add : Ver. 23. My cap indeed ye shall drink. James
* spit upon.' Fulfilled in every detail. — And the was the first martyr among the Twelve ; John
third diay he shall he raised np. This is added died a natural death at an advanced age, but in
as before. The request of Salome indicates that a spiritual sense his was the longest mar^dom.
Chap. XXI. i-ii.] THE GOSPEL ACCORDING TO MATTHEW. 167
— Is not mine, etc Either, it is not a boon to could bear it, they were taught this central truth
be gained by solicitation ; or, it is not in my power, of the gospel, to which they gave such promi-
but it will be assigned to those for whom it has nence, after the Holy Ghost came upon them,
been prepared, according * to the eternal predes- This tender rebuke of their ambition bases the
tination of eternal positions in the kingdom of cardinal erace of humility upon the cardinal dor-
God.* Yet these two might occupy the position, trine of the Atonement
Christ affirms that His will as Ruler in His king- Ver. 20. And ai they went ont of Jerieho.
dom accjrds with the eternal purpose of God ; Comp. Mark x. 46 ; Luke xviii. 35. Probably
a purpose which forbade their ambitious solicita- after the conversation just mentioned our Lord
tion, because its individual objects were as yet entered Jericho, and meeting a multitude there
concealed. passed out of the city with them and returned
Ver. 24. The ten, including Matthew who writes again to encounter Zaccheus (Luke xix. 2-10).
the account. A proof of humility and truthful- On this excursion He passed the blind men. He
ness. — They were sore displeased oonoeming. left Jericho for Bethany on noon of Friday (8th
This displeasure was no more praiseworthy than of Nisan), a week before the crucifixicm. On
the ambition of the two, and was speedily dis- Saturday He was in Bethany (John xii. ij. Jer-
countenanced (comp. Mark x. 41, 42). icho was in the tribe of Benjamin on the borders
Ver. 25. The rolers of the Gentiles, /. ^., 'sec- of Ephraim, about two hours journey from the
ular princes.' The Jewish form of government, Jordan, and the road thence to Jerusalem was
as ordained by God, was designed to exclude tyr- difficult and dangerous (Luke x. 30-J4). The
anny. — Exercise lordship, lord it, over thmn, district was a blooming oasis in the midst of an
I. e.j exercise tyrannical and arbitrary power. — extended sandy plain, watered and fruitful, rich
Th^ great ones. Either conquerors and usurp- in palms, roses, and balsam : hence probably the
ers, or the officers of state. name ('the fragrant city '). Built by the Canaan-
Ver. 26. Bnt not so shall it be amon^ yoo. ites, and destroyed by Toshua (Josh. vL 26), it
To maintain superiority of rank by force is not was rebuilt and fortined at a later day, and be-
Christian, even if encouraged by ecclesiastical or- came the seat of a school of the prophets. Her-
ganizations. It is worst of all in such organiza- od the Great beautified it, and it was one of the
tions, for freedom in the Christian communion is most pleasant places in the land. In the twelfth
necessary to true civil freedom. — But whosoever century scarcely a vestige of the place remained,
wonld beoome ^at among yon, 1. ^., great in the there is now on the site a wretched vill^e, Richa
next life, let hun be yonr minister, /. ^., in this or Ericha, with about 200 inhabitants. Kobinson,
life. Deep humility manifesting itself in a ser- however, locates the old Jericho in the neighbor-
vice of love is the measure of Christian great- hood of the fountain of Elisha (two miles north-
ness, actually constituting it here, but acknowl- west of Richa).
edged hereafter. This does not forbid official Ver. 36. tWo blind men. Mark and Luke
orders in the Church, but real greatness is inde- mention but one ('blind Bartimeus, the son of
pendent of such orders. However necessary, Timeus'), probably a well-known person, and
they are intended to advance the liberty of the hence especially mentioned. — Lord, have merey
Church. Office in the Church is to be a ser- on ns, thou Son of David, the better supported
vice. order.
Ver. 28. Even as the Bon of man. What He Ver. 31. That they should hold their peaee.
asked of them was what He did Himself. — The multitude did not object to the title, * son of
Came. His appearing in the world was not to he David' (comp. chap. xxi. 9), but thought the cry
ministered nnto, not to be personally served by would annoy our Lord. — Bnt they cried the
others, nor to exercise an external authority for more. In persistent faith.
His own external interest, bnt to minister, to Ver. 32. And Jesns stood stilL He now a1-
serve others, as His whole ministry showed, lows Himself to be publicly called : ' Son^ of
Christ's exampU enforces the lesson of humility, David ; ' comp. His previous conduct in a similar
but a deeper truth is now for the first time de- case (chap. ix. 27, 28). Mark adds that those
clared. —And to give his life. The crowning act about the Wind man said : * Be of good courage,
of His ministering to others. — A ransom for rise; He calleth thee/ showing that they too re-
many. ' Ransom * may mean only the pajrment sponded to the Lord's compassion.
propitiation* (Prov. xiii. saved thee.' The question ot ver. 32
8), and the word translated * for * means * in the signed to call forth an expression of this faith. —
place of,' this passage affirms that our Lord's ' Thousands have read this simple and touching
death was vicarious ; oy His death as a ransom- story as a truthful history of their own spiritual
price the ' many ' are to be redeemed from the blindness, and its removal through the abounding
guilt and power of sin. As soon as the disciples grace of Jesus Christ* (J. J. Owen).
Chapter XXI. i-iL
The Public Entry into Jerusalem.
I « A ND
-nLto^
, <t Mark xi. i
ND when they drew nigh unto Jerusalem, and were come -»o; loki
Bethphasre, unto^ *the mount of Olives, then sent * chaps. «iY.
, fl ^ John viii.
* came unto * to i;Actsi. la
i68 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. x-ii.
2 Jesus ^ two disciples, Saying unto them, Go into the village *
over against you, and straightway ye shall find an ass tied, and
3 a colt with her : loose iheniy and bring thein unto me. And if
any man ^ say aught unto you, ye shall say, The Lord hath
4 need of them ; and straightway he will send them. ""All this ^ J^^"** *" **
was done,^ that it might be fulfilled which was spoken by the
5 prophet, saying, ** Tell ye the daughter of Sion, Behold, thy ''|^^Jx»«'i
King cometh unto ^ thee, meek, and sitting upon an ass, and ^
6 a colt the foal of an ass. And the disciples went, and did as
7 Jesus commanded ^ them, And brought the ass, and the colt,
and put on them their clothes,^ and they set ///;// ^^ thereon.
8 And a very great ^^ multitude • spread their garments in the * « Kings \^
way ; others cut down ^ branches from the trees, and strewed
9 thtfti ^* in the way. And the multitudes that went before,^* and
that followed, cried saying, Hosanna to the Son of David :
•^Blessed is he that cometh in the name of the Lord ;^^ Hosanna / psa. cxviii.
ID ^in the highest.^^ And when he was come into Jerusalem, all ^Lukeii. 14
II the city was moved,^^ saying, Who is this.^ And the n^ul- * ver^^|6'^
titude ^" said, This is Jesus * the prophet of ^^ • Nazareth of Gal- V^S^^ \!\y\
ilee *''• '^•' '^•
**^^' 14 ; vii. 401
ix. 17.
• Jesus sent * insert that is * any one « See chap ii.
• Now this hath come to pass ' insert upon ** appointed ^^'
• garments " ^g sat ^^ most of the
*' omit down " spread them ^* insert him
" substitute (!) " stirred '• multitudes
^^ the prophet, Jesus, from
Chronology. The date of the public entry His death. A remarkable contrast to the proces-
into Jerusalem (narrated by all four Evangelists) sion to Golgotha (Luke xviii. 26 ff.), both strictly
was Sunday, the lotA a/ tie month Nisan, We in keeping with the purpose of His mission, *to
hold that our Lord ate the Passover at the usual give His life a ransom for many.'
time (see on chap. xxvL 17), and was crucified on Ver. i. Bethphage ('house of figs'). Mark
Friday. Reckomng back from this date, we infer and Luke add : * and Bethany ' (* house of dates *).
that He left Tericho on Friday, the 8th of Nisan, The two places were probably near each other,
reached Bethany the next day ('six days before but of the former no trace remains. Bethphage
the passover ;* John xiL i). On the evening of was probably nearer to Jerusalem. Some sup-
that day, after the Sabbath had ended, the anomt- pose that Bethany lay off the road from Jericho
ing by Mary in the house of Simon the leper to Jerusalem, and our Lord having turned aside
took place (see John xii. 2). On the reasons for to visit it, now returned to Bethphage on the di •
preferring this date, see on chap. xxvi. ; comp. rect route. — The mount of Olivea. This lay be-
Mark xiv. 3-0. Johii explicitly says (xii. 12) that tween Bethphage and Jerusalem, about *a Sab-
the entry took place * the next day.* The date is bath day's journey' from the city (Acts i. 12).
significant, for on the loth of Nisan the Paschal There were three roads to the city, a winding
lamb was selected (Exod. xii. 3), being kept until northern one, a steep footpath directly over the
the 14th. summit, and a southern road, usually taken by
This public entry was intentional, not acci- horsemen and caravans. The usual opinion has
dental, nor caused by the zeal of His followers, selected the middle road as that taken by our
as is evident from all the details, from the proph- Lord on this occasion, but the view that He
ccy cited, and from the reply to the Pharisees passed over the southern or main road, accords
(Luke xix. 40 : 'If these should hold their peace best with the various accounts of the procession
the stones would immediately cry out '). It pre- and its incidents. See on Luke xix. 41. The
pared the way for His sufferings by a public hill is about seven hundred feet high, overlooking
avowal of His mission, was a temporary assump- every part of Jerusalem, which lies west of it,
tion of His rightful royal prerogative, to hasten separated from it by the valley of the Kidron
a decision in Jerusalem. A merciful measure to (* brook Cedron,* John xviii. i ). The Garden of
believing hearts, one of judgment to His enemies. Gethsemane is on the west side of the Mount
A glimpse of glorv given to men, but only in- The temple was in the foreground as one looked
creasing the hatrea of the rulers, and hastening down on the city from this elevation. — Then
Chap. XXI. i-ii.] THE GOSPEL ACCORDING TO MATTHEW. l6g
Jeiixs sent two dlBoiples. Their names are not with the owners, which was virtually predicted by
given. * The sending of the two disciples proves our Lord.
the deliberate intention of Jesus to give a certain Ver. 7. Put on them their gannents. Upper
solemnity to this scene. Till then He had with- garments, to serve as a saddle. — And he tat
drawn from popular expressions of homage ; but tiiereon, lit., ' on them,' the animals, not the
once at least He wished to show Himself as King clothes. He rode on the colt (Mark and Luke),
Messiah to His people. It was a last call ad- but the plural here is justified by the usage of
dressed by Him to the population of Jerusalem, the Greek language. It suggests moreover that
This course, besides, could no longer compromise this unbroken colt remained quiet because the
His work. He knew that in any case death mother was with it, thus affording an incidental
awaited Him in the capital.' (Godet.) evidence of truthfulness. Some suppose that the
Ver. 2. Into the villaffe. Bethphage ; not mother represents the Old Theocracy running
Bethany, from which He had just come. — An idly by the side of the young Church, but this
au tieo, and a colt with her. More particular analogy is forced, since the mother went along to
than Mark and Luke, who mention only the colt, keep the colt quiet.
The more literal fulfilment of the prophecy is Ver. 8. Most of the mnltitode. Some (proba-
thus shown. The unbroken animal would be bly the greater number, as it would seem from
quieter if the mother was with him. — Loose ver. 1 1 ) had come from Galilee and accompanied
uiem. This act was to be significant of Chrisl^s the Lord from Jericho, others had come out from
royal prerogative. Yet in His exercise of power Jerusalem (Jonn xii, 12), now crowded on ac-
the willingness of men concurs. count of the Passover. * It is probable that most
Ver. 3. If any one say anght, etc. t'robably of the latter were pilgrims, not inhabitants of the
a prediction, as well as a measure of prudence, city, and are spoken of by John as * people that
Both Mark and Luke give it in substance. — The were come to the feast," The priests, and scribes.
Lord hath need of them. The tone is still royal, and Pharisees, stood as angry or contemptuous
whether * the Lord * here means ' Jehovah,' or spectators, and not only reused to join m the
simply 'the Master.' In the former case the rejoicings and hosannas, but bade nim rebuke
animals would be claimed for religious purposes^ His disciples^ and command them to be silent
by Divine authority; in the latter for the well- (Luke xix. 39).* Andrews. — Spread their gar-
known prophet. The two meanings coincided in ments. ' Oriental mark of honor at the reception
our Lord's intention, whatever the owner would of kings, on their entrance into cities : 2 Kings
understand. ix. 13." (Lange.) — Others cnt branches. For
Ver. 4. Now this hath come to pass. Of this the same purpose. Probably palm branches
Divine purpose the disciples had no idea at the (John xii. 13); significant of joy and victory,
tsne (John xii. 16). Lange : * The occasion and Ver. 9. And the mnltitndes that went oefore
need of the moment was the obvious motive, him, etc In responsive chorus. Such * antiph-
But to the Spirit of God these historical occa- onies * were common in Jewish worship, especially
sions were arranged coincidences with the pro- in the recitation of the Psalms. Those going be-
phetical word. Christ was in need of the foal fore had probably come from Jerusalem to meet
of the ass, inasmuch as He could not make His Him. Stanley : * Two vast streams of people
entrance on foot in the midst of a festal process met on that day. The one poured out from the
sion. He must not be lost in the crowd ; it city, and, as they came through the gardens
was necessary that He should take a prominent whose clusters of palm rose on the southeast-
{>osition, ana appear preeminent. But if He em comer of Olivet, they cut down the long
)ecame conspicuous, it must be in the most branches, as was their wont at the feast of Taber-
humble and peaceable fashion : hence the choice nacles, and moved upward toward Bethany with
of the ass. The dignity of the procession re- loud shouts of welcome. From Bethany streamed
quired the ass's colt, and this made the history forth the crowds who had assembled there the
all the more symbolical. But it could not be previous night. The road soon loses si^ht of
concealed from the Spirit of Christ that here Bethany. .... The two streams met midwav.
again the plain historical necessity coincided with Half ot the vast mass, turning round preceded ;
the symbolically significant fulfilment of a pro- the other half followed. Gradually the long pro-
phetical word.* Matthew was present, but only cession swept up over the ridge where first be-
when afterwards inspired did he know what it gins " the aescent of the Mount of Olives " to-
meant, ward Jerusalem. At this point the first view is
Ver. 5. Tell ye the daughter of Zion. From caught of the southeastern comer of the city.
Is. Ixii. II. — Behold thy king oometh, etc. The temple and the more northem portions are
From Zech. ix. 9. Both prophecies were referred hid by the slope of Olivet on the right ; what is
to the Messiah by the Jews. Our Lord was to seen is only Mount Zion It was at this
enter Jerusalem in a prominent position, not lost precise pomt (may it not have been from the
in the crowd thronging to the Passover feast ; sight thus opening upon them ?) that the shout of
He chooses to ride upon the foal of an ass, not tnumph burst forth from the multitude i " Ho-
on a horse, the symbol of pride. But He thus ful- sanna to the Son of David ! Blessed is He that
filled a prophetic announcement, in which the cometh in the name of the Lord I " A few mo-
Messiah is represented as the king entering Jeru- ments and the path mounts again ; it climbs a
salem, and yet as lowly, the meekness symbol- rugged ascent ; it reaches a led^e of smooth
ized by llis riding upon an ass's colt The Fa- rock, and in an instant the whole city bursts into
ihers allegorized the incident, regarding the colt view.' Here He * wept over it' — Eosanna.
as a symbol of the Gentiles, untamed and unclean The Greek form of a Hebrew word found in
before Christ sat upon them and sanctified them, Ps. cxviii. 25, meaning : * Save now,' or * give thy
the mother representing Judaism under the yoke salvation.' Used as a congratulatory expression,
of the law. here applied in the highest sense to the Messiah :
Ver. 6. Mark and Luke tell of the dialogue the Bon of David. — Blesied is he that oometh.
I70 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 12-22.
2tc. The greeting to the pilgrims at their en- this occurrence. The question indicates a discus-
trance to Jerusalem on festival occasions (Ps. sion of His character rather than ignorance of
cxviii. 26), and a part of the Passover hymn (Ps. His person. The effect on the Pharisees is men-
cxv.-C3cviii.) — HOMUina in the higheit, i. e.. May tioned in Luke xix. 39, 40 ; John xii. 19.
our Hosanna be ratified in heaven. Other ex- Ver. 11. The prophet Jesus from Naiarethof
clamations are mentioned by Mark and Luke, Oalilee. The Galileans may have spoken of him
since in such a multitude thev would differ. The with some pride as a well known prophet, but
crowd with enthusiasm thus nail Him as the Mes- they do not now declare that He is the Messiah,
siah, probablv cherishing political hopes. The question * who is this ? ' may have dampened
Ver. 10. All the dty was moved. Excited by their enthusiasm.
Chapter XXI. 12-22.
The Cleansing of the Temple and the Curse of the Barren Fig Tree.
12 ** A ND Jesus went into the temple of God, and cast out all ".^ts^LvKi
.^^^ them that sold and bought in the temple, and overthrew
the tables of the * money changers, and the seats of them that b comp. ex.
XXX* I % •
13 sold^doves,^ And said ^ unto them, It is written, ** My house ^ Lev. i.14;
V 7; xii. 8
shall be called the^ house of prayer: but 'ye have made* it a ^;sA.ivi 7.
*•''•' rf JBR. VII. II
14 den of thieves.^ And the blind and the lame came to him ^ in
15 the temple ; and he healed them. And^ when the chief priests
and scribes saw the wonderful things that he did, and the chil-
dren® crying in the temple, and saying, Hosanna to the Son of
16 David ; they were sore displeased, And said unto him, Hearest
thou what these say ? ® And Jesus saith unto them. Yea ;
have ^^ ye never read, -^ Out of the mouth of ^ babes and suck- ^ ehV'xi '5
17 lings thou hast perfected ^^ praise.? And he left them, and
* went ^ out of the city into * Bethany : and he lodged ^^ there. * chlp^ t^
18 *Now in the morning, as he returned into ^* the city, he hun- \'l i^'izT
19 gered. And when he saw a ^ fig tree in the way,^^ he came to 29" «iV5o;
it, and found nothing thereon, but leaves only, and said ^ unto is; xii. 1 *
it. Let no fruit grow on thee henceforward ^^ for ever. 'And '2-m.
^ , / Mark XI.
20 presently ^® the fig tree withered away. And when the disciples 20-24
saw //, they marvelled, saying. How soon is the fig tree ^^ with-
2 1 ered away ! Jesus ^ answered and said unto them, "* Verily I say ^ ^^^^ ^^.j.
unto you. If ye have faith, and "doubt not, ye shall not only do « Rom.iv.20;
this whieh is done ^^ to the fig tree, but also if 22 ye shall say J** » ^
unto this mountain, Be thou removed, and be thou cast ^ into
22 the sea ; it shall be done. And ^ all things, whatsoever ye shall o see chap.
ask in prayer, believing, ye shall receive. ^" '
* the doves * he saith 'a * make * robbers
* And there came unto him blind and lame ^ But
* insert that were • are saying ? ><> did *^ prepared
" went forth " Bethany, and lodged " was returning to
" a single " by the way side
" No more shall there be fruit from thee ^^ immediately
*• How immediately the fig tree is ^ And Jesus
** what is dom *^ even if ^ taken and cast
Chap. XXI. 12-22.] THE GOSPEL ACCORDING TO MATTHEW. 171
Contents. The cleansing of the temple and place of Jehovah ; a figure of the human form ;
the ciu^ing of the barren fig tree were closely a symbol of heaven ; a n^ure of the Jewish theoc-
connected. According to the fuller account of racy. But its highest significance was as a type
Mark, on the day of His triumphal entry our of the body of Christ (John ii. 21). In this view
Lord looked rouna about the temple, passed out it was none the less the dwelling-place of Jeho*
to Bethany and lodged there. The next day vah.
(Monday), on His way to Jerusalem, He pro- TYi^ court 0/ the Gentiles^ the scene of the in-
nounced the curse on the barren fig tree, after- cident we are about to consider, did not exist in
wards cleansing the temple. The discourse about the first or second temple. Owing to the ad-
the fig tree took place the next morning (Tues- vancement of proselytism and the fact that de-
day). The order of Matthew, in accordance with vout Gentiles (' proselytes of the gate ') brought
his habit and purpose, points out more emphat- gifts to the temple, it grew in importance. — See
ically the unbelief of the chief priests and scribes the Bible Dictionaries,
(ver. 15), as represented by the fig tree. Ver. 12. Axid Jeini went into the temple of
The Temple was built on Mount Moriah, the God. On the day of His entry. He had entered it
top of which was enlarged by building walls from and 'looked round ' (Mark xi. ii), as if to take
the valley (of Jehosapnat) and filling in. The formal possession of it This entrance was on
first edifice was erected by Solomon, in seven Monday to purify it ; on Tuesday He took final
years (B. C. 1005), destroyed by Nebuchadnezzar leave of it (chap. xxiv. 1). This was a fulfilment
(B. C. 584). The second by Zerubbabel, seventy of the prophecy of Haggai (ii. 9) : ' The glory of
years afterwards, on the same site. It was in- this latter house shall be greater than of the
tenor to the first, not in size but in magnificence ; former.' — Cait ont, from the court of the Gen-
the ark had been burnt with the first temple, and tiles. — Bold and bought. A market was held
the Shekinah (or visible Glory) did not return, there, for the sale of animals and those things
(Its real return was the visit of Christ) This necessary for the temple service. Not the less a
building was freouently desolated and profaned, desecration because so great a convenience. —
last of all by the Romans under Herod the Great, Monej changexe. The temple tribute must be
who, to gain favor with the Jews, afterwards re- paid in Jewish coin (Exod. xxx. 13), while Roman
stored it and rendered it more magnificent in money was at that time the currency of Palestine;
some respects than before. ^ The word * temple ' The agents for collecting this tribute (chap. xviL
was applied to the whole inclosure, which was 24) probably found it more convenient to ex-
square in form. Inside its high wall were the change money at Jerusalem, and may have them-
'porches,' or covered walks. Of these there selves been the ' money changers.' — The seats, or
were two rows ; on the south side three. Solo- ' stands.' — The doves. Needed for offerings by
mon's porch was on the east side towards the the poor and at the purification of women. — No
Mount of Olives, and so was the * Beautiful resistance seems to have been offered. The traf-
Gate,' a magnificent entrance to the inclosure, fickers were doubtless awed by the superhuman
directly facing the entrance to the temple proper, authority and dignity of our Lord.
A second wall within the first divided the more Ver. 13. It u written. The first clause is
sacred part of the inclosure from that into which from Is. Ivi. 7 ; the second from Ter. viL 7. -^
Gentiles might enter : hence the outer court was Te make it a den of robben. What thev did
called the court of the Gentiles, This was largest here was a sign of the general venality ana cor-
on the south side. The more sacred inclosure ruption, a desecration of a place of worship for
was an oblong square ; the part nearest the purposes of gain, ill-gotten often enough. Isaiah
Beautiful Gate was called the court of the women, adds, 'for all nations ' (which Mark retains), al-
and here the Jews commonly worshipped. On luding to the extension of God's blessings to the
the western side of this court was a nigh wall, Gentiles. This driving of bargains in the place
beyond this the court of the Israelites, entered where the Gentiles could come and pray, ¥ras a
after an ascent of fifteen steps by the Gate Nica- robbery, a contemptuous disregard of the rights
HOT, All around this court were rooms for the and privileges of the Gentiles. — At the begin-
use of the Levites, and within it, separated from ning of His ministry (at the first Passover) our
it by a low wall, was the court of the priests. At Lord had performed a similar cleansing, narrated
the eastern end of this court stood the altar of by John (li. 13-17). Such a cleansing was ap-
bumt offering and the lavcr, and here the daily propriate both at the beginning and the close of
service of the temple was performed. Within Christ's ministry. In the first case it was more
this court was the temple itself. In front of it the act of a reformer ; here it assumes a Mes-
was an elevated porch, and by the entrance, on sianic character. In both we find power, holy
the east side, stocxi the pillars Jachin and Boaz. zeal for the honor of the Lord of the temple ;
The I/oly place, a room sixty feet long and thirty hence an outbreak of passion is inconceivable,
broad, contained the golden candlestick, the table Ver. 14. Blind and lame. 'A house of prayer *
of shew-bread and the altar of incense. Beyond becomes a house of mercy. The making it ' a
this was the I/oly of Holies, a square apartment, den of robbers ' was unmerciful,
separated from the Holy Place by a costly veil. Ver. 15. Wondeifnl things. Including all His
Into this the High Priest entered once a year doings, especially this driving out of the traders.
White marble was the material chiefly used in — And the ebUdren that were eryingin thetem-
the whole structure, and gold and silver plating nle. The Hosannas of the day of entry were
was frequent in the more sacred parts of the kept up by the children, probaoly only by the
edifice. Elevated as it was, and dazzling to the children.
eye, as one came over ' the mountains of Jeru- Ver. 16. Heareit tlum what theee are saying 1
salem,' it could not fail to produce a powerful They seem to complain that children express a
impression. Designed to convey a spiritual les- religious sentiment, and contemptuously hint that
son, it too often only awakened pride. It has only children call Him Messiah. Bigotry can al-
been regarded as the symbol of the dwelling- ways find some trifle on which to ground its ob-
172 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 12-461
jections. — Bid ye nerer readi A pointed rebuke, thee, etc Peter (Mark xi. 21) calls this a curs-
for He quotes from the Book it was their busi- ing of the tree, /. ^., a condemning to destruction,
ness to read. — Out of the month of babes, etc A miracle of punishment, both a parable and
From Ps. viii. 2, which speaks of the great God prophecy in action : a * parable,' teaching that
being glorified by His insignificant creatures, al- false professors will be judged ; a * prophecy * in
though we find m it a typical reference to the its particular application to the Jews. There is
Messiah. Lange : I. The praise of the Messiah no evidence that this affected private property.
is the praise of God. 2. The praise of children The miracle is a proof of goodness and severity.
is a praise which God Himself has prepared for (In the Old Testament the fig tree appears as a
Himself, the miraculous energy of His Spirit, symbol of evil.) — And immediately tiie fig tree
LThe scribes might fill up the rest : Thou withered away. On Tuesday morning it was
t prepared praise — *on account 0/ Thine ad' found to be 'dried up from the roots' (Mark xi.
versarics to bring to silence the enemy and the ac- 20). The application to the Jewish people is un-
tuser, mistakable. Both the actual desolation of the
Ver. 17. And he left them, etc On Monday land and the judgment on the people are pre-
evening (see Introductory note). — Bethany was figured. The curse was for falsehood as well as
His stronghold. barrenness. The true fruit of any people before
Ver. 18. Now in the morning. On Monday the Incarnation would have been to own that
momine. To give point to the incident, Matthew they had no fruit, that without Christ thev could
unites Uie two morning walks from Bethany (on do nothing. The Gentiles owned this ; out the
Monday and J'uesday). — He hungered. An ac- Jews boasted of their law, temple, worship, cere-
tual physical want ; it may have iJen occasioned monies, prerogatives, and good works, thus re-
by His leaving Bethany very early in His zeal to sembling the fig tree with pretensions, deceitful
purify the temple where He had seen the abuses leaves without fruit Their condemnation was,
as He looked about on the previous evening, not that they were sick, but that, being sick, they
Human want and Divine power are exhibited counted themselves whole (condensed from
simultaneously. On Sunday* He entered Jeru- Trench and Witsius).
salem amid nosannas, on Monday in hunger. Ver. 21. If ye have faith. Com p. chap. xvii.
This hunger may symbolize His longings for 20 ; l^Iark xi. 22. Such faith also could perhaps
some better fruit from His chosen people. exist only in Christ Himself, but as it was ap-
Ver. 19. A single (lit, 'one') fig tree. A sol- proximated by the disciples their power would
itary one. — By the way side, where it was cus- correspond. — To this mountain. Either the
tomary to plant such trees, as the dust was Mount of Olives, the size and exceeding difficulty
thougnt to help the productiveness. — But leaves being thus emphasized, or the mount on whicn
ally. Mark adds : * for the time of figs was not the temple stood. The latter reference suggests
yet.* The usual explanation is that the fruit of that they in their faith should bring about the
the fig tree precedes the leaf, hence it promised destruction of the Jewish theocracy. Punitive
fruit A recent traveller in Palestine (T. W. power is sjjoken of; hence the faith required
Chambers) says this is not the case, and gives the forbids arbitrariness and aho an unforgiving
following explanation :* The tree bears two crops, spirit (com p. Mark xi. 25, 26, where the latter
an early ripe fig which is crude and without flavor thought is brought out). This promise has a
and valueless, and a later fig which is full of spiritual application to all believers, but gives no
sweetness and flavor, and highly esteemed. All encouragement to fanatical attempts at working
trees bear the first, only good ones have the sec- miracles.
ond. Now the tree our Lord saw iiad not the Ver. 22. And all things, etc. Mark: 'there-
second, for the time of that had not yet come, fore,' showing that the primary application, so
but it had not even the first, for it had nothing far as miraculous power is concerned, was to the
but leaves, and the lack of the first was sure evi- Twelve. As applied to all Christians, it is of
dence that the second would also be wanting.* course confined to prayers of faith (vers. 21 and
The solitary tree was a figure of Israel set by it- 22), implying agreement with the will of God,
self ; the leaves represented the hypocritical pre- and excluding the abuse of this promise. Christ
tensions to sanctity, the barrenness the lack of defines believing and effective prayer to be
real holiness. Applicable to false professors in prayer in His name (John xiv. 13 ; xv. 16; xvi.
every age. — Ko more shall there be fmit from 24).
Chapter XXI. 23-46.
The Attack of the High Priests and Elders, our Lord's Victorious Reply,
23 * A ND when he was come into the temple, the chief priests " ^^J'^^'f *••
-^jL and the elders of the people came unto him as he was \l^^ ^^' *
teaching, and said, *By what authority doest thou these things > ^ -i^^P' ^"""^
24 and who gave thee this authority } And Jesus answered and
said unto them, I also will ask you one thing, which if ye tell
me, I in like wise ^ will tell you by what authority I do these
^ I also
Chap. XXI. 23-46.] THE GOSPEL ACCORDING TO MATTHEW. 173
25 things. The baptism of John, whence was it ? from heaven, or
of 2 men ? And they reasoned with ^ themselves, saying. If we
shall say. From heaven ; he will say unto us. Why did ye not
26 then believe him > But if we shall say, Of ^ men ; ^ we fear the c ver. 46;
27 people ;* for all hold John as ^'a prophet. And they answered rfsST'^SaJl
Jesus, and said. We cannot tell.^ And he ® said unto them, *** *
28 Neither tell I you by what authority I do these things. • But # See chap,
what think ye ? A certain'^ man had two sons ; and he came to
the first, and said, Son,® go work to-day in my® -^vineyard. /vcr 33;
29 He ^® answered and said, I will not ; but afterward he ^ re- ^ ver 3"' *'
30 pented, and went. And he came to the second, and said like- 3 ; « cor!
wise. And he answered and said, I go}^ sir ; and went not. Hcbvii ai!
3 1 Whether of them ^ twain did the will of his father } They say
unto him,^^ The first. Jesus saith unto them. Verily I say unto
you, That * the publicans and • the harlots go into the kingdom * ^'"^« ^»
32 of God before you.^** For John came unto you *in the way of * It^*"^** *'
righteousness, and ye believed him not ; but ^ the publicans and ^^!^\^^
the harlots believed him: and ye, when ye had seen iV, ^re- 'L"^**" '*
pented not ^^ afterward, that ye might believe him.
33 Hear another parable: '"There was a certain householder, '*,-,jrLuKi
which ^® planted " a vineyard, and * hedged it round about,^^ and «?^ kSLs;
« digged a wine-press in it, and *^ built a tower, and ** let it out y\r\l'^'^
34 to husbandmen, and ^ went into a far ^® country: And when the / cini.'vui
time ^® of the fruit ^ drew near, he sent his servants to the hus- q chap. »v
35 bandmen, ''that they might ^i receive the fruits of it.^^ And the comp/Luke
husbandmen took his servants, and 'beat one, and ' killed an-'-^nt- viii.
36 other, and "stoned another. Again, •'he sent other servants '««*>•» 36;
37 more than the first : and they did unto them likewise.^ But ^ gSi'^jdi!
last of all^ he sent unto them his son, saying, They will rever- Jy'^'xh^.
38 ence my son. But when the husbandmen saw the son, they riaV***"*^
said among themselves, ^ This is the heir ; come, let us kill * l^' "*^'
39 him, and let us seize on ^ his inheritance. And they caught » " °"'^ "«•
him, and 'cast him^ out of the vineyard, and slew Aim, xutb,^'*'
4.0 When the lord therefore ^ of the vineyard cometh,® what will
41 he do unto those husbandmen.^ They say unto him. He will
miserably destroy those wicked*^ men, and*' will let out Ais^ x^iijH^ ^
XJtVllia SS *
vineyard unto other husbandmen, which ^^ shall render him the oimp. chip
XIU.
12.
viii. II, la.
* from • among * multitude
' We know not * He also ' omtf certain * Child
» the 10 And he " wt7/j^o " the
'* oMtf unto him " before you into the kingdom of God
'* when ye saw it, did not even repent
*® a man //ta/ was a householder who " set a hed^e about it
" another ^* season *> fruits ** to
^^ his fruits '•* (Jealt with them in like manner " afterward
^ and keep ^ tooly ^ cast him forth
** therefore the lord ** snail come ^ miserable •* who
174 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 23-46
42 fruits in their seasons. Jesus saith unto them, Did ye never
read in the Scriptures, 'The stone which the builders rejected, * ^l^zrAcl
the same is become® the head of the corner : this is the Lord's j-^*^'' * ^*'^'
43 doing,®* and it is marvellous in our eyes i Therefore say I unto
you, ^ The kingdom of God shall be taken ^ from you, and
44 given ^ to a nation bringing forth the fruits thereof. And
* whosoever shall fall * on this stone shall be broken : but on " ,^5: 7' i4{:
45 whomsoever it shall fall, * it will grind him to powder.^ And s Am^ ix. 9.
when the chief priests and* Pharisees had® heard his parables, ^ Mark «. 18;
46 they perceived that he spake of them. But^ ^'when they i'j.^^john"'
sought to lay hands *^ on him, they ** feared the multitude,*^ be- ^ ver^uVi
cause ** they took him for a prophet.
•^ was made ■• or this head of the corner was from the Lord
•* taken away '* shall be eiven ••he that falleth
^ scatter him as chaff •* and the ^ omit had
*o And *' hold *« multitudes « since
se«
ver. 26.
Time. Tuesday^ in the temple, after the dis- their (questioning. Such a defeat increased their
course about the n^ tree. The events recorded opposition.
in chaps, xxii., xxiii., took place on the same Ver. 2S. But what think ye. Peculiar to
day ; tne discourse in chaps, xxiv., xxvi., was de- Matthew. This parable assumes the conceal-
livered in the evening as our Lord returned from ment and falsity of their real opinion. Spoken
Jerusalem to Bethany (on the Mount of Olives), in love, as an mvitation and warning, it led to
Contents. The assault of the high priests greater enmity. — Two soni. The two classes
Quickly repelled by the question about the Bap- represented are mentioned in ver. 3. — Child. Af-
tist (vers. 23-27) : two parables directed against fectionate address. — Go work to-day in the vine-
them (vers. 28-32; 33-44); their continued hos- yazd. God asks His people to labor every day
tility (vers. 45, 46). A third parable (chap, xxii m the work He appoints to them, but a special
I-14), which might be included in this section, work is here meant, namely, ' belief ; * see ver.
b placed by itself, because peculiar to Matthew 32 ; comp. John vi. 29 : ' This is the work of
and probably uttered later (see vers. 45, 46). God, that ye believe on Him, whom He hath
Ver. 23. Into the temple, probably the ' court sent.'
of the Israelites.' — The ehief piiotts and the Ver. 29. Bepented, ' changed his mind ; ' the
elden of the people. Mark and Luke add : ' the application refers to genuine repentance,
scribes.' Perhaps a formal delegation from the Ver. 30. I will go, lir. I, in contrast with this
Sanhedrin. — By what anthority doett thon these one who refiises ; an expression of pride. The
thiagil Referring both to His teaching there, answer was hypocritical, since it is not added
and to His cleansmg of the temple on the pre- that he changed his mind, but simply went not.
vious day. lliey were the proper persons to Ver. 31. The pnhlieans were already entering,
challenge His authority. — tsA who gave thee, having listened to John's preaching of repent-
etc. ' Even if you assume to be a prophet, who ance, and being disposed to follow Christ. — Go
sent you ? ' A hint at the old charge of Satanic before yon. This does not imply that the rulers
power. would follow ; though it invites them to do so.
Ver. 24. I also, etc. Our Lord places His Ver. 32. In the way of righteousness. In the
authority and that of John together. If they way of repentance, turning to that righteousness
were incompetent to decide in the one case, they of life (which the Pharisees professed to esteem);
were in the other. The opportunity to dedde perhaps with an allusion to Christ Himself as
aright was given them, but they refused it the Way (John xiv. 6). — Did not even repent
Ver. 25. The baptlim of John. As represent- afterwaxd. Even after seeing the repentance of
ing his wnole ministry. — And they reasoned, con- these cla.sses, you did not profit by it Remark-
suited, so as to agree upon the answer. able cases of conversion are designed to be
Ver. 26. From men. This they evidently be- means of influencing others. — In the parable
lieved. — We fear the mnltitnde. Demagogues the refusing yet repenting son is put first oecause
who lead ' the multitude ' astray ' fear the multi- it suited the application to the publicans who
tude.' * went before.' In the more general application
Ver. 27. We know not. A falsehood ; as there is no such priority. The proud and hypo-
vers. 25, 26, show. — Neither tell I you, etc critical arc always harder to influence than open
Christ answers their thought : we wUl not tell, sinners.
This refusal is similar to that made when a si^ Ver. 33. Hear another parable. Spoken to the
from heaven was demanded (chap. xii. 38 ft), chief pnests and elders, so embittered by the re-
The answer assumes their proven and confessed suit of their attack. This parable points out
incompetency to decide on the authority of a the crime to which their enmity was leading
prophet, and consequently His superiority to them, though still spoken in love. 'I have not
Chap. XXI. 23-46.] THE GOSPEL ACCORDING TO MATTHEW.
'75
done wilh you yel ; t have still another word of emphasiied. — Bigg«d ■ wine-prtu. Mark :
warning and icbulte' (Trench). — Tb«n wu ft 'digged a pit tor the wine-press.' The Conner
man that wu a haoiehaldaT, or as in chap. xx. 1 : was a receptacle into which the juice Sowed, and
a human householder. — Plantod a Tlnayaid ; the where it was kept cool ; the latter, the place
most valuable plantation, but requiring the moit where the grapes were trodden ouL Thia seemi
constant labor and care ; an apt figure of the to be added to complete the description. Some
theocracy (Is. v. 1-7, iiL 14 ; Cant. li. 15), here suppose it represents the altar of the Old Tuta-
representing the Jewish people, as the GltfTesta- ment economy, others the prophetic inHtitution.
ment kingdom of God. A secondary application — Bnilt a tovsr. For the watchman who piarded
to the eilemil Church in later limes is required the vineyard against depredations. In the time
by ver. 43, where the vineyard (' the kingdom of of the vintage, used for recreation, no doubt, as
God ') is represented as passing over to others, in European countries. Such towers are still
~ ' a Iwdgs abant it. Probably a hedge of common in the East, and are of considerable
-— ^'- " '■-''—' .tedHis heigl ■ ■ ■
thorns, possibly a wait. God had separai
leight. A shed or scaHold a
. , , imp. Eph. made by God for the protection and prosperity
14I and by external marks of distmction. of His people, especially the Old Testament
"orship and care are plainly Church. — Lat it ont to nn' ' ' ''
[or a part of the fruit, as is indicated by com-
|)arine ver. 34 ('his fruits') with Luke xx. 10
(> of (he fruit of the vineyard '). The parable of
the laborers also (chap. xx. t-16) introduces the
idea of reward. It has pleased God that in His
kingdom of grair^ laborers should receive a re-
ward, 'of grace' (comi>. i Cor. iii. 8; i Tim.
t). 6). The ' husbandmen ' represent the rulers
of the Jews (ver. 45), but the people as individ-
uals ire included (ver. 43)- The vineyard is the
people as a chosen nation. — And vant iBtO tn-
othar oonntiy, not ' far country.' there being no
reference to distance. The peculiar presence of
God, necessary at the institution of the Theoc-
racy (Mount Sinai, etc.], ceased, though His
tpiritual care did not. A period of human de-
velopment followed. The same is true, in a sec-
ondary application, of the Church since the
Apostolic times. Luke adds; 'for a long time,'
and these developments require time.
Ver. 34. The Huon of Ui« fniltt. Probably
no definite time is here represented. God ex-
pects fruit after such careful preparation ; His
people, especially those in official stations, are
responsible for the trust committed to them. —
Hb Mnt hii MTTanta; the prophets of the Old
Testament, calling for the fruits of righteousness
from the Jewish people.
Ver. 35. Took hli Mrvftstt, sad bMt ow, etc.
The maltreatment of the servants appears in the
history of the prophets (Elijah, Jeremiah, Isaiah);
comp. Neh. ix. a6 ; Mall, iiiii. 29-31, 34, 37 ;
I Thess. ii. 15; Heb. a. 36-38] Rev. xvL 6:
zviii. 24. God's messengers have often suHered
since at the hands of tt^ official personages in
the external Church.
r;6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 23-46
Ver. 36. Again, etc The second sending Ver. 42. The stone, etc From Ps. cxviii. 22.
probably does not refer to any definite time, but The * Hosannas * at our Lord's entry to Jerusalem
sets forth God's long-suffering. — In Mark's ac- were taken from the same Psalm. The original
count the climax is the killing of a servant, here reference of the passage is doubtful, whether to
the stoning. The former respects the actual suf- David or to Zerubbabel (Zech. iii. 8, 9 j iv. 7) ;
fering of the servants, the latter the hostility of but it is properly applied to the Messiah. Com-
the husbandmen. pare Is. xxviii. 16, which Peter cites in connec-
Ver. 37. His Son. Comp. Mark xii. 6: *a tion with it (i Pet ii. 6, 7 ; comp. Rom. ix. 33).
l)eloved son,* Luke xx. 13: *my beloved son.* — The hnilders rejected. The rulers of the Tews
The sending of * His son,* whose superiority to the (* the husbandmen *), whose duty it was to build
prophets is so distinctly marked, is the last and up the spiritual temple, now adaressed in rebuke
crowning act of God's mercy ; to reject Him was and warning. — The head of the comer. The
therefore to fill up the measure of human sin and most important foundation stone, joining two
guilt ' The Son appears here, not in I lis char- walls. A reference to the union of Jews and
acter of Redeemer, but in that of a preacher, — Gentiles in Christ (as in Eph. iL 19-22) may be
a messenger demanding the fruits of the vine- included, but the main thought is, that the Mes-
yard,' (Alford.) Hence this is the real answer siah, even if rejected by the * Duilders,' should bc-
to their challenge of His authority (ver. 23). — come the corner-stone of the real temple of God.
Ther will reverence my son. This implies that This involves the important idea, that the * build-
Goa is not willing that any should perish (2 Pet ers ' would be themselves rejected : the parable
iii. 9). left the Son dead outside of the vineyard, this
Ver. 38. This is the heir. * Heir ' in virtue of citation, representing Him as victor and avenger
Hi^ human nature, Heb. i. 1,2. — Keep his in- (ver. 44), points to the resurrection. — This head
heritanee. Not * seize.* An expression of folly of the comer was from the Lord, etc. * This '
(in addition to the wicked resolve), as though the must grammatically refer either to ' head ' or
death of the heir would permit them to hold the * comer.* Others understand it as * this thing,'
possession, while the householder lived. This this exaltation of the despised one.
assumes an unwilling conviction of the Messiah- Ver. 43. Therefore. The parable is taken up
ship of Jesus, on the part of the rulers. Up to again. Because this word of God applies to you,
this point the parable was History, here it be- this interpretation also applies to you. — ^The long-
comes Prophecy. In the attempt to maintain dom of Ood shall be taken away from yon. The
their own authority, which He had challenged, * vineyard ' means the * kingdom of God * in all
by putting Him to death, they foolishly defied ages, not exclusively the Jewish people. — To a
God. Some of them might have thought, if we nation hringing fortn the froits thereof. Not to
try to kill Him, He will save himself, if He is the Gentiles as such, but to the spiritual Israel
the Messiah (comp. the taunt during the crucifix- (con\p. i Cor. x. 18 ; Gal. iv. 29), to be consti-
ion, chap, xxvii. 40) ; but this prophetic word tuted mainly from the Gentiles. Strikingly ful-
should have banished that thought. filled in the first century, but secondary fulfil-
Ver. 39. Cast him forth ont of the vineyard, ments are constantly taking place. Privilege
This refers either to the excommunication which abused ever leads to this result
preceded death, or to the crucifixion outside the Ver. 44. And ha that falleth on this stone, 1. e.,
gates of Jerusalem ; perhaps to both, the latter the comer-stone, Christ (ver. 42). This verse
being a result of the former. Mark inverts the expands the clause : * He will miserably destroy
order. — And slew him. Our Lord here recog- these miserable men,* adding the thought that
nizes the fixed purpose of the rulers to kill Him. Christ Himself is the Judge, whose commg will
Yet there is still love in the waming. result in a twofold punishment. — WUl he broken,
Ver. 40. When therefore the lord, etc The ProbabI}r a reference to Is. viii. 14, 1 5. He who
question is asked, that they may be wamed and runs against or falls over the comer-stone, mak-
condemned out of their own mouth. Matthew is ing Christ a spiritual offence or stumbling-block
fuller here than Mark and Luke. (comp. i Pet ii. 8), will be bmised. This is the
Ver. 41. They say nnto him, 1. ^., the rulers, punishment of the active enemy of the passive
Probably the people joined in the answer, as the Christ. — On whomsoever it shall fall, it will
K arable was spoken to them also (Luke xx. 9) scatter kim as chaff . When Christ is the active
lark and Luke seem to put these words in the Judge this utter destruction will be the full pun-
mouth of our Lord. — He will miseraUy destroy ishment of His enemies. Repentance may inter-
thOM miserahle men. The order and repetition vene and avert this final result There is a refer-
of the original might be thus reproduced^ 'these ence here to Dan. ii. ^4, 35, 44, the stone in that
prophecy being identified with that mentioned in
ers, whether wittingly or unwittingly, condemn Ps. cxviii., Is. viii., and with Christ Himself.
wretches will he wretchedly destroy.* The rul-
themselves. — To other hnshandmen. An uncon- In addition to the striking fulfilment in the case
scions prophecy, if they did not yet understand <rf the Jewish mlers, there is an obvious applica-
the parable ; daring hypocrisy, if they did. The tion to all who oppose Christ, who take offence
destruction of the husoandmen points to the de- at Him as the comer-stone,
struction of Jerusalem, which is therefore the Vers. 45, 46. They now perceived, if not be-
coming of the Lord of the vineyard (ver. 40). fore, that the parable referred to them ; their de-
In that case the heir who was Killed becomes termination to kill Him became fixed (see Mark
Himself *the lord of the vineyard ;* comp. what xii. 12; Luke xx. 19). Avoiding open violence
follows with Peter*s citation of the same pas- because the multitude held him for a prophet,
sage shortly after the day of Pentecost (Acts iii. they welcomed treachery and at last carried the
10). multitude with them.
Chap. XXII. 1-14.] THE GOSPEL ACCORDING TO MATTHEW. 177
Chapter XXII. 1-14.
The Parable of the Marriage of the King^s Son,
1 A ND Jesus * answered and spake unto them again by para- * ^c<**p-«*-
2 -t\ bles, and said,^ ^ The kingdom of heaven is like ^ unto a * ^?ji^!"
3 certain king,* which* made a marriage^ for his son, And *sent ^ ^^^^'
forth his servants to call them that were bidden to the wed-
4 ding :^ and they would not come. Again, ^'he sent forth other </chap. xzi
servants, saying, Tell them which * are bidden, Behold, I have
prepared ^ my dinner : ' my oxen and my fatlings are killed, and • i*rov. iz a.
5 all things are ready: come unto® the marriage.^ But they
made light of iV, and went their ways, one to his ^ farm, another
6 to his merchandise : And the remnant took ^® his servants, and
7 entreated them spitefully ,^^ and -^ slew them. But when the king /see chap,
heard thereof he was wroth : ^^ and he sent forth ^* his armies,
and destroyed those murderers, and burned up^* their city.
8 Then saith he to his servants. The wedding is ready, but they
0 which ^ were bidden were not ^ worthy. Go ye therefore into ^ e chan. x. n,
i . »?} Acts
*the highways, and as many as ye shall find, bid to the mar- ^^^^^^
10 riage.^ So ^^ those servants went out into the highways, and * j^'.*'^^^
gathered together all as many as they found, * both bad and , l^^ ^^
1 1 good : and the wedding was furnished ^" with guests. And ^ ^^ ^'*
when the king came in to see ^^ the guests, he saw there * a * ^"p-^* „
12 man which* had not on a wedding garment : And he saith unto
him, ' Friend, how camest thou in hither not having a wedding ' ^ ,3.*^***^
13 garment? And he was speechless. Then said the king ^ to
the "• servants,^^ Bind him hand and foot, and take him away,^ m see chap,
and * cast him ^ into outer darkness ; "there shall be weeping « s«e chap.
14 and gnashing of teeth For many are * called, but few are^**^^"- »^
® chosen
^ again in parables unto them, sayine ' likened
• a man that was a king * who • marriage-feast
• that ^ made reaay 'to • his own
*® rest laid hold on ** treated them shamefully
" And the king was wroth " omit forth ^* omit up
" insert the partings of *• And " filled ** But
" look upon 20 the king said '^ attendants
" omit and take him away ^ cast him out ** omit are
Contents. Mark states (xii. 12) that, after by an exclamation of one who sat at meat with
the parable of the wicked husbandmen the rulers Him. The one was a supper, given by a man of
'left Him and went their way ; ' hence this para- wealth ; this a marriage feast given Dv a king;
ble (peculiar to Matthew) was not spoken directly In the former case the infinite goodness and
to the rulers. Ver. i, however, indicates that it ^race of the Lord is brought out, here judgment
was aimed at their thoughts and designs. The is made prominent The two-fold invitation : I.
parable in Luke xiv. iJ-24 (*the great supper') Preparatory (through the centuries of Jewish his-
resembles this one which is properly called, ' the tory). 2. Peremptory, at the time of the wedding
marriage of the king's son,' but with essential dif- (when the New Dispensation was ushered in),
ferences. The former was delivered in Perca, The two-fold rejection : i . by indifference (ver.
at the house of a Pharisee, and was occasioned 5), 2. by persecution (ver. 6). The two-fold pun-
VOL L 12
178 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXII. 1-14.
ishment : I. on the persons ; 2. on the place of The application is, primarily, to the irreligious
the persecutors. The invitation to the Gentiles : and careless Jewish people ; then to all such in
I. without any preliminary (ver. 9) ; 2. universal any age.
(vcr. 10). Tne two-fold sifting : i. through the Ver. 6. But the rest Representing the fanat-
invitation; 2. at the feast itself (vers. 11-14). — ical rulers of the Jews, the Pharisees. — TrMited
The excuses of indifference (ver. 5), the speech- them •hmmefolly and ilew them. Literally ful-
lessness of self-righteous profession. — The wed- filled, in case of the Apostles and Evangelists,
ding feast implies the offer of the wedding gar- Indifference often passes into hostility, as the
ment more consistent attitude.
Ver. I. Answered. See above. — Again in par- Ver. 7. He sent his annies. The Roman ar-
ables ; not necessarily, in a number of parables, mies which destroyed Jerusalem were the uncon-
but in parabolic discourse. scious instruments of God's (the king's) wrath.
Ver. 2. A man that was a king. Evidently Comp. Is. x. 5 ; xiii. 5 ; Jer. xxv. 9 ; Joel ii. 25.
God : the householder of the former parable. — — Destroyed those mnrderers. Both the indiffer-
A marriage feast for his son. The word includes ent and hostile, alike guilty. — Burned their eity.
any great feast, but here a marriage feast is Jerusalem is meant, no longer His^ but 'dieir
meant, since the word * son ' must not be thrown cit>'.* The destruction precedes the invitation to
into the background. It was Christ's marriage, the Gentiles (vers. 8-10). The final rejection of
f. ^., with His covenant people, according to the the Jews and the substitution of the Gentiles took
imagery of the Old Testament (Is. liv. 5 ; Ezek. place at the destruction of Jerusalem, although
xvi. 4 ; Hos. ii. 19, 20 ; Song of Solomon through- the gospel had been proclaimed to the Gentiles
out; comp. Ps. xlv.). See, also, in the New for forty years before.
Testament (Eph. v. 25 ; Rev. xxi. 9:) where the Ver. 8. Hot worthy. Compare Paul's lan-
Church is the Bride, and this marriage feast is guage to the Jews at Antioch in Pisidia (Acts
the union of Christ and His Church in glory, xiii. 46) : * judge yourselves unworthy of evcr-
The union of the Divine and human natures of lasting life.'
Christ underlies the other union, but is not Ver. 9. The partings of the highways. Places
prominent here. Believers, as indi\iduals, are where streets meet, public squares, etc., in the
suests, the Church as an ideal whole is the king's city, God's world, not Jerusalem. Some
Bride. refer it to the outlets of country-roads, of high-
Ver. 3. His servants. In this prophetic para- ways, in the English sense, applving it to the
ble, not the prophets but the first messengers of going out into the distant world to invite the
the gospel. — To eall them that were bidden. The Gentiles. In Luke xiv. 23, where 'hedges' is
Oriental custom was to invite twice : first to the added, the latter meaning is evident.
feast generally (' bidden '), then to the beginning Ver. la And those servants. Including all
of the feast itself (' call '). Those ' bidden ' were gospel messengers ever since. — Both bad and
the Jews. The second invitation was a summons good. All kinds of people, without regard to
to expected guests, rather than an invitation, their apparent moral character. The acceptance
The first servants, whose message was rejected, of the mvitation was (and is) the great concern
were John the Baptist, Christ, and His disciples of the king's servants. — And the wedding was
up to this time. filled with gnests. The Jews, by their rejection
Ver. 4. Other servants, with a plainer mes- of the gospel, did not frustrate the grace of God.
sage, probably the Apostles and Evangelists, as Besides the remarkable fulfilment in the early
they proclaimed the full gospel to the Jews from Christian centuries, there is a reference to the
the day of Pentecost. — I have made ready my Church as gathered ever since from all parts of
dinner (not ' supper,' Luke xiv. 16). The series the world, of ' bad and good,' and containing
of wedding feasts began with a dinner, preced- some without * a wedding garment.'
ing the actual marriage. It refers to the begin- Ver. 11. To look npon tiie gnests. The Phar-
ning of privileges, which culminate in * the mar- isees and all legalists think the opening of the
riage supper of the Lamb.' Although the guests doors leads to unrighteousness, there follows
were the subjects of the King, whom He might therefore a hint of the gospel method of right-
constrain, He invites them even with urgency, to eousness. The coming m judgment (comp.
become guests and friends. — My oxen and my Zeph. i. 7, 8) is represented as taking place at
fatlings. Probably a figurative allusion to the the feast, and hence not only without terror but
slaying of the sacrifice, as meat for the feast, an occasion of joy, for the properly clothed
Thi^ thought of Christ as slain is necessarily in- guests. God, not man, is to finally discriminate
eluded, when a distinctly evangelical sense is put between the guests. — Had not on a wedding gar-
upon the phrase : all thmgs are ready. The con- ment. Each guest should and could have one.
nection of the two clauses suggests a meaning The character of the guests (ver. 10) indicates
which may now be profitably used in inviting to that the king himself provided the wedding
the Lord's Supper. garments. The lesson is not that each guest
Ver. 5. But they made Ught of it. All had should take pains to provide himself with the
a guilty contempt for the invitation which was proper habit. The gift of the wedding garment
manifested however in two distinct forms : Some accords far better with the Scripture doctrines of
went away, in indifferent worldliness ; others be- grace. On the other view poverty would have
came persecutors of the messengers (ver. 6). been a valid excuse, yet the man was ' speech-
Many refer ' made light of it ' to tne indifferent less.' * The wedding garment ' is not faith ; that
class alone, but the other view is more grammat- is the putting on of the garment ; it is ' right-
ical. All modes of rejecting the gospel, even eousness,' given of God in Christ ; to be distin-
persecution, are really making light of it. — One guished but not divided, as imputed and in-
to his own farm. ' His own,' in a selfish spirit wrought Other views : (i.) Charity or holiness;
— His merchandise. Worldliness is here repre- this leads to legalism bv throwing the gospel
eented by the two leading occupations of men. basis of holiness mto the background. (2.) Christ
Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW. 179
Himself ; a less exact statement of our inter' bly to angels, as ministers of judgment. — Bind
pretation. (5.) Baptism ; this is not justified by him hand and foot. For secure transfer to his
the parable nor by the general tenor of Scrip- place of punishment The best authorities omit,
ture. * and take him away ' — Oater darkneu. See chap
Ver. 12. Friend. The word used in chap. xx. viii. 12. There the fate of *the children of the
13, and addressed to Jfudas (chap. xxvi. 50). It kingdom ' is referred to ; here of a Gentile, who
means ' companion,' without implying friendship, entered in, despising the King ; their punishment
—How eamoft thon? It was a bold intrusion, is the same; their sin was the same, the sin of
a despising of the king, to appear in his own pride.
ordinary dress. This points to the pride of self- Ver 14. For many are ealled. A proverbial
righteousness. Some think it indicates lawless- expression ; see chap. xx. 16. Here the applica-
ness or hypocrisy. — He wai speeohleis. There tion is more general. The ' called ' are all those
can be no excuse for failure to have on the wed- invited, both Jews and Gentiles. — But fewehoeen.
ding garment, to be righteous through and in The general sense is : Few pass safely throueh
Christ Jesus. the two stages of sifting. The one man in the
Ver. 15. The attendants. A different word parable therefore stands for a large class. It is
from that used before, referring not to the ' ser- implied that the guests who stand the test are
vants ' who invited, nor to the guests, but proba- ' chosen ' by God.
Chapter XXII. 15-46.
TArfe Cunning Assaults overcome by our Lord; His Question^ which silences
His Enemies,
15 "T^HEN went the Pharisees, and took counsel how they '•j^.J^J^lum
16 JL might entangle^ him in his talk.* And they sent out "•'o-s*
unto 3 him their disciples with * the Herodians, saying, * Master, * JJj*,"V *•
we know that thou art true, and teachest the way of God in JJJJP ^^^^
truth, neither carest thou for any man:^*iox thou regardest ^j*J,^y'*
17 not the person of men. Tell us therefore, What thinkest thou.? 9. Jude 16
18 Is it lawful to give tribute unto -^ Cesar, or not? But Jesus '?*p '^^
perceived their wickedness, and said. Why tempt ye me, ye uri " '*
19 hypocrites } Shew me the 'tribute money. And they brought
20 unto him ^ a penny. And he saith unto them. Whose is this ^ ^^p-
21 image and superscription } They say unto him, Cesar's. Then
saith he unto them, * Render therefore unto Cesar the things * ^™°* ^^ ^•
which are Cesar's ; and unto God the things that are God's.
22 When they had heard these wordsl* they marvelled, and Meft «Markxii.ia.
, . ' , . k Chap«. m.
mm, and went their way. 7; ^ t.6,
23 The same^ day came to him the ^ * Sadduciees, ' which say® 34*;AitoiT!
24 that there is no resurrection, and* asked him, Sa}dng, "• Master, / Acu'xxiiLa.
Moses said, " If a man die, having no children, his brother shall 3^.? <*»!>
25 marry his wife, and raise up seed unto his brother. Now there JJi^j.^.
were with us seven brethren : and the first, when he had mar- JJV'Jfiii.^gj
ried a wife, deceased,^^ and, having no issue,^^ left his wife unto ^ dSJt.^m*
26 his brother : Likewise the second also, and the third, unto the *
27 seventh. And last of all the woman died also.^ Therefore in
28 the resurrection,^* whose wife shall she be of the seven } for
* ensnare * in speech ■ send to
* and carest not for any one • And when they heard it
* On that ^ omit the • saying • resurrection : and they
" married and deceased ** seed " omit also
'* In the resurrection therefore
5 ; Acts vii
3a.
180 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXII. 15-46.
29 they all had her. Jesus ^* answered and said unto them, Ye do
30 err, ^ not knowing the Scriptures, nor '' the power of God. For J Vein's. ?'
in the resurrection they neither ' marry, nor ^ are given in mar- ^ ^^l^J^'^
31 riage, but are as the ^^ angels of God ^^ in heaven. But as^" xvu.27.
touching the resurrection of the dead, have ye not read that
32 which was spoken unto you by God, saying, '"I am the God of ,, exod
Abraham, and the God of Isaac, and the God of Jacob ? God
33 is not the God "^ of the dead, but of the living. And when the
multitude ^^ heard t/iis,^ * they were astonished at his doc- * see chap.
. «| vii 28.
trme.*^^
34 'But when^ the Pharisees had heard ^3 that he had put the ' mark xii.
35 Sadducees to silence, they ^ were gathered together. Then^^
"one of them, which was^^^a lawyer, asked ///;;/ a qiicstiotiy Luke x. 25-
36 tempting him, and saying,^^ Master, which is the great com- «' ^"'^^ ^"
%7 mandment^in the law .? Jesus ^ said unto him, ""Thou shalt ^'- ^'5.*^^
•'» -^ ' 5a. XIV 3;
love the Lord thy God with all thy heart, and with all thy soul, .^ okut vi.
38 and with all thy mind. This is the first and great ^ command- ^7.ev. xix.
39 ment. And the second is like unto it,^^ ^Thou shalt love thy chap.^'xtx
40 neighbour as thyself. On these two commandments hang32 ''y
*' all the law 23 and the prophets. \i
^ *■ g Mark x.i.
41 ' While ^ the Pharisees were gathered together, Jesus asked JfJ^Vxx
42 them. Saying, What think ye of ^ Christ.^ whose son is he.^ ^5.4^.
43 They say unto him, ** The son of David. He saith unto them, «
44 How then doth David * in spirit ^ call him Lord, saying, ^ The 'v. 2*: com^.
■ ' , T 1 r*' 1 .^ o 2Sam. xxiu.
Lord said unto my Lord, Sit thou on my right hand, till I ?,,
*»*■ * A SA CX- ] f
45 make thine enemies thy footstool } ^ If David then call ^ him acu ji. 3.4,
46 Lord, how is he his son ? ^'And no man ^ was able to answer ^ \^^^
him a word, ^ neither durst 2iny man from that day forth ask ^ i;"^';^*;^^
34«
him any more qnesiiofis. Luke xx. 40.
** But Jesus *** omit the *• omit of God *' omit as
" the God *» multitudes » j^ 21 teaching
^ omit when ^8 hearing 2* omit thev ^ And
^^ omit which was ^ omit anci saying
** what commandment is great ® And he ^ great and first
•* And a second like unto it is this *"^ doth hang ^ the whole law
•* Now while " insert the '^ in the Spirit
•**' put thine enemies underneath thy feet '^ calleth ^ one
Contents, The defeated and embittered The victory won on the great theological battle-
Pharisees send the Herodians to ensnare our ground, — the doctrine of the Person of Christ
Lord with a political Question. The reply sends Vers. 15-22. The Attack of the Young
them away m astonishment (vers. 15-21). The Pharisees and the Herodians, attempting to
Sadducees now appear with a flippant question, involve Him in political difficulty,
probably intended to provoke a new conflict with Ver. 15. Then went the Phariseds. The main
the Pharisees. The answer produces new aston- clement, no doubt, in the deputation which had
ishment (vers. 23-33). On the final question of assailed Him. — Ensnare him in speech. This
the Pharisees, see note on vers. 34, 35. Our Lord mode of attack was adopted in view of the com-
now puts a question, which the Pharisees cannot plcte failure of the last attempt, and was the
answer, and thus all His enemies arc silenced. — most artful of all.
The three assaults, and the final victory, i. The Ver. 16. Their disciples with the Herodians.
assault of cunning, a political dilemma. 2. The A political party supporting the Roman rule,
assault of the scoffers. 3. The theological assault. These two classes were antagonistic, yet they
Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW.
181
united in opposition to Christ Luke (xx. 20)
is more detailed in his account, calling the depu-
tation * spies ' of the rulers. This part was prob-
ably assigned to ' their disciples/ as young and
unknown persons, who were accompanied by the
Herodians. The dispute al)out tribute, however
natural between these two classes, was made for
the occasion. — Master, we know, etc This was
true, but not truth fully spoken. *The devil
never lies so foully as when he speaks the truth.'
— Teaehest the way of Ood, i. e., the true doc-
trine, in truth. This was certainly hypocritical,
for both the Pharisees and Herod condemned
this Teacher of the truth. — And carest not fox
any one. His independence and sincerity had
just been demonstrated, but their acknowledg-
ment of these peculiarities was to tempt Him :
as if one party would say. You do not care for
the Roman authorities ; the other, You do not
care for the authority of the Pharisees and Jew-
ish rulers. — Thou regardest not the person of
men. Comp. Lev. xix. 15; Jude 16; Deut xvi.
19 ; 2 Sam. xiv. 14 ; Acts x. 34 ; James ii. 1,3,
9; I Pet. i. 17.
Ver. 17. I^ it lawful. According to Jewish
law. — Tribute, the poll-tax which had been lev-
ied since Judea became a province of Rome. — ^
Cesar, the Roman Emperor, at that time. Ti-
berius. To say Yes, would alienate the people,
who hated the Roman yoke ; to say No, would
have given good ground for accusing Him to the
Roman authorities. Themselves regarding * the
person of men,* the Pharisees did not avow their
own belief, that it was not lawful. Their motive
now was not their usual hostility to Rome, but
hatred of Christ. They afterwards actually ac-
cused Him of forbidding to pay tribute (Luke
xxiii. 2), and the chief priests, despite their Phar-
isaism, from the same hatred of Him, cried out :
• We have no king but Cesar* (John xix. 15).
Ver. 18. Their wickedness. As just explained.
— Hypocrites. They were such, both m their
flattering address (ver. 16) and in their cunning
question (ver. 17). Men may rightly carry their
religious convictions into politics, and religious
questions may become political ones ; but when
this is the case hypocrisy flourishes.
Ver. 19. The tribute money. The Roman coin
in which the poll-tax was paid. Mark and Luke
intimate that He called for a penny, /. ^., a Ro-
man denarius. See chap. xx. 2.
Ver. 20. Whose is this image. The likeness
of the ruler at the date of the coin. — Superscrip-
tion. The name, etc., on the coin.
Roman D«nariut.
Ver. 21. Cesar's. Imperial money was cur-
rent among them. * Wherever anv king*s money
is current, there that king is lora ; ' is reported
•as a Rabbinical saying. The standard currency
is an indication or symbol of the civil authority ;
the right to coin has usually implied the right to
exact tribute. — Bender therefore unto Cesar, etc
Render to * the powers that be,* the service due
them. Comp. Rom. xiii. 1-7. Obedience to this
precept would have sparea Jerusalem, but the
subtlest snare they devised for our Lord became
their own destruction. — Unto Ood the things
that are Ood*s. Religious duties are to be ren-
dered to God. Possibly a hint that in denying
Him, they denied the honor due to God, and also
a reference to man as bearing the image of God,
so that political and religious duties are distin-
guished, but not divided. The Jews themselves
were under tribute to Cesar, because they had
not rendered God His dues. Real religion makes
men better citizens, since it enjoins a religious
fulfilment of political obligations. The few ex-
ceptional cases that arise are to be decided by
the principle of Acts v. 29. Under a free gov-
erment, this religious fulfllmcnt of political du-
ties is essential to preser\'e the State against
anarchy. — This answer settles in principle,
though not in detail, the relations of Church and
State. Both are of Divine origin and authority :
the one for the temporal, the other for the eternal
welfare of men. They ought to be kept distinct
and independent in their respective spheres,
without mixture and confusion, and yet without
antagonism, but rather in friendly relation in view
of their common origin in God, and their com-
mon end and completion in *the kingdom of
glory * where God shall be all in all.
Ver. 22. They marvelled. Probably both con-
founded and impressed.
Vers. 23-33. The Assault OF THE Sadducees.
Ver. 23. Sadducees. See note on chap. iii. 5.
— Sasring, the correct reading points to wnat was
said at that time. — There is no resurreetlQn.
Comp. Acts xxiii. 8, where their views are shown
to include a denial of the immortality of the soul
as well as of the resurrection of the body. They
correspond to the Skeptics and Epicureans
among the Greek philosophers. — ijid they
asked him. A scofling miestion, in ridicule of
the doctrine and of Christ Himself. This sneering
spirit is prominent in Sadducees of every age.
Afterwards they became earnest enough. It is
I>ossible they hoped for an answer that mi^ht
show sympathy with them. Errorists often thmk
that opposition to their opponents is agreement
with them. But truth must always oppose two
contrary errors. In this case first the Pharisees,
then their antagonists the Sadducees.
Ver. 24. Hoses said. Deut. xxv. 5, freely
quoted ; comp. the regulations added in that
cnapter. Such a marriage was called a Levirate
marriage. The object was to preserve families,
a matter of great importance in the Jewish econ-
omy. See chap. i. — Seed to his brother. The
first-bom son would be registered as the son of
the dead brother.
Ver. 25. There were with us. Probably a
purely fictitious case, notwithstanding this state-
ment.
Ver. 26. Unto the seventh, lit, ' the seven.'
Ver. 28. In the resurrection, /. ^., in the state
after the resurrection. — Whose wife shall she be
of the seven t The point of the entangling ques-
tion is now evident They had quoted the law
of Moses and then given an example of obedience
to it, to prove the absurdity of the doctrine oi
the resurrection. Our Lord at once rebukes and
denies their false assumption, in regard to human
relations in the future state.
Ver. 29. Ye do err. How, is immediately
added. — Hot knowing the Soripturee. < In that
ye do not understand the Scriptures,' i, e,, the
Old Testament, which they professed to hold
l82
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXH. 15-46
lice from tradition. That Scripture plainly im-
plies the resurrection. — Vor the pov«r of Ood.
His power to raise the dead. Modem Sadducism
usually knows the meaning of the Scriptures, but
denies ' the power of G<xi/ in this as in many
other things.
Ver. 30. VeiUier many, spoken of the man ;
nor are given in marriage, of the woman, since
the father gave away the Bride in marriage. This
relation is not to be reestablished in the state
after the resurrection, because those raised up
are aa angela in heaven. Comp. especially the
fuller answer in Luke xx. 35, 36. There the im-
mortality is brought out ; as there is no death
there, there will be no birth there. Personal in-
tercourse doubtless remains, but the Jews looked
at marriage more in its physical relations. Equal-
ity with angels in mode of existence is affirmed,
but the redeemed are distinguished from them.
This answer opposes another error of the Sad-
ducees, a denial of the existence of angels.
Ver. ji. But tonohing tlie rerarreotion of the
dead. Proof that the doctrine was implied in the
writings of Moses. Luke xx. 37 is against the view
that our Lord only makes an authoritative state-
ment without really basing His proof on the pas-
sage quoted. — Spoken nnto yon hy Ood. Christ
assumes the truth of the book of Exodus. The
Sadducees are said to have doubted the authority
of the prophetical books. The proof is drawn
from the Pentateuch, which they acknowledged.
Ver. ^2. I am the Ood of Abraham, etc. Exod.
iiL 6. Spoken to Moses from the burning bush.
The name given by Jehovah to Himself, setting
forth His self -existence and eternity (Exod. ih.
14, 15), supports the doctrine of our immortality,
body and soul. God continues I* I am,' not * I
was') in covenant relation to Abraham, Isaac,
and Jacob (' the God of Abraham,' etc.). As
these patriarchs had in their bodies the sign of
this covenant, the body is included in whatever
promise is involved. — Ood ii not the Ood of
the dead, bnt of the living. This saying added
by our Lord may be thus expanded : This per-
sonal, living God is the God of living persons.
He calls Himself the continuing covenant God
of Abraham, Isaac, and Jacol^ therefore the
statement of Moses involves the truth, that after
their death Abraham, Isaac, and Jacob are still
living. This is Christ's authoritative exposition
of the previous revelation. — The Bible treats
man as a unit, and while it implies the separation
of body and soul after death until the resurrec-
tion, plainly intimates that the blessedness of the
future state will be incomplete until body and
soul are reunited (comp. especially Rom. viii. 1 1,
23). Only then will we be like Christ, who has
a glorified body (Phil. iiL 21, etc). Our Lord's
answer (comp. Luke xx. 32 : * for all live to
Him') may be used as an argument against the
unconscious state of the soul between death and
the resurrection.
Vers. 33. The mnltitndei. The Question was
put publicly. The Sadducees hoped for an evil
effect on the multitudes, but they were aftoidshed,
as they might well be, at Ui teadiinff, which
confounded them, maintaining the authority of
the law, yet shedding new light upon it.
Vers. 34-40. The Last Question of the
Pharisees.
Ver. 34. Bnt the Pharisees hearing. Even
their gratification at the defeat of their usual op-
ponents, the Sadducees (Mark xiL 28 ; Luke
39), did not diminish their enmity. Hence a re-
newal of the assault
Ver. 35. Then one of them, a lawyer, an ex-
pounder of the law, 'one of the scribes' (Mark).
Luke x. 25-37 refers to another though similar
occurrence. — Tempting him. The statements of
Mark (xii. 28) and Luke (xx. 39), do not indicate
any specially hostile purpose on the part of this
'lawyer.' Such a purpose seems to be out of
keepmg with the hearty response of the * scribe '
and our Lord's commendatory words to him
(Mark xii. 32-44). We infer that this man, an
intelligent Pharisee, a student of the law, was
pleased with our Lord's previous interpretation.
But though personally better than his party, he
was, perhaps unconsciously', their tool, in putting
the tempting question. The great difficulty is,
in discovering how it could be a * tempting * ques-
tion. Explanations : (i.) Matthew classes it with
the attacks, because it was put at that time, not
because it was a temptation. This is contrary
both to the Evangelist's words, and to his habits
as a writer. (2.) The lawyer only desired, by
this test, to have his favoraole impressions con-
firmed. But the previous answer had fully sus-
tained the law. (3.) The temptation lay in the
distinction of the great and small commandments
(see ver. 36). As this was a disputed point, any
answer would place our Lord in opposition to
some party. This makes the attack very weak.
(4-) The question was designed to draw forth in
response, the first commandment : * Thou shalt
have no other Gods before me,* so that this might
be used against His claim to be the Son of God«
This design was defeated by His adding the sec-
ond table of the law (ver. 39) as like the first :
* As the second commandment is subordinate to
the first, and yet like unto it, so the Son of man is
subordinate to the Father, and yet like unto Him *
(Lange). This explanation is most satisfactory.
The answer thus prepares the way for His trium-
phant counter-question (vers. 42-45). The seem-
ingly innocent question becomes the greatest temp-
tation. They expected by His answer, either to
disprove His Messiahship, or to find in His own
words a basis for the charge of blasphemy in
makinp Himself the Son of God. This charge
they did bring forward in the council (chap. xxvi.
63-06], and before Pilate (John xix. 7), and it was
probably in their thoughts when they put this
question a few days before.
Ver. 36. What commandment is great in the
law 1 /. ^., the Mosaic law. Not merely greater
than the rest, but * great,' as including the rest
Comp. vers. 38, 40. If there was a reference to
the disputes of the Rabbins about great and
small commandments, the meaning would be :
* What kind of a commandment is great in the
law ? ' but this sense, though literally correct, does
not suit the answer so well.
Ver. 37. Thon ihalt love the Lord thy Ood,
etc. Quoted from the Septuagint version of
Deut. vi. 5. — With all thy heart, literally, * in
all thy heart.* The whole is a demand for su-
preme affection. If we distinguish between the
phrases, the first refers to * the whole energy of
the reason and the intellect ; ' tonl, * the whole en-
ergy of sentiment and passion ; ' mind, ' the whole
energy of thought and will in its manifestation.*
To tnis Mark adds : * with all thy strength,'
which refers more especially to the manifesta*
tions of thought and will.
Ver. 38. &is is the great and flnt command-
Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW. 183
BMZit ' Great ' as embracing all the others ; edged interpreters of the Old Testament. Our
first ' as preceding the other table in the Deca- Lord would prove the insufficiency of their inter-
logue. Our Lord here declares the unity of the pretation on a point which they rightly deemed
first table of the law, its absolute greatness, of most importance. What they thought of Him,
Hence no part of this table (the first nve com- He does not ask them. Since He has been
mandments) can be regarded as abrogated. This abundantly proven to be ' the Christ/ the ques-
' unqualified surrender of our whole being to God ' tion comes to us in this form, as an all-important
is to be the aim of our strivings after holiness, one. One answer only can be correct. — Whote
God's essential perfections and His manifested Son ii he. Not merely a genealogical question,
grace alike demand this. as our Lord shows. — llie Son of Dayid. A com-
Ver. 39. And a Mcond like nnto it ii this, mon title applied to the Messiah. A correct an-
Our Lord thus exalts the second table to an swer, but mcomplete. This incompleteness is
equality with the first God's moral law has then proven. On this one-sided view of the
unity : though one table is * great and first,* the Messiah, as a descendant of David, the king and
' second ' is * like unto it.' Pharisaism puts the warrior, their false political false hopes had been
second in a lower place, thinking that seeming based.
service of God can atone for want of charity to Ver. 4^ How then doth David in the Spirit,
men. But supreme love to God is to manifest t\ /., by the inspiration of the Holy Ghost ; comp.
itself in love to men. Alike binding, the two are Mark xii. 36: 'by the Holy Ghost' — Call him
correspondent, not contradictory. The mistake Lord. Solemnly designate Him thus, implying
of humanitarianism is making the 'second' *the superiority.
great and first ' commandment. — Thon ihalt lore Ver. 44. The Lord (Jehovah) said to my Lord.
tky neighbour aa thyielf. From Lev. xix. 18. From Ps. ex. i, entitled, *a Psalm of David,'
' Man ought to love his neighbor, I. not as he probably written after the prophetic address of
does love himself, but as he ou^A/ to love himself; Nathan, 2 Sam. vii. 12. It is quoted frequently
2. not in the same degree, but after the same in the New Testament as referring to Christ
manner, /. ^., freely and readily, sincerely and un- The Jews referred it to the Messiah, since no ob-
feignedly, tenderly and compassionately, con- jection was raised at this point ' My lord ' im-
stantly and perseveringly ' (W. Burkitt). Cases plies superiority, not only to David himself, but
arise where man ought to love his neighbor more to his own royal race ana the people of Israel, or
than his life, physical life, and has done so, sacri- the inquiry would not cause perplexity. — fit
ficing it for his fellows, his country, and the thon at my right hand (the place of honor and
church, in imitation of the example of Christ and trust and power), till I pnt tmne enemiei under-
the martyrs. neath thy feet (until He is complete victor).
Ver. 4a Doth hang. Like a door on its This refers to an exaltation, exceeding any at-
hinges. The * cardinal precepts have a com- tainable by a mere man ; and to a triumph be-
mon principle. — The whole law, /. ^., all the yond any political one. The latter thought op-
Mosaic economy, and the prophets, the subse- poses the false hopes of the Jews, while the
quent revelations of God. Between the law, whole passage shows the superhuman exaltation
which they used as a snare, and the prophets, of the Messiah.
who foretold of Christ, there was no contradic- Ver. 45. How if he his lont The solution
tion. On the response of the scribe, see Mark is not given here ; but plainly preached bv the
xii. 32-34. Apostles from the day of Pentecost : the Mes-
Vers. 41-46. The Final Encounter, in which siah was Son of David according to the flesh,
our Lord by His question respecting the Mes- yet the preexistent eternal Son of God : the
siah, puts an end to further attempts to * ensnare God-man (comp. Rom. i. x, 4). If the Pharisees
Him bv a word.' Mark and Luke say : ' No were i^orant of this soiution, it was their own
man after that ' (1. f., the encounter of vers. 74- fault, since the Old Testament plainly pointed to
40) ' durst ask Him any c^uestion,' while Mat- it. Probably they were not ignorant (The words
thew, in accordance with his rubrical habits, re- of Caiaphas, chap. xxvi. 63, indicate knowledge
serves this remark until after this encounter. on this point.) Our Lord's claims involved this :
Ver. 41. Vow while the PhariMes were gath- He had been called the * Son of David ; ' He had
ered together. Probably as they gathered after claimed to be the Son of God some time before
the last attack. — Jeans aiked them. Fuller and (John x. 24-^8), and they afterwards accused
more exact than Mark and Luke, who seem to Him of so aomg. They at least knew what His
imply that the question was put concerning the solution was, and that He claimed to be both
scribes. This probably took place while His au- • Son of David ' and * Lord.'
dience was changing : the Pharisees were about Ver. 46. And no one was aUe, etc They left
to withdraw, no longer daring to question Him ; Him. Pharisaical Judaism and Christ parted
and 'the multitude' (Mark xii. 37) beginning to company forever at this point. Henceforth they
take the vacated places. Comp. chap, xxiii. sought to kill Him by treachery. The next chap-
which was addressed * to the multitudes ' and * to ter shows the character of those who cherished
His disciples ' (ver. i). such hostilitv against One who claimed to be the
Ver. 42. What thiak ye of the Christ t ' The Son of Goci, their own Messiah, and who had
Messiah.' The Pharisees included the acknowl- proved His claims to be well grounded.
I84 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIII. 1-39.
Chapter XXIII. 1-39.
Discourse against the Scribes and Pharisees , concluding with a Lamentation
over yerusalem.
1 ^ TPHEN spake Jesus to the multitude,^ and to his disciples, "j^J^JlJJJb
2 X Saying, *The scribes and the Pharisees sit in Moses' ^'g;^^/^;^
3 seat: All therefore whatsoever they bid you observe,^ that ob- Neh^iui'!*
serve and do ; ^ but do not ye after their works : ^^ for they say, ^ ,3!™ " '^
4 and do not. For *** they bind heavy burdens and grievous to "«"-40
be borne, and lay them on men's shoulders ; but they themselves
5 will not move them with one of their fingers.*^ But all their
works they do for ^ • to be seen of men : they ^ make broad * chap vi. i,
•^ their phylacteries, and enlarge ''the borders of their garments, /Kxod.^xiii.
6 And *love the uppermost rooms ^ at feasts, and ' the chief seats sj "• »»
*^* g Num. XV.
7 in the synagogues. And ' greetings in the markets,^ and to be 38..; Dcut.^
8 called of men, * Rabbi, Rabbi. ^^ * But be not ye called Rabbi : ^ ^,^XLiv'°;
for one is your ' Master, even Christ ; ^^ and all ye are brethren. ,. l^^j^^ ^^ ^^
9 And call no man^^yowx father upon ^^ the earth: for "* one is * {^^."[[i.^V;
10 your Father, which " is in heaven. Neither be ye called mas- / §ce"chap.'^'
1 1 ters : ^* for one is your Master,^® even Christ.^^ But "he that is »,*Mai?^. 6 -,
12 greatest ^® among you shall be your servant. And ** whosoever viLTi."^*^*
shall exalt himself shall be abased ; ^® and he that ^ shall hum- " x^26.^^'
ble himself shall be exalted. ii;xvm. I4;
, , - _. comp.Ezek.
13 But woe unto you, scnbes and Phansees, hypocrites ! ''for ^^ ilV^*
ye shut up the kingdom of heaven against men : for ye neither
go in yourselves^ neither suffer ye them that are entering to
14 go in. Woe ^ unto you, scribes and Pharisees, hypocrites ! for
• ye devour widows' houses, and for a pretence make long ^ g^ y^^^^
prayer: therefore ye shall receive the greater damnation. Luke^xxU:,
15 Woe unto you, scribes and Pharisees, hypocrites! for ye whicjTis'tS
compass sea and land to make one ''proselyte ; and when he is r AciT^f*^^;
made,2* ye make him two-fold more the child '^ of hell than I3. ^ ' *"*
yourselves.
16 Woe unto you, *ye blind guides, which ^ say, 'Whosoever shall * sec chap
XV. XA'
swear by the temple, it is nothing ; but whosoever shall swear / comp. chap.
17 by the gold of the temple, he is a debtor! Ye fools and blind :
for whether is greater, the gold, or • the temple that sanctifieth ^ « ^^^- ^^
m
* multitudes * omt't observe * t^es^ do and observe
* Yea * with their finger. • omit for ' for they
• chief place • the salutations in the market-places
^^ omit second Rabbi " omil even Christ " call not any
" on " even he who " leaders *• leader
" the Christ " the greater " humbled * whosoever
'* because *^ ye go not in yourselves
*• yer. 14 is to de omitted, some authorities insert it after ver. 12.
'* become so ^ a son *• who ^ hath sanctified
Chap. XXIII. 1-39.] THE GOSPEL ACCORDING TO MATTHEW. 185
18 the gold ? And, Whosoever shall swear by the altar, it is noth-
ing ; but whosoever sweareth by ** the gift that is upon it, he is » chmp. v. sj
19 guilty.® Ye fools and blind :® for whether is greater, the gift,
20 or •* the altar that sanctifieth the gif t .^ Whoso therefore shall » Exod. xxa
swear ^ by the altar, sweareth by it, and by all things thereon.
21 And whoso shall swear ^^ by the temple, sweareth by it, and by
22 *him that dwelleth therein. And he that shall swear ^^ by j^ iKmgsviu
heaven, sweareth by*' the throne of God, and by him that sit- s;'cmu.i4;
' ' y See chap. V
teth thereon. 34.
23 * Woe unto you, scribes and Pharisees, hypocrites ! for ye » Luke xi. 4a
pay tithe of ^ mint and anise ^ and cummin,^ and have omit-
ted^ the weightier matters of the law, judgment, mercy,* and
faith : *■ these ought ye to have done, and not to leave ^ the * p»"p- «
^ J ' Sam. XT. aj
24 Other undone. Ye blind guides, which strain at a * gnat, and
swallow * a ^ camel. * chap. xix.
25 Woe unto you, scribes and Pharisees, hypocrites! for *ye ^ Lukexi. s*
make clean ^ the outside of ''the cup and of the platter,*^ but «'MkTkvu.4.
26 within they are full oi^ extortion and excess. Thou blind
Pharisee, * cleanse first that which is within *^ the cup and plat-
ter,*^ that the outside of them ** may be ^ clean also.
27 ' Woe unto you, scribes and Pharisees, hypocrites ! « for ye • Luke xi. 44.
arc like unto-^whited sepulchres, which indeed appear beautiful /^cu™"- a-
outward,*® but are within ^'^ full of dead mefis bones, and of ^ all ^ ^"™^- *»*•
28 uncleanness. Even so ye also outwardly appear righteous
unto men, but within ye are full of hypocrisy and iniquity.
29 *Woe unto you, scribes and Pharisees, hypocrites! * because*® * Lukexi.4»
ye build the tombs *® of the prophets, and garnish the sepul-
30 chres ^ of the righteous. And say, If we had been in the days
of our fathers, we would ^^ not have been partakers with them
3 1 in the blood of the prophets. * Wherefore ye be witnesses ,. ^^ ^j. ^^
unto ^^ yourselves, that ye are * the children ^ of them which ^ ^^ g^„
32 killed " the prophets. * Fill ye up then the measure of your ^i'fj.^**'
33 fathers. Ye serpents, ^ye generation ^ of vipers, how can ^ ye ' ^ <*»?•"*■
34 escape the damnation *" of hell } *" Wherefore,^ behold, I send ^^l^S.^^
unto you prophets, and wise men, and " scribes : and ^ ^sotne of n Hhap. xiu
them ye shall ^ kill and crucify ; and ^ some of them shall ye <, ^ chap.
^ scourge in your synagogues, and « persecute tlum ^^ from city / s^dJip.*
a Chap. X. a]
» a debtor » Ye blind
*^ He therefore that sweareth ** And he that sweareth
■^ ye tithe the •* the dill » •* the cummin
*5 left undone ** and mercy ^ have left
^ who strain out the ** the ^ cleanse *^ and the dish
*^ from *• the inside of ** thereof ^ become
♦'^ outwardly indeed appear beautiful *^ inwardly are *• for
*' sepulchres ^ tombs ** should *•* So then ye witness to
" sons " that slew •* ye brood " shall ^ judgment
'• Therefore •• omit and * shall ye •' omit them
l86 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIH. 1-39.
35 to city : That upon you may come all the righteous blood shed
upon the earth, from the blood of righteous ''Abel ^ unto the '' ^Heb.' il
blood of * Zacharias son of Barachias,^ ' whom ye slew between , &,mp.zcch.
36 •* the temple •*and • the altar. Verily I say unto you, All these / i'chron
things shall come upon this generation. »^nUvi.
37 •* O Jerusalem, Jerusalem, iAou * that killest ^ the prophets, xx^^' fl*^
and stonest** them which *^ are sent unto thee,® how often would v Exod*'x?.*6,
I have gathered thy children together, ^ even as a hen gath- xyi'. 14 \^
38 ereth her chickens ' under Iter wings, and ye would not ! Be- » comp.
o ^ Luke xiii.
39 hold, your house is left unto you desolate. For I say unto you, ^^^^s^.^^
Ye shall not see me henceforth, till ye shall say, *• Blessed is he ^- "J «>
that cometh in the name of the Lord. ■^V^/'^^"'-
•* Abel the righteous ^ Zachariah son of Barachiah « Psa. cxviU.
•* sanctuary •* Jerusalem, Jerusalem, that killeth *^
•• stoneth ^ that ^ her
Contents. This discourse (peculiar to Mat- 25, 26) ; for external appearance of sanctity
thew) was delivered on Tuesday preceding the joined with spiritual deadness and iniquity (vers,
crucifixion, although similar sayings (found in 27, 28) ; for exalting themselves above their per-
Luke xi., xiii.) were uttered on a previous occa- secuting fathers, in word and act, when they were
sion. The intercourse with the Pharisees had themselves persecutors, even now preparing to
been used by our Lord as a means of warning fill up the measure of Jewish iniquity and uncon-
them. The warning had been unheeded ; the in- sciously to bear its fearful penalty (vers. 29, 36).
tercourse had ceased ; the crisis of their medi- Last of all comes a tender lamentation over
tated crime was approaching. Our Lord there- Jerusalem, predicting its future desolation, yet
fore turns ' to the multitudes and to his disciples ' breathing a nope for the distant future (vers, yj-
(ver. i), and without passion or personal bitter- 39). This was Chrisfs last public discourse.
ness denounces these His enemies. Those who The ' multitudes ' saw Him next, when *■ He came
find this discourse too severe forget that God has forth wearing the crown of thorns, and the pur-
revealed Himself in Christ as Holy Love. This pie robe * (John xix. 0.
awful seventy proves Christ's divine mission and Ver. i. To the multitQdei, and to his ditdplet.
character no less than His tender invitations to Luke (xx. 45) : *then in the audience of all the
the sinner to come to Him. Indeed, it is a part people, he said to his disciples.' His disciples
of His mercy, since it warns His sheep against were probably close about Him, the people gath-
the coming of the wolf, guards us against the ering about them ; vers. 8-12 appear to be ad-
Pharisaism of our own hearts, which is so quick dressed especially to His disciples.
to rise against Him who redeemed us. Only Ver. 2. The scribes and the Pharisees. Joined
One who knew Himself to be free from sin and together, because the scribes were mostly Phari-
clothed with Divine authority and power should sees. Study of the Scriptures would be of com-
er could utter such a discourse. The Sadducees paratively little interest to the indifferent Sad-
arc not mentioned ; they were not earnest enough ducees. Theologians, from the nature of their
to oppose Him with bitterness. Moreover the pursuits, are in more danger of becoming Phari-
Pharisees were still the leaders of the people and sees than Sadducees. — Sit in Mosei* teat, as
while Christ lived. His greatest foes. judges and expounders of the law. As a law-
The discourse begins with a description of the giver Moses spoke in the name of God ; as judge
scribes and Pharisees (vers. 2-7), which defines and administrator he had successors, witn au-
and respects their official position, but reproves thority to explain what he meant, but not to legis-
their inconsistency, disclosing their true motive, late. Under Roman rule, the function of the
namely, the praise of men. Then follows a prac- Sanhedrin, composed mainly of Pharisees, was
tical application, enjoining an opposite course of limited to this.
conduct, calling for humility over against the Ver 5. All things therefore whatsoever they
pride which is the root of Pharisaism (vers. S- hid yon, these do and observe. Their official
12). The more particular and terrible reproof position and authority are respected, because the
follows (vers. 13-36), containing seven (or with law was still an element in their teaching. The
the doubtful ver. 14, eight) woes against them as office did not sanctify the officer. Men's official
•hypocrites* (the inevitable result of pride) : for utterances are often vastly superior to their lives
hindering men from entering the kingdom of The verse has a special application to the Jews,
heaven (ver. 13) ; [for usine religion as a doak still under the Mosaic law, but a wider one m the
for covetousness (ver. 14) ; J for proselyting zeal Christian dispensation. There is always a ten-
which ruined the proselytes (ver. 15) ; for mis- dency to Pharisaism in public, especially hierar-
Euidingthepeopleby their casuistry (vers. 16-22); chicau teachers. The extremes of slavish sub-
tor sacrificing the great matters of religion to jection and of revolution, in both church and
minor points of legalism (vers. 2^, 24) ; for ex- state, are here forbidden,
temal purity joined with spiritual impurity (vers. Ver. 4. Yea fhey hind, etc They so presented
Chak XXIII. 1-39.] THE GOSPEL ACCORDING TO MATTHEW.
187
the correct law ai to make its precepts bM,Tj covenant. The tassels themselves signified flow-
budMU, like loads, packs on beasts of burden era, or biids ; probably pomegranates, and these
(comp. Acts XV. 16). The reference is not sim- crimson, and not blue, as the ribbons were.
ply to the traditions they added, but also to the Thus they were remembranceis that fidclil; to
mode of presenting the taw itself, as demanding (he covenant should flourish ; or they were to-
a servile obedience in minute details irrespective kens that the flower of life was love, and that
of the spirit of the commandment. Imposing love must spring from faithfulness to the cove-
such burdens, they did not in the least lighten nant.' But the Pharisees, however significant
them by spiritual precept or example. Lange : their ritualism, murdered Him to whom i'
pointed. It is a short step from religious page-
antiy to religious pride. Canstein : ' Pharisaic
folly ; elegant Bibles and books of prayer, and
fMiti. The place
ipper table (which
isidered most hon.
Ver. 6. Tlte ehi«f plana
□n the middle couch at th
joined the other two) was 1
orable. — Ghiof «Mti In tlia mmgagaM. The
places nearest the reading desk, where the eld-
ers saL Being in such places (at feasts, in lyna-
:lsewhere) is not tebnked, battmi^
' A fourfold rebuke : I. t^ey make
den ; z. an intolerable burden ; 3. they lay it
npon the shoulders of others ; 4. they leave it
untouched themselves, 1. t., they have no idea
of fulfilling these precepts in spirit and in truth.'
Ver. 5. Bnt all Uuir work*. Their extensive
routine of duty wras not realty religious, but per-
formed with this motive : to be Hon of num.
SelC-ri^hleousness rests on pride, and, inevitably
becommg exhibitional, betrays its origin. — For
tha7 maks broad thair phrlaateriN. Small slips
of parchment, on which passages from the
law were written, usually worn at time of
prayer on the left arm and the" forehead.
(The custom was derived from a literal un-
derstanding of Eiud, xiii. 16, and the pas-
sages inscribed were four in number : Exod.
xiiT 2-10; xiii. 11-31; Deut.vi.4-9; xL 18-
ai.) The name, from the Greek word mean-
ing to ' guard,' was probably suggested l)y the
command of Exud. xiii. 10, wliere this word
occurs. Afterwards the idea of a charm or
amulet guarding from danger naturally came
in. Making them broad probably refers to
the case in which the parchment was kept
The latter was of a prescribed siie as mdeed
nearly everything connected with the t use
had been made a matter of Kabbiiucal rule
As our Lord does not condemn the practice
itself, but only its abuse, ii has been inferred
that He Himself used phylacteries but Ihaa
cannot be proven. It is said that the Phar
isees wore them constantlj^ but the common
people only at prayers. The accompanymg
was made into a littie knot of peculiar shape
(like the Hebrew letter Korf) near the bend
of the arm, and then wound in a spiral line
round the arm and to the end of the middle
finger. The minute regulations in regard to
phylacteries form a curious confirmation of phy met* «i
the belittling tendency of formalism Similar
external badges of professed religious feeling to be there. Pharisaism maj- now show itself In
have been used in all ages, from (he same mo- taking the lowest place, if this is done in a sUvIlh
fives and with the same tendency, — Enlarge obedience to the letter of Che gospel, or from a
tlw bardaii of theiT nrmanti. ' Of their gar- desire to be invited to go up higher,
menls ' is not found in the correct text, but is Ver. 7. The lalntaUimi in th* market fiaaM.
necessarily understood. In Numb. xv. 38, the The places of public resort, where their impor-
Israelites were bidden to wear fringes about their Cance would be recognized. Salutations of cour-
ouler garment, fastened to it with a blue ribbon, tesy and kindness in public places are certainly
to distinguish them from othei nations, and to not forbidden. In these days Pharisaical prilM
remind them of their duty to obey the law. The may deaire some other form of public recogni-
nsage may have existed before that passage at- tjon. —EabW, literally, ' my master.' The three
tached asvmbolical meaning to it. The fringe degrees in the titles given to teachers were:
may have been the ordinary mode of preventing ' Rab,' master, doctor; 'Rabbi,' my master;
the edge of (he robe from unravelling, and the ' Rabboni,' my great master,
blue ribbon was useful in strengthening (he Ver. 8. Bnt be not 7a eallad Babtd. But thia
border. The Pharisees, as sticklers for (he rigid prohibition includes all the manifestation* of
' ' ' f, made these fringes larger religious pride spoken of, since Jl prohilrils
- ' ' '' e pride itself. — For <ne U yenr MifUtf o-
observanr.e 'if the law, made these fringes
than otheis. All these external badges naa inc pnae iise^i. — car obd i» jvor ■—jt* ui,
proper symbolical meanings. Lange : ' Blue was > Teacher.' The word ' Christ * is to be oimtted
the symbolical color of heaven, the color of God, here. Because One is our Teacher, all are our
of His covenant, and of faithfulness to that brethren: hence the prohibition ■ against loving
I88 THE GOSPEL ACCORDING TO MATTHEW [Chap. XXIII. 1-39
and in any religious matter, using such titles, sig- and by both example and false teaching, keeping
ni£3ring dominion over the faith of others ' (Al- back the people who even now were disposed to
, ford). A literal and particular application of the enter. This is the chief sin of Pharisaism : by
precept should be made with caution. Such ap- outward ceremonies and false self-righteous teach-
plications may spring from the very pride here ing, obscuring the simple gospel of Christ, thus
torbidden. So long as teachers are necessary in shutting the door of the kingdom of heaven in
the Church, titles are necessary ; but none wnich men's faces. The other verses set forth various
imply the right to lord it over the faith of others, manifestations of their wicked example and pre-
.Not the title, but the spirit which claims author- cept.
ity in teaching, is forbidden. In any case our Ver. 14. This verse, though misplaced, is a
addressing others by the usual title is not forbid- part of the word of God (Mark xii. 40; Luke
den ; prioe taking the form of want of courtesy xx. 47). — Ye devour widows* hooBes, /'. e., seize
cannot find^helter here. upon the property of the unprotected, here rep-
father is not meant. Nor are titles of respect to the force ot * and ' is best represented thus. — For
Ver. g. Your father upon earth. A natural resented by a particular class. — Even while,
the aged forbidden. Stephen (Acts vii. 2) began a pretence ye make long prayer. — The guilt was
his defence : ' Brethren and fathers,' and Paul too thus aggravated and the greater damnation, or
calls himself the spiritual father of the Corin- * condemnation,' is threatened. There are man^
thians (i Cor. iv. 15)^ speaks of Timothy as his ways of swindling the defenceless, but to do it
son in the faith (i Tim. i. 2; comp. Tit i. 4; i with pretended piety, is worst of all. Priestly
Pet. V. 17). It rather forbids honoring any one as Pharisaism very early showed itself in securing
an absolute spiritual authority, because this op- legacies, so that the widows were left destitute,
poses the authority of our Father in heaven, nor has this form of sin altogether ceased.
Compare the Papal usage in all its forms of Ver. 15. Ye compaas sea and land, /'. r., spare
priesthood from the one Father {Pa/a) claiming no effort, to make one proseljrte. Among the
infallibility, to the parish priest, or * Father,' claim- Jf^'s there were two kinds of proselytes, i.
ing infallitility derived from that source. Those who embraced the Jewish religion, con-
ver. la Leaders. Higher than * Rabbi,' lead- forming to all its requirements, * proselvtes of
ers of sects, etc. — For one is your leader, even righteousness.' 2. Those who approved of it,
the Christ. Hence the disciples were and ought accepting some of its rites, without being circum-
to be called Christians, not by any human name cised, 'proselytes of the gate.' The former class
(comp. I Cor. i. 12). As vers. 9 and 10 refer is probably referred to here. Shutting the king-
distinctly to the Father and the Son, some have dom of heaven in the faces of their own people
referred ver. 8 to the Holy Ghost; in order to (ver. 13), the Pharisees yet sought proselytes
find here a hint of the Tnnity. A possible, but among the heathen. Real missionary effort 'was
improbable, interpretation. contrary to the spirit of the Pharisees, indicating
Ver. II. Ihe ^ater among yon shall he your too hign an estimate of the Gentiles. Judaism
mraat (or * minister,' as the word is translated was designed to diffuse certain religious ideas
in chap. xx. 26). Not, * shall be called.' The throughout the world, not to convert the world
Pope, whose usual title is a violation of ver. 9, is to Judaism. A proselj-te of righteousness was
called : * Servant of servants.' * The greater really * neither a sincere heathen nor a sincere
among you,' implies a difference among Chris- Jew.' The law could only proselyte, it could not
tians, but not that one is the 'greatest' The convert. — Two-fold more a son of hell than yoor^
greater have always been those who ministered. selyes. * Proselytes ' generally become more cx-
Ver. 12. And whosoever shall exalt himself, treme than their teachers. In this case they
etc A universal rule of God's dealings, includ- would become Pharisees, rather than Jews, lack-
ing both worlds in its scope. Here it points to ing even the remnant of good in their teachers.
the speedy humiliation of the Pharisees. The The usual result of sectarian zeal ; for men are
possession of humility is the first requisite in en- more easily perverted than converted ; perverts
tering the kingdom of heaven (chap, xviii. 3, 4) are more violently zealous than converts ; able to
and the absence of it made the Pharisees the receive only the external forms, they attach to
murderers of the King. these the greater importance.
Vers. 13-ff. The woes. Lange compares these Ver. 16. Ye blind guides. Wilfully blind, self-
wots and the beatitudes in the Sermon on the deluded (* fools and blind,' ver. 17), they per-
Mount This comparison follows the order of sisted in leading others astray. The method
some ancient manuscripts, in placing ver. 14 be- here spoken of is that of arbitrary distinctions
forever. 15. The best authorities leave out verse in regard to oaths, perverting religion and moral-
.14 altogether. It was probably inserted from ity. — Who say. Thus they taught. — By the
Mark xu. 40, and Luke xx. 47. The variation in temple. A common oath, comp. chap. v. 34-37,
the order confirms this suspicion. If retained, where kindred oaths are referred to, and all
vet. i^ should come first, as the main charge swearing forbidden. — It is nothing, i. ^., not
including all the others. The omission leaves binding ; like the ' mental reservation ' allowed
seven woes, a significant number. and taught by the Jesuits. — By the gold of the
Ver. 13. Woe nnto you. This repeated for- temple. Either the gold which adorned it, or the
mula is followed in each case by a reason, de- gold in its treasury. — He is a debtor. This they
rived from evil character and conduct Sin re- regarded as a binding oath. Whatever their
suits in ' woe.' — Becanse ye shut up the king^ reason may have been, the Pharisees thus put
dom of heaveiii here represented as a wedding the gold above the temple. A sign of covetous-
hall, or palace, with open doors. — Against men; ness, and of a tendency to exalt church oma-
in their face. This was especially done by so ments above the house of God itself,
perverting the Scriptures as to prevent others Ver. 17. Fools and blind. The distinction was
from recognizing Christ, the * Way,' the * Door.' foolish and false, revealing the character of those
Their sin was two-fold : not entering themselves ; making it. — The temple tiiat hath sanctifled the
Chap. XXIII, 1-39.] THE GOSPEL ACCORDING TO MATTHEW.
IS<
folL Any sanctity in the gold came from Ihe traced back to God Himself. — Thit dvaUaA
temple, and the sanclinr of tnc temple came from tlienin. God came into the temple of Solomon
God. No inanimate thing can witness an oalh. nith visible glory (1 Kings viii. 11, 12) ; nothing
Hence vers, io-m declare that everv oath b an is affirmed or denied in regard to the second tern-
oath by God. Pharisees reversed Che order of pie. The Pharisees professed to teach 'on matters
the hallowed things. Their casuistry is rebuked, pertaining to God, and forgot Ihe meaning of
but neither of the oaths is sanctioned. these very things.
Vet. 18. ne »lUr ; in the temple, the only Ver. 22. By hsftvea, the great temple of God,
authorized one. — ThtfpH. The offering placed hallowed by the presence of God enthroned there,
upon it. The order of hallowed things is again The sum of (he whole is : Every oath is t^ God ;
1 . — .«i Since ail are holy, our Lord hence make no distinctions between oaths;
declares that no oath can. distinguish between
them (ver. ao).
Ver. 19. r»
better supported.
Ver. 11. By th» tampb. This oalh, which
they did not consider bmding (ver. 16), is now
swear nol at all ' (chap. v. 34). These v
really refer, not only to sweanng, but lo trdthful-
The briefer reading is ness, in word and act ; they forbid those false
distinctions used to palliate the crime of lying.
Ver. 13. For 7a titha ths mint, and th« dlD
and tlie onnunia. In Lev. xiviL 30, the Israeliteit '
were bidden lo pay a tithe 'tenth part) of the
fruits of the field and of the lret», as an offering
to the Lord. Other demands were made (Num.
xviii. 21 ; DcuL xii. 6; liv. 2Z-23J, exacting in
all nearly one third of the income of each Jew.
Il was doubtful whether the tithe of produce ap-
plied to the smallest garden herbs, yel the Phar-
isees, in their over-scrupulousness^>aid liihe of
'these herbs of small value.' ('The cummin'
resembles fennel.) — latt nndooa tlk* vslglitiar
uattan. A striking and distinctive feature of
Pharisaism. Scrupulous attention to some reg-
ulation of dress, of meat and drink, of outward
observance, is often joined with an ulter neglect
of humility, faith, and charity. — Of tha Ixv.
Comp. Micah vi. S ; Hosea xii. G ; Is. i. 17. —
Judimant, care for the right ; and tnarey, care
for iS^se who are wrong ; faith, in the Old Tea-
lament, fidelity lo God. and trust in God ; the
New Testament idea is similar but more full.—
Utaia ye ought, etc. First, the ' weightier mat-
ters ; ' (hen the lesser ones can be done in the
right spirit. Our Lord does nol decide the ques-
tion of minute tithes, but teaches that if, having
fulfilled Ihe great duties, their consciences led
them to this, not to leave it undone. Faithful-
ness in what is great, never leads to neglect of
what is [east, but attention first of all to what
b least, leads to neglect of what is great
Ver. 24. Btraia out the gnat, ^ /., to filter
•The
so as lo avoid swallowing a gnat. The
ion version may have been intended 10 ex-
this, but more probably contains a misprint
41, 42). The same custom obuina among the
Buddhists. — And awallow tha samal, e. 1., in-
dulge In Ihe greatest impurities. The camel
was one of the largest (rf Ihe impure animals
forbidden for food, (Lev. iL 4 1 il did not di-
vide the hoof.) Besides to swallow it would
be to eat blood and what was straggled. What
was impossible literally, is only too possible ftgn-
ralively. The reality of Pharisaic sin exceeds Ihe
Ver. 25. T« Blaansa tha ontalda of tha eq
and of tha dlih. The ' cup ' and ' dish ' refer to
drink and meat Ihe enjoyment of life. Thejr
would give a formal legal purity to sinful gratifica-
tion. On the Pharisaical washings of pots and
cups, see Mark vii. 8. ~ Bat vlULbi Uuj ixt tvJl
from axtoTtton and aioaaa, ' From,' 1. 1., in con-
sequence of, by means of, more fully explained,
the means for their gratification came 'firom ra-
pacity;' the mode despite its outward legality
was 'excess.' Men often fancy themselves re-
ligious, because they conform to some standard
of outward morality ; while they really gain theii
wealth by wrong-doing, and spend it in setf-grali-
igo THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIII. 1-39.
Ver. 26. Thou blind Fhariiee. ' Blind,* fail- spoken. To leave them now to show their true
ing to see that the great matter should come spirit was an act of mercy to others. — The meai-
first — Claanie first. Begin with inward purity, nre of yonr fathien. The measure of their
— That the ontsida thereof may become dean guilt
&I10. Outward morality is very important, but it Ver. 33. Ye serpenta, ye brood of vipers, etc.
naturally follows purity of heart The former Comp. the similar language of John the Baptist
without the latter is not real morality. (chap. iii. 7). That was the first, and this the
Ver. 27. Whited sepniohres. On the 15th of last recorded address to the unchanged Pharisees.
Adar, before the Passover, the Jews whitewashed John had said : * who hath warned you to flee
all spots where graves were situated. This was from the wrath to come,' our Lord speaks to
done to prevent the passage over them, which them, as obdurate : how shall ye escape the jndg-
occasioned Levitical defilement (Num. xix. 16 ; ment of hell, i. ^., the judgment which condemns
comp. Ezek. xxxix. 15, from which passage the to hell. Our Lord speaks as Judge,
custom is derived). — Oatwardly indeed appear Ver. 34. Therefore behold I send nnto yon.
baantifnl. Beside the * whitening,* much care Comp. Luke xi. 49. ' Therefore also said the
was bestowed upon sepulchres by the wealthy wisdom of God, I will send them.* Here Christ,
Jews. — Fnll of dead men's bones, etc Comp. having already spoken as Judge, says, ' I send.'
the proper sanitary regulation of Mosaic law con- He is * the wisdom of God.' * Therefore ; ' be-
ceming dead bodies (Num. v. 2, vi. 6). cause they were determined to go on in the way
Ver. 28. But inwardly ye are fnll of hypoo- of their fathers, and were to be left to do so.
risy and iniqnity. * Your heart is not a temple The sending of messengers of salvation, the mul-
of the living God, but a grave of pestilent cor- ti plication of privileges, hastens the doom of the
ruption : not a heaven, but a hell. And your re- hardened. A fact in history as well as a dcclara-
ligion 13 but the whitewash — hardly skin-deep * tion of God's word. — Prophets, and wise men,
( Alford). ^ * Hypocrisy * is the whitewash. * In- and scribes. Names applied to the Old Testa-
iquity,* literally * lawlessness ; * their outward ment messenger's and teachers ; here applied to
righteousness was put on, their hearts were really New Testament messengers, whom Christ as
opposed to God's law. As in the case of the Head of the Church would send. From Luke
sepulchres, such persons are not only impure xi. 49, we infer that there is also a reference to 2
themselves but contaminate others; the more Chron. xxiv. 19. The Old Testament teachers
easily from the false outward appearance. had been treated in the same way, and the pre-
Ver. 29. For ye bnild the sepniohres of the diction indicates that they too had been sent by
pnmhets. (Comp. Luke xi. 47, 48). According Christ ' Prophets * probably refers to Apostles;
to tne universal custom of building monuments * wise men * to those specially endowed by the
to ancient and celebrated persons. — And garnish Holv Ghost, like Stephen; ana ' scribes ' to those
the tombs of the righteons, those considered es- mignty in the Scriptures such as Apollos. But
pedally saintly. *The prophets,* the higher there is no necessary distinction, for Paul be-
dass, are represented as lying for a long time in longed to all three classes. On the treatment of
unknown, perhaps dishonored, graves. The so- the Christian messengers, see Acts v. 40 ; xxiii.
called ' tombs of the prophets 'are still pointed 19; xxvu 11.
out near the Mount of Olives on the road from Ver. 35. That upon yon may come. The re-
Jerusalem to Bethany. suit would be further guilt, filling up the cup of
Ver. 3a And say. By the act of building the iniquity ; the end wo.uld be judgment. The in-
tombs, and also in word. — If we had been in the evitableness, suddenness, power, and grandeur of
days of our fathers, etc. Their 'fathers' by the judgment is intimated. — All the righteons
natural lineage. The moral relationship they blood, /'. ^., the punishment for it Comp. Sam.
denv, but our Lord affirms it (ver. 31). iv. 13 ; 2 Kings xxi. 16, and especially Rev. xviii.
Ver. 31. 80 then. 'You acknowledge the 24. — The blood of Abel the righteons. The first
sins of your fathers, but h3rpocritically deny your one slain in consequence of the strife between un-
own, adding hypocrisy to impiety.* — Ye witness righteousness and holiness. * The blood of Abel '
to yourselves, your own consciences condemning (Gen. iv. 10 ; Heb. xii. 24 ; comp. Rev. vi. 10),
you, that ye are the sons (morally as well as nat- was a symbol of avenging justice, and even the
turally) of them that slew the prophets. Some blood of Christ has a condemning office. — Zach-
find here an allusion to a Jewish proverb : ' One ariah, the son of Baraohiah. Probably the per-
kills him, and another digs his grave ' (comp. son of that name, whose death under such cir-
Luke xi. 47), asserting complicitv in guilt ; but cumstances is mentioned in 2 Chron. xxiv. 20-22.
our Lord assumes that evil moral characteristics Two difficulties present themselves : i. This per-
are hereditary ; therefore those whose conduct son is said to be the son of * Jehoiada,* not of
did not oppose the false principles and crimes of ' Barachiah.' But as Jehoiada died at the age of
their forefathers, were partakers in their guilt ijo (2 Chron. xxiv. 15), and Zachariah was spe-
(vers. 32, 35, 36). Doing this in appearance cially called to be a prophet after his death, the
only, the Pharisees showed that they had no true latter was probably a grandson of the former,
conception of either their own condition, or the Matthew, with his usual exactness, inserting the
crime of their fathers. Possibly attributing such name of the father. Possibly Jehoiada was also
violence to the barbarity of ancient times, they called Barachiah. Some think the father's name
failed to see that these persecutions sprang from an insertion by later copjists, who supposed the
the same hatred of real righteousness which pro- reference was to Zachariah the prophet, whose
duced their hypocritical service. A common mis- father's name was Barachiah (Zech. i. i). 2. This
take. was not the last Old Testament martyr ; Urijah
Ver. 32. Pill ye np then. Not irony, but a was murdered afterwards (Jcr. xxvi. 23). But
terrible prediction, and a judicial consignment of the book of 2 Chron. stood last in the Hebrew
them to their own ways. Every merciful means Bible, and the case of Zachariah was a marked
of influence had been used before this was one in view of the place * between the sanctuary
Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW. I91
and the altar/ and of his death-cry : ' The Lord Lord speaks of His own merciful desires in the
seeth and will avenge it' As regards the ap- past, in the Old Testament times and in His
plication to other persons, we either have no ministry on earth. A hint that He had often
trustworthy record of their martyrdom (^.^., Zech- visited Jerusalem, as we learn from the Gospel of
ariah the prophet, Zacharias the father of John John. — Tliy ehildren, thy inhabitants, ancf in a
the Baptist), or the death took place after this certain sense all the Jewish people — At a hm
discourse. Our Lord distinctly refers to what To protect from impending destruction. The
occurred in past generations. — Te 1I0W, i. r., impending destruction was from the ' eagle,' the
your nation. In their present conduct they were standard of the Roman armies. Comp. Deut.
partakers of the same sin. — Between the fane- xxxiL 11 (where the Lord compares His own
tnary, /'. /., the temple proper, and the altar, dealing to that of an eagle) ; Ps. xvii. 8 ; xzxvi
which stood in front of it. 7 ; Iviu I ; IxL 4 ; Is. xzxL 5. Malachi iv. 2 ;
Ver. 36. All theee things shall oome npon this and chap. xxiv. 28. The figure of a hen was ap-
generation. Referring to the fearful calamities plied by the Rabbins to the Shekinah, gathering
to come upon the Jewish people culminating in the proselytes under the shadow of its wines. —
the destruction of Jerusalem, about forty years Bnt ye wonld not. The matter was dedde^ and
afterwards. The punishment was a national one, that by the free-will of the people themselves,
to be executed in tnis world upon that generation. As a whole the city had rejected, and would yet
'as the last in a progressive series of such hypo- more cruellv reject Him ; though many individu-
crites and persecutors.' National judgments are als might oe saved. Here, as throughout the
often thus delayed and suddenly executed. But Scriptures, man's freedom and responsibility are
the individuals of the last generation received no assumed, and directly combined with the fact
more than their just due, nor of the former less : of God's sovereignty manifesting itself in pur-
since another world completes the individual poses which He predicts and which must be f ul-
punishment The Jews were the nation chosen nlled. To deny the former would be to despise
for the manifestation of God's mercy, and having our Lord's tears over Jerusalem ; to forget the
repeatedly rejected Him and His messengers, latter would be to doubt His power to save unto
this generation which rejected His Son beoune the uttermost
the vessels of His wrath. Ver. 38. Tonr honie, the temple, which b no
Vers. 37-59. Luke (xiii. 34, 3O inserts this longer God's house, but yours. Desolate, a spirit-
lamentation at an earlier point of the history. It ual ruin to be followed bv temporal ruin. Our
was probably uttered twice, if but once, on this Lord shortly afterwards (chap. xxiv. i ) left the
occasion, when it was peculiarly fitting. Comp. temple, as a sign that this had taken place,
also Luke xix. 41-44, wnere we find another lam- Ver, 30. Te ehaU not lee me heneeforth. A
entation over the city on His triumphant progress solemn declaration of His withdrawal from His
towards it. ministry among them. After this He taught only
„ _ ^ p -» . etc This re-
Jews (comp.
^-^2.} — wenea u ne that eometk,
the one case, that of the blind misleadeii ; in the etc. Our Lord had been thus greeted by His fol-
other, that of the misled people. — That IdlleUi lowers as He entered the city (chap. xxi. 9), but
the presets. Habitually does so. The crimes Jerusalem said : ' Who is this.' The heavy judg-
against God's messengers in every age are in- ments would inevitably come, but hope still re-
eluded. — Hov often mild I haTe gathered. Our mains.
Chapter XXIV. 1-5 1.
Tlie final Departure from tlu Temple; the private Discourse on the Mount of
Olives.
1 • A ND Jesus * went out, and departed from the temple : ^ and * ^.^"^^^iJ^t^
XI. his disciples came to him for ^ to shew him the buildings ^ SSiijCiLp.
2 of the temple. And Jesus* said unto them, See ye not all "***^*
these things } verily I say unto you, * There shall not be left '^Lukexu.44.
here one stone upon another, that shall not be thrown down.
3 And as he sat upon ** the mount of Olives, the disciples came ^ g^ ^^^^
unto him privately, saying. Tell us, when shall these things be ? , gj: Vhap.
and what shall be the sign of thy coming, and of • the end of the/ JS^^ox.s;
4 world } And Jesus answered and said unto them ^ Take heed * c?l ii^" \)
5 that no man deceive you. For ^ many shall come in my name, \ ; T}^
liL 7.
* went out from the temple and was departing * omit for ^ J^.m^A ;
• But he answered and * See
xuu. a I, s>
i Chron. xv.
6
s xix. a
192 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51
6 saying, I am Christ ;^ * and shall deceive many. And ye shall * ver. n
hear of wars and rumours of wars: see that ye *be® not '^i^c"-'*-*
troubled : for all ^ these things must ® come to pass, but the
7 end is not yet. For * nation shall rise against nation, and «
'kingdom against kingdom: and there shall be "* famines, and « Acisxi.28
8 pestilences,® and earthquakes, in divers places. All these ^^ " ^*=^* "• *♦
9 are the beginning of * sorrows.^^ Then ^ shall they deliver you '^ ^,'|*p * *'
up*^ to be afflicted,i2 ^nd « shall kill you : and '" ye shall be hated ^ jd,^„i;,r,.
ID of alP8 nations for my name's sake. And then shall many be '' /^*'"*^*^
'offended, and shall betray^* one another, and shall hate one ' x"i. 27.^"
1 1 another. And many ' false prophets shall rise, ** and shall de- chlp^^Cu?*
12 ceive many. And because iniquity shall abound,^ the love of «Ver. 5.
13 many^' shall wax cold. "But he that shall endure ^"^ unto the «; sce* dw"
iv. 23.
14 end, the same shall be saved. And this "'erospcl of the kiner- -^-p'l i.^j
dom ' shall be preached in ^ all the ^® world ' for a witness ^^ unto >y 5 ; Acti
XI. a8;Rom
all ^^ nations : and then shall the end come. ^: »'^' i^«y
' 111. 10; XVI.
15 When ye therefore shall see*^ the abomination of desolation, 'l
■' •' ' « Chaps. VIM
* spoken 2^ of by Daniel the prophet, stand ^ in the holy place ^ ija^ -^ 27.,
16 * (whoso readeth, let him understand,^) Then let them which be ^V.^'' *"•
17 in Judea flee into 2* the mountains : ^ Let him which 25 is ^^ on * ii^Tj^t'"
the house-top not come ^ down to take any thing ^7 out of his ' \f!^'' *'"
18 house : Neither ^^ let him which is in the field return 2^ back to '^comp.*/^'
19 take his 'clothes.^ And^^ ^ woe unto them that are with child, a wxi.'^ai
20. and to them that give suck in those days ! But^ pray ye that e chap. v.'^a
your flight be not in the winter, neither on the Sabbath day.^ 29.
21 For then shall be ^ great tribulation, such as was not since ^ ^ J^J"^^" '•
the beginning of the world to this time,^ no, nor ever shall be.
22 And except those days should be shortened, there should no
flesh be ^ saved : but for * the elect's sake those days shall be * X^h^l^l^i
23 shortened. *Then if any man shall say unto you, Lo, here is /Lukexviiaj.
24 Christ,^or there; believe /V not. For there shall arise false Christs,
and * false prophets, and ' shall shew^grcat signs and wonders ; f^^j'^^^ji":
* insomuch that, if it were possible, they shall deceive ^ the very ?.» ^'^^
^S, 26 elect.^ Behold, I have told you before.^ Wherefore^ if f^^ivil'ii!'
they shall say unto you. Behold, " he is in the desert ; ^ go not J^'Acuxxi-ja;
27 forth: behold, he is in the secret*^ chambers; believe // not
• the Christ • take heed, be ' omit all ^ must needs
• The best authorities omit and pestilences ^° But all these things
** travail " unto tribulation ^' all the " deliver up
1* be multiplied *• the many ^' endureth '* the whole
*• testimony * therefore ye see " which was spoken
^ standing '* let him that readeth understand ^* unto
« that ^ go ^ the things ^ and
» not return ~ cloak " But '-^ And
»• on a Sabbath : ** hath not been from ^ until now
•• had been shortened, no flesh would have been
^ so as to deceive, if possible, even the elect '* beforehand
^ If therefore ^ wilderness *^ inner
Chap. XXIV. 1-51.] THP: GOSPEL ACCORDING TO MATTHEW. 1 93
^ For as the lightning cometh out of ^^ the east, and shineth ^ ' ^'J^* *^'*
even unto the west ; so shall also the coming of the Son of ^ Luk« «▼«•
' ^ 37; comp.
28 man be.** ^ For *^ wheresoever the carcass is, there will the J®** '^«'«-
eagles be gathered together. J u!''xhi 10
29 Immediately*® after « the tribulation of those days shall *'the SiJiLSiu.
sun *^ be darkened, and the moon shall not give her light, and J' iJf! "••.
*the stars shall fall from heaven, and the powers of the heavens li\ compl'
30 shall be shaken : And then ' shall appear " the sign of the Son of ^i?°*9 ;***'
man in heaven : and then • shall all the tribes of the earth mourn, rS^vi: !f I
and " they shall see the Son of man coming in *® the clouds of * Rev. vj. 13.
31 heaven' with power and great glory. And*' he shall send *^ his « ver.'^
angels with a great sound of ' a trumpet, ^ and they shall « sce d»ap
gather together * his elect from * the four winds, ' from one end '^^i^^iSJ*-
of heaven to the other. j*; '• ...
y Chap. xiii.
32 Now learn a parable of the fig tree:^^ When his branch is^pJcor. xv.
yet^ tender and putteth forth leaves, ye know that summer^ is JVie.^***"
33 nigh: So likewise ye," when ye shall ^ see all these things, jSSiiy^i."*;
34 know that it is near, ^ eveft ^ at the doors. * Verily I say unto c d^uLYv! j'i.
you. This generation shall not pass,^" till all these things be f ul- "^ k^\Z'^
35 filled.^ -^Heaven and earth shall pass away, but ^ my words ' x^. al. **'
36 shall not pass away. * But of that day and hour knoweth no u. u.* 6-
man, no, not^® the angels of heaven,®^ * but my^^ Father only, e p». jxii.
37 * But as the days of Noe ^ were, so shall also the coming of the .8* .
^^ n Acts 1. 7.
38 Son of man be.** * For as in the ^ days that were before the {Zcch.mj.
*^ ^ k Luke XVII.
flood they were eating and drinking, marrying and giving in mar- '^» *'•
39 riage, until the day that Noe ® entered into the ark. And knew
not until the flood came, and took them all away ; so shall also ' 3^^** ^"^
40 the coming of the Son of man be.** 'Then shall two ^ be in the '"si;"^* ''^'-
41 field ; the one shall be taken, and the other* left. **Two wometi * u. iivu.' a!
sfiall be grinding " at the mill ; the one shall be taken, and the * c»Si«.^OT.
42 other* left. ^ Watch therefore ; ' for ye know not what hour * iJ^^MLiie
43 your Lord doth come.^ * But know this, that if the good-man ® wi 3V;. i
of the house had known in what watch *" the thief would come ® Coi! iv. > |
he would have watched, and would not have suffered his house 6,10; xPct.
' V. 8; Rev.
44 to be 'broken up.^ 'Therefore be ye also" ready : for in such w»a.3;xvL
45 an hour as "^^ ye think not the Son of man cometh. • Who then is ^ ^"*p- ^-
a®^** faithful and' wise servant, whom his lord hath made ruler ^ J rxhlSH?'
2 ; a Pet. iii.
*^ forth from ** is seen ** so shall be the coming of the Son of man j^jjj-*^" *"'
** omit For *• But immediately *' the sun shall *® on , Chap!*vL*i9.
*• send forth w a trumpet of great sound ' Luke xii. 40
*i from the fig tree learn the parable " now become * ,^^^' """•
*• the summer ** So ye also " omit shall *• he is nigh » Comp. Luke
•^ pass away ** done •• no one, not even „*"cJJ'i*v a
^ The best authorities insert Tithhtr i\\^ Son "the •* Noah* iieb. iii.'s-
•• those •♦ two men * one is taken, and one is ^ s«e chap
•• on what day ^ cometh « master • was coming **^' *
'® broken through ^* in an hour that ^* set
VOL. L 13
194 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-5:.
46 over his household, to give them meat ^ in due season i ^ Blessed j^ rcv.xvL is.
is that servant, whom his lord when he cometh shall find so doing.
47 Verily I say unto you, that ' he shall make him ruler •* over all ' ^."''•
48 his goods. But and '* if that evil ser\'ant shall say in his heart,
49 My lord "delayeth his coming ; '^ And shall begin to smite /ns "'' " ^p- "^•
50 fellow servants, and to ™ eat and drink with the drunken ; The
lord of that servant shall come * in a day when he looketh not * * p*-** •»• "•
5 1 for //i;//,'® and in an hour that he is not aware of,*^ And shall
cut him asunder, and appoint Aim ^^ his portion with the hypo-
crites : ' there shall bc^ weeping and gnashing of teeth. ^ %? J^jy^p
'• their meat,^r food '* will set him '* om// and
" to come ^ beat his '• shall
'• expecteth not ^ when he knoweth not " omif him *^ inserf the
Order of events. After the last public dis- future events. Lange regards both chapters as
course (chap, xxiii.) our Lord did not at once exhibiting *the judgments of His coming in a
leave the temple, but (Mark xii. 41-44 ; Luke series of cycles, each of which depicts the whole
xxi. 1-4) sat quietly in the court of the women, futurity, but in such a manner that with every
looking at those casting in their gifts, to find an new cycle the scene seems to approximate to,
opportunity for praising one act of real religion and more closely resemble, the final catastro-
amidst all the hypocrisy He had just denounced, phe.'
(Reformers may nnd a lesson here.) In perfect Ver. i. From the temple, /. ^m the exclusively
guietude of spirit, not in haste nor anger, He Jewish part, inclosed from the court of the Gen-
nally forsook * His own * who received Him tiles. He never returned, and henceforth the
not As He was finally * departing ' (ver. i ), temple was virtually desolate. The Apostles re-
His disciples pointed out the magnificence of the turned, holding out mercy still ; the last rejec-
various structures composing the temple. This tion recorded is that of Paul (Acts xxi. 27 ff.^,
brought out a prediction of its entire destruction, who was even accused of polluting it. — Was de-
Passing out toward Bethany, He paused upon parting. He lingered for a time. — His disciples,
the Mount of Olives, looking towards the temple, Mark (xiii. i) : * one of his disciples.' — To shew
as if still moved with compassion. |iis disciples his^ the buildings of the temple, /. f., all the
(or more exactly four of them) inquired of Him, structures in the inclosure (see note on p. 171),
as to the time a/id signs of His coming. Chap, especially the stones (comp. Mark and Luke), as
xxiv, is the answer, not yet fully understood. His answer (ver. 2) indicates. The immense
Chap. XXV. was spoken on the same occasion. stones (some of them forty-five cubits long, five
Contents. This chapter refers both /■(? M^ high, and six broad) could be best seen from the
destruction of Jerusalem and to the second coming court of the Gentiles ; so also the great number
of Christy one prophecy respecting two analogous of outer structures, some of them still in process
events. This we may call the panoramic view of of erection. The latter fact gives additional
the prophecy, and it may be applied to other pas- point to the prediction.
sages (in Revelation and elsewhere). Reasons : Ver. 2. All these things 1 Mark xiii. 2 : ' these
I. An exclusive reference to either the destruc- great buildings.' — Verily I say unto you, etc
tion of Jerusalem or the second coming of Christ This prophecy was uttered in a time of profound
involves insuperable difficulties. 2, The disdples peace, when the possibility of the destruction of
asked about ooth, joining them in time (ver. 3). such a magnificent work of art and sanctuary of
The answer therefore refers to both, joining them religion seemed very unlikelv ; but was literally
in character, not necessarily in time. The disci- fulfilled forty jrears afterwarcis ; and that, too, in
pies needed instruction on Doth points, for imme- express violation of the orders of Titus, who
diate and more remote guidance. 3. The pre- wished to save it
ceding discourse plainly points to the destruction Ver. 3. The mount of Olives. Opposite the
of Jerusalem, but chap. xxv. and vers. 42-ji of temple. The siege of Jerusalem began from
this chapter, apply exclusively to the Chnstian this place, and at the same season of the
dispensation. Great care is necessary in decid- year. It was from the side of this mount, that
ing what refers to each of the two sets of our Lord two days before had prophesied the
events (or, how far the analogy holds good). Al- destruction of Jerusalem (Luke xix. 43, 44). —
ford and others seem correct in holding, that the The disciples. Mark (xiii. 3) : * Peter, and James,
two interpretations run parallel as far as ver. 28, and John, and Andrew,' the four fishermen first
the iud^ient upon the Jewish Church being the called and first named in all the lists, the con-
predominant thought ; after that the Lord's sec- fidential disciples. — When shall these things be 1
ond coming is prominent, until in the close of The desolation and destruction just prophesied,
the chapter it is exclusively treated of. Concern- — The tigu of thy ooming *^d of the end of the
ing this nothing definite as to time is made world 1 They identified these, and joined them
known (see ver. j6), and the part that Jerusalem with the destruction of Jerusalem. As these
will sustain is and must be unknown, since proph- disciples had been told most fully of His death
ecy is rarely designed to enable us to foretell (comp. chap. xvii. 9 ff.), they probably mean a
Chap. XXIV. 1-5 1.] THE GOSPEL ACCORDING TO MATTHEW. 195
coming {parousia^ appearance) after death, to in the last times. — Hated of all the natioDf.
usher m the end of the world, 1. ^., the end of the (Mark and Luke : * of all men ; ' conip. chap. x.
former dispensation of things, not the destruc- 22). The Roman historian Tacitus speaks of
tion of the world. Being Jews, they would not the early Christians as a hated race of men. But
think of the destruction of the holy city without to be universally abhorred is not a proof of being
a personal presence of the Messiah in its stead, a Christian. It must be for my name*8 take. This
As the two events were blended in their minds, hatred has not ceased ; it will probably manifest
they are not sharply distinguished in the an- itself anew in startling form.
swer. Ver. 10. Then shall many be offended, or ' fall
Ver. 4. See that no man deceive yon. The away.' The Apostles understood this of the
admonition is prophetic, intimating the perplex- first century ; see the repeated warnings against
ity of the whole supject A caution to Christians apostasy in the Epistles. The fulfilment will
regarding specific teaching about these unfulfilled culminate in the last days. — Deliver up one an-
predictions. other, /. e.y to tribunals, to heathen magistrates,
Ver. 5. Ck>me in my name, as the Messiah, as was the case in Apostolic times. A natural
The Messianic hopes of the Jews were at fever- development of apostasy, then, and to be re-
heat, as the destruction of their holy city drew peated before 'the end 'comes. — Hate one an-
near ; many enthusiasts appeared as seducers of other. Whenever apostasy occurs, this recurs,
the people, and awakened false expectations. It since this is the opposite of Christian love. The
is not known that they claimed the authority of Great Apostasy (2 Thess. iL 3) will thus manifest
the Christian Messiah. The prophecy goes be- itself.
yond this, and intimates that Christians would Ver. 11. Many false prophets. In the Apos-
I3C in danger of supposing some other person to tolic times such teachers appeared ; Judaizing
be the Lord Himself. In later times fanaticism first proclaiming strict adherence to the law,
among Christians has taken this direction, e, ^., and afterwards a kind of antinomianism, or ' law-
the Anabaptists in the sixteenth century. — De- lessness.' Comp. the later Epistles. The same
oeive many. An overweening desire to under- moral phenomena will mark an analogous pe-
stand this prophecy in its final application, com- riod.
bined with too material conceptions of the Sec- Ver. 12. Because iniquity (or ' lawlessness *)
ond Advent, fosters such deception. shall be mnltiidied. A homble state of immo-
Ver. 6. Of wars and nunonrs of wars. The rality prevailecl in the first century, and the false
primary reference is to the threats of war teacners endeavored to join it with Christian
against the Jews before the campaign which profession ; the inevitable result was a coldness,
ended in the destruction of Jerusalem. During a dying out of Christian love. — The love ol tha
this period there were unusual commotions many (the mass) shall wax oold. So far as we
among the Jews in all countries, and in Rome know, this was not literally fulfilled in the first
toa It is also a prediction of unexampled con- century. We infer that the entire fulfilment will
vulsions before the second coming of Christ come in with the great Apostasv (2 Thess, iL
As wars have been well-nigh continuous, some- 3-8). The principle is : wickedness destroys
thing greater than ordinary war is probably love ; immorality eats out the heart of Christian-
meant. — Be not troubled. Be watchful (ver. 5), ity.
but be not disturbed. There will be nothing Ver. 13. Unto the end. The Christians were
even in the last days to terrify the Lord*s people, saved from the horrors attending the destruction
— The end is not yet, 1. ^., tnis state of commo- of Jerusalem. But the principle is a general one.
lion is to continue. For the individual, ' the end * is the day of his
Ver. 7. Kation shall rise against nation, etc. death ; for the Church, it is the Advent of Christ,
Primarily, national uprisings of the Jews ; then, the end of all things. The last sense is the more
wars of races, political revolutions, migrations, important one, giving character to the others,
etc. Even the times preceding the dissolution of Over against the apostasy of *the many* (ver. 12)
the Roman Empire have not exhausted this pre- we have the faithtulness of the few, m spite of
diction. — Famines, and earthqnakes in divers false teaching (ver. 11), in spite of prevailing
plaees. A famine is prophesied in Acts xi. 28 ; wickedness (ver. 12), an endurance in love,
others are mentioned by Latin historians. Five Ver. 14. This gospel of the kingdom, etc.
great earthquakes occurred in thirteen years. The preaching of the gospel throughout the Ro-
The best authorities omit : * and pestilences.' man world preceded the end of the Jewish state ;
See Luke xxL 11, from which it is taken. As the promulgation of the gospel throughout the
regards the wider fulfilment : * The passage whole world will be the sign of the end of this
combines in one view the whole of the various world. — For a testimony nnto all the nations. To
social, physical, and climatic crises of develop- them, if they accept ; against them, if they reject
ment in the whole New Testament dispensation ' it. It is not revealed here, which result will
(Lange). preponderate. If the former, this is a cheering
Ver. 8. The bejfinning of travail, i. e,y birth note in a doleful prophecy ; if the latter, this is
pangs. The physical woes are the basis of the the saddest part of the prophecy. In either
greater succeeding moral woes. * The death- case, the duty of sending the gospel everywhere
throes of the Jewish state precede the " regener- remains. Tne universal extension of missions,
ation " of the universal Christian Church, as the no less than the great apostasy, is a sign of the
death-throes of this world the new heavens and ai)proach of our Redeemer. This prediction
new earth ' ( Alford). stimulated the Apostles and should stimulate
Ver. p. Then, /. e.<, 'during this time,' not us.
'after this.* See Luke xxL I2. — They shall Vers. 15-22. These verses certainlv refer to
deliver yon np, etc Soon literally fulfilled. But the destruction of Jerusalem. Anotner fulfil-
it may now be referred to the spirit of persecu- ment is probable, in accordance with the parallel
tion, always latent in the world and to break out lines of prophecy we have traced in the preced-
196
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51.
Ing leclion (vera, J-mI-
the details arc so minute, wc niu^^i ik tauEiuus 1
applying it to the final catastrophe.
Ver. 15. WIlMl tlitMtar* ya M*. This direi
address points to a speed; fulfilment, whalevi
may be the ulterior reference. ' Therefore ' taki
Bat precisely because Mount of Olives, 'the holy place,' in a higher
we must be cautious in Christian sense, where our Lord was now teach-
ing and whence He ascended. The other view
of internal desecration refers the phrase to the
temple. — I«t him thmt rawUth nndmUnd. A
remark of the Kvangelist, probably with a refer-
ence to the words of the angel to Daniel (ix. 25) :
' know therefore and understand.' Such an in-
sertion is very unusual, but seems to have been
occasioned by the near approach of the events at
the date of the writing of this gospel. In the
correct reading of Mark xiii. 14, there is no
direct reference to Daniel, and hence the reader
of the Gospel, not of the prophecy, is meant.
Such an understanding was very important for
the early Christians. An ultenor reference to
'the man of sin ' (2 Thess. ii. 4), is probable. It
will be understood by Christians when necessary
for their safety.
Vet. 16. 71m nnto Uio moimUini. The Chris-
tians in Judea accordingly fled to Pella, over the
mountains in Perea, and were safe in all those
daj-s of hoiTOr-
Ver. 17. On the hooM-tap. The flat roots of
eastern dwellings were a favorite place of resort.
— Hot go down. Some suppose this is a com-
mand to flee along the house-tops or to go down
bv the outer stairs as a quicker way. What is
dijtinctly forbidden is to go down to take ths
up the thought of ver. 9, where their personal tlUugt oat of Lil homo. Extreme haste is en-
had been spoken of. — The abomlna- joined; and being hindered bj
tioa of desolation whieh vu ipoksiL of by (l.
'through') Daniel the prophet (Dan. ii. 37). The probably
phr '— - ■-<-— ^---■— - ■
1 alius
I by motives of self
.irohibited. There i;
the flight of Lot fron
kodom (comp. Luke xvii. 32).
Ver. 19. Woe unto theu, etc. Natural affec-
tion is not forbidden, and this verse expresses
for mothers who were thus delayed.
Pr«J yo. The trying events were
the desolator,' the coming of which to the sanc-
tuary (where the sacrifice is offered) is prophe-
sied. Most of the Jews applied the original
prophecy lo the desecration of the temple by
Antiochus Epiphanea (comp. I Mace i, 54I, who distinctly predicted, yet prayer
Kt up there an idol statue of Jupiter. Our Lord tinctiv enjoined. — Bot in the winter, which
points to a fulfilment, then future. The favorite would not only make it more disagreeable, but
mteipretation refers it to the Roman eagles, so might prevent their fleeing far enough. — On
hateful lo the Jews, and worshipped as idols by » Sabbath. On the Jewish Sabbath, On that
the soldiers, the standards of those who deso- day the gates of the cities were usually closed
lated the temple. This is favored
by the addition in Luke's account
(xii. 3d] : when ye shall see Jeru- -~
■alem compassed with armies.' ~-^~
Others refer it to some desecra- '^
tion of the temple by the Jewish ... - ■■ - -.
Zealots under the pretence of de- - . . .^
fending It, which occurred at the '"
same time with the approach of
the first Roman army (under Ces-
lius, A. D. 66] against Jerusalem.
This makes Luke's account refer
to an external sign, and those of
Matthew and Mark to the inlernal
sign, an abomination committed
by the lews themselves, which
should fill up the cup o{ their in-
iquity. But it is not certain that
such a desecration by the Zealots
took place just at that time, and
the sign for their flight (ver. 16)
was lo be a definite and marked
one. — Is the hoi; pUiia, Mark :
' where it ought not ; ' Jerusalem
was'the holy city' (chap. iv. 5].
The near approach of the Roman army is prob- (Neh. liii. 19-22). besides travelling on that da
ably meant. The Roman eagles, rising on the would expose them still more 10 Jewish fanat
heights over against the temple, were the sign of dsm. The Jewish Christians, up 10 the time c
t'.ie fall of the city. In fact they stood on the the destruction of Jerusalem, oteerved the Je»
Chap. XXIV. I-5I.] THE GOSPEL ACCORDING TO MATTHEW. I97
ish Sabbath, and might scruple to travel more Ver. 23. Then, Sufficiently indefinite to favor
than the Sabbath day's journey (about an English any or all of the interpretations of the passage,
mile). Our Lord's anxiety is not for the obser- During the subsequent period, is exact enough,
vance of the Jewish Sabbath, but for His people. — If any man shall tay to yon, etc. This indi-
Ver. 21. Groat tribulation, etc Josephus, cates that the disciples then expected that the
a Tew by birth and education, but a Roman in second Advent would immediately follow ; and
religion and sympathies, in describing the siege of was first of all a caution against impostors. But
gan at the time of the Passover feast, when the furnishes no argument against the visible per-
city was crowded. Internal dissensions combined sonal coming of Christ, which seems to be taken
with scarcity of food to multiply the horrors, for granted throughout
One woman of rank, named Mary, too, killed and Ver. 24. FaUo ChriBts. While this may refer
roasted her own babe (comp. Deut. xxviiL 53, to the impostors of the first century, it now points
56, 57), and was discovered only by those who to * Anticnrist,' or the many 'antichrists* (i John
sought to rob her of food ; yet even they shrank ii. 18), constantly arising. — FiUso prophets. Such
back at the sight. The resistance to the Romans arose among tne Jews, but have arisen ever
was fanatical, despite the bloody discord within since. — Shorvr great signs and wonders, in ap-
the city. When at last it was successfully stormed pearance probably, but this cannot be insisted
by Titus, the rage of the Roman soldiers, raised upon. See 2 Thess. ii. 9-12. — So as (the tenden-
to the utmost by the stubborn resistance, was per- cy and purpose) to deoeiye, if possible, implying
mitted to wreak itself unchecked upon the in- that it is not, even the eleot. Others will be de-
habitants. The sword made the whole city run ceived, led astray from our Lord, the real Mes-
with blood ; while crucifixions by way of jest siah and true Prophet. It indicates that a period
were very frequent. Eleven hundred thousand will come, when the * deceivableness of unright-
persons perished, the remainder were sold into eousness ' shall be augmented,
slavery, or distributed throughout the Roman Ver. 25. Told yon before hand. (Mark xiiL
provinces to be destroyed by wild beasts. Thus 23; *But take ye heed.') A warning which can
the prophecy of Luke xxi. 24 was literally ful- scarcely have been exhausted in the first cen*
fiUeo. Vet the Roman leader who conducted tury.
these operations was one of the most excellent Ver. 26. Behold, he is in the wilderness,
among the heathen. — Kor ever shall be. This whither the impostors led their followers (Acts
seems to indicate that nothing analogous will oc- xxi. 38). — Behold, he is in the inner chambers,
cur again. But ver. 22 is so closely connected teaching in private, proposing some scheme of
with this verse, that a double reference is prob- deliverance. But ver. 27 points so unmistakably
able even in vers. 15-21, which were most strik- to the last days also, that we understand this
incly fulfilled in the first century. The final ap- caution as referring to all teachers who assert
plication would be to a sudden catastrophe before that the kingdom of heaven is in a given locality,
the coming of our Lord, which His people will or in some narrow form, and who therefore set
be enabled to avoid, by recognizing the appear- forth some contracted conception of the second
ance of the signs He has given. Still these Advent The caution then is against enthusiasm,
verses, of themselves, shed little light as yet on superstition, and fanaticism, in the days of the
the subject of the last days. The final catas- waiting Church.
trophe IS more plainly inaicated in the subse- Ver. 27. For as the lightning, etc. At this
quent part of the chapter. point we must accept a direct reference to the
Ver. 22. Exoept those days had been short- end of the world. The destruction of Jerusalem
ened, etc (A prophetic past tense.) Various was sudden, but here the ulterior sense, which
causes did combine to shorten the siege of Jeru- was never absent, becomes the prominent one. —
salem, so that the Christians in the neighboring From the east A literal explanation of this
place of refuge were not so much exposed. These phrase is forbidden by the nature of the case,
causes were : (i) Herod Agrippa had begun to The sense is Christ's coming will be sudden and
fortify the walls of Jerusalem against any attack, all-pervading, unmistakable and fearful ; visible
but was stopped by orders from Claudius about too, we infer ; glorious and purifying also, like
42 or 43. (2.) The Jews being divided into fac- the lightning. Only a Personal coming will fulfil
tions, had totally neglected any preparations this prediction.
against the siege. (^.) The magazines of com Ver. 28. Wheresoever the eareass is, there
and provision were just burned before the ar- will the eagles be gathered together. In Luke
rival of Titus. (4.) Titus arrived suddenly, and xvii. 37, this figure is the answer to the question
the Jews voluntarily abandoned parts of the for- of the disciples ; * Where Lord ? * referring to the
tification. (5.) Titus himself confessed that he times of judgment. We therefore apply the
owed his victory to God, who took the fortifica- metaphor to the necessity, inevitableness, and
tions of the Jews. (6.) It was not the original universality (* wheresoever ') of judgment. The
intention to storm the place, but events at ' carcass ' represents moral corruption ; the ' ea-
Rome made it necessary that Titus should hasten gles,' God's means of certain punishment when
back, and he therefore adopted this method of the time is ripe. The context points to two spe-
shortening the siege. — But the strong language cial occasions : i. The destruction of Jerusalem
of the verse and the prophecy of Daniel (chap, when the Roman ' eagles * appeared as ministers
xii. I ) which is here alluded to, point to a prov- of vengeance ; 2. the last days when the cup of
identia interposition in the great days of tribu- the world's iniquity shall be full and God's swift
lation which are to come in the fast times. The messengers of judgment ('the angels') shall
shortening of the days will be the hastening of come. Yet the principle is of universal applica-
the Lord's coming. tion, and has been again and again exemplified
198 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51.
in God*s dealings. This verse answers the cry This points to some unmistakable appearance pre-
of the waiting Church : ' How long, O Lord ' ceding the personal manifestation of ChrisL
(Rev. vi 10). Something like the Star of the wise men, some
Vers. 29 n. Referring to the * last times ' ex- suppose ; the Fathers thought, a sign of the cross
clusively. Up to this point our Lord, in answer- in the heavens; a luminous appearance visible
ing a twofold question, has given a two-fold to all, itself a glory like the Shekinah of old, is
answer, /. e., spoken of two distinct events as the view of many. The important matter is to
analogous. The instruction in regard to the recognize it when it comes, not to know in ad-
minor and near event (the destruction of Jeru- vance what it will be. — All the tribM of tha
Bsdem) was necessary, but now the greater and earth monrn. All races and peoples shall join
more remote event becomes the sole subject, in one chorus, first of great and solemn lamenta-
(Ver. 34 presents a possible exception.) tion ; not necessarily of real penitence, though
Ver. 29. Bat immediately, suddenly after a that is not excluded, but rather of terror, occa-
slow development, rather than immediately fol- sioned by the events which have occurred and the
lowing, or unexpectedly. Ver. 36 shows that foreboding of what is to follow. Comp. Rev. i.
our Lord did not intend to define the length of 7 ; also Zech. xii. ia-14, where the families of
the interval, or to encourage us to define it. — Israel are represented as mourning. — And thay
iUfter the tribulation ol thoae days, not the tribu- shall tee the Son of man coming. This coming
lation attending the destruction of Jerusalem, is evidently that referred to in i Thess. iv. 16^ at
but the period of trial which belongs to the Mast the first resurrection (Rev. xx. 5, 6) ; a compar-
times,* for the following reasons : i. In Luke xxi. ison with Rev. xix. 1 1 ff. suggests that this Ad-
24, the period of Jewish dispersion and the ful- vent precedes the millennium, but ui>on that point
filling of * the times of the Gentiles ' is put be- there has been much dispute. Certainly nothing
fore this prediction, while the expression in Mark is said here of the general judgment, but only of
xiii. 24, also permits the supposition of a long the gathering of Christ's people (ver. 31). — (hi
interval. 2. The reference to the destruction of the clouds of heaven. * In like manner ' as He
Jerusalem is attended with the greatest difficul- ascended (Acts i. 9, 11). — With power and great
ties. It takes all the expressions of vers. 29-31 glory, manifested in the estabhshmcnt of His
in a figurative sense, but the figure exceeds any kingdom on the earth. Some prefer to regard
reality that occurred in those days. The interval this coming as the beginning of a series of judg-
between the horrors of the siege and the actual ments afterwards set forth in vers. 45-51 ; chap.
destruction itself was too short to allow of any xxv., covering the period symbolically set forth
events worthy of such a figurative representation in' the term * thousand years * in Rev. xx. 5, 6 ;
as we find here. 3. To refer it to a merely /tot/- but with the exception of the final judgment, all
idcntiai coming of Christ in judging and purify- these are represented as occurring before this
in^ nominal Christendom, is not at all in keeping coming of the Lord. The safest opinion is, that
with the specific character of the representation, a Personal coming of Christ is here meant, to
— Tlie ran shall be darkened. A reference to the take place after the times of the Gentiles are ful-
events attending the destruction of Jerusalem filled (Luke xxi. 24), and to be preceded by great
seems impossible. So long as the prophecy is catastrophes.
not yet fulfilled, its exact meaning cannot be in- Ver. 31. Send forth his angels with a great
sisteid upon. Two views : (i.) Visible phenomena soond of a trompet. According to i Thess. iv.
in the heavens at the visible appearance of 16, the angels and trumpets are distinguished,
Christ ; in which sense the rest of the verse the latter coming first. The trumpet, used to
needs little explanation except to determine the call assemblies together, refers to some means
difference between * the stars * and * the powers employed in connection with the actual * angels *
of the heavens.* The former may mean meteors to gather Christ's people together. This sound
and the latter the host of stars, or better, the of the trumpet is to be distinguished from the
former the stars in general, the latter the greater great Trumpet of the Judgment day (i Cor. xv.
heavenly bodies that affect the earth (the solar 52: * the last trump'), since both this verse and
system). This view suggests also the possibility vers. 40, 41, point to a gathering out from the
of actual changes in the physical universe to pre- world, while at the great Judgment all are col-
pare for ' the new heavens and the new earth.' — lected. — And they shall gauier together his
(2.) Spiritual events to occur at the same time, elect, the individual believers, over against the
we add the most plausible interpretations of this organizations which contain or conceal them. A
character : * The sun shall be darkened,' 1. ^., the gathering, either of living and raised believers
knowledge of Christ, the Sun of the Church and into one place, or of the saints hitherto scattered
the world shall be obscured ; the moon shall not among the nations into one organization. It is
give her light : the reflected light of science, impli^ that before that time no one organization
which derives its excellence only from Christ, the will include all true believers. A lesson against
true Sun, shall cease to guide (or it may refer to sectarian bigotry wherever found,
heresy and unbelief in the Church, for that leaves Ver. 32. Kow from the fig tree learn the par-
her merely a scientific or temporal organization) ; able, namely, what follows. — Pntteth forth
the stars shall fall from heaven; the leaders and leaves, or *its leaves.' The blossoms precede
teachers of the Church shall become apostates : the leaves, and when the leaves come, the fruit
the powers of the heavens (the greater heavenly season is near. Comp. chap. xxi. 19. The cursing
bodies) shall he shaken : the influences which rule of the barren fig tree may be in mind even here,
human society shall be disturbed. Others refer Alford : * As that, in its judicial unfruitfulness,
the whole to the fall of heathenism with its wor- emblematized the Jewish people, so here the put-
ship of Nature (sun, moon, and stars), but this is ting forth of the fig tree from its state of winter
less probable, since terrifying occurrences seem dryness, symbolizes the future reviviscence of
to be meant (see Luke xxi. 25, 26). that race.'
Ver. 30. The sign of the Bon of Kan in heaven. Ver. 33. So ye also. Addressed to the disci-
Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW.
199
pics, as representing all Christians. It does not
mean that they should live to see what He had
Credicted ; two of the four certainly died even
efore the destruction of Jerusalem. — All these
thingt, i. e.y the signs mentioned, culminating in
those predicted in ver. 30. — Know that he if
ni^h. — Christ Himself, since they had asked of
His coming (ver. 3).
Ver. 34. This generation. Explanations, (i.)
• Generation * in the literal sense, the reference
being to the destruction of Jerusalem. This is
opposed by ver. 36, nor is it allowable to accept
a double sense in general, and confine this phrase
to a single sense. (2.) ' Generation ' in the sense
of ' race,' as often, {a) Applied to the Jewish na*
tion, meaning that the Jewish people shall remain
until the fulfilment of all these things, and that
one of the signs of the final fulfilment, will be
a sudden greening of that withered race. This
is the most striking and natural view, {b) Ap-
plied to the spiritual Israel, the generation of
true believers. The single advantage of this is
that it extends * ye,' in ver. 33, to the whole body
of believers ; but that would be easily so under-
stood without this. — Till all these things, includ-
ing apparently both the signs and the coming. —
Be done, literally, * become.* The idea of actual
occurrence is the propiinent one, not that of ful*
filment.
Ver. 35. Heaven and earth shall pass away.
Not merely a strong asseveration (sooner shall
heaven ana earth pass away), but also a plain
declaration that they shall pass away. Comp.
Ps. cii. 26 ; Is. li. 6. The time is not indicated.
— Bat my words shall not pass away. Scoffers
imply : Heaven and earth cannot pass away
(comp. 2 Pet. iii. 34), but Christ's words are los-
ing their force. * Of this we wait the proofl*
* Not pass away ' means more than * not remain
unfulfilled ; ' the words of Christ will abide as
true in the hearts of all His people who look for
and haste unto His coming. It is implied that
some time will elapse.
Ver. if*- But of that day and hoar knoweth
no one, not even the angels of heaven. The best
authorities add : neither the Son, as in Mark
xiii. 32. This is implied also in the phrase : bat
the Father only. Christ did not know the day
and hour of His fiiture coming, since ver. 37
shows that this is referred to. The explanations,
that Christ did not know this * officially,* or the
sense : did not choose to tell the disciples, are
make-shifts. This seems to be a voluntary self-
humiliation in knowledge, a part of Christ's emp-
tying of Himself (Phil. ii. 0). Christ could, of
course, not lay aside, in the incarnation the meta-
physical attributes of His Divine nature, such as
eternity, but He could, by an act of His will,
limit His attributes of power and His knowledge
and refrain from their use as far as it was neces-
sary for His humiliation. His voluntarily not
knowing, or * sacred unwillingness to know,* the
day of judgment during the days of His flesh,
is a warning against chronological curiosity and
mathematical calculation in the exposition of
Scripture prophecy. We cannot know more
than Christ Himself chose to know in the state
of His humiliation.
Ver. 37. Bat as the days of Koah were. The
second coming of Christ will be sudden and unex-
pected. Our Lord assumes, that there was a flood
sent in judgment in the days of Noah. He endorses
the history contained in the book of Genesis.
Ver. 38. They were eating and drinking, seek-
ing their enjoyment, not expecting the catas-
trophe. (As they were * drinking,* it would seem
that wine was made before the flood.) The verse
does not at all imply that Christ's people are to
cease their ordinary employments, in expectation
of the coming of Christ. Absorption in theso
things is censured.
Ver. 39. Knew not Even after Noah was
in the ark, their unbelief continued ; so men will
persist in unbelief, despite the fear mentioned in
Luke xxi. 24, 25 ; will at least go on as if uncon-
cerned.
Ver. 40. Then shall two men be in the field.
Until that time Christ's people are to be in com-
panionship with the world. — One is taken, /. ^.,
gathered as one of the elect (ver. 31). The one
' taken * is the blessed one. There is no direct
allusion to death. This differs from the event
referred to in vers. 16-18, where voluntary flight is
commanded, and from the judgment (chap. xxv.
31 ff.) where all are gathered.
Ver. 41. Two women shall be grinding at the
milL The employment of female slaves. Exod.
xi. 5 ; Is. xlvii. 2, etc. Women in the East,one
or two together, turn the handmills, having the
upper millstone in their hands, and turning it
round on the nether one, which is fixed.
Ver. 42. Wateh therefore. In view of the
suddenness and unexpectedness of this comins,
* watch.* Mark : * watch and pray.' Not, be ju-
ways expecting what will come unexpectedly, nor
be seeking to know what cannot be known, but
l)e always in the state of readiness, because of
the uncertainty.
Ver. 43. If the master of the hoase had known,
etc. Comp. Obad. 5 ; i Thess. v. i-io ; 2 Pet.
iii. 10 ; Rev. iii. 3 ; xvi. 15. The idea of surprise
is the main one, as throughout these verses.
Watchfulness under uncertainty is constant. The
figure has a further application to the hour of
death, when for the individual the Lord comes ;
and to great catastrophes of judgment upon na-
tions.
Ver. 44. Therefore be ye also ready. Comp.
Luke xxi. 34, 36. To be ready at all is to be
ready always. The caution of this passage is
not a threatening for the Lord's people. He
does not rule them by terror ; those ready find
Him a Friend ; only those not ready fina His
coming as uncomfortable as that of a thief.
Vers. 45-51. A parable, though not distinctly
marked as such in its form. Comp. the parallel
account in Mark xiii. 34-36; and similar lan-
guage on another occasion in Luke xii. 35-46.
Such repetitions are not unusual. This passage,
closely connected with the second Advent, con-
tains instruction for the Church, while waiting
for that event. It applies primarily to the Apos-
tles (on the former occasion mentioned by Luke,
it was called forth by Peter), and thus to all of-
ficers in the Church ; but has an important les-
son for all Christians. The contrast is between
the faithful and the unfaithful servant, with a
more extended reference to the latter.
Ver. 45. Who then is 1 A personal question
for every believer, but not a discouraging one. —
The f aitnfal and wise servant ' Wise * (or pru-
dent), because * faithful * in Christ's service.
Faithfulness alone is success. — Whom his Lord
set over his hoas^oU. Mark's account (xiii. 34)
represents a number of servants left by the
master, each with his appointed work. Here one
200 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 1-13.
servant is placed over the whole, as a steward, fests itself in such conduct : censure of others.
Ministers of Christ are referred to, since these are pride toward others, despotism over others, who
elsewhere represented as *set' by Him in the are * fellow-servants.' — Sludl eat and drink with
Church (i Cor. iv. i, 2 ; xii 28 ; i Thess. v. 12, the dmnken. To show laxity of conduct toward
13), but for a specific purpose : to give them their the evil members of the household, and to in-
meat (or *food*), namely, that provided by the vite the world to help him revel. Beating the fel-
Lord, and adapted and necessary for them, in due low-servants leads to worldliness and immoral-
■eaaon. The food is God's word, which is to be ity.
rightly divided (2 Tim. ii. 15). Ruling is in- Ver. 50. The lord of that servant Christ is
eluded only as far as essential for the purposes of still * lord ' of the unfaithful and sinful servant —
teaching. It is the ' faithful servant ' whom the Shall oeme. Doubt of His coming does not hin-
Lord has set over the household. der it — In a day, etc. The unexpected, sudden
Ver. 47. He will set him over all his goods, coming is again brought forward. To the un-
The servant, faithful up to the unexpected ar- faithful our Lord often comes suddenly in this
rival of his lord, is rewarded, and is called world, to correct while hope of amendment re-
* blessed* (ver. 47). The reward is promotion to mains, but ver. 51 refers to something final. Be-
be possessor of the full inheritance. Comp. Rom. fore the Second Advent, when the whole Church
viii. 17 ; also chap. xxv. 2t ; Rev. ii. 26 ; iii. 21. shall be tried as to faithfulness, the coming to in-
Alford : ' Each faithful servant shall be over all dividuals is at death
his master's goods. That promotion shall not Ver. 51. And shall oat him asnnder. An an-
be like earthly promotion, wherein the eminence cient mode of punishment among the Israelites
of one excludes that of another, but rather like (i Sam. xv. 33; 2 Sam. xii. ;3i). Extreme pun-
the diffusion of love, in which, the more each ishment is here meant, but tne peculiar expres-
has, the more there is for all.' sion indicates something further, a fearful separa-
Ver. 48. Bat if that evil servant The form ting of the conscience and the conduct, so that
is changed from that in ver. 45, as if to intimate the condemning power of the former is a constant
that such cases would readily occur, without need scourge against the continued evil of the latter.
of special inquiry. The verse is a caution to the This will be a terrible clement of future retribu-
faithful to persevere, and a warning to those who tion. — Appoint his portion with the hypocrites,
intrude into the ministry. — Shall say, not openly. Such a servant is not necessarily a mere hypo-
for the official position forbids that ; but in his crite, but his conduct deserves and will receive
hetrt, and in his conduct (ver. 49). — My lord do- the punishment allotted to h>'pocrites. Unfaith-
layeth to oome. This implies that a long delay fulness, especially in the ministr)', will suffer the
would occur. The servant began well, and still worst punishment : the faithful servant was also
recognizes Christ as His Lord (* my lord '). The * wise ' (ver. 45), the evil servant is most unwise. —
spring of all his evil conduct was unbelief ; Weeping and gnashing of teeth. Comp. chaps,
whether the Lord came sooner or later, his duty xiii. 42, 50 ; xxv. 30, 41, 46. The future punish-
remained the same. ment is of the same character for all, even though
Ver. 49. Beat his fellow-servants. The faith- there be degrees of it This picture of judgment
ful ones, since the others would join with him. on rulers of the Church comes first. The his-
Hc plays the lord over God's heritage (i Pet. v. tory of ecclesiastical despotism in every age, and
^), aousing instead of nourishing the household on the smaller as well as the largest scale, abun-
(ver. 45). Unfaithfulness to Christ, speedily mani- dantly shows how needful the warning has been.
Chapter XXV. 1-13.
The Parable of the Ten Virgins,
1 'T^HEN shall the kingdom of heaven be likened unto " ten ** \^^^ "*
JL virgins, which ^ took their lamps, and went forth to meet * johSiH'jQ!
2 * the bridegroom. And five of them were ^ wise,^ and five were ^Z'^^ ^ '
3 foolish.^ They that were foolish took their lamps, and took * '^ ^^^j*p- ^"^
4 no oil with them : But the wise took oil in their vessels with ''**''• ^s-
5 their lamps. While ^ the bridegroom ^ tarried, they all slum- ^ ^^^^ ^^j^.
6 bered and 'slept. And** at midnight there was a cry^ made, '♦*•
€ \ Thcs#. V
Behold, the bridegroom cometh;® go ye out^ to meet him. 6.
7 8 Then all those virgins arose, and -^trimmed their lamps. And ^^^ ^^^^^
the foolish said unto the wise. Give us of your oil ; for our »'• 35
9 lamps are gone ^^ out. But the wise answered, saying. Not so :
* that * foolish • wise
* For the foolish, when they took their lamps, took
* Now while • But ' a cry is * the best authorities omit cometh
* come ye forth ^^ going
Chap. XXV. i- 13.] THE GOSPEL ACCORDING TO MATTHEW. 20I
lest there be not " enough for us and you : but ^^ go ye rather
10 to them that sell, and buy for yourselves. And while they
went^ to buy, the bridegroom came; and ^they that were^^"^"'^*
ready went in with him to * the marriage : ^* and * the door was * ^^' **"*
II shut. Afterward came^^ also the other virgins, saying, 'Lord, ' 2y,*^cS!!p.
\2 Lord, open to us. But he answered and said. Verily I say unto J, p*"^"
1 3 you, * I know you not. ' Watch therefore ; for ye know neither^® as. ^' ^*
the day nor the hour wherein the Son of man cometh.^^ 4^'^* "*^
*^ Peradventure there will not be ^* omit but ^ went away
** marriage-feast ** come *• not
" the best authorities omit wherein the Son of man cometh
The Parable of the Ten Virgins. Closely the bridegroom was coming from a distance, be-
joined to the preceding ^ne. Its leading idea is fore the wedding ; that the virgins went out to
the readiness of the Church for the coming of the meet him to attend him to the wedding at the
Lx)rd. See the closing exhortation (ver. 13). The house of the bride, where the marriage was to
last parable applies mainly to rulers, this to the take place. Christ, the Bridegroom, comes from
whole Church. Interpreters differ as to the exact a distance, the bride is the Church ; but she is
time referred to in this and the following parable, not mentioned here, while the ' virgins ' repre-
Both distinctly point to the coming of Christ,and sent the individuals making up the Cnurch, as do
not to the destruction of Jerusalem ; but is that the guests in the parable of the wedding oi the
comine immediately followed by the judgment king^ son (chap. xxii. 1-14). Other views refer
described in vers. 31-46 ? Some hold that a this to the procession, after the wedding, to the
thousand years will intervene, during which Christ bridegroom's house, where the closing festivities
will personally reign on the earth. This is the were held. This accords with Eastern customs,
' pre-millenial ' view. The other view is that the but is far less appropriate.
Second Advent will immediately precede the judg- Ver. 2. And five of them were fooUih, etc
ment. The numerous intimations that the com- This equal division may have a meaning. The
ing of Christ will be preceded by apostasy and correct order is transposed in the common version,
catastrophes, when joined with a literal interpre- Vers. 3, 4. For tiie fooliih. The insertion of
tation of the prophecy about the ' thousand ' for * introduces this as an evidence of their folly,
years * in Rev. xx 4-7, oppose the view that this — Bat the wise, provided themselves with oil
f>eriod will precede the * coming * spoken of in the in the proper vessels. Explanations: (i.) The
ast chapter, and alluded to in this parable. The lamps refer to the outward Christian appNcarance,
passage in Revelation cannot be discussed here, the oil to inward spiritual life, the mce of God
The *pre*milleniar interpretation of this parable in the heart This we prefer. (2.I The lampts
involves a number of difficulties. At the same represent the human heart, supplied with the oil
time, the main point, respecting the position of of the Spirit, the vessels being the whole human
the Advent of Christ, is more and more accepted, nature. (3.) The lamps mean * faith' the oil
Certainty here is impossible, perhaps undesirable, 'works,* (4.) the lamps 'works,* the oil 'faith.*
All calculations or definite explanations about the The latter two are far-fetched,
lime and order of these last things, are discour- Ver. 5. How while the bridegroom tarried; as
aged by the whole scope of this discourse. The they were waiting for him ; an allusion to the
parable is peculiar to Matthew; in Luke xii. 36^ delay of the Lord — All ilnmbered and dept.
the sudden return of the Lord to His servants Sleep overcame them, even while trying to keep
(chap. xxiv. 46-51 ), is spoken of as a return ' from awake. This probably refers to a gradual forget-
the wedding ; * here it is followed by the same fulness of, or ceasing to expect at once, the com-
thought expanded into a parable. ing of Christ. It indicates an unconscious giving
Ver. I. ' Tlien At the period spoken of in the way to the influence of the world. Christ's com-
last chapter. The judgment upon those in office, ing will be unexpected by all, even by those who
having a more direct application to the Apostles, make calculations about it
is mentioned before the jud^ent upon the peo- Ver. 6. But at midnight. At a late, dark sea-
pie. But it is not necessanly prior in time. — son, the most unsuitable too for the foolish vir-
ion. The number of completion among the Jews; gins to make good their lack. — A ery is made,
this number may have been usual in wedding pro- Behold the bridegroom ! This was usual. A sisn
cessions. — Virginf, as representing separation of the coming of Christ (chap. xxiv. 30). rot
from the world, if any special significance is to be the individual, that cry may come at any time,
sought. To carry out the apt figure of a wed- Ver. 7. AitMe, and trimmed their lampa, 1. tf.,
ding, this class of persons must be introduced. — trimmed the wick and put on fresh oil, so as to
Took their lampe. Each had a lamp for herself, make a brilliant flame. * All ' did this ; the fool
probably a torch made by winding rags about a ish virgins were not lacking in effort But mere
piece of iron, and fastening it to a thick wooden trimming does little good, if there is no oil
staff. The oil was poured on the wick, the ves- Ver. 8. For our Umpe are going ont, not 'have
sel containing the oil not forming a part of the gone out' The trimming of the wick made this
torch or lamp (ver. 4). — And went forth to meet apparent. Merely outward Christian appearance
the bridegroom. The best explanation is : that will show its insufficiency in the midnight when
202 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 1-30.
the Bridegroom comes, yet even then be only lows. Some of the advocates of the pre-millcn-
' going out.' — This natural rec^uest represents ial view suppose that this refusal excludes only
wnat will occur in various forms m the hour here from the millenium, not from the ultimate king-
prefigured, dom of glory in heaven, finding a difference be-
Ver. 9. Feradyentnre. This was a refusal, tween the phrase here and in chap. vii. 23. They
though not in form. ' Not so ' is a correct para- refer the parable, not to the final judgment, but
phrase. The reply is not selfish, even in the figure, to the coming of the Lord to His personal reign.
tor it is affirmed : there irfTl not be enough. To On this view the lesson respects the blessedness
have divided the oil would have entirely defeated of endurance unto the end, of keeping the light
the purpose of the procession. In that hour each bright for the coming of the Bridegroom, however
must stand for himself, each having for himself delayed. The ten virgins represent Gentile con-
the oil of grace to mabo Lio lamp bum brightly, gregations accompanying the Bride, the Jewish
The briglnness of the outward life, moreover, is Church. Nor are any of them hypocrites, but
to be a part of the glory of that hour. — Oo ye all faithful souls bearing their lamps ; the foolish
rather to them that w&L This probably refers to ones, however, making no provision for the supply
the means of grace ; the Scriptures, prayer, the of the oil of the Spirit, but trusting that the light
ministry. Some even find here an argument for a once burning, would ever bum, neglecting watch-
set and a paid ministry. fulness and praver. As it was, their lamps were
Ver. la And while they went away to hay. only going out (ver. 8), and their effort was too
They kept up their endeavor to the very last (see late /or that tinu. At the general judgment,
ver. II), but probably did not get a supply of oil such will be judged in common with the rest of
at that late hour. — They that were ready (/. e,y the dead. To all this it may be objected that the
the wise virgins) went in with him to the mar- final judgment has already been spoken of in
riage feait ; comp. Rev. xxix. 7-9 ; xxL 2. — Aod chap. xxiv. 51, and that the exhortation of ver. 13
the door waa shnt. No more entrance to the loses its emphasis, if there is another day of
f^t. The case of those without (* outer dark- grace for these.
ness ; ' comp. chap. viii. 12) was finally decided. Ver. 13. Wateh therefore. The same admoni-
Ver. 1 1. Afterward oome alio the other vir- tion as in chap. xxiv. 42, 44. ' Wherein the Son
Bina. The story is carried to its conclusion ; the of man cometh ' is omitted by the best authori-
U>olish virgins aid not lack persistent efibrt We ties. This makes the exhortation more general.
may understand the verse as a mere carrying out The coming of our Lord, in so far as individuals
of the story, or as showing the persistent appeals are concemed, is the day of death. Then the
of the seff-deceived, without regard to time, door is shut : the door of repentance, of hope,
Comp. chap. vii. 22. The more Hteral applica- of salvation, shut by Him that shutteth and none
tk>n IS given below. can open, ' watch therefore,' that the Christian
Ver. 12. I know yon not. Comp. chap. vii. profession is supplied by the oil of the Spirit, so
23. The refusal is definite and apparently final, that His sudden unexpected coming may not find
and b the basis for the exhortation which fol- us without oil for our lamps.
Chapter XXV. 14-30.
The Parable of the Talents.
111.
xxi.
xviii
14 " TTOR ^the kingdom of fieaven ^ w as ^ a man ^ travelling into a " ^TI^-^"!'*
JL far^ country, zvho^ called his own servants, and delivered * u^^'xw
1 5 unto them his goods. And unto one he gave five ^talents, to an- ^ J:*hap.
other two, and ^ to another one ; * to every man ^ according to ,/ c»«p
16 *his several ability ; and straightway * took ^ his journey. Then ^ e Rom xii 6;
he that had® received the five talents went and traded with the Ii;*Eph.'iv.
17 same,^^ and mside them ^^ other five talents. And likewise he ^
18 that had received tv/o, he also^^ gained other two. But he that
had • received ^ one went " and digged in the earth, and hid his
19 lord's money. After ^^ a long time the lord of those servants
20 cometh, and ^ reckoneth with them. And so ^® he that had ® re- / ^'»«p- *^>ii
ceived ^ five talents came and brought other five talents, saying,
Lord, thou deliveredst unto me five talents: behold, I have
* For // is * as w^en • going into another * omit who '^ omit and
• each ' and he went on * straightway ^ omit had
*° them ** omit them *^ In like manner he that received the two
^' insert the ** went away " Now after *• omit so
Chap. XXV. 14-30.] THE GOSPEL ACCORDING TO MATTHEW. 203
21 gained beside them five talents more.^^ His lord said unto him,
Well done, thou ^^ good and faithful servant : ^ thou hast been^®^ LSteivl.
faithful over a few things, * I will make thee ruler ^^ over many ^ g^p. „i^.
22 things : enter thou ^® into the joy of thy lord. He also that had® '*^'
received ^^ two talents came and said, Lord, thou deliveredst
unto me two talents : behold, I have gained two other ^ talents
23 beside them.^ His lord said unto him, Well done, good and
faithful servant : thou hast been ^® faithful over a few things, * I
will make thee ruler ^ over many things : enter thou ^^ into the
24 joy of thy lord. Then he which ^ had received the one talent
came and said, Lord, I knew thee that thou art *a hard man,' 3.
reaping where thou hast not sown,^and * gathering where thou^^^^JUf-^^*-
25 hast not strewed : ^ And I was ^ afraid, and went^ and hid thy
26 talent in the earth : lo, tJure 'thou hast that is thine.28 His 29 '^^^^p-**-'*
lord answered and said unto him. Thou wicked and '"slothful ser- **,^°^ ^*-
vant, thou knewest^ that I reap where I sowed not, and gather
27 where I have not strewed :'^ Thou oughtest therefore to have put
my money to the exchangers,^ and then ^ at my coming I
28 should have received ^ mine own with usury.^ Take ^ there-
fore the talent from him, and give it unto him which ^ hath ^^
29 ten talents. " For unto every one that hath shall be given, and * ^. ""^^
he shall have abundance : but from him that hath not shall be xS^Js.*^^*
30 taken away even that which he hath.^ And * cast ye ® the "^ ^. 1^^'
^ unprofitable servant into outer darkness : * there shall be weep-^ lo" ^ *^
ing and gnashing of teeth.
" gained other five talents '* omit thou ^^ wast * set thee
^^ other two " omit beside them *' And he also that
'* didst not sow ** didst not scatter ^o being " I went away
^ lo, thou hast thine own " But his •^ knewest thou
** I did not scatter .' " bankers •* omit then
•* received back •* interest •• Take ye away
^ that * even that which he hath shall be taken away •• insert out
Contents. The close connection of this para- ready for the return of the Lord. The trust in
ble with the last is indicated by its opening words, the one case is the same for each servant, here
The time is the same, but the two can readily be according to ability ; there is a difference in the
distinguished : ' The virgins were represented as number of servants, and in the purpose of the
waiting for the Lord, we have here the servants Lord's absence ; the behavior of the wicked ser-
working for Him. There the inward spiritual vant is not described in identical terms : the par-
rest of the Christian was described ; here nis ex- able in Luke applies to official persons; this to all,
temal activity. There, by the end of the foolish even nominal, Christians.
virgins, we arc warned against declensions and Ver. 14. For it is. The events illustrated in
delays, in the inward spiritual life ; here against the previous parable, ' The kingdom of heaven '
sluggishness and sloth in our outward vocation is not specific enough. The omission of ' the Son
andwork * (Trench). * There, the foolish virgins of man,* etc (ver. 13) forbids our suppljring • he
failed yrewf thinking their part too easy — here the is.' — Ai when a man ^oing into anothmr country,
wicked servant fails /r&m thinking his too hard"* 'going abroad' Here Christ is represented as a
(Alford). This paraSle must also be distinguished man of wealth ; in Luke as a nobleman gone to
from that of the ten pounds (mina) ; Luke xix. receive a kingdom. — HiB own wryanti, the pro-
2-27. They were uttered on different occasions fessed followers of Christ, not merely the min-
(this on the Mount of Olives just before the cm- btry. — And doliverod unto them his goodf. The
cifixion, that in Jericho the week previous) ; with spiritual blessings which are ' his ; ' more general
a different purpose ; that to warn against the idea than chap. xxiv. 45, where the office of the min-
of the speedy coming of the kingdom of God in a istry is plainly referred to.
temporal sense, this to exhort disciples to be Ver. 15. 7iyetal«nti — two — ono. In Lukt
204 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 14-30.
the trust is the same for each servant. So great tion for the same faithfulness ; the amount wzr
a sum as even a single * talent ' (comp. chap, xviii. smaller, but the trust was smaller, the reward was
24) constituted a very valuable trust The * pound * the same also. In spiritual things faithfulness is
(of much smaller value) is an official gift ; the success.
' talents,' gifts of the Spirit in different degrees. Ver. 24. Lord, I knew thee that thoa art a
The greater value of the talent suggests the su- luud man. A common excuse : the master is
periority of spiritual endowments to merely of- hard and selfish. Men represent God as demand-
ncial ones. This parable has led to the use of the ing from them what they cannot perform. In the
word ' talent ' to denote natural endowments also, parable, and in reality, the excuse is inconsistent
— Aoooiding to his sereral ability. Here natural and self-convicting. — Beaping where thou didst
' talents * are referred to. Even spiritual gifts are not sow. * TAts is man's //>, to encourage him-
regulated by personal susceptibility and capacity, self in idleness ' (Alford). — Didst not scatter.
The * abilitv * is as really but less airectly the gift A repetition of the former thought, the sowing
of God. Sufficiently our own to occasion strict being represented as a scattering to bring into con-
responsibility, such 'ability* is not enough our trast the gathering into the barn. A reference to
own to warrant pride. It is here, moreover, ca- * winnowing ' is less satisfactory,
pacity for ' spiritual ' gifts. — Went on his jonmej^. Ver. 25. I was afraid. Both true and false.
The order of the parable is that demanded by its He had a fear of his lord's punishment, but that
form; but the Ascension (the departure^ pre- did not make him idle. Being afraid of God, is an
ceded the day of Pentecost (the distribution of excuse not a reason, for men's misimprovement
gifts). This should caution us against theo- of His gifts. The insolent speech shows that the
ries about the order of events at the coming of servant did not really regard his master as * hard.*
Christ 'Straightway,' owing to a change of — Thou hast thine own. — The interest of the
reading, must be placed in ver. 16. money, the profit of his own time and labor, due
Vers. 16, 17. The Lord's absence represents to the lord, should have been added, before this
In general the period between the Ascension and could be true. Such a closing of accounts with
the second coming of the Lord ; in the case of in- God, is an eternal breach with Ilim.
dividuals, the day of death terminates the period Ver. 26. Wicked because slothfoL Neglect is
of activity. — Straightway (see ver. 15). Each also wickedness. — Knewest thou. A question,
faithful servant began his activity at once ; and Granting that this were the case ; comp. Luke
each gained a sum equal to that intrusted to him. xix. 22 : * Out of thine own mouth will I con-
In the other parable, the sift is the same, the demn thee.'
nin varied. Success in omcial position varies ; Ver. 27. Thou oughtest therefore to have nut.
out the blessing from faithful use of God's spirit- Lit. * thrown,' 1. ^., thrown on the money-table,
ual gifts is in direct proportion to those gifts. As which required no exertion. — My money. The
applied to us, the talents maybe constantly ^^'/r, trust demanded this. — To the hankers; the
as well as constantly gaining, Greek word has the same etymology as the Eng-
Ver. 18. Went away, in carelessness. — Digged lish one. These probably represent stronger
In the earth and Idd lus lord's money. — Not an spiritual characters who would have quickened
active Ul-doer, like the wicked servant of chap, his spirituality. If the * talents ' be understood
xxiv. 48, but simply neglectful of the blessing as including temporal trusts, such as money, then
civen him. He buried his spiritual gift in what ' religious and charitable societies,' as Alford sug-
18 earthly, fleshly ; ' the napkin ' in the other par- gests, fulfil this office. — Mine own with interest,
able means idleness in office. The man with the It is implied that the duty, profit, and pleasure of
one (spiritual) talent is negligent, not because he the servant should have been in gaining for the
has little natural capacity, but from envy, or master. The theory of Christianity is, that labor-
false ideas of human inability (ver. 24), etc. The ing for Christ is not a matter of bargain, but of
one talent may represent the general influences of loving, interested service. When the servant
the Spirit of God. In our history as Christians, came with a false plea of returning to the master
this one may be changed to five. what was justly his, he was condemned on his
Ver. 19. JTow after a long time. Long in the own showing. Those who treat the service of
history of the whole Church, and long enough in Christ as a bargain, will be justly condemned,
the case of individuals, to allow them to make Ver. 28. TiUce ye away therefore the talent
eood use of the trust. — Beokoneth with them, from him. This command will be given, whether
The pre-millenial view places this reckoning at the latter be a spiritual or temporal gift. — Give
the Second Advent, the general judgment occur- it unto him that hath the ten talents. Comp.
ring later. Nothing is said of judgment outside Luke xix. 25, where this command is questioned.
the Church, yet the wicked servant represents one This act of judgment on the slothful servant be-
who is not of Christ's people. comes an act of mercy to the faithful one.
Ver. 20. I have gained. In addition to and Ver. 29. For unto every one that hath shall
through the talents entrusted. Spiritual gifts are he given. The expression is well-nigh proverbial.
the means of increasing spirituality, yet human Comp. chap. xiii. 12, where it is applied to spirit-
e£fort and responsibility enters. ual knowledge (through parables) ; here it refers
Ver. 21. I will set thee over many things. In to the whole spiritual life. It is not a law for
the kingdom of glory; or on the other theory, conduct between man and man, but of God's
during the millemum. — Into the joy of thy Lord, dealings in providence and grace. He is the
In Luke the official position is recognized in the owner, and we the trustees, obligated to serve
rule over * ten cities,' etc. ; here the reward has a Him moreover. The principle is not arbitrary,
reference to the personal spiritual life. * The joy ;* for the trust is proportioned to ' ability,' and the
the blessed inheritance which Christ's servants taking away is the result of slothfulness and
will have with Him. The reference to a * feast * misuse. Tne giving is a gracious reward, but
seems unnecessary. always in accordance with the previous develop-
Ver. 23. Well done. The same commenda- ment.
Chap. XXV. 31-46.] THE GOSPEL ACCORDING TO MATTHEW. 20$
Ver. 30. Comp. chap. viii. 12; xxii. 13. An ishes his rebellious servants; here the parable
obvious allusion to the Marriage Supper of the closes with the just administration of the land-
Lamb, so that this and the preceding parable owner, although the King comes into all the
must refer to the same point in the future. In more glorious prominence in the last parable,
Luke, the nobleman becomes a king, who pun- ver. 31 ff.
Chapter XXV. 31-46.
The Final ytidgntent
31 *'TTI JHEN^ the Son of man shall come in his glory, and all *^^,^^*^
V V the holy ^ angels with him, then shall he sit upon the
32 throne of his glory : And before him shall be gathered all ^ na-
tions : and * he shall separate them one from another, as a shep- * S*^' "**"
33 herd divideth his *^ sheep* from the goats : And he shall set the *" Z^**^"**''-
34 sheep on his right hand, but the goats on the left. Then shall
''the King say unto *them on his right hand, Come, ye blessed Rev. vkx.
of my Father, ^ inherit ^ the kingdom * prepared for you * from coip. i«.'
35 the foundation of the world : For * I was a hungered, and ye * « ^jp^'
gave me meat^: I was thirsty, and ye gave me drink : 'I was a 9' ...
36 stranger, and ye took me in®: * Naked, and ye clothed me: I LS/'rii''
was sick, and ye visited me: "*I was in prison, and ye came |^' J*** "•
37 unto me. Then shall the righteous answer him, saying. Lord, *„*!*^,^'
when saw we thee a hungered, and fed theef or thirsty, and HeS^i'-Jd.
38 gave fhee drink ? When ^ saw we thee a stranger, and took ' ^f. j^**"
39 thee in ? ^ or naked, and clothed thee f Or when ^ saw we thee E'leiTx'vuL
40 sick, or in prison, and came unto thee .^ And the King shall £\V«^
answer and say unto them, "Verily I say unto you. Inasmuch "koiSf*^'
as ye have done^ it unto one of the least of these ^^ my breth- «w»Tim.Li6.
41 ren, ye have done ® /V unto me. Then shall he say also unto * see dup.
them on the left hand, ''Depart from me, ye cursed,^^ into ''ever- <» ^W va.
42 lasting fire,^^ prepared ^^ for * the devil and '" his angels : For * I > <^^»p- »"•
was a hungered, and ye gave me no meat : ^* I was thirsty, and Mark ix. 48,
43 ye gave me no drink : I was a stranger, and ye took me not in :® J rfl^'t.'^u; J';
naked, and ye clothed me not : sick, and in prison, and ye vis- , job^Jli. 7.
44 ited me not. Then shall they also answer him,^ saying. Lord,
when saw we thee a hungered, or athirst, or a stranger, or
naked, or sick, or in prison, and did not ' minister unto thee } ' Chap«. vHi.
' ' *^ 15; xxm.
45 Then shall he answer them, saying, Verily I say unto you, ^'.^"^
Inasmuch as ye did it not to one of the least of these, ^^ ye did
46 // not to ^^ me. And these shall go away into •* everlasting ^" « i>an. xii. >;
punishment : but the righteous into • life eternal.^® » «<>"»• *»• r.
* Now when * TTte best authorities omit holy • all the
* the shepherd separateth the * to eat • to your home
^ And when * home • did " one of tnese least of
** accursed ** the eternal fire " which is prepared
*♦ not to eat ** omit him
*• unto one of these least *' unto " eternal " eternal life
206 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 31-46.
Contents. We have here a picture of the intractable, of less value, to which the idea of
final judgment, ' the end of the world ; * not a par- wantonness, uncleanness may be added). To-
able, though containing the figure of a shepherd gether in the pasture, they are now divided,
dividing the shfcp from the goats (vers. ^2, 33). Ver. 33. Ilie sheep on hii right hand, the
TTie pre-millenial theory places this after the mil- place of preference. The pre-millenial view re-
lenium, referring it only to those who were not ters * the sheep * to the unconscious Christians
Christians; *all the gentiles' (ver. 32). In favor among the heathen, hinted at in Rom. ii. 7, 10,
of this are urged, the previous statements about including the * other sheep,' ' not of this fold.'
the gathering out of the elect (chap. xxiv. 31 ; But how unlikely that, in this great picture, be-
40, 41), the declarations of i Thess. iv. 16, 17; lievers should be excluded, when the term * sheep'
2 Thess. L 7-10; Rev. xx. 2-15, the answer of is appropriated to them so often. i
the ' blessed ' in this section (vers. J7-39), which Ver. 34. Hie King. Christ Himself. From
is considered incompatible with a knowledge of this point there is no ngure. It is the only time
Chnstianitv, the whole judgment being accord- that our Lord thus calls Himself, though He ac-
ing to * works,' without reference to faith. But knowledges the title before Pilate (chap, xxvii.
this involves many difiicul ties and inconsistencies, 11). He is the judge ; comp. Luke xix. 38, and
/. gn, that those represented by the foolish virgins many other passages. — Ye blessed of my Father,
reappear in the Judgment ; that during this per- Not * blessed ' now for the first time ; whether
sonal reign of Christ, the world still remains in believers or unconscious Christians, all the good
ignorance of the simplest gospel truth (see vers, in them came from the Father, through the Spirit,
37-39). There are difiiculties on the other side : and for the sake of the Son. God has but one
If. ^., how the saints who are to judge the world way of blessing. — Inherit the kingdom. Pecul-
(l Cor. vi 2) are themselves brought to this final iarly appropriate to the 'elect,' even were they
judgment ; how the millenium, which is to be a gatnered together before this time. Comp. Rom.
time of holiness and peace, can immediately pre- viii, 14-17 ; Gal. iv. 6, 7 ; Heb. i. 14. — Prepared
cede the coming of Christ, which is to roUow for yon from the foundation of the world. Christ
* tribulation ' (chap. xxiv. 29, 30). It is safest to has gone to prepare a place for His people (John
hold, that an interval of some kind, the character xiv. 2) ; but it was prepared for them from * the
of which is not fully known, will occur between foundation of the world' (comp. John xvii. 24).
the advent of Christ and the final judgment That The idea of choosing unto eternal life is plainly
Christians are not included in the latter, is not implied here, as it is expressed in John vi. 37 ;
warranted by the section before us. Many of Rom. viii. 29, 30 ; £ph. i. 1 1 ; 2 Thess. ii. 13 ; i
the materialistic and exclusive notions which Pet. i. 2. What follows shows human responsi-
havc been appended to the pre-millenial view bility in the case of all. * For you ; ' the salva-
are objectionable and hurtful.— The time when tion of men was an eternal purpose,
the discourse was uttered should not be lost sight Ver. ;j5. For. The evidence that they are the
o^ in these discussions as to when it will be nil- ' blessed of my Father ; ' since the proceedings
filled. Jerome says : * He who was within two are judicial. The real ground lies deeper than
days to celebrate tne passover and to be crucified, the good deeds themselves (see ver. 40). Those
fitly now sets forth the glory of His triumph.' addressed had been prepared for the kingdom
This contrast deepens our view of the divine prepared for them. Such works are the fruit of
foresight and majesty of our Lord, and the sub- Divine grace (ver. 34) ; charity is the daughter of
limity of this description. faith, and faith is wrought oy the Holy Spirit.
Ver. 31. How when the 8(m of man shall That 'the verdict turns upon works, and not
An
interval is hinted at, but not asserted, upon faith,' is no proof that believers are not in
— In his glory. Comp. chap. xxiv. 3a The eluded; judgment must in all cases be accord-
' great glory' culminates in *His glory' (comp. ing to works, which in Christians are distin-
Tohn xvii. 5). — And all the angels with him. guished, but not divided, from faith. — Hungered,
'All the angels,' — 'all the nations;' the former etc. Heubner : 'The acts of love here named
interested and active in the work of man's salva- are not such as require merely an outlay of money,
tion. Comp. Heb. i. 14 ; Matt xiii. 40 ; xxiv. but such as involve also the sacrifice of time,
31; Luke xii. 8. It is an objection to the pre- strength, rest, comfort,' etc — Stranger. A for-
millenial view that it must include the redeemed eigner or traveller. In the East such an one was
among these ' angels.' — Sit npon. The sitting dependent upon private hospitality,
expresses finished victory. — Thib throne of his Ver. 36^ Kaked, or, poorly clothed. — Sick —
glory. — More than * glorious throne ; ' the throne in prison. Healing and release are not men-
peculiar to, manifesting. His glory. What and tioned, these could be rendered by a few only ;
where it will be, we do not know ; nor are these but visitation, sympathy, care, which all can give,
the most important questions. Vers. 37, 38. Lord, when saw we thee, etc
Ver. 32. Shall be gathered. Whether volun- The language of humility rather than of igno-
tarily or involuntarily is not stated ; but all sub- ranee. Care for Christ's brethren, as such, would
mit (Phil. ii. 10). — AH the nations, all mankind, not be shown by those ignorant of Him. There
The pre-millenial view excepts ' the elect,' but of is nothing in tnis description, which makes the
this exception there is here no hint. Even if judgment a terror to Christians,
gathered oefore (chap. xxiv. 31), they may appear Ver. 40. Unto one of these least (or, ' these
again as their Master does, at the public declara- the least ') of my brethren, ye did it nnto me.
lion of the gracious judgment, indicated by pre- This principle is the basis of Christian charity, as
viously gathering them out in the days of tnbula- of all Christian morality. The prominence given
tion. — Shall separato them. A process which is to it shows that real faith in Christ must mani-
further described. — As tiie shepherd. Christ is fest itself in such Christian charity. The early
really the Shepherd of all mankind. — Separateth Christians acted at once on this principle. Christ
the sheep from the goats, lit, 'the lambs (gentle, lives again and perpetually in the persons of His
tractable) from the he-goats ' (proverbially wild, people ; as we treat them, we treat Him. All
Chaps. XXVI., XXVII.] THE GOSPEL ACCORDING TO MATTHEW. 20/
men are to be treated thus, because possible tioned ; the absence of good works, the destitu-
brethren of Christ. Some suppose that the saints tion of love, or the dominion of selfishness is suf-
appear with Christ as judges ; hence the expres- ficient, even without positive crimes, to exclude
sion, * these my brethren.* But no theory need from heaven.
exclude the pleasing thought that some may have Ver. 44. Wlien law we thee, etc. A self-
unconsciously been ' blessed by the Father,* with righteous plea of ignorance, implying that they
love in their hearts, feeling its way to Him who would have done such good works, had they seen
is Love, through acts of charity to men, even Him. The answer of the Lord in ver. 45, re-
while Christ has not been made known to them. peats the principle of ver. 40. Many fancv they
Ver. 41. Aeonned. *Of my Father* (ver. 34) would do good to Christ, who fail to sec Him in
is omitted, for though the curse comes from God, the person of His followers ; and the deceitful
it is through their own fault. — ^Whieh if prepared ; fancy often continues until the day of retribution.
' from the foundation of the world * is not added, Ver. 46. Into eternal punishment. The op-
but for the devil and Ids angels, prepared for him posite is eternal life, both never ending, the
as a devil (his personal existence being evidently Greek word being the same. In the New Testa-
assumed). All these differences show that God mcnt it is used Sty-nine times of the happiness
is ever merciful, and that the punishment on of the righteous, of God's existence, or of the
those 'accursed' is a iust one, that they go to Church and the Messiah's kingdom, in seven of
torment prepared for tne devil and his angels, the future punishment of the wicked. If the
because they have prepared themselves for it — former end, then the latter may. The word * pun-
That the word eternal means never-ending, ishment * expresses positive misery, not * annihi-
scarcely admits of a doubt ; it is used in ver. 46 lation ; ' especially ' life,* the contrasted expres-
of the life of the righteous (see below). The sion, means here tar more than mere continued
word fire may not l^ literal, but whatever the existence. Endless and boundless life is con-
punishment previous to the general judgnient, trasted with endless and boundless misery. The
after that the bodies of the wicked, then raised, two facts, one transcendently glorious, the other
shall partake in it ; and this is not obscurely unspeakably awful, are revealed : the details,
hinted here. blissful ana terrible alike, are wisely withheld.
Vers. 42, 43. For. The evidence of their state Enough is known to enforce all needed practical
of heart follows. Only sins of omission arc men- lessons.
Chapters XXVL, XXVII.
The Date of the Lord's Supper. The 4. The reasons for the other view are insuf-
point of difficulty is the day of the month. Our ficient : {a) If Christ had been crucified at the
Lord died on Friday, but from very early times precise time when it was customary to slay the
there has been a dispute whether this Friciay was Paschal Lamb, some hint would have been given
the 15th of Nisan, or the 14th. The former view of so important a fulfilment of the Old Testament
pLices the institution of the Lord's Supper at the types. But in fact the afternoon of the 14th at
regular time of eating the Passover, on the 14th tnree o'clock was before the legal time, {b) The
in the evening (Exod. xii. 6, 8; xxiiL 5), the cru- passages in John which occasion the difficulty
cifixion taking place on the 1 5th, the first feast are not decisive : John xiii. 1-4, ' Before the feast
day, though not * the first day of unleavened of the Passover — Jesus riseth from supper,' does
bread,* since the leaven was removed on the 14th not necessarily mean the day before. Chap. xiii.
(Exod. xii. 18, 19). The other view is, that 27: 'What tnou doest, do quickly,' was under-
Christ died on the 14th, at the time when the stood by the disciples as meaning, buy what is
Paschal Lamb should be slain (after three o'clock needed. It is urged that if the feast had begun,
in the afternoon), hence that the Last Supper no purchases could be made. But if a whole
was eaten a day before the regular time for the day remained, the word ' quickly ' seems unncc-
Passover feast. essary. In chap, xviii. 28, John speaks of the
Reasons for preferring the former view : — fear of defilement felt by the Jews, intimating
1. The accounts given in the first three Gospels that early on the morning of the day of the cru-
undoubtedly make the impression that the Lord's cifixion they had not yet eaten the passover ; but
Supper was instituted during a Passover feast at this expression may refer to the continuance of
the regular time. They all speak of it as ' the the passover-feast. Besides the defilement would
passover,' and Mark says (xiv. 12) that it was have ceased in the evening, in time to eat the
the day *when they killed* (or 'were wont to Passover, had the evening of Friday been the
kill*) 'the passover,* while Luke (xxii. 7) re- regular time. John twice speaks (xix. 14, 31) of
marks : ' when the passover must be killed ; * that Friday as a ' preparation.* This need not
adding, 'and when the hour was come ' (xxii. 14). be understood of the day before the Passover,
The disciples asked where they should prepare since in all other instances the reference is to the
to eat the Passover (Matthew and Mark). An day before the Sabbath, not before a feast-day.
anticipation of the regular time would have been The Sabbath would be * a high day ' (John xix.
noted, if not by the disciples, by the man at 31), as the first Sabbath of the Passover time,
whose house they met even though not the first day itself, as the other
2. Christ, who came to fulfil the law, would view implies, (c) The chief priests were present
not have violated it in this instance. at the crucifixion. But if that had been the time
3. A celebration on the day before would not when the paschal Iamb was slain, these men
have been permitted, if it was tEe custom then should have been present in the temple, {d) The
to slay the lamb in the temple. objection that an execution would not take place
no8 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 1-16.
on the feast day, is of very little weight Accord- been given on the triumphal progress to Jeru-
ing to Deut. xvii. 12, 13, executions were to be salem than while Christ was so occupied in His
public and of a religious character, and one of public ministry in the temple. There would
the Rabbins distinctly states that they took place scarcely have been time for such a supper on
on feast days : Further the custom was to release Tuesday evening, as He went to the Mount of
a prisoner on the * feast day,* (Matt xxvii. 15; Olives at night (Luke xxi. 37), and then deliv-
Tonn xviiL 39), and Barabbas seemed to have ered a long discourse. Wednesday evening is
been released before the crucifixion (Matt xxviL too late, for the proposal of Judas followed, and
26). the words of Matthew and Mark : ' from that
Date of the Anointing at Bethany, time he sought opportunity to betray Him,* sug-
Matthew and Mark place the anointing at Beth- gest a longer interval than from late on Wednes-
any between the counsel of the chief priests and day night to Thursday night.
the treacherous proposal of Judas. John places 3. There is no reason for John's displacing
it just after the arrival at Bethany, ' six days be- it, while a displacement by Matthew and Mark
fore the Passover,' the entry to Jerusalem taking can be accounted for. [a) In history the recap-
place ' in the next day.' We accept the latter, as itulation of events is more natural than the an-
thc correct date. ticipation ; {b) The prophecy of the speedy death
1. While the marks of time in the several ac- would suggest the anointing of the burial ; (r)
counts do not decide which is the more exact, Tudas had^murmured (John xii. 4), and the re-
John xiL 9 speaks of something as following, buke no doubt had its effect in ripening his
which must have occurred previous to the public treachery, which is mentioned at this point by
entry to Jerusalem, while Matthew xxvi. 14, and Matthew and Mark. Neither of them speak of
Mark xiv. 10, do not necessarily imply that the Judas as the objecter, but they cannot have been
proposal of Judas immediately followed the Sup- ignorant of the connection between the two
per at Bethany. events. Matthew is most apt to vary from the
2. According to John the occasion was a sup- exact chronology so as to group together events
ger made for Jesus, not an accidental eating there, that have a close relation independent of time.
uch an entertainment was more likely to have
Chapter XXVI. 1-16.
The Declaration of the coming Passion: the Counsel of the Rulers. The
Anointing at Bethany ^ and the Agreement of yudas.
1 A ND it came to pass, " when Jesus had finished all these '\^^^^' "^^
2 ir\ sayings,^ he said unto his disciples, * Ye know that after * Jf ^f lJkb
two days is the feast of * the passover,^ and the Son of man is ^ john«^5s;
3 betrayed* to be crucified. ^Then assembled* together the ^comp. Ps.
chief priests, and the scribes,^ and the elders of the people, xi.47/53!'"
unto 'the palace® of the high priest, who was called-^ Cai- ^ ai'^A?'
4 aphas, And^ consulted that they might take Jesus by subtlety, ?6;Lukexi.
5 and kill him. But they said. Not on the feast day^ ^lest there johnxv^n.'
be an uproar® among the people. ReV. xi. 2.
6 * Now when Jesus was in * Bethany, in the house of Simon Luke in. 2 ;
7 the leper. There came unto him a woman having an alabaster John xi. 49;
box of very precious ointment, and poured it on^® his head, as |M,a8; acis
8 he sat at meat. But when his^^ disciples saw //, they had in- ^chap. xxvii.
9 dignation,^* saying, To what purpose is this waste } For this * ^^'!;\iZ^^
ointment ^* might have been sold * for much, and given to the |?"Luk j ;»'
10 poor. When * Jesus understood //, he said ^* unto them. Why , iS^'^chap.
trouble ye the woman } for she hath wrought a good work upon ^ comp^Mark
1 1 me. For "'ye have the poor always with you ; but "me ye have xli''. |.' ■^'^''"
/ Chap. xvt. S.
* words * the passover cometh • delivered up * gathered ^ i^«"t- »v.
* the best authorities omit and the scribes • court ' And they „ john xiii.
8 Not during the feast • a tumult arise '° over 33.
J' the *' were sore displeased " ointment
^* But Jesus knowing it, said
comp. Gen.
xxiii. 16.
/ Exod. xxL
32.
Chap. XXVI. 1-16.] THE GOSPEL ACCORDING TO MATTHEW. 209
12 not always. For in that she hath^^ poured this ointment on
13 my body, she did // ®for my^^ burial. Verily I say unto you, "^ ;[iJy "*•''•
Wheresoever this gospel shall be preached in the whole world,
tA^re shall also this, that this woman hath done, be told^" ''for/ Actax.4.
a memorial of her. ^, .
^ Mark xit.
14 *Then one of the twelve, called?^ ''Judas Iscariot, went unto '^'V'iyj'"
15 the chief priests, And said ufito them}^ What will ye^ give me, Sii!*?,a{l*3a
and I will deliver him^^ unto you ? And *they covenanted with *' veS^'as^;!
16 him for 22 thirty pieces of silver. And from that time he fj^'iciS^*
sought opportunity to betray him.^^ , ztch.xL «;
" omit hath *• to prepare me for
'" that also which this woman did shall be spoken of
" who was called " omit unto them ^ What are ye willing to
2' deliver him up ^^ weighed unto him
^ ^r deliver him up {as in vers* 2, 15),
Contents. Our Lord had finished His public Ver. 3. Then gathered together. The uncer-
work as a Teacher ; from this point He appears tainty of His enemies, despite their hostile desire,
as High Priest Matthew brings out this most is in contrast with His clear statement of what
fully. — The events narrated in this section, would come to pass. * And the scribes ' is prob-
though not given in chronological order (see note ably inserted from Mark xiv. i ; Luke xxiL 2,
above), arc connected in thought First comes Yet * the scribes * formed a part of the Sanhedrin,
the more definite declaration of our Lord as to which was probably assembled on this occasion,
the appointed time of His death (ver. 2). The — Unto the oonrt. Not the palace, but the court
rulers counsel a postponement (vers. 3-5). But it inclosed; comp. ver. 69; Luke xxil 55. — Who
Judas by his treachery (vers. 14-16) is the un- was caUed Caiaphas. Joseph us says he was origi-
conscious means of fulfilling our Lord's proph- nally called * Joseph ; * the form here used may
ecy. The anointing at Bethany, which took point to an additional name. John (xi. 51 ; zviii.
place, as narrated b]^ John (xiiL 1-8), six da)rs 13) says he was * high-priest that same year,' and
before the Passover, is inserted here, because it son-in-law of Annas, who had also been high-
helped to bring about this result priest and was still called so (Acts iv. 5). The
Ver. I. Had finished all these words, 1. ^., in office was hereditary in the family of Aaron, and
chaps, xxiv., xxv. The time was Tuesday night, held for life ; but Antiochus Epiphanes (b. c.
after Wednesday had begun, according to the 160) sold it to the highest bidders, and the Ro-
Jewish reckoning. mans removed the incumbent at pleasure. Cai-
Ver. 2. After two days. This means, ' the aphas was appointed by a Roman proconsul, his
day after to-morrow,' according to Jewish usage, predecessor having been deposed, and was re*
As Wednesday had begun, Fnday is the day m- moved by a Roman emperor about six years after
dicated, beginning at sundown on (our) Thurs- this time. Though of the party most hostile to
day. — The passover eometh. On the origin of the Romans, he and his associates raised the cry :
this feast, see Exod. xii. The word 'passover* * We have no king but Cesar '(John xix. ij). Tne
expresses the literal sense of the Hebrew word, direct connection of this event is probably with
which refers to the passing over of the destro3ring the close of chap, xxiii.
angel, sparing the nrst-bom of Israel in Egypt. Ver. 4. By subtlety* On account of the im«
It was the greatest Jewish festival ; a sacrificial pression made by our Lord upon the people,
feast (the paschal lamb with its blood sprinkled which still continued (Luke xxi. 38).
on the door*posts) and a memorial feast of thanks- Ver. 5. Hot during the feast, /. ^, the Pass*
giving. The lamb was not consumed on the al- over week, during which the multitudes (some*
tar, nor made the portion of the priests, but used times reckoned at three millions on such occa*
as food by the household of the offerer. Other sions) remained at Jerusalem. Most of Christ's
ideas were expressed in the observances con* followers were Galileans, and the Galileans were
nected with it, most of which were typical of all considered bold and Quarrelsome. This feast
'Christ our Passover.' The word 'passover' is was often the occasion of insurrection, according
used in a threefold sense in the New Testament : to Josephus. They could not take Him when
(i.) The paschal lamb itself ; Mark xiv. 12 ; Luke they would (John x. 39), yet must take Him at a
xxii. 7. (2.) The sacrificial lamb and the supper, time when they purposed not, but which He had
Matt xxvi. 17; Mark xiv. 14; Luke xxii. 11. predicted (ver. 2). Both the taking and killing
(3.) The whole feast of unleavened bread, which took place between the evenings of Thursday and
lasted seven days, which is the sense here, and in Friday, which made up the nrst Passover day.
Luke xxiL i ; comp. John ii. 13 ; vi. 4 ; xi 15 ; Even in the greatest humiliation His power and
xii. I ; xiii. I, etc — lieliyered up to be erueifled. truth still shine forth.
The prophecy here is of the time. The events Ver. 6. How when Jesus was in Bethany,
had already been foretold. That time was ap- On Saturday evening, see note above. — Isl the
pointed, because our Lord would thus fulfil sUl house of Simon the leper. Probably already healed
that was typified in the Passover. by Jesus, since otherwise he would have been un*
VOL. I. 14
210 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 1-16.
dean. He must not be confounded wilh the Jnhn would probably lave heard nothing but the
Fbarisee called Simon, at whose house in Galilee remark of Judas. — To what pnrpoM ii thu wacto.
■ umilar anointing had talcen place long before Simon the P1iaii»ee, in the similar case, objected
(Luke vii. 36-^). The two occurrences are clearly to the character of the woman ; here the value -*
distinguished in many ways. One tradition makes the ointment is though t, as Judas s ,^ , ._
thia bimon the father of Lazarus; another the have been squandered Dy this act of Mary. Sacri-
husband of Martha, who served on this occasion, fices, made out of love to Christ, seem Wasteful
Both families may have occupied the same house ; to the world, and even to the Church when under
or Simon may have been the owner, and Lazarus the influence of a mercantile spirit,
his tenant. Ver. 9. The best authorities omit 'ointment'
Ver.7. Than cam* Ditto UrnkweDun. Mary, here, but it is necessaryto sunplvit — Sold fur
the sister of Lazarus (comp. x. 38-42 ; John xi.f ; much. Fliny says that a pound of this ointment
not the woman (in Luke vii.), 'who was a sinner.' cost more than four hundred dfnarii (comp.
The latter person is gcnera.lly, but without reason, 'three hundred pence,' Mark and John). — Qlvaii
identified with Mary Magdalene, and the three to tlM poor. This suggestion, put forward by
women confounded. — Hsving an alabuter box, Judas, was with him a mere pretext (see John lii.
or ' vue.' Alabaster cruses were considered by 6} ; the other disciples may have honestly felt it.
the ancients the best receptacle for valuable oint- Judas may have hoped to get the money in his
ments or fragrant oils. The vessels usually had possession, but not necessarily to make off with
a long neck and were sealed at the top. — it ; his intention was scarcely ripe enough for
such a scheme. Those who hold trust funds,
even for benevolent purposed, are often as un-
scrupulous in adding to them as in increasing
their private store.
Ver. 10. But Jonu knowing it, ;. ;■., the
whole case, as is evident. B«id nuto them. He
answers, not Judas, but the others. Vet this was
a rebuke to Judas, and helped to ripen his ircacli-
erous design.^ Why trouble ye Uie iromuil —
The chief concern is for the affectionate Starj-.
Iler noble act of love had been misjudged, and
remarks made which would disquiet or confuse
her conscience. (See Mark xiv. a.) She is de.
fended and encouraged first of atl. The impulses
of genuine love to Christ, or His jieople, are often
thus checked, even by real Christians, who for the
time being speak the cold and selfish language of
the world. — A nod woik. Christ measured the
Of TMT pneloiu ointment. A pound of o nlment moral quality of the act by the motive, the dis-
nf ipikenard, according to John; omtment of ciples by its seeming utility. This utilitarian age
■pikenard, very precious,' according to Mark (xiv. presents many temptations to follow the lead of
3, see notes on that passage). It is supposed to Judas.
bave been > tare gum, from India, liquid when Vet. 11. For ye hav* the poor alvayi with
taken from the tree. The m^n point is its pre- 70V (Mark adds: 'and whensoever ye will ye
ciousness. Camp, the valuation put upon it by may do them good '] ; Init me ye have notllvay*.
iudis (' three hundred pence ' = ^o or {45, a His speedy death is foretold ; but the main imint
uge amount for those days.) — Ponnd It over hif is, that this opportunity could never return; while
head. By breaking the neck of the flask, prob- the care of the poor would be a daily 'duty to
ably by compressing it in her hands. The quan- humanity down to the end of lime.' The act was
tity of ointment permitted her to anoint his feet justified by the special occasion. It ought not to
also (John xii. 3). The Oriental custom of re- be cited to defend expeiai™ modes of worship at
dining al_table made the latter easier than the the cost ol neglecting the poor. Such special oc-
e suggests that no reorganization of society
body. It was also usual to wash the feel of hon- will ever banish poverty from the earth. There is
ored guests with water, but the anointina of the butone wayof doingthis, namely, by Christ's pco-
feet would indicate the highest honor. Mary may pie rect^nizing the poor as 'with them ' and under
have intended only to show this honor, but this the impulse of love like that of Mar)-, making the
action symbolized Christ's Messiahship, and had caieof them the usual expression of thai love.
a deeper significuKC, as our Lord points out Ver. iz. To prepare me for hnriaL Mary may
(»er». 10, III. have been aware of the predicted crucifixion, and
Ver. 8. Were mm dle^eatad. Judas was the thought of His actual burial when she anointed
spokesman, and probablythe instigator of this in- Him. If she was conscious of the meaning of
dignation. the others siding with him. The three her own act, then her love discerned what the
accounts here show perfect independence. ' The disciples could not perceive ; if she was not, then
disciples' (Matthew); 'there were some' (Mark); the Lord gives to acts of love a significance be-
' one of the disciples, Judas Iscariot ' (John). No j'ond the intention. The latter view seems the
doubt, all shared the feeling for the lime ; Mark more probable one, if the earlier date be accepted,
distinguishes ' some ' in a company, of which the The expressions in Mark xiv. 8 ; John xii. 7, im>
disciples formed a part ; John mentions the au- ply that she had a presentiment of an impending
tbor of the objection, and gives hts motives. If crisis, after which anointing would be unnecessary
John and Judas were reclinmg at this table in the or impossible.
Hme relative positions as at the. Lai^ Supper, Ver. 13. Veillj, etc A solemn, weighlypref.
Chap. XXVI. 1-16.] THE GOSPEL ACCORDING TO MATTHEW. 211
■ce. — ThU (MpoL The tidings of Mlvation, onlf disappointed him the more. Seeing the en-
with special iderence to Christ's death, just a1- nity of the rulers, hearing the dennndatiou
hided to. — In tlu whole wuld. A prediction □( (chaps, xxii., zxiii.) upon the class, who as rich
the world-wide preaching of His death. — Hut and honored filled the stations to which his de-
tlwwhleh this woman did shall be spoken of for sires pointed, convinced froni the final prediction
■ MSniDiial of hor. Fultilled to the letter. John, (ver. z) that our Lord would be put to death, the
Detore he tcIU of this, speaks of Mary as well hour had come when his sordid soul was i«ady
known on this account (John li. z). It is right to listen to the suggestions oC Satan ; 'then en-
lo record and remember the good deeds of those tercd Satan into Judas, surnamed Iscariot.' The
«hQ love Christ, but when the desire to be put on same eipresaion is used by John (liil 17), at the
record enters, the ointment is spoiled. This is the critical moment when Judas left the Paasover
only case where such a promise is made; there- feast. His remorse is readily explained. See
fore the incident has a weighty lesson and holds chap, xxvii. j-5. Even that was Salania — Chlaf
up a noble example. Alford suggests, thai this piiasta. Luke adds : ' and captains.' Tlie latter
prophecy points to a iwiWrti record : thatitahows were the guardians o( the temple and its treas-
Ihc Gospclscannot have been madeupfmmsome ures. This probably took place while the San-
original documeni now lost ; since Luke omits hedrin was assembled (ver. 3) ; but Judai may
this incident, and such a document would have have made the offer to both, in the hope of gel-
-- --■--'■-. Luke coold not have seen the Gos- ting a better reward.
pels ol Matthew and Mark, or he would have
«erted this to aid in fulfilling the prophecy.
Ver. 14. Than on* of tha twalva, wlio 1
•allad Judaa iMariot. Matthew does not ti
heap up epithets. — The principal motive, as
inferred from the strong eipression of John (:
6), was avarict. Other views : that he was uni
cided whether he would betray his Master, and lings,
wished to see if the chief priests would oSer a — '"
sufficient inducement ; that he felt it his duty to
deliver Jesus up; that he tried an experiment,
to see if our Lord would save Himself oy a mir-
acle, or establish a temporal kingdom. None of
these theories agree with the strong language
used by our Lord in ver. 24, and John xvii. 12,
or with the positive statement of Luke, that be-
fore the interview with the chief priests, 'Satan
entered into ' him. The character of Judas laid
him open to this Satanic influence, and nothing
could do (his more effectually than love of gain.
Temporal ambition doubtless had a place in his
heart, but even this was a part of his avarice ;
for, being treasurer of the Twelve, he might
hope to be treasurer of the kingdom. His prac-
tical talent must have been marked, to secure
this position for him, and the scene at Bethany
shows that he had influence among """ '
15. What an ja vUUnf to gtn m»1 No
indication of hesitation. Marie (xiv. 10) says
that he went ' in order that he might deliver hnn
up (o them.' — TtKj walsbad nnto hlu. This,
wWch is tf- '- -
, refers to the actual
payment, which probably occurred on the night
of the betraval. — TUrtf plaeea of ^tv. Silver
shekels, each worth a little more than two shil-
fifty cents. The price was itself an in-
ce this was the price for the life of a
slave (Ex. xxL £). Our Lord died the death of
a slave and a malefactor, that He might redeem
us from the slavery and eternal misery of sin.
Comp. Zech. xi. 11, here fulfilled, (Notice Jo-
___i .J ,__ ^ . _, r _:,.___ Q^„
Whatever was knovra to our Lord, whatever the seph w
purpose of God. the motive of Judas at [he time
when the Twelve were chosen, was probably the
same as that of the others. The rest were neiihe
well instructed nor highly spiritual, and in oul
ward appearance Judas was probacy equal 10
any of them. All were more or less self-seeking,
but over him the love and spirit of Christ had no ^
such influence as over the others. As the Lord portunity ' soon offered ; only c
drew near to Jerusalem, ever telling of His death, vened. — To batar^ Uu, or 'd _,.
Judas could not fail to manifest his real spirit. The same word as in vers, i, ic. Judas was not
■'*■'" '"s done at the supper in Bethany. The merely to tell where they could take him, but
s sold for hPtnty pieces of silver.
ivii. as.) Some think (hat this was Ihc ram-
money. But Judas returned thirty pieces (chap,
xxvii. 3), and the answer then given him indicates
that the rulers were done with him.
Ver. 16. From that timo. Frobablv Tuesday
evening. — 0ppartnnlt7. A lime and place suited
o the crafty policy of the Sanhedrin. The * op-
" r him np.'
■ely to tell
reproof then administered had its effect (hence himself to be tl
(he order of Matthew and Mark). The trium- transferring Him ii
bis false hopes, but the subsequent
I (he hands of His ei
real meaning.
212 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 17-30.
Chapter XXVI. 17-30.
T/ie Lord's Supper,
17 ^XTOW 1 * the first day of the feast op unleavened bread the '',J!^ft*VJK«
1 ^ disciples came to Jesus, saying unto him,^ Where wilt ^""od^'iii.
18 thou that we prepare * for thee to eat the passover? And he '*
said, Go into the city to such a man, and say unto him, ^ The - J^*»" "• »^
Master saith, ^'My time is at hand ; I will^ keep the passover ^comp.john
19 at thy house with my disciples. And the disciples did as Jesus via. 20.
had ® appointed them ; and they made ready the passover.
20 *Now when the ^ even was come, -^ he sat down® with the ' ^^'*'^ *''^*
21 twelve.® And as they did eat,^^ ^he said, Verily I say unto you,-^^^"^^ *"*•
22 that one of you shall betray me. And they were exceeding ^ ,^,"f^ j31n
sorrowful, and * began every one of them to say unto him,^^ j^ Luke'^^n.
23 Lord, is it IP^^ And he answered and said, 'He that dippeth^^ ^ J;;»^"
24 his hand with me in the dish, the same shall betray me. *The ' 26; comp.
"Xi 1*
Son of man goeth 'as ^* it is written of him : * but "* woe unto johnxin.k
that man by ^^ whom the Son of man is betrayed ! it had been 22.
/ Vers. 54, 56;
2? " ffood ^® for that man if he had not been born. Then ^^ Judas, Mark ix! 12!
, ia Luke XXIV.
which betrayed him,^® answered and said. Master, is it I .^ '^ 25-27, 4^:
•' Acts XVII. 2,
He said * unto him, ^ Thou hast said.^^ 3; xxvi. 22,
26 ''And as they were eating, Jesus took bread, and ^blessed it^ rVV/''*'
and brake //, and ^ gave // ^ to the disciples, and said. Take, '^^^^^p* *'''"•
27 eat ; '"this is my body. And he took the^ cup, and *gave thanks^ " \f^^ '^"
28 and gave W^ to them, saying. Drink ye all of it ; For ''this is ^ m^rk^^jv.
my 'blood of the new ^s testament,^^ which is shed for "many ^^t'^'z^
29 for the^ remission of sins. But^ I say unto you, I will® w. 23-25?**'
not drink henceforth of this fruit of the vine, until that day ^ xi" iV"*^
when I drink it new with you*^ in my Father's kingdom.^^ '^ cor. %. 16.
30 And when they had sung a hymn, •they went out into^^ ic ^h^ xv. 36. .
mount of Olives. I ^
M See chap.
zx 28
* insert on ^ omit the feast of omit unto him y Liike xxii.
* make ready * <?/«// will • omit\i2A "^ omit iho 39A.J»hn
* was sitting at meat • The best authorities insert d\^c\^\i^ w'se" chap
*° were eating ** to say unto him every one {omit of them), xxi. i
*^ Is it I, Lord ? " hath dipped " even as " through
*• good were it " And " or^ his betrayer
» Is it I, Rabbi ? « sakh " said it «« omit it
*• and he ^ omit the ** The best authorities omit new
*• covenant ^ unto ^ And ® shall
•^ with you new " the kingdom of my Father '^ unto
Contents. Vers. 17-19 ; the preparation for among the Tews from ten to twenty persons gath-
the Passover. Vers. 20-25 > ^^® actual celebra- ered as one household. The rites of the feast were
tion during which our Lord announces who regulated by the succession of the cups, filled
would betray Him. Vers. 26-30 ; the institu- with red wine, commonly mixed with water, i.
tion of the Lord's Supper. On the date, see note Announcement of the Feast. — The head of the
at. the beginning of the chapter (p. 207). house pronounced the thanksgiving or benedic-
1*HE Passover Rites, At the Paschal supper tion over the wine and the feast. In the form
Chap. XXVI. 17-30.] THE GOSPEL ACCORDING TO MATTHEW. 213
used the words, * fruit of the vine,* occur. The should address the master of the house he en-
first cup was then drunk by him, followed by tered. Possibly the householder was a believer ;
the others. Then the washing of hands, after of a previous understanding there is no hint
praise. 2. The eating of the bitter herbs, dipped Such hospitality was usual on such occasions,
m vinegar or salt water, in remembrance of the This mocle of directing the disciples would pre-
sorrows in Egypt. Meanwhile the paschal dishes vent Judas from knowing the place in time to be-
were brought m — the well-seasoned broth (called tray our Lord at the Passover meal. — The ICa*-
charoseth), the unleavened loaves, the festal of- tar laitlL. The man must have recognized to
ferings and the lamb. All these things were some extent our Lord's authority. — My time is
then explained. They sang the first part of the at hand. The time of suffering ; not the time of
Hallel, or song of praise (Ps. cxiii., cxiv.), and my Passover, over against the ordinary time of
the second cup was drunk. 5. Then began the observing it. How far either the disciples or the
feast proper (at which they reclined) : the house- householder understood this is uncertain,
holder took two loaves, broke one in two, laid it Ver. 19. Comp. the fuller accounts of Mark
upon the whole loaf, blessed it, wrapped it with (xiv. 14-16) and Luke (xxii. 11-13).
bitter herbs, dipped it, ate of it, and handed it Ver. 20. Even. Luke : ' the hour.' Both point
round with the words : * This is the bread of af- to the regular time. — He was sitting at meat, or,
fliction, which our fathers ate in Egypt' He 'reclining at table.' The original reouirement
then blessed the paschal lamb, and ate of it ; the was, to eat the Passover standing (Exoo. xiL 11).
festal offerings were eaten with the bread, dipped The Jews altered this when they came to the land
in the broth ; and finally the lamb. The thanks- of promise and rest.
giving for the meal followed the blessing and Ver. 21. And as they were eating. The four
drinking of the third cup. 4. The remainder of Evangelists are entirely independent in their ac-
the Hallel was sung (Ps. cxv.-cxviii.), and the counts of the Last Supper. Luke (xvii. 15-18)
fourth cup drunk. Occasionally a fifth cup fol- records the expression of our Lord's desire to
lowed, while Ps. cxx.-cxxvii. were pronounced, eat the Passover with them ; and this seems to
but this was the extreme limit. Little, however, have been the first incident attending the first
can be deduced from this order in regard to the cup (the announcement of the feast). The wash-
mode of celebrating the Lord's Supper. It is ing of the disciples' feet is mentioned by John
probable that with the first cup our Lord made only (xiii. 4-12), and this preceded the announce-
the announcement of Luke xxii. 17, 18. The sec- ment of the betrayer (John xiii. 21-30) which our
ond cup may have been devoted to the interpre- verse narrates. The strife as to who should be
tation of the festal act. The third cup, the cup greatest, mentioned by Luke only (xxii. 21-30),
of thanksgiving, was probably that of the Lord's seems to have been the immediate occasion of the
Supper. washing of the disciples' feet ; hence the probable
Ver. 17. On the first day of unleavened bread, order was : (i ) the expression of desire ; (2) this
The 14th of Nisan, when the leaven was re- strife; (3) the washing of the disciples' feet ; (4)
moved. In the evening of this day (after the the announcement that one should betray Him,
15th had begun) the Passover was eaten. (See mentioned by all four Evangelists. — One of yon
note on p. 207). — The disciples. It is probable shall hetray me. This indefinite announcement
that they came with the intention of inquiring on would give Judas an opportunity of repentance,
this point, and their thought was answered by the But it promiced no effect, except to startle and
command mentioned in Luke (xxii. 8), to which sadden them all.
they responded : Where wilt then, etc. As Ver. 22. Is it I, Lordl Comp. the fuller de-
strangers they must join some household in the tails in John xiii. i8-io. The Greek form of this
city. The householder kept the lamb from the question implies a denial ; hence the hypocrisy
loth day of the month ; he presented it in the of Judas in asking the question by himself, after
temple, * between the evenings,' 1. ^., between the others. Yet every Christian may ask such a
three and six o'clock in the afternoon of the four- question at the Lord's table,
teenth, himself slew it. The priests, standing in Ver. 23. He that hath dipped the hand with
a row extending to the altar, received the blood me in the didL One near Him. There were
in silver basins, which they passed from hand to probably a number of dishes, or bowls, distrib-
hand, until at the foot of the altar the blood was uted along the table, containing the broth called
poured out, whence it flowed by an underground charosethy prepared of dates, fi^s, etc., which was
conduit into the brook Kedron. This took the used at the Supper, representing, it is said, the
place of the sprinkling of the blood on the door- Egyptian bricks or clay. Even this statement
posts. The householder then removed the skin may not have definitelv pointed out Judas to the
and fat from the lamb ; the latter was burned on others. There is a patnetic tenderness in the Ian-
the altar by the priest, the former was carried guage (comp. Ps. xli. 9, quoted in John xiii. 18).
home bound about the lamb. As the number of Ver. 24. The Son of man goeth, even as it is
lambs was very ^reat the persons bringing them written dr him. Luke : * As it hath been deter-
were admitted m detachments. The disciples mined.* The prophecy implied the purpose. -r-
asked where they should find a householder who Bnt. God's purposes include our freedom (comp.
was ready to do this, and whom thev, as his Acts ii. 23) — Woe nnto that man. Stier : * The
guests, would assist The accounts of Mark and most affecting and melting lameniatioit of lave^
Luke intimate that most of the preparations were which feels the woe as much as holiness requires
already made. or will admit.' Our Lord seems to forget His
Ver. 18. Go into the dty. Addressed to * two own woes in pity for this man. — Good were it for
01 his disciples' (Mark), * Peter and John '(Luke), that man, etc 'A proverbial expression for the
— To inch a man. The name is not given. Mark most terrible destiny, forbidding the thought of
and Luke give the sign by which they should find any deliverance however remote,
the right person : a man should meet them, bear- Ver. 2C And Jndas. John, who was next to
ing a pitcher of water, and following him, they our Lord (John xiii. 23), gives a more detailed
214 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. i7-3a
account of what be saw and heard ; which prob- (and nothing else) involves the changing of the
ablv took place before the question of Judas, substance of bread into the real flesh of our
after the
question
* after the sop ^ ......
27). TWa bast said it. An affirmative answer is not at all literal. According to Luke and Paul,
(see ver. 64; comp. Mark adv. 62), uttered in in giving the cup, our Lord said not, this wine,
dose connection with the words : * What thou but ' this cup is the new testament in mv blood.*
doest, do quickly' (John xiii. 27). The misunder- This view mterprets these words: This wine
standing A these words and the immediate with- (our Lord said ; * this cup ') becomes my blood
drawal of Judas, prevented the disciples from see- (our Lord said ' the new testament in my blood ').
ing. even now, the purpose of Judas. No literal sense of the whole is possible. This
Jmdas Moi present Matthew and Mark place view has led to great abuses: It makes of this
ttie institution after the announcement respc^ing Sacrament a sacrifice ; it makes it efficacious,
the betrayal. Luke hints at the latter after the whatever be the character or state of the par-
account of the former, but his order is obviously taker ; its tendencies have been to exalt the
less exact. John shows that Judas went out clergy at the expense of the people, to exalt the
after the announcement, but does not mention Sacrament at the expense ot the word of God,
the institution at alL It is therefore most proba- to exalt forms at the expense of morality.
ble that Judas went out (John xiii. 30) be/ore the (6) The Lutheran view (commonly called con-
institution. As however * dipping into the dish ' substantiation). This declares that the body of
(ver. 23), indicates that the supper was in prog- Christ is present m, with, and under the bread.
ress, wnich usually began with the breaking of It seeks to avoid the errors of the Roman doc-
the unleavened bread, it is possible that Judas trine, and yet preserve a literal .<%ense, by inter-
was present at the distribution of the bread, but preting our Lord's words : * This is {tn a certain
not at the giving of the cup. (In that case, the sense and partially^vX not exclusively) my body.'
laity in the Romish Church have only Judas' por- Of course this is not literal, and involves the
tion.) The breaking of bread may have been figure of synecdoche, the additional philosoph-
deferred in this case, or, as is more likely still, ical difficulty of two substances occupying the
was an act altogether distinct from the usual dis- same space at the same time, and the ubiquity
tribution of the Passover cakes. The account of of Christ's body.
I^e favors the latter view. Practical exhorta- (2) The ^/^ro/rz^^ or symbolical sense. *This
tions based on the presence of Judas at the signifies my oody.' This view implies that the
Lord's Supper are of very doubtful propriety. bread and wine remain bread and wine in sub-
stance as well as form. Comp. i Cor. vi. 26-28,
The iNSTiTtrrioN of the Lord's Supper, where the bread which is eaten is spoken of as
This feast of love, designed to bind the hearts of ' bread ' three times.
Christians to their Lord and to each other, has, (a) The ZwingOan view : The Lord's Supper
like the person of our Lord Himself, been made is a memorial service, and nothing more. The ob-
Uie occasion of controversies, alike unrefreshing jection to this view is that it does not exhaust the
and fruitless. The blessing of the holy com- phrase as a figure. When Christ says, ' I am
munion does not depend upon the critical inter- the vine,' ' I am the door,' etc, the lower object,
pretation of the Gospel accounts,— important as used as a figure, has attached to it a higher spir-
this maybe in its place,— but upon childlike faith, itual sense. In the Lord's Supper the lower ob-
which receives it The passages to be compared ject is made a continued sign, emblem, symbol
constantly are : Mark xiv. 22-3q ; Luke xxiL 19, of the greatest spiritual truth. The consequences
20 ; I Cor. xi. 23-29. Our LonT on this occasion of this bald view are shown in the lower estimate
founded a permanent ordinance in the Christian of the Sacrament, even as a memorial service.
Church ; a sacrament, pointing to His death in which it has almost invariably produced.
the past, to His life in the present, to His com- {b) The Calvinistic view. This maintains the
ing m the future ; of which it is a Christian dut^ spiritual or dynamic presence of Christ in the
to partake, and a sin to partake unworthily ; it Lord's Supper over against the literal interpreta-
being a communion of believers as members of tions, and His real presence over against the
the same body of Christ (i Cor. x. i6» 17). The Zwinglian view.
maun point respects the meaning of the words : Both the figurative views agree, that here where
•This IS my body' (ver. 26). 'This* in the orig- bread is the sign, it is signified : that Christ's
inal is neuter, * bread * is masculine. * This ' does body vras broken for us ( i Cor. xi. 24) ; that it
not mean * this bread,' but * bread in this service.' was given for us (Luke xxii. 19) ; further that as
• Is,' may not have been expressed in the Ara- bread is the usual means of nourishing natural
maic language used by our Lord. The relation life, so Christ nourishes our spiritual life (John
between the words * this * and * my body,' cannot vi.) ; the Calvinistic view emphasizes the fact
be determined by this verb alone. The four that we, as partakers of the same bread, signify
leading views may, however, be classed under our membership in the same mystical body of
two senses given to 'is ;' Christ (i Cor. x. 17). In the Passover the sin-
( 1 ) Literal. offering was consumed, not on the altar, but as
(a) Romanist view. food by the household of the offerer. So in the
\b) Lutheran. Lord's Supper the bread was not only an em-
(2) Figurative. blem of this flesh as 'wounded for the sins of
(a) Zwinglian. men,' but also *as administered for their spiritual
(b) Calvinistic nourishment and growth in grace' (J. AdcL Alex-
ia Literal interpreUtion. ander). The Lord's Supper is therefore a feast
{a) Romanist view (called transubstautiation): of the living union of behevers with Christ, and
This is (really and essentially) my body. This a communion of believers with each other. It
Chap. XXVI. 17-46] THE GOSPEL ACCORDING TO MATTHEW. 215
Bignifies, and also sedls^ such union and commu- cross as ' the blood of the covenant.' He thua
nion, becoming to the believing heart a means of comforted His disciples by explaining His death
grace, and to the unworthy partaker a means of to them, and we can find no blessing in it apart
condemnation ( i Cor. xi. 27-30). By this is not from this explanation. — Whidi if it^ (or 'being
meant that it conveys, in and of itself, grace and shed *) for nuuiy unto Teiiiiuio& of dm. Our
condemnation, any more than in the case of Lord here declares, with reference to His own
preaching, prayer, the reading of the Scriptures, death, that it was an actual dying for others, to
singing Psalms. The language and feelings of the end that their sins might be pardoned. That
Christians, when engaged m the solemn serNice, death for many is the ground of the forgiveness
assume as much as this. of each ; the partaking of the cup signifies our
Practically all may agree, save those who hold belief that He thus died for us ; the seal of the
that the Lord's Supper is a sacrifice. This opin- covenant assuring our believing souls of forcive-
ion is contrary to the cardinal truth of the gospel, ness. Both • bread * and * wine ' set forth Christ
as is manifest not only from a comparison with in us, as well as Christ for us. The blood is a
those passages of the New Testament which symbol o( life ; the wine, the emblem of Christ's
speak of the sacrifice of Christ as offered ' once blood, is drunk, to signify also our new life
for all,* but from the injurious effects of the doc- through the blood of Christ, just as the eating of
trine, as displayed in the corruptions of the Rom- the bread sets forth nourishment derived from
ish Church. Christ, whose body has been broken for us.
Ver. 26. Ab they were eating. During the The central fact is the atoning death of Christ,
paschal feast, hence this was probably not the which we commemorate ; the present blessing is
usual breaking of the Passover cakes. — Took the assurance conveyed by visible si^ns, that we
bread. The unleavened cakes, used on these receive, truly though spiritually, Chnst, with all
occasions, easily broken. — And blesied. As was His benefits, and are nourished by His life into
the custom. Luke and Paul say : *cave thanks,' life eternal. The word 'many' seems to hint at
which is the same thing. The word * Eucharist ' the communion of believers with one another.
(* thanksgiving ') is a common name of the Lord's Ver. 20. I ihall not drink heneeforth. He is
Supper, as a feast of thanksgiving. Our Lord done witn earthly rites, and at this sad moment
probably did not Himself partake. — TakOiOat; points them to a future reunion at the Marriage
this if my body. (See note above) Supper of the Lamb. The ordinance now re-
Ver. 27. And be took a oap. Luke and Paul, ceives its prophetic meaning (comp. i Cor. xi. 26
'after supper.' Although the institution may 'till He come'), directing believers to the perfect
have been independent of the re^lar mode of vision and fruition of that time, through the fore-
celebrating the Passover, the giving of thanks taste which this sacrament is designed to give,
mentioned here, taken in connection with i Cor. It is a tame interpretation which finds here only
X. 16 (' the cup of blessing'), indicates that this a declaration that the Jewish Passover is super-
was a cup of thanksgiving, hence probably the seded by the Lord's Supper. — Drink it with ycm
third cup of the Passover feast. — Drink ye all new, on some peculiar and exalted festal occa-
of it. * All ' is significant in view of the Roman- sion. — Xy Father's kingdom. Not to be weak-
ist usage, which denies the cup to the laity. ened into ' in the Christian dispensation.' It
Ver. 28. For this is my blood of ttie oorenant. points to the victory of the Church, not to its
The wine, poured-out, is a symbol of the blood conflicts ; and the continued celebration of the
of Christ shed for us. Both here and in Mark Lord's Supper is an expression of assured vie-
the word ' new ' is omitted by the best authori- tory on the part of His militant Church,
ties, though it occurs in the accounts of Luke Ver. 3a And when they had sung a hymn
and Paul. It was still the same covenant, thoueh (Ps. cxv.-cxviiL), they went ont nnto the mount
'new.' Hence as the old covenant forbade the of Oliyes, to Gethsemane (ver. 36). Between the
drinking of blood, it could not be commanded hymn and the going out we must insert the dis-
here in a literal sense. As Moses (Exod. xxiv. 8) course and prayer of John xiv.-xvii. The place
sprinkled blood upon the people and said, ' Be- of eating the Passover was probably kept con-
hold the blood of the covenant,' our Lord points cealed, to give time for that closing interview,
directly to the shedding of His blood on the appropriately called, ' the Holy ctf Holies.'
Chapter XXVI. 31-46.
Profpiises to the Disciples with the too Confident Response of Peter, Our
Lord in Gethsemane,
31 "T^HEN saith Jesus unto them. All ye* shall be offended '' ^^^j"^»^ "^•
A because of ^ me this night : for it is written, I will <? smite * ffV*****'
the Shepherd, and the sheep of the flock shall be scattered ^ '^^^^^}'
32 abroad. But after I am risen again,^ ^ I will go before you into ,/c£i^S;?H
33 Galilee. ' Peter ^ answered and said unto him. Though all men^ iiaJkxif.j.
* shall be offended because of ^ thee, yet will I ^ never be of- ' S?3i!t3.*
» in « raised up » But Peter * H all • I will {pmit yet)
2l6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 31-46.
34 fended. -^ Jesus said unto him, Verily I say unto thee, That®-^J^«j^»
this night, ^before the cock crow, thou shalt deny rae thrice.' ^ vw^^j ;
35 * Peter said« unto him, Though I should » die with thee, yet S^^****
will I ^ not deny thee. Likewise also said ^^ all the disciples. s^^jSi'
36 *Then cometh Jesus with them *unto a place called Gethsem- i mark^'xIv
ane, and saith unto the ^^ disciples, Sit ye here, while I go and * i!u£* xxii.
37 pray yonder.^ And he took with him ' Peter and "* the two x^'u. ?. °
sons of Zebedee, and began to be sorrowful and "very heavy. ^^ 1.
38 Then saith he unto them. My soul is exceeding sorrowful, even « phu. ii.26i
^ «_» comp. Joha
39 unto death : tarry ye here, and ® watch with me. ''And he ^ ^^J'ly^
went a little further,^* and fell on his face, and ^ prayed, saying, "jj;^
'' O my Father, if it be ^^ possible, let ' this cup pass ^^ from me : ^ tl'eb'V. 7
40 ' nevertheless, not as I will, but as thou «////. And he cometh ^ ^^^Ipf ^
unto the disciples, and findeth them asleep, ^^ and saith unto ^ vcr."ia ;
41 Peter, What, could ye not ^ watch with me one hour ? ** Watch ^%.^'pha
and •» pray, that • ye enter not into temptation : the spirit in- „ Luke xxn
42 deed is willing, but the flesh is weak. He went away again the t;Comp.chap
second time,^® and prayed, saying, O my Father, if this cup ""' '^
may not pass away from me,^^ except I drink it, •'thy will be w seever.39
com p. chap
43 done. And he came * and found them asleep ^^ again : ^^ for vi. 10.
44 * their eyes were heavy. And he left them, and went away :r Luke ix. 31
agSin, and prayed the ^ third time, saying ^ the same words.
45 Then cometh he to his 2* disciples, and saith unto them. Sleep
on now, and take wwr rest: behold, ''the hour is at hand, and.^' J'?!"'"*-^;,
^ the Son of man is betrayed into the hands of sinners. Rise,^
let us be going : behold, he is at hand that doth betray ^ me.
• insert in ' thrice deny me « saith
• Even if I must '° In like manner said also
" his ^' yonder and pray " sore troubled
** forward a little ^* is *• pass away ^' sleeping
** Again a second time he went away
" 7%e best authorities read this cannot pass away {omitting from me)
•^ came again *^ omit again ** a '^ saying again
a* the « Arise «• betrayeth
The Prediction of Peter's Denial. The prophecy, not mentioned by Luke and John, and
conversation recorded in vers. 31-35 seems to with difficulty fitted into their narratives. They
have taken place on the way across the brook indicate that the prediction about Peter was oc-
Kedron to Gcthsemane. Luke inserts a similar casioned by something else, and record a less pre-
prediction, in connection with the incident about sumptuous answer from him. It is probable that
the two swords, which must have taken place be- our Lord gave tioo intimations on this point, the
fore the departure. John too places the predic- first mentioned by Luke and John (as above), the
tion before the farewell discourse (chaps, xiv.- second by Matthew and Mark, uttered on the
xvii.), thett»/4tf/^ of which must have been deliv- way out to Gethsemane. We then have, what
ered in the room. If there was but one intimation would scarcely be lacking, a conversation on
of Peter's denial, it was at the point where it is the way. The phrase * this night ' favors this
placed by Luke. The order is : After the sing- view.
mg of the hymn, the prediction about Peter, then Ver. 31. All ye. Not without a contrast to
the incident about the swords (in Luke), next Judas who had gone. — Shall be offended ;* made
John xiv., then a rising to go (John xiv. 31), then to stumble,* 'fall away.' — In me, /. ^., His be-
the remainder of the discourse and the prayer trayal and sufterings, tJuB night, would be made
(John xv.-xvii.), then the actual going out by them an occasion of stumoling, a snare ; they
Matthew and Mark, however, connect the predic- would forsake and deny Him. — For it it written
tion of Peter's denial with another important (Zech. xiii. 7). Our Lord, knowing what would
Chap. XXVI. 31-46] THE GOSPEL ACCORDING TO MATTHEW. 21/
come, knew also that it was designed to fulfil ('black brook'), so called from its dark waters,
this prophecy. — I will imite th« Shephexd, etc. which were still more darkened by the blood
In the prophecy : ' Smite/ a command. This from the foot of the altar in the temple (see note
change suggests that the coming sufferings were on ver. 17). The spot now pointed out as Geth-
not only at the hands of men, but in some proper semane lies on the right of the path to the Mount
sense inflicted by God Himself ; God smote Him of Olives. The wall has been restored. Eight
.instead of His people (comp. Is. liiL 4-10). olive trees remain, all of them very old (each one
' The Shepherd ' is Christ, and in the original has paid a special tax since A. D. 636), but
prophecy meant the Messiah (comp. Zech. xi. 7- scarcely of the time of our Lord, since Titus,
14; xii. 10). — And tliA iheep of the flock; the during the siege of Jerusalem, had all the trees
Apostles, but with a wider reference also to the of the district cut down. Dr. Thomson ( The
Jewish people. — Seattered abroad. This occurred Land and the Book) thinks the garden was in a
both in the case of the disciples, and of the more secluded place further on, to the left of the
Tews, after they had rejected the smitten Shep- path. — The name has been connected with the
herd. bruising of our Lord for our sins. — His diioi-
Ver. 32. Bnt after I am raised up. The res- plot. The remaining eight. — Sit ye here, u €,,
urrection is again announced. — I will go before ' stay here.' These eight would form, as it were,
70a. The figure of a shepherd is continued, a watch against premature surprise. — While I go
Comp. the remaining words of Zech. xiii. 7 : yonder. Probably out of the moonlight (the
' And I will turn my hand upon the little ones.' Passover was at full moon) ; not into a house. —
— IntoOalilee. In Galilee He collected His dis- And pray. Our Lord speaks of the coming
ciples : chap, xxviii. 16 ; John xxi., i Cor. xv. 6. struggle as prayer. So Abraham (Gen. xxii. 5),
This gathering was the pastoral work after the when he, almost on the same spot, was going to
resurrection, hence the other interviews in Jem- the greatest trial of his faith,
salem are not referred to. Ver. ^7. Peter and the two sons of Zebedee.
Ver. 33. But Peter answered. Instead of lay- These three witnesses of His Divine glory on the
ing hold of the comforting part of the promise, Mount, were chosen to witness His human an-
Peter reverts to the first part. — If all ... I will guish in the valley. Yet they did not witness it
Jierer be offended. The utterance of affection, (ver. 40). Their nearness seems to have been in
yet of self-confidence and arrogance, since * all ' some way a comfort to Him, though they could
refers to the other disciples. Hence he was al- not help Him. — And began to be sorrowful and
lowed to fall lower than the rest This reply sore troubled. Two ideas : first, that He was
differs from that given by Luke and John. Its troubled with woe that falls upon Him ; second,
tone points to a previous declaration respecting that He felt forsaken, had a weight of trouble
his want of fidelity. that drove Him into solitude.
Ver. 34. Before the ooek crow. Mark : ' Be- Ver. 38. My soul is exoeeding sorrowfnL
fore a cock crow twice.' The first cock crow is Comp. John xii. 27. A sufferer all His life, His
about midnight, and heard by few ; the second, sufferings now increased, even nnto death. His
about three in the morning, is usually called human Dody would have given way under the
.'cock-crowing ' (comp. Mark xiii. 35). The lat- sorrow of His human soul, had not strength
ter is referred to here : Our Lord meant the act- been imparted by the ministrations of an angel
ual cock-crowing to be a warning for Peter (ver. (Luke xxii. 43). Soul and body interacted in
75). It is said that the inhabitants of Jerusalem Him as in us. Luke (xxii. 44) narrates more
kept no fowls because they scratched up unclean particularly the physical effects of this agony,
worms. But this is not certain, and such a pro- — Tarr^ ye here and wateh with me. He would
hibition would not affect the Roman residents. — have fnends near Him, but does not say : Pra^
Thrice deny me. Deny knowing me (Luke xxiL with me ; in this conflict He must be alone. His
34), a denial of any relation to Christ, virtually a command was not merely to keep awake out of
denial of faith in Him, as the Son of God ; in sympathy with Him, but to be on their guard
contrast with the previous confession (chap. xvi. against coming dangers. Even then He showed
16). care for them.
Ver. 3 c. Even if I most die with thee. In Ver. 39. And he went forward a little. 'About
Luke ana John, something like this precedes the a stone's cast' (Luke xxii. 41), since that seems
prediction of the denial : in Matthew and Mark to refer to this second withdrawal. Into the
it occurs at this point This favors the view that Holy of Holies He goes alone. Luke, a physi*
two different occasions are referred to. — In like cian, gives more vivid statements. — F^ en his
manner said also all the disdples. The ardent face. Luke : ' kneeled down.' Kneeling and pros-
spokesman influenced the rest. Their assevera- tration were scarcely distinguished in tne east. -^
tions were probably not so strong, but were as If it is possible. Mark (xiv. 36) : 'Abba, Father,
inconsiderate. So ' all ' forsook Him (ver. 56), all things are possible unto thee ; ' Luke (xxiL
but Peter alone denied Him. 42) : ' if thou be willing.' The bitterness of this
Ver. 36. Unto a plaoe oalled Oethsenume. cup was so great, that He desired its removal,
Luke (xxii. 39) says in general ' to the mount of but even this desire was subordinated to the holy
Olives,' though hinting at a customary place ; will of His Father. — This cap. (Comp. chap.
John (xviL i, 2) tells us that was a * garden' be- xx. 22.) All His sufferings, including the spe*
yond the brook Kedron, known to Judas, * for cific sorrow of that hour. Hope of relief re-
Jcsus ofttimes resorted thither with His disci- mains in our anguish; but He foreknew all.
pies.' ' Place ' means ' a piece of land,' ' field ' All the predictions our Lord had previously
(see John iv. 5 ; Acts i. 18, etc.): 'Gethsemane ' made and the events of the same evening, show
means ' oil-press.' It was probably an enclosed that it was not merely a fear of death. — Pass
olive-yard, containing a press and garden tower, away from me. God answered the prayer by
perhaps a dwelling-house. It was at the western giving Him strength to drink it. The removsU
loot of the Mount of Olives beyond the Kedron of the suffering was not ' possible.' The sor-
2l8 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 31-46.
rows were necessary, not for Him, but for us. — ence to the approach of the betrayer. It is not
Hot as I will, bat as thou wilt In this real ceruin that the band of Judas had already ap-
struggle, His will was still fixed in its obedience peared. — Is betrsysd into tho hands itf iiimers.
to that of His Father. As the God-man He fore- Our Lord had predicted (chap. xx. 18, 19), that
knew all the bitterness of the cup, and His hu- He would be delivered to the chief priests and
man will desired relief, but that will was over- Gentiles ; ' sinners ' here includes both. There is
ruled by the Divine purpose, which coincided special significance in the choice of this word at
with His Father's will and led to submission. such a time.
Ver. 40. Pooping. Not sound asleep, as we Ver. 46. Ariso, /. ^., rouse yourselves, not sim-
infer from ver. 45, but in a dozing, drowsy state, ply, stand up. — Lot us bo goin^. Both expres-
Excessive sorrow has this result (comp. Luke sions imply haste, not necessarily terror. The
3Ezil 45). Spiritual^ influences, too, exhaust the conflict is over, the spirit of submission reigns ;
body. Their drowsiness does not prove insen- yet He is anxious that the trial of the moment
Bibility ; they had, however, been warned to of His betrayal should be over. His advancing
watch. — Unto Potor, who had promised most. — to meet His betrayer may have been to rejoin
What, or ' so then.* This inaicates disappoint- and protect the eight disciples at the entrance of
jment, if not displeasure. His chosen friends the garden. — Bohold, etc The band of Judas
had failed to comfort Him in this crisis. now appears.
Ver. 41. Watdh and pray. The care for them,
which was involved in the rebuke even, now be- The Conflict in Gethsemane.
comes most prominent. They needed then, and,
as the original implies what is habitual, always to This conflict presents our Lord in the reality
watch, to De on tneir guard, as well as to pray, of His manhood, in weakness and humiliation.
And that for themselves : that yo ontor not into but it is impossible to account for it unless we
tomptation. This includes an entertaining of the admit His Divine nature. ( Hence there is no
temptation. Others explain it : a temptation reason for supposing that John omits it because
ffreater than ye can bear. Luke, whose account it presents the human weakness of our Lord ;
IS at this point more condensed^ inserts this ad- especially as John himself frequently alludes to
monition m a different place (xxil 40, 46). — Tho such weakness.) Had He been a mere man,
ndrlt indood ii willing, but tho flooh ii woak. His knowledge of the sufferings before Him
* The spirit,* /. ^., the human spirit, but only as could not have been suflicient to cause such sor-
quickened by the Holy Spirit Of itself it could row. The human fear of death will not explain
have no such willingness. In the Epistles the it. The conflict of desire and will in Him shows
word 'flesh' generally means the whole depraved a higher will than mere men have, a will which
condition of man ; but here, where it is con- was so controlled in its ruling purpose, that even
trasted with the human spirit, it probably refers to the first prayer (ver. 39) breathed entire submis-
the material part of man's nature. The human sion. Our Lord, as a real man, was capable of
spirit (when acted upon by the Holy Spirit), is such a conflict. But it took place after the se-
mling to do the present duty, but the flesh, the renity of the Last Supper and before the sub-
body, which is weak (and weakened through sin), lime submission in the palace and judgment hall.
hinders and often produces failure. That was The conflict therefore seems to be a specific
tlMK case with the disciples. Nor is an applica- agony of itself ; the sorrow and grief was not
tion to our Lord forbidden. In Him, though about the future merely, but in and of that hour,
weighed down by sorrow, so that the flesh almost though not to be accounted for by the merely
save way to death in its weakness (' even unto human influences which would then affect Him.
death'), the willingness of the spirit triumphed. There was resting upon Him a sense of the
Possibly there is a hint of the conflict in believers world's sin, which He was bearing, a suffering
between the • spirit ' and the depraved nature for us, probably conjoined with the fiercest as-
(* flesh'), even though in this case its actings saults of Satan. Otherwise, in this hour this
were Uirough the weary body. Person, so powerful, so holy, seems to fall be-
Ver. 42. Again a sooond timo. Mark (xiv. low the heroism of martyrs in His own cause.
39): 'spake the same words.' The prayer is The language of His prayers shows that His sor-
substantially the same, but the form indicates row did not spring from His own life. His mem-
more fully the resignation and self-sacrifice i the ories or His fears, but was either sent directly
cup had not passed away, He must drink it, and from Gody or purposely permitted by God. This
He says : Thy will bo dono. involves the vicarious nature of the conflict.
Ver. 43. For thoir eyoo woro hoavy. Drow- The agony was a bearing of the weight and sor-
siness, not deep sleep, is meant ; Mark adds row of our sins, in loneliness, in anguish of soul
(xiv. 40): * and they knew not what they should threatening to crush His body, yet borne tri-
answer Him.' umphantly, because in submission to His Fath-
Ver. 44. Tho third timo, saying again tho er's will. Three times our Lord appeals to that
lamo wordi. Now full strength came to enable will, as purposing His anguish ; that purpose of
Him to meet the sufferings before Him. God in regard to the loveliest, best ot men, can
Ver. 45. Sloop on now. Not ' do ye still be reconciled with justice and goodness in God
sleep ?' but a permission, 1. ^., Sleep on now, if in but one way : that which ei^ts His grace to
you can. It is not ironical ; the circumstances us. Our Lord suffered anguish of soul for sin,
forbid that They could not take their rest, for that it might never rest on us. To deny this is
the betrayer was coming. — Bohold, tho hour is in effect, not only to charge our I^rd with undue
at hand. The hour of His enemies, the hour of weakness, but to charge God with needless cru-
darkness (Luke xxii. 53), but with special refer- elty.
Chap. XXVI. 47-56.] THE GOSPEL ACCORDING TO MATTHEW. 219
Chapter XXVI. 47-56.
The Betrayal,
47 * A ^^ while he yet spake, lo, * Judas, one of the twelve, *^^^|^lum
'L\, came, and with him a great multitude with swords and joJ,'/^4a!
48 staves,^ from the chief priests and elders of the people. Now^^^-^„ ,^
he that betrayed him gave them a sign, saying, Whomsoever I
49 shall kiss, that same ^ is he ; hold him fast.* And forthwith *
he came to Jesus, and said, Hail, ' Master : ^ and kissed him. ^ ^*'' *5-
50 And Jesus said unto him, ** Friend, wherefore art thou come.^®''|^^<**p
Then came they, and laid hands ^ on Jesus, and took him.
51 And, behold, • one of them which * were with Jesus stretched ' ^J.**; J**"
out his hand, and drew -^ his sword, and struck a® servant of the-^J'^* ""•
52 high priest, and smote ^® off his ear. Then said ^^ Jesus unto
him. Put up again thy sword into his^^ place : for ^all they that ^ gj;;J?|£^^
53 take the sword shall perish with the sword. Thinkest thou
that I cannot now ^* pray to my Father, and he shall presently ^*
54 give me ^* * more than twelve Megions of angels ? But ^® *how h compDan.
then shalP* the Scriptures be fulfilled, 'that thus it must be? .»▼•»«•'
^ I Mark v. 9,
55 In that same^ hour said Jesus to the multitudes, Are ye come «j..j Luke
•^ •' '' ' •' viii. 30.
out as against a thief ^^ with swords and staves^ for to take ^®* see^^»>
me ? I "* sat daily with you ^ * teaching in the temple,^ and ye JlJo*/^^
56 laid no hold on me.^ But all this was done,^ that the Scrip- ^'{;J|^..^.
tures of the prophets might be fulfilled. 'Then all the disciples ^^J^IS'jk
forsook him, and fled. iJf'Ld.*^?;
John vil »8 ;
^ clubs ' omit same ' take him * straightway * Rabbi ▼"»;. *<>•
• Do that for which thou art come ! *^"* ****
^ their hands • that • smote the " took " saith
" its " omit now " even now " send to my aid
" omit But " should " robber
" to seize * omit with you *' in the temple teaching
** took me not ^ hath come to pass
All the Evangelists narrate this occurrence priest (ver. 51 ) and, in all probability, some fanat-
with interesting variety in details, showing their ical chief -priests and elders also (Luke xxii. 52),
entire independence. It shows the elory and who wished to witness the religious ( I ) cap-
majesty of our Lord even in such an hour ; the ture. — With iwordi and olubt ; tiie latter in the
reference to the fulfilment of the Scriptures hands of the rabble accompanying the armed
(vers. 54-56) confirms the view that the preced- soldiers. The size of the crowa may have been
ing conflict was proposed and permitted by Gud. a recognition of our Lord's power or designed to
Ver. 47. Jndai knew the place. He had prob- produce the impression on Pilate that some great
ably represented to the rulers the ease with plot was to be crushed, and on the people that
which our Lord could now be taken, and over- Jesus was a great criminal. They had lanterns
ruled their decision to wait (ver. 5). This haste and torches (John xviii. 3), for although the moon
favors the view that avarice was his leading was full, they expected to take Him in a deep
motive. — One of th« twelve. Usually thus valley, where these might be needed. — From the
termed ; here the phrase emphasizes the treach- ehief-prieeti end elders of the people, the na-
cry. — With him a great multitiide. Composed tional authorities, at whose wish the Roman au-
of a detachment of the Roman cohort stationed thorities acted.
in the castle Antonia (John xviii. 3, 12; *the Ver. 48. Gave them a sign, previousl]^ agreed
band *) ; of the Jewish temple-watch (Luke xxii. upon ; comp. Mark xiv. 44, * had given.' —
^2 ; ' the captains of the temple ') ; of others, Whomioever I ihall Use. The kiss among the
including servants and dependents of the high- ancients was a sign of affectionate and cordial
220
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 47-56.
intimacy, and particularly a token of fidelity,
Gen. xxix. 11. — Tiko mm. Judas may have
feared He mieht still elude them/either by some
exercise of His acknowledged power, or, more
prolxibly, with the help of His disciples. If the
incidents mentioned by John (xvui. 4-9) took
place, as is probable, on the first appearance of
the crowd, most of those present already knew
which was Jesus. But the signal agreed upon
would be necessary to point Him out to the Roman
soldiers, who might not have understood the con-
versation or had orders to act upon this sign. Our
Lord had probably rejoined the other disciples.
Ver. 49. And itnig^tway. John xviii. ^ in-
dicates that Judas appeared at first as if not
directly belonging to the crowd, but soon moved
in advance of them, as they fell back. He was
probably excited as well as dissembling. — Hail,
BabU. A deceitful address. — Xiiaed him. A
stronger word than that used in the last verse
(so in Mark's account). Meyer : ' The sign was
the simple kissing ; but the performance was
more emphatic, a caressing, corresponding with
the purpose of Judas to maJce sure, and with the
excitement of his feelings.'
Ver. ^a Friend. Comp. chap. xx. 13. A term
of civility, though not necessarily of friendship.
Our Lord did not turn away, in holy indignation,
from this Judas kiss. His meekness and gentle-
ness under the greatest provocation, surpasses
even the standard which He holds up for I lis
disciples ; Matt v. 39. — Do that for which thou
art oome! A slight change of reading makes the
common translation incorrect The expression
is elb'ptical^ and ma^r be either an exclamation
or a question : 'Is it this for which thou art
come ? * ^ The former accords much better with
the emotion natural at such a time. In any case
it is a stinging rebuke to Judas. — Laid their
handi, etc This does not imply undue violence.
He was probably not bound until afterwards
(comp. John xviii. 12).
Ver. 51. One of them. Peter, as was well
known (John xviii. 26), but only John gives the
name. — Drew his iword. According to Luke
(xxii. 49) the question was first asked : ' Shall
we smite with the sword ? * Peter did not wait
for the answer. They had two swords (Luke
xxii. 38), whoever had the other one was not so
rash. — Theiervant of the high-prieit. Named
* Malchus ; * John xviii. 10. — ffii ear. The * right
ear ' (Luke and John). Peter was no swords-
man, for he missed his blow. In any case carnal
.weapons used in Christ's cause deprive His op-
ponents of 'ears/ i. €., of willingness to listen
to the truth. Christ's grace may restore this
willingness, as it healed this ear. The healing is
mentioned by Luke (the physician) only. Ihe
double effect of Peter's rashness, damage to Mal-
chus and danger to himself, were thus removed.
Ver. 52. Thy iword; not mine I — Into ite
idaoe, I. €., the sheath (Tohn xviii. 11). Peter
was still standing with cfrawn sword. — For all
thej that take the iword. A general proposition
in regard to unwarranted recourse to measures
of violence. — Shall peiiih with the iword. The
special reference is to Peter. In taking the
sword he had been imprudent, and exposed him-
self to a superior force ; had been revolutionary,
for these came with authority ; had been cruel, for
the mutilation of a human being in a spiritual cause
is uncalled for. His life would have been for-
feited to the sword, had not our Lord interfered
and removed the effects of his blow. Any special
application to the armed band who came to take
Him seems unlikely. But as a rule, the violent
perish violently. Tne circumstances of this oc-
casion ( Peter trying to kill, and the band repre-
senting authority, even though abused), as well
as a comparison with Gen. ix. 6 ; Rom. xiiL 4,
warrant an application to the justice of capital
punishment for murder. The great lesson is :
The Church, a spiritual body, may use spiritual
weapons only (comp. 2 Cor. x. 3, 4) ; never carnal
and violent measures.
Ver. 5^. Or thinkeit then. An appeal to
Peter's faith, and also a declaration of power and
an exhibition of patience. — Even now, at this
crisis when all seems to be lost — rwelve legioni.
He numbers His hosts by Megions,' as did the
Romans (in whose hands he was). A legion in-
cluded more than six thousand men. * Twelve ; '
probably in allusion to the twelve persons (Him-
self ana the eleven) opposed to this midnight
band ; a legion for each ; a mighty host, all-suf-
ficient to help them. Peter is reouked, not for
distrust of God's power, but for using force.
Were that necessary, it would have come in an-
swer to prayer. Christ, in mercy to men, chose
to gain His victory by suffering and long-suffer-
ing. When force is needed, Christ will appear
with the angels (chap. xxv. 31). Before that
time, every use of it tends only to evil. Violence
against the conscience, as well as against the
body, reacts upon those employing it
Ver. J4. How then, if I should invoke this
aid, which I might do, ihonld the Scriptures be
fulfilled 1 Our Lord shows His patience and
submission ; even while asserting His majesty. —
That thai it nrnit be. According to the counsel
of God, for the salvation of a sinful world, as
declared in the Scriptures, the Messiah * must '
suffer : that suffering must be * thus ' brought
about. Our Lord's death could not l^e incidental
or accidental. He *must ' suffer (comp. ver. 56 ;
Luke xxiv. 26). This declaration also contained
consolation for His terrified disciples.
Ver. 55. Moltitiidei. Especially the rulers and
temple-guards (Luke xxii. 52). Mark (xiv. 48)
says * answers,' 1. e., to their actions, not their
words. He was probably bound, at this time,
but His protest does not imply a desire to resist.
— Ai againit a robber, not *a thief,' against
whom no such display of force would be needed.
— Sat. Unmolested and unlike a robber. —
Daily. From day to day, as during the past
week. — In the temple, the most public place in
Jerusalem. — Teaching. Not unobserved, so that
you needed to seek me ; nor yet riotous or rob-
bing, as your present conduct implies. — And ye
took me not They dared not (chap. xxi. 46) ; the
method now adopted showed the malignity of an
evil conscience, and also a deceitful purpose to
turn the current against Him.
Ver. 56. Bnt all thii hath come to paii. The
words of our Lord. Mark gives a briefer form
of the same thought ; Luke, another expression,
supplementing this : * but this is your hour, and
the power of darkness.' This word of our Lord
is therefore His final surrender of Himself to
death ; a willing offering of Himself for others,
in accordance with the purpose of a merciful
God. — Then all the diidplei forsook him. All
who had joined with Peter in his protestation
(ver. 35). This forsaking is connected with the
last word of our Lord. He says He submits.
Chap. XXVI. 57-^.] THE GOSPEL ACCORDING TO MATTHEW. 221
their courage fails them. Only after Christ died Lord, other disciples, as Nicodemus, and Joseph
for men, could men die for Him. — And fled, of Arimathea, took a more decided stand for
Not absolutely. See Mark xiv. 51 ; Luke xxii. 54 ; Him. The Church can never fail ; new Chris«
John xviii. 15. When the eleven forsook the tians take the place of the old ones.
Chapter XX VL 57-68.
yesus before Caiaphas,
XXII
57 A ND * they that had laid hold on ^ Jesus * led him away * to '^ ^"^«
xjl ** Caiaphas the high priest, where the scribes and the ^ * sJAj^johm
58 elders were assembled.^ But • Peter followed him afar off unto J^^/** *'•
•^ the high priest's palace,* and went ^ in, and sat with ^ the ser- ^d^ya'T
59 vants,® to see the end. Now the chief priests, and elders, and ' ^u.^is.
all the * council,^ sought false witness against Jesus, to^ put"^a^J!v'.as
60 him to death ; But found none : yea, 'though many false wit- 3^ 45,'^46;
nesses C2imt,yet found they none.* At the last came *two false Sla^ASi
61 witnesses,^^ And said, This fellow ^^ said, ' I am able to destroy k see chap.
62 the temple of God, and to build it "'in three days. And the«P8- "mi-
high priest arose,^^ and said unto him, Answerest thou noth- , «»•*
63 ing 1 what is it which ^^ these witness against thee ? But jSj^^ .. ^
* Jesus held his peace. *^And the high priest answered and '^^ f^"^-
said ^* unto him, ** I adjure thee by « the living God, that thou * Jj^p[*^jjl
64 tell us whether thou be the Christ, the Son of God. Jesus iii'J;^****"
saith unto him, ♦'Thou hast said : nevertheless^^ I say unto you, ''Sri™67^1'*
Hereafter i« 'shall ye see the Son of man sitting *on " the right ^ JiTJ^isS.
65 hand of power, and ' coming in ^® the clouds of heaven. Then g sIm diap!
the high priest 'rent his clothes, saying. He hath spoken bias- r seiier.as.
phemy ; what further need have we of witnesses } behold, now ' xxiv. ^'
66 ye have heard his^^ blasphemy. What think ye? They an- 6;Ait8iii.
67 swered and said, He is guilty of death. Then •'did they spit *^** *»..
in his face, and buffeted * him ; • and others ^^ ^ smote him with 3o;Mark x.*
68 the palms of their hands, Saying, Prophesy unto us, thou *'„"^^'"
Christ, Who is he that smote ^ thee > ^ chkp.T.3i.
* had taken > omii the • gathered together
* the court of the high priest * entered • officers
' the chief priests and the whole council • that they might
* The best authorities ready And they found it not, though many false wit-
nesses came.
*® But afterward came two {the best authorities omit false witnesses)
" man " stood up " what do " the high priest said
^* moreover *• From henceforth " at " on
" the » buffet » some ^ struck
The Three Trials. These seem to have went into the palace. It was not formal, no wit-
k)een three judicial examinations of our Lord, nesses having oeen called, but rather an attempt
(i.) An examination before Annas, who, al- to ensnare our Lord in His ov^n words,
though deposed, was considered the real high- (2.) The night examination before Caiaphas
priest by the Jews, while they were obliged to mentioned in this section. This was formal, in
recognize Caiaphas. This is mentioned by John accordance with his official character. Caiaphas,
only (John xviii. 13, 15, etc), who followed and the son-in-law of Annas, probably lived in the
222 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 57-68.
same palace with him. This would obviate the 19, for what our Lord really said. — I am aUe to
difficulties arising from the views of the Jews dMtrar tha temple, etc The testimony as re-
and the authority of the Romans. The guard corded by Mark (xiv. 58) differs in form, but the
seems to have remained in the same palace court same Evangelist says (ver. 5^) their witness did
during both examinations. not agree. Differing in minor circumstances,
(3.) In the morning of Fridav the final and they probably s^eed in making the saying one
formal examination before the Sanhedrin (chap, derogatory to the temple. Such were regarded
xxvii. I, 2 ; Mark xv. i ; Luke xxii. 66). Mat- as blasphemous by the Jews (Acts vi. 13) ; the
thew and Mark give the details of the second ex- temple oeing the symbol of their religion. The
amination, Luke of the thirds John of the first, witnesses were probably guilty of wilful misin-
Peter's denials occurred during the period from terpretation. The Sanhedrin knew what the true
the first to the close of the second examination, sense of the words was (chap, xxviu 63), and the
John's account shows this. The other Evangel- witnesses were probably fully aware of it. Our
ists treat that subject as a whole, hence Matthew Lord's zeal in cleansing the temple (chap. xxL
and Mark put it after ^ and Luke before the ex- 12, 13) should have been an evidence to all that
amination. A threefold examination by the sec- He would not speak slightingly of it Besides,
ular authorities succeeded on Friday morning, if they supposed He meant the temple in Jeru-
These repeated trials were probably caused by a salem, they heard His promise of restoring it,
consciousness of the groundlessness of the whole which could not imply hostility to the temple
proceeding. itself. The words of our Lora are a prophecy
Ver. 57. To Oalaphaa tha hiffh priaat. Ap- of His death, and yet of His ultimate victory ;
pointed oy the Romans, Ahnasnaving been de- this, in their blindness and fanaticism they could
posed, as frequently occurred (comp. ver. 8). — make a eround for condemnation.
whara tha leribaa and aldan wara gatharad to- Ver. 62. And the high priest stood np. With
|(atliar. Mark inserts ' the chief-priests,' indicat- a show of holy horror. — Antwerest thon noth-
mg a meeting of the Sanhedrin or council (ver. ing 1 Silence would be a contempt of important
^9). The examination before Annas would al- testimony. — What do these witness against
low time for them to come together. But it was thee 1 Is it true or false ? if true, what is its
not the final assemblage of that body (see chap, meaning ? To make but one question of the
xxvii. 1,2; Luke xxii. 66-71). high-priest's language does not suit the vehe-
Ver. 5S. Patar foliowad afar off. Not out of mence natural to the occasion,
curiosity, yet like a mere spectator. Such follow- Ver. 63. Bnt Jaans held his peace. Before
ing leads to danger, not to victory. — Unto tha Annas He had spoken (John xviii. 19-23), but
aoart of tha high priaat. Not the 'palace' that was not an official hearing. Here under
(comp. ver. 3), but the area enclosed by the build- false witness and reproach He (as before Herod)
ing (which may not have been a 'palace'). The is silent, in patience and confidence of victory.
entrance to this was through the ' porch ' (ver. The testimony was false in fact, even if partially
71 ; Mark xiv. 68). A fire was soon kindled in true in form. An answer would have mvolved
the court — Enterad in. John (xviii. i^ 16) tells an exolanation, which his opposers either knew
that he himself, as an acquaintance of the hiph already or were too hostile to accept. The si -
priest, went in, while Peter stood without ; the lence does not, as early interpreters thought,
former procured admission for the latter. The point to our silence before the judgment seat of
first denial occurred about this time (see next sec- God, had He not taken our place and been silent
tion). — And aat with tha oflleara. Those who before His judges; for His silence led to their
had been engaged in the capture (see ver. 47). greater judgment and self-condemnation. His
He remained there for some time, from about claim to be the Messiah was the ground of their
midnight to cock crowing (three o'clock). — To hostility and also the only ground on which they
aaathaand. The fire was kindled in the courtyard could demand His deatn. His silence implied
of the house where Annas lived (according to this, and served to bring the whole matter to an
John), and Mark and Luke, who tell of the ex- issue. — And the high-priaat said. Our Lord's
amination before Caiaphas, refer to Peter's silence compels the abandonment of the subter-
warming himself there. Annas and Caiaphas fuge. Vet the deceitfulness remained. They
therefore probably lived in the same house. would not believe Him, as He afterwards told
Ver. 59. Tha whola oonneiL The Sanhedrin, them (Luke xxii. 67). They merely offered the
Joseph of Arimathea and Nicodemus were prob- alternative of a conviction as a blasphemer or an
ably absent (Luke xxiii. 51), since their opposi- impostor. — I adjure thee, etc Gen. xxiv. 3; 2
tion would have been in vain (comp. John vii. Chron. xxxvi. 13. When a judge used this for-
ce ; ix. 22). It was not the first time this body mula, the simple answer yea or nay, made it the
had consulted against Him. See John vii. 45-53 ; regular oath of the witness. — By the living Ood.
ix. 22; xi. 57; xii. la — Sought falaa witnass. In His presence, a witness and judge of the an-
Knowing that true witness could not be had, swer. — Tha Christ, tha Son of Ood. The latter
they actually sought ' false witness.' Such a sin term probably meant more than the former.
is neatest in judges. Mark xiv. 6r, and the question at the third exam-
Ver. 60. And fonnd it not, /. ^., to answer ination (Luke xxii. 67, 70), indicate that Caia
their purpose. — Many falaa witnaaaas oame, as phas used it in a sense similar to that we now
was natural ; but two witnesses to one specific attach to it ' He and the Sanhedrin wittingly
point were required (Numb. xxxv. 30; Deut attached to it the peculiar meaning which, on
xvii. 6; xix. 15). — Aftorwazd; after numerous previous occasions, had been such an offence to
vain attempts to find two, even apparently con- them (John v. 18 ; x. •^^)\ and Jesus, fully un-
cordant, witnesses. — Two. The smallest num- derstanding their object, gave a most emphatic
ber requisite. affirmation to their inquiry. Of all the testimo-
Ver. 61. Thia man. ' Fellow' conveys a sneer, nies in favor of the divinity of Christ, this is the
not contained in the original. — Said ; see John iL most clear and definite ' (Gerlach).
Chap. XXVI. 57-75] THE GOSPEL ACCORDING TO MATTHEW. 223
Ver. 64. Jofnf laith. Put upon judicial oath getting witnesses. The true witness answered ;
our Lord replies. To be silent would be con* they refused to believe, but found His confession
Btrued as a confession that He was not the Mes- sufficient for their purpose. — Behold now 70
siah. — Thou hut said. An affirmative answer have heard the blaiphemy. The high-priest as-
(Mark xiv. 62: 'lam'). This calm response, sumes that they all agree with him, the whole
drawn out by the oath, is a public declaration of verdict being spoken in hot haste. .
His Messiahship. It ensured His death, but Ver. 66. What think ye 1 A formal putting
laid full responsibility upon them. The Faithful of the question to vote. — He ia gniltv (or
Witness (Rev. i.) did not falter or fail. — More- 'worthy*) of death. The answer of all (Mark
over, not ' nevertheless.* Over and above the xiv. 64). This formal condemnation was, as they
confession, which they would not believe. His imagined, according to the law (Lev. xxiv. 16 ;
glory would appear to them as a sign of its truth, comp. Deut. xviil 20). The Sanhedrin was for-
He was conscious of His glory in the moment of bidden to investigate any capital crime during
His condemnation, in His deepest humiliation, the night, and according to the Roman law a
This declaration would be a warning to any not sentence pronounced before dawn was not valid,
hardened in their opposition, but to most, if not This test vote, however, they considered as set-
all, it was a prophecy of judgment. — From tling the question ; hence the ill-treatment which
heneeforth shall ye see. Not simply at some followed (vers. 67, 68). They were scrupulous in
time * hereafter,* but in all the future. Christ's holding another meeting in daylight and there
glorification began as soon as their proceedings passing the final sentence (chap, xxvii. i ; Luke
against him were finished, and in such a way as xxii. 7). Yet even this was illegal, for a sentence
to make the Jewish people see His power. The of death could not be pronounced on the day of
prophecy has been fulfilled ever since. — Sitting the investigation. All the examinations took
as they now sat to judge Him, with a reference place within one Jewish day, beginning in the
to the quiet confidence of His future position in evening.
elory. — At the right hand, 1. ^., the place of Ver. 67. Then did they spit in hii face. The
honor. — Ot power, /. ^., of God, who is Al- guard chiefly, but probably the members of the
mighty. This expression is used in contrast with Sanhedrin also (Acts vii. 54, 57 ; xxii. 2). At all
His present weakness. The whole alludes to Ps. events they permitted it It was an expression
ex. I, which He had quoted to them in the last of the greatest contempt. Our Lord was treated
encounter (chap. xxii. 44). — And coming on the as one excommunicated, though the final sentence
elondi of heaven. ' The sign from heaven * they had not been passed. — And onffet him. Struck
had demanded (Mark viii. 11). This refers to Him with their fists. — And tome ('the officers,'
Christ's final appearing, but may include His Mark xiv. 65) smote him. Either with the hand,
coming to judgment on the Jewish people, at the or ' with rods,* probably both. Comp. the sim-
destruction of Jerusalem. ilar treatment at the examination before Annas
Ver. 65. Then the high-prieet rent his dothes, (John xviii. 22). This probably took place in
his upper-garment, not the high-priestly robe, part when Jesus was led into the court to be kept
which was worn only in the temple. Rending there until the morning. The officers were proD-
the clothes was a sign of mourning or of indig- ably those warming themselves by the fire, and
nation (Acts xiv. 14), but in the former sense just then Peter denied Him for the third time, so
was forbidden to the high-priest (Lev. x. 6; xxi. that our Lord turned and looked on him (Luke
10). Instances of the high-priests using this xxii. 61).
sign of indignation occur in the first Book of the Ver. 68. Prophesy nnto ns, then Christ. His
Maccabees and Josephus. The Jews found in 2 face was covered, and after each blow. He was
Kings xviil 37, a precedent for rending the clothes asked who gave it. The lower officials probably
on occasions of real or supposed blasphemy, continued this scoffing amusement for some time.
Such an action, at first natural, became a matter The Roman soldiers were apt in the same kind
of special regulation, hence more theatrical than of mockery (chap, xxvii. 28-31). First, con-
real. — He ^th spoken hlasphemy. This im- demned as a blasphemer. He was treated as an
plies : (I.) That our Lord had on oath claimed to outlaw. Luke (xxii. 65) adds : ' Many other
be Divine, else it could not be called blasphemy ; things blasphemously spake they against Him.'
(2.) that the high-priest, while compelling Him The term 'Christ* is used in mockery of His
to be a witness m His own case at once declared claims, and His silence would be construed into
His testimony to be /a/se, else it could not be an evidence that He was an impostor. Brutal
called blasphemy. Every one who hears of Jesus views of the Messiah were involved in this brutal
now must accept either His testimony respecting play. There is a mocking of Him, which cannot
Himself or the verdict of the high-priest. — strike His human body, though directed against
What further need, etc They had difficulty in His Person, His office. His mystical body.
Chapter XXVI. 69-75.
Peters Denial,
69 aXTOW Peter sat ^without in* the palace i^ and a damsel » «^«jjrfv.^
1 ^ came unto him, saying, Thou also wast with Jesus of jShm^J^i.*
70 Galilee.* But he denied before them all, saying, I know not j!;'* • '*'
h S«e ver. \.
^ was sitting ' court ' maid ^ the Galilxan
XVIll.
26.
224 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 69-75.
71 what thou sayest. And when he was gone out into ^the porch, ' \^}\^^;^
another maid sslw him, and said unto them that were there, !?!!!:"• 1^
72 This fellow ^ was also with Jesus "^ of Nazareth.® And again J^'"";^*;!,*'
73 he denied with an oath, I do not know ^ the man. And after a ^ i^i^*^-!;
while® came unto ///w • they that stood by, and said to Peter, iJi^.s^xhc.
Surely thou also art one of them ; for ® thy speech bewrayeth ^ comp^Luke
74 thee. Then began he to curse ^^ and to swear, saying}^ I know j^hn ^^'
75 not the man. And immediately the ^ cock crew. And Peter
remembered the words of Jesus, which said ^® unto him,^* -^Before/ ver. 34
the cock crow, thou shalt deny me thrice.^^ And he went out,
and wept bitterly.
• Man • the Nazarene ' I know not • a little while
• for even *° or call down curses on himself *^ omit saying
*' a " how that he had said " omit unto him " thrice deny me
The various accounts of Peter's denial, narrative out of the four accounts. Each denial
All four Evangelists narrate the main facts, could not have consisted of a recognition by a'
Their candid statements respecting what might single person and a single answer by Peter,
seem derogatory to the good name of one of the Peter was in an excited crowd at night, for prob-
chief Apostles is a guarantee of honesty and ably two hours or more. Three single questions
presumptive evidence of truthfulness. (Mark, ana three single answers would not have been all
who probably wrote under Peter's own direction, that occurred, but rather three episodes of sus*
Is very full.) Nor is there in the story an inher- picion and denial. The variations therefore go
ent improbabilitv, at least for those who have to prove not only the independence^ but also the
knowledge of tne working of Divine grace, truthfulness of the narratives. Agreement in
To objectors it may be said : * Thy speech be- every point would suggest collusion ; the ac-
wrayetn thee.* Every point of the narrative ac- count en three simple Questions and answers would
coros not only with Christian experience, but seem improbable. Having four independent,
with the character of Peter as sketched in the competent witnesses, even If at our distance we
New Testament, and with our Lord's predictions cannot arrange all the details, the variations
and warnings to him. What befell Peter may ought not to shake our faith in the entire ac-
befall any Christian who relies on his own curacy of each and all the narratives. The
strength, especially after self-exaltation (vers. 33- theory of evidence that is most satisfactory ac-
35), lack of watchfulness and prayer (vers. 40, cepts three occasions of denial, without counting
43), and presumptuous rushing mto danger (vers, each answer as a separate denial ; the more nu-
Ji, 58). The account of Peter's repentance also merous recognitions may have been nearly simul-
nnds its confirmation in the Christian heart It taneous, and the answers belonging to each occa-
was occasioned in part by a natural cause (the sion, given in well-nigh immediate succession,
crowing of a cock), yet even that was a direct First Denial ; vers. 69-70.
sign from the Lord : by a look of compassion Ver. 69. How Peter wu sittinff withont in
and love ; by a remembrance of the Lord's ths ooort, the interior court enclosed by the
words, reodling his past sin oi pride quite as house. Mark: 'below in the court,' ^. /., Selow
much as his present deniaL All were from the room (probably on the ground-floor) where
Christ, and hence the penitence was genuine, the examination was going on. If this room
It was sudden as his sin nad been ; it was secret, were open towards the court, as was sometimes
sincere, and lasting. This internal evidence of the case, then Peter could see something of the
truthfulness shows that the variations in the four trial. John tells (xviii. 15, 16) how he gained
accounts are evidences of independence, and not admission. But wanning one's self with Christ's
discrepancies. They agree in the main facts, enemies has its dangers. — A maid. Mark: 'one
namely, that Peter was recognized on three occa-^ of the maids of the high-priest,' probably the
sions auring the night ; that he was on all three a one who kept the door, mentioned by John, since
deniir of his Lord; but they differ in details, he connects with this denial Peter's standing by
They mention different recognizers, especially in the fire in the court, expressly mentioned by
the second and third case, they record different Mark and Luke. But two maid-servants may
replies and different circumstances. It follows have made a similar charge on this occasion. —
that not one of the four consulted the narrative Jasns the Oalileaa. Probably contemptuous
of the others, or derived his account from the banter, or light ridicule, not with a view to se-
same immediate source. Forgers would have rious accusation. The maid seems to have fol-
made their accounts agree ; writers of legends lowed him into the court, repeating the banter,
would have shown a common source ; but these which he repelled in the different words recorded
differences prove that the occurrences took place by the different Evangelists,
and were reported by credible independent wit- Ver. 7a Bnt he denied before them alL Be-
nesses. fore those gathered about the fire. — I know not
It is difficult, however, to construct a single what thou layeit* On this first occasion he de-
Chap. XXVII. i-io.] THE GOSPEL ACCORDING TO MATTHEW. 225
nies, not only his discipleship and knowledge of immediatelv (ver. 74). Peter probably remained
Jesus (Luke and John), but even that he under* in the porcn, as a less conspicuous place. — Hi^
stood what she could mean (Matthew and Mark) ; that stood by. Avery general recognition by
possibly to two different maids. He practised those in. the porch. The second demal had al«
evasion, which leads to direct Iving, often to per- layed the indignation, but the examination was
jury. Christ's cause is not helped, nor His peo- about condud^ and there was more stir and
pie defended, by crafty policy. Peter drew his excitement The first man who recognized him,
sword in the presence of an armed band, but lied was probably the one mentioned by Luke ; then
to a bantering maid-servant. In the Bible ac- the bvstanders joined in : Sorely thou alio art
counts of the fall of good men, women have usu- one ox thoiii, as if to o£^t his oath (ver. 72) ;
ally been the occasion, though not the cause, of for even thy ipoooh bewrayeth thee. The Gali-
the crime. Even the maid at the gate was in- lean dialect was peculiar, not making a distinc-
volved in the crime against Jesus. tion between the guttural sounds, etc ; a readv
Second Denial; vers. 71, 72. means of detection. Peter may have talked,
Ver. 71. Into the poroh. In his embarrassing while in the porch, with assumed unconcern,
position, he left the nre, going out to the arched Ver. 74. Then began he to onrse, or ' to call
gatewav leading from the court to the street ; down curses on himself,' if what he said was not
probably no further. Mark mentions a crowing true. — And to fwear, to call God to witness that
of the cock, while he was there (comp. Mark xiv. it was true. Probably at this time he was reco^-
30). As Peter himself probably informed Mark nized by the kinsman of Malchus (John xviii.
of this, it was not the cock-crow that brought 26), who bad been in the garden of Gethsemane,
him to repentance ; nor does he conceal his for- and doubtless in the audience room, until our
getfulness of the signal. — Another maid saw l^rd was brought out after the examination, or
him, and said onto them that were there. This he would have seen Peter before. — And immA-
second recognition seems to have been a general diately a ooek erew. The second cock-crowing,
one, beginnmg by the fire (John, who probably about three o'clodc in the morning. Just then,
stood there and tells what he himself witnessed), according to Luke (xxii. 61), our Lord 'turned
recurring in the porch, where this maid attacked and looked on Peter.' We infer that this oc-
him (Matthew, Mark). If the maid mentioned curred as He was led out after the examination,
in ver. 69, was not the porteress, then it is pos- Peter was in the porch, not the court This view
sible that she takes up her banter again. Luke accounts for the fact of so many having reoQg-
tells of a man recognizing him ; probably a ser- nized Peter there, and agrees with the require-
vant standing in the porch, one of those to whom ments of time.
the maid spoke. At such a time such a charge Ver. 7c. And Peter romembered. His mem-
would awaken further remark. — Jeins the Haia- onr was nelped by our Lord's look of reproach-
rene. Again, a woman's weapon, of contempt ful love (comp. Mark xiv. 72). — The word of
and ridicule ; potent enough, when human weak- Jeans (ver. 34). — And he went ont, 1. ^., from the
ness is not supported bv Divine grace. porch into the street His departure was not to
Ver. 72. Denied with an oath. The oath is save himself from his perilous position, but to be
mentioned by Matthew alone, and was uttered to alone in his grief. He did not go out into
the maid in the porch. — I know not the man. ^ black night,' for it was moonlight still. — And
From evasion to perjury, one sin leading to an* wept Utterly. Tears of true penitence. The
other. The expression is even somewhat con- repentance of Tudas led him back to the priests,
temptuous ; Peter was now ' a stone of stum- with money in his hand ; the repentance of Peter
bling,' not a ' rock.* led him to God with tears in his eyes. ' A small
Third Denial, followed by repentance ; vers, matter (a mean servant) makes us fall when God
73-75. does not support us ; a small matter (the crowing
Ver. 73. And after a little while. ' An houi ' of a cock) raises us again, when His grace makes
(Luke), so that the second cock-crowing followed use of it * (Quesnel).
XT
Chapter XXVII. i-io.
yesus" led to Pilate ; the Remorse of yudas.
1 •^XT 7HEN the^ morning was come, all the chief priests *f*^"*
V V and 2 elders of the people took counsel against Jesus * J^"''* **"•
2 to put him to death : And when they had bound him, ^ they ' ^"''•jS!?'
led him^ away, and * delivered him* to Pontius ^ ' Pilate the ^t^^^i,.
_ 10; Acts iiL
governor. ,?.
3 Then -^ Judas, which had betrayed him,® when he saw that he ' xiii.V"* *'
was condemned, ^ repented himself, and brought again " * the xxvi. 14. *
4 thirty pieces of silver to the chief priests and elders, Saying, I xxi. »q. '
* Now when • and the • And they bound him, and led him ***
^ him up ^ The best authorities omit Pontius * or^ his betrayer ' back
IS
226 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. i-io.
have® sinned in that I have® betrayed the innocent blood. And
5 they said, What is that to us ^ * see thou to that? And he » vcr 24.
cast ^^ down the pieces of silver in * the temple,^^ and departed, * sc*. chap.
6 and ' went ^ and hanged himselt And the chief priests took / a^'saVxirTi
the silver pieces,^® and said, It is not lawful for " to put them Acts TIS'*
7 into the *" treasury^ because ^^ it is the price of blood. And "« Mark xii
they took counsel, and bought with them the potter*s field, to «?]• « ; )^^
8 bury strangers in. Wherefore *• that field was called. The field » Acts i. 19.
9 of blood, * unto this day. Then was fulfilled that which was ^chap.xx via
spoken by * Jeremy ^® the prophet, saying, ''And they took the ''Zbch.xl 13
thirty pieces of silver, the price of him that was valued,^" whom
10 they of the children of Israel did value ; ^® And ^^ gave them
for the potter's field, as the Lord appointed me.
• omit have • to it ^^ flung ^^ sanctuary ^^ v\'ent away
" pieces of silver ^* omit for ^^ since ^° Jeremiah " priced
*• whom they priced on the part of the sons of Israel ^* And they
Contents. This morning meeting of the the political character of His Mcssiahship. But
Sanhedrin is mentioned more particularly by it had no effect, and the other accusation was re-
Luke (xxii. 66-71). They must apply to the sumed.
Roman governor to have their formal sentence Ver. 2. And they bonnd him. The bonds put
against Jesus executed. They first decide how on Him in the garden seem to have been re-
to proceed (vcr. i ), and then the actual delivery moved sometime during the night. — And led him
took place (ver. 2). The account of the remorse away. Probably in a solemn procession, with a
and suicide of Judas is peculiar to Matthew, al- view of infiuencmg both the people and the gov-
though referred to in Peter's speech after the emor. — Delivered him up. The same word oft-
Ascension (Acts i. 16-19). Its insertion in con- en translated 'betrayed.' — Pilate the governor,
tiection with the prophecy quoted, accords with The title is a general one ; the office held by
the character of this Gospel. The repentance of Pilate was that of Roman * procurator ' whose
Peter and the remorse of Judas stand close to- chief business it was to collect the i-evenues, and
gether, in the narrative before us, as if to con- in certain cases to administer justice. Palestine
trast them. They actually occurred in quick sue- had been thus governed since the banishment of
cession, although Matthew, to close the subject, Archelaus (a. d. 6), and Pilate was the sixth
adds events that must have happened later (see procurator, holding the office for ten years under
vcr. 7). the Emperor Tiberius (probably from a. d. 27-
Vcr. I. How when morning was oome. Luke : ^6). The usual residence of the procurator was
'as soon as it was day;' comp. John xviil. 28. m Cesarea (Acts xxiii. 33 ; xxv. i, 4, 6, 13), but
Probably about sunrise, since the twilight is short during the great festivals he was generally at
in that latitude. — All the chief priestf and the Jerusalem, to preserve order and to uphola the
^en of the people. The detailed statement of supremacy of the Roman power, perhaps also to
Mark (comp. Luke xxii. 66) shows that this was administer justice. Pilate had an unyielding and
a formal meeting of the Sanhedrin, evidently a severe disposition (comp. Luke xiii. i), and his
second one. The mocking spoken of in chap, conduct led to repeated revolts among the Jews,
xxvi. 67, 68, must have intervened. Luke xxii. which he suppressed by bloody measures. He
66, indicates that this meeting was held in the was therefore hated and at last removed in con-
council-chamber within the temple-area, where sequence of the accusations made against his ad-
alone, according to the Talmud, sentence of death ministration by the Jews. He died by his own
could be pronounced ; also that a formal proces- hand. There are many legends about him, in-
sion conducted Him thither. It is characteristic vented by both the early Christians and their op-
of Pharisaism to be most formal when most un- ponents.
just — To pnt him to death. They decided how Ver. 3. Then Jndas. Probably on Friday
they should cause Him to be put to death in ac- morning. — When he saw. This he could see
cordance with the decision of the midnight ses- from the procession to Pilate's judgment-hall,
sion. Their plan appears to have been : i. To — That he was condemned. That Judas did not
ask Pilate's consent, without inquiry, to their expect this issue, seems contrary to the words
sentence of death (John xviii. 30). 2. If neces- of his confession (ver. 4). This circumstance
sary, to make the vague charge, that Jesus shows that his object was not to induce Jesus
claimed to be King of the Jews (ver. 11). This to display His glory; in that case his repent-
was the ground on which they forced Pilate to ance would have led him to Christ and not to
consent. 3. Another charge mentioned by John suicide. — Sepented himself, felt sorrow or re-
hdx. 7), that He claimed to be the Son of God, morse ; not the word usually translated * repent.'
may have been determined on, in case He denied Remorse is caused by the consequences of sin ;
Chap. XXVII. I-IO.J THE GOSPEL ACCORDING TO MATTHEW. 22/
repentance is only occasioned by them ; in remorse tious to defile the treasury, they were not afraid to
the sorrow is for the consequences^ in repentance defile their own hands. A characteristically
for the cause^ and the sin itself. A terrible proph- Pharisaical scruple.
ecy repecting the fate of the betrayer (chap. xxvi. Ver. 7. And they took ooimBel. Probably
24) had been joined with the prediction of this soon after the crucifixion. — The potter's field,
effect of the treachery. As the latter had been Some well known spot, of little value, because
fulfilled, Judas must have felt the terrors spring- unfit for tillage. — To bury strangen in. Not
ing from the former. — Brought back the thirty heathen, but either foreign Jews, or, as is more
pieoet of silver. He probably received them likely, proselytes of the gate. 'The field of
during the night. Peter first repented in solitude blood ' would be deemed good enough for this
before God ; Judas attempted some rectification class, who could not be wholly overlooked. The
before men. The bringing back of the money charity was at all events a cheap one, and Phari-
really supports the view that his one great mo- saism is true to itself in this. Compare the
tive was avarice. Remorse, calling for rectifica- traders in the court of the Gentiles (chap. xxL 12).
lion before men, would point to the moving cause It is not expressly stated, but suggested by Acts
of his crime. It is unlikely that more was to have i. iS, that Judas was buried there. This first
been paid him. graveyard (instead of the usual isolated sepul-
Ver. 4. I sinned. ' Erred ' is too weak. Al- chres) was not consecrated but desecrated by the
though Judas had no real conception of the sin- burial of a suicide ; the remains of such are
fulness of sin, his feeling was intense. All no- usually refused a place in * consecrated * burial-
tions that he tried to make his guilt appear small grounds.
seem to come from wrong views of his motives Ver. 8. The field of blood. * Akeldama,' Acts
and of his remorse. Fearful sorrow for the i. 19. The stain of the blood mone^ remained
consequences of sin may coexist with entire sin- in the name. It belonged to the Latins until the
fulness. — In that I betrayed, lit., ' in betraying,' fourteenth century and afterwards became the
innooent blood. No sign of affection for his property of the Armenians. Until the present
Master, but even Judas may testify to the sinless century it was used as a burial place. — Unto thil
perfection of our Lord. Nothing in the three day, /'. ^., when Matthew wrote,
years* intercourse could now be used to appease Ver. 9. Then was fulfilled. The action of the
his conscience. — What is that tonst see then Sanhedrin undesignedly fulfilled prophecy. — Jer-
to it. Tools of crime are lightly thrown away emiah the prophet. No such words can be found
after the crime. The rulers have no remorse, in the book of Jeremiah, but something very
Was Judas then worse than his employers } similar occurs in Zech. xi. 12. Ejcplanations : (i)
Ver. 5. Flung down, with violence. — In the Zechariah was changed into Jeremiah. Of this
sanotuary, i, e., *the holy place.' Either he there is no positive proof of any weight, and
stood just outside and spoke to the priests, who there is no motive for the change. (2) The book
were m the holy place, or in his despair had of Jeremiah, being actually arranged by the Jews
even entered this forbidden place. In God's as the first of all the prophets, gave its name to
temple lay the money for which God's Son had the whole body of their writings. This is the
been sold to death, as a testimony against the simplest view. (3) The discrepancy was pur-
Jews. — And departed. Lange thinks into soli- posed; to show the unity of prophecy. Alto-
tude, as if to lead a hermit's life, a frequent effect gether unsatisfactory. (4) A mistake of memory,
of remorse ; but it probably refers to the terror This is out of the (question. Matthew's other
which drove him away, as if from danger. — citations from Zechanah have no name prefixed
And went away. Probably from the temple, or (chap. xxi. c ; xxvL 31), but he must have known
from his retirement, if he did retire. — Hanged the name of the prophet (5) The most improb-
himself. This is to be taken literally, and oc- able theories are, that the passage occurred in
curred .shortly afterwards. Peter, a few weeks some work of Jeremiah which has been lost, or
afterwards (Acts i. 18, 19), speaks of his death was an oral statement, or expunged by the Tews.
as well known. That passage shows that the (6) Lange refers the words *as the Lord ap-
suicide took place in the field spoken of in vers, pointed me,' to Jer. xxxii. 8. But that passage
7, 8 ; supposed to have been * on the steep face is very ol^cure. The view is more ingenious
of the southern hill, opposite Mount Zion, which than satisfactory. We regard the whole as a
bounds the valley of Hinnom.' It would seem free adaptation from Zech. xi. 13. Here the
that Judas hanged himself over the precipice, prophet's labors are valued at thirty pieces of
fell headlong in consequence of the rope or silver which he is bidden to cast to tne potter in
branch breaking, struck on one of the sharp pro- the house of the Lord. If we accept the words :
jecting rocks so common there, and lay * burst * a goodly price that I was prized at of them,*
asunder ' in the field below, which he may be as spoken to the prophet, the reference to the
said to have * obtained ' (Acts i. 18), because it Messiah is undoubted. The word * them ' is then
was bought with his * reward of iniquitv,' and he expanded into the clause of the text : whom they
himself the first one buried there. Matthew's priced on the part of the sons of Israel, referring
account is part of a history, Luke's account part to the contemptuous estimate (the price of a
of a speech to those who were acquainted with slave) put upon the Messiah by the representa-
the facts. The former naturally brings into prom- lives of the children of Israel, as in the case of
inence the conduct of the priests, the latter looks the prophet. Others prefer to render it : * bought
at the death of Judas in the light of the Apostle- from the children of Israel,' finding a reference
ship he had lost. to the selling of Joseph, taking Judas as the rep-
Ver. 6. It is not lawful, etc. Based upon resentaiive of the nation. But the Greek means
Deut. xxiii. 18. What was put in the treasury * priced ; * Joseph was sold for twenty pieces of
was deemed an offering to God. — Sinee it is the silver ; the priests represented the nation.
price of blood. They thus stigmatized the crime Ver. la And they gave them fox the potter's
of their tool, but not their own. Too conscien- field. In the prophecy we read : ' to the potter,'
228 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 1 1-3 1
a phrase of which man]^ fanciful explanations ing of the prophec)*. — Ai the Lord appointed
have been given. The thirty pieces were paid to me. This may readily be referred to the com-
the potter for the field, and we have here a sim- mand given to Zechariah, without searching for
pie expansion, showing the full s>'mbolical mean- something similar in Jeremiah.
Chapter XXVII. 11-31.
Christ before Pilate,
11 • A ND ^ Jesus stood before the governor : and the governor * ^^V^lJITb
iA. asked him, saying, Art thou the King of the Jews } joHViviii.
12 And Jesus said unto him, * Thou sayest. And* when he was ^ lJI^c xxii.
accused of * the chief priests and elders, he answered nothing ^ S*e chap.
13 ^Then said Pilate unto him, Hearest thou not how manyrf"hn\w.
14 things they witness against thee.? And he answered him to
never a word ; ^ insomuch that the governor marvelled greatly.
15 • Now at that^ feast the governor was wont to release unto the <• mark xvi.
people^ a® prisoner, whom they would. And they had then xxi?'i7-2.s:
16 a -^notable prisoner, called Barabbas. Therefore when" they ^ 39-xix. l^.
' "* / K<»m. XVI. 7
17 were gathered together, Pilate said unto them. Whom will yc (^^rccJc).
that I release unto you } Barabbas, or Jesus which ® is called
18 Christ } For he knew that for envy they had delivered him.^
19 ^When he was set down^® on the judgment seat, his wife ^ J°^'^^j^
sent unto him, saying, Have thou nothing to do with* that ^'J J^';''^!*^
just ^^ man : for I have sufifered many things ^^ this day • in a ^^"^ ^' '°'
20 dream because of him. But ^^ the chief priests and elders ^* ) sce^chap. a
persuaded the multitude ^^ that they should* ask ^^ Barabbas, **'
21 and destroy Jesus. The^" governor answered and said unto ;t Acts in 14.
them. Whether of the twain will ye that I release unto you }
22 They said, Barabbas. Pilate saith unto them. What shall
I do then with ^' Jesus which is called Christ } They all
23 say unto him,^* Let him be crucified. And the governor ^^
said, Why, what evil hath he done ? But they cried out the
24 more,^^ saying. Let him be crucified. When ^ Pilate saw
that he could prevail ^ nothing, but that rather ' a tumult / chap.
XXVI.
was made,^ he took water, and "• washed his hands before the m comp.
multitude, saying, I am innocent of the blood of " this just per- ^\
25 son :^ ^ see ye to it. Then answered all the people, and said, o \ct'1'.^'
26 ' His blood be on us, and on our children. Then released he / Jo*^ " »«•
comp. Act*
Barabbas unto them : ^ and when he had ^ scourged Jesus, he y »,!?..
° '* f Is. hii. 5 ;
delivered him ^ to be crucified. Luke xx ii
* Now ' by ' he gave nim no answer, not even to one word xix. i.
* the, £?r a ' multitude • one ' When therefore ^ who
* him up ** While he was sitting ^* righteous ^^ or much
*• Now ** the elders ** multitudes " ask for ^' But the
•• What then shall I do unto *• TJte best authorities omit unto him
« he ^* exceedingly *^ So when ^ prevailed
''* arising 2* righteous man ^ unto them Barabbas
^ and Jesus he scourged and delivered up
Chap. XXVII. I I-3I.] THE GOSPEL ACCORDING TO MATTHEW. 229
27 '' Then the soldiers of the governor took Jesus into *lhe com- "" J^^,"*^*^-
nion hall,^ and 'gathered unto him the whole band of soldiers?^' asI^jsTxHr
28 And they stripped him, and 'put on him "a scarlet robe. Xxk%\
29 And when they had platted^ a crown of thorns, they put //^S j*ohni'k.'i,
upon his head, and a reed in his right hand : and they bowed » Rev. xvii.
the knee before him, and " mocked him, saying, Hail, King of Je *Smp?*
30 the Jews ! And "^ they spit ® upon him, and took the reed, and 1" **"'**
3 1 smote him on the head. And " after that ^ they had mocked *' Ax7i^
him, they took the robe off from him,®* and put his own raiment » sce ch«p.
on him,^ and ' led him away to crucify him, ■* i»a- •«»• v
-* palace or pnctorium ^ omit of soldiers ^ And they platted
" and put it ^"* spat •• when
" took off from him the robe ** on him his garments
CoNTENTj;. The account of Matthew is least tion, and then explains the nature of His king-
detailed, but contains two incidents (vers. 19, 24) dom (John xviii. 34-37). This is implied here.
))eculiar to itself. The Jews first attempted td Had Pilate understood it in the political sense,
obtain Pilate's consent to the death of Jesus^ he would not have been so anxious to release
without formal accusation (John xviii. 29-^32). Him.
Failing in this thev make the political charge Ver. 12. Aoomed. When they sought to es-
(Luke xxiii. 2). 'fhcn comes the question of tablish their charge. — He aniwered nothinff, as
Pilate (ver. 11). Our Lord acknowledges His before Caiaphas. An answer would not nave
Messiahship, but first inquires in What sense convinced them, nor furthered Pilate*s wish to
Pilate puts the question (John Xviii. 34). Before release Him.
His Jewish accusers He was silent (vers. 12-14). Ver. 13. How many things 1 Comp. Luke
Pilate finds no fault in Him, but hearing He is a xxiii. 5, as a specimen of the testimonv, or accu-
Galilean sends Him to Herod (Lake xxiii« 4-1 2)« sations^ they brought The main cnarge was
On the return from Herod^ Pilate offers them the true in form, but f^se in fact : His claim to be
choice between Jesus and Barabbas (vers. 15-18), a king was not a political offence. So as to the
seeking to release Jesus (Luke xxiii. 13-17); but evidence: He had stirred up the people, etc.,
the multitude, under the influence of the priests, but not to mutiny or for political purposes,
ask that Barabbas be released and Jesus crucified Honest advocates at the bar should avoid the
(vers. 20-2^). Luke records three successive tricks of these murderers of Christ,
efforts of Pilate to release our Lord ; Matthew Ver. 14. And be ^ve him no aniwar, not
three answers of the people (vers. 2i->23). Pilate even to one word. This is the emphatic force of
was no doubt influenced also by the messs|ge of the original. — Mazrelled greatly. The silence
his wife (ver. 19). Yet bv having put Christ on of our Lord continued until just before the final
a level with Barabbas he nad already committed decision (see John xix. 10, 11). Those accused
himself and gave way to avoid a tumult After are not often silent, and Pilate had probably
the significant hand washing and the awful re- found the Jews tried at his bar especially vehe-
sponse of the multitude (vers. 24, 25), Jesus was ment.
scourged (ver. 26). Pilate may have hoped that Ver. 15. How at the feait, or 'a feast' An-
this would satisfy the Jews ; for, after the cfown nually at the I^iissover. — Wat wont Expressly
of thorns had been put upon Christ, Pilate ex- mentioned by three Evangelists. When the cus-
hibited Him to the multitude (John xix. 1-4, tom arose is unknown, but it was undoubtedly
' Ecce homo''). Between vers. 30 and 31 we place designed to soften the Roman yoke. A turbulent
a number of incidents mentioned by John (xix. people always sympathizes with criminals con-
6-15): the new accusation on the part of the demned by hatea rulers. That they could choose
fews, the subsequent interview of Pilate and the prisoner was a prominent feature,
esus, the threat of the Jews, the final decision Ver. 16. A notable prisoner. A leader in an
of Pilate, his taunts calling forth the cry \ * We insurrection in which he had committed murder
have no king but Cesar.* (Mark and Luke). John calls him 'a robber.*
Ver. 1 1. How Jeenf stood before the fforemor. Probably one of the Zealots, of whom Josephus
In 'the judgment hall * (John xviii. 28), which speaks. His crime was really political. — Barab-
the Sanhedrin did not enter for the fear of defile- has, ' Bar-abbas,* 1. ^., ' the son of his father ; '
ment. Failing to get Pilate*s consent without although other meanings have been discovered in
inquiry, they charge Jesus with ' saying, that he it Some minor authorities oUl him, ' Jesus Bar*
himself is Christ a king* (Luke xxiii. 2). — Art abbas,* and many think he was a false Messiah ;
then the king of the Jews 1 They had con- but this is a mere conjecture,
demned Him for ' blasphemy,' but they bring a Ver. 17. When therefore they were gathered
political accusation now, since Pilate would prob- together. The Sanhedrin was gathered by Pilate
ably not take notice of the religious one (see himself, after Jesus had been sent back by Herod
John xviii. 31). — Thou sayest, /. ^., 'yes.* He (Luke xxiii. 7). As the morning wore on, there
first inquires in what sense Pilate puts the ques- would be a greater crowd of others. — Jeeiui
230 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. ii -31.
who if eallod Chrift. Pilate seems to have known may have tried to obtain a decision before the
of the Messianic claim. His policy was crooked, arguments of the rulers produced an effect, or
He ought to have released Jesus, but he would simply to end the matter. — Barmbbm. Pilate's
avoid opposing the council. He chose this ex- cunning recoiled on himself. From this point he
pedient, probably with the idea, that the popular- was committed against Jesus. When (questions
ity of Jesus would lead the multitude to call of justice are entrusted to a mob, the innocent
for His release. But he was outwitted, or at usually suffer.
least mistaken. To put Jesus, as yet uncon- Ver. 22. Whftt then ihall I do unto Jmom I
demned, on a level with Barabbas, was a crime ; An effort to escape the consequences of his pre-
a cowardly shirking of responsibility, and a blun- vious false step by appealing to the people, per-
der ; for this proposal placed Pilate in the. power haps also an expression of surprise. — Lot him be
of the Sanhedrin. Pilate was not * weak and ir- erncifled. Pilate did not expect this. Their own
resolute ; ' but baffled in his purpose by superior law would have punished Jesus bv stoning. But
cunning. Yet his purpose, like his character, Pilate had placed Jesus on a level with Barabbas
was lacking in moral earnestness ; the grand de- and they ask the punishment due to him. They
feet of the heathen world at that time. Comp. put the Innocent One in the place of the guilty,
his question: 'What is truth* (John xviii. 38), and Thus the details of prophecy in reeard to the
his mocking tone throughout. manner of Christ's death were to he fulfilled.
Ver. 18. I'or envy, of His popularity. This Contrast this demand with the * Hosannas * of
implies that Pilate knew sometning of Jesus be- the previous Sunday. Popular movements which
fore ; but it shows his injustice, in not protecting do not rest on moral convictions are as shifting
Him as innocent Still Pilate, while not wishing as the sand. The * voice of the people,* when
to directly oppose the rulers, really desired to misguided, may be the voice of Satan ; yet God
thwart them. overrules even this for good.
Ver. 19. While he was fitting. Probably Ver. 23. What evil hath he done t Pilate re-
while the people were considering the matter. — peated this question three times, joining with it
Ihe judgment leat. A lofty seat of authority, the proposal to chastise Him and let Him go
usually on a stone pavement; comp. John xix. (LukexxiiL 22). The only answer is a more cx-
13. On this occasion he ascended the seat of cited demand, leading to an uproar. The per-
iudgment to receive the decision of the people, sistence of Pilate shows his real desire to release
m the other case (in John) to mock the Jews and Jesus. But the multitude felt that Pilate, by his
pronounce the final sentence against Jesus. — ^ previous proposal, was committed to a decision
tefl wife tent to him. From the time of Au> against Jesus. Hence a governor, representing
gustus the Roman governors were in the habit of the proud Roman power, the nation of legal en-
taking their wives with them into their provinces, actments, was forced to parley with a mob, which
Tradition gives the name of Pilate*s wife, as at another time he would have crushed with the
Claudia Procula or Procla^ and the Apocryphal severest measures. When Christ is to be cruci-
Gospel of Nicodemus sa)rs she was a proselyte fied, no alliance of godless men is impossible,
pf the gate, but little weight is to be attached Comp. Luke xxiii. 12.
to this. — That righteone man. She may have Ver. 24. When Pilate taw that he prevailed
known something of Jesus and was satisfied of nothing. The mob triumphed (see Luke xxiii.
His innocence. Her request hints that Pilate 23). It was a dangerous time for an insurrection
might incur Divine vengeance by injuring Jesus, and Pilate would have been called to account for
She alone pleads the cause of our Saviour, it, since the Jews were constantly presenting
Compare Plato's description of the perfectly just complaints at Rome. He could not have made
man, who ' without doing any wrong, may assume a defence to his superiors ; so he preferred to
the appearance of the grossest injustice ; * yea sanction wrong, knowing and confessing it to be
who 'shall be scourged, tortured, fettered, de- such. — Took water and washed hii hfuids, etc.
prived of his eyes, and after having endured all A symbolical act, well understood by the Jews
possible suffenngs, fastened to a post, must re- (Deut. xxi. 6), to express freedom from guilt.
store again the beginning and prototype of right- Hut he condemned himself, even while he washed
eousness.* — Soffered many things, or 'much.' his hands. -rThii righteous man. Significant
Some fearful apparition must be meant — In a language just here, when 'this righteous man* is
dream. The dream may have been entirely nat- alx>ut to suffer the punishment of one (Barabbas)
ural. The governor's wife knew something of confessedly guilty. He suffered, the just for the
the mission of Jesus ; and the night before, the uniust.
Sanhedrin had in all probability alarmed the Ver. 25. His blood, /. ^., the guilt of the pun-
procurator's household, comins to demand a ishment, if He be innocent, be upon ns. Pilate
§uard. — Pilate's desire to release Tesus was formally puts the responsibility upon them ; but
oubtless increased, but he was already commit- in a fanatical hate tney assume it themselves,
ted to the choice of the people. even adding, and on ear children. Peculiar to
Ver. 2a How the ohief priests and the elders Matthew, who wrote mainly for Jewish Chris-
persnaded the multitudes. Probably while Pilate tians. The imprecation has been a fearful leg-
was receiving the message from his wife. The acy from that generation. But the curse will be
leaders 'would say, Jesus had been condemned turned to a blessing, and the blood of Christ be
by the orthodox court. Barabbas was, on the on that people in its cleansing, healing powei
contrary a champion of freedom; that Pilate (Rom. xi. 25,26). As the persecutions of the
wished to overthrow their right of choice, their Jews have been mainly through unjust civil en-
civil rishts, their spiritual authority, to persecute actments, compare the last cry of the chief
the fnend of the people,* etc The fact that priests : ' We have no king but Cesar ' (John
Jesus was a Galilean may also have been used xix. 15).
against Him. Ver. 26. And Jesns he soonrged. The guilty
Ver. 21. Bnt the goremor answered- He one was released, and the innocent one entered
Chap. XXVII. 11-56.] THE GOSPEL ACCORDING TO MATTHEW. 231
upon his pu'iishment. Scourging usually pre- four hundred to six hundred men, then on duty
ceded crucifixion. As Pilate made further at- at Pilate's residence. It was probably in th6
tempts to release Tesus (John xix. 4-15), some open guard-room of the cohort, but this does not
have thought that this scourging was not the one prove that the place was the castle Antonia.
which usually preceded crucifixion, but a distinct Ver. 28. And they stripped him. Some an-
punishment — others even think that our Lord cient authorities read ' clothed him.* His cloth*
suffered twice from the lash. Pilate probablv or- ing was replaced after the scourginKi and prob-
dered the usual scourging, hoping still to release ably also the robe which Her^ nad put 00
Jesus. He then showed Him (Ecce Homo) to the Him to mock Him (Luke xxiii. 11), usually sup-
people, but in vain, as he might have known, for posed to have been white, marking Him as a
tie had (Luke xxiii. 16, 22) already twice proposed candidate for royal honors. This robe was re-
this punishment. Roman scourging was a fearful moved, and instead they put <m him a soarlet
f>unishment The entire body was bared, the robe, the sign of His having attained royal hon-
ashes were given without number, thus differing ors. It was probably an ordinary military cloak,
from the Jewish mode. It could not be inflicted Mark and John speak of it as ' purple ; ' but im-
upon a Roman citizen (Acts xxii. 25), but was for perial or royal purple is more scarlet than blue,
slaves. In this case it was inflicted by soldiers. Ver. 29. A orown of thonu. This would
So that the whips were thongs with lead or bones wound as well as mock Him, though the latter
attached. The prisoner was usually bound in a was the chief design. It is diflicult to determine
stooping posture so that the skin of the back what kind of thorns was used. Alford says :
was stretched tightlv ; as their backs were flayed ' Hasselquist, a Swedish naturalist, supposes a
by the process, tney frequently fainted, and verv common plant, ttaha or nubka of the Arabs,
sometimes died. The soldiers, who afterwards with many small and sharp spines ; soft, round,
mocked Him, were not likely to be mild in this and pliant branches ; leaves much resembling
case. Yet the representative of civil justice ivy, of a very deep green, as if in designed
proposed this as a milder punishment for One mockery of a victors wreath.* — And a reed In
who was innocent — And delivered up to be eru- hit right hand, as a mock sceptre. The orig-
eiiled. After the mocking, etc. The delivery inal, according to the best authorities, repre-
was to the Roman soldiers who executed the sents the passive demeanor of Christ, as if His
sentence, and yet it was also to the will of the hand did not close on the reed. — Thoy bowed
Sanhedrin (comp. Luke xxiii. 25). Thus Pilate the knee. In feigned homage, greeting Him in
sacrificed his independent position as a repre- the usual form : Hail, King ox the lewi ! A
sentative of the Roman law, to the fanaticism of symbolical meaning may be found in all this
the Jewish hierarchy. The State became a tool mock-adoration.
in the hands of an apostate and bloodthirsty Ver. 3a And they epat upon hiuL The sport of
Church. Pilate's conduct is an awful warning to wicked men wounds ; it they are rou^h, it becomes
rulers, who to ^ain popularity pander to religious brutality. Yet the Jews had done this (chap. xxvi.
fanaticism. His political fall was due to the ac- 67) ; Herod had taught these rude soldiers how
cusation of these very people. to mock, and Pilate invited them to do it. — Iho
Ver. 27. Into the palace, or, 'prxtorium.' reed. The mock sceptre. There was an altema-
The scourging had taken place outside. From tion of mocking homage and cruel treatment
Mark (xv. 16) we learn that it was into the court Ver. 31. And when they had mooked him.
(comp. chap. xxvi. 68). The word fratorium After this occurred the presentation to the peo-
was applied first to the general's tent m the Ro- pie (John xix. 5) and Pilate's last attempt to re-
man camp, then to the residence of the provin- lease Him. But his previous permission of the
cial governors, who were usually generals. Pi- mockery shows a great lack of moral earnestness,
late, when in Jerusalem, probably lived in the *The tender mercies of the wicked are cruel.*
former palace of Herod, * on the northern brow Though Pilate was neither weak nor irresolute,
of Zion, overlooking the enclosure of the temple, he exhibited that lack of moral principle which
and connected with it by a bridge ' (J. A. Alex- then characterized the heathen world. His posi-
ander). But Lange thinks that Herod Antipas tion, authority, and convictions, render the course
would probably have occupied this, and Pilate the he pursued one which entitled his name to the
castle Antonia. — The whole hand. The tenth continued pillory of shame accorded to it in the
part of a legion^ the ' cohort,' numbering from Apostles' creed.
Chapter XXVII. 32-56.
The Crucifixion. ' ^^f^^
Num. XT.
32 A ND^as they came out, * they found a man of 'Cyrene, JJij^P*
J^^ Simon by name : him they * compelled ^ to bear his cross. * ^* *""*
33 *And when they were come unto a place called Golgotha, -^ that ^ ^!^x*lto
34 is to say, a place of a skull,^ They gave him vinegar to drink ^^ chip.* ▼.41.
mingled with ^ gall : and when he had tasted thereof,^ he would ' Jl-j'yf ^^'
/ Luke xxiii.
1 compelled to go with them^ « Place of a Skull J?,.*!****"
* gave him to drink wine * // g Acis'viilaj.
i
232 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-55.
35 not drink. And they crucified him, and ^ '* parted his gar- * ^*!*^jJ5JJ'*-
ments, casting lots :® that it might be fulfilled which was spoken »«• »3, 24-
by the prophet, They parted my garments among them, and
36 upon my vesture did they cast lots. And sitting down they
37 • watched' him there ; And® set up over his head his * accusa- a j^m.
tion written, 'THIS IS JESUS THE KING OF THE /cSmj! Luke
38 JEWS. ** Then were there two thieves crucified with him;^ johnxix.
39 one on the right hand, and another ^^ on the left. And " they »« Lukexriu
, . "^ 32*33; Johu
40 that passed by • reviled him, 'wagging their heads. And saying, ««• «8.
' Thou that destroyest the temple, and buildest // in three days, ^ jJi^J^-^jj
save thyself. '' If thou be ^^ the Son of God, come down from . ]^{,"Jf)"^?'
41 the cross. ' Likewise ^^ also the chief priests < mocking him}^ ^ chTp.^xxv^
42 with the scribes and elders, said, * He saved others ; himself he ,, Q;ap. xxvi.
cannot save. * If he be ^* the King of Israel, let him now come , Luke xxiil?'
43 down from the cross, and we will believe him.^* " He trusted / sliver. ag.
in ^® God ; let him deliver him now, if he will have ^^ him : for "xu. ?3;' '*^'
44 he said, ** I am the Son of God. •*' The thieves ^* also, which ^® s^Ttuk?'
were crucified with him, cast the same in his teeth.^® v PsA*xxii. s,
45 ' Now from the sixth hour there was darkness over all the L^^e xxiu.
46 land unto ^^ the ninth hour. And about •'the ninth hour Jesus * Luke xxiH
. . . 44"
cried with a loud voice, saying, * Eli, Eli, lama sabachthani .^ >' acu Hi i ;
that is to say,^ My God, my God, why hast thou forsaken me } J^'°«" *^**-
47 Some^ of them that stood there, when they heard that?^ said, • ^'iA.xxu.i.
48 This man calleth for Elias.^^ And straightway one of them
ran, and took a sponge, and ^ filled it with vinegar, and put it " ^"''fJi,*!"
49 on a reed, and * gave him to drink. The rest said. Let be, let ^ p*i^J*J.
50 us see whether Elias will come ^ to save him, Jesus, * when *^ J*" J'jSn"
he had cried again with a loud voice, yielded up the ghost.^ ****'**'
51 ^'And, behold, * the vail of the temple was rent in twain from '^ 3^8 ^tuki
the top to the bottom ; and ^ the earth did quake, and the rocks e Ex^.*lxvi.
52 rent ;^ And the graves^ were opened; and many bodies of cwili.
53 the saints ^ which slept arose.^ And came out*^^ of the graves ^/vcV. 54.
after his resurrection, and went ^ into * the holy city, and ap- ao; iThcU
, iv. 13
54 peared unto many. • Now when the centurion, and they that * see<:hap.
were with him, ^watching Jesus, saw -^ the earthquake, and ^Markxv.3^
those ^ things that were done, they feared greatly,^ saying,
• And when they had crucified him, they
• The best authorities ontit the remainder of ver. 35
' they sat and watched ® And they
• are there crucified with him two robbers, ^^ one '^ art
" In like manner " omit him ^* He is '^ on him
*" trusteth on *^ desireth ^* robbers " who
^ or cast on him the same reproaches ^i untji 2j ^///// to say
2» And some 2* it ^ calleth Elijah
-• Elijah cometh
^ And Jesus cried again with a loud voice and yielded up his spirit.
28 were rent 29 tombs ** that had fallen asleep were raised
" coming ^'^ they entered ^ the '* exceedingly
Chap. XXVI I. 32-56] THE GOSPEL ACCORDING TO MATTHEW. 233
55 'Truly this was the Son of God. ""And many women were ' ^J;^^^^,^^
there ^ beholding " afar off,^ which ^ followed Jesus from Gali- J'j^l;^^]
56 lee, ^ ministering unto him : Among which ® was o Mary Mag- tuK«*
dalene, and Mary the mother of James and Joses, and 'the joh^!*",5.
Ps.xxxviiL
XV.
• ••
XXlll
mother of 2Jebedee*s children.^
M
II.
0 Luke viii.
•* there were there many women •• from afar " who had . Ji*-
•* whom " the sons of Zebedee
XX.
JO.
Contents. This section describes the central permitted the crucified to die slowly ; and the
fact of the worlcTs history. The accounts of the sufferings sometimes continued for three days,
four Evangelists agree perfectly as to the main Their flesh was given to the birds or other wild
points ; but each mentions circumstances omitted animals. At times their sufferings were short-
ny the others. Matthew gives ' the fullest state- cned, by kindling a fire beneath, or allowing
ment of the blasphemy against Christ's Messianic lions and bears to tear them to pieces. As ac-
dignity ; and he alone relates the effect produced cording to Jewish custom, the bodies must at
upon the realm of the dead by the death of once be taken down and buried, death was hast-
Jesus. The chief points are, Simon of Cyrene ; ened by the Cmcifragium^ the breaking of the
Golgotha ; the bitter wine ; the parting of the legs, to which was sometimes added ' a mercy-
farmcnts; the watch (this last is recorded by our stroke,* that is, the piercing of the body. If
Evangelist alone) ; the two robbers crucified they were already dead, the latter alone was
with Jesus ; the blasphemies of the foes ; the given, to make the matter sure. It was a dis-
mockmg by the robbers ; the darkening of the graceful punishment amons the Romans, and
sun ; Jesus^ exclamation, My God, and the vary- yet more so in the eyes of the Jews. The phys-
ing interpretations and the real meaning of the ical sufferings were fearfully great. Dr. Richter
.name ; the giving up of His spirit ; the rending thus describes them. ' i. On account of the un-
of the temple-vail ; the excitement in the world natural and immovable position of the body and
of the dead ; the centurion's testimony ; the the violent extension of the arms, the least mo-
women beholding ' (Lange). tion produced the most painful sensation all over
Thk Cross. Of this there were three forms : the body, but especially on the lacerated back
I. Crux immissa or capitcUa^ a transverse beam and the pierced members. 2. The nails caused
crossing a perpendicular one at some distance constantly increasing pain on the most sensitive
from the top,s 4- According to tradition this parts of the hands and feet 3. Inflammation
was the form of ' the Saviour"s cross, which ap- set in at the pierced members and wherever the
pears probable from the fact that the ' title * was circulation of the blood was obstructed by the
placed over the head. The so-called Greek cross violent tension of the body, and increased the
IS a form of the crux immissa^ where the two agony and an intolerable thirst. 4. The blood
beams cross each other in the middle, and the rushed to the head and produced the most vio-
four arms are of equal length. 2. Crux com- lent headache. 5. The blood in the lungs accu-
missa^ a transverse beam placed on the top of a mulated, pressing the heart, swelling all the veins,
perpendicular one, resembling the letter T. 3. and caused nameless anguish. Loss of blood
Crux decussata or ' St Andrew's cross,' like the through the open wounds would have shortened
letter X. The cross which appeared to Constan- the pain, but the blood clotted and ceased flow«
tine was of this form, with the Greek letter R in in^. Death generally set in slowly, the muscles,
^ it, so as to represent the first two letters of the veins, and nerves gnulually growing stiff, and the
^ word Christos. vital powers sinking from exhaustion.'
In the middle of the perpendicular beam there Ver. 32. Oime out From the city. Execu*
was a piece of wood, on which the sufferer tions took place outside of the camp, here out-
rested, to prevent the whole weight of the body side of the holy city. Num. xv. 35 ; i Kinss
from falling upon the hands and tearing them xxi. 13 ; Acts vii. 56. This may have been the
from the nails ; but as it protracted the sufferings Roman custom alsa As Pilate had no lictors,
it might itself become a source of great pain, soldiers led our Lord forth ; a centurion (ver.
Usually the cross was erected, and the con- 54) as usual headed the company. A herald
demned one then fastened on it ; but often the generally went before the condemned person, but
nailing took place first, and then the cross was the Evangelists do not mention this. — A man of
lifted and let fall with violence into the hole dug Qyiene, Simon by name. Mark (xv. 21) : 'who
for it, giving the sufferer a violent shock. Our passed by, coming out of the country, the father
Lord was fastened to His cross by nails, driven of Alexander and Rufus ; ' Luke : ' coming out
through His hands and feet (comp. Luke xxiv. of the country.' Probably a Jew who had come
30) ; which seems to have been the usual mode, to attend the rassover, as many of them lived in
Each foot was probably nailed separately. Our Cyrene (in African Libya), frequently coming to
Ix>rd may have still worn the crown of thorns ; Jerusalem (comp. Acts ii. 10 ; vL 9). Some
especially as the removal of the robe is men- think he was chosen, because he was an African ;
tioned, and not that of the crown (ver. ^i ). This others : because he was a slave, as one of this class
mode of punishment was introduced mto Judea would be considered fit for such a service ; others :
by the Romans. The Jews often hanged those because he was a disciple ; others still : because
who had been stoned to death, but the corpse meeting the procession, he showed some sym-
must be buried the same day, so as not to pol- path^r For Jesus. The last is the likeliest sup-
lute the land (Deut. xxi. 22, 23). The Romans position. As his sons were known in the early
234 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-56.
Church, he probably became a Christian ; but we Dolorosa,' whether Pilate lived in the palace of
know nothing more of him. Simon Peter was Herod or in the castle Antonia.
not there ; Simon of C^rrene took his place. — Ver. 34. Wine» according to the best author-
Sm they compeltod, or ' impressed * (comp. chap, ities ; but the sour wine used might be called
V. 41), etc Jesus at first Dorc His own cross 'vinegar.' See Luke xxiii. ^6, where the'vine-
(John xix. 17), as was customary. The phrase gar' offered Him by the soldfiers must have been
* coming out of the country ' suggests that Simon their ordinary drinking wine ; comp. ver. 49 ; Ps.
met the procession after the greater part of the Ixix. 21. — lungled ^th galL \fark : 'myrrh.'
way to Golgotha .had been passed. Tradition The term 'gall ' was applied to many bitter sub«
says, that our Lord sunk to the ground beneath stances, including ' myrrh.' It was a stupefying
the load, but the more exact expression of Luke draught, such as was commonly given before ex-
(' that he might bear it after Jesus ') shows that ecution. The custom was, however, a Jewish
the after part of the cross alone, which usually rather than a Roman one. — He would not drink,
dragged upon the ground, was put upon Simon. He afterwards took the unmixed vinegar wine.
Those who bear the cross after Jesus carry the when He was about to say : ' It is finished '
lightest end. Another incident on the way is (comp. John xix. 2S-30). He tastes this mixture,
mentioned by Luke (xxiii. 27-31). to show that He was aware of its purpose, and
Ver. '^x. Golfl^tha, that ii to lay, PUoe of a refuses it. He would drink of the cup His
SknlL The name is the form then used, for the Father had given Him, but not of this. The
Hebrew word 'skull' (comp. Luke xxiiL 33, early martyrs felt justified in thus mitigating their
where ' Calvary ' means simply skull). It is very pains ; but His vicarious sufferings must be borne
unlikely that it was the place of execution, and to the fullest extent.
that the name arose from the skulls of the crim- Ver. 35. And when they had omeified him.
inals lying there. The Jews did not leave bodies Here occurs His touching prayer for the soldiers
unbuned, and in their mode of execution (ston- (Luke xxiii. X4). To all the physical torture de-
in^) the skulls would be broken ; there is no scribed in the note on ' the cross,' we must in
evidence that the Jews had a special place for this case add the result of these upon a soul sen-
public execution ; and a rich man like Joseph of sitive and capable of suffering beyond all human
Arimathea would not have a garden near such a comparison : the effect of ingratitude, of lone-
spot (John xix. 41). In that case, too, the name liness, of taunts from those who represented His
would have been: 'the place of skulls.' It is own chosen people, and above all His state of
now generally believed that the form of the ele- soul as He consciously bore the sins of men.
vation (scarcely a hill) resembled a skull. There Men may honestly differ in their statements of
is a curious tradition, that Adam was buried the doctrine of the Atonement, but that our Lord
where the second Adam died and rose a^ain. then and there so suffered for men, that by virtue
Tradition has for fifteen centuries pointed out of His death we may be at peace with God, who
the site of the present ' Church of the Holy hates our sins, is the only view that accounts for
Sepulchre ' as the actual spot. The arguments the facts. Hence the cross, the instrument of
in favor of this popular opinion are : the un- such torture, the sign of such shame, and on that
broken tradition, Uie fact that no good case has account in itself a hindrance to the gospel among
been made out for any other locality. But tradi- those who saw in it only this, has become the
tion has proved an unsafe guide on such points, S3rmbol of honor, blessing, and redemption. Our
and it is nighly probable, that this spot was inside forgetfulness of its original significance is an evi-
Uie dty waul at that time. Nor is it necessary to dence of this charge. Even the superstition that
fix the site, the whole question, however interest- bows to it, however to be deprecated, witnesses
ing, being of little practical importance. The that the cross is the centre of the Christian
Apostles and Evangelists barely allude to the scheme. — They parted hit garmentf, easting lotf.
places of Christ's birth, death, and resurrection. Those crucified were probably entirely naked, at
They fixed their eyes upon the great facts them- least their clothes were given to the executioners,
selves, and worshipped the exalted Saviour in John tells why it was necessary to gamble for the
heaven, where He lives forever. Since the age of coat There were four soldiers (John xix. 2j).
Constantine, in the fourth century, these locali- The rest of the verse is not found here in the
ties have been abused in the service of an almost oldest manuscripts, but was probably inserted
idolatrous superstition, yet not without continued from John xix. 24.
protest from many of the wisest and best men of Ver. 36. And they sat and watched him there,
the Church. It is repugnant to sound Christian This was usual, to prevent the condemned from
feeling to believe that a spot so often profaned bein^ taken down. ' In this case they had a peace-
and disgraced by the most unworthy supersti- ful bivouac which assumed a significant meaning.'
tions, impostures, and quarrels of Christian sects, Ver. 37. And they set np over his head. Not
should be the sacred spot where the Saviour necessarily the soldiers. It was customary for
died for the sins of the race. A wrong estimate the person to be crucified to carry ' a title/ sus-
of these holy places led to the fearful loss of life pended from his neck, to the place of execution.
in the Crusades ; the contention respecting them Filate had written this title, in Latin, Greek, and
occasioned the Crimean war ; even those who Hebrew, and it was undoubtedl}^ intended mainly
profess to be above such superstitions often to mock the Jews (see John xix. 19-22). — Hie
spend more of time, trouble, and money in jour- aeensation, put in a form which conveyed a sneer
neyines of sentimental curiosity thither, than against His accusers. Thus He died, with His
they do for the spread of the gospel of the cru- proper title over His head. — This is Jesus the
cified and risen Redeemer. It would therefore king of the Jewi. Each of the four Evangelists
seem a wise ordering of Providence that the ex- gives a different form of this title. It was writ-
act locality cannot be determined. Even if the ten in three languages, and possibly in three
traditional site be accepted, it is very unlikely forms, John was an eye-witness, and if there
that our Lord passed along the so-called ' Via were but one fonn, that given in his account must
Chap. XXVII. 32-56] THE GOSPEL ACCORDING TO MATTHEW. 235
be accepted as correct. See Tohn xix. 19-22. ment, and the verse they echo is preceded by a
The entire independence of all four Gospels is description (ver. 7) of their very gestures. See
fully proven by this variation. ver. 4a
Ver. ^. Thmi. Luke (xxiii. 32) tells us that the Ver. 44. The robben alio east the lame in hig
two rol>Ders were led out with Him. — Two rob- teeth, or 'cast on him the same reproaches.'
ben. Probably associates of Barabbas, and Luke alone tells of the penitence of one (see
hence placed on either side of Jesus, who had Luke xxiii. 39-43). Both probably at first re-
taken the punishment due to Barabbas. This proach Him, but one was afterwards converted,
proceeding carries out the mockery implied in during the three hours they hung side by side,
the title ; these two representing the subjects of It is not satisfactory to refer ' the robbers ' to but
'the King of the Jews.' The usual punishment one. At this point occurred the touching inci-
for robbery was crucifixion. dent recorded m John xix. 26, 27.
Ver. 39. They that passed by. People walk- Ver. 45. How from the sixth hoar. Twelve
ing about, probably coming that way, for the o'clock. The nailing to the cross took place at
purpose of seeing the execution. The morbid nine o'clock (Mark xv. 25: 'It was the third
taste for horrors no doubt existed then, and pop- hour'). John (xix. 14) says that it was 'about
ular hatred was aroused Besides, the dignita- the sixth hour,' when Pilate presented our I,ord
ries were there (ver. 41) ! The elevation seems to the people for the last time. Whatever be
to have fonned a natural stage for the public ex- the explanation of that passage, we accept the
posure of the crucified. — BevUed, literally, 'bias- accuracy of the verse before us, confirmed oy the
Chemcd.' They reviled, but it was in this case statements of Mark and Luke. From midday to
iasphemy. — wag^fing their heads (comp. Ps. xxii. three o'clock in the afternoon, usually the brisht-
7), in malignant triumph mingled with contempt, est part of the day, there was a darkness. Be*
Ver. 40. Thon that destroyest the temple, etc. sides the testimony of the three Evangelists,
The testimony before the Sanhedrin (chap. xxvi. early Christian writers speak of it and appeal to
61) was taken up by the citizens of Jerusalem, heathen testimony to support the truth. It could
who were proud of tneir temple. Such taunting not have been an ordinary eclipse, for the moon
of one executed has been repeated often enough, was full that day. Although an earthquake fol-
and does not, in itself, show that these spectators lowed (ver. 51), yet even that was no ordinary
were worse than the mass of men. — Save thy- earthquake, and the obscuration was too entire
self. Power to destroy the temple implies power and too lone continued to be the darkness which
to do this. — If thon art the Son of Ood. An- often precedes an earthquake. It was a mirac-
other reference to the proceedings before the ulous occurrence designed to exhibit the amaze-
Sanhedrin (chap. xxvi. 64). The taunt is in a ment of nature and of the God of nature at the
poetic form (Hebrew parallelism); and the wickedness of the crucifixion of Him who is the
crowds at an execution m the east are said to light of the world and the sun of righteousness,
give vent to their feelings in this way still. Mark To deny its supernatural character seems to im-
gives the same taunt m different words, and it pair this design. If Jesus of Nazareth is what
was no doubt uttered in many different ways, the Gospels represent Him to be, the needs of
Luke says (xxiii. ^5) : ' the people stood behold- humanity ask Him to be, and the faith of the
ing.' It appears therefore that the derision of the Christian finds Him to be, the supernatural here
people was by no means so malignant as that seems natural. — Oyer all the land. Possibly
of the rulers. But their taunts were especially only the whole land of Judea ; the main point
ungrateful. being the fact in Jerusalem. Still it may refer to
Ver. 41. In like manner also the ohief priests, the whole world, 1. e., where it was day, espe-
ctc. All classes of the Sanhedrin were repre- cially as the heathen notices of what is generally
sented, probably in large numbers, and their supposed to be the same event, justify an exten-
taunt is of a public, national character. Thus sion beyond Judea. Heubner: Suidas relates
the chief ecclesiastical personages acted on the that Dionysius the Areopagite (then a heathen),
great festival day of their religion. The Ian- saw the eclipse in Egypt, and exclaimed : * Either
guage is differently reported by the several Evan- God is suffering, ana the world sympathizes with
celists. The mockery was probably continued Him, or else the world is hurrying to destruction.'
for some time, and would vary in form. Ver. 46. And abont the ninth honr. During
Ver. 42. He saved others. This may be iron- the three hours of darkness, our Lord was silent
ical, or it is a recognition of His miracles of He seems not to have become gradually ex-
mercy, to taunt Him with a supposed loss of hausted, for after nearly six hours on the cross,
power just when He needed it most for Himself, according to three Evangelists, Jesns eried ont
His very mercv is used in mockery. — He is the with a lend voiee (comp. ver. 50). The agony
king of Israel, etc Ironical, with a mocking resembles that in Gethsemane, but seems even
suggestion of still being open to the proof of more intense. Matthew and Mark mention only
His Messiahship. — And we will belieye on him. this utterance from the cross. — Eli, EU. The
Unless there was an atoning purpose in Christ's first words of Ps. xxii., given by Mark in the
death, it will always seem strange that He did Aramaic dialect then spoken : * Eloi, Eloi.' —
not offer some such miraculous proof of His Lama, or ' Lema ' (Aramaic, and better sup-
]x>wcr. The soldiers repeated this reproach, but ported). — Sahaohthani, also Aramaic. The trans-
of course without this last clause (see Luke xxiii. lation follows : My God, etc., suggesting that
36, 37). Matthew wrote in Greek. The 22d Psalnty from
Ver. 43. He tmsteth on Ood. In their mock- which this cry is taken, had already been cited
cry they repeat almost the very language of Ps. (from ver. 8) m mockery by the rulers (ver 43),
xxii. 8. Their Pharisaical scrupulousness made whose conduct is described m the Psalm (ver. 7).
them substitute * God ' for * Jehovah,' which oc- The casting lots for His garments (ver. 3 j) is a
curs in the Psalm, and which the Tews would not fulfilment of ver. 18 (comp. John xix. 24). There
utter. Vet that Psalm was now finding its fulfil- are so many other points ox agreement, that the
236
THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-56.
Psalm has been deemed a direct and exclusive
prophecy of Christ's passion. But it is better to
admit a primary reference to David, or to an
ideal person representing the righteous. It is
then typical of the life, sufferings, and victory of
Christ, necessarily finding its highest and most
striking fulfilment in Him. — Why liu t thou for-
saktn met These words express feeling, and
the feeling indicated by their obvious meaning.
Bodily causes, inflammation, interruption of the
flow df blood, dizziness, no doubt acted on His
real human body and souL But His soul was
capable of unusual sufferings. The speedy death,
while He could cry with a loud voice (ver. 50)
points to a deeper struck. This was an expe-
rience of sin and death in their inner connection
and universal significance for the race, by One
who was perfectly pure and holy, a mysterious
and indescribable anguish of the body and the
soul in immediate prospect of, and in actual
wrestling with, death as the wages of sin and the
culmination of all miserv of man, of which the
Saviour was free, but wnich He voluntarily as-
•umed from infinite love in behalf of the race.
In this anguish, He expresses His actual feeling
of abandonment But His spirit still holds fast
to God, and thus our hold on God is established.
Here the vicarious nature of the sufferings dis-
tinctly appears.
Ver. 47. This man ealleth Elijah. The re-
semblance between the word ' Eli ' and the name
Elijah is very close in the original. There is
here an allusion to the belief that Elijah would
Come before the Messiah, and hence a sarcastic
denial of His Messiahship. A real misappre-
hension of His language, and a fear that Elijah
might come, seem improbable.
Ver. 48. Straightway one of them. This was
occasioned by our Lord's cry : * I thirst * (John
xix. 28), but 2l11 occurred in (juick succession. —
Took a noiige. It would be impossible to use a
cup. — vini^iar. The sour wme (without the
•myrrh*) used by the soldiers, and placed there
in a vessel for tneir refreshment The soldiers
had offered Him drink (Luke xxiii. 36) hours
earlier, so that this was probably not one of
them. — A reed. 'Hyssop according to John.
This was to reach it to Him. The head of one
crucified would be a1x)ut two feet above that of
one standing on the ground. — Oaye him to drink.
He drank (John xix. 30), and this reception of
refreshment from one who still mocked is a token
that His love vanquishes the world's hate.
Ver. 49. And the rest taid, wait, etc. Accord-
ing to Mark, the man himself says this ; giving
Him the vinegar, in mingled pity and contempt,
he probably responded in the same mocking tone
to the jest of the others. The latter say. Wait,
do not thus sustain Him ; for He is expecting
Elijah to help Him, the one who offers it re-
sponds : This will sustain Him until Elijah
comes.
Ver. 50. Cried again with a load yoiee. The
last words were those recorded in Luke xxiii. 46 :
• Father, into thy hands,* etc, immediately pre-
ceded by the triumphant cry : * It is finished '
(John xix. 30). The order ot the Seven Words
(as they are called) is : Before the darkness : i.
The prayer of Christ for His enemies. 2. The
promise to the penitent robber. 3. The charge
to Mary and John. At the close of the darkness :
4. The cry of distress to His God. Just before
His death: 5. The exclamation: 'I thirst.' 6.
* It is finished.* 7. The final commendation of
His Spirit to God. — And yielded np his ipirit.
Actually died. The form implying, though per-
haps not alluding to, the dying exclamation.
The interval between the agonized cry : * My
God,* etc, and the actual death in triumph and
confidence, was very brief. The intervening ex-
pression of human want (' I thirst ') seems to
have been uttered, to show that one of our race
was suffering there, and at the same time to
obtain the physical support needed to proclaini
the victory won by that One of our race for us.
After the victory came the Spirit's rest in the
Eternal Father. More than victory is rest iii
God. It has been urged with much force that
the physical cause of our Lord's death was 'a
broken heart.* This view accounts for the dis-
charge of water and blood mentioned by John
(xix. 34). Rupture of the heart is followed by
an efnision of blood into the pericardium, where
it quickly separates into its solid and liquid con-
stituents, technically termed crassamentum and se-
rum^ but in ordinary language ' blood and water.*
Ver. 51. The yail of the temple, etc The
vail before the Holy of Holies, separating it from
the Holy Place. This may have been a result of
the convulsion mentioned in the next clause, but
the accounts do not indicate this. Supernatural
agency is more than probable in view of the sig-
nificance of the occurrence. This took place
toward the time of the evening sacrifice. Even
if at first known only to the priests, it would stilJ
be made known to Christians, since *a great com-
pany of the priests ' were afterwards converted
(Acts vi. 7). It was * a sign of the removal of
the typical atonement, through the completion of
the real atonement, which insures us a free ac-
cess to God, Heb. vi. 19; ix. 6; x. 19.* — And
the earth did qnake. The earthquake and the
events mentioned next, are peculiar to Matthew's
account Here, too, miraculous power is most
probable. This was a token of the greatness of
the death of Christ, a sign, too, of the influence of
His death upon the destiny of the earth itself. —
And the rooki were rent. The effect of the
earthquake, splitting the foundations of the holy
city. A sign of wrath, but more than this. Trav-
ellers still point to extraordinary rents and fissures
in the rocks in the neighborhood.
Vers. 52, 53. The tombs were opened. The
Jewish tombs, unlike our own, were natural or
artificial excavations in rocks, the entrance being
closed by a door or a large stone. These, the
stone doors of the tombs, were removed, proba-
bly by the force of the earthquake, to testify that
Christ*s death had burst the bands of death. —
That had fallen asleep. Comp. i Cor. xv. 18 ; i
Thess, iv. 15. — Were raised. Matthew alone
mentions this. The next verse indicates that the
actual rising did not take place until ' after His
resurrection.* This remarkable event was both
supernatural and symbolic, proclaiming the truth
that the death ana resurrection of Christ was a
victory over death and Hades, opening the door
to everlasting life. Who these * saints * were, is
doubtful. Perhaps saints of the olden times, but
more probably those personally known to the
disciples, as seems implied in the phrase : ap-
peared nnto many. Such saints as Simeon, Anna,
Zachariah, Joseph, John the Baptist, or open
friends of Christ, it has been suggested. Whether
they died again is also doubtful. But probably
not, as the next verse intimates an appearance
Chap. XXVII. 32-66] THE GOSPEL ACCORDING TO MATTHEW. 217
for a time, not such a restoration as in the case lem, are distinguished from these (Mark xv. 41),
of Lazarus, and others. Thev may have had but it is not necessary to suppose there were two
glorified bodies and ascendeci with our Lord, separate groups of women.
Not much has been revealed, but enough to pro- Ver. 50. Among whom, the ministerine women,
claim and confirm the blessed truth of which the who stood there. — Mary Magdalene. Mentioned
event is a sign and seal. Jerusalem is still called first here and in Luke viii. 2 (among those who
' the holy city,* a title it could retain at least until ministered to Him). Comp. chap, xxviiu 2;
the day of Pentecost John xx. i, 11-18. There is no evidence that
Ver. 54. The oenttirion, who superintended the she was the sinful woman who anointed our
execution. — And they that were with him. The Lord*s feet in the house of Simon the Pharisee
soldiers, as is evident from the phrase : watching (Luke vii. 37). Many confuse her with another
him. Mark and Luke speak of the centurion Mary, the sister of Lazarus (who anointed our
only, the latter adding the general consternation Lora in Bethany, chap. xxvi. 6-13, etc). — Mary
of other spectators. — The wings that were d<me, the mother of Jamei and Joeei. Mark : ' Mary
f. ^., how Jesus died, as Mark tells us. The two the mother of James the less and Joses.' Comp.
accounts supplement each other, but show the on chap. xiii. 58. She was the wife of Clopas
usual independence. — Tmly this wae the Son of or Alpheus (Jonn xix. 25), but in our view not
Ood, or, ' God's Son.* The heathen officer may the sister-in-law of Mary or of Joseph, who is sup-
have used these words in the heathen sense: posed to have adopted her children. — The mother
hero or demi-god ; but this is not probable. For of the soni of Zehedee, 1. ^., 'Salome ' (Mark) ;
he had heard this accusation, must have known comp. chap. xx. 20. As John (xix. 25) mentions
something of Jewish opinion ; heathen became a group of women near the cross (at an earlier
Christians through the preaching of the cross, point of time, however), two of whom are men-
why not through the sight of the dying Redeemer, tioned here (Mary Magdalene and Mary the wife
Such a conversion would be thus mdicated. Nor of Clopas), we identify the person spoken of by
is it certain that this phrase meant demi-god. It him as * His (/. ^., Jesus) mother's sister,' witn
might be the germ of a Christian confession Salome, not with the Mary last named. The
witnout being expressed in the full form, the Son mother of Jesus, so touchingly mentioned by the
of God. Comp. the statement of Luke (xxiii. beloved disciple, had probably been led away by
47) which does not oppose this view. Only the him before the time of which Matthew speaks,
centurion thus spoke, but as the soldiers 'feared,' When the mother of our Lord withdrew, the
some decided spiritual effect may have been pro- others remained * beholding afar off.' These
duced on them also. pious women, who, with the courage of heroes,
Ver. 55. Many women. Luke (xxiii. 49) speaks witnessed the dying moments of tl^ir Lord and
of ' all His acquaintance ' before these women. Master, and sat over against the lonely sepulchre
John was certainly present, probably some of the (Matt. xxvL 61), are the shining examples of
other disciples. — Beholding from afar. At one female constancy and devotion to Christ which
time a few ventured near the cross (John xix. 25- we now can witness every day in all the churches,
27), but not .'many.' — Who had followed. For and which will never cease. On the events which
some time, since the journey from Galilee was not immediately succeeded before the request of Jo-
direct. — Ministering nnto him, 1. /., while they seph (the piercing of His side, in consequence of
followed Him. Comp. on this ministry, Luke the scruples of the Tews, which required burial
viiu 2. Others, who had followed Him to Jerusa- that evening), see John xix. 31-37,
Chapter XXVIL 57-66.
The Burial^ and Securing of the Sepulchre,
57 a \T THEN the even ^ was come, there came a rich man of "^J^'lJk'b
VV Arimathea, named Joseph, who also himself was Je- joHMm'js
58 sus' disciple: He^ went to Pilate, and begged* the body of ^**'
Jesus. Then Pilate commanded the body* to be delivered.^
59 And when Joseph had taken ^ the body, he ^ wrapped it in a
60 clean linen cloth, And * laid it in his own new tomb, * which he * J« iiii.9.
. c Is. xxu. 16.
had hewn out in the rock : and he rolled * a great stone to the ^MarkxvL4.
61 door of the sepulchre,® and departed. And there was * Mary # ver. 56;
chap, xxviii
Magdalene,^ and ^ the other Mary, sitting over against the sep- «.
ulchre.
^ And when evening « this man * asked for
* The best authorities read\\. • given up • And Joseph took
' and 8 tomb • And Mary Magdalene was there
238 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 57-66,
62 Now the next day," that followed the day of ■'the prepara--''^^^;j'!
tion," the chief priests and Pharisees came " together unto Pi- JS,'.^^J,,
63 late. Saying, Sir, we remember that'that deceiver said, while, J'^^,;,.
64 he was yet alive, *After three days I will ^ rise again. Com- ™*^ '"'
mand therefore that the sepulchre be made sure until the third * ^'^'^
day, lest "his disciples come by night,'* and steal him away,
and say unto the people, He is risen from the dead : so the last
65 error shall be " worse than the first, Pilate said unto tliem,
Ye have 'a watch : " go your way, make it as sure as ye can." / v«. u ;
66 So they went, and made the sepulchre sure, * sealing ' the stone, u-
and setting a watch. '*
'• on the morrow " which is the day after the Preparation
" the Pharisees were gathered '■ omit will " lest haply
" TAe btsi authoritUs omit by oight •' and the last deceit will be
" guard " make it sure as ye know how
•• together with the guard
Contents. Our Lord's intense agony o{ mind
no doubt hastened death, althougli viewed in an-
other aspect, it may be said, that the Saviour kait-
oHv/His death by avoluntaryselE-aunender which
the Father accepted (corap. Luke jxiii. 46). The
evidence of His death to the soldiers was the in.
ddent mentioned John lii. 34. This early death
was unusual (comp. Pilate's surprise, Mark xv.
44), but thus the Scripture was fulfilled (John
""t 3^ 37?- ''"''" request of the Jews is also
mentioned in John's account This wis the first
step towards burial, a legal scruple of His mur-
derers : then follows the request of Joseph of
Arimathca and the events as recorded in the sec-
tion Iteforc us. The burial, as an important fact,
ll mentioned by all four Evangelists ; the sealing
aiKl guarding of the sepulchre, with the request
which led to these precautions, arc peculiar to
Vei. s;. When eTraing wu eam«. The first
evening before sundown, at which lime the bodies
must be removed (Deut. xxL 13!. Our Lord's
death took place at three in the afternoon. —
Than sama a rieh man. Probably, to the com-
pany of wr --J^--
fact of his being a ' rich man ' is tnentioncd here,
in allusion to Is liii. 9: 'With the rich in His
death.' — Of ArinutlMa. Either Ramah in Ben-
jamin (Josh. xviiL 25 ; comp. Matt. ii. 18) or Ra-
mah (Ramathaim) in Ephraim, the birth-place
of Samuel {I Sam. i. 19). The form favors the
latter view ; the addition of Luke : ' a city of
the Jews,' the former. — Hamed JoMlA. One
Joseph takes care of Jesus in His infancy, an-
other provides for His burial. —Janu' diadple.
' Secretly for fear of the Jews ' (John xijL jB).
He was a member of the
Sanhediin, of high character,
who had not consented to the
murder (Luke xxiit. 50, 51).
He seems to have feared that
the body might be removed
in a disgraceful manner, and
his secret faith having been
quickened, be took a deci-
sive step. Ecclesiastical tra-
dition makes him one of ' the
seventy' and the first who
preached the gospel in Eng-
land.
Ver, 58. This man went
t« Filtte. To the palace.
'He went in boldiv' (Mark
XV. 43). Although it was the
Jewish custom to bury the
bodies of the crucified before
sunset, Pilate'^ consent was
necessary. On Pilate's sur-
Then ?Uat« oommandad. The
ready consent may have been
owing to the station and char-
acter of Joseph.
Ver. 59. And IhmdIi took It. The body was
taken down bv Joseph (Mark, Luke, and John).
— Tnppaditu ' "
oseph(M
Chap. XXVI 1 1.] THE GOSPEL ACCORDING TO MATTHEW. 239
sheet. This would enclose the spices used in ing ; the great Sabbath of the year, as the verse
the temporary embalming, which now took place, plainly states. While our Lord rested in the
Nicodemus having brought the spices (John xix. tomb, they desecrated the Sabbath, despite their
39, 40). There was not time enough to embalm great scrupulousness. It is urged that this must
on Friday evening, so the costly gifts of Nico- have taken place on Friday evening after six
demus were used to preserve the body, the o'clock, since the rulers would guard against the
women preparing in the interval what they stealing away on the first night as well as on the
thought necessary for the further anointing. subsequent one. But their anxiety was about
Ver. 60. In ma own new tomb. Peculiar to the night preceding the third day (ver. 64). Be-
Matthew, but implied in the other accounts, sides the women were evidently not aware of the
The fact that it was *new' (comp. Luke xxiii. presence of the guard (Mark xvl ^). This is
53 ; John xix. 41 ), seems designed to overcome accounted for, if we suppose that this incident
any suspicion as to the identitv of Him who rose, occurred on Saturday, and not on Friday evening
The location was in a * garden ' (John xix. 41), after six o'clock.
near the spot of the crucifixion and hence well Ver. 63. We remember, etc. Comp. chap,
adapted for the hurried burial. — In the rock, xii. 40; John ii. 19. Even if the meaning of the
an artificial excavation, probably prepared at saying was hid from the disciples ; enmity was
great cost. It seems to have been cut horizon- quick to apprehend it — That deceiver. The
tally and not downward. — He rolled a great language, of triumph, despite their request
■tone. The common method of closing sepul- Friends and foes were both busied about the
chres. — To the door. There was but one en- dead Christ
trance. Ver. 64. Until the third day, from His death,
Ver. 61. Waa there, at the tomb. — The other the third after and including Friday. — The best
Mary. 'The mother of Joses' (Mark xv. 47), authorities omit 'by night' — Wone than Uie
already mentioned in ver. 56. According to first. The claim to be the Messiah, etc., was in
Luke the female disciples from Galilee all beheld their view the first deceit. As regards the effects
the sepulchre, and returned to prepare spices of a belief in the resurrection, they judged
and ointments, resting on the Sabbath, which rightly.
began that evening. These two not only saw Ver. 65. Te have a guard, or, ' have a guard,*
where He was laid (Mark) but lingered there, 1. ^., I permit you to take one. The Ro-
litting over against the sopnlchre, as the evening man soldiers, who certainly composed the guard
came on. (chap, xxviii. 14), were not under their command.
Ver. 62. The morrow, which it the day after — Make it rare ae ye know how. Not ' as sure
the preparation. The day of the preparation as ye can,' nor is it at all ironical. He gives them
was Friday, as is plain from Mark xv. 45. ' The the guard, and they are to use the means as they
morrow ' was therefore the Jewish Sabbath, think best. Pilate shirks the responsibility, but
though it is not called so here. The first day of again gives way. Vet this was overruled for
the Passover (Friday) was in one sense a Sabbath, good.
hence this designation is more definite. It is also Ver. 66. Sealing the itone. A string was
supposed that the word 'preparation' was the sol- stretched across the stone, and sealed to the rock
emn designation in use among the Christians to at either end, with wax or sealing-clay. After
distinguish the Friday of the crucifixion (Mey- these precautions, the body could not disappear,
er). — Gathered together. On Saturday morn- except through the miracle of the resurrection.
Chapter XXVIII.
The Resurrection.
General Remarks. The resurrection of Je- with substantial agreement, confirm the main
sus Christ is distinctly asserted, by four Evan- facts, far more than a literal agreement would,
gelists whose testimony nowhere shows greater The Gospel witnesses suggest no suspicion of a
mdependence of each other ; in the Acts of the previous understanding and mutual dependence.
Apostles ; it is preached directly or assumed in ' The confusion which confessedly exists in this
all the Epistles ; it has been so believed for part of the gospel narrative, and the consequent
eighteen centuries, that if it be not true the his- difficulty of reducing it to one continuous account,
tory of Christianity becomes a stream without a is not the fault of the historians, but the natund
fountain, an effect without a cause. All theories effect of the events themselves, as impressed
which seek to set it aside (see below) have proven upon the senses and the memory of different wit-
utter failures. Without it there is no gospel of nesses. If it had pleased God to inspire a single
Jesus Christ writer as the historian of the resurrection, lie
In the various narratives of this most wonder- would no doubt have furnished as coherent and
f ul and mysterious period of forty days, deal- perspicuous a narrative as any other in the sacred
ing with facts that transcend all ordinary Chris- volume. But since it entered into the divine
tian experience, we might expect, if anywhere, plan, as a necessary element, to set before us not
differences of statement. The difficulty in har- a single but a founold picture of our Saviour's
monizing the narratives satisfactorily in every life and death, we must purchase the advantage
particular, arises naturally from our want of of this varied exhibition, by submitting to its in-
knowledge of all the details in the precise order cidental inconveniences, among which is the dif-
of their occurrence. Indeed, minor differences ficulty, just referred to, of combining all these
240 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. i-io.
views, taken from different points of observation, seven disciples (John xzi.), the third time to the
into one complete view to be seen at the same assembled Apostles (John xxi. 14).
moment ' (J. A. Alexander). (8.) To the multitude of disciples on a moun-
Order of Appearances. We suggest the tain in Galilee (Matt, zxviii. 16-20 ; comp. Mark
following as the most probable view ; certainty is xvi. 15-1S ; i Cor. xv. 6). Possibly the passage
perhaps mnpossible. in i Cor. refers to still another appearance.
(I.) To Mary Magdalene (John xx. 14; Mark (^) To James (i Cor. xv. 7). It is doubtful
xvi. 9). which James this was ; and equally so whether
(2.) To the other women (Matt xxviil 9). it was m Galilee or Jerusalem.
The main difficulty in harmonizing the accounts (10.) The final appearance, closing with the
is just here. Some transpose ( i ) and (2). Mark Ascension (Luke xxiv. qo, 51; Acts i. 9, 10).
zvi. 9 (that passage is authentic, if not genuine, Probably referred to in the last clause of i Cor.
see notes there) is explicit, while John's account xv. 7. Others make that a distinct appearance,
implies the same. The details of (i) and (2) may and so reckon (see under 8) twelve instead of
be thus arranged : (a.) Three women start for the ten.
sepulchre, early on Sunday morning (Mark xvi. Whv did not Christ show Himself to His cn-
i; comp. Matt xxviil i), followed by others emiesr John xi v. 19 fairly implies that our Lord
bearing spices (Luke xxiv. i). [b») These three would not thus do. If we look for reasons why
finding the stone rolled away are differently af- He would not, they may readily be found. As
fected; Mary Magdalene starting back to meet regards His enemies His holiness forbade such
the male disciples who are also coming (John xx. an honor to those who had wickedly crucified
2) ; the other two remaining, approach nearer Him ; His wisdom forbade His constraining
and see one aneel sitting upon the stone (Matt them to a belief, not of the heart, which would
xxvilL 2-7). Tney go back to meet the other onlv rouse anew false expectations ; His love
women coming with the spices, (r.) While all foroade it ; for those who could be reached by
are absent Peter and John come and find the the gospel would be far more ready to receive
tomb empty (John xx. 3-10). (</.) Mary Mag- it, if there had not intervened such an appearance
dalene returns, sees two angels in the grave to them. Without the Spirit's influence it would
(John XX. 12), and turning round sees Tesus \first onlv have hardened them. As regards His dis-
appearance\ and takes the tidings to the disciples ciples, such appearances would have interfered
(John XX. 14-18). {e.) The other two, surprised with the progress of their strengthening convic-
by tne message ot the angel, meet the women tion of His resurrection, by depriving them of
bringing spices ; all visit the tomb and see the the assuring intercourse and quiet contemplations
two angels standing (Luke xxiv. 4-7), one of of the forty days. As regards the proof of the
whom was sitting on the right side as they en- fact : those who will not accept the testimony
ipt reflec- mfluenced by
tion of the tumult of doubt, fear, and joy which from the Sanhedrin.
possessed the whole company during that day, Matthew mentions only the appearance to the
as the different stories were repeated. women on the day of the resurrection, and to the
{y) To Peter (Luke xxiv. 34 ; i Cor, xv. O. eleven on the mountain in Galilee, inserting the
(4.) To the two disciples on the way to Em- bribery of the guards as the sequel of chap.
maus, toward evening on Sunday (Mark xvi. 12, xxvii. 62-66. Ver. "18 is also peculiar to this
13 ; Luke xxiv. 13-32). Gospel. The command to go into Galilee is
(5.) To the Apostles (except Thomas), on Sun- found in Mark's account, and John tells in great-
day evening (Mark xvi. 14 ; Luke xxiv. 36 ; John est detail what occurred there, so that both the
XX. 19, 24). — These five occurred on the day of command and its fulfilment are well established,
the resurrection. Luke xxiv. 49 is not in conflict wjth this ; judg-
(d) To the Apostles, including Thomas ; a ing from the context there that command was
week after (John xx. 24-29), in Jerusalem, where given after the return from Galilee. The disci-
thev had waited throughout the Passover. That plcs would naturally linger at Jerusalem ; hence
enaed on Friday, on Saturday (the Jewish Sab- the first command was needed, to bring them to
bath) they would not start for Galilee ; perhaps the most fitting place for the appearance to the
they waited over Sunday because they already whole Church (in Galilee where it was safer, and
regarded it as holy. where the new Church would be most separated
(7.) In Galilee, at the Lake of Gennesaret to ^rom the Old Economy).
Chapter XXVIII. i-io.
The Resurrection,
1 a TN ^ the end of the sabbath,^ as it began to dawn toward " J^.Vr'^LuKi
A the first day of the week, came * Mary Magdalene and *the ^ SM'^chlp"
2 other Mary to see the sepulchre. And, behold, there was a "^^ jolu,
* Now in • sabbath day
XX. I.
Chap. XXVIII. i-io.] THE GOSPEL ACCORDING TO MATTHEW. 241
great earthquake : for * the ^ angel of the Lord descended from '^ ^™p-^**®
heaven, and came and rolled back* *the stone from the door,^ ^/SJlx^iiL
3 and sat upon it. * His countenance ® was like ^ lightning, and ^ ^[^^ ^^
4 -^his raiment white as snow : And for fear of him the keepers ^-^Si^^Mai
5 did shake,® and became as dead tneft}^ And the angel ^ an- g sic^chap.
swered and said unto the women, Fear not ye : for I know that *** ^^
6 ye seek Jesus, which was ^^ crucified. He is not here : for he
is risen, *as ^^he said. Come, see the place where the Lord lay. k chap.xxviL
7 And go quickly, and tell his disciples that he is risen from the
dead; and, behold,^^*he goeth before you into Galilee ; there,, vere 10.16;
8 shall ye see him : lo, I have told you. And they departed ^^^' "^*'
quickly from the sepulchre^* with fear and great joy ; and did
run ^^ to bring his disciples word. ^^^^ j^^^^^
9 And as they went to tell his disciples,^® behold, Jesus * met 5[j;*?/-'°**"
them, saying, All hail. And they came and ' held him by the ^^ ' 'J^"** *^*
10 feet, and ""worshipped him. Then said ^® Jesus unto them. Be ""g^T'chip.
not afraid : ^® go tell " my brethren * that they go 20 into Galilee, « john«.i7;
and there shall they see me. ^S^'^T
Rom. viii.
• an * away * The best authorities omit irom the door '9; Heb. a.
• appearance 'as ' watchers * quake *® dead men "'
** who hath been ** even as " lo ** tomb " and ran
** The best authorities omit as they went to tell his disciples
^' took hold of his ^* saith " Fear not ^ depart
Ver. I. Kow in the end of the Sabbath day, away of the great stone by the angel. — For an
/. e.f the Jewish Sabbath. The next clause shows angel of the Lord. The resurrection itself was
(he time of the day ; so that it was really after not a matter of actual bodily vision, and seems
the Sabbath had ended, according to the Jewish to have taken place before tne stone was rolled
mode of reckoning the days. — Ai it began to away (ver. 6). The tomb was opened for the
dawn toward. Literally ' at the dawning into.' sake of the women and the disciples, not to al-
Mark sa)'s : ' at the rising of the sun ; ' Luke : low the Lord to pass out. The stone could not
*very early in the morning* (literally *deep have been a hindrance to Him (comp. John xx,
dawn ') ; John : ' while it was yet dark.^ Mark 19, 26). — And sat upon it. This is to be distin-
also says : * very early in the morning.' See Mark guished from all the other angelic appearances,
xvi. 2. The twilight in Palestine is not of very Mary Magdalene probably started oack about
long continuance as compared with most Euro- this time, and left the other Mary and Salome to
pean countries, so that all point to about the see and hear the angel. Some think the occur-
same time, namely, day-break. — Mary Magda- rences of this verse preceded the coming of the
lene. John mentions her alone. — And the other women and were witnessed by the soldiers only,
Mary. See chap, xxvii. 61, which suggests why and that the message of vers. 5-7 was spoken by
Matthew mentions these two, omitting * Salome,' the angel inside the tomb, but this is grammatic-
whom Mark (xvi. i) names. — To see the eepnl- ally less probable.
chre. The purpose of anointing or embalming Ver. ^. His appearance, rather than his form,
the body is omitted by Matthew (see accounts of — Ai lightning. In its exceeding brightness.
Mark and Luke). 1 hese two women did not Comp. the other descriptions of the angels within
bear the spices. Another motive was present, the sepulchre (Mark xv. 5 ; Luke xxiv. 4 ; John
an unconscious hope of the resurrection which xx. 12). These angelic appearances cannot be re-
hurried these women, who had watched by the garded as visions. The accounts are too explicit,
sepulchre, in advance of the others, mentioned V^er. 4. For fear of him, 1. e., of the angel,
by Luke. Joanna, wife of Chuzas, Herod's stew- As the angel was there when the women came,
ard (Luke viii. 3), may have been in the advance and the guard did not go back to the city until
party, or with the larger band coming with the after the women departed (ver, 11), it seems
spices which had been prepared by all the female most probable that all these occurrences took
Galilean disciples (comp. Luke xxiii. 55-xxiv. p\^cQ, just as the women came. — The watehen
i-io). did quake. In their terror they did not prevent
Ver. 2. A great earthquake. ProbabI)r wit- the women from going into the sepulchre,
nessed by the women. They first questioned Ver. 5. Fear not ye. Let the soldiers fear, but
how the stone should be rolled away, so that they not^^. This indicates that all were still outside
could embalm the body (Mark xvi. 3). The the tomb. — For I know. He came to help them
earthquake is connected with the sudden rolling in this hour of perplexity, not to frighten them.
16
242 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. 11-20.
— Who hath bMii oradflad. Tht form used is Through His death and resurrection, the glori-
common in the New Testament, pointing to what fication of His body had begun * (Lisco).
Jkas happened, but with present results. Ver. 10. Fear not. This injunction was called
Ver. & He it not hen, for he ii riien. Hilary : for by the mingled emotions of those addressed.
• Through woman death was first introduced into The language has also the vivacious form of joy-
the world ; to woman the first announcement ous feeling. — Oo, tell my brethren. A touching
was made of the resurrection.' — Even as he term coming from the Risen One, and applied to
laid. Comp. the expansion of this thought in those who had forsaken Him. It indicates His
Luke xxiv. 6, 7, to all the women afterwards, in continued affection and their fellowship with
the sepulchre. — The Lord. So an angel speaks Him in His glory. — That they depart into G«li-
of * Jesus who hath been crucified.* lee. In the excited, half doubting, half rejoicing
Ver. 7. Tell his diseiplee. This is a message mood which characterized all the believers, male
to the disciples, as a body. Women bore the and female, there was a necessity for a repetition
first glad tiaings from beyond the frave. — He of this command (see ver. 7). Frequent appear-
goeth before yon Into OaUlee ; as had been fore- ances, repeated commands were called for ; the
told in chap. xxvi. 32. Comp. John x. 4, The first to convince them, the second to direct them,
gathering of the flock in Galilee was a measure (According to our view of the harmony, this
of prudence, to prevent persecution, and to dis- message had been given twice already oy the
soaate them from the old temple. — There shall angels : once without and again within tne sepul-
jre tee hUn. Still part of the message, and yet chre.) Our own experience shows the same need,
indirectly applicable to the hearers also. — Lo, I Hence we are prepared to expect that there were
hare toul you. These words, adding solemnity other appearances than those recorded here,
to the important announcement, are peculiar to Matthew passes over most of them, mentioning,
Matthew, and a mark of accuracy. probably* only those which impressed his own
Ver. 8. And they departed quickly from the mind most, or seemed best adapted for his pur-
tomb. As we suppose, the visits of Peter and pose. — And there shall they see me. This seems
John, and of Mary Magdalene, occurred next ; to refer, as in ver. 7, to the whole body of the
then these two women met the others, and re- disciples, who under the leadership of the eleven
turning with them, all entered the tomb, where returned to Galilee about nine days afterwards,
the message was repeated (Luke xxiv. 3-8). The many of whom came to Jerusalem again before
word 'quickly' is not against this, for the events the Ascension (Acts i. 13-15). Matthew is si-
must have taken place in rapid succession. — lent about the subsequent appearances to the
With fear and |peat joy. A natural state of Apostles in Jerusalem (Mark xvi. 14; Luke xxiv.
mingled feeling, m view of what they had seen 30; John xx. 19, 26), though present on these
and heard. J^ar at what they had seen, Joy at occasions. As he wrote for Jewish Christians he
what they had heard, and both mingled because may have wished to emphasize the appearances
the latter seemed too good to be true. The same in Galilee, in order to lead their minds away
state of mind is indicated in all the accounts. from Jerusalem, to which their education would
Ver. 9. The first clause is to be omitted, but still make them cling. All theories of different
the sense is not affected. — Behold,* Joins met traditions ( Judean and Galilean) about the resur-
them. This (the second) appearance is mentioned rection, are unsupported by the contents of the
by Matthew only. Luke xxiv. 24 : * but Him several Gospels.
they saw not>' is a report of what the two disci- All attempts to deny the historical character of
pies had heard before they left Jerusalem. — All the resurrection and the subsequent manifesta-
hidl. A joyous salutation. — l^k hold of hii tions of Christ have failed. To suppose that the
feet. In mingled fear and joy. The action was Apostles lied^ as did the Sanhedrin (chap, xxviii.
very natural in such circumstances, and was al- 13), is a moral impossibility ; that the resurrec-
lowed to strengthen the evidence of His resur- tion was a mere reviving from apparent death is
rection (comp. on the other hand, John xx. 17). a physical impossibility ; that the appearances
In Mary's case this was not necessary. — Aiid were mere visions, ecstasies, having no reality
worshipped him. Before the resurrection, * wor- outside the minds of the persons, is psychologi-
ship ' had been rendered to Jesus by strangers, cally impossible ; such visions are not so often
not by the disciples. We therefore think that repeateci nor to so many persons. Phantoms,
religious worship is here meant, not mere rever- visions, the result of too lively imaginations ( ! )
ence, though the word often has the latter sense, do not revolutionize the worM. Consistency re-
• The intercourse and companionship of the Lord, quires that those who deny the reality of the res-
.after His resurrection, with His disciples, during urrection, deny the Apostolic history also ; and
the forty days of joy, bore manifestly a different what is then left to account for Christianity, a
character from what they did before His death, fact which must be accounted for }
Chapter XXVIII. 11-20.
The Falsehood in Jcnisalcin ; the Appearance in Galilee.
1 1 "VJOW when^ they were going, behold, some of " the watch ^ " ^^hap
1 ^ came into the city, and shewed ^ unto the chief priests all
12 the things that were done.* And when they were assembled
1 while "^ guard • told * come to pass
XX vu,
Chap. XXVIII. 1I-20.] THE GOSPEL ACCORDING TO MATTHEW. 243
with the elders, and had taken counsel,^ they gave large money
13 unto the soldiers, Saying, Say ye. His disciples came by night,
14 and stole him away * while we slept. And if this come to * the * ^*p-«^*-
15 governor's ears, we will * persuade him, and secure you.^ g^ <r Acts xu. ao.
they took the money, and did as they were taught : and this
saying ^'is commonly reported® among the Jews until this 3i;Siwki.
day.
16 Then® the eleven disciples *went away^^ into Galilee, into a^^ # seever.7.
17 mountain * where Jesus had appointed them. And when they
18 saw him, ^ they worshipped him : but some doubted. And Jesus / see vcr. 9.
, g Dan. vii. 13,
came ^ and spake unto them, saying, •'All power is^^ given unto 'J*.^^ "•
ig me in heaven and in^* earth. *Go ye therefore, and ^ teach ?»v.9; Eph.
*all^^ nations, * baptizing them' in ^® the name of the Father, ^*V^cd[.iu
20 and of the Son, and of the Holy Ghost: Teaching them to iH.'ai;^«i
observe all things whatsoever I have ^^ commanded you : and, ^^ MSc"xwf
lo, I am with you alway, even unto "* the end of the world. / ifcip^' xui
Amen.^® k I'uke ixiv.
47-
* And having assembled with the elders and taken counsel • away ' caT "^" ' *
' make you secure * was spread abroad * But ^ see *chap!
*^ omit away ** unto the *' came to them ^* authority was xiu. 39.
" on " make disciples of all the *• into
" omit have *' The best authorities omit Amen.
Contents. The two incidents of this section and would have prevented the theft. A few
Bcem to have been placed together, to mark a timid disciples would not have made such an at-
contrast Judaism reaches its lowest point, when tempt. But men in the infatuation of unbelief,
it must bribe heathen soldiers to lie for it. Mat- will believe any story however improbable,
thew would thus lead the minds of the Jewish Ver. 14. And if this (/. /., the reported sleep-
Christians, for whom he wrote, away from the ing on guard) oome to the glamor*! ears. There
desecrated mount in Jerusalem, to the mount in is no evidence that Pilate took any notice of the
Galilee, where our Lord proclaims His glory and matter, but the soldiers ran a risk, against which
power. The Gospel closes with a conunand and they are now insured. — We wiU penuade him.
a promise (ver. 20) to those who should go forth A hint at further and costly bribery ; for Pilate
as despised Nazarenes (Galileans), the fulfilment was avaricious and corrupt. But he may never
of which not only proves the falsity of the rulers' have heard the story. — ICaka yoa Monre. They
story, but left Judaism forever impotent It is were ready to promise this, though to gain their
a fitting close for all time. For on the fulfil- end they would not scruple to sacrifice their
ment of the promise, always connected with obe- tools.
dience to the command, rests the proof of the Ver. 15. This laying. This report of the sol-
whole simple narrative. diers ; not the entire account here ^ven. — Wat
Ver. 1 1. While they were going. The fact spread abroad. This points to the time when the
that the soldiers did not go first, indicates that falsehood gained currency. — Until this day, i . e^
all the occurrences at the sepulchre occupied but when the Gospel was written, possibly thirty or
a short time. — Some of the guard, etc They forty years after the resurrection. It was current
told the truth, possibly hoping for a bribe. — among the Jews in the second and third centum
Chief prieita, under wnose directions they had ries, and has been believed in later times. In
been, and to whom they ought to report. view of this currency of the story, it follows that
Ver. 12. Taken eoiinsel. This was a meeting either the Sanhedrin or the early Christians in*
of the Sanhedrin. Whether public or secret, vented a lie. There is no middle ground. The
regular or specially called to meet this emer- testimony we possess, the proper inquiry after
gency, is unknown. — They, 1. ^., the chief priests motives on either side, as well as the history of
and elders. — Gave large money. More than they both for eighteen centuries, show conclusively
gave Judas. This is the lowest depth of their that it was the early Christians who invented the
malice ; and a humiliating position. falsehood.
Ver. It. Stole him away while we slept. The t* t> t o
story carries its refutation on its face. If all the ^"^ ^'^^ ^^° ^^ Galilee.
soldiers were asleep, they could not discover the Ver. 16. But the eleren diseiplei. As this
thieves, nor would they have proclaimed their meeting was appointed before our Lord's death
negligence, the punishment for which was death ; fchap. zxvi. 32) as the message of the angel
if even a few of them were awake, they might (ver. 7), repeated by our Lord Himself (ver. ic)
244 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVHI. 11-20.
waa probablv addressed to the whole body of liciency they can go. Evidently addressed to all
disciples, and as the language of ver. 17 (' some the brethren, not to the Apostlea only, and so
doubted') could scarcely apply to the eleven, undetslood in the early Church (comp. Acts tEIL
we infer thai all the <Usciples who could be 1,4). — Kake diaeiplM of. More than 'teach.'
brought together were assembled on this occa- II includes the two means which follow : ' bap-
lion, identifying it with the appearance men- tizing ' 'teaching' (vei. 20), probably referring 10
lioned in I Cor. xv. 6 I'Gve hundred brelhren at the whole process of Chrisiianizing, from begin-
once 'I. It was probably the eighth appearance, ning to end. Because Christ rules (ver. iS), go,
prcceoed bjr that at the Sea of Galilee (John not lo conquer men by force, but to work on
uL). 'The eleven disciples ' are mentioned as their hearts — make Ihem disciples, docile pupils
representatives of the entire band. ^Tsnt Into in the school of Christ. — All tit* nUlim*. The
OklilM. Probably on the Monday after the Pass- limitation of chap, x, 3 is now removed. Then
over feast had closed, nine days after the resur- the disciples needed time to learn ; now their
rection. — Unto th* mcnmtaiiL whan Jmdi had commission is made universal. Yet the Jewish
appoliitad tham. Evidently a definite place of prejudice could not be overcome at once, and the
meeting, bat exactly when and where is un- Apuattes themselves, until further revelation came
known. An apocryphal tradition of a late date (Acts n.), were in doubt whether circumcision
(i3lh century) says thai the mountain was the Were not first necessary. This fact shows (hat we
northern peak o{ the Mount of Olives, which it could never have had the gospel, if the Gospel
is asserted, was called Galilta. But this is a history had not been explained by the further
useless attempt at harmonizing the accounts, revelation, which some now seek to underrate. —
There was a good reason for the withdrawal into Blptiiing Uiwn. The ' disclpling ' consists of iwu
the district of Galilee, remote from Jerusalem, parts : bafliiBi. the rite of admission, and the
Some conjecture that it was Mount Tabor. Were suiieaiunt inilruclwn. This is the ordinary pro-
a knowledge of the locality important, it would cess m the Christian Church. And it has been
have been pointed out to us as definitely as it usually understood as referring to admission into
was appointed to believers then. Ihe Covenant in infancy ; then a growing up in
Ver. 17. Thay vanUppad him. The word Christian instruction. Too often, parents have
might mean something less than religious wor- clung to Ihe former with superstitious scrupulous,
ship, but it does mean that in many cases ; ihe hcss, and neglected the latter. This method c^n
matter could scarcely be mentioned, if it meant apply only to Christian churches already esiali.
less here. — Bat loma donbtad. A few, probably lished. As the Jewish religion began with ihe
erf the five hundred, not of Ihe • eleven. Some promise of (Jod, and the faith and circumcision
say the doubt was respecting the identity of our of aJuit Abraham (see Rom. iv. 11), so the
Lord, and find in it an evidence of their caution Christian Church was founded in the beginning,
in examining the evidence, which gives their sub- and is now propagated in all heathen couniries
sequent conviction and testimony the greater by the preaching of the Gospel to, and by Ihe
weight But they came there because they baptism of, adults. But even m the case of aduU
thoughi He was risen, and the sight of the Lord converts, a fuil instruction in the Christian re-
had in all other caia produced conviction. The ligion does not, as a rule, precede, but succeed
doubt was probably whether it was proper to baptism, which is an initiatory rile, Ihe sacra.
worship Him, especially as the following words mental sign and seal of regeneration, i. e., of Ihe
of our Lord apply so directly to such a doubt, beginning of the new life, not of sanctification
So now 'some,' attached to our Lord, have a or growth in holiness, — Into tba DaiiM, eta This
speculative doubt as to the propriety of accord- includes ihe idea of ' b)' the authority of,' also
ing Him Divine honors. When it becomes a posi- ' dedicated into communion and fellowship with.'
live denial of the power He claims in Ihe next li implies, not only a confession on llie [lart of
verse, genuine faith in Him is scarcely possible. the one bapliied, but an admission to privilege :
Ver. 18. And Jam aama to tkam. He may the rite, the sign and seal of both. It is into oiit
have been seen first at a disunce, or He may name, 1^ Ilia Ftthar, and of tlia Son, tuid of tha
now have approached those who doubled. — AU Holj Ghoat. It is impossible thai this means.
auaority wu giv^ to nw in hMnn tnd on the one name of God, of 3 mere man, and of an
Mtrth. An expression of His glorification and atlribule of God. It is the one name of One
victory. The primary reference is to His author- God, existing (as well as manifested), as Father,
ily as Mediator, extending over all in heaven Son, and Holy Ghost. Comp, the baptism of
and on earth, for His Church. It ' was given ' Jesus, where all three persons of Ihe Godhead
t^ the Father, 10 Him as the God-man, though revealed themselves. — The doctrine of the Trin-
as the Eternal Word, He had such glory before ily receives powerful support from passages like
the foundation of the world. Before the resur- this, but it rests even more on facts, on the whole
le disciples were not ready for this rev- Scripture revelation of God as Father, Son, and
elation, nor had the victory of the God-man Holy Spirit in Ihe three great works of c
been won. Hence to exalt the truths spoken by redemption, and sanctificalion. All of wl
r Lord before His death above those which signified and sealed in this formula of baptism.
He uttered after His resurrection, or Uught His Since God reveals Himself as He is .- Ihis Trin-
disciples through this power, is lo lose the full ity of revelation (leconomical Trinity) involves
gloty of the gospel Our Lord now announces Ihe Trinity of essence (onlolt^ical Tnnily).
the kct, but this victory was won at the Kesur- Ver. 20, Toaehing tham. This leaching is a
rection. He lingers on earth lo assure His continued process, which partly precedes and
chosen ones, and al the ascension enters into His partly follows baptism. As the eleven Apostles
Inherilancc. and Iheir companions could not do all this, we
Ver. 19. Tbarefore, The glorification of Christ find here the instituiion of a continuous bapiiz-
ll the ground of His sending them, and the in^ and teaching. That this involved an office,
_,u 1 1... -^ theit weakness and insuf- arises not tmly from Ihe necessity of Ihe case.
Chap. XXVIII. 11-20.] THE GOSPEL ACCORDING TO MATTHEW. 245
but from the fact that the Apostles are addressed they have special needs which they present on the
primarily, though not exclusively. — AU things plea of this promise. — Alwa^. Literally : * ail
whmtWMver I oomxnandad you. The doctrines the days.' Never absent a smgle day, however
and precepts of Christ, nothing less and nothing dark, until the last when He shall come again,
more, are the proper subjects of Christian faith — Unto the end of the world. This does not set
and practice. In these, however, are included a term to Christ*s presence, but to His invisible
the Old Testament which He repeatedly con- and temporal presence, which will be exchanged
firms, and the further revelations He made to for His visible and eternal presence at His com-
those personally ' commanded ' by Him, includ- ing. Now Christ is with us ; then, when He shall
ing the Apostle Paul. — And, la To encourage appear in glory, we shall be with Him where He
them. — I am with yon. A proof of Christ's is (i John iii. 2). The fact of the Ascension is
Divinity. By His Providence, His Spirit, His clearly implied here, as well as in other passages
life ; for the idea of vital union with Him had of this Gospel, as chap. xxii. 44 ; xxiv. 30 ; xxv.
already been declared (John xiv. 20; xv. 5; xvi. 14, 31 ; xxvi. 64. The word * Amen' was added
22). The simple language of the passage, as well afterwards. The Gospel does not end abruptly,
as the facts of Christian history, forbid our limit- but appropriately ; simply and vet majestically,
ing this promise to one set of men, claiming to be Evidently this interview is recorded by the Evan-
successors of the Apostles. There is, of course, gelist, as implying the institution of the Christian
involved a special promise to those engaged in the Church, distinct from Judaism, — an important
fulfilling of the previous command. The Apos- point for readers of Jewish origin. If men now
tics, the organizers of the Church, arranged about seek for the Apostolic Church, let them remem-
the appointment of those who should perform this ber Christ's words as recorded by an Apostle :
service. But in their ftctdiar office they could and they will find it where Christ is» This glo-
have no successors, and in the organization of the rious fact of the unbroken succession of Christ's
Church they were governed not so much by formal life through all ages of Christendom is the true
rules as by the exigencies of the case. The prom- doctrine of the Apostolic succession, and is not
ise of Christ's abiding presence is to His people only an irresistible evidence of Christianity, but
as individuals constituting a whole, those in re- an unfailing source of strength and encourage-
sponsible stations receiving special grace only as ment to the believer.
THE GOSPEL ACCORDING TO
MARK.
Chapter I. 1-13.
John the Baptist ; our Lord's Baptism and Temptation.
1 T^HE beginning of the gospel of Jesus Christ, *»the Son of "" x\y.ii^^^
\ r^ ^ -i ^ Matt. iii.
•*- CjOa , i-ii; LuKB
2 *As it is written in the prophets,^ ^ Behold, I send my mes- c mal. iH. i ;
senger before thy face, which shall prepare^ thy way before Luweviia;!
3 thee.* ** The ^ voice of one crying in the wilderness, Prepare J"i»n > 23'
4 ye the way of the Lord, make his paths straight.® John
did baptize in the wilderness, and preach,^ the baptism of ' JJf acuIi.
5 repentance * for the remission^ of sins. And there went out ^^
unto him all the land of Judea, and they ^ of Jerusalem, and
were all ^^ baptized of him in the river of ^^ Jordan, confessing
6 their sins. And John was clothed with camel's hair, and with
a girdle of a skin ^ about his loins ; and he did eat locusts and
7 wild honey ; ^^ And ^* preached, saying, There cometh one ^^
mightier than I after me, the latchet of whose shoes I am not
8 worthy to stoop down and unloose. I indeed have baptized ^®
you with water : but he shall baptize you with the Holy Ghost. / matt. ni.
J *^ J J 13-17; LUKK
9 -^And it came to pass in those days, that Jesus ^ came from 'jjj^y^* .^ ^^
!0 Nazareth of Galilee, and was baptized of John in Jordan. And
straightway coming up out of the water, he saw * the heavens k is. ixiv. i.
opened,^" and the Spirit like ^® a dove descending upon him :
1 1 And there came a voice from heaven,^^ saying. Thou art my
beloved Son, in whom*^ I am well pleased.
12 *And immediately^^ the Spirit driveth him^ into the wilder- « matt. iv.
13 ness. And he was there ^ in the wilderness forty days tempted iv. i-u.
of Satan ; and was with the wild beasts ; and the angels min-
istered unto him.
• { . ) instead 0/ (;) * The best authorities read Isaiah the prophet
• who shall order * omit before thee • A
• ( ; ) instead o/( . ) ' John appeared, he who baptized — and preached
' unto remission • all they *® omit all " omit of
" a leathern girdle " ( • ) instead of { ; ) " And he
" he that is ^' I baptized *' rending " as
'• And a voice came out of the heavens ** The best authorities read thee
" straightway ^ driveth him forth '^ otnit there
Chap. I. 1-13.] THE GOSPEL ACCORDING TO MARK.
247
Contents. The Evangelist, intending to nar-
rate our Lord's ministry without dwelling upon
the earlier part of His life, prefaces the whole
with a titU (ver. i), which is followed by a refer-
ence to the preaching of John the Baptist (vers.
2-8). This was necessary, since, in one sense,
John's appearance was * the beginning of the
Gospel of Jesus Christ.' A brief narration of
the oaptism of Jesus (vers. lo, ii) and of the
temptation (vers. 12, 13) completes Mark's ac-
count of the preliminary events.
Ver. I. The Title. The beginning of the
goipeL This is regarded by some as the title of
the whole book : here begins the Gospel. But the
word * gospel ' in the New Testament is not ap-
plied to a book. See Introduction, p. 14. Others
more properly refer it to this section alone, which
gives the events forming the beginning of the
gospel. As a title, the verse forms a complete
sentence. Some, however, connect it with ver. 2 ;
The beginning, etc, as it is written. Others
again, with ver. 4 : The beginning of the gospel
(was this), John did baptize, etc. Still another
view puts a period at the close of this verse, but
refers it to the ministry of John, taking vers. 2,
1, as a second confirmatory title. — Of Jeini
Chrift, /. e.f concerning Jesus Christ, who is the
subject of the gospel. — The Son of Gh>d. Mat-
thew (i. i), writing for the Tews, says : * the Son
of David, the Son of Abraham ; ' but Mark, writ-
ing for Gentile Christians, adds the title, the
meaning of which is ixvost fully brought out in the
prologue to the Gospel according to John.
Vers. 2, 3. In Isaiah the prophet. The com-
mon reading ('prophets') arose from the fact
that only the second prophecy (ver. 3) is from
Isaiah ; the first is from Malachi (iii. i). Isaiah
is named, because his prediction is the more im-
portant and striking, and the key note of Mala-
chi's prophecy. Nlatthew and Luke quote the
latter in a different connection (Matt. xi. 10, see
the notes there for an explanation of the |>roph-
ecy ; Luke vii. 27). On ver. 3. see Matt. iii. 3.
Ver. 4. John appeared. The connection is
with what precedes, as is indicated by the em-
phatic position of the word we translate 'ap-
peared,' usually rendered : came to pass. ' As
It was written, so it was, so there appeared, or
came, the one spoken of, John. The common
version obscures the emphatic word. — Be who
baptised — and preached. The correct reading
makes this not so much a declaration of what
John did, as an explanation of how he performed
the duty of forerunner, according to the proph-
ecy. On the Baptist's preaching and baptism,
see on Matt. iiL i, 6. Contrast the abrupt intro-
duction of John by Matthew and Mark with the
full account of Luke (i. 5-^). — The baptism of
repentance. ' The baptism ' is too definite ; John
did not institute some new rite, but his baptism
was a ceremonial washing, such as was well-
known, to signify repentance and forgiveness :
unto remission of sins. 'Repentance' was the
prominent idea of John's baptism, while ' remis-
sion of sins' was to come from the Messiah,
whose forerunner he was.
Ver. 5. And all they of Jemsalem, lit., ' the
Jerusalemites.' This expression is peculiar to
Mark. These are made prominent among the
inhabitants of Judea, since they lived in the cap-
ital city. Con\p. Matt. iii. 5. — Confessing their
sins ; since ' repentance * was tho main theme of
this preparatory ministry.
Ver. 6. Locusts. See on Matt. iii. 4, and ac-
companying cut.
Locusts.
Ver. 7. There oometh he that is, etc. The
English version does not give the definite idea of
the original. The denunciation and warning re-
corded by Matthew (iii. 7-12) and Luke (iii. 7-14 J
are omitted by Mark, who merely gives the sum
of John's preaching as a forerunner of the Mes-
siah.— To stoop down, etc. Matthew (iii. 11)
speaks of bearing the shoes, Luke (iii. 16) and
John (i. 27) of unloosing them, but Mark only
of stooping down. It is his peculiarity to meiv-
tion gestures. The perfect independence of the
Evangelists thus appears. Nothmg could more
vividly depict to an eastern audience the inferior-
ity ot John the Baptist to the Messiah, than
these words.
Ver. 8w With the Holy Ghost In Matthew's
account the word * in ' is used, but not here : On
the day of Pentecost, when the ^eat fulfilment
of this prophecy occurred (Acts u. 3), the Apos-
tles were baptized 'with,' not 'in* the Holy
Ghost. * With fire ' is omitted here, because the
Evangelist has not mentioned the severity of
John's preaching.
Ver. 9. Fhmi Kasareth. Peculiar to Mark. —
In Jordan, lit., ' into the Jordan.' Comp. ' out of
the water ' (ver. 10).
Ver. 10. Straightway. A favorite expression
in this Go^^el. — He saw, 1. /., Jesus Himself,
though John also saw it (John i. 32). — Bending.
A stronger expression than that used by Mat-
thew and Luke.
Ver. II. See Matt iii. 17. — Came out of the
heaireni« The latter phrase is to be joined with
'came,* not with 'voice* as in the E. V. — In
thee (confipare Luke iii. 22) is the better sup-
ported reading.
Ver. 12. Straightway. The same favorite
word as in ver. 10. The E. V. uses seven differ-
ent words to represent this one Greek word;
which may always be rendered ' straightway.' —
The spirit driyelJi him forth. Comp. Matt iv. i.
The expression here used is stronger than * led
up' (Matthew), 'led ' (Luke).
Ver. 13. Tempted. It is implied here, as in
Luke, that the temptation contmued during the
forty days, although the more personal assault
was made at the close of the fast. — Satan, the
prince of darkness, was personally engaged. —
IX^th the wild beasts. A graphic touch peculiar
to Mark, enhancing the horror of the scene.
Christ waa probably threatened with physical
248 THE GOSPEL ACCORDING TO MARK. [Chap. I. 14-34.
danger from the wild beasts. Scarcely a figura- an allusion to the second Adam as the restorer
live expression of His loneliness and helpless- of Paradise. — Ministered. Probably with food
ness. Possibly a hint of His lordship over ani- (comp. Matt. iv. 11). The fasting, though not
mals, who could not hurt or flee from Him : or mentioned, is thus implied.
21
22 sabbath
Chapter I. 14-34.
Our Lord begins His Ministry in Galilee: the First Disciples called; Speci-
mens of His Miracles at Caperttaum.
14 « "^JOW after that John was put in prison,^ Jesus came into " Matt.iv. la.
iM Galilee, * preaching the gospel of the kingdom 2 of God, * JJ.^"- *^ '''
15 And saying, * The time is fulfilled, and * the kingdom of God is ^ ?Xi*^i*l|
at hand : repent ye, and believe ' the gospel. Epii. l 10.'
16 * Now as he walked * by the sea of Galilee, he saw Simon d matt. iv.
' 18-22; comp.
and Andrew his brother casting a net mto ^ the sea : for they ^I'Kjjn^
17 were fishers. And Jesus said unto them. Come ye after me, ^^^^^
18 and I will make you to become fishers of men. And straight-
19 way they forsook their nets,® and followed him. And when he
had gone a little further thence,^ he saw James the sojt of Zebe-
dee, and John his brother, who also were in the ship ® mending
20 their nets.® And straightway he called them : and they left
their father Zebedee in the ship® with the hired servants, and
went after him.
•And they went ^® into Capernaum ; and straightway on the e Matt.iy. 13;
LtUKB IV. 3 1
bbath day -^ he entered into the synagogue, and taught. And -iv
^ they were astonished at his doctrine ^^ ^ for he taught them as ^^^^•^^^^'
23 one that had ^ authority, and not as the scribes. And^^ there vii.28,29
was in their synagogue a man with an unclean spirit ; and he
24 cried out, Saying, Let us alone ; ^^ * what have we to do with * ^f^ j^*"
thee, thou Jesus of Nazareth } art thou come to destroy us }
25 I know thee who thou art, *the Holy One of God. And Jesus ' ^omp^LuVe
* rebuked him, 'saying, Hold thy peace, and come out of him. '\^^^ J"*^"
26 And when the unclean spirit ""had torn him, and cried with a *xiri6^*"
27 loud voice, he came out of him. And they were all amazed, in- ' m^Il ti'ii^
somuch that they questioned among themselves, saying, What '**^^^' '"
thing is this } what new doctrine is this .^^^ for ^® with authority
commandeth he even the unclean spirits, and they do obey him.
28 And immediately his fame spread abroad ^^ throughout ^® all the
region round about Galilee.^®
* delivered up • the best authorities omit of the kingdom
* believe in * And passing along 'in * left the nets
' omit thence * boat • putting the nets in order
*® go ** teaching ** as having
*• insert straightway ** omit let us alone ;
*• the best authorities read What is this ? A new teaching !
*• omit for
" the best authorities read And the report of him straightway went out
everywhere " into *• Galilee round about
Chap. I. 14-34.] THE GOSPEL ACCORDING TO MARK. 249
29 "And forthwith,^ when they were come * out of the syna- " j^^Jluim
gogue, they entered into the house of Simon and Andrew, with <, vei2'*i'*aj.
30 James and John. But Simon's wife's mother lay sick of a
3 1 fever ; and anon ^ they tell him of her. And he came and
took her by the hand, and lifted ^^ her up ; and immediately ^
the fever left her, and she ministered unto them.
32 And at even,28Pwhen the sun did set,^ they brought unto / comp. Luke
him all that were diseased, and them that were possessed with "^ ^
33 devils.^ And all ' the city was gathered together at the door. ^ vcr.ai.
34 And he healed many that were sick of divers diseases, and cast
out many devils ; ^ '"and suffered not the devils ^ to speak, be- r Secwas.
cause they knew him.
* straightway ^ raised
** omt/ immediately * when evening was come
** after the sun was set * demons
Chronology. This Gospel presents the few- Ver. 17. Come ye after me. A more literal
est deviations from the chronological order. In rendering of the command recorded by Matthew :
the whole narrative of the ministry in Galilee, 'Follow me.'^-To become. More strictly ac-
we find but one such : in the case of the feast at curate than Matt iv. 19, hence not copied nor
Levi's house; chap. iL 15-22. On the occur- condensed from that account
rences between the temptation and the appear- Ver. 19. A little farther. An exact statement,
ance in Galilee, see Introduction, pp. 17, 18. and peculiar to Mark. Matthew mentions in this
on Matt iv. 12-25 ; John i. 19-iv. 42. All har- connection that Zebedee was in the boat; Mark
monists agree in placing the events recorded in inserts that fact in the next verse,
this section in both chronological and immediate Ver. 20. With the hired lervants. Peculiar
succession. Attention to this fact aids greatly in to Mark. Zebedee was not poor, and was not
understanding the proper order of events as re- left helpless by this act of his sons. — Went
corded by Matthew. The transfer of His resi- after him, not simply * followed Him ' (Matt and
dence from Nazareth to Capernaum took place Luke). The great particularity of the brief ac-
before the calling of the first disciples (vers. 16- count suggests that Peter himself told Mark the
20); see Matthew iv. 13; Luke i v. 16-30. story. * Simon,' — without the addition : 'called
Ver. 14. Kow after John was delivered up, Peter' (Matthew) is historically more accurate.
I. /., put in prison. On the reason of this im- Hence the order of Mark is probably the more
prisonment, see chap. vi. 17. — Jems came into exact, Peter being an eye-witness throughout.
Galilee. See Matt iv. 12. Not from fear of Ver. 21. And they go into Capemanm. See
Herod, but on account of the opposition of the on Matt iv, 13. This was probably the begin-
Pharisees, and also to reach the Galilean masses ning of our Lord's ministry in that place. The
who had been impressed by the preaching of events recorded by Matthew, chaps, v.-viii. 13,
Tohn. — Preaching the gosp^ of Ghod. See be- occurred later. — Synagogne. See on Matt iv.
low and comp. Matt iv. 17, 23, from the latter 23.
passage the words : ' of the kingdom ' have crept Ver. 22. See on Matt. vii. 28, 29 ; comp. Luke
m here. iv. 52.
Ver. 15. The time is fulfilled. The right time, Ver. 23. Comp. Luke iv. 31-37. A man with
already predicted, has come in fulfilment of an nndeui ipirit. Lit., ' in an unclean spirit,' in
prophecy. — The kingdom of €K)d it at hand, his power, in intimate union with him. See on
Matthew : ' the kingdom of heaven.' The reign Matt. iv. 24.
of the Messiah, which is the kingdom of God, Ver. 24. What have we to do with thee. Lit,
has approached. Comp. Matt. iii. 2. — Bepent. ' what to us and to thee,' what have we in com-
Comp. the preaching of John the Baptist ; Matt mon ; comp. Matt. viii. 29. — To destroy as. The
iii. 2. — Believe in l£e gospel. Peculiar to Mark, language of the demon, overbearmg the con-
The message of John the Baptist did not include sciousness of the man. The plural indicates,
this. As yet our Lord does not preach faith in either the presence of more than one evil spirit.
Himself ; that must come later. Yet even here or that this one speaks as the representative of
is the germ of faith in a Personal Redeemer, the class. The destruction referred to includes
The Jews all hoped for the kingdom of God. banishment to torment (comp. Matt. viii. 29),
Jesus proclaims it, but adds something they do and also the destruction of the empire of Satan
not seem to have expected : repentance and faith in the world, signified and begun in such expul-
in order to enter it sions as these. — I know thee. Already con-
Ver. 16. See on Matt iv. 18, etc. The form scious of His influence, the evil spirit with super-
of the original shows entire independence of natural sagacity recognizes Him as the Messiah.
Matthew, and the more graphic style of Mark. — The Holy One of Ood. An acknowledgment
— In the sea, not 'into;' the net was in the of His Messiahship, but not necessarily of His
water, and they were moving it there. Divinity. The ' unclean spirit ' describes our
250 THE GOSPEL ACCORDING TO MARK. [Chap. I. 14-45.
Lord as the ' Holy One/ because this holiness the latter agrees with that of Mark, and the time
torments him already, and marks Jesus as One is definitely indicated. The deviations from the
sent by God to destroy Satan's empire. correct order made by Matthew can easily be
Ver. 25. Bebnked nim. Our Lord refuses the explained (see on Matt viii. 1-17).
testimony of demons to His Person. — Hold thy Ver. 29. And itraightway. On the ' sabbath
peaoe. Lit., *be thou muzzled,* silenced. A day* (ver. 21) after the occurrence in the syna-
command joined with enforcing power. — Come gogue. — The home of Simon and Andrew. Now
ont of hun. Two distinct personalities are living in Capernaum (see on Matt. viii. 14). —
spoken of, the demon and the possessed man. With James and John. Mark alone mentions
Ver. 26. Had torn him. A paroxysm attended these. The particularity favors the theory that
the dispossession (comp. chap. ix. 26 ; Luke ix. Peter had told Mark of it. The twelve were not
42) ; not a natural convulsion, but the malicious yet chosen ; though these four had been called
act of the demon. — Cried with a lend voice, to follow Christ (vers. 17,20).
The act of the demon, not a cry of pain from the Ver. 30. And itraightway they tell him of
demoniac. Luke (iv. 35) adds that the demon her. Matthew omits this telling ; Luke says :
•hurt him not* The graphic and minute de- * they besought Him for her.*
scription forbids the view that this was a cure of Ver. 31. Took her by the hand, and raised her
epilepsy. np. Mark is here more minute than Matthew or
Ver. 27. They questioned among themselves. Luke. See on Matt, viii 1 5.
Only a miracle could produce this effect. The Ver. 32. And when evening was come, after
people began to think and argue for themselves, the son was set. The Sabbath had ended, and
not to ask the scribes. — What is this 1 a new they felt at liberty to bring the sick and pos-
*f^^<*!g ! This is the rendering of the more sessed. — Them that were possessed with demons,
lively report of Mark. They rightly inferred, or, more literally, * those demonized, under the
that such new and unexampled power was to power of evil spirits.' The two afflicted classes
attest a new revelation from God. — Mark and are distinguished.
Luke mention this miracle first, without saying Ver. 33. Oathered together at the door. Pe-
that it was actually the first. That in Cana of culiar to Mark, and suggesting the impression
Galilee (John ii. i-ii), was the first, since this made on Peter looking out from the house,
is expressly stated. The second is recorded in Ver. 34. And he healed many, etc This docs
John iv. 46-54. Matthew (iv. 24) speaks of not imply that some were not healed, either be-
many miracles, but describes first the healing of a cause there was not time, or because they lacked
leper (chap. viii. 2-4), in accordance with the faith; both Matthew (viii. 16) and Luke (iv. 40)
purpose of his Gospel. Mark gives special say that all were healed. — Suffered not the de-
prominence to Christ's power over demons. mens to speak. This was usual. See ver. 2^ ;
Ver. 28. And the ropprt of him straij^htway comp. the more particular account of Luke (iv.
want out everywhere. The correct readinp pre- 41). Our Lord could be Himself the witness to
sents most graphically the effect of the miracle. His claims (comp. John viii. 14-18) ; practically
— Begion of Galilee round abont. Not the re- no man ever believes in Christ without first be -
gions adjacent to Galilee, but the adjacent re- lieving Christ Himself independently of other
gions of Galilee. witnesses. Besides these were unworthy wit*
Vers. 29-34. This miracle and those in the nesses ; it was not the right time for the truth
evening following are mentioned by Matthew they stated. But Satan and Satan *s emissaries
(viii. 14-17) and Luke (iv. 38-41). The order of can speak the truth when it will serve an evil end.
Chapter I. 35-45.
Our Lortfs First Circuit through Galilee: the Healing of a Leper.
35 *" A ND in the morning, rising up a great while before day, '^ likriv 4a
X~JL he went out,^ and departed into a solitary ^ place, and
36 • there prayed. And Simon and they that were with him fol- ^ %*i ^^^^^
37 lowed after him. And when they had found him,^ they said *
38 unto him, All men seek for thee.^ And he said ^ unto them,
Let us go ^ into the next towns, that I may preach there also :
39 for * therefore® came I forth. And *he preached in® their syna- ^l?;'*!/-^
gogues throughout all Galilee, and cast ^^ out devils.^^
40 *And there came a leper to him,^^ beseeching him, and ' J^^^^u^jlj-
• a great while before day, he rose up and went out ' desert
• And they found him * and they say * All are seeking thee
• saith ' the best authorities insert elsewhere • to this end
• went into '^ preaching and casting
" demons ** cometh to him a leper
V. ia-14.
Chap. 1. 35-45.] THE GOSPEL ACCORDING TO MARK. 251
^kneeling down to him, and saying unto him, If thou wilt, thou-/"^*"^,^^"^
41 canst make me clean. And Jesus,^^ moved with compassion,. *7-
put ^* forth his hand, and touched him, and saith unto him, I
42 will ; be thou clean.^ And as soon as he had spoken,^^ imme-
diately ^'^ the leprosy departed from him, and he was cleansed.^^
43 And ^he straitly^^ charged him, and forthwith ^^ sent him ^ Matt. ix. 30.
44 away ; And saith unto him. See thou say nothing to any man : ^
but go thy way, shew thyself to the priest, and offer for thy
cleansing those things which Moses commanded, for a testi-
45 mony unto them. *But he went out, and began to publish /V *Comp. Luke
much, and * to blaze ^ abroad the matter,^ insomuch that Jesus « se« Matt.
' _ ^ ^ xxviii. 15.
could no more openly enter into *the^ city, but was without in )q^^^'%*\
* desert places : and ' they came to him from every quarter. LJke"v. J7 -,
comp. John
*• he {according to the best authorities) ^* stretched ** made clean vi. a.
^' the best authorities omit as soon as he had spoken " straightway
^8 solemnly ^* tell no man anything
® spread " story, ///., word *-* a
Contents. The journey through Galilee here Luke iv. 42. Peter said this to mduce Him to
spoken of (vers. 35-39) is the first^ one recorded return, and the crowd besought Him to stay,
in the Gospels and is identical with that men- The will of the multitude did not govern Him,
tioned in Luke iv. 42-44 ; Matt. iv. 23-2?. Mark as they supposed, hence the reply in the next
and Luke, however, are more definite than Mat- verse.
thew ; the passage just cited from the latter may Ver. 38. Let m go elsewliere into the n«zt
be a more general description of our Lord's min- towns. Spoken to the disciples, who are invited
logical position. Matthew (viii. 2-4) deviates for dom of God to other cities also.* — That I may
a purpose. — The emendations suggested in this preaeh there alfo. Not to work miracles, but to
section conform to the better established Greek preach ; though He did both (ver. 39). The
text and bring out more fully the lively character crowd gathered because of the works He per-
of Mark's style. formed, but His great object was to teach. Al-
Ver. 35. A great while before day, or, * while though indifferent to the immediate wish of the
it was still night' Luke : * when it was day,' or multitudes. He shows His desire to really bless
literally, * it becoming day.' Both refer to the them, by seeking them even while all sought
same point of time, the earliest dawn. Between Him. — For to t£ii end came I forth, /. e.y from
this and the parallel passage in Luke there is a God. Luke : ' therefore am I sent.' Probably
great difference in words, though none in matter, neither the disciples nor the multitude under-
A proof of the independence of Mark, since stood this. It surely means more than that for
Matthew does not give these details. — Into a this reason He came out of Capernaum or out
desert jdaee. Just as in Luke. * Solitary place ' of the house, because that coming forth (ver. 35)
really expresses the uninhabited character of the was to pray, not to preach,
region referred to, but the word is usually ren- Ver. 39. In their lynagognes. Lit, * into,'
dered 'desert' Evidently near Capernaum. — implying that He went into them and reached
And there prayed. Our Lord's example enjoins the ears of the people. — AU Galilee. Not the
secret prayer. His work and prayer are closely next towns only, but throughout the whole region ;
connected. The punctilious observance of the comp. Matt. iv. 23, and especially Luke iv. 44.
Sabbath in Capernaum gave the people their rest, Vers. 40-45. See on Matt viii. 2-4. Mark's
and yet must have abridged our Lord's repose, account is fuller, showing independence, and con-
Prayer with Him seems to have been not only firming the view that Matthew has deviated from
intimate communion with His Father, but a nee- the chronological order. From Luke v. 12-14
essary preparation for His ministry. How much we conclude that the miracle occurred at some
more needful for us ! other place than Capernaum, although Mark iu i
Ver. 36. They that were with him. ' Simon,' suggests that it was not far from that city,
mentioned first as head of the house from which Ver. 40. A leper. See on Matt viii. 2. The
Jesus had withdrawn; the others were: James variations from that account are only' in the
and John and Andrew, though perhaps more choice of words and the omission of * Lord ' here,
may have been with them. Ver. 41. Moved with oompasfion. Peculiar to
Ver. 37. And they found him. Search and Mark, suggesting the report of an eye witness
uncertainty is implied, since He had retired to an (Peter).
unfrequented spot. — All are teeldng thee. The Ver. 43. Solemnly eharged him. This implies
crowd soon followed Simon and his friends. See strong emotion. Our Lord perceived the man's
252
THE GOSPEL ACCORDING TO MARK.
>. II. I-I2
disobedient spirit. — Strai^twrn; m
Not out of the house, (or there is no
the miracle wis performed in a
it him avmy. he did at or
ividence that the priest a
le. Possibly disot)edient
out of (he city into which the leper had come menlioned by Mark v
(Luke iv. 12) ; but away from Himself, for de- ntattor. Lit., 'the wu
spite our Lord's compassion, feelings of grief what had happened, not (he word of Ji
seem to have been awakened by the man. was wrong, a specimen and type 01 the iniudi
Ver. 44. The purport of our Lord's charge to cious zeal, all loo common among those whom
the heated leper is now given. See on Matt. viii. the Lord blesses. — Conld no mora. Moral tn-
4. Such prohibitions (comp. Malt. ix. 31 ; Mark ability. His puqmse would have been defeated
1. 43) were called forth by cireumslanccs. Evi- by cnlering where the people were excited by
dently this man needed the warning. this report. The evil effect of the le|ier's diso-
Ver. 45. And b«g«i] to pnbluh it mnoh. This bedience. — Intoaoity. Meaning in general 'into
'i only. — Bpnad abroad tlw
word,' i. e., the account of
1 of Tes.
e of th
town, not the paittcular cily where the numbers er s report which 13 said to be the cause uf Uis
had been healed. — Wu wiuout in danrt pUoM. keeping away from the citiev. Nor would the
Not to avoid the people, for it is added : and multitudes have come thus to an unclean person.
SSo-
1 avoid exciting the n
Some think our Lord, after touching the leper, the hostility already awakened at Jerusalem (John
was unclean according to the Jewish law, and iv. I) and beginning to show itself in Galilee,
hence remained 'in desert places.' But He See next section. This hostiliiy must be re-
would not have acted from this motive unless He gardcd as much greater, if we accept the view
acknowledged the uncleanness, and such an ac- that the events recorded in John v. bad occurred
knowledgment could not be affected by the lep- before the Galilean ministry.
Chapter II. 1-12.
T/ie Healing of the Paralytic.
1 A ND again he entered into "Capernaum after some days ; "
2 t\. and it ' was noised that he was in the house. And
straightway' many were gathered together, insomuch that
' Atid when he entered again into Capernaum after some days, it
» omit straightway
Chap. II. 1-12.] THE GOSPEL ACCORDING TO MARK. 253
there was no room to receive ///^w, no, not so much as about
3 the door : ^ and he preached * the word unto them. *And they * ^g^jTlJ^g'
come unto him, bringing * one sick of the palsy,® which was '^ ^' **"*^'
4 borne of four. And when they could not come nigh unto him
for the press,^ ^ they uncovered the roof where he was : and '^ ^*^p- ^^^
when they had broken // up, they let down the bed wherein the
5 sick of the palsy ^ lay. When Jesus saw their faith, he said^°
unto the sick of the palsy,^^ Son, thy sins be ^ forgiven thee.^^
6 But there were certain of the scribes sitting there, and reason-
7 ing in their hearts. Why doth this man thus speak blasphe-
8 mies .^ ^* ** who can forgive sins but God only ?^^ And imme- ''f»«?» s;
^ ' 18. Xlui. 25.
diately,*® when Jesus perceived ^"^ in his spirit that they so rea-
soned ^® within themselves, he ^^ said * unto them, Why reason
9 ye these things in your hearts.^ Whether is it^^ easier to say to
the sick of the palsy," T/iy^ sins be^^ forgiven thee ;^^ or to say,
10 Arise, and take up thy bed, and walk ? But that ye may know
that the Son of man hath power ^ on earth to forgive sins, (he
1 1 saith to the sick of the palsy ") I say unto thee. Arise, and take
12 up thy bed, and go thy way ^ into thine house. And imme-
diately ^® he arose, took up the bed, and went forth before them
all ; insomuch that they were all amazed, and glorified God,
saying, We never saw it on this fashion.
• insomuch that not even the parts about the door could any longer hold
them * was speaking * come, bringing unto him
• a paralytic ' omit which was ' crowd
• whereon the paralytic ^° And Tesus seeing their faith, saith
*^ the paralytic ^' are ^' TAe Sesi authorities omit thee
" The best authorities read speak ? he blasphemeth
*• but one, even God ? *• straightway *^ Jesus perceiving
w reason ** omit he * saith '^^ omit it
« Thy 2« authority «* omit thy way
On the cure of the paralytic^ see on Matt ix. when this incident occurred. From Luke's ac-
2-8, and comp. Luke v. 17-26. Mark's account count we infer that He had already healed others
is the most minute and graphic. on this occasion.
Vers. I. Capemaiim. * His own city.' Matt Ver. 3. Borne of fonr. * In a bed ' ver. 4 (and
ix. I. — After tome dayi. More than one day, Luke). Mark alone mentions the number of
but how many does not appear. Still even this men.
indefinite mark of time favors the view, that the Ver. 4. Ck>iild not come ni^ onto h<tn. The
order of this Evangelist is exact. — Noiied. This doorway v/as full (ver. 2). — They QBOOTored (Mil-
suggests a private entrance into the city, and then roofed) the roof where ho was. Luke says what
a general report that He was there. — In the is here implied : * they went upon the housetop,'
home. The article is wanting in the original ; the probably oy an outside staircase. That they
phrase is equivalent to * at home ; ' but with the merely removed the awning from the court is not
additional idea of having come there. It is there- in accordance with what is added : and when ihoy
fore probable that the house was His usual res- had broken it up, or ' dug it out.' Besides Luke
idence in Capernaum, but this is not definitely explicitly says that the man was let down
expressed. 'through the tiling* (tiles). The supposition
Vers. 2, The description of Mark is here that the parapet alone was broken through is
minute, but is paraphrased in the common ver- open to the same objection. It is most probable
sion. — Intomnch that not even the parts about that our Lord was in the upper room, usually
(or 'towards') the door (much less the house), the largest in an Eastern house; that the crowd
oonld any longer hold them. This suggests a was in the court, as ver. 2 implies, and that these
constantly increasing crowd, at length filling men actually removed the tiles on the roof and
even the porch leading from the interior court broke through the plaster or clay of the roof it-
to the door. — He was speaking the word, f. ^., self. This was an evidence ot their eamest-
'was teaching' (Luke). He was doing this ness. — The bed. A different word from those
254
THE GOSPEL ACCORDING TO MARK.
[Chap. II. 1-22.
used by Matthew and Luke. It denotes a mat-
tress, sometimes merely a sheepskin, used for the
service of the sick, or as a camp-bed. Of course
bedsteads were and are unknown in the East.
Ver. 5. See on Matt. ix. 2. * Be of good
cheer,' is omitted here, and in Luke's account,
the latter has * Man * instead of * Son.'
Ver. 6. Certain of the eeribes eitting there.
The authorized expounders of the law. Luke
defines them more particularly (v. 17). These
were of the Pharisaical party. From Luke's ac-
count and from the term * sitting,' we infer that
they came early ; it is probable they were in the
upper room where our Lord was, nearer to Him
and in the most conspicuous position. — In their
hearts. That they did not speak, seems clear
from the various accounts.
Ver. 7. Why doth thii man thnfl speak 1 fie
Uasnhemeth ! Who ean, etc. This is the best
estaolished sense of the verse. * This one,' con-
temptuously ; * thus,' «. e.j such great things ;
the words m the original resemble each other :
T^is ofie in this wise. If our Lord were what
the scribes deemed Him, their judgment was cor-
rect This occurrence is to prove the incorrect-
ness of their estimate of Him.
Ver. 8. In his spirit. An immediate and
supernatural knowledge is thus indicated : itself
no slight evidence of His power to forgive sins,
— Why reason ye 1 Comp. on Matt. ix. 4, where
their thoughts are called * evil.'
Vers. 9, 10, I r. See on Matt. ix. 5, 7.
Ver. 12. Before them alL A hint that the ac-
count comes from an eye-witness. — They were
all amased, etc. Matthew, ' feared ; ' Luke
combines all three, and tells that the man also
glorified God. The impression produced was a
very powerful one, and the emotions were of a
mixed character ; wonder, gratitude, and fear. —
We never saw it on this fashion, or, * thus.' This
was the prevalent feeling, a conviction that the
kingdom of God was manifesting itself as never
before. It is scarcely necessary to suppose that
it is a comparison with previous miracUs. The
remarkable feature (Luke : 'strange things'), was
the attestation of the miracle to the power to
forgive sins (Matthew : * glorified God, who had
given such authority to men ').
13
14
V; 27-32.
g Com p.
Matt. ix.
9-
Chapter II. 13-22.
The Call of Levi ; the Feast and Discourse at his House,
AND he went forth again by the sea side ; and « all the mul- ' ^^^^ ^''^p >
titude resorted unto him, and he taught them. -^And as^^^Jj^LJ,''^,
he passed by, he saw ^ Levi the son of Alpheus sitting at the
receipt of custom,^ and said unto him, Follow me. And he
1 5 arose and followed him. And it came to pass,^ that, as Jesus
sat * at meat in his house,* many publicans and sinners sat also
together with ^ Jesus and his disciples ; for there were many,
16 and they followed him. And when the scribes and Pharisees^
saw him eat ^ with ® publicans and sinners, they ® said unto his
disciples. How is it that ^® he eateth and drinketh with ® pub-
17 licans and sinners ?^^ When^^j^gus heard /V, he saith unto
them. They that are whole have no need of the physician, but
they that are sick : I came not to call the righteous,^^ but sin-
ners to repentance.^*
18 *And the disciples of John and of the Pharisees used to a matt. ix.
fast : ^^ and they come and say unto him, Why do the disciples v. 33-38.
of John and ^^ of the Pharisees fast, but thy disciples fast not t
19 And Jesus said unto them, Can the children ^" of the bride-
chamber fast, while the bridegroom is with them } as long as
1 place of toll
' that he was sitting
* the best authorities read it cometh to pass
* insert and * sat down with
• And the scribes of the Pharisees
' the best authorities read when they saw that he eateth
• insert the • omit they *® omit How is it that
" ( ! ) instead 0/ (?) *^ And when " call righteous men
" omit to repentance " John's disciples and the Pharisees were fasting
*• and the disciples " sons
Chap. II. 13-22.] THE GOSPEL ACCORDING TO MARK. 255
20 they have the bridegroom with them, they cannot fast. But the ^
• days will come, when the bridegroom shall be taken away from / Luke xviL
21 them, and then shalP^ they fast in those days.^ No man also^^
jseweth a piece of new ^ cloth on an old garment ; else the new
piece that filled it up taketh away from the old,^ and the rent
22 is made worse.^ And no man putteth new wine into old bot-
tles ; ^ else the new wine doth ^ burst the bottles,^ and the
wine is spilled,^ and the bottles ^ will be marred : ^ but new
wine must be put ^ into new bottles.^
^* omit the " will ** M^ d^si authorities readm that day
^ omit also ^ unf ulled
** the best authorities readels^ that which filleth it up taketh away from it,
the new from the old ** a worse rent is made
« skins *« will « perisheth
*• omit will be marred * is put
On the chronology, see on Matt. ix. 2-17. Ac- have actually witnessed this as lookers on. Luke
cording to the view there defended, the feast and (v. 30) represents the objection as made aeainst
discourse (vers. 15-22) occurred some time after the disciples. Their criticism probably included
the call of Levi, and these verses only, in the both the master and His followers. The correct
first thirteen chapters of Mark, are out of chron- form : He eateth .... sinners ! points to an ex-
ological order. clamation of surprise, which may have preceded
Vers. 13, 14. The call of Levi Undoubtedly the hostile question. — On ver. 17, see on Matt
the same as Matthew the Apostle and Evangelist, ix. 12.
See on Matt ix. 9. The three accounts agree in Ver. 18. And John's difldplM and the Fhtii-
matter, but with the usual variation in words, gees were faating. This explanatory remark,
Ver. 13 is more specific than the parallel pasr peculiar to Mark, may point to some particular
sages. — Went forth again. Either with a refer- fast, which these classes were then ol»erving.
ence to ver. i (* He entered again '), or possibly The form of the Question in Matthew and Luke
in sdlusion to the previous call of four disciples indicates the haoits of these classes. — TliMy
by the sea-side (chap. i. 16, etc.). coma. Matthew says 'the disciples of John'
Vers. 1 5-22. The feast at Levi's house and dis- asked the question. Luke seems to put it m the
courses there. See on Matt. ix. 10-17. mouth of the Pharisees, while this phrase joins
Ver. 15. In Mb home. That of Levi, who both classes as inquirers. The two were gradu-
made the feast for our Lord (Luke v. 29). The ally coming together. See on Matt. ix. 14.
passage before us does not decide this, but any Vers. 19-22. See on Matt ix. 15-17. The
other view needlessly creates a discrepancy. Our matter is piecisely the same, but Mark is in
Lord did not pass directly from the custom house some respects fuller than the others, showing
to the feast. In all three accounts the interval that his account cannot be an abridgment of the
is left indefinite. See on Matt. ix. 10. The nar- others. Comp. especially the phrase : the diiei-
rative is lively in style. — For they were many plea of John and the diiolples of the Phaziieei.
and they foUowed him. Mark alone gives this — As long as th^ have the bride^^room with
reason for the number of publicans and sinners them, they cannot fast This repetition is pe-
gathered there, namely, that persons of these culiar to Mark. — In that day. Mark, though so
classes were numerous and that they very gener- concise, seems fond of such solemn and specify-
ally followed Christ. The fact that the host was ing repetitions.
one of the former class (and would naturally Ver. 21. That which filleth it np (lit., 'the
gather his associates), is brought out by Luke. fulness ') taketh away from it, the new from the
Ver. 16. See on Matt ix. 11. Both Mark old, uid a worse rent is made. The form is pe-
and Luke, in different forms, say that these culiar to Mark, and characteristic of his lively
scribes were of the Pharisees, i. e,, of that party, style. The variations show entire independence.
— When ihey saw that he eateth. It is probable — Compare : the wine wiU hurst the skins, and
that they came, not as guests, but toward the the wine perisheth, and the skins, with Matt
close of the feast, so that they may or may not ix. 17 ; Luke v. 37.
256 THE GOSPEL ACCORDING TO MARK. [Chap. II. 23-III. 12.
Chapter II. 23--III. 12.
Two Sabbath Day Miracles and Discussions. Our Lord retires to the Sea
in consequence of the Hostility of the Pharisees.
23 * A ND it came to pass, that he went ^ through the corn ^ " J^-s'^^ukL
.^x fields on the sabbath day ; and his disciples began, *as ^ jud^.^ivi.&.
24 they went, to pluck ^ the ears of com.^ And the Pharisees said
unto him, Behold, why do they on the sabbath day that which is
25 not lawful } And he said unto them, Have* ye never read what
David did when he had need, and was a hungered, he, and they
26 that were with him } How he went into the house of God in
the days of * Abiathar the high priest,^ and did eat the shew- c t curon.
XXIV- 6 *
bread, which ® is not lawful to eat but ^ for the priests, and gave comp. /
27 also to them which were with him .^ And he said unto them, wiih2Sam.
' vm. 17.
''The sabbath was made for man, and • not man for the sabbath : "^ Ex. xxiii.
28 Therefore® the Son of man is Lord also® of the sabbath. '^, .. ,
e Col. II 16.
III. I "^And he ^entered again into the synagogue; and there -^^^^VLiKu
2 was a man there which had a withered hand.^^ And they ^ch^."i. 23,
* watched him, whether he would heal him on the sabbath day ; ^ Lukexiv. i
3 'that they might accuse him. And he saith unto the man iuxk^'xi 54
4 which had the withered hand,^® Stand forth. And he saith
unto them, Is it lawful to do good on the sabbath days, or to do
5 evil ? ^^ to save ^ life, or to kill i But they held their peace.
And when he had looked ^^ round about on them * with anger, * ^^"^ "'' '^
beine: ffrieved for * the hardness " of their hearts, he ^^ saith unto / Rom. xi 25;
- Eph. IV. 18,
the man, Stretch forth thine hand. And he stretched it out : ^® see chap. vi.
6 and his hand was restored whole as the other." And the
Pharisees went forth,^® and straightway *" took counsel with "'^fjj^ ,^*"
" the Herodians ^® against him, how they might destroy him. " ^^^p* ''''' ''
7 But ^ Jesus withdrew himself with his disciples ^ to the sea : ** ^*" ''"
and a great multitude ^ from Galilee followed him,^^ and '' from ^ ^" '^^p ^
8 Judea, And '* from Jerusalem, and 'from Idumea, ^nd from ^be- ^ Lukelt2^
yond Jordan ; and they ''about ^ Tyre and Sidon, a great mul- ' l\ "xJic.^
titude, when they had heard what great things ^ he did, came
9 unto him. And he spake to his disciples, that a small ship ^
should wait on him because of the multitude, lest they should
10 throng him. For he had ^ healed many; insomuch that they
^ was going ' grain • began to make their way, plucking
* Did * when Abiathar was high-priest * insert \t
^ save • So that * even *® who had his hand withered
^^ harm ** insert a *• And he looked " at the hardening
^ and *• it forth " the best authorities omit whole as the other
>• out ** with the Herodians held a consultation
* And Tesus with his disciples withdrew ^* followed : {omitting him)
** And beyond Jordan, and about (see notes) ^ hearing all the things that
** boat ^ omit had
XXXV 15
xxxvi. 5.
Chap. III. 1-12.] THE GOSPEL ACCORDING TO MARK. 257
11 pressed upon him 'for to touch him, as many as had "plagues. ' ^p;,^*^**
And "unclean spirits, when^ they saw^ him, fell down before "j^^lIlJ'*
12 him, and cried, saying. Thou art "'the Son of God. And 'he ^ L!ikViv.4t
straitly charged them ^ that they should not make him known.*^ '^ J?.m^*"*
X See Matt.
^ whenever ^ beheld ■• he charged them much ® manifest »»• »6.
Chronology. See on Matt xi. 1-2 1. These Irreligion misaffrehends the end, by forgetting
events took place just before the choosing of the that man's spiritual needs are to be met, and
Twelve (ver. 14, etc.). On the theory of a three hence despises the means, namely, a religious ob-
years* ministry in Galilee, they occurred shortly servance of the Christian Sabbath. But because
after the visit to Jerusalem mentioned in John v., ' the Sabbath was made for man,' because of our
when the enmity of the Jews was awakened on needs, the first day of the week which our Re-
this point of Sabbath oliservance. The interval deemer, as Lord of the Sabbath, has substituted
between the call of Levi and these controversies for the seventh day, is to be observed by Chris-
may have been of considerable length. tians, not as a day of pleasure-seeking, or even
Ver. 23. ffis diselplM began. While so doing of excessive religious exertion, but as a time for
they were interrupted by the objection of the physical rest combined with a religious activity
Pharisees. — Bejnn to mak» thair wa^, pluekuig and enjoyment. Like all Christian dutv, Sabbath
off the eart. That they ate the grain, appears observance is to be prompted by love, oy a desire
not only from the parallel passages, but from for such religious enjoyment, not by any minute
the reference to David's eating (ver. 26). Some rules of Pharisaism. To observe tne Christian
think the sense is : broke a wav through the Sabbath in such a way that our temporal and spir-
grain by plucking off the ears. 6ut this would itual welfare is thereby furthered is in one aspect
not have oeen necessary, since they could tread a a far more difficult duty than to conform to Phari-
path through. Evidently this account also in saical external rules on the subject. But it be-
ver. 27 points to an act of necessity. Mark comes easy, as other duties do, under the prompt-
chooses the phrase in accordance with his graphic ings of grateful love to ' the Lord of the Sabbatn.'
style. — While Christian men may hold a different
Ver. 24. See on Matt. xii. 21, for the Phari- theory, the workings of that theory on the con-
saical views of the Sabbath. tinent of £urope proves its incorrectness. While
Ver. 26. Wlm Abiaihar was high-priest, the State cannot make men religious, or secure a
The argument is the same as in Matt xu. 3, 4. Christian observance of the Sabbath, it can and
The name here introduced occasions some diffi- ought to prevent its open desecration, and to pro-
culty. According to i Sam. xxi. ' Ahimelech ' tect Christian citizens in their right to a day of
was the high-priest who gave David the hallowed rest, which is also necessary for the welfare of
bread. ' Abiathar ' was the son of Ahimelech the state itself. ' Man ' here includes children,
(i Sam. xxii. 20) and the friend of David. He For them, also. Sabbath observance should be a
afterwards became hi^h-priest, being the only means, not an end. Too often parents, from con-
one of his father's family who escaped from the scientious motives, have exacted from their chil-
anger of Saul. Some have therefore supposed dren only a legal, Pharisaical observance of the
that the title ' high-priest ' is given to him, be- day, making it a burden and a dread to them. It
cause he afterwards held the office. But the should rather be used as a day for the training of
original (according to the correct reading) is al- the little ones, not in Pharisaism, but in the ^os-
most equivalent to : during the high-priesthood pel of Tesus Christ ; so that, as soon as possible
of Abiathar. Probably bom father and son had it may become to them a day of religious pleasure.
the two names, Ahimelech and Abiathar. In 2 Neither pastor nor Sunday-school teacher can do
Sam. viii. 17, and i Chron. xxiv. 6, ' Ahimelech this so well as parents.
the son of Abiathar ' is spoken of where the same Ver. 28. 80 that the Son of man is Lord also
father and son are undoubtedly referred to, since of the Sabbath. The connection here differs from
the time was durinf the reign of David, after the that of the other accounts, and the idea is more
father had been killed by Doeg ( i Sam. xxiL). In full. Since the Sabbath was made for the ben-
I Sam. xiv. 3, the father is called Ahiah (' the son efit of man, it follows that the Son of Man (the
of Ahitub') ; in i Chron. xviiu 16, the son is Messiah, but especially in His character as the
called, ' Ahimelech the son of Abiathar.' The Head and Representative of humanity) is Lord
father was certainly allied ' Abiathar,' and, as (Sovereign over all that belongs to the interest of
actual high-priest, is here meant This explana- man and hence) also of the Sabbath ; i. e.<, not for
tion is the simplest its abolition, but for its true fulfilment ; comp.
Ver. 27. Iho Sabbath was made for man, and Matt v. 17. See further on Matt, xiu 8.
not man for the Sabbath. Peculiar to Mark, but Chap. III. 1-6. See on Matt xii. 9-14.
intimately connected with the quotation from Ver. i. He entered again. On the next Sab-
Hosea (Matt xii. 7). The Sabbath is a means bath (Luke vu 6). 'Again' may refer to L 21.
to an end ; it was instituted by God (in Paradise, In that case the place was Capernaum. — The
and, like marriage, has survived the fall), for the sjrnagogno. It is doubtful whether we should
mora] and physical benefit of man. To this render : * the ' or * a synagogue.* Matthew says
gracious end, as all experience shows, the observ- definitely * their synagogue,' i. e., that of His op-
atue of one day in seven as a day of RELIGIOUS poncnts. Luke adds that * He taught there.' —
REST is a necessary means, Pharisaism makes the ^K^thered. This word suggests disease or acci-
observance itself the end^ and so establishes iu dent as the cause. It was the ' right hand '
minute rules, as shown in the days of our Lord. (Luke).
VOL. I. 17
258 THE GOSPEL ACCORDING TO MARK. [Chap. III. i-ix
Ver. 2. And they WAtehed him. Watched isees. — To the tea. To the shores of the sea of
Him closely. — Whether he would. Lit , ' will ; ' Galilee ; perhaps to a boat from which He might
Mark's account being in the present tense. teach (ver. 9^ chap. iv. i ; comp. Luke v. t).
Ver. 3. Stand forth. This command is omit- This description of the crowds waiting ui>on His
ted by Matthew. The account of Luke (vi. 8) is ministry is the fullest given in the Gospels. The
fullest. The subsequent discourse is rendered verses are unfortunately divided in the E. V.
more impressive by the position of the diseased Two classes are spoken of,^rj/, agivat mnltitiide
man. from OalileOt where He was teaching, who fol-
Ver. 4. Matt xii. to shows that the question lowed him, holding to Him in His conflict with
' of our Lord was preceded by one from the Phari- the Pharisees, then : from Jodea, etc. — a great
sees, just as His command had been occasioned multitude, who in consequence of the reports of
by 'their thoughts' or 'reasonings ' (Luke vi. 8). His works came unto him. Others prefer to dis-
— Ii it lawful f I. ^., according to the Mosaic law. tinguish the second crowd as those who came
. — To do good, or to do harm. To betufit^ or io iff from T3rre and Sidon, but the correct reading
' y«r^, rather than to do right or to do wrong, forbids this view. The original emphasizes the
This is repeated yet more forcibly : to save a life greatness of the crowd in the first instance, and
or to killl Our Lord thus estaolishes the pro- m the second their coming from different and
•prietyof works of mercy on the Sabbath, even distant places.— Idumea. Edom, southeast of
. according to the Mosaic law (see on Matt. xii. 1 1, Palestine, a sort of border land between the Jews
- 12, where the falling of a sheep into a pit is in- and Gentiles. The inhabitants were descend-
■ troduced). His opponents were silenced ; and his ants of Esau, but had been conquered and made
; authority as * Lord also of the Sabbath ' (chap. Jews by violence about one hundred and twenty-
:ii. 28) is then vindicated by the miracle. nve years before Christ. — Beyond Jordan. Perea,
' Ver. 5. And he looked round about on them, east of Jordan. — About Tyre and Sidon. The
; So Luke, who adds ' all,' implying that He took leading cities of Phenicia, north of Palestine
a formal survey of those m the synagogue. — along the sea-coast. They stand here for the
^K^th anger. A holy indignation, mentioned by whole district. Probably Jews and heathen alike
Mark alone, and no doubt expressed in His look, came from all these quarters. The route of
«— Beiny yrieved for the hardening of their hearte. traffic between the points here specified was by
The ongmal implies a compassionate S)'mpathv Capernaum, so that reports would quickly spread
for their spiritual insensibility. These two feel- and crowds easily gather.
ings, usually excluding each other, are here com- Ver. 9. That a small boat. The original re-
•bined. In this, Christ manifests the character of fers to a boat even smaller than the usual fishing-
God as Holy Love, — His anger was the result of boats. —Wait on him. Be constantly at His
holiness. His compassion of love. This charac- service. — Because of the crowd. A different
ter is revealed in tne Bible alone. Of themselves word from 'multitude ' (vers. 7, 8), though the
•men discover either (jod's anger, forgetting His one usually so translated. The purpose was
"love, or His mercy, forgetting His holiness. So, probably both to teach from the boat and to re-
too, they are usually angry without compassion, tire from the crowd when He wished. It was
-or compassionate without oeing just. * Harden- doubtless thus that He retired shortlv afterwards
ing * is preferable to * hardness,' smce the original (ver. 13). His ministry, rather than ftis personal
•suggests a process as well as a result. This pro- comfort, was thus furthered.
•cess was going on as the effect of their opposi- Ver. 10. They pressed upon him. Not merely
rtion to Him, and as a punishment for this sin gathered about Him to hear Him, and thus
against privilege. FoV it man is responsible, and <:reated a pressure, but actually pushed them-
it can put men beyond the reach of the Saviour's selves upon Him, to touch him. The last clause
■compassion. Not that anything is too hard for shows that all were healed, as Matthew states. —
'Him, but He never saves us against our will. — Plagues. Lit., * scourges,' not a particular class
On the cure, see Matt xii. 13. of diseases, as the word * plagues ' now implies.
Ver. 6. "^th the . Herodians. Mark alone On the healing power, comp. Luke vi. 19.
mentions this fact The Herodians were the Ver. 11. And unclean spirits. The demon
court party, the adherents of the Herods, As identified himself with the person, since the con^
friends of the Romans they were the political an- fession was undoubtedly that of the evil spirit. -^
tagonists of the Pharisees. — Bdd a consultation. Whenever they saw him. This was the usual
* Took counsel ' is too indefinite; *held a coun- effect — Fell down before him and cried. The
cil ' implies a formal, legal assembly. Hatred of possessed man fell down, and his voice uttered
the truth produced this strange alliance. The the cry ; but both acts are attributed to the evil
Pharisees were ' filled with madness ' (Luke), and spirit ; hence the intimate i>ossession. — The son
would seek the support of those who could help of Ood. Comp. chap. i. 24, 34.
them in their purpose, as they afterwards did Ver. 12. And he charged them much. Matt
^at of Pilate. Dislike of John the Baptist may xii. 16, shows that some such charge was given
have made the Herodians hostile to Jesus also, to all who were healed ; probably to prevent a
* Hierarchs and despots are necessary to each premature rupture with the Pharisees. But the
other,' and combine against Christ prohibition to evil spirits was special, and usually
Vers. 7, S. Withdrew. Not to avoid the mul- given. See the addition Matthew (xii. 17-21)
titudes, but rather to fulfil His ministry among makes to this account of our Lord's healing.
them, undisturbed by the opposition of tne Phar«
Chap. III. 13-19.I THE GOSPEL ACCORDING TO MARK. 259
Chapter III. 13-19.
The Choice of the Twelve.
X. i;
vi. 13.
13 ^ A ND he goeth up into a ^ mountain, and calleth unto him * ^^^
14 'L\. whom he ^ would: and they came ^ unto him. And he
ordained * twelve,* that they should ^ be with him, and that he
15 might send them forth to preach. And * to have power ^ to heal * JfjjJ* j*/*
16 sicknesses, and^ to cast out devils:^ And ^®* Simon he sur-^ matt-x.!;-
4; LUKB Vt.
17 named Peter; And James the son of Zebedee, and John the .m-'^acw
brother of James ; and he sumamed them Boanerges, which is,
18 The ^^ sons of thunder : And Andrew, and Philip, and Barthol-
omew, and Matthew, and Thomas, and James the son of Al-
19 pheus, and ** Thaddeus, and Simon the Canaanite.^ And Judas d comp.Luke
Iscariot, which ^' also betrayed him : and they went ^* • into a i. 13. '
^ '* * Chaps, vii.
house. «7t ix. a8;
comp. chap.
• the ^ he himself ' went * appointed £?r made
• Some ancient authorities add: whom also he named apostles
• might * authority
' the best authorities omit to heal sicknesses, and ^ demons
*® Some ancient authorities insert And he appointed the twelve.
*' omit The *^ the Cananaean ^* who
** the best authorities read he cometh
■ ^
Lt7KS tells of great works of healing imme* through the direct choice of the Master to the
diately succeeding the choice of the Twelve, most intimate discipleship, did they become
During the withdrawal, after the opening hostil- Apostles.
ity of the Pharisees (ver. 7), this choice took Ver. 15. The phrase, 'to heal sicknesses' is to
place, followed by the Sermon on the Mount, of be omitted. Mark gives special prominence to
which Mark makes no mention. This event is the power of casting out demons,
to be distinguished from the sending out of the Ver. 16. He inniamed Peter. It is not as-
Twelve. See notes on Matt ix. 36, x. 4. Comp. serted that this name was first given on this oc-
Mark vi. 7 ; Luke ix. i. casion. Still the words of our Lord at His first
Ver. 13. bto the moantaiii. Probably the meeting with Simon (John L 42) were prophetic,
mount of Beatitudes (comp. Matt v. i) ; or pos- and Mark seems to have mentioned the name for
sibly the hill country in contrast with the sea- the first time here, because it was the Apostolic
shore. Our Lord spent the previous night in name. On the lists of Apostles, see Matt x.
pra3rer, choosing the Apostles in the morning 1-4.
(Luke vi 12, 13). — WAom he himself wooUL Ver. 17. Botnerges. A transfer into Greek
The freedom of choice is made prominent He of an Aramaic word, which was modified from
gathered a larger number of disciples about the Hebrew. Mark, writing for other than Jews,
Him and chose out twelve (Luke vi. 13). This interprets it He alone mentions it — 8<ms of
verse probably refers to the latter act. Strictly thnnder. This seems to have been occasioned
speakmg, this was rather the formal announce- by their ^vehement and zealous disposition, as in-
ment of His choice, for most of them (seven at dicated in Luke ix. 54 ; comp. Mark ix. ^.' This
least, had been specially, called before this time, does not imply censure; for these traits, when
— Th«7 want, lit, ' went away ' (f . ^., from the sanctified, would be praiseworthy. John was not,
others) unto Um. as he is often portrayed, of a soft and almost
Ver. 14. Appointed. Literally, 'made,' nomi- effeminate disposition. Such neutral characters
nated, set apart The word 'ordained' may mis- are rarely heroes of faith. The Apocalypse re-
lead. The addition ' whom also He named apos- veals the son of thunder. The name may refer
ties,' found in some authorities, is probably taken also to the corresponding character of their elo-
from Luke. — That they mi^t be witk him. quence. Powerful, fervid preachers are still thus
This hints that they were first to be trained for termed. With the ancients, thunder was the
their work. The best preparation for doing symbol for profound and solemn utterances. The
Christ's work is being with Christ. — Bend them name would be prophetic in this application. It
forth. This took place afterwards. The word was not used frequently, like Simon's surname,
Mark uses imptfes that they were ' Apostles,' a beotuse it was borne oy two brothers, one of
title now given them (Luke vi. 13), yet rarely ap- whom was martyred earliest
plied by me other Evangelists. The discipleship Ver. 18. Matthew arranges the Twelve by
was the main point while Christ lived, and only pairs ; Mark does not In other respects the
26o THE GOSPEL ACCORDING TO MARK. [Chap. HI. 13-35-
lists of Matthew and Mark correspond most events took place ; see next note. If a partic-
closely. — Cananaan, or, ' Zealot ; * see Matt. z. ular house is meant, there is an undesigned coin-
4; Luke vL 15; Acts L 13. cidence. Matthew, in prefacing the parables of
Ver. 19. And he oometh into a honia. This our Lord, tells us He went ' out of the house,'
indicates a return to Capernaum; as the succeed- without having spoken of His entering one.
ing events probably took place there. The sen- Those parables were uttered just after the events
tence, therefore, properly belongs to the next next recorded bv Mark, who speaks of this enter-
section. In the interval a numt^r of important ing a house, witnout telling of His going out
Chapter III. 20-35.
Charges against our Lord^ by Relatives and hostile Scribes ; His replies.
20 A ND the multitude cometh together again, *'so that they «chap. vis «.
21 .^x could not so much as eat bread. And when *his friends * Comp ver.
heard of it} they went out to lay hold on him : for they said,
22 He* is beside himself. And the scribes which ^ came down^»coT.v. 13;
comp. John
from Jerusalem said, ** He hath Beelzebub,^ and by the prince of ^ Matrix
23 the devils* casteth He out devils.* *And he called ihtmunto LukeM.*i5
hintf and said unto them in parables, How can Satan cast out 'j^.j^luII'b
24 Satan ? And if a kingdom be divided against itself, that king- **• '^*-
25 dom cannot stand. And if a house be divided against itself,
26 that house cannot stand.^ And if Satan rise up against him-
27 self, and be divided, he cannot stand, but hath an end. No
man ^ can enter into a strong man's house,'' and spoil his goods,
except he will • first bind the strong man ; and then he will
28 -^ spoil his house. Verily I say unto you, All sins® shall be for- /Comp. Matt.
f «*» XII. 3'* 3^ »
given unto the sons of men, and blasphemies *" wherewith so- Luke xi. 10.
29 ever they shall blaspheme: But he that^^ shall blaspheme
against the Holy Ghost hath never forgiveness,^ ^but is '^^^^^^^[
30 danger of eternal damnation.^* Because they said, He hath an cor. m-'iJ;
unclean spirit ^^' "* '**'
3 1 * There came then his brethren and his mother,^* and, stand- * matt. xii.
32 ing without, sent ^^ unto him, calling him. And the ^^ multitude viii. li-ai
sat ^" about him, and they said ^ unto him, Behold, thy mother
33 and thy brethren without seek for thee. And he answered
34 them, saying,^® Who is my mother, or^ my brethren? And
he looked round about ^ on them which sat^ about him, and
35 said,® Behold my mother and my brethren ! For whosoever
shall do the will of God, the same is my brother, and my ^ sis-
ter, and mother.
* heard it ' that • or Beelzebul * demons
^ Shall not be able to stand ' But no one
* the house of the strong man * omit will • things
*® their sins and their blasphemies " But whosoever
" Hath no forgiveness forever
'• guiltv of an eternal sin {according to the best authorities)
" the (est authorities ready and there came his mother and his brethren ;
" they sent *• a *^ was sitting • " say
** And answering them, he saith * and •> omit about
** that sat round ^ saith ** omit my
Chap. III. zo-35.] THE GOSPEL ACCORDING TO MARK.
est gap in Mark's narrative. Shonly after the 1
choice of the Twelve, the Sermon on the Mount
was delivered. See notes on Matthew. On and :
after the return to Capernaum, a number of events ,
took place, recorded partly by Matthew and partly
byLukc, and inmost cases 1^ both. The miracle >
imniedialely preceding the occurrences of the se
dmg thi
■er.3;
^rlendi. Hi, 'thoseby him.' Tho
doubtful. The nearer relatives,
be included, si
.. 1 before us, was the healing of a blind and they waited outside ; but probably the whole cir-
dumb demoniac (Matt. lii. 22), which called forth cic was engaged in this effort with varying fcel-
the charge of the scribes (ver. 22). Vera. 10, 21, ings, the immediate family persisting longer (see
are peculiar to Mark. on Matt. xii. 46). — Ketid tt, i. i., what was co-
ver. 2a OomaUL togetber a^Bin. If the last ing on ; they may have heard that the scribes
clause of ver, 19 means a return 10 Capernaum, had come with a hostile purpose {ver. 12). —
■again' must refer to chap. ii. I, — Thay oonld Hwy want otit, etc Either from Nazareth, or
sot H mnoh M Mtt blMd. A vivid description from their house in Capernaum, since it \a un-
certain in which place they now lived. — Far they
Mid. The relatives just spoken of. — He If beside
Umeelf. This implies cither actual insanity in a
bad sense, or religious enthusiasm and ecstasy,
even to derangement, in a good sense. While an
accusation of madness on the part of His relatives
is neither impossible nor improbable, so long as
they were not true believers, it may have been a
mere pretext. As His enemies had alreadv, in all
probaoility, said that He was possessed, flis rel-
atives, from motives of policy, may have adopted
this modificalion of the charge to get Him away;
with this, anxiety for His health may have entered
as a motive. The context favors the thought that
the motive viispolky resulting from want of faith,
though peihaps not from positive disbelief. This
doubting, worldly policy, which could seek to
shelter Ilim by meeting the accusations of Hi
foes half way, is in keeping with the desire ti
thrust Him forward which was afterwards show:
(John vit. 3~J). Yet even among these relative
there was probably a great variety of opinion
regarding Him.
Vers. 23-3a See notes on Matt. xii. 23-32.
The eoitbee thftt seme down mm
Mark thus defines the parties, while
Matthew (xii. 33) states the occasion of die ao
cusatioTi. The purpose of their coming wat
doubtless to entrap and oppose Him, and bence
the place was probably Capernaum, since they
would eo to His headquarters He bath Bnnlit
bab. bee on Matt x. 3j, xiL 34. Mark, how-
ever, both here and In ver. zo, stales with greatest
detiniteness that they charged Him, not only with
eiercisii^ Satanic power, but with being Himseli
possessed by an evil spirit
Ver. :6. Sat bath an end, i. r., ceases to be
what he is ; the supposition, which His enemiei
advanced, would, if fully carried out, argue Satan
Ver. 29, Otiilty of, more than in danger^ of, or
even liable to, indicating a present subjection to.
— Anetemal dn. Thus Mark expresses the same
idea given by Matthew; 'neither in this world,
nor in that to come.' The word we translate
/, rather than a state of
262 THE GOSPEL ACCORDING TO MARK. [Chap. IV. 1-34.
sin, but eternal sin points to an unending state of sin of blasphemy against the Holy Ghost, but
activity in sin. Damnation, or 'judgment,' is an certainly indicates its character. Even if these
explanatory alteration of the original text. The accusers had not committed it, their language
correct reading implies that the unpardonable tended in that direction. They had attributed to
sin, though it may begin with one act of bias- an evil spirit what was the work of the Holy
phemy (veir. 30), results in a state of sinful activ- Spirit, that too in presence of sufficient evidence
ity which continues forever. For this reason it is of its true character.
unpardonable. The punishment is perpetual, be- Vers, 31-35. Comparing these verses with the
cause the sin is perpetual. The sin excludes account of Nfatthew (xii. 46-50), we find that
pardon, because it excludes repentance. The re- Mark omits the introductory phrase ; * While He
mark of Matthew refers to the guilt, that of Mark yet talked to the people ; in ver. 31 he tells us
to the sin itself, explaining the former. This is that His mother and brothers fant unto him ; in
the most fearful aspect of eternal punishment ; ver. 32 he inserts : And a mnltitade was tittinff
namely, being forever deprived of the needed in- about him ; in ver. 34 he mentions our Lord^
fluences of the Holy Spirit, and hence in a state glance : And he looked round, instead of the ges-
of eternally growing sin and guilt Conscious ture preserved by Matthew : * And He stretched
existence is evidently implied by the word chosen, forth His hand toward His disciples.' The look
Further, while the next verse suggests a particular was probably one of affectionate recognition ;
form of the unpardonable sin, this phrase favors contrast the look of anger and grief (ver. 5).
the view that it is an active state rather than a par- That the look as well as the word applied to more
ticular act. See on Matt. xii. J2. than the Twelve is evident. The blessed truth be-
Ver. to. Becauie they laid, he hath an un- longs to multitudes who sit about Jesus and feel
eUan ij^t This doe« not necessarily define the His look of affection in a higher spiritual sense.
Chapter IV. 1-34.
Christ's Teaching in Parables,
"A
ND he began again ^ to teach by the sea side : and there « matt xiii
was 2 gathered unto him a ^ great multitude, so that he vUi. 4-10.
entered into a ship,* and sat in the sea ; and the whole multi-
2 tude was ^ by the sea on the land. And he taught them many
things by Sparables, *and said unto them' in his doctrine,^ ^ ^J;*p '^•
3, 4 Hearken ; Behold, there went out a sower ® to sow : And it
came to pass, as he sowed, some fell by the way side, and the
5 f owls ^ of the air^® came and devoured it up.^^ And some^
fell on stony ground,^^ where it had not much earth ; and im-
mediately ^* it sprang up, because it had no depth ^^ of earth :
6 But ^® when the sun was up, it was scorched ; and because it
7 had no root, it withered away. And some^ fell among^^ thorns,
and the thorns grew up, and choked it, and it yielded no fruit.
8 And other fell on^® good ground, and did yield ^® fruit that
sprang up and increased,*^ and brought forth, some ^ thirty,
9 and some^ sixty, and some ^^ a hundred. And he said unto '^ v^r^^^^j «-e
them,^ ^ He that ^ hath ears to hear, let him hear.
10 And when he was alone, they that were about him with the
11 Twelve asked of him the parable.^ And he said unto them,
Unto you it ^ is given to know * the mystery of the kingdom
* again he began 'is • insert very {according to the best authorities)
* boat * were 'in ' teaching ® the sower went forth
* birds »® omit of the air " omit up " other
*' TOcVy groufid ** straightway " deepness " And
*' insert the " into the " yielded
^ growing up and increasing ; "^ unto - ^ omit unto them
«» who «* the parables ^ omit it
^ the best authorities omit to know
Chap. IV. 1-34.] THE GOSPEL ACCORDING TO MARK. 263
of God : but unto ** them that are without, all these^ things are </ »Cor.y. n,
12 done in parables: * That seeing they may see, and not perceive ; 5. iiTie^i.
and hearing they may hear, and not understand ; lest at any ^ ^J"- 7-
time ^ they should be converted,^ and their sins ^ should be
13 forgiven them. -^And he said ^^ unto them, Know ye not this/ matt^xui.
14 parable } and how then will ye know all parables ? The sower ^"*- "-»5-
15 soweth the word. And these are they by the way side, where
the word is sown ; but ^ when they have heard, Satan cometh
immediately,^* and taketh away the word that was sown in their
16 hearts.® And these are they likewise^ which are sown on
stony ground ; ^ who, when they have heard the word, imme-
17 diately ^* receive it with gladness ;* And have no root in them-
selves, and so ^ endure but ® for a time : afterward,'*^ when af-
fliction*^ or persecution ariseth for the word's sake, immediately^*
18 they are offended. And these *^ are they which are sown
19 among ^' thorns ; such as hear ^ the word. And the cares of
this world, and the deceitfulness of riches, and the lusts of other
things entering in, choke the word, and it becometh unfruitful.
20' And these *^ are they which are** sown on *^ good ground;
such as hear the word, and receive iV, and bring forth fruit,
some *^ thirtyf old, some *^ sixty ,*^ and some *^ a hundred.**
21 And he said unto them, ^ Is a *^ candle brought to be put r Matt v.^sj
under a *^ bushel, or under a*® bed } and not to be set ^ on a*^ «6j «. 33*
22 candlestick ? * For there is nothing hid, which shall not ^^ be a Maw. x. a6;
manifested; neither was any thing kept ^secret, but that it i7ixi»a.
23 should come abroad.^ * If any man have " ears to hear, let « sce ver. 9.
24 him hear. And he said unto them^ * Take heed what ye hear, k Luke viii.
* With what measure ye mete, it shall be measured to you ; and / Miu. vji a;
25 unto you that hear shall more be given.* ""For he that hath, m ^tizn."
to him shall be given ; and he that hath not, from him shall be "* "
taken even that which he hath.
26 And he said, " So is the kingdom of God, as if a man should h comp.Matt,
27 cast seed into the ground ; ^ And should sleep, and rise night "" '^^'**
and day, and the seed should spring and grow up,^^ he knoweth
28 not how. For^ the earth bringeth forth* fruit of herself;
first the blade, then the ear, after that®^ the full corn in the ear.
^ omi/ these ^ haply 29 should turn again
^ and it (according to the best authorities) «* saith
•- and *» which hath been sown in them
** in h'ke manner ** upon the rocky piaces •* joy
" but w omit but » then <o tribulation
** others **'* these are they that have heard *« those
*"* were ** upon the *• omit some *"' sixty fold
*« hundred fold ^ the ^ put " save that it should be
•-^ was it made ** to light ** hath
** and more shall be given unto you (the best authorities omit that hear)
. ^ upon the earth »' spring up and grow
w omit For » beareth ^ then
264 THE GOSPEL ACCORDING TO MARK, [Chap. IV. 1-34.
29 But when the fruit is brought forth,^^ immediately ^* *he putteth • Jj^ \^ «
in ® the sickle, because the harvest is come. "^* «s-
30 ''And he said, ^Whereunto^ shall we liken the kingdom of/MArr. xiu.
31 God? or with what comparison^ shall we compare®^ it.^ ft is ^ii^^'?^.
like a grain of mustard seed, which, when it is sown in ^ the luI'*"'*-'^
32 earth, is^*^ less than all the seeds that be in^ the earth :^ But®
when it is sown, it groweth up, and becometh greater than all
herbs, and shooteth out great branches ; so that the fowls ^ of
the air may ^® lodge under the shadow of it.
33 And ''with many such parables spake he the word unto them, *- Matt xUi.
34 as they were able to hear //. But ^^ * without a parable spake ' ^°.™p- J<»***
he not unto them : and ' when they were alone, he * expounded ' ^*'^- '''•
« Comp. 1
20.
all things to his disciples. ^^ ^*^- *•
•^ is ripe "^ sendeth forth •» How
•* in what parable •• place (according to the best authorities)
^ upon "^ being " ( » ) instead of {:)
* yet ^® can ^* And
^' but privately to hfs own disciples he expounded all things.
On Parables, see Matthew, pp. 117, 118. In is to His habit u£ teaching. — Many things. Out
his report of the discourse in parables, Mark of these Mark selects what follows. — In his
gives but three, one of them not mentioned else- teaching, perhaps, with a reference to this par-
where. Each independently chose these out of ticular kind of teaching. Christ's teaching was
the many uttered. In Matthew we find the authoritative, and in this as in most cases, doc-
chronological development of the kingdom of trinal. He presents new truth here, not mere
heaven brought out ; here, all three parables are exhortation (see ver. 11).
drawn from familiar agricultural pursuits, pre- Vers. 3-9. The Parable of the Sower.
senting the one idea of the tn'owtn or develop- See on Matt xiii. 3-9. The similarity between
ment of the kingdom of God : the firsts as re- the two accounts is very great, as mignt be ex-
spects the soil, or the difficulty of its oeginnings ; pected in the case of such a striking parable,
the second, illustrating the relcUwe independence of Matthew was present ; Mark probably heard it
this development ; the last, its wonderful exten- from Peter, who was also present Luke's account
sion. Mark here introduces (vers. 21-25) ^^^ (^"i* 5~^) ^^ briefer, and he does not describe
Matthew records as uttered on other occasions, the position of the Teacher and His audience.
Our Lord was in the habit of repeating striking Ver. 3. Hearken. This, inserted by Mark
figures, proverbs, and aphorisms. This discourse only, seems to introduce the whole discourse, as
took place the 'same day' (Matt. xiii. i) with the deserving great attention,
occurrences just mentioned (chap. iii. 20-35). Ver. 7. And it yielded no fmit. This Mark
The hostility of the Pharisees called for the adds, showing that his account is not an abrid^-
teaching by parables in its purpose of concealing ment. The same result is of course implied m
the truth, which is most strongly expressed by the other narrative.
Mark (ver. 12), while the choice of the Twelve Ver. 8. Growing np and increasing. The
fchap. iii. 14) formed the nucleus of a band of words are peculiar to Nfark. This is spoken of
followers (comp. ver. 10) in whom the other pur- the * fruit,* but in the wider sense of the whole
pose of revealing the truth could be fulfilled. progress of the plant, since all this is necessary
Ver. I. And again he began. * Began* may to the real fruit or grain, which was brought
refer either to this new mode of instruction, or to forth. This verse puts the smallest proportion
His beginning with the gathering of the crowd, first ; in Matthew*s account it is put last Other
'Again^ may point to a similar occasion (chap, verbal differences attesting the independence of
iii. 7). — A Tei^ great multitude ; lit, 'greatest' the Evangelists, are indicated as far as possible
There is every reason to believe that this was the in the foot-notes to the text,
greatest It was the turning point in His public Vers. 10-12 give the reason for speaking in
teaching ; since the parabolic instniction now be- parables ; see on Matt. xiii. 10-17. Matthew's
gins. — A boat. Probabljr the one provided for account is fuller, but Mark's is, in some respects,
this purpose (see chap. iii. ^). It is doubtful more specific and stronger,
whether the definite article is here used in the Ver. la Alone. This refers to a temporary
Greek. — In the lea* The boat was small, and withdrawal, when His disciples 'came* to Him
His position was near the surface of the water, (Matthew), for He evidently spoke further to the
the audience being slightly elevated above Him. multitude (Matt xiii. 24-35). — ^^ ^hat were
This is the best way of arranging an audience, but abont him with the twelve. Matthew and Luke
the world seems to have discovered it quicker say less definitely: 'the disciples.* What fol-
than the church. lows was spoken neither to the multitude nor to
Ver. 2. And he taught them. The reference the Twelve alone. — Asked of him the paraUet.
Chap. IV. 1-34.] THE GOSPEL ACCORDING TO MARK. 265
— The plural is the more correct form. Mat- all others.' Hence our Lord gives, not rules of
thew says more definitely : * Why speakest thou interpretation, but examples, one of which is here
unto them in parables ?* and Luke : ' What might preserved, to be our guide in interpretation. To
this parable be ? ' The answer in all three ac- understand the parables, God must help us (ver.
counts is : firsts a reason why He thus taught, 11). Wrong interpretations are those which do
and, seconaly^ Uie exposition of this particular not tend to conversion and forgiveness (ver. 12).
parable. Both questions must have been asked, Ver. 14. Peculiar to Mark, though involved
as is implied in the indefinite statement of this in the other accounts.
verse. This was precisely the purpose: that Ver. ic Bataa. Matthew :' the wicked one ; '
those who would seek might know * the mystery,' Luke : ' the devil.' Being spoken of in the ex«
and those who would not put forth this effort, planation of the parable, or in a didactic way,
might not. Satan must be a real personal being, and not
Ver. II. The myfterj. Matthew and Luke : merely the symbol of evil.
* the mysteries.' All the mysteries of the gospel Ver. 16. tiktwifei or, * in like manner.' | After
form but one mystery, namely, the mystery of the same analogy carrying on a like principle of
Christ for and in His people. And to them 'is interpretation ' (Alford).
given the mystery of the kingdom of God.' The Ver. 17. This verse, as emended, presents the
omission ot ' to know ' renders the declaration case more vividly : they have no root, but on the
even more forcible. These parables are to re- contrary are temporary, transient : then, as
veal, not good moral advice, out truth otherwise might 'be expected, wnen, etc — Tribnlatioii.
unknffum^ the peculiar doctrines of the gospel. The Greek word is usually so translated,
which can be fully received only by those to whom V^er. 19. The Inits of other tUngi. This in-
spiritual discernment is given Christ did not eludes all other worldly distractions. The de-
come merely to teach the Golden Rule or the sires become Musts,' because the objects inter-
Sermon on the Mount — ITnto thorn that aro fere with spiritual growth What is m itself in*
without. Matthew : ' to them.' Luke : ' to nocent may become a snare,
others.' A separation between the disciples and Ver. 2a The closing words of the parable
others had begun. (Afterwards, ' those without ' (ver. 8) are repeated in the last clause of this
meant those not Christians ; i Cor v. 12.) * Those verse, as in Matthew, and the same difference in
without ' did not receive this gift of God neces- order is preserved.
sary for the understanding of these truths, were Vers. 21-25. Comp. Luke viii. 16-18. The
witnout its influences. But their position was ac- same thoughts are found in different places in
cording to their own choice ; Christ forbade none, Matthew. They were doubtless repeated,
and the disciples in this case were not merely Ver. 21. See on Matt v. 15. The application
the Twelve chosen by Him, but all who would here is to teaching in parables : Although thus
come. spoken in secret, they were not to remain mjrs-
Ver. 12. Tliat, in order that, *■ W^hen God teries, confined to a few ; the purpose, as in case
transacts a matter, it is idle to say that the result of a lamp, was to give light Hence they should
IS not the purpose ' (Alford). This purpose is in- take care to learn their meaning, ' not hiding
dicated here even more strongly than in Matthew, them under a blunted understanding, nor when
The object of the parable is ooth to conceal and they did understand them, neglecting the teach-
to reveal the truth, according to the moral state ine of them to others ' (Alford).
of the hearers. Mark onl^ uses the prophecy of ver. 22. For there if nothing hid, etc. See
Isaiah (vL 9, 10), without ating it directly as Siat- on Matt x. 26. Here these words are a literal
thew does. It was already partially fulfilled when statement of what was figuratively expressed in
the Jews hardened their hearts against the preach- ver. 21. — Bat that it ihonld oome to li^t.
ing of Isaiah, the Evangelist amone the proph- This is the purpose of the temporary secrecy, a
ets ; it was completely fulfilled, when they re- thought implied throughout, but more strongly
jected the gospel itseu as proclaimed by the Son expressed here. Even the concealing v& for the
of God. Their moral unwillingness preceded purpose of revealing. Only by such a process
their moral inability^ and the latter was a divine could Christian truth be ultimately spreaa. The
judgment on the former. So Pharaoh first hard- concealing, hiding purpose, mentioned in ver. 12,
ened his heart before God judicially hardened is not witnout this gracious use of revealing the
him. Here, where a separation between Christ's truth more fully to those who see the evil effect
followers, and those without, is first plainly of rejecting it
marked, the point of discrimination is spiritual Ver. 23. This occurs in a different place and
knowledge. This shows the importance of Chris- slightly different form in Matthew's account (xiii.
tian truth, which implies doctrine, 9), but was probably repeated.
Vers. IJ-20. Explanation op thb Para- Ver. 24 Take need what 70 hear. Luke:
BLE. See on Matt xiii. iS-23. The agreement ' how ye hear.' The latter is implied in the for-
with Matthew is striking, but Mark's independ- mer, for what we hear really depends on how we
ence is evident. hear. The reference is to a proper improvement
Ver. 13. Know to not thii paraUe 1 An an- of the opportunities now gradously afforded
Bwer to the seconcl question, implied in ver. 10. them, as appears from what follows. — With
It is not a reproof, but means : ' You find you what mearare ye mote, etc. See on Matt, vii 2.
cannot understand this without assistance.' The The principle is the same in both cases ; but
next question : and how then will ye know all there the application is to censorious judgments,
parahUt 1 extends the thought to all parables, here to our Lord's mode of instruction and the
but intimates further : * The first parable of the way it was received. Giving and receiving are
kingdom is the basis of all the rest If they un- reciprocal. As you treat me as your Instructor
derstand not this, they could not understand any (giving attention), you will be treated (in receiv-
that followed. If they had the explanation of ing profit). — And morofhall bo giTon, lit, 'ad-
this, they had the key for the understanding of ded, i, /., in case you hear properly. ' That
266 THE GOSPEL ACCORDING TO MARK. [Chap. IV. 1 -34.
hear/ omitted in the best authorities, was proba- ing to make the growth according to our notions,
bly inserted to express this obvious sense. The instead of according to God's law of develop-
rcterence may possibly be to teaching as well as ment, and thinking our care and anxiety can ac-
to giving attention ; vers. 21, 22, allude to this, complish this. A particular form of this error
and' mete' is more appropriately applied to giv- is met by the next clause : first the blade, then
ing out to others. The promise of increased the ear, then the full com in the ear. The ma-
knowledge is certainly given to those who faith- turily of the Church or of individual Christians
fully teach in God's kmgdom ; but here the other does not come at once. The repeated • then '
application is the primary one, as appears from marks the gradual progress better than * after
-the more immediate connection. that' The same word is used in the Greek in
Ver. 25. For he that hath, etc. See on Matt, both clauses. The lesson is therefore one erf
xiii. 12, where this thought precedes the explana- pa4ience. While we arc not to press a particular
tion of the parable of the sower. It was possi- meaning upon these three stages, the parable
blv repeated, since it is equally apt in both cases, plainlv implies that we must be careful not to
Tncre as well as here the application is to spirit- mistake the blade from the seed of grace for
ual knowledge. (In Matt. xxv. 29, the applica- ordinary grass, still less to think the immature
tion is more general.) There is nothing aroitrary ear will never be ripe grain. Indeed, as there is
in this rule ; it is a law of God's dealmg in the germination, we know not how (ver. 27), before
kingdom of nature as well as of grace. the blade appear, we should not be discouraged
Vers. 26-29. The parable of the seed if we notice no results, still less expect that wc
GROWING, WE KNOW NOT HOW. Found here can tell how or when the germ begins to de*
only. velop.
Ver. 26u And he said. The instruction to the Ver. 29. But when the fmit is ripe. The
people is resumed, or * to them * would probably Greek means either : * when the fruit shall have
ut added. — Af if a man, /I ^., any one. It is yielded itself,' or, according to the more usual
not necessary to interpret this ; the main point is sense, of the word used, * when the fruit allow-
the seed, the agent being in the back-ground eth,' /. e., when it is ripe. In either case the
throughout Besides, it is difficult to apply it thought of independence of human agency is
either to Christ (except on one theorv suggested kept up. — Straightway he sendeth forth the
below) or to His ministers ; for the language of rieUe, becaose the harvest is come. The agency
ver. 27 seems * inappropriate in the case of our which sowed enters again. If it means human
Lord, and the putting in the sickle inapplicable agency, the conclusion is simpiv : this develop-
to His ministers.' Human agency in general may ment and fruitfulness is for man s benefit, though
be referred to. — Should cast seed apon Uie earth, indei>endent of his care. We reap in spiritual
literally, shall have cast seed upon the earth. A things, though God alone (by His laws of grace)
single past act of sowing, not involving great gives the increase. If it refers to Christ, it is
care, as the expression plainly intimites. hinted that when the ^rain is ripe He harvests
Ver. 27. Aiid should sleep, etc, u e,, live as it, takes matured Christians to Himself. The
usual without further care 01 the seed sown. — parable possibly has a historical application :
He knoweth not how. The emphasis rests on the The sowing referring to Christ's instituting the
word • he ; * he who sows does not know how Church ; the intervening period to his absence,
that takes place which he expects to occur, and during which the growth continues according to
to occur for his benefit A true picture, since the laws of the Spirit's influence ; and the har-
such knowledge is not permitted to the wisest of vest to His return. Such a view suits the posi-
mcn, and what is known helps the growth very tion of the parable between that of the smuer
little. (the beginnings of Christianity) and that of the
. Ver. 28. This verse presents the main points mustard-seed (its wonderful extension). But this
t>f the parable, ^rj/; The earth beareth friiit of is not to be insisted on, since the agent is not
herself, as if from a self-acting power. The brought into prominence. The main lesson is :
growth in nature is according to certain laws that of spiritual growth indei^ndent of our
which act independently of man's agency, though agency, even though we sow the good seed and
the agencv of God who established these laws reap the harvest Hence^ pa/t'ence with imma-
and acts tnrough them, is not denied. The same ture Christians, and patience with an immature
is true in the kingdom of grace ; spiritual growth Church. Both cautions are constantly needed
is independent of human agency. That God's to prevent our becoming uncharitable and schis-
power is involved, appears from the whole matic
tenor of Scripture. While, therefore, the main Ver. 30-34. The Parable of the Mustard-
lesson of the parable is about spiritual things, Seed. See on Matt xiii. 31-35 ; comp. Luke
that ]es.<)on rests on an analogy of nature, assum- xiii. 18-19.
ing that in nature God operates through the laws Ver. 30. How shall we liken \ Opening a
He has established. The growth of the king- discussion with a question seems to have been a
dom of God, in general and in individuals, x^^z- usual mode with Jewish teachers. Here oui*
cording to a development which is naturaJ, /. ^., Lord graciously includes His disciples ('we')
in accordance with certain laws in the realm of who were also to teach about the kingdom of
grace, which are analogous to what are called God, — a hint that Christ's way of teaching is
natural laws, and like them acting with a certain still to be followed.
spontaneousness ; though God's constant energy Ver. 31. In the earth. Mark is fond of re-
is present in both. The mistakes opposed by peating the same expressions ; an evidence that
this truth are : first, expecting growth without his Gospel is not an abridgment
any seed ; secondly, taking up the seed to see how Ver. 32. Bhooteth ont great branches. Lit,
it grows, i, e., perpetusUly exacting a certain kind • maketh.' Peculiar to Mark. — This parable,
of experience, and testing discipleship by unwise setting forth the wonderful extension of the king-
and premature measures ; thirdly andchtejly, try- dom of God, is an appropriate close to the selec-
Chaps. IV. 35- V. 21.] THE GOSPEL ACCORDING TO MARK. 26/
tions made by our Evangelist. After the difficult taught a certain set of truths in this way alone,
ties in the beginning (tne sower) and the slow since this would carry out the purpose o! mercy
growth independently of human agency have and judgment indicated in vers, ii, I2. But this
been emphasized, the successful result is foretold, method was also necessary, in view of Jewish
The lesson oi patience is again enforced, but hope prejudice and misunderstanding, to prepare His
is more directw^encouraged. disciples to extend the truth (vers. 21, 22). — Bat
Ver. 3^. with many sneh parables. The privately to his own disciples. The correct read-
many such expressions in the Gospels should put mg and the Greek order alike emphasize the iso«
an end to the foolish assumption that each lation of the disciples. — He expounded idl things.
Evangelist intended to teU all he knew. — As they That they needed this is evident from the Gospel
were aUe to hear. Not merely as they had op- accounts, and we have specimens of these exposi-
portunitj of listening to His instructions, but tions in this chapter ancl Matt. xiii. ; xv. 15. In
* accordmg to their capacity of receiving,' the other cases there are indications of such exposi-
ability being a moral as well as mental. A wise tions. More are not given, because the subsequetU
Teacner ! It is taken for granted that He intu- teaching of the Afostles gives us the fruits of this
itively knew their capacity, a point in which well- training, revealmg the truth more plainly than
meaning instructors may fail. was possible then. A caution to those who un-
Ver. x\. And, not ' but' The contrast be- derrate the Epistles, which embody what is not
gins with the next clause. — Withoat a parable told us in the Gospels. Still the specimens re-
siMike he not Our Lord did instruct in other corded by the Evangelists are sufficient to guide
ways, but now that the separation had begun, He us in interpretation.
Chapter IV. 35-V. 21.
The Voyage across the Sea; the Stilling of the Tempest; the Demoniac;
Gadara {Gergesd) rejects our Lord.
35 "* A NO *he same ^ day, when the even ^ was come, he saith « matt. viu.
x\ unto them, Let us pass * over unto the other side. ^^^^ ^»»-
22-25.
36 And when they had sent away * the multitude, they took ® him
*even as he was in the ship.® And there were also with him *aKing»vii.
* 7, 10 ; comp.
37 Other little shipsJ And there arose ^ a great storm of wind, John>v-6-
and the waves beat into the ship, so that it was now full.®
38 And he ^® was in the hinder part of the ship,^^ asleep on a pil-
low : ^2 and they awake him, and say unto him, Master, carest
39 thou not that we perish } And he arose, and rebuked the
wind, and said unto the sea, Peace, be still. And the wind
40 ceased, and there was a great calm. And he said unto them.
Why are ye so fearful ? how is it that ye have no ^ faith ?
41 And they feared exceedingly, and said one to another. What
manner of man ^* is this, that even the wind and the sea obey
him }
V. I *And they came over^^ unto the other side of the sea, c matt. vin
2 into the country of the Gadarenes.^® And when he was come viii. 2i!^i7.
out of the ship,® immediately ^^ there met him out of the tombs
3 a man with an unclean spirit. Who had his dwelling among
the tombs ; and no man could bind him,^® no, not with chains :^®
4 Because that he had been often bound with fetters and chains,
* on that * when evening 'go * And leaving * take * boat
' And other boats were with him {according to the best authorities)
* arise th • the boat was now filling **^ insert himself
" in the stern " the cushion " have ye not yet
" Who then ^* omit over " Gerasenes (see notes)
*" straightway ^' insert any more '• a chain
268 THE GOSPEL ACCORDING TO MARK. [Chaps. IV. 3S-V. 21,
and the chains had been plucked^ asunder by him, and the
fetters broken in pieces : neither could any man ^^ tame him.
5 And always, night and day, he was in the mountains, and in
6 the tombs,^ crying,^ and cutting himself with stones. But ^
when he saw Jesus afar o£f,^ he ran and ^ worshipped him, d se« Man
7 And cried ^ with a loud voice, and said,^® What have I to do
with thee, Jesus, t/iou Son of * the most high God } ^1 adjure * Luke viii
8 thee by God, that thou^ torment me not. (For he said unto ^\»7..;
^ ^ Heb. VII. 1.
9 him, Come out of the man, t/iou unclean spirit.^ And he/^**J^-^«^^
asked him. What is thy name } And he answered, saying, My i^',^'.^^"*'
10 name is ^ Legion : ^ for we are many. And he besought him ^ JaVt mU.
much that he would not send them away out of the country. JJf. l^"^
1 1 Now there was there nigh unto the mountains ^ a great herd
12 of swine feeding. And all the devils ^^ besought him, saying,
13 Send us into the swine, that we may enter into them. And
forthwith ^ Jesus ® gave them leave. And the unclean spirits
went ®* out, and entered into the swine ; and the herd ran vio-
lently^ down a steep place ^ into the sea, (they were^ about
14 two thousand,) and were choked in the sea. And they that
fed the swine ® fled, and told // in the city, and in the country.
15 And they went ®* out to see what it was that was done.® And
they come to Jesus, and see him that was possessed with the
devil, and had ^the legion, sitting, and * clothed, and Mn his *c?™p- Luke
16 right mind ; ^ and they were afraid. And they that saw // « » ^' v 13.
told ** them how it befell to him that was possessed with the
17 devil,*^ and also^ concerning the swine. And they began to
18 pray** him to depart out of their coasts.** * And when he was k lukb via.
come** into the ship,® he that had been possessed with the
19 devil *^ prayed*® him that he might be with him. Howbeit
Jesus *® suffered him not, but saith unto him. Go home ^ to ^^
thy friends, and tell them how great things the Lord hath done
20 for thee, and hath had compassion *^ on thee. And he departed,
and began to publish in 'Decapolis how great things Jesus had /See Matt. !▼.
done for him : and all men did marvel.
21 ""And when Jesus was ^passed over again by ship" unto '*j^*^<j^j
40.
» rent ^ and no man had strength to
** among the tombs and in the mountains ^ crying out
«* And ^ from afar «• he saith ^ omit that thou
^ Come forth, thou unclean spirit, out of the man
*• And he saith unto him, Legion is my name ** mountain
" And they •* omit forthwith "he »* came «* rushed
•• the steep ^ being ^ them * had come to pass
^ and behold the demoniac, sitting, clothed and in his right mind, even him
that had the legion.
** declared unto *• the demoniac *• omit also
** beseech ** borders *• as he was entering
*^ demons *• besought *• And he ^ to thy house
" unto •^ how he had mercy •• had " in the boat
Chaps. IV. 3S-V. 21.] THE GOSPEL ACCORDING TO MAREC
the other side, much people^ gathered unto him ; and he was
nigh unto the sea."
^ a great multitude was " by ihe sea-side
269
3 ; Luke viiL 33) can rculily be har-
3 [his V
The
juld follow Him (Matt. viii. 19-21)
seems to have taken place just before He crossed
the sea. It had been a busy day ; our Lord had
first healed a demoniac (NIatt lii. 12), then en-
countered the accusation of His family (Mark iii.
ao, at) ; afterwards the accusation of the Phari-
sees (chap. iii. 22-30 ; more fully in Matt, xiu 24-
45), when His mother and brethren sought Him
{chap. iii. 31-3S ; Matt. iii. 46-50) , then after
37-iii. 59), departing to the sea-side
the long discourse, parts of which are recorded
in chap. ir. and Matt. liii., then encountered half-
hearted followers (Matt. viii. 19-2Z), and in the
evening crossed the lake. After such exhausting
labors, it is not strange that He fell asleep, even
amid the storm. Mark's account is vivid, and in
most respects more minute than that of Matthew,
giving particutan omitted by both the other
Evangelists.
Vcr ic. And on that day, whan araniii^ wu
earn*. Mark is most definite. — let oi go over
nnta the otLar dda. This vivid form of the com-
mand iodicaies a sudden departure. Comp. Luke
viii. 22. He would thus seek rest, which could
be obtained more easily on a lake subject to
storms than in a crowd already excited. Yet un-
belief disturbed Him even on the sea.
Vcr. 36. And leaving the miUUtiide.
did not send them auMy, but left tlicm. — Aa he
Vu; without preparation. He was already in
the boat, and they set of! at once. — Other bo»t<.
The best authorities do not give the di
form, ' liltle ships.' Mark alone tells of this.
These other boats were probably separated from
them during the subsequent gale.
Ver. 37. All three accounts of this storm and
its effects differ in form, but agree in substance.
From ver. 35, we infer that it was already night
when the storm arose. The lake was and is still
aubject to sudden storms, but very few boats are
Ver. 3S. In the iteni, aileep on tba etuliion.
The ordinary cushion, at the stem of the boat,
used for a seat, sometimes for the rowers. The
position is mentioned by Mark only, but Matthew
and Luke speak of the disciples' coming to Him,
which indicates the same thing. His weary body
i:«eded the rest, and this the disdplei must have
known ; hence there is a tone of ankindness as
well as unbelief in the language he recorded :
CwMit thou not that we perlihl The various
accounts indicate a variety of expressions, all of
fear, thoueh this includes a complaint The same
want of faith is still manifest in Christians in
times of trial, even though not thus expressed.
Vei. 39. Foua,btitllL Mark alone preaervei
these words.
Ver. 40. Est* je not jot faith. ' Vet,' in
view of the late instruction, and His numerous
miracles. Mark, in many instances, brings out
the weakness of the disciples meet prominentlj;
270
THE GOSPEL ACCORDING TO MARK. [Chaps. IV. 35-V. 21.
a significant fact, if we remember that Peter was
his authority.
Ver. 41. Feared exceedingly, lit., 'feared a
great fear.' — And laid one to anotlier. This
seems to have been the language of all in the
boat. — Who then is this ? Mark and Luke have
a different expression from that given by Mat-
thew : * What manner of man.* * Who then,'
f. f; in view of all we have seen. This command
over the wind and sea was a new revelation of
Christ even to his disciples.
Chap. V. 1-20. The Demoniac at Gerasa.
See on Matt viii. 28-34. Comp. Luke viii. 26-
59. Luke's account more nearly resembles that
-of Mark, and both are fuller than that of Mat-
thew.
Ver. I. The Gerasenes. The preferable form
here. ' Gergesenes ' is found in some of the best
authorities. The latter is the preferable reading
in Luke, although there is good authority for
* Gerasenes ' there also. On the locality and in
explanation of the cut, see Matt, viii 28.
Ver. 2. Straightway. Mark's favorite word.
— A man. Matthew tells of 'two,' being more
particular in this respect. Luke speaks of but
one. — With, lit, 'in 'an unclean spirit. Mark
usually prefers this form of describing dcmoni*
acal possession.
Vers. 3-5. Mark's description of the man is
most fulland striking. Both he and Luke tell In
different words that his dwelling was among, lit,
'in ' the tombe, a fact only hinted at by Matthew.
Peculiar to this narrative is the mention of the
foct Uiat no man eould hind him any more ; as well
as the proof of it from the unsuccessful attempts
which nad been made (ver. 4). The case was
probably one of long standing, and repeated
efforts had been made to confine him (Luke viii,
29). — Fatten were for the feet, ohaini, for any
other part of the body. — To tame him, by any
means. The necessity for attempting to tame
him was the danger to those passing that way
(Matt viii. 28). This untamable demoniac spent
his time in self-laceration (ver. 5), crying, night
and day, deprived of sleep in all probability, and
wandering not only among the tombe in which he
dwelt, but in the monntaini, so common in that
district That he was usually naked is implied
here, but stated in Luke only. A fearful picture,
agreeing in most points with certain forms of in-
sanity. It cannot be argued from these symp-
toms that it was merely a case of insanity. The
writers who so accurately describe the symptoms,
define the malady; their statements must oe ac-
cepted or rejected as a whole. (See on Matt,
viu. 34). Mark's gospel, more fully than any of
the others, shows Christ's power over evil spirits.
The power is measured iy the difficulty of the
case.
Ver. 6. And when he saw Jenia from afar.
The prominent thought is that he ran from a
distance. This running would look like a Violent
attack, but instead of this, he wonhipped him ;
Luke : 'fell down before Him,' which may be all
that the word * worsliipped ' means. But tne next
verse intimates that it was an acknowledgment
of Christ's power, even if still hostile in its tone.
If the man was merely insane, how could he
have known of Jesus.
Ver. 7. See on Matt, viii 29. Peculiar to
Mark is the strong expression : I adjure thee by
God. The language of the demon, not of the
man; not a mere blasphemy, but a plausible
argument : ' We implore thee to deal with us
as God Himself does, that is, not to precipitate
our final doom, but to prolong the respite which
we now enjoy' (J. A. Alexander). The high-
est acknowledgment comes from the most viru-
lent demon.
Ver. 8, For he said, or, ' was saying.' This
and the next verse show that the language just
used was that of the demon speaking through
the man. The adjuration of the demon and the
command of our Lord were uttered about the
same moment, the conversation (vers. 9-12) tak-
ing place immediately afterwards.
ver. 9. What is thy name? Probably ad-
dressed to the man, since there would be no
special object in finding out the name of the
demon, who however answered : Legion is my
name. Matthew omits this, and Luke abbre-
viates it. The Latin word * legion ' (used also in
Greek and rabbinical Hebrew), was applied to a
division of the Roman army, numbering from
three to six thousand men. But it also denotes,
indefinitely, a large number (compare our pop-
ular use of the word regiment) ; so that the an-
swer means : * I am a host,' as the next clause
shows : for we are many. Luke narrates the
fact without putting it in the mouth of the de-
mon. Our Lord had already commanded the
demon to come out (ver. 8) ; the question * what
is thy name ' assumed that the command would
be obeyed, leaving the man free to answer ; but
the demons still lingered, and one of them, as
leader, answered thus, in pride and partial resist-
ance. ' Legion ' implies, not a collection, but an
organized host (comp. Eph. vi. 12 ; Col. ii. 15).
Ver. 10. He besonght — aend them away. The
singular and plural nere used confirm the ex-
planation just given. — Oat of the country, i. ^.,
the Gerasene district. Luke says : * into the
deep ; ' comp. Matt viii. 29. This request seems
to have been a preparation for the subsequent
one (ver. 12). It was less definite than the first
adjuration, but still uttered in the spirit of resist-
ance. Their desire to remain in that district was
probably connected with its lawless character,
though It may have been merely the wish to stay
where they were, in the man.
Ver. II. The mountain. The better estab-
lished reading, agreeing more exactly with Luke's
account.
Ver. i^ Being about two thoniand. The
parenthesis^ is unnecessary. The correct reading
omits the verb, and we supply : being. This is
preserved by Mark alone. The rest agrees en-
tirely, though not verbally, with Matthew's ac-
count
Ver. 14. In the oonntry, lit, 'in the fields,'
i, e.t the villages and houses by which they
mssed. So Luke ; Matthew is less minute. —
They, /. /., the people who heard the report
Matthew : * the whole city.*
Ver. 15. The order of the Greek, which is
reproduced in the foot-note, is vivid. — Sitting,
not wandering as before ;>— dothed, not naked
now ; — and ui hii right mind, sane, not a ma-
niac, as he had been under the demoniacal influ-
ence. — Sren him that had the le^on. The real-
ity of the possession is emphasized by the fact
that they identified this man as the former ter-
ror to tne district — They were afraid, terrified,
awe-struck.
Ver. i6l And they that taw it Probably the
swine herds who had returned, possibly those
Chap. V. 22-43.] THE GOSPEL ACCORDING TO MARK.
271
who had accompanied our Lord in the boiL — etc He may have been in dajiger of deBpt:
How tt happontd. Not merely the f— ' —'-■-'- ■--- '-■—-•- '- -i j- — ■-■ ■■--- — ' — j '*>-
those coming already perceived, Ifut t
leBpismg
How tt happoiMd. Not merely the fact which hia friends in the district that rejected Chriit.
those coming already perceived, Ifut the way in His previous life may have harmed them ; our-
which the cure had occurred. Lord would make his future life a blessine to
Ver. 17. To deptit oat of tluir bordan. See them. — Tall them. The command to t^ose
on Mitt. viii. 34. Thai Evangelist omits all the liealed was often to keep silence, here it is the-
incidents of vers. 15, :6, i3-la reverse, and for a gcXKl reason. There was no
Ver. iS. Aa ha waa antarlng into tha boait, danger of tumult attending such a proclamation-
The correct reading shows that he had not yet in that region as in Galilee. Then out Lord,
entered. — Beaooght him. The same word used even when rejected, would leave a preacher be-
in the last verse. Th^ reason of this request hind Him. — How gn*t tiling* tlie Iiord bath-
was probably personal eratilude to oiir Lord, dons for thes. Luke: 'God hath done for thee.'
He would thus aepaiale himself from those who So thai ' the Lord ' means ythiniah, but it is also
rejected his Deliverer. Possibly he feared a re- a fair inference that it means Christ Himself (see
lapse. ver. zo), — And bath had maiey on thee. This'
Ver. 19. Oo into thy honao nnto thy Moub, hints at a spiritual blessing.
Ver. 3a In Seo^ulia.
ee on Matt iv. 25. this visit and another through the noTthera part'
St of the Jur(Un| of of Decapolis (chap. vii. 31). In Pella,ad^of
which iKis immediate district formed a part. The Decapolis, the Christians found refuge at th»
healed man became a preacher, not only where destruction of Jerusalem.
Christ had been rejected but where He had not Ver. zi. A grast tanltitada va* ptbarad unto
pone. His message was his Own experience : him. Comp. Luke viii. 40. The night after the
low great thingi Jesni had done for him, which discourse was probably passed on the lake, sO'
he understood to be the same as ' how great that this was the day after ; possibly the second
things the Lord haih done for thee.' Our Lord day. — By tlia aaa aida. He resumed His teach-
wis not allcigether unknown in this region, but ing there. We disconnect this verse from what
His personal ministry did not eitend further than follows. See note on next section.
Chapter V. 22-43.
The Rauing of fairns' Daughter; and the Healing of the Woman on the
Way.
22 " A ND, behold,' there cometh one of * the rulers of the syn- "jJI^l^',
^» agogue, Jairus by name ; and when he saw him, he fell * * vm'n^jt,
23 at his feet, And besought^ him greatly,' saying. My little J^u. ^j;
daughter lieth ' at the point of death : I pray thee^ come and iriS!.™!/.''
272 THE GOSPEL ACCORDING TO MARK. [Chap. V. 22-43
* lay thy hands on her, that she may be healed ; and she shall ^^ ^^^^'
24 live.^ And yesus^ went with him ; and much people® followed Luiteri'. io|
him. and thronged w him. '^••'^•*
25 And a certain ^^ woman, which had an issue of blood twelve
26 years, And had sufiFered many things of many physicians, and
had spent all that she had, and was nothing bettered, but rather
27 grew worse, When she had heard of ^^ Jesus, came in the
2^ press ^ behind, and touched his garment. For she said. If I
29 may^* touch but his clothes,^^ I shall be whole.^® And straight-
way the fountain of her blood was dried up ; and she felt in her
30 body that she was healed of that^^ ** plague. And Jesus, imme- ^^f^J^"^'
diately^® knowing^® in himself that* virtue had gone out of ' ^"^•^ ^> *«•
him,*^ turned him about in the press," and said. Who touched
31 my clothes ?^' And his disciples said unto him, Thou seest
the multitude thronging thee, and sayest thou. Who touched
32 me ? And he looked round about to see her that had done this
33 thing. But the woman fearing and trembling, knowing what
was done in ^^ her, came and fell down before him, and told him
34 all the truth. And he said unto her. Daughter, thy faith hath
^made thee whole; go in peace, and be whole ^ of thy /see chap x.
** plague.
35 While he yet spake, there came from ^the ruler of the syn- ir secver. 22.
agogue's house certain which said,® Thy daughter is dead ; why
36 * troublest thou the Master any further ? As soon as Jesus * Luke vH. 6.
heard the word that was spoken, he ^ saith unto ^ the ruler of
37 the synagogue. Be not afraid, * only believe. And he suffered «ver.3|^se«
no man to follow * him, save * Peter, and James, and 'John the * see Matt.
38 brother of James. And he cometh*" to the house of ^the ruler ' chap. in. 17.
of the synagogue, and seeth ^ the tumult,® and them that wept
39 and wailed * greatly. And when he was come in, he saith unto
them. Why make ye this ado,® and weep } the damsel ^ is not
40 dead, but sleepeth. And they laughed him to scorn. But
when he had put them all out,^^ he taketh the father and the
mother of the damsel,^ and *" them that were with him, and en- «• vcr. 37
41 tereth in where the damsel* was lying.^ And he took ^ the
damsel ^ by the hand, and said ^ unto her, Talitha cumi ; which
42 is, being interpreted. Damsel, i^ I say unto thee,) ^ arise. And ^ ^^^\^]'^
^ made whole (///., saved), and live • he •a great multitude
*® they were thronging *^ omit certain *' the things concerning
" crowd " omtt may ^* garments *• made whole
" her " And straightway Jesus *• perceiving
* that the power from him had gone forth "to ^ healed
•* they come from the house of the ruler of the synagogue, saying
•* The best authorities read But Jesus, not heeding ^r, overhearing) the
word spoken * insert together *• they come
" and he beholdeth ^ a tumult * people weeping and wailing
«> child •* forth •* the father of the child and her mother
•• omit lying •* And taking •* he saith
Chap. V. 22-43-] THE GOSPEL ACCORDING TO MARK. 2/3
straightway the damsel arose, and walked ; for she was of the
age of twelve years.^ And they were astonished^ with a great
43 astonishment.^ And he '^ charged them straitly * that no man^^^^Jii.'^is;
should know it;^ and*^ commanded that something should Mattvuu.
be*^ given her to eat.
•• twelve years old
» this
^ amazed
*^ insert he
^ amazement
*' that something be
Chronology. These miracles were performed
very shortly after the return from the country of
the Gadarenes. From Matthew, however (ix.
i8), we learn that Jairus came while our Lord
was discoursing after the feast at his (Mat*
thew*s) house. The paragraph (chap. ii. 15-22),
in order of time, should immediately precede
this section. Mark*s account of these two mira-
cles is most full and vivid. The peculiarities
alone are commented on.
Ver. 22. There eometh, to the house of Mat-
thew (Levi). Mark is fond of using the present
tense. — JairuB. So Luke. Matthew omits the
name. The original is vivid : seeing him he fall*
eth at his feet
Ver. 23. Itf little daughter. ' Little daugh-
ter,* one word m the original, a diminutive of af-
fection ; comp. the German Tochterlein^ Mark
probably gives the exact words of the ruler;
Luke narrates in his own language the state of
the case ; Matthew, in his briefer account, com-
bines in one sentence the substance of what the
ruler said and the actual state of the ^irl as re-
ported on the way thither (ver. J5), omitting any
special reference to the latter fact. — Is at the
point of death. A correct paraphrase of a Greek
expression which cannot be literally translated.
— Tliat thou come, etc The language of the
original is peculiar and broken, indicating great
emotion. Hence 'I pray thee* has been sup-
plied, but the strong word ' that ' (in order that)
should not be omitted. The best explanation is :
He states the condition of his daughter * in order
that coming thou mayest lay thy hands on her, in
order that she may be made whole and live.'
He thus expresses his faith. ' Made whole,' lit.,
'saved,' from her disease, and 'live,' since it
threatened death.
Ver. 24. A great multitude. The thronging
of the people )& prominent in the accounts of
Mark and Luke. That so important a i>erson as
Jairus had asked our Lord^s help may have
occasioned unusual excitement, though multitudes
usually followed Jesus.
Ver. 26. Suffered many things of many phy-
sieians. Luke, himself a physician, also states
that she ' had spent all her living on physicians,'
without any good result Mark emphasizes the
fact that she ' suffered ' at their hands, and grew
worse instead of better. In those days such dis-
eases es])ecially would be j>oorly treated, and
treated without tenderness, nrst because the pa-
tient was Levitically unclean^ second because she
was a woman. Our Lord's conduct Was a pro-
test against both, these. Just in proportion as
His influence permeates society, is woman not
only elevated, but tenderly dealt with, especi^ly
in the matter of delicate diseases. All, physi-
cians included, may learn a lesson here m the
treatment of invalios of the female sex.
VOL. L 18
Ver. 27. When she had heard. It is not cer-
tain how long it was since she heard, but she
came because she had heard. — The things eon-
oeming Jesus. This paraphrase brings out the
correct sense. She had heard of His doings, as
well as His name. — In the erowd (the word
usually translated * multitude '). Mark alone
mentions this. — His garment. Matthew and
Luke are more particular : ' the hem of His
garment.'
Ver. 28. For she said, literally, 'was saying.'
Matthew : ' within herself,' but it is possible that
she may have murmured it again and again as
she tried to get through the crowd.
Ver. 29. Felt in her body. Lit., ' knew (1. ^.,
by feeling) in the body.' The first clause teJls of
the cessation of the ordinary symptom of her
disease, this points to a new sense ot health.
Ver. 30. Tliat the power from him had gone
forth. This is a literal rendering. The power,
which was His and which proceeded from Him,
He felt had on this occasion also gone forth to
heal.
Ver. 31. His disdples. Luke : ' Peter and
they that were with Him.' The denial of all is
mentioned by the same Evangelist This nat-
ural answer of the disciples, according to Luke,
called forth an express declaration from our
Lord, that He perceived power had gone out
from Him.
Ver. 32. And he looked round about. Peculiar
in this form to Mark. — To see her. This indi-
cates, what is implied in any fair view of the
whole transaction, that He knew who had done it
Ver. 33. Fearing and trembling. Luke in-
serts : 'saw that she was not hid.' The two ac-
counts agree remarkably and yet differ. Her
experience in the past well accounts for her con-
duct; rough physicians, painful treatment, loss
of means, constant diminution of health, the na-
ture of her disease, all led to the secret mode she
adopted, and this was in keeping with that —
Tdd him all the truth, and that too ' before all
the people ' (Luke viii. 47). Her faith is brought
out and triumphs thus over her timidity. To
this day, physicians complain of want of candor
in female patients, or at least of a failure to ac-
curately state their s)'mptoms, etc. So that the
naturalness of the picture is remarkable.
Ver. 34. Be heued. Not the same word as in
the previous clause. — Of thy plague, scourge,
affliction. Peculiar to Mark. These words were
a gracious and solemn ratification of the healing,
which had been stolen, as it Were. -^ Go in peaee.
Lit, * into peace.' The state in which she could
now live in contrast with her previous suffering
and her unquiet up to this moment
Ver. 35. Why trouUest thou the master
(Greek : ' teacher *) any further I The underly-
ing thought is : the case is now beyond the help
274 THE GOSPEL ACCORDING TO MARK. [Chap. VI. i-^
of Jesus, who might have cured, but cannot raise words is a mark of accuracy, and of the strong
her. The language is kind, and indicates faith. impression made upon the eye-witness. — DftmM
Ver. 36. But Jems not heeding, or, overhear- (I lay to thee) arise. ' Damsel ' is a word of en-
ing, the word spoken. The correct reading in- dearment, as if it were : * Rise, my child/ and
troduces a word, which usually means, to pass by 'Talitha' has precisely that sense. 'I sav to
as unheard, not to heed : more rarely, to over- thee,' is inserted so that the meaning shall be
hear. In either case, it is a mark of accuracy in as plain as possible. Some suggest that it was
this account The message was addressed to the to show that the words used were not a magical
ruler, not to our Lord. Either He did not heed formula, but an actual address or command ; but
it, though He heard it ; or He heard it, when it this is not probable.
was not addressed to Him, the former seems Ver. 42. Straightway the damsel arose. Luke,
preferable. — Be not afraid, only believe. Luke the physician, speaks of her spirit returning. —
adds : ' and she shall be made whole.* The de- And walked. Peculiar to Mark, and an incident
lay seemed fatal, was in itself a trial to the faith which would be impressed upon an eye-witness,
ot Jairus, especially now that the crisis had — For she was twelve years old. Before her
come. Yet what had just happened, for the death she was old enough to walk and was now
message came 'while He was speaking* (ver. restored just as before. Up to this point there
, would encourage Jairus, especially as faith was nothing to indicate that she was other than
35)
hac
ad been exalted in the miracle which the ruler an infant Luke mentions her age much earlier
himself witnessed. in his narrative, while Matthew omits it alto-
Ver. 38. Beholdeth a tnmnlt. Mark gives gether. It is impossible to believe that these
prominence to the noise common in such circum- three Evangelists copied from each other, or
stances ; Matthew, to the * minstrels ; * Luke, to from a common source, in regard to this occur-
the weeping. Evidently the same scene is de- rence. The attempt to differ and agree in this
scribed and the accounts derived from eye-wit- way would be either altogether unsuccessful or
nesses. See on Matt. ix. 23. cost more than it was worth. — Amazed. A
Ver. 39. When he was eome in. The crowd stronger word than that usually translated * as-
was kept outside, three disciples accompanying tonishcd.'
Him. He then speaks to the crowd inside^ and Ver. 43. Charged them mnoh. A tumult might
after their scornful reply (ver. 40), they are put be excited, the canial expectations about the
out of the house, at least kept from entering into Messiah might be roused. Comp. i. 43 ; Matt.
the chamber of death. See on Matt ix. 24. ix. 30, etc — That something be given her to eat.
Ver. 40. Entereth in where the damsel was. The miraculous power now ceased : she needed
The whole account, just here, seems to have been food ; her strength would be recovered by nat-
derived directly from Peter who was present ural means. At the same time it was an evidence
Ver. 41. Taiitha enmi. These were the words that she was actually restored. — Matthew, who
used, in the dialect of the country. Mark cites was probably outside with the other disciples, tells
such Aramaic expressions a number of times (iii. of the spreading of the report of this miracle,
17; vii. II, 34; xiv. 36). The addition of an while Mark, probably informed about it by Peter
interpretation shows that be wrote for other than who was inside the house, gives the particulars uf
Jewish readers, but the insertion of the very what occurred there.
Chapter VI. 1-6.
Rejection of our Lord at Nazareth.
1 " A ND he went out from thence, and came ^ into his own '* ^^^^'^^' *"'•
2 /jL country ; and his disciples follow him. And when the
sabbath day was come, he began to teach in the synagogue :
and many ' hearing hun were astonished, saying. From ^ whence
hath this man these things } and what wisdom is this which * is
given unto him,^ that even such mighty works are ® wrought by
3 his hands ? Is not this * the carpenter, the son of Mary, the t comp.Matt.
brother of James, and Joses, and of Juda,^ and Simon ? and
are not his sisters here with us ? And they were offended at ^
4 him. But® Jesus said unto them, A prophet is not without
honour, but^^ in his own country, among his own kin,^^ and in
^ cometh * good authorities read the many
• omit From * and what is the wisdom that
• this man {according to the best authorities)
• and such mighty works {according to the best authorities) ' and Judas
• in • And *® save " kindred
Chap. VI. 1-13.] THE GOSPEL ACCORDING TO MARK. 275
5 his own house. And ^ he could there do no mighty work, save * ^iiuS^ix.
that 'he laid his hands upon a few sick folk,^^ and healed tAem. j'iUcbxp.r.
6 And ' he marvelled because of their unbelief. , f J; ^^ ^^
7 -^ And he went round about the villages, teaching. ^ l3£*^£'
" omit folk
Chronology. This visit to Nazareth is the the brethren of our Lord, see Matthew, pp. 127,
same as that mentioned by Matthew (xiii. U-58), 128.
but different from that recorded by Luke (iv. 14- Ver. .(. Among hii own kindred. Peculiar to
30). See notes on the former passage. Some Mark.
other miracles intervened between the raising of Ver. 5. And lie oonld thare do no mighty work.
Jairus* daughter and this rejection (Matt. ix. 27- His power was not changed. His miracles were
34). not feats of magic, but required two conditions
Ver. I. Went out tram, thenoe. From Caper- to call them forth : an opportunity and a suffi-
naum. — Hlf own oonntry, i. e.^ Nazareth. — Hlf cient moral purpose. ' Unbelief ' prevented both.
^iff5rfpi^ foUow him. Mentioned bv Matthew The unbelieving would not come for healing ;
also ; this opposes the identity witK the visit to heal such would be contrary to liis purpose
mentioned by Luke. in the miracles, the demonstration of His spirit-
Ver. 2. nie Mbbath-day. Mark, here as so ual power. Hence, He ' could not' When men
often, is more specific than Matthew. — Xftny, do not believe, they do not give Him the oppor-
accoiding to manv ancient authorities, ' the tunity to save them, and to save the unbelieving
many,* the multitude of this city. — What if tho is contrary to His purpose, and impossible. The
wiidom given onto this man Y Ttiis acknowledge- few miracles of healing in Nazareth were of the
ment of His wisdom conveys a sneer. More most usual character ; but these too were doubt-
graphic than Matthew's statement. — And inoh less according to the faith of the subjects,
mighty worki (or, * powers') wronffht by his Ver. 6. He marvelled heoanie of tn^onbeUef.
hands. We may supply either ' whence are,' To be taken literally. On another occasion our
or ' what are.' The latter seems to give the Lord ' marvelled ' (Matt. viii. xo ; Luke vii. 9)
sense of the correct reading. It is plain, from at the great faith of a heathen centurion. Both
ver. 5, that they referred to miracles in other instances indicate the great importance of faith,
places. — Went round about. The unbelief of Nazareth
Ver. 3. The oarpenter. Matthew : ' the car- did not stop our Lord's activity. This circuit
penter's son.' Our Lord had probably wrought was closely connected with the sending forth of
at the trade of Joseph ; though the Nazarenes the Twelve (ver. 7) ; hence it seems to be identi-
would in any case naturally identify Him with cal with that mentioned in Matt. ix. 3c, if we
the occupation of His reported father. All Jew- refer the latter to a distinct journey. It would
ish young men learned a trade. The legends be the third circuit through Galilee, whidi be-
and fancies about the infancy of Christ are very gan with this rejection at Nazareth and continued
foolish; but the Son of man would doubtless until the return of the Apostles, when they all
share in the primal curse (Gen. iii. 19). — On withdrew (ver. 30).
A'
Chapter VI. 7-13.
TIu sending out of the Twelve.
ND he called unto him ^ the twelve, and began to send « ^^^i^^^i
them forth by two and two ; and gave them power over^ ^^J^ ^^
8 unclean spirits ; And commanded them that they should take »•*""•
nothing for their journey, save a staff only ; no scrip, no bread,®
9 no money in their purse : But 6e^ ^shod with sandals ; and not 6 Acuui.s.
10 put^ on two coats. And he said unto them. In what place so-
ever^ ye enter into a house, there abide till ye depart from that
11 place."^ And whosoever® shall not receive you, nor hear you,
when ye depart thence, shake off the dust® under your feet *for e sec Matt.
a testimony against ^^ them. Verily I say unto you, It shall be
• calleth unto him ^ insert the • no bread, no wallet * to go
• put not • Wheresoever ' thence
• Whatsoever place • insert that is " unto
27(> THE GOSPEL ACCORDING TO MARK. [Chap. VI. 7-29.
more tolerable for Sodom and Gomorrah in the day of judgment,
12 than for that city.^^ And they went out, and preached that men
13 should repent. And they cast out many devils,^ and ** anointed '^ J**- ▼• »4.
with oil many that were sick, and healed them,
^^ The best authorities omit from Verily to the close of the verse *' demons
Matthew prefaces his fuller account by tell- Ver. 9. With sandals, /. ^., such as they had
mg of our Lord's compassion for the multitudes on at the time, without waiting for shoes es-
(Matt. ix. 36-38). Luke gives a very brief state- pecially adapted for the journey (Matthew :
mcnt (Luke ix. 1-6). The choice of the Twelve * nor shoes *). — The construction changes into a
took place some time before (chap. iii. 13-19), direct command in the last clause, as if the mem-
within the same year. Mark gives only a portion ory of one present had supplied it.
of y^^ first part of the discourse recorded in Vers. 10, 11. See notes on Matt. x. 11-15.
Matthew. Mark, however, adds : for a testimony onto them
Contents : their outfit or want of outfit (vers. (comp. Matt. x. 18). Luke says, * against them.'
8» 9) ; the manner of proceeding (vers. 10, 11) ; This solemn act, which meant a cessation of in-
vers. 12, 13 describe their activity. tercourse, was a testimony to them, and against
Ver. 7. By two and two. These pairs seem them also, a token that the truth was still the
to be indicated in the list given by Matthew, truth, and their rejection would be a ground of
although he does not mention that they were judgment.
thus sent out. A proof both of truthfulness Ver. 12. That men shonld repent. Not simply,
and of independence. — Power over the andean preached repentance, but preached in order that
spirits. Peculiar to Mark, and characteristic of men might be lead to repentance ; the latter in-
his narrative. eluding the former.
Ver. 8. Save a staff only, 1. ^., if, as was Ver. 13. Anointed with oil many sick. Pc-
usual, each had a staff for walking, let him take culiarto Mark. To suppose that the oil was used
it, but not provide one especially. This explana- medicinally is contrary to the whole tenor of the
tion, which is strictly granmiatical, removes the narratives. It was * the vehicle of healing power
apparent difference between the command as committed to them* (Alford), an external sign
recorded here and by Matthew and Luke. Our such as our Lord sometimes used to connect
Lord did not prescrilie minutely what each should Himself and the person cured. It was probably
wear and carry, as monkish rules do. The point also a symbol of anointing by the Holy Spirit.
is : make no special preparation, take no special A practice of this kind continued in the Apostolic
care : *for the workman is worthy of his food * Church (see Jas. v. 14) ; but neither the fact nor
(Matthew), a thought involved in the words : no the symbolical meaning justify the Roman sacra-
bread, which Matthew omits. — Ko wallet. A ment of extreme unction (observed also in the
leathern pouch. The correct order is as here in- Greek Church, with the difference that it may
dicated. — Ko money in their pnrse, lit., 'not be repeated, while the Roman Church adminis-
brass into the girdle.' ters it only once, at the approach of death).
viu.
see
xvi.
Chapter VI. 14-29.
The Murder of yohn the Baptist,
14 o A ND king Herod heard of him; ^ (for his name was spread " ^.'^^{J^Z^
J^^ abroad ; ^ and he said, That,^ John the Baptist * was ^ " ^•
risen from the dead, and therefore mighty works ^ do shew
15 forth themselves^ in him. * Others said, That^ it is Ellas.® ^Qiap.
And others said, That^ it is a prophet, or^ as one of (he proph- Malt.
16 ets. But when Herod heard thereof he said, It is ^^ John, whom *^*
17 I beheaded : ^^ he is risen from the dead.^' For Herod himself
had sent forth and laid hold upon John, and bound him in
prison for Herodias* sake,^^ his brother Philip's wife ; for he had
18 married her. For John had ^* said unto Herod, It is not lawful
^ thereof ■ had become known • omit That
* that baptized, or the Baptizer • is • the or these powers
' do work 8 Elijah » omit or ^^ omit It is
" (, ) instead of { : ) " omit from the dead
" the sake of Herodias " omit had
Chap. VI. 14-29.] THE GOSPEL ACCORDING TO MARK. 2y7
19 for thee to have thy brother's wife. Therefore Herodias * had ^ ^in'^jh;
a quarrel ^ against him, and would have killed ^® him ; but ^^ ^^"^£3^
20 she could not : For Herod feared John, knowing that he was a "* "*
just man and a holy,^® and observed ^^ him ; and when he heard
21 him, he did many things,^ and heard him ** gladly. And when </ciuip. ai.
a convenient day was come,^^ that^ Herod on his birthday cJip.*??^.
•made a supper to his -^^ lords, -^^high ^ captains, and * chief es- * \f^^^^
22 tates^ of * Galilee; And when the daughter of the said He-/Rev!Ji.v«.
rodias^came in, and danced, and ^ pleased Herod and them ^ ,3''"' *^"'
that sat with him, the ^ king said unto the damsel. Ask of me / liS"5x'
23 whatsoever thou wilt, and I will give it thee. And he sware niLsoi"^.
unto her, Whatsoever thou shalt ask of me, I will give it thee, * Lukeiii.i.'
24 'unto the half of my kingdom. And she went forth, and said / Esther y. 3,
unto her mother. What shall I ask ? And she said. The head
25 of John the Baptist* And she came in straightway with haste
unto the king, and asked, saying, I will that thou give me by
26 and by ® in a charger ^ the head of John the Baptist. And
the king was exceeding sorry ; yet for his oath's sake, and for
27 their sakes which sat with him, he would not reject her. And
immediately ^ the king sent an executioner,^^ and commanded
his head to be brought : ^ and he went and beheaded him in
28 the prison, And brought his head in a charger,^® and gave it to
29 the damsel ; and the damsel gave it to her mother. And when
his disciples heard of if} they came and took up his corpse, and
laid it in a tomb.
" set herself *• desired to kill " and
w a just and holy man " kept him safe
* the best authorities read was much perplexed
^* a convenient day having come ** when
^ and the high ** the chief men
^ and the daughter of Herodias herself having come in
^ she instead of and ^ and the ** forthwith
*• upon a platter ** straightway
*^ a soldier of his guard '^ to bring his head
*
See on Matt ziv. i-i^ ; comp. X,uke ix. 7-9. Whom I beheaded. The emphasis rests on ' I,'
Mark's account is detailed, somg back to the and the correct reading is more ^aphic than the
imprisonment of John, which occurred before common one. His guilty conscience suggested
our Lord began His Galilean ministry. the thought, which was uttered to his servants
Ver. 14. King Herod. Herod Andpas, the (Mattxiv.2). Others held the same view (Luke
'Tctrarch ' (Matt, Luke). —Heard. The activity ix. 7).
of the Apostles, preaching and performing mira- Vers, vj-i^ See on Matt xiv. 3, 4.
cles as the messengers of Jesus, now specially Ver. 2a For Herod feared John. Herod*s
attracted his attention. — For his name had h»> feelings toward John are detailed by Mark only,
oome known* The necessary result of the labor The impression made upon Herod grew stronger
of the Apostles. after the imprisonment, so that Herodias 'could
Ver. 15. Others said, were in the habit of say- not' kill John. Matthew says that Herod 'feared
ing. The current popular opinions are here the multitude.' Both motives necessarily en-
given (comp. chap. viii. 28 ; Matt. xvi. 14 ; Luke tered. Without the political motive the moral
IX. 19), and not what was said to Herod. — A one would not have sustained Herod against the
prophet ai one of the prophets. The meaning is : will of the woman he had adulterously married.
A prophet like the old prophets, not Elijah nor — Holy. A recognition of John's dignity as a
the Prophet prophet, one consecrated to God's service. —
Ver. 16. Heard. Probably of these opinions Kept him safOt or ' preserved him,' i, /., from
as well as of the acts which occasioned them. ^- Herodias. — Was moiBh perplexed. This idea.
278 THE GOSPEL ACCORDING TO MARK. [Chap. VI. 14-44
which is restored by the correct reading, shows what intervenes describes the convenient day.
most strikingly the peculiar and divided state of The main thought is : the pleased Herod. — The
Herod*s mind. — Heard him gladly. Some real fact that the whole companv was pleased is men-
influence for good was beginning to operate, tioned by Mark only, who also gives the words of
The description is not unnatural Herod.
Ver. 21. A eonvenient day, 1. ^., for the pur- Ver. 23. Unto the half of my kingdom. The
pose which Herodias cherished, not for Herod's full form of the oath is here preserved. Ahas-
feast, which took place at the fixed time. — When uerus (Esther vii. 2) made a similar oath to his
Herod on his Urthday. Herodias planned the queen ; this was to a ^irl whose graceful immod-
schemes beforehand. — Lords, etc. Political ser- esty had pleased the kmg.
vants and military officials, then leading men of Ver. 24. She went Ktrth. The studied vin-
the land. * His ' belongs to the first class only, dictiveness of Herodias is here brought out.
Strictly speaking, Herod had no ohief captains Ver. 25. With haste. She shows no reluc-
(chiliarchs) of his own. tance, but is a genuine daughter of the Herodian
Ver. 22. See on Matt xiv. 6, 7. — The dan^h- familv. Her reauest is put most strongly : I will,
Cer of Herodias herself. Not a common dancing i. ^., tnis is my cnoice. — Forthwith, after as short
girl, but her own daughter was put to this de- an interval as possible.
grading task, for the accomplishment of her ma- Ver. 26. Exceeding sorry. Mark's language
lignant purpose. Some of the best authorities, is stronger than that of Matthew,
however, read : ' his daughter Herodias.' She Ver. 27. A soldier of his guard. The word
was now, in law, his daughter, and thus a mem- is a peculiar one, derived from the Latin. The
ber of his own family is made to arouse feelings, members of the body-guard would be entrusted
which, while sinful in themselves, led him into a with the execution ot capital sentences, but that
crime he did not wish to commit. — It should be was not their special office. — In the prison.- See
noted that the opening clause of this verse is on Matt. xiv. 10.
joined closely to the nrst clause of ver. 21, the Ver. 29. His disciples, /. e.^ those of John,
day having come, — the damsel having come in ; They * came and told Jesus ' (Matt. xiv. 12).
Chapter VI. 30-44.
TIu Feeding of the Five Tkotisand,
30" AND * the apostles gathered^ themselves together unto * J^'^^ff/J- 'j^.
/\ Jesus, and « told him all things, both » what * they had ];;^^\^
31 done, and what* they had taught. And he said ^ unto them, »4i"»^'°-
Come ye yourselves apart into a desert place, and rest a while :
for there were many coming and going, and they had « nC ^'^^p "• *°-
32 leisure so much as to eat. And they departed into a desert
33 place ^'by ship privately.^ *And the people^ saw them de-</ver. 45;
parting,® and many knew him,® and ran afoot thither ^^ out of * J^*,'^^^; **^
^4 all^ cities, and outwent them, and came together unto him.^ «• »^'.7J
•'^ ' » o John vi. 5-
And Jesus, when he came out, saw much people,^^ and ^ was ^j^ <=°™jR; ^
moved with ^* compassion toward them, because they were as^^^ j^^^^
sheep not having a shepherd : and he began to teach them '* ^^
35 many things. And when the day was now far spent, his dis-
ciples came unto him, and said, This is a desert place,^ and
36 how the time is far passed : ^® Send them away, that they may
go into the country round about, and into the villages, and buy
37 themselves bread : for they have nothing ^^ to eat. He ^^ an-
swered and said unto them. Give ye them to eat. And ^ they ^ J:°"p-J<»*»"
* gather ■ insert they » omit both * whatsoever • saith
* went away in the boat to a desert place apart
' the people {in Italics) * g'^^^^ * ^^^^'f (^^ Italics)
*o they ran together there on foot {or by land) " from all the
1^ The best authorities omit the last clause of ver, 33
" And he came forth and saw a great multitude " and he had
*• The place is desert " the day is now far spent
*' buy themselves somewhat " But he
Chap. VI. 30-44.] THE GOSPEL ACCORDING TO MARK. 279
say unto him, * Shall we go and buy two hundred pennyworth * ^g; ^^
38 of bread, and give them to eat ? He ^® saith unto them. How J^JJ; "/
many loaves have ye f go and see. And when they knew, they *^'
39 say, Five, and two fishes. And he commanded them to make
40 all^ sit down by companies upon the green grass. And they
41 sat down in ranks, by hundreds, and by fifties. And when he
had taken ^ the five loaves and the two fishes, he looked up to
heaven, and blessed, and brake ^ the loaves, and gave tAem to
his disciples to set before them ; and the two fishes divided he
42, 43 among them all. And they did all eat, and were filled. And
they took up twelve baskets full of the fragments,® and ^ of the
44 fishes. And they that did eat of ^ the loaves were about ^ five
thousand men.
w And he » that all should
'^ And he took the five .... and looking up to heaven, he blessed ; and
he brake
^ broken pieces twelve baskets full ^ and also
** ate ^ T^e best authorities omit about
The entire independence of Mark*s Gospel is give to each one a little (John vi. 7). Some have
fully apparent in this section, which tells ot one supposed that this was the amount of money they
of the few events recorded by all four Evangel- had in their common treasury, but it seems
ists. In the emendations we nave sought to re- rather to be mentioned as a sum beyond their
produce the vivacity of the original. ability to pay. It was = $30, or £^ 5, a large
Ver. 30. And thej told him aU thingtf. This amount of monev then, since a denarius, or
report was probably given at a time previously ' penny,' was the nire of a day*s labor,
appointed for their reassembling. Ver. 38. Go and seo, lit., ' go, see.' Peculiar to
Ver. 31. Como ye yonnelvM (1. e.y you alone) Mark. — When they knew. By finding a lad
and reet awhile. The motive was that they with these provisions ; see John vi. 8, 9. The
should rest Another reason for this departure answer was given bv Andrew,
was Herod*s state of mind. Ver. 30. ITpon the green grass. ' Green ' is
Ver. 32. A desert ^lace. Near Bethsaida insertedfby Mark alone, in his usual graphic way,
(Luke), on the eastern side of the lake (John). Ver. 4a In ranks, by hnndreds, and by flftiee,
— Apart. The same word as in ver. 32. * Pri- This is the fullest account of the way they were
vately ' points to concealment, which was scarcely placed, though all four Evangelists intimate that
designed. The departure was not in secret (ver. the crowd was arranged in an orderly manner.
33). Some have thought there were 50 seats m breadth
Ver. 33. A striking picture of the continued and 100 in length, thus making 5,000 (ver. 44).
popularity of our Lord. We give the translation Gerlach : ' Two longer rows of 100, a shorter
of the better supported, approved reading. one of 50 persons. The fourth side remained,
Ver. 34. And he oame forth. Either disem- after the manner of the ancient's tables, empty
barked from the boat, or, more probably, came and open.'
out from His retirement Upon landing they Ver. 41. Mark here agrees most closely with
went up some hill or cliff and from that point Matthew and Luke, while John is less full. The
saw the great crowd. (John vL 3, j). It is not emendations correspond with those in Matt. xiv.
led rest was obtamed. — Had lo. — And the two fishes divided he among them
eompassion, etc. Comp. Matt ix. 36, which tells au. In the case of the fish there is no mention
of the same feelings on an earlier, but similar made of a distribution through the disciples,
occasion. — He began to teaoh them many things. The greater detail in regard to the bread was
This shows what He deemed their greatest need probably due to its higher symbolical meaning,
to be, although at the same time ' He healed Moreover all did not partake of the fishes ; comp.
their sick' (Matthew); comp. Luke ix. xi. John vi. 11. Mark's mention of the division of
' Began ' may mean, either that He began at the fishes is another evidence of the exactness so
once, or that He only began, the day being characteristic of this Gospel,
already far spent. The former is more probable. Ver. 43. Among the many peculiarities of
Vers. 35-37. See on Matt xiv. 15, 16, and the various accounts of this miracle and the simi-
especially John vi. 5-7. From the latter ac- lar one (Matt. xv. 32-39 ; Mark viii. 1-9), none
count we learn that our Ix>rd put a question to are more remarkable than the variety of expres-
Philip, who had probably been the spokesman, sions used to tell of what was gathered by the
to tiy him, and that he answered in language disciples. Among the six accounts no two are
more generally stated here. — Two hundred penny- preasely alike. It is impossible to reproduce
worth. This sum is mentioned mainly because the dissimilarity. — And of the fishes. This also
It was an estimate of how much it would cost to is peculiar to Mark, the conclusion of the pre*
28o THE GOSPEL ACCORDING TO MARK. [Chap. VI. 45-56.
vious statement (ver. 41). What remained of Ver. 44. Five thovMud men. Mark, usually
the fishes was probably included in the contents so exact, does not sj)eak of the * women and
of the twelve baskets, although John seems to children' (Matthew). An evidence of independ-
limit these to the fragments of the loaves. ence.
Chapter VI. 45-56.
yesus Walking on the Sea and Healing in the Land of Gennesaret,
45 " A ND straightway he constrained his disciples to get into "^^J^Z^^^J^
'i^ *the ship,i and to go to the other side before unto * Beth-^'sU^^i;'!^
46 saida,^ while he sent away the people.^ And when he *'had sent *" ^^*?;>mp|-
47 them away,* he departed into a** mountain to pray. And when ^iluke 5.67*;
even was come, the ship ^ was in the midst of the sea, and he Sets "iii.
48 alone on the land. And he saw them toiling® in rowing ; ^ for cor li! 13.
the wind was contrary unto them : "^ and ® about the fourth
watch of the night he cometh unto them, walking upon the
49 sea, and • would have passed by them. But when they saw * Comp cen.
him walking upon the sea, they supposed it had been a spirit,^ ^uke xxiv.
50 and cried out : For they all saw him, and were troubled. And
immediately he talked ^^ with them, and saith unto them, Be of
5 1 good cheer : it is I ; be not afraid. And he went up unto them
into * the ship ; ^ and the wind ceased : and they were sore
52 amazed in themselves beyond measure, and wondered.^^ For
^they considered not the miracle of ^^ the loaves; for^^ their ^vJlTs/a";
heart ' was hardened. ^ 17 f^jJhn
53 *And when they had passed over, they came into the land of Rom^li'7;
54 Gennesaret,^* and drew to the shore.^ And when they were u ; see
55 come out of the ship,^ straightway they knew^® him, And ran ^" * uktt.^xx^.
through that whole region round about, and began to carry Mn vi. 24,
about in beds those that were sick, where they heard he was.
56 And whithersoever^® he entered, into villages, or ^^ cities, or^^
country, they laid the sick in the streets,^* and besought him
* that they might touch if it were but the border of his gar- ' fj^.o^^*^
ment : and as many as touched him * were made whole. ^ f/* ^'^^^ *"
1 boat ' before him unto the other side to Bethsaida
* he himself sendeth the multitude away
^ And having taken leave of them ' the
* seeing them distressed ' ( > ) instead of { : ) * omit and
* that it was an apparition ^^ But he straightway spaice
^^ the best authorities omit beyond measure, and wondered
*• understood not concerning ^' but
** the best authorities read owtx to the land, they came to Gennesaret
** moored there *• or got knowledge of
" transfer round about *' wheresoever " insert into
* insert into the " market-places
. See notes on Matt xiv. 22-36. John vi. 15- bles that of Matthew, but with the usual varia-
25. Mark omits the attempt of Peter to walk on tions.
the water ; otherwise his account closely resem- Ver. 45-47. The only detail peculiar to these
Chap. VII. 1-23.] THE GOSPEL ACCORDING TO MARK. 281
verses is the mention of Bethsaida. In the only the loavet, lit., 'on the loaves.' 'There was no
other case where Mark uses this name (chap, intelligent comprehension founded on the miracle
viiL 22), it undoubtedly refers to Bethsaida Julias of the loaves. They did not from the miracle
on the eastern shore of the lake. It is most they had seen, infer the power of the Lord over
likely that the same place is meant here. Beth- nature ' (Alford). — Bat their heart was haid-
saida, the city of Andrew and Peter, is supposed ened. ' Had been hardened ' is equally near the
to have been on the western shore, and ver. 45 meaning. Not in the sense in which we now
seems to point to a place across the lake. But use these terms, but meaning rather slowness of
the disciples were driven westward, across the intellect. Yet there is a tone of censure in the
lake, asamst their will, and this can be best ex- verse. This state of mind was in keeping with
plained by supposing that while the ultimate their character as portrayed throughout the Cos-
destination was ' the other side,' they were to go pels, and true to human nature*
first to Bethsaida on the same side and there Vers. 53-56. Mark's account is here the full-
take up our Lord, after He had sent away the est, as to the details of the healing work in Gen-
people. On the reason for sending them away, nesaret John introduces other incidents and an
see John vi. 1 5. important discourse uttered to those who sought
Ver. 48. Distreaaed in rowing. Lit., ' tormented.' our Lord.
In consequence of the contrary wind. John says Ver. 5;j. Paued over to the land. The cor-
they rowed about twenty-five or thirty furlongs ; rect readmg stren^hens the view that there was
yet they must have been thus engaged for some ' no miraculous sailing, since it distinguishes the
time, since it was not until about the fonrth passing over to the land, and the coming to Gen-
watdi of the night (three to six in the morning) nesaret The natural course of things is further
that our Lord appeared. — Wonld have paued \j apparent from the last phrase : moored there, /. e.,
them. Mentioned by Mark only : This was to came to anchor, or, made fast, possibly ran the
try them. It seems best to suppose, not that boat on shore, although there is nothing in the
both were going in the same direction, but that originad answering to the phrase : ' to the shore,'
their courses crossed, and that, seeing Him go of the common version.
on His path over the sea, they were a^ected as Ver. 54. They knew, or, got knowledge of,
ver. 49 describes. This too will best account for him. It was soon known that the great Healer
Peter's loss of courage in the boisterous (con- was there. He was recognized as such, since the
trary) wind. See on Matt. xiv. ^o. Lange thinks region was probably near Capemaunu See on
that this passing on was, as it were, to show Matt xiv. 35, and comp. John vi. 24, 2c, 59.
them the way, to show that they need no longer Ver. 55. To earry about in beda. Some were
toil to meet Him at eastern Betnsaida, but might taken to one place, others to another, as they
pass directly over. heard where our Lord was ; some may have been
Ver. 5a For they all aaw him and were tronb- carried from place to place after Him, but it is
led. A proof that this story was not due to the not meant that this was generally necessary,
over-heated imagination of a few of them. At Ver. 56. Wheresoever he entered. This im-
this point Peter's attempt to walk on the water plies that a journey of some kind followed. —
occurred. Country, lit, ' fields.' — Market-plaoes, here with
Ver. 51. Were sore amased in themeelvee. a wide sense. — This description may refer to a
Too much so, as the next verse indicates. Hence period of some length, and indicates the great
' beyond measure ' has been inserted. number of miracles performed by our Lord. The
Ver. 52. 7or they nnderetood not ooneeming Passover was at hand (John vi. 4).
Chapter VIL 1-23.
Discourse about Eating with Unwashen Hands.
1 *• T^HEN came together^ unto him the Pharisees, and cer-*J^^*^-
2 A tain of the scribes, which came ^ from Jerusalem. And
when they saw some of his disciples eat^ bread with *defiled,** J";^'^*?'
3 that is to say, with unwashen hands, they found fault.^ For JriV^'ifj*"*
the Pharisees, and all the Jews, except they wash their hands Rev'xxi.?;!
4 oft,® eat not, holding the tradition of the elders. And when
they come from the market, except they wash,^ they eat
not. And many other things there be, which they have re-
ceived to hold, as the® ^ washing^ of ^'cups, and pots, brazen comp. John
II* 6.
* And there are gathered together * having come aVrLuSs"
' that some of his disciples ate their * or common xi/sq-
* omit they found fault, and inclose vers. 3, 4 in parenthesis (see notes).
* diligently, or with the fist ^ bathe, Gr,^ baptize themselves
■ omtty as the • washings, ///., baptizings
M2 THE GOSPEL ACCORDING TO MARK. [Chap. VII. 1-23
5 vessels, and of tables.^^ Then the Pharisees and scribes asked "
him, Why walk not thy disciples according to the tradition of
6 the elders, but eat ^ bread with unwashen ^^ hands ? He
answered and said unto them, Well hath Esaias prophesied ^*
of you hypocrites, as it is written, 'This people honoureth nie'''*^* ""*'''
7 with their lips, but their heart is far from me. Howbeit in
vain do they worship me, teaching /^r doctrines the command-
8 ments ^^ of men. For laying aside ^^ the commandment of God,
ye " hold the tradition of men,^® as the washing of pots and
9 cups : and many other such like things ye do. And he said
unto them. Full well ye ^^ reject the commandment of God, that
10 ye may keep your own ^ tradition. For Moses said, -^ Honour"^ f,*°°' "•
thy father and thy mother ; and, ^ Whoso curseth 21 father or^ f^ov.xxi.
1 1 mother, let him die the death : ^ But ye say, If a man shall say
to his father or mother, It is^ Corban, that is to say, a gift,^^ lcv.1.**,
by whatsoever ^ thou mightest be profited by me ; he shall be Matt. S?^
12 free.^ And^ ye suffer him no more ^ to do aught for his
13 father or his mother; Making the word of God of none ef-
fect ® through your tradition, which ye have delivered : ^ and
14 many such like things do ye. And when he had called all the
people unto him, he said ^ unto them, Hearken unto me every
15 one ^^^«,^ and understand: There is nothing from without
a® man, that entering^ into him can defile him : but the
things which come out of him, those are ^ they that defile the
16, 17 man. If any man have ears to hear, let him hear.^ And
when he was^ entered into the house from the people,^ 'his' xv!"i^^""'
18 disciples asked him concerning^ the parable. And he saith
unto them. Are ye so ^ without understanding also } ^ Do
ye not perceive, that whatsoever thing from without entereth *^
19 into the man, // cannot defile him ; Because it entereth *^ not
into his heart, but into the belly, and goeth out into the
20 draught, * purging all meats .^*2 And he said. That which i. 4«.Act8
21 cometh** out of the man, that defileth the man. For from
within, out of the heart of men, proceed evil thoughts,
*® and brazen vessels : omitting and of tables ^^ and the scribes ask
" insert their " the best authorities r^<w/ defiled
** did Isaiah prophesy ** teaching as their teachings precepts
" ye let go " and
*• the best authorities omit the remainder ofver, 8 " well do ye
* omit own «* revileth ^ surely die
» (that is a eift to God) «♦ all that wherewith
* omit^ he shall be free ^ omit And ^ ye no longer suffer him
*• making void the word of God * handed down
^ And he called to him the multitude again, and said
■^ Hear me all of you •' the •• going
•* proved out of the man are •* the best authorities omit ver, 16
•• omit was •^ multitude •• of him, omitting concerning
* So then are ye also ^ omit also *^ goeth
*' making all meats clean *3 proceedeth
Chap. VII. 1-23.] THE GOSPEL ACCORDING TO MARK. 2f
22 adulteries,** fornications, murders, Thefts, ' covetousness,**'^^''^^
"wickedness,** deceit, " lasciviousness, " an evil eye, blasphemy, J|',^^,''ljj
23 pride, ' foolishness : All these evil things come *^ from within, ": ^'
19; ■ Pet'.
fUcMut
" covetings y J^,^, ^_
" proceed 17, 13-
and defile the man.
The history o£ Ihe last year of our Lord's min-
ialry begins here. See notes on Matt, xv. 1-20.
Mark introduces several independent details :
the fact that the opposers came from Jerusalem
Iver. l], the explanation of the Jewish washings
vers. 3, 4) ; but he omits the remarks to the
disciples about the Pharisees taking offence
(MattiT. i:-T4).
Ver. I. And then are gatherad togsthiT tmto
Um. Against Him, as we sec. — Ttoa Janua-
lam. They had recently come.
Ver, 2. Wlien they law, i. e., on some very
recent occasion. — That lome of Ui dlwdplM at«
tlMlr bread. 'This incident naturally brings to
which our Lord and His disciples were sub-
jected' (J. A. Alexander). — DalUad, or 'com-
mon.' Comp. Acts X. 14, 15. — That liiuvaihen
handi. This explanation shows that the Gospel
was written for Gentile readers. — The clause:
• Ihej; found fault,' is to be omitted, the construc-
tion is broken by Ihe explanation of vers. 3, 4.
Ver. 3. AU the Jswi. Pharisaism had the
upper hand — SiligenUy. lie, 'with the £si.'
The two interpretations now most generally
adopted are; (1) Actually ' with the fist,' as a
peculiar ceremony on such occasions. Probably
It was part of the tile, that the washing hand was
shut ; because it might have been thought that
the open hand engaged in washing would make
the other unclean, or be made unclean by it, after
having itself been washed' (Lange.) (j) 'Dili-
gently,' thoroughly, in accordance with a He-
brew expression, which uses the list as meaning
ttrtHPlh. But Mark is giving an explanation to
Gentile readers, and he nould hardly use a
Hebrew expression. The literal sense is the
correct one, but it conveys no meaning to the
ordinary reader without a long explanation.
The main point is, that Ihe ceremony was
Ver. 4. And from the market. It is doubtful
whether this means ; when they come from Ihe
market, or, what comes from the market. Wepre-
fer the former {see below). —Except they Uthe,
lit., 'baptize;' according to another reading,
'sprinkle themselves.' The original means, either
baptiie themselves, or, for themselves. The for-
tnei is the more obvious sense. In either case, it
The
Braien Tmeli. Earthen ones were broken
when defiled (Lev. xv. 12). — ' Couches.' not
' tables,' is the meaning of the word which is
found here in many authorities, the couches on
which persons then reclined at meals. All tbeee
things were ceremonially washed, or baptiied, in
case oE defilement. Ordinary washing for cleanli-
ness is not referred to. It IS probable that the
Phaiisees multiplied the occations of defilement,
as thev had done the articles which could be de-
filed, but it is scarcely possible that these bap-
tisms took place before or after every meat.
These usages were based on Lev. liL-xv., but the
main authority for Ihem was not derived from this
source, as is evident from the language of the
Pharisees (ver. 5) and of our Lord (vers. S, g).
. ., ^., ceremonial, leligioi . . „
passage clearly proves the wider usage of thi
terms 'baptism' and 'bapti ' ' ■•■■■■
Greek, whether by
I Hellenistic
sprinkling. Christranity does not prescribe any
particular mode as essential. Disputes about the
form of baptism savor much of what our I^rd is
rebuking in the discourse which follows. — Cupi.
Drinking vessels. — Pots. The word here used
is derived from the Latin, meaning a vessel hold-
ing the sixth part of a larger one. It was proba-
bly wooden, holding about a pint and a half. —
Ver. 5. See on Matt. xv. 2.
Vers. 6, 7. This ciution is placed in a difter-
ent position by Matthew, but the sense is pre-
Ver. S. Tet let ^ tha oammandmmit of Ood,
etc This verse is peculiar to Mark, 'setting
forth their dipreciating of God's command in
comparison with human tradition, before their
absolute violation of that command in vers. 10
11,' (Alford,) — TradltlMlciI man. 'Men' as in
contrast to ' God,' implying that the ' elders '
(ver. 5) had no other than human authority. —
The rest of the verse is to be omitted, acconling
to the best authorities.
Ver. 9. WelL Ironical ; the same word as in
284 THE GOSPEL ACCORDING TO MARK. [Chaps. VII. i-VI II. lo.
ver. 6. — Your traditioii. The tradition of the of Matt xv. i6, 17, but besides the fuller form
elders was that of * men/ and they had made it Mark gives, he inserts this new detail. The
theirs, living by it, contrary to the laws of God. clause may be joined with * draught ; * it then re-
* At the bottom of all rigorous enforcement of fers to the purifying process, which takes place
traditional observances there is an unconsdous, in the impure matter coming from the oody.
or half- conscious, repugnance to submit perfectly God having thus provided for a purifying (phys-
to the law of God ' (Lange). ical) process, how absurd to make the spiritual
Ver. 10. For Moief said. Matthew : ' For condition depend on food, especially upon cer-
God commanded.' tain ceremonies connected with it. A grammat-
Ver. II. Corban. This was the Hebrew word ical difficulty, however, attends this view. Many
used, which Mark translates into Greek for his therefore consider this an explanation of the
Greek readers. Both mean a gift to God. The Evangelist = This he saith ; making all meats
term * Corban * seems to have included all kinds clean. This view is very old, but open to grave
of o£Ferings, though some think it was applied in objections. The variation in readings is against
the time of Christ only to offerings without a it, there is no similar instance of interpretation,
sacrifice. On the whole verse, see Matt xv. q, 6. and it gives an unusual sense to the word * pu-
Ver. 12. Ye no longer suffer him, etc. Not rify,' or * make clean.'
necessarily that they actively forbade it, but their Ver. 21. For from within, out of the heart of
teachings virtually permitted him to neglect his men. This represents, even more emphatically
father and mother altogether. This is the com- than the form preserved by Matthew, that the
ment of our Lord, not the language of the Phar- heart of man is * the laboratory and fountain-
isees. Comp. Matt xv. 6. head of all that is good and bad in the inner life
Ver. 13. The last clause of ver. 8 was prob- of man,' hence his responsibility, etc. That the
ably taken from this verse. body is the seat of sin is here denied. Both
Ver. 14. And ho called to him the multitude materialism and asceticism are opposed. Mark's
again. Not ' all the multitude.' ' Again ' im- catalogue of sins is fuller than that of Matthew.
plies that during this questioning the crowd was Here, as there, the plural seems to indicate that
not so closely about Him as usual, but it does the sins are common and notorious.
not follow that He had been judicially exam- Ver. 22. Oovetings, lit., 'cove tousnesses,'grasp-
ined in the synagogue. — Hear me all {0/ you), ing, greedy desires, with the attending peculiar-
' All * is peculiar to Mark. ities. — Wickednesses. ' Malignities ; ' evil dis-
Ver. 15. See on Matt xv. 11. Mark does not positions. — Deceit. Fraud, as distinguished from
mention' the mouth,' but that is implied. actual theft. — Lasdviousness. Sensual excess.
Ver. 16 is not found in some early manuscripts. — An evil esre. A figure for eny^, — Blasphemy.
The words were a common close to instruction Proud and spiteful anger, manifesting itself in
difficult to understand. abusive language against God. — Pride. Self ex-
Ver. i^. Into the house. The remarks about altation, leading to arrogance towards God and
the Pharisees (Matt xv. 12-14) were uttered first, man. — Foolishness. Senselessness, unreasoning
then Ui diseiplai (' Peter,' Matthew) asked of folly, in thought, as well as in the words and acts
him the paraUe. If Peter was Mark's inform- which result A fearful catalogue, true to nature .
ant, there is modesty in this variation. still. How well our Lord, the purest of the pure,
Ver. 19. Making lUI meats clean. The gen- knew the depths of iniquity from which He would
era] thought of vers. 18, 19, is the same as that save sinful men I
Chapter VII. 24-VIII. 10.
The Visit to the Borders of Tyre and Sidon ; the Return through Decapolis,
and the Feeding of the Four Thousand,
24 a A ND from thence he arose, and went ^ into the borders of « matt xv
'L\ Tyre and Sidon,^ and ^ entered into a house, and would
25 have no man know it: but* he could not be hid. For a certain
woman,* whose young ® daughter had an unclean spirit, heard
26 of him, and came ^ and fell at his feet: The® woman was* a j'^.
Greek, ^ a Syrophenician by nation ;» and she besought him^^""'-'^
27 that he would cast forth the devil ^^ out of her daughter. But
Jesus ^^ said unto her. Let the children first be filled : for it is
not meet to take the children's bread, and to cast it unto the
28 dogs. And she answered and said ^ unto him, Yes,^ Lord :
* went away * ( • ) instead of ( , ) • And he
* and • But straightway a woman * little
' having heard of him, came • now the • race *® demon
" And he " saith " Yea
Chaps. VII. 24 -VIII. 10.] THE GOSPEL ACCORDING TO MARK. 285
yet ^* the dogs under the table eat of the children's crumbs.
29 And he said unto her, For this saying go thy way ; the devil ^^
30 is gone out of thy daughter. And when she was come to ^^
her house, she found the devil gone out, and her daughter laid
upon the bed.^®
3 r ^'And again, departing from the coasts ^^ of Tyre and Sidon, x^r'c^p**
he came ^® unto « the sea of Galilee, through the midst of the -30. """'^
e Sc« Matt.
32 coasts ^ of -^ Decapolis. And they bring unto him one that was w 18.
deaf, and ^ had an impediment in his speech ; and they beseech »$
33 him* to put ^ his hand upon him. And* he took him aside ^|^^j^
from the multitude,^^ and put his fingers into his ears, and * he ^.*J^ ^..
34 spit,22 and * touched his tongue ; And ' looking up to heaven, ^ g^^p
»»he sighed, and saith unto him, Ephphatha, that is. Be® opened. JJ*"ciip.
35 ^And straightway^ his ears were opened, and the string of his /si" ISatt.
36 tongue was loosed, and he spake plain. And "he charged them ^l^mpxhap.
that they should tell no man : ® but the more he charged them, „ sie cW
37 so much the more a great deal they published //; And^ were <»coJ?i».Matt.
''beyond measure astonished, saying. He hath done all things I^V'*^**^
well: he maketh both^ the deaf to hear, and the dumb to *^'**'
speak.
VIII. I *In those days the multitude being very great,^^ and hav- ^ JJ-jJJ* *""•
ing28 nothing to eat, Jesus® called his disciples un/o Aim, and
2 saith unto them, *" I have compassion on the multitude, because '' S°"Ji^'*'
they have now been with me^ three days, and have nothing to
3 eat : And if I send them away fasting to their own houses,^ they
will faint by ^ the way : for divers ^ of them came ^ from far,
4 And his disciples answered him. From whence can a man sat-
5 isfy ^ these men with bread here in the wilderness ? ^ And he
asked them, How many loaves have ye ? And they said. Seven.
6 And he commanded ^ the people ^ to sit down on the ground :
and he took the seven loaves, and gave thanks, and ® brake, and
gave to his disciples to set before tAem ; and they did *^ set
7 tAem before the people.^ And they had a few small fishes :
and he blessed, and^^ commanded to set them*^ also before
8 tAem. So ^^ they did eat, and were filled : and they took up of
** and vet, or even ** she went away unto
^' the Sest authorities read ^nd found the child laid upon the bed and the
demon gone out " he went out from the borders
" and came through Sidon *• borders * lay
21 insert apart ^ spat *• Be thou
2* omit straightway " And they *• even
^ when there was again a great multitude, *• and they had
*• he * they continue with me now
'* their home " in » ana some •* are come
•*» whence shall one be able to fill •• a desert place
•^ giveth commandment to •• multitude
*• and having given thanks, he *° omit did
** and having blessed, he ** these " And
286 THE GOSPEL ACCORDING TO MARK. [Chaps. VII. 24-V III. lo,
9 the broken meat that was ^ left seven baskets. And they that
had eaten *^ were about four thousand : and he sent them away.
10 And straightway he entered 'into a ship *^ with his disciples, ' ^hap. Ui. 9
and came into the parts of Dalmanutha
** of broken pieces that were
** the best authorities omit that had eaten *^ boat
CoMP. notes on Matt. xv. 21-39. The miracle and such diseases and deformities are to be dis-
(vers. 32-37) is peculiar to Mark and of special tinguished ; the more so, since Mark is specially
interest apt to tell of our Lx)rd's power over unclean
Ver. 24. And from thence. Probably Caper- spirits. — To lay his hand upon him. They
naum, though the locality is nowhere specined. thought this was necessary.
— Went. Matthew: 'withdrew,' to avoid the Ver. 33. Took him aside from the mnltitade
Pharisees. — The borders of Tyre and Sidon. See apart (or, 'by himself). This may have been
on Malt XV, 21. Some ancient authorities omit in consequence of some peculiarity in the man
' and Sidon,' probably to avoid a xiifficulty in ver. himself, or in the spectators. The people of that
31. — Entered into a honse. To avoid notice. — district (see Matt xv. 30, 31) were probably rude
And he oonld not be hid. From the desire of the and more or less under heathen influence. The
mother who came. She entered the house, and peculiar manner of the miracle was not occa-
afterwards followed Him in the way. Some sioned by the difficulty of the case. The design
however suppose that the first entreaty (Matt seems to have been, still to connect the miracu-
XV. 22) took place outside the house and the lous effect with His own person, yet to show
final entreaty within it, so that * He could not be that He was not bound to one mode. It is
hid,' because she pressed in. not necessary to find a symbolical meaning in
Ver. 25. Having heard of him, came. Prob- each act — And he spat and touched hii tongue,
ably into the house. — FeU at his feet. In her Probably moistening His finger with saliva, He
finsu entreaty also she 'worshipped Him' (Matt, touched his tongue. The two parts affected by
XV. 25). disease were touched, to show that our Lord
Ver. 26. A Oreek, i, ^., a Gentile in religion, could choose His own mode. We may, how-
— Syiophenioian l^ race, such a nation no longer ever, regard the miracle as a literal fulfilment of
existed. There were Phenicians at Carthage in Is. xxxv. ^. * Then shall the ears of the deaf be
Libya (Africa), as well as in Syria. The Pheni- unstopped,' etc.
dans were Canaanites by extraction (comp. Matt. Ver. 34. And looking np to heaven. In prayer^
zv. 22). — She besoQffht him. Here occurred all perhaps to show His connection with God the
the details given in Matt. xv. 23-25. Father in heaven, over against the magical influ-
Ver. 27. Let the children first be filled. ' This ences which may have been assumed by the peo-
important addition in Mark sets forth the whole pie of that district ; perhaps to affect the deaf
ground on which the present refusal rested. The and dumb man, who could perceive this. — He
Jews were first to have the gospel offered to sighed. In sympathy, always felt, but here ex-
them for their acceptance or rejection ; it was pressed ; perhaps also in distress at the ignor-
not vet time for the Gentiles * (Alford). ance and superstition He would overcome. —
Ver. 29. For this saying. As an evidence of Ephphatha. The precise word used, translated
\itx faith, — The demon is ffone oat. As He spoke, into Greek by Mark, meaning be thou opened
the miracle was performed (Matt XV. 28). (thoroughlv). It is closely related to the He-
Ver. 3a And she went away to her house, brew wora used in Isaiah xxxv. 5. The com-
This sketch of her return is peculiar to Mark, mand was addressed to the man, as shut up from
She had obeyed the command : * Go thy way.* — the world by the defect of these two senses.
Laid, or, 'thrown,' npon the bed. Just as the Ver. 35. The string of his tongne, the impedi-
demon left her, but m a quiet condition, which ment, whatever it was, was loosed, was removed.
was the evidence that the demon had gone. The — And he spake plainly (or ' rightly '). It is not
correct order favors this view. The exhaustion necessarily implied that he was able to speak in
was natural, and a sign of complete disposses- some way before the cure. ' Mark shows, in his
sion. account of the miracles, a preference for those
Ver. 31. And came throngh Sidon. Not the healings, in which the gradual process of the
city, but the district thus termed. The course cure, as connected with the instrument and the
was first northward, then eastward, then south- development of it, is vividly presented ' (Lange).
ward or southwestward, throngh the midst of the Ver. ^6. Charged them, etc The prohibition
region of Deeapolis (the northern part) to the was mamly to prevent excessive zeal among these
eastern shore of the sea of Galilee. See map of mountaineers (comp. Matt. xv. 30, 31).
Deeapolis, p. 271. In making this circuit, our Ver. 37. Beyoxid measnre. Their excessive
Lord was seeking needed retirement. zeal was equalled by their excessive astonish-
Ver. 32. Had an impediment in his speech, ment — He hath done all things well. Perhaps
Lit., ' hardly speaking.' It is more probable that an allusion to Gen. i. 31 ; the same Power and
he was 'deaf and dumb' than a ' stammerer,' etc. Beneficence were manifested in His healing as in
Deafness usually causes dumbness. An actual God's work of creation. — The dumb to speak,
and separate detect in the vocal organs is, how- This favors the view that the cured man was en-
ever, suggested both by the form here used and tirely speechless. The whole verse intimates
the mode of healing. This man was not pos- that this was but one of many miracles. Comp.
sessed, as many thus afflicted were. Possession Matt xv. 30, 31.
Chap. Vlll. 1-21.] THE GOSPEL ACCORDING TO MARK. 287
Chap. viii. x-ia The Miraculous Feeding Ver. 8. Baiketi. Not the word used in the
OF Four Thousand. See on Matt xv. 32-39. account of the similar miracle. See notes on
The accounts are usually alike, agreeing almost Matt xv. 37 ; xvi. 10.
word for word. Ver. 9. Mark again omits ' besides women
Ver. I. Li those dayf. Matthew gives no and children.'
mark of time, and Mark is indefinite. * Three Ver. la Into tho regionf of Balmaantba.
days ' (ver. 2) is more specific. Matthew : ' Magadan ' (E. V. * Mafi;dala '). The
Ver. 3. And sonio of them are oome firom far. two were prol^bly near each other, north of
Peculiar to Mark. Tiberias, and our Lord seems to have landed at
Ver. 7. A few small iifhes. Mark speaks of some retired point between them. See Matt, on
them separately. The language intimates that xv. 39. The theory that they were on the south-
they were separately blessed and distributed. — eastern shore of the lake is altogether unsup-
Having Uoised. A different word from that used ported, and makes of these journeys of our Lord
in ver. 6. The distinction is slight, however: this an aimless wandering,
one implying praise, and the other thanksghnng.
Chapter VIII. 11-21.
The Eftcounter with the Pharisees^ and the Recrossing of the Lake.
1 1 • A ND the Pharisees came forth, and began to question * ^'^J^' *^
/a. with him, * seeking of him a sign from heaven, tempt- * i Cor. i. aa.
12 ing^ him. And * he sighed deeply in his spirit, and saith. Why c comp.chap.
doth this generation seek after * a sign ? verily I say unto you,
13 There shall no sign be given unto this generation. And he
left them, and entering into the ship again,^ departed to the
other side.
14 Now the disciples had forgotten* to take bread, neither had
15 they in the ship* with them more than one loaf. And he
charged them, saying, Take heed, beware of the leaven of the
16 Pharisees, and of^ the leaven of ^ Herod. And they reasoned ^'Sce Matt
among themselves, saying, It is^ because we have ® no bread.
17 And when Jesus knew //, he • saith unto them. Why reason ye,
because ye have no bread } perceive ye not yet, neither under-
1 8 stand ? have ye your heart yet ^^ hardened } Having eyes, see
ye not ? and having ears, hear ye not ? and do ye not remem-
19 ber ? ^* When I brake * the five loaves among ^ five thousand, # chap.Ti.41,
how many baskets full of fragments ^^ took ye^* up.^ They
20 say unto him, Twelve. And when -^ the seven among" four/ vei*. 6,9-
thousand, how many baskets full of fragments ^ took ye ^* up ?
2 1 And they said. Seven. And he said unto them, How is it that
ye do not ^^ understand ?
* or tr3nng ^ omit after * again entering into the boat
* And they forgot • boat • omit of
' omit saying, It is • they had • And Jesus knowing it
w omit yet " (,) insUadofQ) " for the
" broken pieces ** ye took *• Do ye not yet
On the whole section, see notes on Matt xvi. Spying hostility is implied. He had landed at
1-12. some retired locality (see on ver. 10), where their
Ver. II. And the FharifeM. Matthew: 'with opposition speedily found Him, since they W-
the Sadducees.' But the former were the leaders, gkn, at once, to question with him. These de-
The skeptical Sadducees were entirely hypocriti- tails are peculiar to Mark,
cal in asking a sign from heaven. — Cama forth. Ver. 12. And he sighed deeply in his spirit.
288 THE GOSPEL ACCORDING TO MARK. [Chap. VIII. 11-26.
This sigh, or groan, came from His heart, show- Ver. 1 5. The leayen of Herod. Matthew :
ing how keenly He felt the opposition He encoun- ' of the Sadducees.' Herod was not a professed
tered. They showed more decided enmity, but Sadducee, but our Lord was warning against
the plain prediction of His death which so soon what all these had in common. On the alliance
followed (ver. 31 ), shows that He knew the crisis of the Pharisees and Herodians, see on chap. iii.
was approaching. (*The sign of the prophet 6. The one common characteristic of the rhar-
Jonah,^ Matt. xvi. 4, points in the same way.) It isees, Sadducces, and Herodians was ' hypocrisy '
may have been a sign of His entering, though (see on Matt. xvL 12), the last named party co-
witn human pang, upon the appointee! path of quetting with the other two as politicians do, and
tribulation. But the sigh was mainly for these of course acting hypocritically,
who would reject the atoning sorrows they were Ver. 16. The sense of this verse is clear, but
the instruments in producing. the form varies in the early authorities.
Ver. 13. This presents more distinctly than Ver. 17-20. The reproofs here given and the
the parallel in Matthew the inmiediate departure references to the miracles, are somewhat fuller
bk tne waiting boat — To the other lide. He than in the parallel passage ; the answers of the
returned to Galilee but once again, and then as disciples about the fragments are preserved, the
quietly as possible (chap. ix. 30, etc). distinction between the two kinds of baskets
Ver. 14. In the boat with them more than one being kept up. Notice that the last clause of
loaf. The conversation did not necessarily take ver. 18 should be joined with ver. 19.
place in the boat. When they landed (Matthew) Ver. 21. De ye not yet understand, f. ^., after
they forgot to supply themselves with provis- these miracles. Mark stops with this brief ques-
ions for their land joumev, although they had tion, because in writing for Gentile readers his
brought but one loaf witn them m the boat main design was to show the condition of the
No stock of provisions was needed for Uie short Twelve, rather than to warn against Jewish no-
voyage, tions.
Chapter VIIL 22-26.
The Blind Man in Bethsaida.
22 A ND he Cometh 1 to *'Bethsaida; and they bring a blind "^j^^^^^^i^-^-
23 /\ man linto him,^ and besought » him *to touch him. And * f^«*=<^hap."i.
• he took * the blind man by the hand, and led ^ him out of the ' ^jl'^ ^"
town ; ® and when ^ he had spit ^ on his eyes, and • put ® his ^ .^ee ci«p. ;.
24 hands upon him, he ® asked him if he saw aught.^^ And he "^
25 looked up, and said, I see men ^^ as trees, walking. After that
•^he put his hands again upon his eyes, and made him look up ;/sce chap.
26 and he was restored, and saw every man clearly.^ And he
sent him away to his house,^ saying, ^ Neither go ^^ into the g vcr. 23.
town,® nor tell it to any in the town.^
• The best authorities read they come ' to him a blind man
• beseech * took hold of * brought
• village ' and spitting • he laid • and, omitting he
*<* Seest thou anything " I see the men ; for I behola them.
" The best authorities read Then again he laid his hands upon his eves ;
and he saw clearly, and was restored ; and he saw (was seeing) all
things plainly.
^* home " Do not even enter
*• The best authorities omit this clause
This miracle, mentioned by Mark alone, is of to procure provisions. Our Lord did not in-
peculiar interest, as exhibiting a gradual cure, tena to remain there ; He was seeking retire-
In this case as in the last miracle (chap. vii. 32- ment, to prepare His disciples for the future. —
36), there was a suggestion from the people as to A Uind man. Probably not bom blind. See on
the mode of hesumg, a separation from the ver. 24. — To toneh him, as though the touch was
crowd, a different mode from that suggested, in- necessary to heal him.
eluding the application of saliva. The place was Ver. 2y. Brought him <mt of the^ tovn. A
ondoubtedly Hethsaida Julias on the eastern side mqre decided separation even, than in the last
of the lake. It is probable that there was no case (chap. vii. 3^). The reason may haVe been
ether Bethsaida. See on Matt. zi. 21. the unbelief of the place, since the man was par-
Ver. 22. And they oomo to Bethiaida. They ticularly commanded not to go back there (ver.
bad not landed there, but probably stopped there 26). The application of saliva came first, then
Chaps. VIII. 22-IX. i.] THE GOSPEL ACCORDING TO MARK. 289
the laying on of hands (which had been re* been something in the man's spiritual condition
quested) which was repeated (ver. 2O. Three which called for this method to develop his faith,
successive acts instead of the usual word or Nor was the mode without an important lesson
touch. for the disciples, at this juncture. We need not
Ver. 24. I Me the men ; for I behold them as and ought not to expect Christ's work of grace
treei waUdng. The first exclamation is one of joy- to be manifested in all cases through the same
ous surprise : * I see the men,' f. e,y the men who experience ; a mistake which caused much dis-
were near, the disciples and perhaps the man's tress among real Christians, and encouraged
friends. But the cure was not complete, and, as hypocrisy. The work of grace, though always
he had been asked to tell what and how he saw, wrought by Christ, is often a gradual process, m
he add»^ * because as trees,' 1. e,<, indistinctly, * I which other agencies are apparently involved ; a
behold them ' (the men, not trees, as some mfer protest against the notions, which look for mag-
from the common version) ' walking.' Perhaps his ical power in sacramental forms, or insist upon
friends, or even the disciples, were restlessly mov- sudden illumination and joy as a necessary ac-
ing about, awaiting the result. The mention of companiment of conversion. Comp. the parable
men and trees suggests that the man had once (chapi iv. 36-39) peculiar to this Gospel. While
had his eyesight the man is not represented as active in curing
Ver. 25. See foot-note to text He sa;w himself he follows Christ, who leads him by the
eleerly (the work of that instant), and was (tho- hand, looks up when Christ bids and tells our
roughly) restored ; and he (thenceforward) saw Lord both of the cure and its imperfection.
all things pla^y. The last clause represents a Ver. 2d Tto bis home. This was not in the
continued action. The common reading repre- village, but elsewhere. Our Lord forbids his
sents a second trial of vision at our Lord's com- return to the village. He was now seeking re-
mand. * All things ' is preferable to ' every tirement and avoiding publicity, and there may
man.' Of course our Lord could have healed the have been some special reason why it should not
man with a word, but He was not confined to one be published there. — The last clause is to be
method. The gradual cure would remove the omitted, though found in many ancient authori-
notion of magical influence. There may have ties.
IX.
xvi.
IX. 22-27.
Chapter VIII. 27-IX. i.
The Discourse near Cesarea Philippu
27 *• A ND Jesus went out,* and his disciples, into the towns * of ".^^J^lJIL
'L\^ Cesarea Philippi : and by ^ the way he asked his disci- "• '^"^
28 pies, saying unto them, Whom * do men say that I am ? And
they answered,^ John the Baptist : but some say, Elias ; ® and
29 others, One ^ of the prophets. And he saith unto ® them, But
whom * say ye that I am } And ^ Peter answereth and saith
30 unto him, Thou art the Christ. * And he charged them that * JJfLuJ^;
31 they should tell no man of him. * And he began to teach them, ^ !{;„
that the Son of man must suffer many things, and be rejected *'''*^ ^"*'"
of *^ the elders, and of^^ the chief priests, and ^ scribes, and be
32 killed, and after three days rise again. And he spake that*'
saying openly. And Peter took him, and began to rebuke him.
33 But when he had turned about and looked on ** his disciples,
he rebuked Peter, saying,*^ Get thee behind me, Satan : for
thou savourest *® not the things that be *^ of God, but the things
34 that be *" of men. And when he had called the people unto
him with his disciples also, he *® said unto them, Whosoever
will *® come after me, let him deny himself, and take up his
* forth ' villages • in ♦ Who * told him, saying
^ and others, Elijah ^ but others that thou art one
* asked • atnit And ^® by ^^ omit of
" insert the " the ^* he turned about, and seeing
"' and saith *• mindest " omit that be
'^ he called unto him the multitude with his disciples, and
*• If any one would
VOL. I 19
290 THE GOSPEL ACCORDING TO MARK. [Chaps. VIII. 27-IX. i.
35 cross, and follow me. For whosoever will ^ save his life shall
lose it ; but whosoever shall lose his life for my sake and the
36 gospel's, the same^^ shall save it. For what shall ^ it profit a
man, if he shall ^ gain the whole world, and lose his own
37 soul.? 24 Or 26 what shall ^^ a man give in exchange for his ''J^S.S'^g:
38 soul.? 27 <* Whosoever therefore shall 28 be ashamed of me and if; 'iV :"^***
of my words, in this * adulterous and sinful generation, of him comp. 'iuu!
also shall the Son of man 2^ be ashamed, when he cometh in e see^Matt.
the glory of his Father with ^ the holy angels. / Luki^' ix.
IX. I And he said unto them, Verily I say unto you, That there be «;'Rcv*x?r.
some of them that stand here,*^ which shall not ^^ taste of death,
till they have seen ^ the kingdom of God come ^ with ^ power, gr see Matt.
' XXIV. 30.
» would ** Ofnit the s^me ^* doth » to
«* forfeit his life ^6 For ^ should « life
^ For whosoever shall ^ transfer also to this place
* There are some here of them that stand by
•^ who shall in no wise •-* till they see "^ in
See notes on Matt. xvi. 13-28. Mark omits Ver. 35. And the goipers. Peculiar to Mark,
the blessing bestowed on Peter, and the subse- See the note on the same addition in chap. x. 29.
qucnt /r<wi«^, but inserts the rebuke. A signifi- But *for my sake ' remains the leading thought :
cant &ct, showing the humility of Peter. The for the sake of the gospel, because it tells of the
reference to the institution of the Church as a personal Redeemer.
separate communion, is also wanting. Hence Vers. 36, 37. These verses are emended in
the Passion of Christ is the central truth, involv- accordance with the best readings. — Life, same
ing the active and passive confession of His peo* word as in verse 35, comp. Matt xvi. 25, 26. — In
{>le, and not the institution of the Church, much ezohange, lit., ' as a ransom price.* The price
ess the primacy of Peter. It is remarkable that which the earthly minded gives for the world is
this funoamental confession of faith was called his ' life,* in the highest sense. But after having
forth by our Lord, not in Galilee or Judea, but laid that down as the price, what has he as a
near Cesarea Philippi (Banias), a Roman settle- Counter price (that is the exact sense of the Greek
ment on the extreme northern boundary of Pal- word), to buy the life back again }
estine. Ver. 3S. Shall be ashamed of me, and my
Ver. 27. In the way. Luke (ix. 18), without words. Disown me and reject my words. The
naming the locality, tells that He had been ' alone two terms correspond with those in ver. 35 :
praying;' an important preparation for the im- *for my sake and the gospel's.* There is a
portant revelation which was to follow. This hint of the same thought in Matthew's account
was not necessarily * in the way ' from Bethsaida (xvi. 27), and something analogous is found in
to Cesarea Philippi, but may have been during Matt. x. 33. — In this adnlterouB and sinfal
some journey while in those regions. Mark is generation. Com. Matt. xii. 39. These words,
less full than Matthew in vers. 28-30, but in peculiar to Mark in this connection, suggest that
exact accordance (see on Matt. xvi. 14-16, 20). being ashamed of Christ is the result of paying
Ver. 31. After three days. Matthew and attention to the verdict of such a generation. —
Luke : * the third day.* The latter is the more Tlie ion of man (now lowly, despised and rejected
definite expression for the same period. of men) also be ashamed (disown and reject). —
Ver. 32. And he spake the sayizig openly. Cometh. At the Second Advent. — In the glory
Not necessarily in public^ but rather without con- of his Father. See Matt. xvi. 27. Luke is fuller :
ceaimentf explicitlyi not indirectly. Peculiar to * In His own glory, and the Father's, and of the
Mark holy angels.' — Holy angels. Matthew : ' His
Ver. 33. And seeing hii diseiplei. This look, angels.'
mentioned by Mark only, shows that Peter had Chap. ix. ver. x. The same prediction is found
not taken Him aside, but laid hold on Him to in the accounts of Matthew and Luke. From
interrupt Him. Luke omits altogether the rebuke the account before us (chap. viii. 34) we see
of Peter. that those standing by included more than the
Ver. 34. Called nnto him the multitude. The disciples. — In power. Peculiar to Mark, and
crowd was never far off. What He would now characteristic since he presents our Lord mainly
Kay was of universal application. He would pre- in His power. The coming referred to was prob-
pare the multitude to hear what He had just ably at the day of Pentecost, or the destruction of
revealed to the Twelve, and test their willineness Jerusalem, and the consec^uent triumph of Chris-
to follow Him to death. He thus showed His tianity, as a religion distmct from Judaism (sec
wisdom as a Teacher, in adapting the truth to on Matt. xvi. 28). This would be not simply ier//v4
the audience. — Take np his eroM. Luke inseits ])ower, but in power, /. ^., its principal manifesta-
* daily.* lion would be an exhibition of power.
Chap. IX. 2-13.] THE GOSPEL ACCORDING TO MARK. 29I
Chapter IX. 2-13.
The Transfiguration.
2 o A ND a£ter six days Jesus taketh with him Peter, and * ,*5,^TL51Ji
./j^ James, and John, and leadeth^ them up into a high «»*-3<^-
mountain apart by themselves : and he was transfigured before
3 them. And his raiment became shining,^ exceeding white as
4 snow ;^ so as* no fuller on earth can white ^ them. And there
appeared unto them Elias ® with Moses : and they were talking
5 with Jesus. And Peter answered and said ^ to Jesus, Master,^
it is good for us to be here : and let us make three tabernacles ;
6 one for thee, and one for Moses, and one for Elias.^ For *he * comp.chap.
' XIV. 40*
7 wist not what to say ;• fdr they were^^ sore afraid. And there
was ^* a cloud that overshadowed ^^ them : and a voice came ^^
out of the cloud, saying,^* This is my beloved Son : hear him.
8 And suddenly, when they had looked round about, they saw
no man any more, save Jesus only with themselves.
9 And as they came ^^ down from the mountain, he charged
them that they should tell no man what things they had seen,
10 till ^® the Son of man were risen ^^ from the dead. And they
kept that ^® saying with themselves,^® questioning one with an-
11 other 20 what the rising from the dead should mean.^ And
they asked him, saying. Why say * the scribes ^ that Elias ® ^ ^^tS^
12 must first come.^ And he answered and told ^ them, Elias* »*•
d Ps. XXIL 6$
verily ^ Cometh first, and restoreth all things; and* how it is i«.Hii.a,s;
•' o ' Dan. IX. a6;
written of the Son of man,^ that he must^ 'suffer many z«*'™?;.7-
' ^ t Chap. vm.
13 things, and -^ be set at nought. But I say unto you, That Elias ^ Jiifa^^*
is indeed come, and they have done'^ unto him whatsoever ^J;J^^*?;
they listed, as ® it is written of him. "•
* bringeth * glistening • the best authorities omit as snow
^ such as * so whiten * Elijah
^ answereth and saith ' Greek Rabbi
• the best authorities read to answer *• became ^* came
*^ overshadowing *• and there came a voice ^* omit sa}nng
18 were coming *• save when " should have risen a^in
w the ^ omit with themselves * question! ngamong themselves
** what is this rising again from the dead ? ^ Or, The scribes say
« And he said unto ^ indeed ^ ( ? > instead o/(,)
^ should " Elijah also * did * even as
On the connection and locality, see notes on purpose was 'to pray* (Luke), the ultimate pur-
Matt. xviL 1-13. Mt. Tabor, the scene of the pose this revelation.
Transfiguration, according to tradition, is pre- Ver. 3. And his raiment. All three Evangel-
sented in the subjoined cut Mark's account pre- ists speak of this, but Mark eives the most vivid
sents several inoependent details, in his graphic descnption of it, omitting the other details. —
style. BeoanM. This graphic touch brings out 'the
Ver. 2. Six days. So Matthew. Luke more glistening of each separate portion of His cloth-
generally, or perhaps including the dav of Pe- mg * (Alford). — Sueh (garments) that no fnllM
ter's confession: * about an eight days^ (1. e^ a on earth ean 10 whiten. This indicates that the
week). — By themsolvet. Not simply in pr hate splendor was preternatural. The fuller's busi*
('apart'), but actually * alone.' The immediate ness was to wash soiled white garments, and
292 THE GOSPEL ACCORDING TO MARK. [Chap. !X. :
make IhciR dean ami glistening. Pcriu^ns of dclails here. The witliilrival iucli was not
:..i._,Yi,.. .1.- 1. .:_!.. lily sudden, but their perception o£ it wa
luiu only. His authuniy suffices;
redeems; His ghiiy i* the great end. —
Wtth UwmMlTM. I'cciillar to Mark; it hints at
the aolf-cunl>ciollsne^^ii of an eye-witness, and sug-
fjcsts that our Lord was ocat them as they
ookcd. Matthew tells that they looked up after
He tnuchcd then
a ot their white Darments. Heyund all these BkTe i
..arts of human splendor w.is the glory ot 0 ~ ' " "
Lord's raiment. An anticipation uf His fulv
s the Son of
Vcr. 4. EUJah with MoMt. Klijah is more
prominent in this account, and probably wa^ in
the scene as witnessed by Peter.
Ver. 6. For thaj bMune mm ftfnid. All
three Evangelists ajieak of this feat, or religious
awe: Mark here, Luke: 'as they enlenil into
the cloud.' Matthew: when 'they heard' the
And Ouij kept Uw layinf. Probably
(his particular saytn,c alwut Ihc rcsurrcclion as
the limit of their silence about what they had
_.._ seen on the mount Obedience to the command
This indicates a continiied and crowin); of ver. 9, is assumed in the account of Matthew,
awe. It is placed earliest by Mark, who thus anti asserted in that of Luke, and is of course
accounts for I'ctcr's words. implied here. — Qnwtianmg among thamtalT— .
Ver. 7. The account of Mark is the more etc The perplexity' was about this liesurreclion,
vivacious, according to (he correct readings. > What is the shall have risen again from the
Mark and I.uke omit: 'in whom I am well dead,' would be a literal rendering. However
pleased" {Matthew}. — Hanr him. The great much they believed in a general resurrection, it
practical lesson of the wbok occiincncc. was ditlicull fur them (o conceive of a resurrcc-
Ver. 8. And inddeuly, etc Mark omits sumo (ion a/Ur wAuh they could (ell of these things.
The unexampled fact, now the basb of our faith
in a Living Saviour, could not be understood in
advance. They doubtless continued wandering
when and how the time would come when they
could speak. Mark derived his exact informa-
tion from Peter, who also alludes to this event in
his second Epistle.
Ver. 1 1. The question is the same as in Malt.
xvii. 10 (see notes there). Three renderings are
possible: 'saying, The scribes say,' etc., 'How
IS it that the scritcs,' etc, ' Why,' etc. The last
is probably the sense here. See on ver. z8.
Ver. 12. The punctuation is in dispute. The
E. V. docs not ewe 'how' its proper meaning.
Most Uter scholars take the firat half only as a
iiuesiion : And hsw !■ it witttan of tha Son of
manl then the answer niat h« ihonld ■nffn,
etc. Others take the whole aa one question.
The next verse shows that the nan point is not
so much to prove that the Son of man must soon
suffer, as thai the predicted Elijah had come,
and, like the Old Testament Elijah, had suffered
as the Messiah also would, hence that this Elijab
was yoliH the Baptist (Matt, xvii. 13),
Ver. 13. Eves u it li written M him. There
is no direct prophecy of the sufferioKS of the
predicted Elijah. But as the prophet Kliiah suf-
fered, it might be inferred from the Old Testa-
ment, that the forerunner of the Messiah (called
Klijah) would suffer, especially in view of the
predicted sorrows of the Messiah flimself. So
the disciples understood it. See Matt. xvii. 13.
Chap. IX. 14-29.] THE GOSPEL ACCORDING TO MARK. 293
Chapter IX. 14-29.
Healing of the possessed Lunatic,
14 *• A ND when he* came to his^ disciples, he* saw a great ^^^^^^S^i
xJL multitude about them, and the ^ scribes questioning with " ^^^•
15 them. And straightway all the people,* when they beheld^ him,
16 were * greatly amazed, and running to him saluted him. And * JJ^f^^J^i.
17 he asked the scribes,® What question ye with them } And one
of the multitude answered ^ and said,® Master, I have ® brought
18 unto thee my son, which hath*^ a dumb spirit ; And whereso-
ever he taketh ** him, he * teareth *^ him ; and he foameth, and e Matt. yU. 6
gnasheth with *' his teeth, and pineth ** away : and I spake to
thy disciples that they should cast him *^ out ; and they could
19 not.*® He" answereth him,*® and saith, O faithless generation,
how long shall I be with you ? how long shall I suffer *® you ?
20 bring him unto me. And they brought him unto him : and
when he saw him, straightway the spirit ^'tare him ;*^ and he "'STSa^'^i.
21 fell on the ground, and wallowed foaming. And he asked his '^
father. How long is it ago ^* since this came^ unto him } And
22 he said. Of ^ a child. And of ttimes it hath cast him into ^
the fire, and into the waters, to destroy him : but if thou canst
23 do any thing, have compassion on us, and help us. Jesus said
unto him. If thou canst believe,^ all things are possible to him
24 that believeth. And* straightway the father of the child cried
out, and said with tears,^ Lord, I believe ; ' help thou mine un- * Si? ^^^*
25 belief. When Jesus saw that the people* came running to-
gether, he rebuked the foul* spirit,-^ saying unto him,*^ Thouf^^-^^
dumb and deaf spirit, I charge ^ thee, come out of him, and
26 enter no more into him. And the spirit cried, and *rent him
sore, and ®* came out of him : and he was ^ as one dead ; inso-
27 much that many ® said, He is dead. But Jesus took him by the
28 hand, and lifted^ him up; and he arose. ^ And when he was r Matt. xvM.
come into *the house, his disciples asked him privately, •Why * S» chap.
29 could not ^ we cast him out ? And he said unto them, This « sc« ver. u
kind can come forth ^ by nothing, but ^ by prayer and fasting.®
^ they * the • omit the * multitude
* saw • them ' insert him • omit and said
• omit have *® having *^ it seizeth ^' it rendeth
^" grindeth " withereth " it ^* were not able
1' And he *® them *• bear with ** insert grievously
^ How long time is it " hath come * From
^ both into '^ If thou canst ^ omit And ^ omit with tears
*• a multitude *• unclean ^ command
'^ And crying out, and tearing him sore, he *^ became
••the more part •* raised •* Or^ sayings We could not
•• out ^ save •• the best authorities omit and fasting
294 THE GOSPEL ACCORDING TO MARK. . [Chap. IX. 14-29.
Contents. Mark's account is most detailed the case still further, representing the demon as
and vivid. He alone mentions the contention a malignant enemy seeking to kill his only son.
with the scnbes, the amazement of the people, — If thon caxut do anythixig. The father's sense
their ninnine to Jesus. The wretched state of of need is stirred by the recital, but his faith is
the possessed youth is most vividly represented, very weak. Not strong at first, it had probably
and the effect of the presence of Jesus upon him. been weakened by the Failure of the disciples. —
The description of the interview with the father Have compassioii on us, and help ob. The father's
(vers. 21-25) is ^ valuable as it is touching. The feelings are intense, as he naturally and properly
report of the subsequent conversation with the identifies himself with the misery of his son.
disciples is brief, and no mention is made of the (comp. Matt xv. 25). But intense feeling is not
effect upon the people (Luke ix. 43). faith !
Ver. 14. And whea they eame. ' The next day ' Ver. 23. If then canst ! The sense of the
(Luke). — The eeribes questioning with them, passage is : * The question is, not what is possi-
The disciples were not yet prepared to defend Die on my part, but on yours.' The best author-
themselves, and their failure to cure the lunatic ities omit the word * believe.' The man's words
boy was probably used, not only against them, but were repeated by our Lord either as a question ;
against their master. * Did you say ; it thou canst .^ ' or as an exclama-
Ver. 15. Were matly amaied. Our Lord's Hon : * As to thy words, if thou canst, all depends
countenance may nave retained some traces of upon faith,' etc. — All things are possible, etc
the glory on the mount, as in the case of Moses. The fundamental law of the kingdom of God.
The word here used (struck with awe) indicates The measure of faith is the measure of our
more than surprise at His sudden coming. — Rnn- ability, because according to our faith Christ's
ning to him. Luke : * Much people met Him ; * power is ours. Christ is the object of faith ;
see note on Matt. xvii. 14. — Sainted Km. Wei- faith can only be omnipotent as Christ is om-
comed Him, whatever had been the influence of nipotent
the debate with the scribes. Christ's presence put Ver. 24. And straightway the father of the
an end to this debate. The evidence of Christ's child oried ont. A touching description, true to
presence and the exhibition of His power always nature and drawn from life. The full form ;
produce a similar effect * the father of the child,' not only implies that
Ver. 16. Asked them. Probablv the scribes, the son was a child in years, but suggests the
The opposition was thus transferrea from the dis- spiritual connection between * father ' and 'child '
ciples to our Lord. — What question ye with in this matter, and the effect of the faith of the
themi About what, what is the subject of dis- former upon the cure of the latter. When the
cussion? father's faith had been sufficiently tested, the
Ver. 17. One of the mnltitnde. The scribes helpless child was healed. — I believe, help thou
were silent, but the person most deeply interested mine nnbelief , /. e. , want of faith. The man's
answers. The subiect of dispute was connected faith is further awakened by the challenge of our
with the cure of the lunatic boy. The scribes feared Lord ; but this increase of faith only shows him
to repeat their objections, lest our Lord should how great his doubt is ; and he at once adds to
convict them in the presence of the multitude by his confession of belief a new prayer for help, —
working a miraculous cure. The hostility to our help for himself, that thus help might come to
Lord was always cowardly ! — I hitraght. He his only son. This will seem natural to all who
actually brought his son, expecting to find Christ, have any faith, and paradoxical only to outright
to thee, not luiowing of His absence. It was his unbelievers. Weak faith is yet faith and when it
only son (Luke ix. 38.) — A dumb spirit A spirit leads to prayer it becomes stronger. Alford :
causing the boy to be speechless ; not that the * Nothing can be more touching and living than
demon was a silent one. this whole most masterly and wonderful narra-
Ver. 18. Wheresoever it seiieth him. The symp- tive. The poor father is drawn out into a sense
toms, as described here and by the other Evan- of the unworthiness of his distrust and *' the
Selists, are those of epilepsy. The fits were sud- little spark of faith which is kindled in his soul
en, but the dumbness seems to have been con- reveals to him the abysmal deeps of unbelief
tinuous. which are there " (Trench).'
Ver. 19. Saith to them. Not to the man Ver. 2c A mnltitnde came mnning together,
alone (as the incorrect reading implies), though Our Lord would avoid too great publicity (comp.
he was included, but to the multitude, whom our ver. 30) ; the father's faith had been sufficiently
Xx>rd addresses as representing that faithless, tested, hence the command to the evil spirit was
or, 'unbelieving,' generation. — How long, etc ? now uttered. The words are preserved by Mark
This indicates * holy impatience of their hardness only : I (emphatic, /although my disciples could
of heart and unbelief. In this the father, dis- not cast thee out) eommand (authoritatively)
ciples, scribes, and multitude are equally in- tiiee. — Enter no more into him. These unusual
volved ' (Alford). words show the unusual malignity of this kind of
Ver. 20. And when he taw him. When the a spirit (ver. 29).
lad saw Jesus, the spirit convulsed him. But the Ver. 26. Crying ont, uttering an inarticulate
original gives a stronger hint of the intimate con- cry. Spoken of the demon, but with the same
nection oetween the demon and the possessed hint of mtimate connection alluded to in ver. 20.
person. *The kingdom of Satan, in small and — And he became as one dead. Exhaustion fol-
great, is ever stirred into a fiercer activity lowed the excitement, but this very quietude was
by the coming near of the kingdom of Christ a token that the demon was gone. — The most
Satan has great wrath, when his time is short ' part, lit., * the many,' according to the correct
(Trench). reading. This was the general verdict.
Ver. 21. And he asked Us father. To bring Ver. 27. Took him by the hand. The usual
out his faith. external act which connected His person with
Ver. 22. To destroy him. The father describes the subject of a miracle. — And he arose, or
Chap. IX. 14-50.] THE GOSPEL ACCORDING TO MARK. 295
' stood up.* The cure was now complete, the Ver. 29. Matthew*s account is fuller, but the
child's own activity appearing. Mark alone tells answer here eiven is to be omitted there. — ThiM
of the successive steps. This mode of healine kind. Probsmly evil spirits in general. The dis-
would serve to strengthen the father's faith, and ciples had cast out evil spirits TOfore, their failure
by showing the difficulty of the case, make the in this case of remarkable malignity was for their
more powerful impression on the multitude, be- admonition. — By prayer. On the part of those
fore whom the failure of the disciples and the who would exorcise the demon. The words ' and
debate with the scribes had occurred. The effect fasting ' are to be omitted. Even if retained,
of the miracle is described by Luke (ix. 43). The they cannot refer, as the sermon on the mount
vivid and detailed narrative must have been ob- shows, to stated or ceremonial observances, but to
tained from the recollections of an eye-witness. proper spiritual discipline, in which fasting (pri-
Ver. 28. Into the lionse. Peculiar to Mark, vate and personal) holds an important place. Of
The question may mean : ' We could not,* etc, course nothing is implied about the power to cast
since the word with which it begins is often a out evil spirits and work miracles in later times,
mere mark of quotation. But it sometimes means The ' prayer and fasting * would not work the
* why.' In that case the £. V. is correct Others miracle, but were necessary to sustain the faith
paraphrase : * How is it that we,' etc. The same which would successfully call upon Christ's
difficulty occurs in ver. 11, but the word 'saying ' power in such a case,
there, renders the first view less abrupt than here.
Chapter IX. 30-50.
TAf Return to Capernaum. Second Prediction of His Passion; Discourse
about who should be Greatest.
30 a A ND they departed thence, and passed through Galilee; "j^^JT^J^'j
3 1 JTy, and he would not that any man should know //. For he **' ^^'^^'
taught his disciples, and said unto them, The Son of man is
delivered ^ into the hands of men, and they shall kill him ; and
32 after that ^ he is killed, he shall rise the third day.8 * But they * "^"t^J^
understood not that * saying, and were afraid to ask him. VohSriKjl*
33 And he ^ * came to Capernaum : and being ® in the house ** he '^ aJ*
asked them, What was it that ye disputed "* among yourselves ® 1-5 • lukb*
34 by ® the way } But they held their peace : for by the way *they ' Luke xni.
had disputed among themselves,^^ who should be^^ the greatest. ^^ ^e'- s©.
35 And he sat down, and called the twelve, and saith unto them,
^ If any man desire to ^^ be first, the same ^* shall be last of all, ^ ?I**i;-S?' ?^
36 and servant of all. And he took a child, and set him in the lSS; ra!'
midst of them : and ' when he had taken him ^^ in his arms, he g a»ap. x. 16.
37 said unto them, Whosoever shall receive one of such chil-
dren ^® in my name, receiveth me ; and * whosoever shall re- * ^ ***"•
ceive ^" me, receiveth not me, but him that sent me.
38 'And John answered him, saying,^® Master, we saw one *cast- «lukbix.49
ing out devils ^ in thy name, and he foUoweth not us ; and we * ^*^'*^»-"
39 ' forbade him, because he foUoweth not us. But Jesus said, ' ^"^^ ^
Forbid him not : for there is no man which *^ shall do a mira- '^
^ up ^ and when * after three days he shall rise again.
* the • they • when he was
' of what were ye reasoning • omit among yourselves
• in ^^ one with another ** was ** greater
*' one would ** he *• taking him
** little children " receiveth ^' John said unto him
*• demons * no one that
296 THE GOSPEL ACCORDING TO MARK. [Chap. IX. 30-50.
40 cle^ in my name, that can lightly^ speak evil of me. "*For he '^MiTSii.ios
41 that is not against us is on our part.^ For ** whosoever shall ^^^^*^*;*'
give you a cup of water to drink in my name, because ye be- *' *♦**
long to Christ,^ verily I say unto you, he shall not ^ lose his
42 reward. And ^ whosoever '^ shall offend one of f/iese little ones '^ ^^^^""^^^^
that believe in me,^ it is ^better for him that a ^ mill-stone^ see Matt
were hanged ^ about his neck, and he were cast into the sea. *''"'7-
43 «And if thy hand '^ offend thee,«> cut it off : it is better for thee ^ ll^'l''"'
to ^^ enter into life maimed, than ^having two ^ hands to go
44 into hell, into the fire that never shall be quenched : ^ Where
45 their worm dieth not, and the fire is not quenched.^ ''And if ^ ^*"- *^»»-
thy foot ^ offend thee,^ cut it off : it is better for thee to ^^ enter
halt into life, than ^ having two ^ feet to be cast into hell, into
46 the fire that never shall be quenched : ^ Where their worm
47 dieth not, and the fire is not quenched.^ 'And if thine eye * JJ^?JM- ^'^
offend thee,*^ pluck it out : it is better for thee to^^ enter into the
kingdom of God with one eye, than ^ having two eyes to be
48 cast into hell fire : ^ Where ' their worm dieth not, and the fire ^ \^' 'V' '*'.
^^ u See Lev. ii
49 is not quenched. For every one shall be salted with fire, " and i^^^^ ^.^
50 every sacrifice shall be salted with salt.^ "Salt/V good: but 34; Matt. v.
if the salt have lost his ^ saltness, wherewith will ye season "'j^^coj'.^iv:
it } ^ Have salt in yourselves, and ^ have ^ peace one with an- j, Ron,, xii.
other *" ' ^ ^"'-
ThcRS. V. 1 3 ;
** mighty work {or power) ^ and be able quickly to ^ for us comp. ver.
** the best authorities read in this name that ye are Christ's ^^'
^ in no wise ^ shall cause .... to offend ^ were
^ if a great *• hung * cause thee to offend
•^ it is good that thou •^ rather than «« thy two
•* the fire unquenchable ** the best authorities omit vers. 44, 46
■• the best authorities omit into the fire, etc.
^ the best authorities omit fire
•* the best authorities omit and every sacrifice, etc. ^ its ^^ be at
Mark alone tells us that the journey from the but in the singular number. It was immediately
mount of Transfiguration to Capernaum was pri- after their entrance. — In the honse. Probably
vate (ver. 30). The education of the disciples a particular house, where He usually resided. —
called for this, and the hostility of the Pharisees In tlie way. Probably during the journey to
had in fact closed Galilee against His labors. Capernaum.
The incident about the temple-tribute (Matt. xvii. Ver. 34. Bat they held their peace. In shame
24-27) is omitted, probably on account of Peter's and confusion. The thought of their heart had
desire not to make himself too prominent in the been perceived (Luke ix. 47). — Who waa the
narrative. See the notes on Matt. xvii. 22-xviii. greater. The dispute was occasioned by the
14. preference given to Peter, James, and John, rather
Ver. 3a Failed throngh Oalilae; probably than by the promise to Peter (Matt xvi. 18, 19).
over by-ways, that opportunity might De given They probably thought that their rank now would
for instnictmg the disciples about His approach* determine their rank in the future kingdom. The
ing sufferings. question of Matt, xviii. i, may have been put after
ver. 31. For he taught, or, ' was teaching,* the saying of the next verse and before tne child
habitually, during this private journey. — Hii dii- was brought (ver. 36). In any case it was more
dnlei. The twelve, as is indicated by the paral- humble than the dispute had l>een.
lei passages. Others may, however, have been Ver. 35. If any one would, or, ' desires to,*
included. — Ii delivered up. Matthew :' shall be etc. See Matt. xx. 26; xviii.4; xxiii. 12. If the
delivered up ; ' hence the present tense here is desire is selfish, the plan will fail, he ihall be lait
prophetic. The delivery was into the handi of of all ; if he would be truly first then he will
men, 1. ^., by God. See on Matt xvii. 22, 2^. take this lower position voluntarily, and be ler-
Ver. 33. When he wai. Literally, ' bemg ; * vant of alL
Chap. IX. 30-50.] THE GOSPEL ACCORDING TO MARK. 297
Ver. j6. And takiiiff him in his arms. Pecul- His people are so slow to recognize what is
iar to Mark. The child seems not to have been done for Him, if not done by them and in their
brought in, but to have been a member of the way !
household. Tradition says it was the martjr Ig- Ver. 42. See on Matt jcviil 6. The connec-
natius, of Antioch, who was therefore called Chris- tion is probably with ver. 37, as there represented,
tophorus (borne by Christ). The little one may but the question of John and the answer to it pre-
have been the child of one of the Apostles, per- pared for this advance of thought. By their con-
haps of Peter, at whose house this may have oc- duct in that case they had been in danger of giv-
curred. ing such offence. — One of these little onei. The
Ver. 37. Comp. Matt, xviii. 5 ; and also Matt actual child was probably still in His arms.
X. 40. ' Vers. 43-48. See on Matt xvi. 8, 9 ; v. 29, 3a
Ver. 38. John said to him. Luke : ' answered,' The account before us is fuller, though the best
so the £. V. here also. It was an answer in the authorities omit verses 44, 46. — Where their
wide sense ; for the command to receive a child worm dieth not and the fire is not qnenehed.
in His name would suggest the question of John. There is a reference to Is. Ixvi. 24. These awful
— We saw. Probably on their missionary tour, words plainlv point to a future state of never-
— One easting out demons in thy name. This ending punishment
unknown man had wrought such miracles as the Vers. 49, qo. These verses, which have no par-
Apostles did and by the same power, though it allel, form the most difficult passage in this Gos-
had not been directly committed to him as to pel. The difficulty is perhaps lessened, by fol-
them. He was not a follower of Jesus, yet he be- lowing the most ancient authorities and omitting
lieved in the power of our Lord sufficiently to at- the second clause. It is agreed that the inter-
tempt this exorcism. The needed power was given polated clause, * every sacrifice,' etc, refers to Lev,
him ; undoubtedlv to teach the lesson here re- li. 13. As the salt is there expressly (^led * the
corded. — We foriMide him. This forbidding may salt of the covenant of thy God,' a good sense
have so disturbed his faith, that he could no was designed to be given by the interpolation,
longer exorcise. — Because he followeth not ns. and ver. 50 equally requires such a good sense.
This repetition is characteristic of Mark. They As to the ' fire ' the immediate connection would
probably demanded that the man should either point to eternal fire, but as there is a refijier's fire
stop his activity or join them. How natural ! also, this sense is not absolutelv necessary ; nor
Ver. 39. Forbid him not, /. /., such a man. — on the other hand must the ^fire* and *salt'
For there is no one, etc. The success of the mir- be regarded as two different figures for exactly
acle would strengthen the faith, the germs of the same thing. Nor will any mterpretation be
which were manifested in the attempt to work it satisfactory which does not fully brin^ out the
in the name of Christ — Be aUe qniokly to speak meaning of the word* for.' Explanations: (ij
evil of me (the word is usually rendered 'revile'). For (giving a reason why // is betUr to cut off,
The use of so strong a word points to a sharp etc.) every one (all without exception, those who
distinction between the two classes : ' for ' and thus deny themselves and those cast into hell)
* against us.* This is a warning against limiting shall be salted with fire (as the symbol of Divine
* the work of the Spirit of God to any sect, or purity which either purifies or consumes^ so that
succession, or outward form of church ' ( Alford). both refining fire and eternal fire are included
The Apostles lost no authority from this excep- under the same figure). The interpolated clause
tional case. The two mistakes have been : either, will then be explained : ' And every sacrifice '
denying that such exceptions exist; or, regarding (those accepted of God are here referred to, not
these cases as the rule not the exceptions. While those rejected) 'shall be salted with salt ' (with
the Apostles were taught this lesson in toleration, * the salt of the covenant of thy God '). All must
the man receives only negative praise. There enter the fire of God^s purity in some way ; those
are always earnest Christian laborers who decline who offer themselves ' a living sacrifice ' are sea-
to be oraerly in their methods. Their irregular- soned with salt, are preserved in the fire ; while
ity calls for toleration, not approval. others are salted only with fire, the same fire o£
Ver. 40. Against ns is for ns. Matt xii. 30 ; Divine purity becoming eternal fire of judgment
' He that is not with me, is against me.' As re- to them. This is a strong reason why the self-
pards Christ and His people, there is no neutral- denials just enioined should be made, while the
ity. In certain cases, the absence of hostility is connection witn the next verse becomes plain. — >
a proof of friendship ; in others, the failure to Salt is good (see Matt v. 13, and in this case it is
cooperate is the proof of enmity ; and both the preservative salt, whether the doubtful clause
might occur in the experience of the same per- be omitted or not, the salt of the covenant, so that
son. But in all cases there is either friendship or the ' fire ' only purifies) : bnt if the salt have lost
enmity. The apparently contradictory proverbs its saltness (if you profess to be in the covenant
suggest the need of discrimination in applying and are not, if tKe failure to cut off the offending
them. The saying in Matthew refers more to member shows this to be the case) wherewith
inward unity with Christ ; this one to outward will ye season it 1 Have salt in yonrselves (' this
conformity with His i>eople. The former may grace of God, this spirit of adoption, this pledge
exist independently of the latter, and its exist- of the covenant '), and (as a fruit, with a refer-
ence unites real Christians, whatever their name ence now to the strife with which the conversa-
and outward differences. tion be^n, ver. 34) have peaoe one with another.
Ver. 41. For whosoever shall give yon, etc. This view is unaffected by the omission of the
Comp. Matt x. 42. Here the lesson is intended doubtful clause. (2.) Another interpretation
directly for the Apostles. — In this name that ye agrees with this, except in making the salt and
are Clmst's, /. ^., because ye belong to Christ, fire identical : this difference appears only in the
It may include a reference to the recognition of clause : ' and every sacrifice shall be salted with
Christ's name on the part of the giver. He al- salt,* which is thus interpreted : this very fire
ways recognizes what is done to His people, but with which every one shsdl be salted, becomes
298 THE GOSPEL ACCORDING TO MARK. [Chap. X. 1-12.
to God*s people a preserving salt The objec- lost 'For/ in that case, introduces merely a
tion to this is that it takes * and * as =j'ust as, reason for the eternal punishment This view
and makes two figurative expressions identical, too takes • and * as = iust as : * Every one ' (con-
(3.) Another view takes the two clauses of ver. demned) * is salted with fire ' (preserved from an-
49 as opposed : * Every one * (/. ^., of those con- nihilation, so that the punishment can be etcr-
demned) 'shall be salted with fire, and* (on the nal), *just as every sacrifice,* etc. The connec-
contrary) 'every sacrifice' (God's people) 'shall tion with ver. 50 is very forced on this view:
be salted with salt* This unnecessarily limits 'Salt is good' (/. ^., although thus used as a
the words ' every one,' and does not account for figure for preservation to punishment, it is also
the use of the word ' salted ' in the same clause, a figure for what is good), etc. Besides, * the
Such a direct opposition would be expressed by salt of the covenaftt,* which is the most obvious
* burned with fire * and * salted with salt* Fur- reference, is thrown out of view, and meanings
ther, the idea of purification is obscured, and the given to the figures which are contrary to the
reason printed for the preceding exhortations analogy of Scripture. The first view is to be pre-
18 less forcible. (4.) The most objectionable view f erred, as most grammatical, most true to the cor-
is that which applies the whole of ver. 49 to the rect reading, and most in keeping with the context
2
Chapter X. 1-12.
Discourse about Divorce,
I A ND he arose from thence, and *" cometh into the coasts ^ of " \\^' ***•
•^^ Judea by the farther side of^ Jordan: and the people re-
sort* unto him again; and, *as he was wont, he taught them ^chaF».i.ai;
again. And the Pharisees came to him,* and^ asked him, Is it J^i.jst'xU*
3 lawful for a man to put away his wife } tempting him. And he ^^*
.answered and said unto them, What did Moses command you ?
4 And they said, Moses suffered to write a bill of divorcement^
5 and to ® put her away. And Jesus answered and said ^ unto
them. For the hardness of your heart ® he wrote you this pre-
6 cept* But * from the beginning of the creation ** God made ' f^*"?^; Pe{:
7 them male and female.^^ *For this cause shall a man leave his ^/Gki. i. 27;
8 father and mother and ^ cleave to his wife ; And they " twain e gbn. ii. %^
' shall be ^ one flesh : so then ^* they are no more twain, but one
9 flesh. What therefore God hath ^ joined together, let not man
10 put asunder. And in the house his ^^ disciples asked him again
1 1 of the same mattery^ And he saith unto them. Whosoever shall
put away his wife, and marry another, committeth adultery against
12 her. And -^if a woman** shall put away her husband, and be/iCor. vh.
married to *• another, she committeth adultery.
• borders * the best authorities read and beyond the
• multitudes come together * And there came unto him Pharisees
• insert they • omit to ' But Jesus said
• your hardness of heart • commandment
^ the best authorities read male and female made he them *^ insert shall
" the " become " that " omit hath " the
" concerning this ^^ the best authorities read she hcrstM "marry
On the numerous events which intervened be- final departure from Galilee. — And beyond the
tween the last section and this, see Matt xix. i- Jordan f Perea). The common reading is * through
12. This chapter, as far as ver. 31, corresponds the farther side of (beyond) the Jordan.' John's
with Matt. xix. : giving us lessons concerning the narrative shows that he visited Jerusalem at least
marriage relation in the church (vers. 2-12), chil- twice in the interval, and hence this account is
dren in the church (vers. 15-16), and property in literally correct. He had already been in Perea,
the church (vers. 17-31). or at least on the borders (John x. 40), after the
Ver. I. Tnmi tlienoe. From Capernaum, the feast of dedication and before the raising of Laz-
Chap. X. I3-I6.] THE GOSPEL ACCORDING TO MARK. 299
arus. — Gome together unto him again. As they ecy of Holy Writ, but acain and again quoted. As
had done on the previous visit (John xvi. 41, 42), a remnant of Paradise the marriage relation suf-
or as occurred in Galilee (vers. 2-9). The ac- fers many attacks from 'the seed of the serpent'
counts of Mark and Matthew agree closely, but Ver. 10. And in the honse. An accurate de-
the former puts the law of Moses first, and then tail peculiar to Mark. The fuller private teach-
that of Paradise. ing was needed, for these disciples were to teach
Ver. 2. Mark omits 'for every cause ' (Mat- the world new lessons on the subject of marriage
thew), but the whole subject is brought into dis- and divorce, and thus elevate women. Sacfiy
cussion, — a dangerous topic in the territory of enough, women who have been elevated by these
Herod, the husband of Herodias. teachmgs are seeking to overthrow their author-
Ver. 3. What did Xoief eemmand yon 1 Pe- ity, thus unwittingly laboring for the renewed
culiar to Mark. This question at once takes the degradation of their sex.
matter out of the sphere of tradition and Rabbin- ver. 11. See on Matt. xix. 9, where the case
ical hair-splitting, into that of Divine law. of one marrying a divorced woman is added. —
Ver. 4. See on Matt. v. 31, which is precisely Against her. It is not clear whether this means
the same. the first or second woman. But the marriage
Ver. 5. For jonr hardness of heart. Their with the second is a crime against the first, as
general sinfulness, with special reference to harsh- well as adultery with the second. The one lusti-
ness toward their wives, which this regulation was fiable ground of divorce is omitted here, Deing
designed to counteract. It was not to encourage understood as a matter of course,
divorce. — He wrote. This implies that some of Ver. 12. And if ihe herself pnt away, etc
the precepts of the Mosaic law were of tempo- Mark's account is peculiar in representing the
rary validity, designed only to educate the chosen woman as seeking the divorce. This was un-
people. The law of Paradise is, in one sense, usual among the Jews (exceptional cases : Mi-
more permanent, just as Paul exalts the Abra- chal, i Sam. xxv. 44 ; Herodias, Matt xiv. 4),
hamic covenant above the law (Gal. iii.). though it occurred among the Greeks and Ro-
Vers. 6-9. See on Matt xix. 4-6. Our Lord mans. Probably in this confidential interview,
sanctions the words of Gen. ii. 24, by making the delicate subject was discussed in all its bear-
them his own. Whether at first siK)ken oy Adam, ings (Matthew preserves particulars omitted
or a comment by Moses, they are the words of here), and Mark preserves a specification more
God (Matthew). This is the first precept or proph- applicable to Gentile readers.
"•A
Chapter X. 13-16.
Childreft brought to yesus,
ND they brought young ^ children to him, that he should " ^jl'jr'L JlS
touch them ; and his ^ disciples rebuked those * that ^"^ '^'^^'
14 brought than. But when Jesus saw //, he was much displeased,
and said unto them, Suffer the little children to come unto me,
15 and* forbid them not; for of such is^ the kingdom of God.
Verily I say unto you, Whosoever shall not receive the king-
16 dom of God as a little child, he shall not® enter therein. And
*he took them up^ in his arms, put his hands upon them, and * chap.ix.36.
blessed them.®
1 little « the
• them, the best authorities omitting ^zX brought them * omit and
• to such belongeth • in no wise ' And taking them
^ he blessed them, laying his hands upon them.
See notes on Matt. xix. 13-15 ; comp. Luke cause we are speculating on high themes about
xviii. 15-17, who at this point resumes the paral- marriage and divorce.
lelism with Matthew and Mark. The account Ver. 1 5. See on Matt, xviii. 3. The connec-
before us is the fullest and most striking c^ the tion here is remarkable. Not only may infants
three. be brought to Christ, but adults, in order to enter
Ver. 13. That he should touch them. So the kingdom, to come to Him, must become like
Luke, Matthew : ' lay his hands on them and them. Only ai a little ehild can any one enter
prav.* the kingdonu It is fairly implied that children
Ver. 14. Xach displeased, /. e.j at the rebuke in years can be Christians, recognized as such by
of the disciples. Peculiar to Mark. Some sign their parents' act and the Master's act througn
of displeasure was probably on His countenance. His ministers, trained as such by parents and
How careful we should be not to call forth His pastors, and a promise that His grace will not
displeasure, by keeping children from Him, be- fail, where our faith does not fail.
(
300 THE GOSPEL ACCORDING TO MARK. [Chap. X. 17-31.
Ver. 16. And taking them in his armf . Mark no definite account of any ordination of the
loves to tell of our Lord's gestures. Christ did Apostles by the laying on of Christ's hands ; but
more for the children than those who brought we do reaa of a laying-on of hands upon chil-
them asked, as He always does. The servants dren, and consequently of their ordination to the
of such a Master should welcome children to His kingdom of heaven.' Lange.
fold. — Laying hia handa on them. ' We have
Chapter X. 17-31.
The Rich Young Man^ and our Lord's Discourse on Riches,
17 a \ ND when he was gone forth into^ the way, there came '',^jVLyjJ;
'tx. one running,^ and * kneeled ^ to him, and * asked him, ^ |^*^chSTi*
Good Master, what shall I do that I may inherit eternal life } ^
18 And Jesus said unto him. Why callest thou me good? there is
19 none good but one, t/iat is, God.^ Thou knowest the command-
ments, * Do not commit adultery, * Do not kill,® * Do not steal, ^ exod. xx.
• Do not bear false witness. Defraud not,^ ** Honour thy father d exod. xx.
20 and mother. And he answered and ® said unto him. Master, all
21 these ® have I observed ^^ from my youth. Then Jesus • behold- ' J^^att'i^
ing ^^ him loved him, and said unto him. One thing thou lack- »^-
est : go thy way,^ sell whatsoever thou hast, and give to the
poor, and thou shalt have treasure in heaven : and come, take
22 up the cross, and^^ follow me. And he was sad^* at that^^
saying, and went away grieved : ^® for he ^^ had great posses-
sions.
23 And Jesus looked round about, and saith unto his disciples,
How hardly shall they that have riches enter into the kingdom
24 of God! And the disciples -^were astonished^ at his words. /vcr. 3a.
But Jesus answeretb again, and saith unto them. Children, how
hard is it for them ' that trust in riches to enter into the king- ^/"J'p^i,
25 dom of God I It is easier for a camel to go through the eye of pJoilxJas;
a needle,^® than for a rich man to enter into the kingdom of "Ti1n.v1.17.
26 God. And » they were astonished * out of measure, saying * f^^' ^'
27 among themselves,^ Who then ^ can be saved ? And ® Jesus
« looking upon them saith, With men iV is impossible, but not
28 with God : for with God all things are possible.^ Then ^ Peter
began to say unto him, Lo, we have left all, and have followed
29 thee. And* Jesus answered and ^ said. Verily I say unto you,
^ And as he was going forth on (///., into), * there ran one to him
• kneeling * omif and • none is good save one, even God.
* TAe correct order is Do not kill, Do not commit adultery,
* Do not defraud ■ omit answered and • these things
^ kept ^ And Jesus looking upon ** omit thy way
^ the best authorities omit take up the cross, and
" But his countenance fell " the ^ he went away sorrowful
" insert was one that " amazed ^ through a neeale*s eye
* But ^ saying unto him ^ Then who
* omit And ** for all things are possible with God.
" omit Then *• omit And ^ omit answered and
Chap. X. 17-31.3 THE GOSPEL ACCORDING TO MARK. 301
There is no man that hath left house, or brethren, or sisters, or
father, or mother,^ or wife,® or children, or lands, for my sake,
30 and the gospel's,*^ But he shall receive a hundredfold * now in •* ^^' ^'^^
this time, houses, and brethren, and sisters, and mothers, and j^^cor. xn.
children, and lands, *with persecutions ; and in the world ^^ to il*J^.
31 come eternal life. 'But many i/iai are first shall be last ; and AaVxl^?;
the last first xix. 30.
" the correct order is mother or father
•• the best authorities omit or wife ** insert sake •* Or age
The position of this section is the same in all thing thou lackait. The ruler himself had asked
three Gospels. Ver. 17 shows that our Lord had such a question (Matthew),
already started on His journey to death. This Ver. 22. Bat his oonnttnanee fell. A strong
gives the greater emphasis to His demand for expression, peculiar to Mark, who loves such
self-denial from the nch youn^ man. The con- mmute details of look and gesture. See on Matt,
nection with ver. 15 is also significant : the love of xix. 22.
riches is the very opposite of receivuig ' the king- Ver. 23. Looked roond. A second look of
dom of God, as a little child.' Jesus, in earnest sadness, we may well suppose.
Ver. 17. On (lit., * into ') the way. On His jour- Ver. 24. Were amaied. The word is a strong
ney to Jerusalem, as He finally left Perea. — one. Mark introduces this astonishment of the
There ran one, etc. Peculiar to Mark. This disciples earlier than Matthew, and adds the
eagerness and respect was the more remarkable, Lord's explanation : Ghildrein (a term of affection
since the man was a ' ruler ' ( Luke), and ' very to tranquillize them), how hard it if for them that
rich.' Still the enthusiasm was also that of youtn tmst in richef , etc. That this trust is almost in-
( Matthew : 'the young man'). — Good Xaiter, separable from the possession of riches, is im-
wfaat ihall I do 1 Matthew : ' Master, what good plied by the connection with ver. 25 (on which
thing ? ' Both ideas were no doubt included in see Matt. xix. 24). Some ancient authorities omit :
the original question, but in Matthew's narrative ' for them that trust in riches,' thus making the
the one point (' good thing') is taken up, in Mark statement more general.
and Luke the other (' good master '). Both wliat Ver. 26. Aitoniihed oat of meainre. Driven
was good, and who was good, had been misap- out of their wonted state of mind, dismayed,
prehended by the questioner. Evidently they felt that having riches almost in*
Ver. iS. why oallest then me good 1 Matthew evitably led to ' trusting in riches.' In fact many
(the correct reading) : ' Whv askest thou me of who have not riches are seeking wealth as the chief
that which is good ? ' In applying the^term *good ' good, because they already trust in it. Because
to our Lord, the young ruler was honest, but mis- the impossibility was thus extended, the question,
taken. He used it without fully apprehending its Then who oan M lavedl was so natural,
meaning. On the connection of this answer with Ver. 27. Looking nponthem. This third look
the one 'good thing,' see Matt xix. 17. Either is mentioned by Matthew also. The first (ver.
* there is none good, but God: Christ is good; 21) was a look of affection, the second (ver. 23)
therefore Christ is God' — or^ 'there is none a look of sorrow, the third of kindness bringing
good, but God : Christ is not God : therefore hope, for the grace of God is declared to be
Christ is not good' (Stier). Since but one equal to this task, impossible with men. This
is good, God, then giving up all for Him is the passage opposes the love of money in every form
last test, and following Chnst (ver. 21) is do- and among all conditions of men. The desire
ing that. for wealth, even more than the actual possession
Ver. 19. Bo not defravd. This probably an- of it, interferes with entering into a kingdom
ewers to the tenth commandment. Matthew gives where humility is a cardinal virtue and seS de-
the sum of the second table of the law. See on nial an essential pre-requisite. He has learned
Matt xix. 18, 19. the lesson right, who applies this mainly to him'
Ver. 20. See on Matt. xix. 2a self^ seeking the almighty grace which can save
Ver. 21. And Jetoi looking upon him lored him from his trust in eartnly things,
him. A touching particular peculiar to Mark. Ver. 28. Peter began to eay. Probably under
The young man made no immediate response to the influence of the astonishment just mentioned,
this love. How then could Jesus have loved him On the promise to the Apostles, see Matt xix.
in his self-righteousness and worldliness? The 28. Mark's account presents a few peculiar
phrase ' looking upon him,' indicates that the love features.
was called forth by the loveliness of the ^oung Ver. 29. And the gofpel'i take. A similar
ruler. Despite all nis mistakes, there was in him addition occurs in chap. viii. 38. Mark perhaps
something lovely. To this loveliness there was inserts this in both places, in consequence of his
a response in the heart of Him who shared our own shrinking from suffering on account of the
humanity so entirelv. It may have been a part Gospel (Acts xiii. 13; xv. 38) ; so also, 'with
of the sorrows of tiis earthly life, that such af- persecution ' (ver. 30). He would guard others
fection met no proper spiritual response. This against his own mistake.
view neither diminishes the /<m>rr of our Saviour's Ver. 30. How in this time. So Luke. It is
affection, nor assumes, what is nowhere hinted, implied, though not very plainly, in Matthew's ac-
that the young man was at heart right — One count — Honioe, etc This repetition is peculiar
302 THE GOSPEL ACCORDING TO MARK. [Chap. X. 32-52.
to Mark, and characteristic — Mothers. * Nature to those who do this • for my sake and the gos-
gives us only one, — but love, many* (see Rom. pel's sake.' — With persecutions. According to
xvi. 13). We do not find 'fathers' here, or the gospel the persecutions are a part of our best
'wives' ('wife' being of doubtful authority in possessions (Matt. v. 12; Rom. v. 3, etc.), and
ver. 29), the new relations being spiritual. The really prevent the others from becoming a curse,
former is omitted, probably for the reason sug- This phrase not only serves to spiritualize the
gested in Matt xxiii. 9 (' One is jour father,' whole promise, but to guard against its misuse,
etc.), and the omission then contains a lesson. Ver. 31. See Matt. xix. 30; this proverb is
Christian love and hospitality literally fulfil this there illustrated by the parable of the laborers in
promise. But the hope of such a reward is not the vineyard (Matt. xx. 1-16).
the proper motive. The promise is made only
Chapter X. 32-52.
Three Incidents on the Way to yerusalcm,
32 • A ND they were in the way going up to Jerusalem ; and ^ ^!^^yj^^^
x\ * Jesus went^ before them : and ^they were amazed ; and . V'V^'""
•^ J * 0 Luke IX. 51.
as they followed, they ^ were afraid. And he took again the '^ ^^"^ ^^•
twelve, and began to tell them what^ things should* happen unto
33 him, Saying, Behold, we go up to Jerusalem ; and the Son of
man shall be delivered unto the chief priests, and unto the
scribes ; and they shall condemn him to death, and shall deliver
34 him to ^ the Gentiles : And they shall mock him, and shall
scourge him, and ** shall spit upon him,® and shall kill him ; and "^ ts^l'^.^'^ll
the third day 7 he shall rise again. \t" ^\
35 'And James and John, the sons of Zebedee, come unto him,® 67!^" ''''"*
saying,® Master, we would that thou shouldest do for us what- io-28.
36 soever we shall desire.^^ And he said unto -them, What would
37 ye that I should do for you } They " said unto him, Grant
unto us that we may sit, one on thy right hand, and the other
38 on thy left hand, in thy glory. But Jesus said unto them, Ye
know not what ye ask : can ye^ drink of ^ the cup that I drink
of .^^ and -^ be ^* baptized with the baptism that I am baptized / L"^*^ «'" 5°^
39 with ? And they said unto him. We can.^^ And Jesus said
unto them, Ye shall indeed drink of the cup that I drink of ; ^^
and with the baptism that I am baptized withal shall ye be bap-
40 tized : But to sit on my right hand and ^" on my left hand is
not mine to give ; but // shall be given to^^ them for whom it
41 is *® prepared. And when the ten heard //, they began to be
42 much^ displeased with ^ James and John. 'But^ Jesus called e compLuk*
them to him, and saith unto them. Ye know that they which
* was going * and they that followed 'the
* that were to * unto
' shall spit upon him, and shall scouree him
' the best authorities readsdter three days
* And there come unto him, James, etc. • insert unto him
^^ the best authorities read^^V of thee ** And they
*' are ye able to " omit of ^* or to be
*• are able " The cup that I drink ye shall drink " or
'• it is for " hath been ^ sore *' concerning ^ And
Chap. X. 32-52] THE GOSPEL ACCORDING TO MARK. 303
* are accounted to rule over the Gentiles exercise lordship over* Gai.ii. a, 6,
them ; and their great ones exercise authority upon ^ them.
43 But so shall it not be ^ among you : but * whosoever will be^» seechap.ix.
44 great among you, shall be your minister : And whosoever of
45 you will be the chiefest,^ shall be servant of all. For even the
Son of man came not to be ministered unto, but to minister,
and to give his life a ransom for many.
46 *And they came^ to Jericho : and ' as he went out of ® Jeri-*^^ATT^w.^
cho with ^ his disciples and a great number of people,^ blind ^ comp?tiiL
Bartimeus, the son of Timeus, sat by the highway side beg- SI'i."*
47 gi^g-*^ And when he heard that it was Jesus of Nazareth,*^
he began to cry out, and 'say, Jesus, ikou Son of David, have
48 mercy on me. And many charged ^ him that he should hold
his peace : but he cried ^ the more a great deal, T/iou Son of
49 David, have mercy on me. And Jesus stood still, and com-
manded him to be called.*^ And they call the blind man, say-
50 ing unto him, -Be of good comfort,* rise ; he calleth thee. And
5 1 he, casting away his garment, rose,*^ and came to Jesus. And
Jesus answered and said unto him,® What wilt thou that I
should do unto thee ? The^ blind man said unto him, Lord,^^
52 that I might *^ receive my sight. And Jesus said unto him, Go
thy way ; ""thy faith hath "made thee whole. And immedi-^ see Matt,
ately ^ he received his sight, and followed Jesus ^ in the way. «ch»is.Y.3<?
' o ' <f J VI. 56; Luke
*• over ** But it is not so {according to the best authorities) Jgi Srll'iU*;
^ would become ^ would be first among you ^ come Acts w. 9;
28 from » and » a great multitude Jl^j^; Jm-
'^ the best authorities read the son of Timaeus, Bartimaeus, a blind beggar,
was sitting by the wayside '^ or the Nazarene •• rebuked
•* cried out " and said, Call ye him " cheer
•^ sprang up •* answered him, and said * And the
^ Greeks Rabboni ** may ** straightway ** him
See notes on the parallel passage in Matthew Him all the way. Besides, according to Luke
(xx. 17-34). These events took place on the JcviiL 34, even the revelation to the Twelve was
final ioumey to Jerusalem, from Perea through not understood by them, how then should His
Jericho. The raising of Lazarus is, however, manner of walking frighten away most of the
placed by some between the departure from Pe- crowd? (2.) The oetter view is: The Twelve
rea and this final journey. ** nearest to Him were amazed, and the larger com-
Ver. ^2. Tliey were m the way. Actually on pany of followers were afraid, though further
the public road. — Chung up to Jernsalcni; con- away from Him. — And ho took again the twehre
tinuing the journey already begun. — Jefus wai (aside), as He fre(juently did. — Begin to toll.
|[oing before them, leading the way. Probably Opened up this subject again, for the third time,
unplying some remarkable ener^ in His gai^ exclusiveof the intimation to the three chosen dls-
some determination or eagerness in His manner, dples (chap. ix. 9). This was a fuller and more
— And they were amaiod. At His eagerness, detailed revelation of the time and the mode of
By this time they knew that great danger awaited His sufferinjgs and of the agents who should be en-
Him at Jerusalem. — And they that fdlowed h^ gaged therein. — That were to happca, not * that
were afraid. Of this known danger to Himself, should.* Certainty and nearness are implied,
which they mav have thought threatened them- Ver. 34. Spit upon him. See chap. zv. 19^
selves also. Tnis graphic description is peculiar Omitted by Matthew. — Kill him. Matthew :
to Mark. The better supported reading is fol- 'crucify Him,' which is implied here, as the
lowed here, which distinguishes between those * Gentiles,' to whom the whole verse refers, were
who were ' amazed,' and those who were * afraid.' to put Him to death. The Twelve failed to un-
Explanations : (i.) The whole body were amazed, derstand this detailed prediction (Luke xviii. 34).
so much so, that only some continued to follow. That danger threatened they felt, but they may
and these were afraid. But multitudes attended have given this prediction figurative interpreta-
304
THE GOSPEL ACCORDING TO MARK. [Chap. X. 32-sJ.
Hon. — After tlu** d»y». This fonn is given liy cheus (Luke xix. 1-17), after which He began
Mark in ^1 three predictions (chaps, viii, 31 ; ii. the journey to the neighborhood of Bethany. —
31 and here) Tb* Mm of ^meiu, Bartimani Some think the
Ver 35. Aad June* and John The request father was uell knonn but the order in the orig-
doubtless oneinated with them In the account inal suggests that the son was the well known
of Matthew (xx ao, 2a) the answer is addressed personage ' ^'
tothem and Salome appears as an intercessor for plau ' ''
' liar = son, as Mark s
Why Matthew (jtx. 30-
s nva blind men, and
[ark and Luke but mu has been
inously explained but it is alto*
:thcr unnecessary to find a contra-
ction in the accounts. The prom-
mcnce of this ane is eMdent from
the narrative before us which is in
many respects the most exact and
vivid of tl.eth.ee
Ver 47 Notice the contrast be-
tneen the title given bv the curious
croud the Huuena (the form used
b^ Mark and »ilh one exception by
:bl;
h)
Ver 4S See Matt xx 31 The
continued crying is even more strong-
ly set forth here
Ver 49. CtU yo him. Peculiar in
this form to Mark, and omitted atlo-
Ihero. Either both mother and sons preferred gether by Matthew. This was a ' reproof to the
the request, or the mother /or the sons. The reprovers.' It seems to have had an effect, for
form of the request is more fully stated here, but the words now addressed to the blind man ate
in both accounts there appears the same con- full of symmthr : Bs of good cheti, liM. ha oall-
sdonsness that what was desired was of doubtful oth thes. The order is that of Undnesi, faith
propriety. would put : ■ He calleth thee ' first. 1'he for-
Vers. 36-41.' See on Matt. xz. 31-14, '^''i^ bidding and the cheering address represent the
account has some marks of independence. — la priestly spirit which would keep men from apply-
tlw 0or7 (vef. 37), instead of 'in thv kingdom ' mg directly to Christ, and the true spirit of the
(Matthew). Markalsoomils'by my Father'after Gospel messengers.
' prepared ' (ver. 40). The tno clauses about Ver. 50. Cuting away hii gwnwnt. A detail
His baptism (vers. 3S, 39) are peculiar to this indicating that the narrative comes from an eye-
Gospel ; the best authorities omit them in Mat- witness. Bartimeus did not stop to care for the
thew. We find a vividness too in use of the cloak that might be lost, if it impeded his pro-
present tense ; tluit I drink .... tliat I uB bap- gress. Nay, if he received his sight, it could
tludwlth (vers. 38, 39). 'The Lord had already easily be found again. — Sprang np. This mark
the cup of His suffering at His lips ; was already, of eagerness is also peculiar to this account.
to to speak, sprinkled with the first drops of the Ver. 51. Maiter (or my Master). The word
^>r>y of His baptism of blood' (Alford), — Bft- is 'Rablioni' (as in John xx. 10), the most re-
"1 (ver. 4O is peculiar to Mark, intimating spectful of the three titles, Kab. Rabbi, RabbonL
..!.,..,....!.,._ j.__...... .. _. ^ ^p^ Matt, xxiii. 7. — ^uit I m«y reooivfl my
KA (ver. 41) >s pccul
at the feeling of the discipU
rupted.
Ver. 41. Aeoanntad to toIb over the OentUei,
have the lilU of rulers, God being the real Ruler,
or are recogniied as rulers, the essence of all
heathen government being despotism. The latter
is perhaps the more suggest!
Vers. 43-45 *bow few v;
jct. e6-i8. See notes there.
again.' Not hcne or v/h}-, but the
daire, which he believes the Lord can grant in
the best way.
Ver. 53. Oo thy way. Not necessarily a com-
mand to depart, but a token that his prayer was
granted. The commendation is omitted by Mat-
from Matt, thew, who speaks of our l.ord touching the blind
but this seems more accurate. — FoUowad
Ver. 4& Atid they eome to Jtrieho. Mark him in the way. Not simply for the lime being,
specifies this, and this shows that our I^rd en- we suppose, but joined the multitude who went
tered the city bt/m-e the blind man was healed, so up to Jerusalem with our LortL The effect on
that Luke's account (chap, iviii. 35) must refer the people is described by Luke. Our Lord thus
to a jtcoHd entrance. On the location of Jericho, proved that He came to minister (ver. i<i\. This
and the date of this miracle, see Matt >■- '" — ■■ ''■- '""* •"''"•'- '-'•"
Ai h« vent ont rrom Jarieho. Probably
excursion, from which He returned to meet Zac-
Chap. XL i-ii.] THE GOSPEL ACCORDING TO MARK. 305
Chapter XI. i-ii.
The Public Entry into yerusalem.
1 • A ND when they came nigh to ^ Jerusalem, unto Bethphage « f^'^Ty-,.*'!!
-/l. and * Bethany, at the mount of Olives, he sendeth forth ^^ gj;*g,jj^'*j
2 two of his disciples, And saith unto them, Go your way «*»• »7.
into the village ^ over against you : and as soon as ye be
entered * into it, ye shall find a colt tied, * whereon never man^ "^ SiH.'^sI'"''*
3 sat ; loose him, and bring him. And if any man ® say unto
you, Why do ye this ? say ye that " the Lord hath need of him ;
4 and straightway he ® will send him ^ hither. And they went
their way,^ and found the ^^ colt tied by ^ the door without in
5 a place where two ways met ; ^^ and they loose him. And cer-
tain of them that stood there said unto them, What do ye, loos-
6 ing the. colt } And they said unto them even as Jesus had
7 commanded : ^* and they let them go. * And they brought ^^ ^ johm xii
the colt to Jesus, and cast their garments on him ; ^® and he sat
8 upon him. And many spread their garments in ^^ the way ;
and others cut down branches off the trees, and strewed thetn
9 in the way.^® And they that went before, and they that fol-
lowed, cried, saying,'® * Hosanna ; ^® Blessed is he that cometh • J**'^^"^"'»*
10 in the name of the Lord:^ Blessed be^^ the kingdom of our
father David, that cometh ^ in the name of the Lord '.22 Ho-
sanna in the highest.^
1 1 -^ And Jesus ^ entered into Jerusalem, and ^ into the temple : / Matt, xxi
and when he had looked round about upon all things, and now '"^ '*'
the eventide was come,^ ^ he went out unto Bethany with the i Matt. xn.
17; ver 19.
twelve.
* drew nigh unto ■ omit forth • insert that is
^ and straightway as ye enter
• the best authorities read no man ever yet • one
' omit that * omit he • the best authorities insert again
*® went away ** a ^* at *• in the open street, {or lane;
" said *• bring *® on him their garments " upon
*• the best authorities read and others leaves and boughs, which they had
cut from the fields
'• omit saying ^ substitute (!) " is
^ omit in the name of the Lord ^ he ** omit and
* it being now eventide
On the chronology^ see p. 168 ; this entry took Ver. 3. And straightway h« wiU lend, literally,
place on 5Mm/<Eiy the loth of Nisan. The narra- 'sendeth,' him a^^am hither. In Matthew the
tive of Mark is the most exact clause corresponding to this is probably a dedara-
Vcr. I. Unto Jenualem. The words ' to ' and tion of what the owner, or those objecting would
* unto *(£.V.) are the same in the original. — And do. Here the word 'again* (found in the best
Bethany. So Luke ; see note on Matt. xxL i. authorities) compels us to take it as part of the
Ver. 2. A edit. Matthew mentions the mother, message, a promise to return the colt soon,
but Mark and Luke the colt only. — Whereon no Ver. 4. Found the edit Mark is more . de-
man erer yet lat This a^ees with the account tailed here : perhaps Peter was one of those sent
that the mother was with it. Animals never yet (comp. Luke xxii. 8), where Peter and John are
worked were used for sacred purposes (Num. xix. the two sent into the city. — At the door without.
2 ; X)eut. xxi. 3 ; i Sam. vi. 7). Probably the door of the owner's house. — In the
VOL. I. 20
3o6
THE GOSPEL ACCORDING TO MARK.
IF. XI. 1-26.
epn ttTMt, or, ' lane." The E. V. following the what (hf y
Latin Vulgate, paraphrases : ' in a place where responding wi
two ways meet. The phrase refers first lo a '
way round, 1. 1., round a block of houses, then to
the street of a town (usually winding in the East).
Ver. 5. And oertmin of tliwn thU stood thsrs.
It was done openly. These persons were "the
owneis' (Luke xix. Jj), probably membcis of Ihe
famSy of the owner.
Ver. 6l And the; (the questioners) Ist tham
(the two disciples) p, or let ibem alone to do
Peculiar to Mark, and cor-
: message of ver. 3. The
the prophecy of Zechariah (Mat-
thew. John) is omitted by Mark and Luke.
Ver. 7. B«t npon hiin. On the colt. Luke
and John specify this. See on MatL xxi, 7.
Ver. 8. OthBTi loam, ud bongte or, 'layers
of leaves,' one word in Greek. The common
reading seems to have been an alteration for the
sake of uniformity. — WUeh thay hmd ont (ran
tlu flolds. This, which is the more correct ex-
pression, shows that those who did not spread
ibeii clothes in the way, went off from the high-
way, in their leal, to obtain a substllute. This
minute stroke is peculiar to Mark, but corresponds
with John xii. 13, wher^ the providing of jialm
branches is implied.
Ver. 9. Comp. MatL xxt. 9.
Ver. 10. BlMMd li th« UngdoB of onr father
DtTid, thit OOBUth I or, ' the coming kinedom of
our father David I ' This form of the llosannas
is preserved by Mark alone. It brings out most
clearly the recognition of our Lord as the royal
Messiah, who was to restore the throne of David.
It is asserted that the Messiah Himself was called
' David ' by the Rabbis. — What strange mingling
of trmh and error in Ihe thoughts and hopes of
the multitude that day ! And the error was the
more fatal, because combined with the truth.
See further, on Matt, xxi, 10, 11 ; Lukexix. 37-44.
Ver. 1 1. Into Jsnualan into th* tanipU. He
passed at once into Ihe temple, and visited no
other point. On the temple, see p. 171. — The
other details of this verse are peculiar to Mark,
and strictly accurate. The afternoon of Sunday
seems to have been occupied with this solemn
inspection of the temple, as if to take formal
possession of it. The night, as well as tlie suc>
ceeding one, was spent in liethany.
Chapter XI. 12-26.
The Barren Fig Tree ; tlu Cleansing of the Temple.
12 ■ A ND on the morrow, when they were come ' from Bethany, "
13 i~V he was hungry:* And seeing a fig tree afar ofE having
leaves, * he came, if haply he might find any thing thereon : *
' imcrt out ' he hungered
CriAP. XI. 12-26.] THE GOSPEL ACCORDING TO MARK, 307
and when he came to it, he found nothing but leaves ; for the
14 time of figs was not j^^/.^ And Jesus* answered and said unto
it, No man eat fruit of ^ thee hereafter® for ever. And his dis-
ciples heard //.
15 *And they come to Jerusalem: and Jesus* went into the <■ matt.x».
•^ "^ "^ "^ 12-16; LUKB
temple, and began to cast out them that sold and ' bought in j^ ^'jJJii
the temple, and overthrew the tables of the money changers, "• '<"*7-
16 and the seats of them that sold doves ; And would not suffer®
that any man should carry any ^ vessel through the temple.
17 And he taught, saying ^^ unto them, Is it not written, ** My ^^ isa. ivi. 7.
house shall be called of all nations the house of prayer ? ^^ but
18 'ye have made it a den of thieves.^ And the scribes and * iw. vu. «
chief priests ^^ heard //, and -^sought how they might destroy / Matt. »i
him : for they feared him, because ^ all the people ^* was aston- »>•'"•
ished at his doctrine.^^ v"- »*•
19 *And when even was come,^® he went ^" out of the city. * Luke xm.
20 *And in the morning, as they passed by,^® they saw the fig • matt. xa.
21 tree dried up ^® from the roots. And Peter calling to remem- '^''
brance, saith unto him, Master,^ behold, * the fig tree which k ver. 14.
22 thou cursedst is withered away. And Jesus answering saith
23 unto them. Have faith in God. For ^ verily I say unto you.
That ^ whosoever shall say unto this mountain, Be thou re-
moved, and be thou cast ^ into the sea ; and shall not doubt in
his heart, but shall believe ^ that those things which he saith
shall come ^ to pass ; he shall have whatsoever he saith.^
24 Therefore I say unto you, What things soever ^ ye desire, when
ye pray,^ believe that ye receive ^ them, and ye shall have .
25 them. And when 'ye stand praying, "•forgive, if ye have aught ' Matt. ^^
against any ;* that your Father also which is in heaven may ^'j^^^^ ^
26 forgive you your trespasses. *But^^ if ye do not forgive, ^ Jj^^^
neither will your Father which is in heaven forgive your tres- *^"** ^s*
passes.
» for it was not the season of figs * he * from • any more
' insert them that * suffered not • a
^<^ and said ^^ a house of prayer for all the nations
'^^ robbers *• And the chief priests and the scribes
^* for all the multitude " teaching *• evenin|^ came
*' insert forth " And as they were passing by in the mornmg
" withered away * Greek Rabbi ^ omit For
'- omit That *• taken up and cast ** believeth
^ what he saith cometh ^ it, omitting whatsoever he saith
^ All things whatsoever ** ye pray and ask for
-^ have received * any one
^^ The best authorities omit ver, 26.
Order of Events. On Monday morning the the fig tree was found to be withered (ver. 20)
ti4 tree was cursed (vers. 12-14), on the same and the subsequent discourse (vers. 21-26) de-
d.iy the temple cleansed (vers. 15-19), the chief- livered on the way to Jerusalem (ver. 27), where
^jnests murmuring at the chilcfrcn's Hosannas the whole day was spent. See next section,
there (Matt. xxL 14, 15); on Tuesday morning Ver. 12. And <m thie morrow (Monday). This
308 THE GOSPEL ACCORDING TO MARK [Chap. XI. 12-26.
definite italement must explain the indefinite ac- day before the ' leayc9 ' were visible ' afar off ; *
counts Tiam Batbauf. This too is a mark of to^ay, Tuesday, 'he blasting was complete. Our
accuracy. veise does not say when this took place, but
Ver. 13. Afar alt, or, ' frotn afar.' Mark pre- when they 'saw ' it. Matthew Bays that it took
lentH the appearance of the tree in the distance : place ' immediately.'
iMTing iMTM. — If haply. Because it had Ver. 21. Pater. Mark Is more definite here
leaves. This scarcely implies doubt in Hit mind, than Matthew. — Callin^f to nmauhranoe. Peter
since the design was to teach the Apostles a veiy himself probably informed Mark of the circum-
stance. This minute detail, implying an interval,
confirms the view that Mark gives the more ex-
act accounL— VUeh thov niMdtt. The lan-
guage of Peter ; yet our Lord's act was a curse,
I. I., a judicial word and act of condemnilion
(sec on Matt xii. 19). That it was judicial and
just, not passionate and wanton, is evident not
only from the character of our Lord, but from
the lessons He connects with iL Mark, who in-
serts Peter's language, which might be misunder-
stood, alone tells us about forgiving (ver. 25).
Ver. II. Han faith in God, the object of faith.
This miracle was a sign of the condemnation on
Israel, and so understood by the Apostles. Still
their views on the whole subject were indistinct.
Our Lord thus answers a sense of weakness
^hich the Apostles had in view of the glory and
strength of the visible temple and its supporters.
They are therefore directed to Almighty God as
the object of their faith. The words have in
lh«nselvoa the widest application, but the next
important lesson. — FoiUwu nottlw MUoaof two verses show that the Apostles were directed
Igl. The full season had not come, yet the to God as the source of power for themselves,
leaves gave promise of fruit The failure wa? spiritual power in the case of alt believers, mlrac-
tben in the barrtniuit of the tree, a fit symbol of ulous power in their case, in view of their spe-
tbe pretentious hvpocrisy of the Jewish hierarchy, cial mission.
See on Matt ui^ ig. Vers. 33, 24. See on Matt xxi. 11, a. — Thli
Ver. 14. TD* widple* heanl it Another iBOiintaln. Probably pointing to Mount Moriah,
mark of accuracy, suggesting the report of an where stood the temple, the centre of the Jewish
eye-witness. worship and tlie bulwark of the hypocritical hier-
Ver. 1$. And thay eaaa to Janitalan. Still archy. — What ha i^th eometh te paw. The
another mark of accuracy. On the cleansing of present tense of certainty. — Tharafare (ver.) 24
the temple, see on Malt ni. 12 (John iii. 13-17, connects the promise with the faith of mircuUs
reters to a distinct occurrence). (ver. 23), and hence the/nman" application is to
Ver. 16. And ha niffarad not thU 1117 one. tht Twelve. — All thingi. ' Alt ' is emphatic. —
Peculiar to Mark. How He slopped this prof- Pi** and uk lor. The correct rcadini; is more
anation, wedo not know. — (haiild eany a ym- striking. — Bellare that fa han raoeivad. The
•d, including utensils, tools, etc. — Oirnigh tha original implies, that when you asked you rt-
tampla, ('. t^ the court of the Gentiles, which fm«/, God at once granted your request so that
seems to have been used as a thoroughfare, (be answer comes before the fulfilment which is
This practice involved the same sin as the others spoken of as future ; jt ihall have tham, lit., ' it
(ver. 15I, and eaprcssed the same contempt for shall be to you.'
the Gentiles. Ver. 25. When ya ittnd praying. A common
Ver. 17. Foi aU tha naUou. Part of the and proper posture in prayer (comp. Luke xviiL
original prophecy (Isaiah Ivi. 7) and of the quo- 13). — jorglve it ye have onglit againat any an*.
tation also ; but the stress cannot be laid upon it. See on Matt. t. 23, where the converse is pre-
unce Matthew and Luke omit it. It shows the senled : ' th^ brother hath aught against thee.'
independence and accuracy of this Evangelist. and Matt. vi. 14, etc That such sayii^s should
Ver. 18. ID^t dattroy him. The delermina- be repeated almost word for word, is not at all
tion to kill Him had been formed before (see strange. A forgiving temper is necessary far
John xi. 53). ' How,' was now the question. The them in working mliacles, as well as faith and
answer was the treachery of Judas, who prob- believing prayer ; their faith and the power it
ably meditated this step already (from the lime wields should never be used in the service of
of the supper at Bethany on Saturday evening), hale. A caution against passing judicial con-
but first treated with them on the 'next (Tuesday) demnation on the evil and unfruitful, as He had
evening. jusl done, evei ■'■ "- ■■■ '- ' ■' -•- - " •-
Ver. 19. Out af tha el^. To Bethany, as on strong enough,
ling previous (ver. ii). Comp. Matt 21; '>* shall not onlydo this which i)
'hirti also refers to Monday evening. the fig tree,' etc). The best author
Vcr.ao. — i .. .-■ .y
Chaps. XI. 27-XII. 12.] THE GOSPEL ACCORDING TO MARK. 3^9
Chapter XI. 27-XII. 12.
The Attack of the High Priests, Scribes, and Elders ; our Lord's Victorious
Reply ; the Reproving Parable of tlu Wicked Husbandmen,
27 A ND they come again to Jerusalem : ^ and as he was walk- « mvtt. xa
xJL ing in the temple, there come to him the chief priests, and J-JJJ"***'
28 the scribes, and the elders,^ And say ^ unto him. By what au-
thority doest thou these things ? and ^ who gave thee this au-
29 thority to do these things ? And Jesus answered and * said
unto them, I will also ^ ask of you one question,® and answer
me, and I will tell you by what authority I do these things.
30 The baptism of John, was it from heaven, or of ^ men } answer
31 me. And they reasoned with themselves, saying. If we shall
say, From heaven ; he will say, Why then did ye not believe
32 him } But if we shall say. Of men ; ® they feared the people :
for all men counted ® John, that he was ^^ a prophet indeed.
33 And they answered and said unto Jesus," We cannot tell.^
And Jesus answering ^^ saith unto them, Neither do I telP*
you by what authority I do these things.
XII. I *And he began to speak unto them by ^ parables. A * matt. zxL
certain ^® man planted a vineyard, and set a hedge about it, and luke».
* digged a place for the winefat,^^ and built a tower, and let it ^ J«^"»- «3-
2 out to husbandmen, and went into a far ^® country. And at the
season he sent to the husbandmen a servant, that he might re-
ceive from the husbandmen of the fruit ^^ of the vineyard.
3 And they caught^ him, and beat him, and sent him away
4 empty. And again he sent unto them another servant ; and at
him they cast stones, and wounded him in the head, and sent
5 him away shamefully handled.^^ And again ^ he sent another;
and him they killed,^ and many others ; beating some, and kill-
6 ing some. Having yet therefore one son, his ** well beloved,^ ''Lu^xx-
he sent him also^ last unto them, saying. They will reverence Mau.m.i>
7 my son. But those husbandmen said among themselves. This
is the heir ; come, let us kill him, and the inheritance shall be
8 ours. And they took him, and killed him^ and cast him ^ out
9 of the vineyard. What shall therefore ^ the lord of the vine-
* ( ; ) instead of ( , ) * And they said ' or
* omit answered and • omit also • thing, ///., word
' from " shall we say. From men 1 — • all held
w to be ** answered Jesus and say *'^ we know not
" omit answering " Neither tell I "in
^' omit certain *' a pit for the winepress- ^® another
» fruits « took
-^ and him they wounded in the head, and handled shamefully
-' omit aeain ** ( : ) instead of ( , )
^* He had yet one, a beloved son : ** omit also
** him forth ^ therefore shall
310 THE GOSPEL ACCORDING TO MARK. [Chaps. XI. 27 -XII. 12,
yard do ? he will come and destroy the husbandmen, and will
10 g^ve the vineyard unto others. And have ye not read ® this
Scripture,
* The stone which the builders rejected ' ^23?^'*^
Is become ^ the head of the corner :
1 1 This was the Lord's doing,*^
12 And it is marvellous in our eyes .^ ychap.xi. is
•^ And they sought to lay hold on him, but feared the people ; ^^
for they knew that he had spoken ® the parable against them :
and 9 they left him, and went their way.^ ^ *'»" ««»
. •• Have ye not read even ^ The same was made
•^ This was from the Lord
" lay hold on him ; and they feared the multitude ;
" they perceived that he spake " away
On the timet sec on Matt. xxi. 23-46. The Vers. 3-5. The description of the maltreat-
two accounts agree closely, Matthew alone inserts ment of the servants differs in all three accounts,
the parable of the two Sons. Comp. also Luke showing that no special interpretation is to be
xz. i-^. given to the different sendings. The actual
Ver. 27. Again into Jonualem. Mark is more suffering of the servants is brought out by Mark,
S articular here. — Walking in tlia temple. * As the climax being the 'killing some.' — mm. thoy
at home, or in His Father's house ' (J. A. Alex- wounded in the head (ver. 4). The servants are
ander) ; possibly to see if the profanation had been represented as not even coming into the vine*
renewed, but according to Matthew : ' as He was yard ; the first one was stoned at a distance, with
teaching ' (so Luke) ; so that He seems to have the purpose of killing. The gradation is : beat-
taught as He walked, which was not at all sin- ing, trying to kill, actually killing.
gular. All three classes of the Sanhedrim are V er. 6. He had yet one, a belinred ion. Markka
mentioned here. account is more graphic and touching here.
Ver. 28. See on Matt. xxi. 23. Mark with Ver. 8. Killed him, and east him forth out of
his fondness for solemn repetitions, adds to the the vineyard. Matthew and Luke invert the
second question : to do thoea things. This im- order. This variation is perhaps a caution against
plies the only authority which could justify such interpreting the details of the parable too closely ;
acts is one given for this purpose. Their chal- but see on Matt. xxi. 39.
lenge thus becomes even more definite. Ver. 9. Ho will come and destroy. The full
Ver. 3a Answer me. Peculiar to Mark, brin^- answer of the hearers is given \yj Matthew,
ing out yet more decidedly His challenge of their Here the substance of the answer is given, not as
m<»ral comfetency, to decide as to His authority, coming from them, but spoken by our Lord Him-
The tone is peremptory, implying confidence of self.
victory in this encounter. Vers. 10, 11. See Matt. xxi. 42, and the
Vers. 31, 32. Matthew carries out the reason- thoughts there added in vers. 43, 44; comp.
ing of the rulers ; but Mark puts the second part Luke xx. 17, 18 ; both narratives are fuller at
of their pondering in the form of a question : this point.
Shall wo say, Trmn mont — then abruptly an- Ver. 12. And they songht to lay handa on
swers in His own words (not theirs) : they leaziBd him. The three accounts supplement each other
the people ; for all hold John to bo a prophet in- here. The purpose to seize Him is plainly stated
deed. Luke tells that the fear of being stoned in all. Mark shows that it was a continued effort
entered into the thoughts of the rulers. (literally *they were seeking* ) ; while Luke tells
Chap. Xn. I. Ami he began to speak unto that they would have done so on the spot, had
them in paraUei. A series of parables was they not been afraid of the people. — ror tbioy
spoken. Matthew records three ; Mark and peroeived, etc Matthew gives the more general
Luke preserve the principal one only. Comp. reason for this fear : • because they held Him as
the emphatic language of Luke (xx. 9) : ' this a prophet.' Their desire to seize Him was in-
e arable ; ' and the words : ' Hear another para- creased by this parable, but their fear of the peo«
le * (Matt. xxi. 33). All three accounts show that pie was also increased, since they (/. /., the rulers)
the parable was spoken in the presence of the perceived that he spake the parable againat
people, but directly to the parties who had as- them, and in the presence of the people (Luke
sailed Him (' to them '), and ' against them ' (ver. xx. 9), so that they felt themselves convicted be-
12). — A pit for the wino-prots. A verbal varia- fore the people. Conscience made them cow-
tion from Matthew's account. See on Matt xxi. ards. On the interpretation, see on Matt. xxi.
33- 33-46.
Chap. XII. 13-37] THE GOSPEL ACCORDING TO MARK. 3 II
Chapter XII. 13-37.
Three Assaults overcome; the Final and Decisive Question of our Lord.
13 *• A ND they send unto him certain of the Pharisees and of «MATT.«ji.
14 iTjL the Herodians, to^ catch him in his words.* And when lukbxx.
they were come, they say unto him, Master, we know that thou
art true, and carest for no man ; ^ for thou regardest not the
person of men, but teachest the way of God in truth : Is it law-
1 5 f ul to give tribute to Cesar, or not } Shall we give, or shall we
not give } But he, knowing their hypocrisy, said unto them,
16 Why tempt ye me } bring me a penny, that I may see it. And
they brought //. And he saith unto them. Whose is this image
17 and superscription.^ And they said unto him, Cesar's. And
Jesus answering * said unto them. Render to Cesar the things
that are Cesar's, and to God the things that are God's.^ And
they marvelled ^ at him.
18 Then-^ come unto him the^ Sadducees, which say there is
19 no resurrection ; and they asked him, saying, Master, Moses
wrote unto us, *If^ a man's brother die, and leave his wife *!>«>»«•»▼• s-
behind him}^ and leave no children,^^ that ^ his brother should
20 take his^^ wife, and raise up seed unto his brother. Now^*
there were seven brethren : and the first took a wife, and dying
21 left no seed. And the second took her, and died, neither left
22 he any seed -y* and the third likewise. And the seven had her,
23 and ^® left no seed : last of all the woman died also.^^ In the
resurrection therefore, when they shall rise,^® whose wife shall
24 she be of them t for the seven had her to wife. And ^® Jesus
answering * said unto them. Do ye not therefore err, because *
25 ye know not the Scriptures, neither *^ the power of God ? For
when they shall rise from the dead, they neither marry, nor are
given in marriage ; but are as the ^ angels which are ^ in
26 heaven. And as touching^ the dead, that they rise;^ have
ye not read in the book of Moses, how * in the bush ^ God spake c Luke xz. 37
unto him, saying, ** I am the God of Abraham, and the® God of .«■».* ...
27 Isaac, and the ® God of Jacob 1 He is not the ® God of the dead,
but the God^ of the living : ye therefore do® greatly err.
* that they might * in speech ■ not for any one * omit answering
^ The thines that are Cesar's render unto Cesar, and the things that are
God*s unto God.
• marvelled greatly ' And there " omit the • that if
" a wife behind him ** the best authorities r^a^ child
" omit that " the " omit now
>* the best authorities read leaving no seed behind him
" omit had her,, and " also died
" the best authorities omit therefore, when they shall rise
*• omit And *> do ve not err for this cause, that ^* nor ^ omit the
^ ofnit which are ** But touching ^ are raised * at the Bush, how
^ the best authorities omit the God *• omit therefore do
312 THE GOSPEL ACCORDING TO MARK. [Chap. XII. 13-37.
28 * And one of the scribes came, and having heard them reason- ' Jj!j|[;.**"*
ing® together, and -^ perceiving *^ that he had answered them/ Luke xx. 39.
well, asked him, Which is the first commandment of all.^^^
29 And^* Jesus answered him,'^ The first of all the command-
ments ^ is, ^ Hear, O Israel ; The Lord our God is one Lord : r dbut. vi.
4, 5.
30 And thou shalt love the Lord thy God with all thy heart, and
31 with all thy soul, and with all thy mind, and with all thy strength :
this is the first commandment.^ And^® the second is like,
tamely^ this, *Thou shalt love thy neighbour as thyself, a lrv. xix. i&
32 There is none other commandment greater than these. And
the scribe said unto him, Well, Master, thou hast said the truth :
33 for * there is one God ; ^ and * there is none other but he : And i dJu'Tv.js.
to love him with all the heart, and ' with all the understanding, ' cSkV,.*' •
and with all the soul,^ and with all the strength, and to love /lis *« » sain. xv.
' ° ' aa :Ho8. VI.
neighbour as himself,^ "* is *^ more than all " whole burnt offerings ^Ig^^jg^^,^
34 and sacrifices. And when Jesus saw that he answered discreetly, ^ p^l^j/j*:'
he said unto him. Thou art not far from the kingdom of God. ^ Sau. x^.^
•And no man after that*^ durst ask him any question}^ m.'4o"^*
35 ''And Jesus answered and said, while he taught "'^ in the tem- ^ matt.xxu
pie, How say the scribes that *^ Christ is the son of David } ^^l*^ "
36 For** David himself said by ^ the Holy Ghost,
^ The Lord said to my Lord, ^ p^ ex. 1.
Sit thou on my right hand,
Till I make thine enemies thy footstool.*^
37 David therefore ^"^ himself calleth him Lord ; and whence is he
tAen^ his son ? And the common people*® '"heard him gladly. '' ^^p-^i-^a.
*• questioning •* knowing " what commandment is first of all ?
■^ omii him " M^ des/ authorities omit of all the commandments
^ the best authorities omit this is the first commandment
** omit like, namely
^ the best authorities read saidst with truth that he is one
^ the best authorities omit and with all the soul
«« one's neighbour as one's self ^ insert much ^ any more
** italics unnecessary *' as he was teaching ** itisert the
** omit For ^ in *• the footstool of thy feet ^^ omit therefore
*8 omit then *® the great multitude
Vers. 13-17. First Assault. — The ques- lera, scarcely expected such a blow from a Gali-
tion concerning tribute to Cesar. See on Matt lean, — and their astonishment was more than
xxii. 15-22 ; comp. Luke xx. 20-261 The parable momentary. No wonder : the answer of Christ is
of the wedding garment precedes in Matthew's the wisest ever given to an entangling Question,
account. The narrative (» Mark is graphic, but and contains in principle the solution of uie great
presents no new details. — Td oatoh him by ^peeeh problem of church and state, or the relation of
(ver. 13), lit., *by word ; ' to lay hold of Ilim by the spiritual and secular power,
means of their word as a snare. Some word of Vers. 18-27. Second Assault. The question
His, in answer to their questions, would be laid concerning the resurrection. See on Matt xxii.
hold of, but the figure requires a reference to y-33 ; comp. Luke xx. 27-40. The latter
their discourse. — 1£«7 nuurellad greatly at him ^angelist is fuller, especially in vers. 34-361
(ver. 17). The original is stronger than in the par- The description of the successive marriages is
allel passages. It also intimates that they contin- graphic, though not more ^o than Luke's. The
ued to do so. The other accounts are fuller as to most prominent peculiarity is the question: Do
the effect of His answer. These young Pharisees ye not err for this caiue, etc, (ver. 24), which is
(Matthew) and Herodians with feigned scruples answered by the positive statement : ye greatly
of conscience, the flower of the youth of Jerusa- err (ver. 27). The effect of our Lord's words.
Chap. XII. 13-37] THE GOSPEL ACCORDING TO MARK. 313
which is added at this point by Matthew and stractly. Mark preserves the answer in full. — Ii
Luke, is narrated by Mark in ver. 34. — In the maeh more than. Better, ' more acceptable to
book of Mofei, at the Bnsh, i, e,y in the chapter or God, and more useful to the worshipper.' — KH
passage where the well-known ' bush ' is spoken whole burnt offeringa and lacrifioea. ' Burnt
of. It can scarcely mean, when Moses was at the offerings,' 1. ^., those commanded in the law.
bush, or when God spake at the bush. The arti- Such things took up the whole attention of
cle before * God ' is omitted in the Greek, except legalists. It was a bold saying in those times
in the phrase : the Ood of Abraham. The argu- and in that place. Christ's atoning sacrifice is
ment derived from this designation of God in the centre of the gospel, but he who has a correct
favor of the immortality of the soul, against the theory on this subject, without being led to the
Sadducees who denied it, reveals the marvelous love nere spoken of, is but a Pharisee at heart,
insight of our Lord into the deepest meaning of below the standard of this man.
the Scriptures. The personal everlivine God calls Ver. 34. Diaoreetly. Understandingly, intelli-
Himself the God — not of the dead which would gently, wisely ; more than * discreetly,' in the more
be dishonoring — but of those who live in perpet- modern sense. — Then art not far xrom the Ung-
ual communion with Him, to whom He has com- dom of God. Intellectually on the right road,
municated His own immortality. nearer to the kingdom than a mere formalist
Vers. 28-^. Third Assault. See notes on could be, recognizing the spirituality of the law,
Matthew xxiL 34-40. Luke (xx. 39) merely hints perhaps conscious of the folly of self-righteous-
at this. ness ; out, though standing as it were at the door,
Ver. 28. Knowing that he had answered them still outside. ~~ Alexander. While the worst of
welL This scribe no doubt rejoiced in the de- His opponents were unable to convict Him of an
feat of the Sadducees, but was also really pleased error, or betray Him into a mistake, the best of
with our Lord's answers. They accorded with them, when brought into direct communication
his intellectual convictions, perhaps with his with Him on the most important subjects, found
moral tendencies, and he probably desired further themselves almost in the position of His own dis-
Instruction. — What oommandment is fint of all t ciples. — And no man any more dnnt aik him any
On this question as a temptation, see notes on question. A natural effect of the previous exper-
Matthew. The feartuUy belittling tendencies of iments. No further question is put to Him, but
Pharisaical legalism may be inferred from the He asks one which they cannot answer. Matthew
following statement : *Tne Jews enumerated six however, gives more prominence to the fact that
hundred and thirteen ordinances ; three hundred no one * was able to answer Him a word,' and
and sixty-five prohibitions, according to the days so puts this statement after the victorious ques-
of the year ; two hundred and twenty-eight com- tion of our Lord. Such independent testimony
mandments, according to the parts of tne body, is the most valuable, especially here where our
The Pharisees distinguished between lesser and Lord asks a question respecting His own Per'
greater commandments ' (Braune). The phrase son^ in some respects the central question of
may mean : * first of all things,' however. Christianity.
Vers. 29-31. Mark quotes DeuL vi. 4, 5 ; Vers. 35-37. The Victorious Question op
Lev. xix. 18, more fully than Matthew. Notice our Lord. The central question of Christianity,
the briefer readings adopted in the foot-notes. — See on Matt xxii. 41-46 ; comp. Luke xx. 41-44.
With all thy strra^th. This probably refers to Ver. 35. Answered. The whole controversy
moral energy ; but it is not necessary to discrim- (which we have joined as one section) is regarded
inate accurately, as is suggested by tne variations as one ; and this is our Lord's reply to their
of the different passages. (The Septuagint em- assaults. — As he was teaching in the temple. Of
plo3rs a different word of similar import) — There course on the same day. Matthew brings out the
18 none other oommandment greater than these, triumph over the Pharisees. Mark the impres«
The unity of the moral law prevents any discrim- sion on the people, in whose presence (ver. 37)
ination oetween its precepts : it is one law of the Pharisees were confounded. The account of
love, the hinge (Matt xxiL 40) of the whole O. T. the former is fuller and more accurate, as regards
revelation. There can be none greater. No one the opening of the discussion on this point
can love God without loving his fellowmen, Ver. 36. David himself said in the Holy Ohoit.
and no one can truly love man without loving Luke : ' in the book of Psalms.' The influence of
God. The former is the source of the latter, the Holy Spirit upon David in penning the
Hence the first table (the first five command- Psalms, is assumed. This passage (Ps. ex. i) is
ments) enjoins love to God, the second table (the more frequently referred to in the New Testament
last five commandments) love to our neighbor. than any other.
Ver. 32. Well, Kaster, then saidst with tmth. Ver. 37. And whence. From what source
Without doubt the scribe spoke candidly, though shall we seek an explanation of the fact that He
Matthew states that his question was put, * tempt- is his Son. Or perhaps simply : ' how can He
ing ' (or * trying,' 1. /., putting to proof) our Lord, be his Son.' — And the neat mnltitode. This
He may have been chosen oy the Pharisees as multitude was made up of * the common people,*
their unconscious tool, because of his candor, since the upper classes were withdrawmg, but
Besides our Lord's words may have awakened a that is not the prominent idea. A great multi-
spiritual apprehension of the law. He represents tude still listened to Him. — Heard him gladly,
a large class, outside the kingdom, in a more Lit, sweetly, with relish, with pleasure. This
hopeful condition than Pharisees in the visible was after He had virtually claimed to be the Mes-
church, but he had not yet taken the decisive siah: David's Lord, as well as David's Son.
step. — That he is one ; and there is none other See on Matt xxii. 45. Had He desired to estab-
bnt he. The form is impressive. lish a temporal kingdom, the multitude would
Ver. 31. With all the understanding. The now have followed Him. But hearing Christ
scribe suDstitutes * understanding * for * mind,' with relish, is not necessarily accepting Him as a
which seems to express the same thought less ab« Saviour. Knowing all men (John ii. 24, 25), and
314 THE GOSPEL ACCORDING TO MARK. [Chap. XII. 38-44.
faithful to His mission of Atoning Love, our to praise a poor widow (vers. 41-44), and then
Lord remains in the temple to deliver His fear- withdraws from His foes and from the listening
ful denunciation of the Pharisees (Matt. xxiii.)» multitude, to give in private some of His most
briefly alluded to by Mark (vers. 38-40), pauses remarkable predictions.
43.
Chapter XII. 38-44.
Denunciation of the Scribes ; the Widoiv's Mites.
38 A ND he said unto them * in his doctrine,^ * Beware of the « chap. iv. a.
'L\ scribes, which love^ to go in long clothing,^ and love^ /* v^£'
39 * salutations in the market-places, And the * * chief seats in £[^{5-^7
40 the synagogues, and the uppermost^ rooms at feasts: Which®
devour widows* houses, and for a pretence make long prayers :
these shall receive greater damnation/
41 * And Jesus sat® over against *the treasury, and beheld how i-f"*"'
the people® -^cast ^ money into the treasury: and many that/a Kingi*'5u
42 were rich cast in much. And there came a certain^® r^ooxgBra*t9%\n
» r Matt. X. 9.
widow, and she threw ^^ in two mites, which make * a farthing. * Matt. t. a6.
43 And he called unto him his disciples, and saith ^^ unto them,
Verily I say unto you. That ^^ * this poor widow hath cast more « « Cor. viu.
44 in,^* than all they which have cast ^^ into the treasury : For all
they^^ did cast in of their abundance ; ^' but she of her * want * p^"- iy.-. "•
■^ ' / Luke viii.
did cast in all that she had, even all her ' living. « • *^- "•
* And in his teaching he said * desire to walk in robes
• to have ^ omit the • and chief • They that
^ condemnation ■ And he sat down • multitude
" one ** cast " said " omit that
** cast in more ** that are casting *• they all " superfluity
The accounts of Mark and Luke agree here robes,' and too often the length of a clerical coat
very closely. The denunciatory discourse of is the measure of the Pharisaical tendency among
Matt xxiii., is given in this abridged form, the Protestants. Comp. further on Matt, xxiii. 6» 7.
other incident is omitted by Matthew. We join Ver. 40. And for a pretence- The sense is :
them together because they form a striking con- They devour widows' houses, and that too while
trast. Comp. ' devour widows' houses ' (ver. 41) they are praying at great length. Ecclesiastical
and the * poor widow ' (ver. 42). Both expres- officials may repeat this crime, by attaching to
sions are peculiar to Mark and Luke (see on themselves the defenceless classes here repre-
Matt xxiii. 14). Even after such fearful denun- sented by ' widows ' with the design of obtaining
ciations, our Lord quietly sits in the court of the control of their property. Pharisaism, in all ages
women (ver. 41). and organizations, has encouraged this.
Vers. 38-40. THE Denunciatory Discourse. Vers. 41-44. The Widow's Mites. Comp.
Matthew, writing for Jewish Christians, nves a Luke xxi. 1-4.
full report ; but early Gentile readers only heeded Ver. 41. And he lat down over against the
this brief outline. trearary. He did not leave at once, after prom-
Ver. 38. The phrase 'unto them' is to be ising the desolation of the temple (Matt. xxiu. j8),
omitted. The discourse was both to the multi- but remained cjuietlv sitting in the court of the
tude (ver. ^9) and to his disciples (comp. Matt women, opposite * tne Treasury.' This was the
and Luke). — In his teaching ; implying that name eiven to thirteen brazen chests, called by
much more was said. — Beware, be on your guard the Rabbins * trumpets,' probably from the shape
against. — The seribee. Matthew: 'tne scribes of the mouths into which the money was cast,
and the Pharisees.' See Matthew xxiii. 2. — They were for various kinds of gifts. The refcr-
Dedxe. A description of the scribes as a body, ence here is probably to the place, or room
not of a certain class among them. There were (comp. John viii. 20). where these chests stood,
few to whom this description could not apply. — — And beheld, or, ' was beholding.' — Money.
To wilk in robee, displaying their flowing robes Lit., ' brass,' copper-money, which probably
as a sign of their official position. Desiring to formed the usual offering. — Cast in mnoh, lit.,
display a sign of ecclesiastical dignity is here con- 'were casting many things,' perhaps many pieces
demned. Monks have generally adopted ' long of copper, since in that form the gift would seem
Chap. XIII. 1-37.] THE GOSPEL ACCORDING TO MARK.
IvgcT and make more noise. That Pharisaiim contributions for the extension of His
could do this is certain; thus they would cause this incident thows that the E
these ' trumpets ' to sound before them.
Ver. 42. And one poor vldov. ' One ' in con-
trast with the ' many 'just spoken of, not without
1 suggestion of her lonelmess. Possibly thb
widow was ' poor,' because her hoose had been
'devourcd'(''et.4ol. — T»o mitM. The 'mite'
(lepton) was the smallest Jewish copper coin.
The Greek name means ' lish-scale,' suggesting
its diminutive size. Its value was about one
tenth of an Engliah penny, one fifth of a cent.
Shebid twoandgaveboih. — Alartbiiiff. Mark
(not Luke) adds for his Roman readers an ex-
Kution, using a Greek word (taken from the
in) meaning the fourth part, as our word
,' farthing ' does.
Vcr. 4r And hi mIM onto him. Peculiar to
Mark. Our Lord directed their special attention
(D this act of the widow. — Xore tlun all ther that
Kt MsUng Into tha traanrj. Not more than a
specific number, but than the many who had
given and were still giving. The reason follows.
Ver. 44. Tot. The worth of a gift Is to be
determined not by its intrinsic value, but by -ahal
il tetti the giver. The measure of that coat is
what is lift, not what is given. — Har vhola Ut>
lag (or ' life '). All at her disposal for her pres-
ent subsistence. She could not have owned
much else, since she is said to be a ' poor widow.'
She could not have hoped for 'glory of men'
(Matt. vi. 2), but she received praise from Ont Bcno..
who spake as never man spake. We are here corded has been on account of the g
taught, not simply to give, but how to measure involved self-denial, these being the o
the cost of gifts. Since Christ alone can bless ble ones in His sight.
Chapter XIII. 1-37.
The Discourse about the Destruction of yerusalem and the End of the World.
\ " A ^^ *' he went ^ out of the temple, one of his diaciples - matt- «iv
i~V saith unto him. Master, see * what manner of atones and »». s-i*.
2 what buildings are here!* And Jesus answering* said unto
him, Seest thou these great buildings ? there shall not be left '
3 one stone upon another, that shall not be thrown down. And
as he sat upon ° the mount of Olives, over against the temple,
• Peter and James and John and Andrew asked him privately, * s« m«u
4 Tell us, when shall these things be.' and what shall i^^ the
5 sign when all these things shall be fulfilled?' And Jesus an-
swering them * began to say,"
6 Take heed lest any man " deceive you ; For " many shall
come in my name, saying, I am Christ;^* and shall deceive
7 many. And when ye shall hear of wars and rumours of wars,
be ye " not troubled : for " such " things must needs be ; " but
what stones and what buildings !
' insert forth ' behold
' omit answering * insert here
• these things are all about to be accomplished ?
' omit answering them " insert unto them ^' See that m
' the best aiitkaritiei omit For " he
• i/mi/ye " liest '• come to pass
3l6 THE GOSPEL ACCORDING TO MARK. [Chap. XIII. 1-37.
8 the end shall not be ^" yet. For nation shall rise against nation,
and kingdom against kingdom : and ^® there shall be earth-
quakes in divers places, and^® there shall be famines and
troubles : ^® these are^ the beginnings of sorrows.^^
9 * But take ^ heed to yourselves : for they shall deliver you up c Matt. «. 17,
to councils ; and in the synagogues ye shall be beaten : and ye
shall be brought ® before rulers ^ and kings for my sake, for a
10 testimony against^ them. And the gospel must first be pub-
1 1 lished among all ^ nations. ** But ^ when they shall "^ lead you, d Matt, x 19-
and deliver you up, take no thought ^ beforehand what ye shall
speak, neither do ye premeditate :*^ but whatsoever shall be
given you in that hour, that speak ye : for it is not ye that
12 speak, but the Holy Ghost. Now^ the^^ brother shall betray*^
the^ brother to death, and the father the son ;^ and children
shall rise up against their^ parents, and shall cause them to be
13 put to death.^ And ye shall be hated of all men for my name's
sake : but he that shall endure unto ^ the end, the same shall
be saved.
14 But when ye shall ® see the abomination of desolation,
spoken of by Daniel the prophet,^ standing where it ^ ought
not, (let him that readeth understand,) then let them that be in
15 Judea flee to*^ the mountains: And let him that is on the
housetop not go down into the house,*^ neither enter therein}"^
16 to take any thing out of his house : And let him that is in the
17 field not turn back again for to take up his garment.^ But
woe to® them that are with child, and to them that give suck
18 in those days! And pray ye that your flight *^ be not in the
19 winter. For iV/ ** those days shall be affliction,*^ such as was
not ^^* from the beginning of the creation which God created ^ s** chap. x.
20 unto this time,*^ neither*® shall be. And except that*^ the ^'
Lord had shortened those ^ days, no flesh should be ^^ saved :
but for the elect's sake, whom he hath chosen,^^ he hath short-
21 ened^ the days. And then if any man shall say to you, Lo,
22 here is Christ ; ^ or, lo, he is there ; ^ believe him ^ not : For
false Christs and false prophets shall rise, and shall shew signs
" is not *" omit and " the best authorities omit and troubles
^ things are ^^ pains ^^ insert ye, ^s sh^u stand
" governors ^ unto *• preached unto all the
^ And ** omit shall * be not anxious
* the best authorities omit neither do ye premeditate '* omit the
*^ deliver up ** his child ** omit their
•* or put them to death ^ endureth to
"^ the best authorities omit spoken of by Daniel the prophet, w j^g
"® unto ^ omit into the house *^ nor enter in
^' return back to take his cloke ** it ** omit in
** tribulation *• hath not been the like *' until now
** and never *• omit that *® the
'^ would have been *^ he chose " did he shorten
** Uie Christ » Lo, there *• //
Chap. XIII. 1-37] THE GOSPEL ACCORDING TO MARK. 317
and wonders, to seduce, if it were possible, even the elect.*'
23 But take ye heed : behold, I have foretold you all things.
24 But in those days, after that tribulation, the sun shall be
25 darkened, and the moon shall not give her light. And the stars
of heaven shall fall,^ and the powers that are in heaven ^ shall
26 be shaken. And then shall they see the Son of man coming
27 in the ^^ clouds with great power and glory. And then shall he
send his ^ angels, and shall gather together his elect from the
four winds, from the uttermost part of the earth to the utter-
28 most part of heaven. Now learn a parable of the fig tree : ^^
When her branch is yet ^^ tender, and putteth forth leaves, ye
29 know that summer is near : ^ So ye in like manner,^ when ye
shall ^ see these things come ®* to pass, know that it^ is nigh,
30 even at the doors. Verily I say unto you, that *^ this generation
3 1 shall not pass,®'' till ^ all these things be done. Heaven and
earth shall pass away : but my words shall not pass away.
32 But of that day and ®^ that hour knoweth no man, no, not the
angels which are in heaven,"^ neither the Son, but the Father.
33 Take ye heed, /watch and pray: for ye know not when the /Luke xjA.
34 time is. For the Son of man is ^ as "^ a man taking a far jour- \%\ fieb.
ney,"^ who^^ left his house, and gave^* authority to his servants, rCompMatL
and to every man -^ his work, and •« commanded " the porter to
35 watch. * Watch ye" therefore: for ye know not when the
master ^^ of the house cometh, * at "^ even, or at midnight, or see Matt.
36 * at the cockcrowing, or in the morning : Lest coming suddenly ' ^^'"p- **"**•
37 he find you sleeping. And what I say unto you I say unto all, ^^^^^^/
'Watch. ^^^'•''^ '
*" that they may lead astrav, if possible, the elect.
" and the stars shall be falling from heaven, ^ the heavens
® forth the *^ from the fig tree learn the parable
^^ is now become ^ the summer is nigh •* So ye also
^ coming ^^ he ^ insert 2Cfi2iy ^ until
* or '° no one, not even the angels m heaven
^* // is as when '* away from his country " having
'* ^iven '* each one ^' omit and
■" insert also '^ lord '• whether at
This discourse is recorded by three Evangel- itonet and wliat bnildingf. Luke (xxi. 5) : ' How
ists (Matthew, Mark, and Luke). All the ac- it was adorned with goodly stones and gifts.'
counts correspond remarkably ; that of Matthew They seemed almost to intercede for the temple
is the fullest. See on Matt xxiv. Mark intro- He was leaving.
duces a few thoughts not included there. The Ver. 2. tSdm great bnildingf. Our Lord
occasion and circumstances of delivery (vers. 1-4) takes up the thought of His disciples, and proph-
are described most fully by Mark. In vers. 5-23 ecies the complete destruction ot this great edi-
we find a reference to both the destruction of fice.
Jerusalem and the end of the world, the judg- Ver. 3. Ovor againat the temple. A graphic
ment upon the Jewish nation beins the prominent stroke, peculiar to Mark. The summit of Olivet
thought; in vers. 24-31 the Lord s second com- is directly opposite the temple, the city lying
ing is more prominent, and in vers. 32-37 it alone spread out like a map before one sitting tnere. —
is referred to. Andrew (the brother of Peter) is ad&d to the
Ver. I . Oat of the temple. The final solemn more private company on this occasion,
departure (see Matt xxiv. ij. — One of hia die- Ver. 4. When these things are all about to be
dples. Mark is most dennite here. — What aeoomplished. In all three accounts 'the sign'
3'8
THE GOSPEL ACCORDING TO MARK. [Chap. XIII. i-j?.
n Matt x:
is asked for. The full form of (he question bere Vers. 14-20. See on Matt xxiv. ii~it. Here,
given (especially the position of 'all') shows as there, the prominent icference is to the de-
that they classed together the destruction of stniction of Jerusalem, answering the question
Jerusalem, the return of our Lord and the end of of the disciples mare directly than what precedes,
the world, as one great series of events, about ' Spoken of by Daniel the prophet,' is to be
which He had often spoken to them. Hence omitted; proljably insened from Matthew. —
both are spoken of in the answer, though not Wliare it on^t not (ver. 14) is less deHnite than
joined in time. 'in the holy place' (Matthew). 'Your flight'
(ver. 18) was probably insetted to conform with
Matthew. — Tluliks (ver. 19). Peculiar to Mark,
who gives a peculiarly solemn fonn of this pre-
diction, in accordance with his style. — Whom he
choM (ver. 20). — Did ha ihoiten the dajs. In
this vivid way, the choice of believers, and the
shortening of the days are spoken of as fas/, both
being parts of God's purpose, which will be ful-
Vers. 21-13. See on Matt. xxiv. 23-25, also
vers. 36-28, which have no parallel here. Tn ver.
13 we find again : Bat tsks je heed,
emphatic. — All thi .....
3 Mark's
Ver. 24, ff. From this point, the reference t«
to the second coming of Christ, the fulfilment o(
'these things all' (ver, 4), in the widest sense.
See on Matt. «iv. ig. — BnL Here almost
equivalent 10 'nevertheless;' although I have
foretold you all things, yet the subsequent tribu-
'" till astonish )^u. — After thkttiiba-
lenglh of the interval is not dcfinitelv
I. 29, and Luke x
Ver. 5. B^mn to wy. Began His first ex-
planation, which probably look a wider range
than they had expected. — Bea. The opening
sentence is the same as in Matthew, but Mark
repeats this word several times (vers, 9, 23, 33).
Vers. 6-8. See on Matt, xxiv. 5-8 ; so Luke,
Ver. 9. In the Ijnago^ss. The punctua-
tion is doubtful. The literal meaning is; 'into
synagi^ues.' This may be explained 'ye shall
be taken into synagc^ues and beaten 1 ' the syna-
gogue being the place where such punishments
were inflicted for greater publicity. Ulhers join
this with what precedes; 'to councils ancl to
synagogues; ye shall be beaten,' etc (Corap.
Matt X. 17, l3.)
Ver, 10. Ktut tint be pieaehed nnto sU the
DAtioni- ' Preached,' lit proclaimed, which is
proper conception of preaching. See on
sense is the same. Their martyrdom would
spread the gospel, and this spread should pre-
cede the end of the woes, in distinction from the
beginning (ver. 3). A twofold fulfilment of this
verse is most probable.
Ver. II. Be not anzioM beforehand. Peculiar
to Mark, though Luke xxi. 14, 15, resembles it
The same thought occurs in Matt x. ig, 20. 1'he
two discourses have other points of resemblance.
' Neither do ye premeditate,' is to be omitted.
Vers. 12, 13, Comp. Matt, wtiv. 9, 10, 13 ; x.
21, 22, — XnAueth. In the confession of Christ
('for my name's sake'). Confessor once meant
martyr 1 When Mark wrote, mar^dom was
common. Suffering Cor Christ's sake has not
Malt xxiv. I
indicated. See on Matt, i
24. On the rest of the verse and ver. z; St.
Matt xxiv. 29, 30, where a number of detaiU are
added. Comp. also, Luke mi. St 26, where the
language is qutle different. — Aiul the itait ihall
be fellliig. This vivid form is peculiar to Mark.
Ver. 26. And then. So Luke ; Matthew being
less definite. All three Evangelists give the
thought of this verse with precisely the same de-
tails, and yet each varies from the other two in
words. A striking proof of independence, Mark
alone has : In eleodi ; Matthew : ' on the clouds oE
heaven,' Luke : ' in a cloud,' — mth greet pow^
■nd glor;. Sec on Matt ixiv, 30,
Ver. 27. Frem the ntteimott put of the aartli,
etc. Probably an allusion to the apparent junc-
tion of earth and sky at the visible horizon, but
in any case it refers to the whole world. Mat-
thew gives a difierent form, and inserts 'with a
trumpet of great sound.'
Vers. 28-31. See on Malt, xxiv. 32-35 ; almost
word for word the same. Comp. also, Luke xxL
29-33, where the form is different, but the thought
Ver. 32. Neither the Ben. Here distinguished
from 'angels,' as above them, since there is a
climax, 'anccls' 'the Son,' 'the Father.' The
verse is to be uken in its plain sense (see on
Malt. xxiv. 36) as part of the mystery of Christ's
humiliation, a self-limitation, a self-emptying of
the God-man.
Ver. 33-37. Here the three accounts, though
preservii^ the same general tone, diffei in de-
tails. Matthew (vers. 37-41) refers to the dart
of Noah, as illustrating the suddenness of the
Lord's coming, and then records the exhortation
to watchfulness in connection with the figure of x
thief breaking in, then of a lord who surprises
his servants. Luke is almost literal in his ac-
count of the warning, while Mark introduces a
tegular parable, which bears some resemblance
to the figure in Matthew's account, but make*
the ' porter ' the chief person. This accords with
Chap. XIV. i-ii.] THE GOSPEL ACCORDING TO MARK, 319
the repetition of the phrase, ' take heed.* Watch- Whether at eyen, etc. With that graphic detail
ful honesty on the part of a steward is the promi- which characterizes this Gospel, four watches of
nent feature in the figure recorded by Matthew ; the night (closing at 9, 12, 3, and 6 o'clock) are
honest watchfulness on the part of the porter, in mentioned. The coming, unexpected and sudden,
the parable recorded by Mark. Possibly ver. 34 will be at night
contains an allusion to the parable of the talents Ver. 36. Ckmking foddenlj (as He will come)
(Matt. XXV. 14-30). he find you ileeping (which was a neglect of His
Ver. 33. Wateh, or, 'be awake;' not the word express command). The special duty of the
usually tnus translated. The words and pray Apostles, as representing the ministry, is doubt-
are omitted by some ancient authorities. — For ye less referred to.
know not when the time ie. Because of this un- Ver. 37. I lay nnto aU, wateh. Though the
certainty, be awake. See on Matt xxiv. 42. Apostles and the ministry are watchmen and
Ver. 34. It is as when a man. The whole porters, yet all believers are to be incessantly
matter of watchfulness is as in the following par- watchful and for the same reasons. The time of
able. — Away from his oonntry, sojourning m a our Lord's coming, whether at our death or in His
foreign land. — Haying left his honie and given personal appearing, is uncertain ; therefore we
anthnity (1. e,, the delegated power necessary for should always be readv. Faithfulness to Him
their duty) to hie servants, to each one his work bids us not only woric but watch. Matthew
(the authority being joined with duty), com- (chap, xxv.) gives an account of the parables
manded also the porter (as it were at the door, which followed, but the most important psurt of
just as he went away) to wateh. This injunction the.dbcourse is doubtless what is contained in adl
is the main point of the parable. three narratives, namely, the coming of the Lord
Ver. 3^ Watoh therefore. ' Ye ' is to be and our duty to be watchful,
omitted, since ' watch ' is the emphatic word. —
Chapter XIV. i-ii.
The Council of the Rulers^ the Anointing at Bet/tany, and the Agreement
of yudas,
1 *• A FTER^ two days was the feast of the passover, and of^^J^JT^JI^^
-^"V unleavened bread : and the chief priests and the scribes ""* *» *•
sought how they might take him by craft,* and put him to
2 death.* But^ they said, Not on the feast day^ lest there be
an uproar ^ of the people.
3 * And being ® in Bethany, in the house of Simon the leper, as * J^JTTjSlit
he sat at meat, there came a woman having an alabaster box "** '"^
' of ointment of spikenard very precious ; ® and ^^ she brake the ^ J**^° *" *•
4 box, and poured it on his head. And there were some that had
indignation within ^^ themselves, and said,^^ Why was ^ this
5 waste of the ointment made } ^* For it ^ might have been sold
for more than three hundred pence, and have been ^® given to
6 the poor. And they murmured against her. And ^^ Jesus said,
Let her alone ; why trouble ye her } she hath wrought a good
7 work on me. For ye have the poor with you always,^® and
whensoever ye will ye may ^® do them good : but me ye have
8 not always. She hath done what she could : she is come afore-
9 hand to anoint my body *^ to the burying. Verily ^^ I say unto
you. Wheresoever this ® gospel shall be preached throughout
^ Now after * and the • with subtlety * kill him
^ For * during the feast ^ lest haply there shall be a tumult
• while he was • costly " omit and
** that were sore displeased among i* saying
" To what purpose hath " been made
" the best authorities read this ointment ^' omit have been
" But *• always with you *• can
* hath anointed my body beforehand " And verily •* the
320 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 1-26.
the whole world, this^ also that she hath done'^* shall be
spoken of for a memorial of her.
10 "And Judas Iscariot, ^one^^ of the twelve, went ^6 unto the ''JJ/'.^lu^
1 1 chief priests, to betray him ^ unto them. And when they , john^^'70.
heard it, they were glad, and promised to give him money.
And he sought how he might conveniently betray him.^
'* that '^* which this woman did ^ he that was one
** insert away ^ that he might deliver him up
^ deliver him up
Chronology. See pp. 208, 209. To the harsh address to Mary, though there was proba-
prediction of Matt. xxvi. i, 2, Mark gives no par- bly also a general murmur against her.
ellel. His account of the anointing at Bethany V er. 6. Let lier alone (soTohn, but addressed
resembles that of John (xii. 1-8), but he gives in the singular to Tudas). — The rest of the verse
independent details, in his graphic manner. corresponds with Matthew.
Ver. I. After two days. Probably on Tuesday Ver. 7. WhenBoever ye will ye ean do them
evening after the denunciation of the scribes, etc. good. Peculiar to Mark, but implied in the other
Possibly, however, on Wednesday. — The feast accounts.
of the Faaaover and the nnleavenea bread. The Ver. 8. She hath done what ihe oonld Lit.,
Passover meal was the beginning of the feast of 'what she had she did.' Peculiar to Mark,
unleavened bread, which lasted for seven days. High praise ! What she did was a costly work in
On the further details of the conspiracy, see on itself, and yet is judged by the same standard as
Matt xxvi. 2-5. the act of the poor widow (chap. xii. 44), on
Ver. 2. Left haply there ihall be a tnmnlt. whom a similar commendation is bestowed. —
The form indicates expectation that this would She hath anointed my body beforehand. These
certainly result. words most plainly indicate that Mary, even if
Ver. 3. While he was in Bethany. Indefinite she did not understand the full significance of her
as in Matthew's account. — Ointment. John : act of love, in some sense anticipated His speedy
•a pound,' etc. — Spikenard, or *nard pistic' death.— Buying. The Greek word refers to
* Nard ' means an oriental gum, but the Greek the whole preparation for the tomb,
word ' pistic ' is akin to the word meaning * faith- Ver. 9. Thronghont (literally ' into ') the whole
ful,* and probably refers to the purity of the world. This graphic touch pictures the future
precious gum. But others understand it as mean- work of evangelization ; the gospel going out
in£ ' drinkable,' I. ^., liquid ; some think that the into the whole world. On the important infer-
ad^ective refers to the place from which it came, ences from this verse, see note on Matt. xxvi. 13.
— • Veiry eoitly. See ver. 5 ; comp. John xii. 5. — Vers. 10, 11. See on Matt. xxvi. 14-16 ; Luke
8h0 brake the box. Crushing the neck of the xxii. 3-6. Both accounts are fuller. — He that
cruse with the hand. See notes on Matthew, was one of the twelve, lit., *'the one of the
Mark alone gives this detail. Twelve,* pointing to a well-known one. — That
Ver. 4. niere were some. Matthew : ' His (in order that) he might deliver him up nnto
disciples ; * John : * one oi His disciples, Judas,' them. The definite purpose of Judas is brought
etc The best authorities omit the words, * and out more fully here than by Matthew. The de-
said.' Judas alone spoke out; the feeling was livery to them involved all the rest of our Lord's
genera], though no doubt instigated by him. sufferings. — When they heard it. Hearing the
See on John xii. 6. proposal. This is peculiar to Mark. — Promised.
Ver. 5. And thev murmured against her. Pe- The money was probably not paid until the night
culiar to Mark. The original seems to indicate a of the betrayal.
12
Chapter XIV. 12-26.
The Lord's Supper,
" A ND^ the first day of unleavened bread, when they «matt. xxvi
/ \ ^ ' 47-19; LUKI
-LX. * killed^ the passover, his disciples said^ unto hi"^» ^"ii^ri'
Where wilt thou that we go and prepare * that thou mayest
13 eat the passover ? And he sendeth forth ^ two of his disciples,
and saith unto them, Go ye® into the city, and there shall meet
14 you a man bearing a pitcher of water: follow him. And
^ insert on 2 sacrificed ' say * make ready
'' or/i/t forth ^ omit ye
Chap. XIV. 12-26.] THE GOSPEL ACCORDING TO MARK. 321
wheresoever he shall go^ in, say ye® to the goodman of the
house, The Master saith. Where is the® ' guestchamber, where I '- J*^*,*);^*
15 shall® eat the passover with my disciples } And he will ^^ shew
you a large upper room furnished and prepared : ^^ there ^
16 make ready for us. And his ^' disciples went forth, and
came into the city, and found as he had said unto them :
and they made ready the passover.
17, 18 *'And in the^* evening he cometh with the twelve. And aoA^LuicIi
as they sat and did eat,^^ Jesus said. Verily I say unto you. One z\
19 of you which eateth with me shall betray me.^® And" they
began to be sorrowful, and to say unto him one by one, Is it I }
20 and another said^ Is it I } 1® And he answered and ^® said unto
them, // is one of the twelve, that^ dippeth with me in the
21 dish. The^^ Son of man indeed^ goeth, as^ it is written of
him : but woe to ** that man by ^ whom the Son of man is
betrayed ! good were it for that man if he had never* been
born.
22 'And as they did eat,^^ Jesus ^ took bread, and blessed, and * a67a9;LuK«
brake iV, and gave to them, and said, Take, eat ;^ this is my ao,i8;i*cor.
23 body. And he took the ^ cup, and when he had given thanks,
24 he gave it^ to them: and they all drank of it. And he said
unto them. This is my blood of the new ® testament,^ which is
25 shed for many. Verily I say unto you, I will drink no more of
the fruit of the vine, until that day that ^ I drink it new in the
kingdom of God.
26 -^And when they had sung a hymn, they went out into ^* the ^ JJ**** "^
mount of Olives.
' enter " the best authorities read my • may ** insert himself
** ready ^' and there " the " when it was ^ were eating
*• One of you shall betrav me, even he that eateth with me
*' omit And ** the best authorities omit and another said^ /fit I .^
" omit answered and * he that ** For the ^ omit indeed
^ even as ** unto ^ through *• not ^ he
* when he had blessed, he ^ Take ye ; the best authorities omit eat
* a w 0fnit it ■* the best authorities omit new
" covenant •* when
Contents : The preparation (vers. ia-i6) ; unloads his beast, or halts for the night ; then an
the /ox/oK'rr (vers. 17-21); the institution of the inn or place of public entertainment; then a
Lord^s Supper (vers. 23-26). On the mode of hired room* as here' (Alexander). The correct
celebrating the Passover, see on Matthew xxvi. reading ' myi' is su^estive. Our Lord lays claim
17-30 ; on the chronology, see p. 208. The ac- to it, even though it were to be hired,
count before us presents Tittle that is peculiar. Ver. ic ITpptr room. On the second floor.
Vers. 12-16. The preparation for the Pass- Some thmk it was the ' Aliiah,' or the room on
over. the housetop, as representea in the accompany-
Ver. 13. Two of ^m disdplM. Luke gives ing cut. ^Faniiih«d,i./., with tables and couches,
their names : ' Peter and John.' — > A man bewring — Xoady, i, r., by the householder, who provided
a piteher of wat«r. This was the sign by which the lamb, etc. See on Matt. xxvi. 17. — Kika
they should know him. The vessel was earthen, ready. The further preparations necessary for
but the fact has no necessary significance. the passover.
Ver. 14. To the goodman of the house, or, Vers. 17-21. The Passover Celebration.
' master of the house.' Evidently not the man See on Matt xxvi. 20-25 ' comp. the parallel ac>
they followed. — My gUMt-ehambc^. * The word counts of Luke and John,
used properly denotes a place where a traveller Ver. 18. One of 70a ihaU betrty me, oven ha
VOL. L 21
322 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. i
that Mt«t]i vith in«. The first clause ia word as ver. 20, indicate, that Judas reclined neai
(or word the same in ihe accounts of Matthew, On the probable order ot the various itic
__^ ^ narrated by the four Evangelists, see Matt
Ver. 19
omitted 1
Vers. 22-26. Thk iNSTiTimoN OF THK
Lord's Supper. Sec notes on p. 119; comp,
Luke )iiiL 19, *o; i Cor. ». 23-25; also John
vi. ^i fli. The peculiarities ot Mark's account,
which resembles closely that oE Matthe«, are
nierely the omission of 'eat' (ver. 22) ; the in-
sertion of the clause : And Uuy ftU dnnk of U
(ver. 23] ; the omission of the words : 'for the
remission of sins,' after for nuuiy (ver. 34), and
the slightW briefer form of the thought in ver.
35. — On the incidents which occurretTbefore the
departure to the Mount of Olives, and the proba'
>hic, and bility that Peter's denial was twice foretold, lee
Mes on Matt. xxvi. 30, 31-46.
Chapter XIV. 27-52.
Ti^ Way to Get/isemanc ; tke Agony in the Garden ; the Betrayat.
27 ■ A ND Jesus saith unto them. All ye shall be offended be- » MA-rr.nvi
£\ cause of me this night : ' for it is written, * I will smite * ^*"' »" ^-
28 the Shepherd, and the sheep shall be scattered.^ But ' after
29 that I am risen,' I will go before you into Galilee. But Peter
said unto him, Although all shall be offended, yet will not I.
30 And Jesus saith unto him. Verily I say unto thee, That this
31 day, evm in this night, before the cock crow ' twice, thou * shalt ' ■»«" «. t
deny me thrice. But he spake the more' vehemently, If I
should 'die with thee,I win not deny thee in any wise.* Like-
wise ' also said they all.
32 'And they came to '" a place which was named Gethsemane : "^ S?J«".Kk"
and he saith to his disciples. Sit ye here, while I shall pray. ■■" '^f'
33 And he taketh with him Peter and James and John, and began
34 • to be sore amazed, and to be very heavy ; " And " saith unto , g^rfap \x
them. My soul" is exceeding sorrowful ^^ unto death : tarry ye '*■
35 here, and watch. And he went forward a little, and fell on the
ground, and prayed that, if it were possible, ■'the hour might-'^^j^'tut,
36 pass "from him. And he said, "Abba, Father, all things are g^i^'^^
possible unto thee ; take away this cup from me : nevertheless,' t.'"
37 not what I will, but what thou wilt. And he cometh, and find-
eth them sleeping, and saith unto Peter, Simon, sleepest thou ?
38 couldest not thou watch one hour? Watch ye " and pray, lest
* insert abroad
' tke htst authorities omit because of me this night
' Howbeit * raised up
' That thou, to-day, even this night, before the cock ci
to the best authorities) ' exceeding
' omit in any wise * And in like manner
** ^atly amazed, and sore troubled
^* insert tvt
n twice (aeeonSng
" insert even
'* insert away
Chap. XIV. 27-52.] THE GOSPEL ACCORDING TO MARK. 323
ye enter ^^ into temptation. The spirit truly is ready,^^ but the
39 flesh is weat And again he went away, and prayed, and
40 spake ^® the same words. And when he returned, he ^ found
them asleep again,^ (for their eyes were ^^ heavy,) neither * wist
41 they ^ what to answer him. And he cometh the third time, * compxhap.
and saith unto them. Sleep on now, and take your rest : it is
enough, * the hour is come ; behold, the Son of man is betrayed
42 into the hands of sinners. Rise up,^ let us go ; ^ lo,^ he that / ver 35-
betrayeth me is at hand.
43^ *And immediately,* while he yet spake, cometh Judas, one
of the twelve, and with him a great ^ multitude with swords ^ matt.
xxvu
and staves, from the chief priests and the scribes and the elders. JS^rMT
44 And ® he that betrayed him had given them a token, saying, 3- "f *
Whomsoever I shall kiss, that same ^ is he ; take him, and lead
45 him away safely. And as soon as®^he was come, he goeth
straightway ^^ to him, and saith. Master,^ Master ; ^ and kissed
46 him. And they laid their hands on him, and took him.
47 And ** one of them that stood by drew a ^ sword, and smote
48 a* servant of the high priest, and cut^ off his ear. And
Jesus answered and said unto them. Are ye come out, as
against a thief,^ with swords and with ^ staves to take ^ me ?
49 I was daily with you in the temple teaching, and ye took me
50 not: but the Scriptures must*^ be fulfilled. And they all for-
sook him, and fled.
51 And there followed him a certain young man,*^ having a
linen cloth cast about his^ naked body ; and the young men**
52 laid*^ hold on him : And he left the linen cloth, and fled front
them *® naked.
^' that ye enter not *" indeed is willing " saying
^* the best authorities read again he came and * sleeping
** insert very *^ and they knew not *• Arise ** be going
** behold *• straightway " the best authorities omit great ^ Now
^ omit same ■* when •* straightway he came " Greek Rabbi
«• omit ^2iSXtx {second time) ** But a certain «* his
«« the *' took •• robber » omit with
^^ seize ** but this is done that the Scriptures might
** a certain young man followed with him ** him, on his
** they (according to the best authorities) ** lay
*^ the best authorities omit from them
On the harmony, see on Matt. zxvi. 31-46. The detailed form of this saying, together with
The conversation, recorded in vers. 27-31, took Markka relation to Peter, suggests that this is
place on the way to Gethsemane. Mark in- the exact form in which it was uttered. Peter
troduces a new and striking incident (vers. 51, afterwards (ver. 72), and doubtless always called
52). to mind this saying. ~To4ay. During the twenty-
Vers. 27-31. The Way to Gethsemane. four hours, beginning at sundown. — Thia night.
In close agreement with Matthew. The words The prediction becomes more specific. — B«on
'because of me this night' (ver. 27) should be the 006k erow twice. Before the usual time of
omitted. In ver. 28, Mark introduces a stronger the second cock-crowing, about three o'clock in
word, howbeit, * notwithstanding ' this scattering, the morning. This was usually called * cock-
vou will be gathered again in Galilee. See on crowing' (chap. xiii. 3s).
Matt xxvi. 33. Ver. ^i. He spake ozoaeding vehMnantly.
Ver. 30. That thou, emphatic, ' even thou/ This might be paraphrased : * he went on repeat-
THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 27-5*.
t reading ei
liig luperabundantly.' The correct reading em- Ver. 35. The lionr mlgpht put avay from him.
phasizes the intensity of the denial. — And in The 'hour' tepreseniing the specific conflict ol
Uks msiinu ftlM, etc These prolestations occu- that hour in Ihc garden. See p. 2ig.
pied some time, probably continuing until they Ver. 36. Abba, Fathsr. Mark gives, not only
entered Gcthsemane. (he sut^tance of the ptayer (ver. 3O. hut some
Vers. 32-42. The Agonv in GnHSEMANe. of the words of our Lord. 'Abba is the word
See on Matt. xxvi. 36-40 ; comp. especially Luke (or ' Father ' in the dialect of that time and coun-
ixiL 39-46. try. In explanation Nfatk adds [he Greek word.
Ver. 31. Ta b« en«tl; amuad and lora tnni- Hut before this Gospel was nritten, 'Abba
Uad. The first expression used by Mark is Father ' came into general use as an address to
stronger than that used by Matthew, the second God (Rom. vlii. 15; Gal. iv. 6), probably from
is the same in both Gospels. our Lord's use of the former word. — Al' "*'
•M poutble nnto Uim. Peculiar to Hartc, and
doubtless a part of the very form used. — How*
bdt, not vhftt I will. The form differs from
that of Matthew, aiid might be paraphrased :
■ But, tAe great futsti/rn is, not what I will, but
what thou wilt.'
Ver. 38. Tlw (plrit, etc. Precisely as in Mat-
thew, though differently translated in Ihc E. V.
Ver. 40. And they knew &ot, etc. Coni]i.
Peter's remark on the Mount of Transfiguration
(chap. ii. 6). They could make no reply, cither
from a sense of their failure^ or more probably
from physical stupor.
Ver. 4t. The third Urns. The third prayer,
mentioned in Matt, nvl 44, is of course implied
here. — It Is snougta. That is, enough of your
watching with me, or seeming to watch with me.
Even could you watch, it would no longer avail,
the honr is eoma. A number of other interpreta-
tions have been given, but they are open to seri-
ous objections. It can scarcely mean, it is enough
of sleep ; and it is very improbable that between
that permission and this expression sufficient lime
intervened to allow them to sleep. Some explain
It ! the conflict is over ; others ; he (t t., the be-
trayer) is still far off. But the former is contrary
to usa^e, and the latter to the context. The single
word m (he original is therefore well rendered ;
' it is enough.' Sec further on Matt. xxvi. 4c.
Ver. 43-51. The Betrayal. See tm Matt-
47-56 ; comp, Luke mii. 47-53 ; John xviii. 3-12.
Ver. 43. Btnightwsy. Mailt's favorite ex-
pression ; the appearance of Judas and his band
was sudden. — The leiibM. Peculiar to Mark, 23
Ver.
Had e
This
brought out more distinctly here than ii
thcw. The word ' token ' confirms the view inai
the Roman soldiers had been instructed to obey
this sign. — Lead him away safely. Either in
such a way as to prevent any allempt at rescue, or
' confldently.' wi(hou( being afraid of Ilim. The
former Is more probable.
Ver. 44. Hatter, ' Rabbi.' This was hypo-
critical reverence. At the Passover, Judas used
the same word, while the disciples said, ' Lord '
(Matt xxvi. 15, 22). — Eiasad him. The stronger
word is here used, as in Mall. iivi. 49.
Ver. 46. Mark omits our Lord's words to
Judas.
Vet. 47. The stroke of Peter is mentioned
most briefly here.
Chap. XIV. 27-72.] THE GOSPEL ACCORDING TO MARK. 3^5
Ver. 51. A eertain young num. Not one of had been eaten ; others, James the brother of
the Apostles, all of whom had fled (ver. 50), but our Lord ; others, the apostle John. The first
a disciple. He may have been seized because of theory would account for the insertion of this in-
some expression of sympathy, or simply because cident here, with the name suppressed. A few
of his strange attire. — Ha^dng a lintn elotlL years later Mark was living with his mother in
Either a sheet or a night-garment, the material Jerusalem (Acts xii. 12), and probably at this
alone being definitely mentioned. -^ On hii naked time also. If it was any one well-known to the
body. He had just risen from bed, having prob- first readers of the Gospel, it was no doubt the
ably been asleep in a house near by^ possibly on Evangelist himself. The words * the young men '
the * place ' itself. Further all is conjecture. It are to be omitted.
may have been Mark himself ; others think it Ver. 52. Kaked. Bengel says : ' Modesty
was the owner of the garden ; others a^ain that was overcome by fear in this great danger.* The
it was a member of the family where the rassover words * from them ' are to be omitted.
Chapter XI V. 53-72.
Christ before Caiaphas ; Peter's Denial,
53 A ND they led Jesus away to the high priest: and with him • J;^MJi^'.
-/a. were assembled ^ all the chief priests and the elders and jX inS*
54 the scribes. And Peter followed him afar off, * even ' into the t Sip.' w!'
palace ^ of the high priest : and he sat * with the servants, and
55 * warmed * himself at the fire.® And ^ the chief priests and all ' J^-^ ^
the ® council sought for ® witness against Jesus to put him to '*•
56 death ; and found none.^^ For many bare false witness against
57 him, but" their witness agreed not together. And there arose ^
58 certain, and bare false witness against him, saying. We heard
him say, *\ will destroy this temple • that is made with hands, "^^^ ^'
and within ^^ three days I will build another -^ made without ' x^i. ^4 ;
Heb ix 1 1.
59 hands. But neither ^* so did their witness agree together. a4-, '
60 And the high priest stood up in the midst, and asked Jesus,
saying, Answerest thou nothing } what is it which these wit-
61 ness against thee ? But he held his peace, and answered noth-
ing. ^Again the high priest asked him, and said ^* unto bim, 'gjj^^^^
62 Art thou the Christ, the Son of the Blessed } And Jesus said, ^"•
I am : and ye shall see the Son of man sitting on ^® the right
63 hand of power, and coming in^^ the clouds of heaven. Then^^
the high priest rent his clothes, and saith. What need we any
64 further ^® witnesses ? Ye have heard the blasphemy : what
think ye ? And they all condemned him to be guilty of death.
65 *And some began to spit on him, and ' to cover his face, and to *^"^/"**
buffet him, and to say unto him. Prophesy : and the servants ^® ' SS? w.^s*'
did strike him with the palms * of their hands.
66 *And as Peter was beneath in the palace,* there cometh one bQ^sTLuKt
6y of the maids of the high priest: And when she saw ^' Peter joi'wHviiL'
* there come together with him * insert within » court ' ^^' ^
* was sitting * warming • in the light of the fire
' Now • the whole • omit for *<> it not
** and " stood up *» in ** And not even
" saith " at " with *• further need have we of
" officers ^ received him with blows {according to the best authorities)
** And seeing
326 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 53-73
warming himself, she looked upon him, and said,'^ And ^ thou
68 also wast with Jesus of Nazareth.^ But he denied, saying, I
know not, neither understand I " what thou sayest. And he
69 went out into the porch ; and " the cock crew. And " a^ maid ^jJl^j^Jp-j*
saw him again, and began ^ to say to them that stood by, This
70 is one of them. And he denied it again.^ And a little after,*"
they that stood by said again ^ to Peter, Surely thou art one of
them : for thou art '"* a Galilean, and thy speech agreeth t/urelo.^
71 But he began to curse and to swear, saying, I know not this
72 man of whom ye speak. And^ 'the second time the cock « Vm. io,«t
crew. And Peter called to mind the word that ^ Jesus said
unto him, Before the cock crow twice, thou shalt deny me
thrice. And when he thought thereon, he wept
*' omil And ^ with the Nawrene, even Jesus
** 1 neither know, nor understand °' the
** saw him and bee^an ag^in ^ But he again denied it
" after a little while again ^ omit again " insert also
" the btst aulkoritits omit and thy speech agreeth tkerflo.
" tht best authorities insert straightway " how th.it
On thr order of events, sec
S«8. This was the second ei
ore Annas (John iviii. 13, 19, 1
curred Gist. l5uring this second
denials of Petet look place.
Ver. 53. Wthhim, I. r., the high-priest.
the three orders of the Sanhcdrir
AgTMd I
\ togMher; 'were not
implying contradiction.
No two agreed on one point, so u to ^vc the
evidence necessary for a legal convictioiL
Ver. 57, Certain. Matthew, more definitely,
Ver. 58. Wb . . . . I. These words are em-
phatic.— Ktd« with hand* .... aada withirat
IiBiidi. Probably our Lord bad used these ex-
pressions, since, as we now understand them,
they express so plainly the correct meaning of
the saj^ne mentioned in John ii. 19, etc An al-
lusion to Dan. iL 34, is possible.
Ver. 59. ITnt stbd so, etc. Even in regard te
nMat
i. 62.
Ver. 61. The high-prlMt ukadhlm. Putting
Him on oath, according to Matt. ixvi. 63. — Tb»
Bon of the Bleued, 1. r., of God, since the Rabbii
used a word of this meaning as the ordinary
name for God, It occurs onlv here in the New
Testament The action of the high-priest indi-
cates that this implied a distinct question : Do
£10 claim, in claiming to be the Messiah ('the
hrist ■), to be also ' the Son of God.'
Ver. 63. I am. Any allusion to the significant
name of God : ' I Am ' (Ex. iii. 14), is very im-
probable, Comp. ' Thou hast said ■ (Matthew).
1 henceforth ' is omitted here. See nott*
1 Man
i-64.
Ver. J4. Wanned himMlf fa the light of tlu
An. Lit!, >in the light' (comp. Luke xxii. 55,
56). The open fire in the court gave light, and
Peter was recogniied by the light of the £rc (ver.
67), ctanp. abo John sviiL 15, t6, 18.
63, 64, aie less full than the parallel
verses, Matt xxtI. 65. 66. — Clothes, inner gar-
ments, two being sometimes worn by persons of
consequence.
Ver. 6j. Sonw. Others than the 'officers,'
spoken of below. The context (ver. 64) points
to members of the Sanhedrin as engaged m this
cruelty. — Tha offloen. Probably those who had
been by the fire (ver. 54). — BM«lT»d Um with
blowf <a their hands. The correct reading is thus
translated, describing the conduct of the officers
when they received Jesus again as their prisonei.
Chap. XV. 1-19] THE GOSPEL ACCORDING TO MARK. 327
Vers. 66-72. Peter's Deniau See on Matt Ver. 70. And afttr a little while. About an
xxvi. 69-75 (corop. the parallel passages in Luke hour elapsed (Luke xxii. 59). — Again. Notice
and John), where the difficulties are treated oi the correct position. — For then art alec. Not,
Ver. 66. Beneath. Below the hall where the as Tesus is ; but, in addition to what has been
trial took place. — One of the maida. The same said, this is another reason. 'And thy speech,'
one mentioned b^ Matthew and Luke, possibly, etc., was probably inserted from Matthew,
but not necessarily the porteress referred to by Ver. 73. Mark repeats the saying of our Lord
John. with the same accuracy as in ver. 30. — And when
Ver. 67. Thon also watt with the Kaiarene, he thought thereon, he wept. Continued weep-
even Jeenf . * Nazarene,' used in contempt. ing is implied. The word translated ' thought
Ver. 68. On the different answers, see on thereon ' means literally, ' casting on ; ' then
Matthew. — Into the porch, or ' forecourt,* a dif- casting it over, reflecting on it The calling to
ferent word from that used by Matthew, but mind was the momentary act of remembrance
referring to the same place. — And the 006k erew. occasioned by the crowing of the cock, this the
The first or mid-nieht crow. The insertion of serious and continued reflection on the sin. Other
this detail is probably due to Peter's own recol- interpretations are given : ' rushing forth,' 1. ^.,
lection. he threw himself out of the place; * beginning^
Ver. 60. The maid. Probably the same one, ' continuing,' ' covering his head,' etc. The most
but possibl)r the porteress. On the cause of this fanciful view is : * casting (his eyes) <m' (Him),
second denial, wnich so soon followed the first, 1. ^., looking at the Saviour as He passed,
see on Matthew.
Chapter XV. 1-19.
Christ before Pilate. The Mockery by the Soldiers.
1 " A ND straightway in the morning the chief priests held a *^ ^^y^^i
xV consultation with the elders and scribes and the whole ^•
council,^ * and bound Jesus, and carried him away, and * deliv- * Matt xxvii.
2 ered him ^ to Pilate. ^ And Pilate asked him. Art thou the ^ L«ke «ui.
' I \ John
King of the Jews ? And he answering said^ unto him, Thou ^gji:^^;.
3 sayest //. And the chief priests accused him of many things ; iS.*'^*';"
4 but he answered nothing.* And Pilate asked him again,^ say- i^^. *^*
ing, Answerest thou nothing? behold how many things they
5 witness against thee.* But Jesus yet ^ answered nothing ; ® so
that Pilate marvelled.
6 'Now at that^ feast he released unto them one prisoner, '^tS:^^
7 whomsoever they desired.^^ And there was one named ^^ Ba- j^'johh
rabbas, which lay^ bound with them that had made insurrec- *J)" ''*'
tion with him,^^ who had committed murder in the insurrec-
8 tion.^* And the multitude crying aloud ^* began to desire him ^®
9 to do ^s he had ever done ^^ unto them. But ^ Pilate answered
them, saying. Will ye that I release unto you the King of the
10 Jews 1 For he knew^^ that the chief priests had delivered him
1 1 for envy.^ But the chief priests moved the people,^^ that he
12 should rather release Barabbas unto them. And Pilate an-
^ transfer ht\A z. coiiSM\tz\\oTi to this ptace ^ him up * saith
* the best authorities omit but he answered nothing
^ again asked him ^ the best authorities reaasLCCVLse thee of
' no more • anything • the (or a)
^^ whom they asked of him ** the man called *' fy'^^
^' the best authorities omit with him
^* in the insurrection had committed murder
^ the best authorities read went up and *• to ask him
*' was wont to do *• And ^ perceived
^ for envy had delivered him up ^ stirred up the multitude
xu
/ MATT.XXVii.
27- JO.
328 THE GOSPEL ACCORDING TO MARK. [Chap, XV. 1-19.
swered and said again 22 unto them, What will ye then that I
1 3 shall ® do unto him whom ye call the King of the Jews ? And
14 they cried out again, Crucify him. Then ^* Pilate said unto
them, Why, what evil hath he done ? And they cried out the
15 more^ exceedingly, Crucify him. And so Pilate, willing^ to
content the people,* released Barabbas unto them,^ and deliv-
ered Jesus, when he had scourged him^ to be crucified.
16 -(And the soldiers led him away into the hall, called ^8 Preto-
17 rium ; and they call together the whole band. And they
clothed ® him with purple, and platted ^ a crown of thorns,
18 and ^^ put it about his head?^ And^ began to salute him. Hail,
19 King of the Jews ! And they smote him on the head ®* with a
reed, and did spit upon him, and bowing their knees worshipped
him.
" the best authorities r<?/t^/ answered again and said ^ what then shall I
** the best authorities omit the more -• And Pilate wishing
*• multitude ^ unto them Barabbas
*• within the court, which Is the ^ clothe * plaiting
•* they •'* on him •• insert they '* smote his head
— ----- - -■
This account is closely related to that of Mat- referring however to the first proposal of Pilate,
tbew, but the remorse and suicide of Judas are before the message from his wife. Ver. 12 de-
omitted, and in the narrative of the trial before scribes the second, ver. 14 the third attempt of
Pilate some independent details are introduced. t'ilate. tn ver. 13^ again does not mean a rep-
Ver. I. Hie whola oonndL Comp. Luke xxii. etition of the same cry. The cry for the cru-
66-7 1> where the particulars of this morning cifixion of Tesus, was the answer to the second
meeting are given ; also Luke xxiii. t. attempt of Pilate.
Vers. 2-5. See on Matt xxviL Ii-t4* The Ver. tc. Wiihing to content the multitiid«b
examination before Herod (Luke xxiii. 8-12) The wora ' wishing ' points to a decision, a deter-
occurred next. — Aoeue thee of (ver. 4). The mination, neither a hearty desire, nor a mere per-
same word as in ver. 3, according to the best mission. In Matt. i. 19 the same word is trans-
authorities. lated * was minded.* Pilate wanted to release
Ver. 6. He releaaed. The original implies JesuS) but in the dilemma (of his own making)
habitual action. concluded to gratify the mob. On the scourging
Ver. 7. With them that had made insnrreo- see on Matt xxvii. 26.
tion, etc. Peculiar to Mark. Barabbas, doubt- Ver. t6. Within the court, which is the Px«-
less the leader, was one of these insurgents and torindk, or * palace.' The governor's residence,
murderers. Ver. 17. with purple. See on Matt. xxviL 28.
Ver. 8. And the multitiide went np, i. ^., be» Lange : * The scarlet military cloak no more re-
fore the residence of Pilate, and began to ask. ouired to be a real purple, than the crown of
This picture of the mob in Jerusalem is true to thorns required to be a real crown, or the reed a
the life. As the day wore on, the crowd col- real sceptre; for the whole transaction was an
lected, partly to see the trial, partly to call for ironical drama, and such a one, too, that the in-
the usual release of a prisoner, partly to be in a famous abuse might be readily perceived through
crowd, as is always the case on festival occasions, the pretended glorification. The staff must be a
Pilate proposed to the rulers the choice between reed, the synibol of impotence ; the crown must
Jesus and Barabbas (Matthew, Luke)> but the injure and pierce the brow ; and so, too, must the
mob had probably already desired the latter as a purple present the symbol of miserable pretended
political prisoner. greatness : and this was done by its being an old
Vers. 0-14. See on Matt, xxvii. 17-23. Mark's Camp-mantle.*
account is much briefer than the other three. In Ver. 18, 19. See on Matt, xxvii. 29, 30.
ver. 9 it agrees more closely with John xviii. 39 ;
Chap. XV. 20-41. THE GOSPEL ACCORDING TO MARK. 329
Chapter XV. 20-41.
The Crticifixion,
20 *" A ND when they had mocked him, they took ott the pur- «MATT.xxviu
t\, pie from him,^ and put his own clothes on him,^ and led ^
21 him out to crucify him. *And they compel one Simon a Cyre- * i^ke xxiiL
nian, who passed by,* coming out of ^ the country, the father of
22 Alexander and Rufus,^ to bear his cross. And they bring him
unto the place * Golgotha, which is, being interpreted, ''The ^•{5^^'^jj'7-
23 place of a skuU.^ And they gave® him to drink ^ wine mingled '*
24 with myrrh : but he received it not. And when they had cru-
cified him, they parted ^^ his garments,^^ casting lots upon them,
25 what every man ^ should take. And* it was the third hour, * comp- Mn
26 and they crucified him. And the superscription of his accusa-
27 tion was written over, THE KING OF THE JEWS. And
with him they crucify two thieves ; ^ the ^* one on his right
28 hand, and the other ^^ on his left. /And the Scripture was ful-^^j.J'"^*
filled, which saith. And he was numbered with the transgres-
29 sors.^^ And they that passed by railed on ^^ him, wagging their
heads, and saying, Ah, ^ thou that destroyest the temple, and g chap. nr
30 buildest it in three days, Save thyself, and come down from the
3 1 cross. Likewise ^® also the chief priests mocking said among
themselves with the scribes,^^ He saved others ; himself he
32 cannot save. Let ^ Christ the King of Israel descend now^
from the cross, that we may see and believe. And they that
were crucified with him reviled ^ him.
33 And when the sixth hour was come, there was darkness over
34 the whole land until the ninth hour. And at the ninth hour
Jesus cried with a loud voice, saying,^ * Eloi, Eloi, lama sabach- a p»a xxii. i
thani ? which is, being interpreted. My God, my God, why hast
35 thou forsaken me } And some of them that stood by, when
36 they heard iV, said. Behold, he calleth Elias.^* *And one ran ' f-^^^j^jlj'
and filled ^ a sponge full of vinegar, and * put // on a reed, and *"• '^*
gave him to drink, saying. Let alone ; ^ let us see whether
37 Elias 2* will come '^ to take him down. *And Jesus cried with » * ,^f yg*
xix. 30.
^ from him the purple ' on him his garments : * and they lead
• one passing by, Simon of Cyrene, * from
• insert to go with th€$n ' Place of a Skull • offered
• omit to drink
*<> the best authorities read And they crucify him and part
** insert among them ** each *• robbers " omit the
" and one *• The best authorities omit ver, 28.
*' reviled *• In like manner
^* mockine him among themselves with the scribes, said
^ insert the ^ now come down ** reproached
^ omit saying ** Elijah ^ filling *• omit and
^ Let be «• cometh » uttered
330 THE GOSPEL ACCORDING TO MARK. [Chap.
38 a loud voice, and gave up the ghost. 'And the vail of the tem-
39 pie was rent in twain from the top to the bottom. ""And when
the centurion, which stood ^ over against him, saw that he so
cried out, and ^^ gave up the ghost, he said. Truly this man was
the Son of God.
* There ^ were also women looking on afar off :^ among
whom was ^ Mary Magdalene, and Mary the mother of James
* the less ^ and of Joses, and ** Salome ; Who also,^ when he
was in Galilee, followed him, and ministered unto him ; and
many other women which ^ came up with him unto Jeru-
salem.
XV. 20-AI.
I Luke zxiii.
Mr Matt, xxvii.
54 ; Luke
xxiii. 47.
40
41
n MATT.xxvii.
SSt;i6;LuKB
xxm. 49;
comp. John
xix. 35.
e Lnke six. }
/ Chap. zri.
I ; comp.
Matt, xxvii.
56.
•^ who stood by
•« And there
w little
'* the best authorities omit cried out, and
** beholding from afar ** were both
*• omit also •^ who
See on Matthew xxvii. 32-56. Mark's account
resembles that of Matthew, but has independent
details.
CD
L
]
R
Forms of the Cross.
Ver. 20. Lead him out, i. e„ out of the city, as
the other accounts imply. This verse, except the
last clause, properly belongs to the last section.
Ver. 21. Coiaing from the eonntry. Lit, ' from
the field.* This statement throws no light on the
reason why they impressed him for this service,
nor upon the question whether it was the regular
feast day or not. — The father of Alexander and
Bnfna. Persons well known to the first readers
of this Gospel. As Mark probably wrote in
Rome, the * Rufus' saluted in Rom. xvi. 13, may
be the person here spoken of. But the name
was a common one. This * Alexander,* can
scarcely be the man put forward by the Jews at
Ephesus (Acts xix. 33), who may or may not be
identical with the person mentioned in i Tim. i
20 ; 2 Tim. iv. 14.
Ver. 22. To the place Golgotha. More correctly
perhaps : place of Golgotha, answering to Plaoe
of a SknU, since Golgotha means * skull,' and
Luke (xxiii. x\) calls the place simply 'skull.'
This is an adaitional reason for supposing that
the name was owing to the conical shape of the
ground. See on N&tt. xxvii. 33.
Ver. 23. They offered him, or, * were giving
Him ; * it was offered merely, not forced upon
Him. — Wine mingled with myrrh. See on Matt,
xxvii. 34.
Ver. 25. And it wae the third hour, 1. ^., nine
o*clock in the morning. The last examination
before the Jewish rulers took place at daybreak,
three hours intervened, during which occurred
the examinations before Pilate and Herod. A
later hour would scarcely give time for all the
incidents up to noon, at which time the darkness
began. As death on the cross set in slowly, the
period could not have been shorter than firom
nine o'clock to early evening, before sunset (see
ver. 42). The accounts of Matthew and Luke
accord with that of Mark in regard to the time
of the darkness, and thus support the accnracy
of this verse. But John (xix. 14) says the final
effort of Pilate to release Jesus, was * about the
sixth hour.' ' The third hour * might mean some-
time during that watch (1. ^., between nine and
twelve noon) and * about the sixth' some time
before ; but such an explanation is very unsatis-
factory. An error in the text of John is possible,
owing to the resemblance between the Greek
signs for 3 and 6, but this explanation is not
supported by any considerable evidence. A third
and the most probable solution is, that Tohn uses
the Roman mode of reckoning time, n'om mid-
night to midnight. In other cases (i. 40 ; iv. 6)
he certainly uses the common Jewish method
from sunrise to sunset. The supposition of a
mistake on the part of one of the Evangelists is
inadmissible. About the events of suoi a day
these two men cotdd not make a mistake. Witn
memories so correct about such minute details,
they could not possibly forget precisely when
Christ was crucified. Some good explanation
can be given, even if we are not competent to do
so. An apparent discrepancy of such long stand-
ing is a proof (i) that there was no collusion be-
tween the two writers, if the difference origiiudly
existed ; ( 2) that those who have held these
writings as sacred have been very honest, or such
an apparent disagreement would have disap-
peared long ago.
Ver. 26. The king of the Jews. These words
are common to all four accounts. Matthew and
Mark make prominent the fact that this was the
one charge against our Lord.
Ver. 20. This verse (a quotation from Is. liii.
12) is omitted by the oldest manuscripts and re-
jected by the latest critics. In Luke xxiL 37, its
genuineness is undoubted. Mark rarely quotes
prophecies so directly.
Ver. 29. Ah. The Greek word is the one
used in the ancient games, as a shout of applause ;
here it seems to be applied ironically to our
Lord. But it might have been an expression of
reproach.
Chap. XV. 20-47 ] THE GOSPEL ACCORDING TO MARK. 331
Ver. 35. The dxth hour. The forai of the Judah is, even in His departing, a dying lion '
verse, as well as the connection, shows that our (Lange). On the centunon's language, see on
Lord had already hung for some time upon the Matt. zxviL 54.
cross (see ver. 35). Ver. 40, 41. These verses agree in substance
Ver. 34. EloL This is in the Aramaic dialect with Matt, xxvii. ^5, 56, but the order is different
then in use. Our Lord probably used the Hebrew and the other vanations throw much light on the
form (' Eli *) given by Matthew, which more questions which have arisen as to the persons
closely resembles the name Elijah. A quotation mentioned. — ]Kaz7, fhe mother of JamM tlit
from the Old Testament would naturally oe made little. Undoubtedly the wife of Alpheus (John
in Hebrew. On the meaning of the cry, see on xix. 25), hence ' James the little ' is the Apostle
Matt xxviL 46. * James the son of Alpheus ' (chap. iii. 18 ; Matt.
Ver. 36. Baying, Let bo, etc. In Matthew's x. 3). We hold that she was not the sister of
account, these words are addressed to the man our Lord's mother (see on Matt. xiii. 5< ; John
who gave the vinegar, here spoken by him to the xix. 25), but that Salome was. An additional
others. A sign of accuracy ; such a conversation reason for this view, and also aeainst the opinion
is natural ; the one addressed by the crowd fling- that James the son of Alpheus, nere spoken of, is
in^ back their own words. ' Let be ' means ' let identical with ' James the Lord's brother ' (Gal.
this suffice,' until we see Elijah coming. The i. 19), is to be found in the expression here used :
man ma^ have had the passing earnest thought ' James the little.' This may refer either to his
that Elijah might come. But to keep on g(X)d age or his stature, probably the latter ; but in
terms with the excited jeering rabble, he as* any case it is used to distinguish him. James the
sumes the same tone witn them. — To taks bim son of Zebedee had been put to death many years
down. Matthew : * to save Him.' The two Evan- before this Gospel was written (Acts xii. 2), and
gelists give two distinct parts of the same con* the readers of this Gospel would need this term
versation. only to distinguish this person from James the
Ver. 37. Oave np the ghoit, the literal sense lust, the brother of our Lord, who was well-
here is: 'breathed out,' expired. 'A beautiful known throughout the early church, and the
substitute for dud^ which all the Evangelists ap- author of the General Epistle of James. — Jooof.
pear to have avoided ' (J. A. Alexander). Against the view that this too was one of the
Ver. 39. Hie oentnnon. Mark here and in Lord's brothers (Matt. xiii. 55, Mark vi. 3) is the
vers. 44, 4^ gives the Latin term, Matthew and fact that his name occurs here twice (vers. 40, 47)
Luke the Greek. — ^Whoitood by over against him, to distinguish this Mary, when according to the
i. e., in front of Him ,' watching ' (Matthew) Him. theory we oppose, two other brothers (Judas and
— Saw that he 10 gave np tho ghott. The pe- Simon), who are thus assumed to be AposUea,
culiar cry is mainly referred to, hence this was are not mentioned. Mary the mother of our
very early inserted, and is retained in the E. V. Lord had probably been conducted away by John
Mark alone gives prominence to this point, and before this time (see Matt xxviL 56 ; John xix.
it is characteristic of his Gospel. * The Lion of 27).
Chapter XV. 42-47.
The Burial,
42- A
43 r\
ND now when the even ^ was come, because it was the « matt.
preparation,' that is, the day before the sabbath, To- Luicaxxiii/
' ^ 50-56; John
seph ' of Arimathea, an * honourable counsellor,* which also . »«• 3^.4»-
* waited ^ for the kingdom of God, came,® and went in boldly ^ ^ Luke'u a
44 unto Pilate, and craved ® the body of Jesus. And Pilate mar- ^s-
veiled if he were already dead : and calling unto him * the d ver. 39
centurion, he asked him whether he had been any while dead.
45 And when he knew it^ of the centurion, he gave the body ^^
46 to Joseph. And he bought fine linen,^^ and took ^' him do'Am,
and ^^ wrapped ^* him in the linen,^* and laid him in a sepul-
chre ^® which was ^^ hewn out of a rock, and rolled a stone
47 unto ^® the door of the sepulchre.^® And Mary Magdalene and
* Mary the mother of Joses beheld where he was laid. ' chap.xri. t.
* when evening was now come * Preparation
' there came Joseph ^ councillor * who also himself was waiting
* omit came ' and he boldly went in • be^^ged
* learned it *^ granted the corpse '* a linen cloth
" taking *' amitzxid " wound " insert zXoth
^ tomb ^^ had been ^' against
332 THE GOSPEL ACCORDING TO MARK. [Chap. XVI. i-8.
This section contains some minor incidents this Person, in whom he had been so interested
omitted in all the parallel accounts. that day, amazed him, and led to his inquiry of
Ver. 42. The PreparatioiL Comp. Matt xxvii. the centurion.
62. — The day before the Sabbath, 1. e., Friday. Ver. 45. Oranted fhe eoipfe to Jofoph. Pre-
Joseph and the Tews (John xix. 31) desired ' that sented it to him. The position of Joseph seems
the bodies should not remain upon the cross on to have occasioned this ready compliance, though
the Sabbath.' The Sabbath of the festival week Pilate was doubtless glad to hear that Jesus was
was, as usual in such cases, a * high day ' (John dead and lo have Him buried,
xix. 31). Ver. 46. And he bought a linen cloth. It has
Ver. 4^. An honourable eonnoillor. A mem- been argued from this purchase that the day was
ber of the Sanhedrin (comp. Luke xxiii. 51). 'not the first da)r of unleavened bread, which
' Honorable ' here means noble in station. -* who was one of sabbatical sanctity,' but in Lev. xxiii.
also himiolf was, etc. He expected the Messiah, 7, labor alone was forbidden on that day. That
and had been a secret disciple of Jesus (John the tomb belonged to Joseph is implied here, that
xix. 38). — Came. Literally, having comty 1. ^., to it was new is omitted by Mark alone.
the scene of the crucifixion (Matt xxvii. 57). — Ver. 47. Mary the mother of Joses. The same
He had probably seen the breaking of the legs person mentioned in ver. 40. — Beheld, lit,, ' were
of the other two, and was aware of the request of beholding,' a continued action. Matt xxvii. 61 :
the Jews that the bodies should be taken down. ' sitting over against the sepulchre.' — Where ha
If he would pay this tribute of respect to one was laid. Luke (xxiii. 55), although mentioning
whom he had followed in secret, he must quickly the Galilean women more generallv, says : ' and
and publicly take this step. — And he boldly went how His body was laid.* Evidently the inspec-
in. The decisive act which marked the change tion was with a view to mark the spot, for the
from a secret to an open disci pleship. future anointing ; but affection made these two
Ver. 44. And FUate marvelled. Not at the linger. The original indicates that they came
request, but : if he were already dead. This after the burial, entering without hesitation the
shows there was something unusual in this case garden of the rich councillor. The two mem-
of crucifixion. Pilate had already given orders oers of the Sanhedrin (Joseph and Nicodemus ;
to have the legs of the crucified brclken and the John xix. 38, 39) were still probably there. The
bodies taken aown. The first part of the order company was a singular one, but a type of the
had been carried out, but our Lord was already Christian congregations collected together by the
dead. The two other bodies were probably taken death of Christ — Salome was absent If she
down at once, but Joseph, appearing at Golgotha were the sister of our Lord's mother, she should
(as Matthew and Mark state) made Known to the go to comfort her mourning sister, who had prob-
soldiers his purpose ; hence they left the bodv of ably left the scene of the crucifixion under the
Jesus on the cross, perhaps going with Josepn to conduct of John some time before. Their tern-
rilate, in the expectation that his request (as that porary residence would be in the same place
of a rich and influential man) would be granted. (John xix. 27). An incidental hint of accuracy
The sudden announcement of the rapid death of and truthfulness.
■'A'!
Chapter XVI. 1-8.
TAe Women at the Tomb of the Risen Lord.
ND when the sabbath was past, * Mary Magdalene, and ''^^^«",-s•
Mary the mother of James, and ** Salome, had ^ • bought Ji^J" ""^*
2 sweet 2 spices, that they might come and anoint him. And*^^^"*^^
very early in the morning,^ the* first day of the week, they f Lilke S.**"
3 came unto the sepulchre * at the rising of the sun.^ And they ^ Ji^^^
said^ among themselves. Who shall roll us away -^ the stone/ chapuxv. 46.
4 from the door of the sepulchre ? ® And when they looked, they
saw ® that the stone was rolled away : ^^ for it was very ^^ great.
5 And ^entering into the sepulchre,® they saw a young man ^^o™p- John
sitting on the right side, clothed in *a long white garment ;^^*^j;''^7*- "«
6 and they were afifrighted.^® And he saith unto them. Be not
affrighted : ^^ ye seek Jesus of Nazareth, which was ^* crucified :
* omit had * omit sweet • omit in the morning
* on the ^ come to the tomb * when the sun was risen
' were saying • tomb
* And looking up they see *^ TAe best authorities read'is rolled back
" exceeding " a white robe ^ amazed
" the Nazarene, who hath been
Chap. XVI. i-«.] THE GOSPEL ACCORDING TO MARK. 333
he is risen ; he is not here : behold the place where they laid
7 him. But go your way,^^ tell his disciples and Peter that * he ' 2'*p- "''•
goeth before you into Galilee : there shall ye see him, as he
8 said unto you. And they went out quickly,^® and fled from the
sepulchre ; ® for they trembled and were amazed : ^^ neither
said they any thing to any man ; ^^ for they were afraid.
*• omit your way *• The best authorities omit quickly
^^ for trembling and astonishment possessed them
^ and they said nothing to any one
On the Resurrection and order of Appearances, Maiy Maedalene saw two angels sitting in the
see pp. 239, 240. This section does not tell of tomb, and this was probably Stfare the entrance
any appearance, and shows the usual indepen- of these women. — Sitting on tht right sid*.
dence in the story of the visit to the tomb. Compare John zx. 12, which refers to a differ-
Ver. I. When the Sabbath was past. After ent occasion. Also, Luke xxiv. 4 (see notes
sunset on Saturday. — Bought ipiees. Luke there), which tells of the same occurrence xtfitkin
xxiii. 56 does not necessarily imply that the prep- the tomb, but less definitely. Peter and John
aration of spices took place on Fnday, before the had already been there and seen no angel (John
beginning of the Sabbath. Even if most of the xx. 5-8). The mission of the angels was to com-
women Mgan the preparations at that time, these fort and instruct the disdples, not to perplex
three were not thus engaged The two Maries them and us by the mysterious disappearances
sat over against the sepulchre late on Friday and reappearances which some other explanations
(Matthew), and Salome had probably rejoined suggest. — White robe. A supernatural bright-
her sister Mary. (See on chap. xv. 47.) The ness may be implied, as in chap. ix. 3. Comp.
resting on the Sabbath is expresslv affirmed by Matt, xxviii. 3; Luke xxiv. 4. — And they went
Luke. — Anoint him. Nicodemus (John xix. 39, amaied. As was natural, even if there had been
40) had done this in a necessarily hasty manner, a previous appearance of angels.
See on Matt, xxvii. 59. Ver. 6. Be not amaied. This is probably not
Ver. 2. Very early. In the East this would identical with the message in Matt, xxviii. 5-7,
mean before sunrise, as the other accounts show, given outside the tomb, but a second one (re-
The anxious women would go to the tomb as ported by Luke also), which is, however, sub^
soon as possible. — When fhs ran was riien. stantially a repetition of the previous one.
This may be taken literally as referring to the Ver. 7. Bnt. Emphatic : instead of lingering
time when they reached the tomb, or less exactly here, go tell, etc — And Peter. A special tokened
' when the sun was about to rise.' love to this one who had denied Him, and a rec-
Ver. 3. Who shall roll, etc. ? A natural and ognition of his prominence among his equals. —
graphic touch in the narrative. ^ The Lord had Into Oalilee. Comp. Luke xxiv. 6, 7. The ques-
removed the difficulty, before it was actually tion :' Why seek ye the living,' etc, probably pre-
encountered. ceded the words: He is risen (ver. 6). — Ai ha
Ver. 4. Looking np. The3r may have been said to yon. Chap. xiv. 28 ; see on Matt xxviiL 7.
looking down before, absorbed in their conversa- Ver. 8. And fled from the tomb. In a tumult
tion; the tomb was probably above them, cut of excitement. — For trembling and astooiihmeiit
horixontally in the face of the rock at a slight poisetied them. This was the reason of their flee-
elevation. — They see that the stone is rolled bMk. ing. — And th^ said nothing to any one; for
Possibly ' rolled up,' as if it had rested in a hollow they were afraid. Matthew twice (xxviii. S, 11)
at the door of the tomb. — For it was expending speaks of their ^oing to deliver the message,
great This does not mean that the greatness of hence some explain this clause : they told no one
the stone was the reason of their anxiety and by the way. But Mark's words mean that they
Questioning, although this was doubtless true, but did notf immediately at least, deliver the message,
that its size enabled them to notice the position The ' fear ' spoken of by Matthew is made prom-
even in the early morning. A vivid touch pe- inent here ; joined with the fright from what they
culiar to Mark. An angel had removed it (Matt, had seen was a fear that their reports would be
xxviiL 2). (as they actually were) deemed ' idle taies ' by the
Ver. 5. And entering into the tomb. That it disciples (Luke xxiv. ii|. In this state of mde-
was of great size is evident This entrance, as cision, as they ran back, the Lord meets them
we think, took place after an interval, during (Matt xxviii. 9, 10), overcomes their fear {* Be
which the three separated, after the angelic not afiraid,' He says), and they go on with the
message mentioned in Matt, xxviii. 2-7, the two message, now coming from tne Lord Himself.
Maries returning with the other women and The remarkable events of that day produced
entering the tomb. On the other intervening mingled and indeed confused emotions. To that
events, see notes on Matthew, p. 240. — Ayonng of fear and indecision, Mark gives prominence,
man. Mark thus vividly describes an an^. Even these faithful women were full of doubt :
Luke speaks of ' two men,' afterwards referring a fact that upsets all theories resembling the Jew-
to them as 'angels' (xxiv. 23). Mark describes ish falsehood, mentioned by Matthew. Strangest
the first impression as the women went in. Luke of all, however, would be the sudden ending of
is more general, but it is not probable that he the Gospel at this point of indecision. See next
joins the two angels spoken of separately by section.
Matthew and Mark, ror according to John,
334 THE GOSPEL ACCORDING TO MARK. [Chap. XVI. 9-20-
Chapter XVI. 9-20.
Appearances of the Risen Lord ; the Ascension ; Conclusion.
9 ^JOW when yesus ^ was risen early the ^ first day of the J j[^^J J?: /J
1^ week, "he appeared first to Mary Magdalene, *out of^^j°{jJ^^
10 whom he had cast seven devils.* ^«^ ^ she ^ went and told'—^™''
them that had been with him, *'as they mourned and wept-^johnii; ,,
1 1 And they, when they had heard that he was alive, and had been g i!ike u. aw?,
seen of her, * believed not.® u. * "*'''
12 After that "^-^ he appeared® in ^another form * unto two of'ssVs""''
13 them, as they walked, and went^ into the country. ^And they 36; John xi.
went^^ and told // unto the residue : ^^ neither believed they cSr.xi. 5.
' / Matt. XIX. 8;
them.^2 ch»P- «• 3-
iM Vers. II, 13.
14 Afterward ^^ -^he appeared ® * unto the eleven ^* as they sat at « Matt.
^ ■^* -^ xxvui. 19.
meat, and ^^ upbraided them with their unbelief and ' hardness ^ ^^» Jju^
of heart, because "* they believed not them which ^® had seen ^ J^j^ .^ ^^
15 him after he was risen. And he said unto them, " Go ye into ^ J^^n in. ^ ;
16 all the world, and *^ preach the gospel ''to every creature.^^ *He , ,^St."u?Vi.
that believeth and is •■ baptized * shall be saved ; but ' he that ' '^*"* "
17 believeth not shall be damned.^® And these signs shall f ollow * l^^'J^.'^*;
them that believe ; "In my name shall they cast out devils ;^* vi^r^ivi
18 'they shall speak with new tongues ; "'They shall take up ser- r ArtTu.* "
pents ; and^ if they drink any deadly thing, it shall not^^ hurt 6*i i*cS
them ; 'they shall lay hands •'on the sick, and they shall re- 3o;im.*i;
COVer.^ w Luke X. 19;
Acts xxviu.
ig So then 'after the Lord ^ had spoken unto them, he 2* *" was s-s- .
^ '^ ' X Acts IX. ts,
received up into heaven, and *sat on^ the right hand of God. i^;J***=^P-
20 And they went forth, and preached every where, * the Lord ^ ^^^^
working with them^zxid, confirming "* the word ' with signs fol- ^^J°***^*
lowing.2« Amen. itukJ^..
51 ; Acts i.
• he 'on the • from * cast out seven demons ^ J^i y^ .5 .
• She • disbelieved ' And after these things R<w>. viw.
• was manifested • on their way '® insert away ^^ rest JJj cS'iii.
" and them also they believed not *• And afterward 1 ; Heb." i. *
" fifj^r^r themselves ^^ insert h^ "that ^i"^'',*
" the whole creation ^* disbelieveth shall be condemned iPet.m.ai.
*• demons * even ** in no wise ^ be well Se« Matt.
•• the best authorities read the Lord Jesus, after he ^ Heb.^. 3,4.
•* omit he ^ sat down at </Chap.iT. 14;
•• by the signs that followed ^ J^^SV; f^ .
xiv. 3.
The genuineness of vers. 9-2a This has scripts it is indicated that the passage is doubt-
been greatly doubted for the following reasons : ful. (2.) In the times of Jerome (d. 410), accord-
(I.) They are not found in the two (Attest and ing to the testimony of some Church Fathers,
best manuscripts of the New Testament (the the passage was wanting in most copies. (^)
Sinaitic and the Vatican) ; but in one of them The section contains no less than twenty woras
(the Vatican) there is a column left blank after and expressions not found elsewhere in Mark's
ver. 8» and the words : * According to Mark/ Gospel, and has a compendious and supplement-
while in every other instance the next book be- ary character,
gins on the next colunm. In some other manu- cut on the other hand some of the earliest
Chap. XVI. 9-20.] THE GOSPEL ACCORDING TO MARK. 335
Fathers recognized it as part of Mark's Gospel, is emphasizing the unbelief of the eleven, so that
Especially Irenaeus (t 202), who lived more than he chooses a revelation to two, not of their num-
two hundred years before Jerome and was a ber. — Waa manifested (a different word from
pupil of Polycarp (the pupil of John), quotes that used in ver. p), etc. See Luke xxiv. 13-35,
ver. 30^ word for word, as the conclusion of the where this manifestation is narrated with rich*
Gospel. The close of ver. 8 is very abrupt in ness of detail. — In another form, so that they
the Greek, and cannot be the proper conclusion did not recognize Him. Luke says : ' their eyes
of the Gospel. Even those who reject this sec- were holden.' But there was some actual diner-
tion think that some other conclusion must have ence in the bodily appearance of our Lord. —
existed, which has been lost The omissions in Two of them, of the disciples in the wider sense
the early manuscripts (fourth century) can be ac- (vers. 10, 11). — As they walked, to Emmaus.
counted for. The Fathers state, that the Roman The manifestation took place at the close of the
Christians were very anxious to obtain Mark's walk, but this is the language of brevity. Had
Gospel. An incomplete copy (as Lange sug- the account been more explicit, a captious crit-
gests) miffht have got into circulation, whicn icism would have asserted that this verse was
would find favor in the fourth century, because copied from Luke.
it omitted the unbelief of the Apostles. It is Ver. 13. They. Emphatic, giving prominence
possible that it was written by Mark, but later to these successive messages. — The rest, u ^.,
than the Gospel itseli There are other conjee- of * them that had been with Him * (ver. 10). —
tures, namely, that the last leaf of the original And them also they believed not. Despite the re-
Gospel was early lost, that the section was erased peated testimony. Luke (xxiv. 54) tells how
because it was supposed to be inconsistent with these two met the company who told them, ' The
the other Gospels. The best writers admit the Lord is risen indeed, and hath appeared to Si-
great antiquity of the section, even if written by mon.* But he speaks immediately aiter of their
another hand than that of Mark. Its statements terror at His appearance (xxiv. 37 ) ; their state
are undoubtedly authentic. of mind was not one of decided belief. The
Contents. Three appearances of our Lord same impression is conveyed by Matt, xxviii. 17 ;
are here mentioned: (i.) To Mary Magdalene ; John xx. 20. A conflict of doubt and belief
(2.) To the two on the way to Emmaus ; (3.) To would be very natural, or even a division of opin-
the eleven (on the same day or a week later), ion, some doubting and some believing, ffven
The date of the discourse which is added (vers, if all believed that the Lord had appeared to
15-18) cannot be determined. The whole chapter Simon, some might, for various reasons, still
emphasizes the slowness of the disciples to be- doubt the message of the two disciples. This
lieve in the Resurrection, gives the steps by apparent discrepancy with Luke may have en-
which their disbelief was overcome, tells of the couraged the copyists to omit the passage, if they
great commission (vers. 15-18), and closes with found any authonty for doing so.
a brief statement of the Ascension (ver. 19) and Ver. 14. Afterward. 'Later' not Mast,' though
the subsequent activity (ver. 20). the word may bear such a meaning. This was
Ver. 9. On the first day, etc. Not the same the last manifestation of that day, and is fuUy de-
expression as in ver. 2. The emphatic repetition tailed by Luke (xxiv. 36, etc.) and John (xx. 19-
suggests that the readers knew the sacredness of 23). Mark joins with it the last revelation of
'the first day' among Christians. — Appeared our Lord on earth. See on ver. 15. — Sat at
first. See p. 240, and the full account of John meat. In strict accordance with Luke xxiv. 41-
(xx. 14-17). — From whom he had oast ont seven 43, though evidently independently written. —
demons. See Luke viii. 2. This fact has not Uphraided them wiUi their unbelief. He in-
been previously stated in this Gospel, and this is structed, as well as upbraided them ; but the
an argument in favor of the genuineness of this matter is here describea from one point of view,
section. Here, where Mary Magdalene is men- This ' unbelief ' was in the fact of His resurrec-
tioned alone, was the most appropriate place for tion. — Hardness of heart. They seem to have
this description. The first manifestation of our remained that day in an intellectual and moral
Lord*s victory over the grave was made to one stupor. — Beeanse, etc. The specific reproach
in whom He nad won such a victory over Satan, was that in the face of sufficient evidence they
Ver. la She went and told. Comp. John xx. doubted a glorious fact, which He, whom they
18. Emphasis seems to rest on the word ' she ; ' loved, had predicted again and again,
she was the first to tell them, the others probably Ver. 15. And he said unto thraL There is no
returning later, after they had seen the Lord on reference to the appearances in Galilee. The
the wav (Matt xxviii. 9). — Them that had been more important points of the revelations made on
with him. An unusual expression for ' disciples,' various occasions up to the time of the Ascension
probably including the whole company of His are summed up. These words may, however,
followers. — As they mourned and wept A nat- have been uttered on one occasion. Comp.
ural touch, showing how little they anticipated Matt xxviii. 19 ; but here the style is brief, ener-
His resurrection. getic, as usual in Mark's narrative.
Ver. II. Had been seen of her. Another ex- Vers. 16-18 are peculiar to this Gospel and
pression peculiar to this section. But ' new facts, quite characteristic. They may have been uttered
new words.' — Disbelieved. A different form from on the mountain in Galilee, or more likely still,
* believed not ' (ver. 12). Comp. Luke xxiv. 11. just before the Ascension, mentioned immediately
Their disbelief has been overruled for good; it afterwards (ver. 19). — Preaeh the gospel, pro-
furnishes abundant proof that they did not invent claim the ^lad tidings ; not simply give instnic-
the story of the resurrection. tion in Christian morality, but announce the facts
Ver. 12. After these things. This expression, thev had been so slow to believe, that Jesus who
peculiar to this section, marl^ definitely a second had been crucified is risen, is the living Saviour
appearance, after the ' first ' (ver. 9). The ap- for lost men. — To the whole creation. To men
pearance to Peter is not mentioned ; the author chiefly, as the subjects of salvation ; but probably
336 THE GOSPEL ACCORDING TO MARK. [Chap. XVI. 9-20.
not without a reference to the whole moral uni- ihall speak with new tongues. See Acts ii. 4 ;
verse. Comp. Col. i. 15, 23; Rom. viiL 19-23. x. 46 ; i Cor. xiii., xiv. This was literally fulfilled.
The duty to evangelize the whole world, so A symbolical meaning, such as new forms of
plainly stated here, ra even strengthened by this spiritual truth, is unnecessary. As the whole was
view of the passage. written after the manifestation of the gifts of
Ver. 16. Se that beliovetli and is baptized tongues in the Apostolic times, this clause is no
ihall bo saved ; but he that disbelieyeth shall be proof of a later origin of the section. These
eoadesmed. The obvious lessons of this verse * tongues* were the most striking signs for the
are pressing and practical. ( i. ) The belief is be- first success of the gospel, hence we might ex-
lief in Jesus of Nazareth, crucified and risen pect to find such a promise.
again, as an all'Sufficient Personal Saviour, It is Ver. 18. They shall take up serpents. See
belief of the gospel (ver. 15), because the gospel Acts xxviii. 3-c, where this promise was fulfilled
presents Christ. (2.) Baptism is generally but not in the case of Paul. We therefore retain the
absolutely necessary to salvation. It is not said : simple meaning : they shall take up serpents
He that believeth not and is not baptized will be without injury, as a * sign.' As the word trans-
coi^emned. The first trophy of the crucified lated * take up * has a variety of secondary mean-
Lord, was the unbaptized yet believing robber, ings, some explain it here, * drive forth,' * aestroy,'
Many martyrs had no opportunity of baptism, but the other is the more obvious sense. Most
Multitudes of unbaptized children die in infancy, untenable is the fanciful symbolical interpretation
and the Society of Friends reject water-baptism, which finds an allusion to the brazen serpent in
Yet the other clause shows the general necessity, the wilderness (John iii. 14). — Even if they
Baptism cannot be deemed indifferent in view of drink any deadly thing. While literal fulfilments
this command. None are condemned simply be- of this promise are not recorded in the New
cause not baptized, but positive unbelief is the Testament, such may have occurred. — And they
one certain ground of condemnation, whether the shall bo well. Instances abound in the Acts of
person be baptized or not baptized. (3. ) Nothing the Apostles.
can be proved from this passage as to the order Ver. 19. 80 then. This phrase, not found
in which faith and baptism must always come, elsewhere in this Gospel, introduces the conclu-
In Matt xxviii. 19, 20, it is altogether different, sion. — The Lord. A term of the highest rever-
(4.) The form ofthe original is peculiar, and points ence in this case. — Jesus is inserted on good
to a future and permanent division of mankind authority. — After he had spoken unto them,
into 'saved' and 'condemned.' (5.) The con- Both the time and place of the discourse are
demnation for the sin of unbelief, implies a pre- indefinite, and the fuller account of the Ascen-
vious offer of the gospel. The preceding verse sion is not contradicted by anything here stated,
points to a proclamation of the offer to every one, — Was reeeived up into heaven. See Luke xxiv.
without exception, and the sin of unbelief has its ^i ; Acts i. 9. The original suggests also the
apring in something independent of any such idea of being taken back a^ain. — And sat down
offer. Blessedness is impossible for those who at the right hand of Ood, m the place of honor
when they know of Christ do not trust Him. (6.) and power. The Ascension is the natural com-
The word 'condemned* implies just what our pletion of the Resurrection. After such a glo-
Lord has expressed again and again in awful Ian- rious triumph over death and hell, Christ could
guage (chap. ix. 43-49 ; Matt xxiv. 51 ; xxv. 30, not die again, but only return to His former glory
46). and take possession of His throne and kingdom,
Ver. 17. And these signs shall follow them at the right hand of God the Father Almighty.
that belieyo. This promise is to be taken liter- On Christ's presence there, see John xix. 3 ; Acts
Not out of
ally; but is it to be limited to the Apostolic ii. 33; vii. 56; Eph. i. 20; Col. iii. i.
times, or is it to be extended to all Christians ? Ver. 20. And they went forth.
In favor of the limitation may be urged ; the the room (ver. 14). but out into the world (ver.
reference to tlit founding of the Church which 15) to preach everywhere. The writer cannot
runs throush the whole passage ; the cessation of mean that our Lord ascended from that room. —
the necessity for such 'signs' as proofs of the Eyerywhere. The gospel was diffused very rap -
truth, and the cessation of such miraculous idly, and at the date of Mark's Gospel the use of
cifts as a fact in the history of the Church. Yet this general term was perfectly justifiable. — Tho
It is highly probable that the promise is more Lord working, etc The fulfilment of the promise
ffeneral. Altord: 'Should occasion arise for its in vers. 17, 18, is here stated. This close cor-
tulfilment, there can be no doubt that it will be responds admirably with the character of the
made good in our own or any other time. But whole. The wonder-working Son of God is rep-
we must remember that "signs" are not needed resented as continuing to work through His
where Christianity is fro/essed: nor by mission- Apostles. The emphasis hitherto given to His
aries who are backed oy the influence of power- miracles is preserved in this brief sketch of their
ful Christian nations.' Fanatical and supersti- activity, and that too in close connection with
tious use of the promise is due to a failure to un- Him as the Glorified Redeemer, still working the
derstand the nature of these things as 'signs.' — same wonders. T. A. Alexander: 'If the orig-
in my name. This presents the power by which inal conclusion of this book is lost, its place has
all the succeeding miracles should be wrought been wonderfully well supplied.' — Amen. This
— Shall they east out demons. Comp. Matt. xii. word is better supported here than at the close
28 on this *sip;iu' It is characteristic of Mark to of the other Gospels, but is of doubtful au-
emphasiie this form of miraculous power. — Thay thority.
THE GOSPEL ACCORDING TO
LUKE.
Chapter I. 1-4.
The Preface,
1 T^ORASMUCH as many have taken in hand to set forth in
X order a declaration o£^ those things* which *'are niost*^J^»ij;;*
2 surely believed ' among us, Even as they delivered them unto xSlisJi*?. V;
us, which* *£rom the beginning were * eyewitnesses, and^ ^min- ^ Mi^nw^aVi
3 isters of • the word ; -^ It seemed good to me also, having had c aP« i. 'i;
perfect understanding® of all things from the very first,^ to^kiuJ^!*
4 write unto thee ^ in order, * most excellent ' Theophilus, That # Mark it. 14.
thou mightest know the certainty of those things,® wherein ^a^S 4;*
* thou hast been * instructed. h acu itii.
i6;zxiv-3;
* To draw up a narrative concemiDg * matters ^ AcSi?^.
* or are fully established ^ who * and became k Acts xviU.^
* having traced the course ' accurately from the first J5» J^gJ^***
* concerning the things {Greek words) • wast iiv. Jq.
This PREFACE is a model of brevity, simplicity. Even in the first two chapters, where the inilu-
and modesty, as well as of purity and dignity of ence of Hebrew documents is most probable, the
style. It does not contain expressions of Hebrew peculiarities of Luke's own style may be noticed,
ongin, and, like most prefaces, it is formal and It is barely possible, but not at all probable, that the
highly finished. It differs from the Introduction Gospels of Matthew and Mark are included here,
to the Gospel of John (i. 1-5), which is more See Introd. p. ip. — Have taken in hand. This
doctrinal, each prnace being strictly character- indicates the difiicult3r and importance of the task,
istic of the Gospel which follows. Luke, who not necessarily the failure of these persons to f ul-
depicts most fully the Son of Man, appearing fil it Luke lelt their labors to be insufficient^
indeed in Israel, but for the benefit of the whole not from incorrectness, but from the fragmentary
race of man, brings out here the human side in character of their narratives. — To draw up a
the origin of the sacred writings. This preface narrative, etc. Not mere sayings, but sketches
claims truthfulness for the narrative which fol- which aimed at completeness and order. — Thoie
lows, on the ground of the author* s patient inves* matters. The great faets of the life of Christ
tigation (ver. 3), and presents itself as a certain formed the substance of preaching in the Apos-
foundation (ver. 4) for faith in the facts of the tolic times. — Are fnlly established. The word
Saviour's birth, life, death, and resurrection. has reference to the entire acceptance of the facts
Ver. I. Ferasmneh as, a good translation of as fully established, hence 'surely believed' is
the full soundine Greek word (found only here in partially correct Some prefer the meaning :
the N. T.). — many. This cannot refer to the *have oeen fulfilled among us.' This would
Apocryphal Gospels which were written later ; point to the facts of the Gospel history either as
nor to hostile or incorrect accounts, but, as the completed in the Apostolic s^e, or as fulfilling
next verse shows, to such sketches of the great the purpose and promise of God. In any case
facts of salvation as had already been drawn up the facts were both established and accepted,
by Christians, in various places, from the testi- since in an age when writing was not so common
mon)r of eye-witnesses. Manv such were doubt- as now, many undertook to arrange these facts in
less in existence then, but oeing more or less a written narrative.
fragmentary would not be preserved. Luke may Ver. 2. They delivered them, or, ' handed them
have used some of these in compiling his narra- down.' The orcU instruction of the Apostles is
tive, but to what extent it is useless to inquire, here referred to. From this (see ver. 4) the writ-
VOL. I. 22
338
THE GOSPEL ACCORDING TO LUKE. [Chap. L 1-25.
ten accounts of the ' many * were drawn up. Oral
tradition came first, but this preface plainly im-
plies its insufficiency. — From the beginning, /. ^.,
from the baptism of John (see Mark i. i ; Acts i.
21 ; John XV. 27). — Eye-witnesses. The Apos-
tles, perhaps the Seventy also. This implies that
Luke was not a disciple during the lifetime of
our Lord. — Became ministers. The same per-
sons who had been 'eye-witnesses.' — The word,
i, e,^ the word of the gospel, the preached word.
Certainly not *the Wora,* the Logos, for John
only uses this term. Hence 'of the word' is
scarcely to be joined with * eye-witnesses.*
Ver. 3. To me also. He thus places himself
in the ranks of the ' many,* but in what follows
indicates his superior qualification for the work.
He does not claim, but certainly does not dis-
claim, inspiration. Some old Latin manuscripts
add here : et spiritui sancto^ ' and to the Holy
Spirit ; * but how could the Holy Spirit be said
to make historical researches? — Having traced
down, etc. The inspired writers were moved by
the Holy Spirit, not as passive machines, but as
rational and responsible persons, who exercised
their memory, judgment, and used all means of
information, under divine guidance. — From the
first This extends further back than *the be-
ginning * (ver. 2). We may therefore expect full
statements about the early events. Luke could
find many still alive from whom these facts would
be learned, and that he had met James, 'the
Lord's brother,* is evident from Acts xxi. 17.
All these statements are about matters occurring
in the same family circle (Mary, Elisabeth, etc.).
— In order. Luke lays claim to chronological ac-
curacy in his Gospel, though his narrative in this
respect plainly falls behind that of Mark. The
comparison is, however, with the fragmentary
sketches, referred to in ver. i. He claims at all
events systematic arrangement. — Xost exeellent.
An official term, like our word ' honorable,' not
referring to moral character. (Comp. Acts xxiii.
6 ; xxiv. 3 ; xxvi. 25 ; in all three cases applied
to an immoral heathen governor.) — Theophilns.
Evidently a man of mark and a Christian (ver. 4),
but otherwise unknown. It has been inferred
from Acts xxiii. 8, that he was not a Tew, and
from chapters xxvii., xxviii., that he livecl in Italy,
since those chapters assume an acquaintance with
localities near Rome. The name means 'lover
of God,' and this had led some to the unsup*
ported fancy, that the name was a feigmd one, to
designate believers. Ambrose : ' If you are a
lover of God, a Theophilus, it is written to thee ; *
Ford : ' The name Theof>hilus imports the temper
of mind which God will bless m the Scripture
student.'
Ver. 4. Know, as the result of acquaintance
with the accurate account now sent him. — The
certainty. The emphatic word ; certainty as the
result of positive, accurate statements of truth.
From faith to knowledge, from knowledge to still
fii:mer faith. — Concerning the things, Greek
'words,' u e.y the statements of living, divine-
human y2ir/j of salvation which centre in the
Person of Christ. Christianity is a religion that
is everlastings for facts cannot fee altered ; untver-
sal, for facts appeal to all ; mighty^ for facts are
stronger than arguments. — Wherein thou wmst
instmoted. Theophilus had been regularly in-
structed in regard to the main truths of Chris-
tianity. The history of our Lord formed the
basis of this instruction, but the Epistles of Paul,
some of which were written before this Gospel,
show that the meaning of the facts was plainly
taught. Christian instruction is religious, not
purely historical. Our word ' catechise * is de-
rived from the term here used.
Chapter I. 5-25.
Announcement of the Birth of John^ the Forerunner of Christ,
5 'T^HERE was *" in the days of Herod, the ^ king of Judea, a « Matt, it t
A certain priest named Zacharias, * of the course of Abia : ^ * « chr. jndv.
and his wife was ^ of the daughters of Aaron, and her name »»• 4, 17
6 was Elisabeth. And they were both ^ righteous before God, c cen. vii i ;
walking in all the commandments and ordinances of the Lord Kinpix.4;
^ 1 Kings xz
7 blameless". And they had no child, because that Elisabeth was 3^^**^ '•
8 barren ; and they both were «(?«; well stricken in years.* And^ pkiilrLe?*
it came to pass, that, while he executed the priest's office^ be-
9 fore God ^ in the order of his course, According to the custom ^ * 9^^??^
of the priest's office,^ his lot was • to burn incense when he S^*J;
10 went into the temple of the Lord.® -(And the whole multitude ' f^;
XXX. 7|
Sam. ri.
of the people were praying without, at the time® of incense. •'^ ' ^'
1 omit the « Abijah
• he had a wife {according to the best authorities)
• Greeks advanced in their days * isinw
' priesthood ® ♦'^ *»ntpr mi
• hour
xxiii. 13; a
Chr. xxix.
fluty. vn. 17,
Now ' served as priest 4.
to enter into the temple of the Lord and burn incense
r Ez. ill. 16*
Chap. 1. 5-25.] THE GOSPEL ACCORDING TO LUKE. 339
1 1 And there appeared unto him an angel of the Lord, standing
12 on the right side of ^the altar of incense. And when Zacharias e ex. xxx. i.
13 saw him, * he was troubled,^<> and fear fell upon him. But the * JiJ^«„^".'
angel said unto him, Fear not, Zacharias : for thy prayer is JJj^^'.^L
heard ; and thy wife Elisabeth shall bear thee a son, and * thou jj; JJRe'J^L
14 shalt call his name John. And thou shalt have joy and glad- ,. ver.60.63.
15 ness; and* many shall rejoice at his birth. For he shall beAVer.58.
great in the sight of the Lord, and ' shall drink neither wine ' ^X^^^;»
nor strong drink ; " and he shall be filled with the Holy Ghost, j* **"• ^'^'^
16 "•even from his mother's womb. *And many of the children of ^^Jai'^.V
17 Israel shall he turn to the Lord their God. *^And he shall go ""f"^' '"' ^
before him ^ in the spirit and power of Elias,^ to turn the ^ wHli.Ti.*,;.
hearts of the fathers to the children, and the disobedient to the ^"^ "" "'
wisdom of the just ; to make ready a people prepared for the
Lord.i*
18 And Zacharias said unto the angel, ''Whereby shall I know/ccn.xvu
this ? for I am an old man, and my wife well stricken in years.^^
19 And the angel answering said unto him, I am « Gabriel, that f J^*°j^^*]»
stand in the presence of God ; and am sent to speak unto thee, JJ^Jj^^^Jj^
20 and to shew^* thee these glad tidings. And, behold, ''thou |oi "«*> i.
shalt be dumb,^^ and not able to speak, until the day that these '' ^^^
things shall be performed,^ because thou believest not ^^ my
21 words, which shall be fulfilled in their season. And the people
waited*^ for Zacharias, and marvelled that^^ he tarried so long 22
22 in the temple. And when he came out, he could not speak
unto them : and they perceived that he had seen a vision in the
temple ; for he beckoned ® unto them, and remained speechless.
23 And it came to pass, that, as soon as^ * the days of his minis- * see a Kino
tration were accomplished,^ he departed to his own house.^ «• 's-
24 And after those ^ days his wife Elisabeth conceived, and ®
25 hid herself five months, saying, Thus hath the Lord dealt with^
me in the days wherein he looked on me, to 'take away niy ' ^."j*^*,.
reproach among men. »-"*' '
^^ And Zacharias was troubled when he saw Aim
** Greek sikera ** before him in his presence *• Elijah
1* for the Lord a prepared people " Greek advanced in her days
^* bring " silent *' come to pass " didst not believe
^ were waiting ^^ while ** omit so long
^ was making signs ^ when ^ fulfilled
2* unto his house ^ these ^ insert she * done unto
Contents. Chaps. L and ii. forming the Jlrst style, and hence have been supposed by many to
part of the Gospel, narrate ' the miraculous birth be mainly translations from some document orig-
and normal development of the Son of Man.' inally existing in the dialect of Palestine. On
Chap. i. tells of events preceding the birth of the poetical compositions, see below. The ob-
Christ, namely, the announcement of the birth of jections to this part of the narrative have arisen
John (vers. 5-25); the announcement of the birth mainly from prejudice against the remarkable
of the Messiah (vers. 26-38); the visit of Mary facts it states. Yet the wonderful Person o/Xht
to Elizabeth (vers. 3Q-56); the birth of John historical Christy is the best and only satisfactoiy
(vers. 57-80). Both chapters are Hebraistic in explanation of these remarkable antecedents. Au
340 THE GOSPEL ACCORDING TO LUKE. [Chap. L 5-25.
other explanations leave the historical problem allotment seems to have iust occurred. Josephus
greater than ever. tells of a vision to Jonn Hyrcanus, the high-
Ver. 5. In the dayi of Herod. See on Matt priest, while offering incense.
ii. I. — A certain priest. Not the high-priest — Ver. 11. Appealed to him. An actual angelic
Zaehariaa, i. ^., * the Lord remembers.' — Of the appearance. The pious priest, engaged in this
eoaree of Abijah. The eighth of the twenty-four high duty, alone in the holiest spot into which he
classes, into which the descendants of Eleazar could enter, at the most sacred moment, would
and Ithamar, the sons of Aaron, were divided (i be in a state of religious susceptibility; but the
Chron. xxiv.). Each of these ministered in the revelation itself came from without, from a pcr-
temple for one week, from the days of Solomon sonal spirit sent by God. The presence of an-
nntil the destruction of the first temple, and from gels in the place dedicated to God, even at such
the restoration of the courses by Judas Macca- a time of corruption, is suggestive. — On the
baeus until the final destruction of Jerusalem by right side of the altar of inoense. Probably on
Titus. In the latter period the names and order the right of Zacharias : the right side (comp.
of the courses were preserved, but not the de- Matt xxv. 33), indicative of a blessing, was m
scent. At the destruction of the temple by the this case the north side of the altar, where the
Romans, the course in waiting was that of Jehoi- table of the shew-bread stood. * The temple, so
arib (the^rj/), and date was the 9th day of the often the scene of the manifestation of the glory
Jewish month Ab. But these data do not deter- of the Lord, becomes again the centre, whence
mine the date of the occurrence before us, since the first rays of light secretly break through the
each course must serve at least twice in a year, darkness.*
and 'after those days' (ver. 24) is indefinite. — Ver. 12. Fear fell npon him. This fear was
Elifabeth, /. ^., * Goa*s oath.' The wife of Aaron natural, for angelic revelations had not occurred
bore the same name (Ex. vi. 23 : * Elisheba'). for centuries.
Ver. 6. Bighteons before Ood. Not outwardly, Ver. 13. For thy prayer is heard. The doubt
but reallv, pious. — Commandments and ordi- of Zacharias (ver. 18) indicates that he had
nanoes. 'The former probably refers to special ceased to pray for a son. The prayer was doubt-
commandments, the latter, as its derivation hints, less a Messianic one, even if he still cherished
to that by which God defines what is * righteous ' some hope of a son in his old age. The answer
for men. — Blameless. The full sense may be includes both the public and private blessing,
thus expressed: 'walking,' etc. — so that they The Messiah will appear in his days, and the
were 'blameless.' They were 'saints' after the forerunner promised of old (Mai. iv.) shall be his
Old Testament pattern. The promise made to son. — John, 'God graciously gave.' Comp. 2
Abraham (Gen. xxii. 18) was about to be fulfilled, Kings xxv. 2^ ; 2 Chron. xvii. 15 ; xxiii. i ; xxviii.
and the first revelation was made to one of the 12; Neh. vi. 18; xii. 13; where the Hebrew
Abrahamic character. name occurs in different forms. See on Matt
Ver. 7. Well stricken in years (Greek, 'ad- iii. i.
vanced in their days '). A translation in quaint Ver. 14. Many, etc. The promise was not for
old English of the Hebrew phrase used in Gen. the father alone ; hence the prayer was probably
xviii. II. See that passage, which presents the general,
similar case of Abraham and Sarah. Ver. 15. He shall be great in the sight of the
Ver. 8. Served as priest, is more simple than Lord. Spiritual, not temporal, greatness is prom-
th* paraphrase of the E. V. The words used ised. — Neither wine nor strong drink. ' Sikera,'
here and in ver. 9 are not the same. — In the the Greek word here used, refers to liquors of an
order of his eonrse, 1. ^., during the week his intoxicating character, not prepared from grapes,
course served in the temple. He was to be a Nazarite (see Num. vi.). Such
Ver. 9. Aocording to the cnstom of the priest- vows were not unusual in New Testament times
hood. To be joined with what follows, not with (see Acts xxi. 24). John ranks with Isaac, as a
what precedes. The * custom ' was to assign by son begotten in old age ; with Samson and Sam-
lot for each day the various parts of the service ucl, as granted to the barren in answer to prayer,
to the priests of the course on duty for the week, and as a Nazarite (comp. Judges xiii. 5 ; i Sam.
The m<7j/ ^^w<7ra^/f office, which fell to Zacharias i. 12). — Filled with the Holy Ghost, not with
on this occasion, was allotted to the same person wine (comp. Eph. v. 18). — Even from his moth-
but once, i. ^., for one day during the week of ur's womb. 'From his very birth,' hence the Holy
service. — To enter into the tem^e of the Lord, Spirit may work in and on infants.
i, e., • the holy place.' Beyond this only the high- Ver. 16. To the Lord their God. Not to Christ,
priest could ^o. — And bnm inoense. At the time but to God. A prediction of John's ministry, as
of the mommg and of the evening sacrifice. The preparatory ancl reformatory, — the baptism of
sacrifice was offered on the great altar of burnt- repentance. See on Matt in. i.
priest, his presence
whose duty it was to bum incense, alone m the In tJie spirit and power of Elijah. An evident
holy place ; the latter (Zacharias in this case), at allusion to Mai. iii. i ; iv. 5, 6. See on Matt xi.
a signal from the priest presiding at the sacrifice, 14 ; xvii. 11. — To tnm the hearts of Uie fathen
kindled the incense. to the children. Parental affection had grown
Ver. 10. Were praying. The smoke of the cold amidst the moral corruption ; the reformer
incense was symbolical of acceptable prayer ris- would strengthen these ties. This is better than
ing to God ; comp. Ps, cxli. 2 ; Rev. v. 8 ; viii. 3, the explanation : * to restore to the children the
4. It was the custom to pray without, i. ^., in devout disposition of their fathers.' True ref-
the courts of the men and women, at the hour of ormation strengthens family ties. This is the
inoense, 1. ^., while it was burnt This was prob- principle, prophesied by the last Old Testament
ably at the time of the morning sacrifice, as the prophet, announced by an angel in the first ray
Chap. 1. 5-38.] THE GOSPEL ACCORDING TO LUKE. 341
of light ushering in the New Dispensation, ful- of angelic messages in general, and a justification
filled in John's ministry, in the whole history of the punishment of the priest's unoelief when
of Christianity. Whatever weakens family ties an angel spoke to him in the holy place,
cannot be 'reform.' — And the disobediont; im- Ver. 21. Were waiting for Zachariaa, etc.
moral, in contrast with * just.' — To the wifdom They would wait, not for him to pronounce the
of the jnit. Lit, * in the wisdom.' This is the blessing, for this was the office of the other
sphere in which the results will occur : some priest, who carried the fire into the holy place
take ' in ' as meaning * by,' but this is less usual. — (see ver. 9) ; but because it was usual. — Mar-
To make ready for the Lord, t. r., for God. A Tolled, etc. Their wonder was both at and during
preparation for the coming of the Messiah is his unusual stay. The brief stay of the priest is
undoubtedly meant, but the thought of God's ap* said to have been occasioned by ' the fear that
pearing when the Messiah appeared underlies the people who were without might imagine that
the prediction. — A prepared people. Not the any veneeance had been inflicted on him for
people of Israel, but a people prepared out of some informality ; — as he was considered the
Israel. representative of the people ' ( Alf ord ) .
Ver. 18. Wherehy shall I know this 1 What Ver. 22. They peroeived. They probably
is the sign according to which I may know this, asked why he had remained so long, and at
Comp. Abraham's question, Gen. xv. 8, but no- once found that he was both deaf (ver. 62) and
tice that in Abraham's case faith was strong dumb, as the word ' speechless ' implies. From
(Gen. XV. 6 ; Rom. iv. 19), while here the unbe- this they inferred that he had aeen a Tiaion in the
lief of Zacharias appears in the sign given him temple, which was confirmed by Zacharias him*
and in what follows : For I am an dd man. Le- self ; for he (on his part, in response) waa mak-
vites could serve up to the age of fifty years ing signa to them, doubtless trying to hint what
(Num. iv. 3; viii. 24); but there was no such had happened. ' When the voice of the preacher
limitation in the case of priests. (Is. xl.) is announced, the priesthood of the Old
Ver. 19. I am Gabriel; comp. Dan. viii. 16; Testament becomes silent' (Chemnitz), or can, at
ix. 2 1. ' Man of God.' — That stand in the prea- best, only make signs.
enoe of God. One of the chief angels (arcnan- Ver. 23. When the days of his miniftratioii
gels) nearest to God. According to Tobitxii. 15, were f nlfllled. He continued to serve until the
there were seven such, Comp. Rev, viii. 2. The week of service expired. He did not feel him-
Rabbins say, that the names of the angels were self absolved from his duty by his affliction,
brought from Babvlon by the Jews, but this does Ver. 24. And after these days. Probably im«
not prove that tne belief in them, or in their mediately after. — Hid herself live months, 1. e,,
rank, was derived from heathenism. Comp. Josh, the first five months of her pregnancy.
V. 13-15. The name was known to Zacharias Ver. 25. Thus hath the Lo^, etc. This sug-
from the book of Daniel, and is announced by gests the reason she hid herself. Since God had
Gabriel to assert his authority. — To bring thee graciously removed her barrenness, she would
these glad tidings. The message was a gospel leave it to Him to make this mercy manifest to
message. others, and thus to take away her reproach
Ver. 20. Then shalt be lUent. The next clause among men. But she doubtless thus sought
tells why. — And not able to speak, *Dumb' greater opportunity for devotion. The connec-
(E. V.) seems equivalent to 'not able to speak;' tion between her retirement and John's solitary
but the effect is mentioned first, then the cause, life cannot be altogether overlooked. The views
This dumbness was miraculous. — Beoanae thou that she hid herself from shame, or to avoid de*
didst not believe. The sign was also a punish- filement, or as a measure of bodily precaution,
ment, and a deserved one. Abraham and Sarah or to wait until it was certain, or from unbelief,
went unpunished in a similar case. But Abraham are incorrect In comparing this story with the
had faith, and Sarah's subsequent troubles may similar one of Abraham and Sarah, we must
have been punitive. As the coming of the Mes- emphasize the difference. In the O. T. narrative,
siah drew nigh, the demand iox faith was greater ; it is the man who is strong in faith, the woman
the great condition of the new covenant was thus who is weak ; here the reverse is true. In the
emphasized. The punishment doubtless became case of Mary this becomes still more prominent,
a healing medicine for the soul of Zacharias, The blessing on women, especially as mothers,
thus constrained to silent reflection. — Which appears thus early in the story ot the 'seed of
shall be, etc. An assertion of the truthfulness the woman.' (Comp. Gen. iii. 15.)
Chapter I. 26-38.
The Annunciation ; the Miraculous Conception,
26 A ND ^ in the "sixth month the angel * Gabriel was sent from « Comp. ver.
27 /jL God unto a city of Galilee, named ^ Nazareth, ** To a * y/^- »?•
' ■' ' ' c Mau. II. aj.
virgin espoused ^ to a man whose name was Joseph, of the*' ^**"»- **'
28 house of David ; and the virgin's name was Mary. And the
angel ^ came in unto her, and said,
^ Now 2 betrothed • he
342 THE GOSPEL ACCORDING TO LUKE. [Chap. I. 26-38.
*Hail, thou that art highly favored, V Comp.i>ati.
''The Lord is with thee : / judg. vi. «.
Blessed art thou among women. *
29 And* when she saw him^ ^ she was^ troubled at his saying, ^r ver. «.
and cast in her mind what manner of salutation this should ® be.
30 And the angel said unto her, Fear not, Mary : for thou hast
31 found favour with God. *And, behold, thou shalt conceive in*[»-^». »4;
^ ' ^ Matt. 1. ai.
thy womb, and bring forth a son, and •shalt call his name* ch. h. ai.
32 JESUS. He shall be great, *and shall be called the Son of/aSam viJ
the Highest;® and 'the Lord God shall give unto him the cxixii!.!;
*^ ^ 19.1Z. 6,7;
33 throne of his father David: "*And he shall reign over the «^..5:Jer
house of Jacob for ever ; and of his kingdom there shall be no ^^^^^^jj ''• .
34 end. Then said Mary unto the angel, How shall this be, seeing obaltM!
35 I know not a man } And the angel answered and said unto johnrii.si;
her, *• The Holy Ghost shall come upon thee, and the power of „ Maat,*L ^
the Highest® shall overshadow thee: therefore also that holy
thing which shall be born ^^ of thee " shall be called *^ the Son * ^5*";,*^^,
o 33 , XXVI 03,
36 of God. And, behold, thy cousin ^^ Elisabeth, she hath also ^^ t1'j^*nV
conceived a son in her old age ; and this is the sixth month Acts^iii^V-
37 with her, who was^* called barren. For ''with God nothing y» G^™*xvit,.
38 shall be impossible. ^^ And Mary said, Behold the handmaid of iliii^V;;
the Lord: be it unto me according to thy word. And the 26*"rSS.*
angel departed from her. " "•
* The best authorities omit this clause * But
* the best authorities omit when she saw him ' insert greatly
* might • Most High *<* is begotten
" the best authorities omit of thee *^ kinswoman
*• she also hath " is " no word from God shall be without power
Contents. The occurrence here narrated is Ver. 26. In the sixth month. Not of the
czWtA t\it Annunciation f MshQx'mg \n the Miraod- year, but of Elisabeth^s pregnancy. — Hftiareth.
tous Conception of Christ. The account of Mat- The home of both Mary and Joseph, before the
thew presupposes such a miraculous conception birth of Jesus. Matthew (ii. 23) speaks of their
(Matt. L 18-25). There, however, Joseph is the residence there, after the return from Egypt
more prominent person ; here Mary. Luke may Ver. 27. Comp. Matt. i. 18. — Of the nonee of
have derived his account from her. The view of David. These words refer to Joseph alone, in
Mary's character and position, prevalent in the this instance ; but that Mary was also ' of the
Roman and Greek churches, does not rest upon house of David,* seems to be implied in ver. 32,
Luke's narrative. That unscriptura^ view found and has been the general belief of Christians,
its final expression ( 1854) in the Papal dogma of Comp. the genealogy in chap. iii.
the Immaculate Conception (/. ^., that Mary her- Ver. 28. And he, i. r., the angel, as the later
sel/yizs conceived without sin), a theory opposed manuscripts (followed in the E. V.) insert. To
by every statement concerning her, found in the refer it to any human being, makes sheer non*
four Gospels, by her own testimony in address- sense of the account. — Came in. This was not
ing God as her ' Saviour ' (chap. i. 47), and by the a dream, * but a visit in open day. Although, of
Scripture doctrine of universal depravity. Equal- course, in a quiet hour of retirement as more be-
ly fake are all theories which deny that our Lord fitting and satisfactory under the circumstances.'
was ' conceived by the Holy Ghost' The state- — Then that art highly favored, or, ' endued with
ments of Luke cannot be disproved. The inven- grace,' one on whom grace or favor has been
tion of such a story is more unaccountable than conferred and abides. See on Eph. i. 6. Hence
its truth. • A narrative so perfect could only it does not refer to any external beauty of Mary,
have emanated from the holy sphere within whicn nor does it mean * full of grace (Vulgate and Ro-
the mystery was accomplished. A later origin man Catholic versions).* She is here presented
would inevitably have betrayed itself by some for- * not as the mother of grace, but as the daughter
cign element' (Godet). Those who feel their of grace.* — The Lord is with thee. This might
needs aright will crave just such a supernatural mean : * The Lord be with thee ; * an aneelic
occurrence as this to justify their full dependence benediction. But it is more probably a decTara'
on the Saviour.
Chap. 1. 26-38.] THE GOSPEL ACCORDING TO LUKE. 343
tion of the Divine presence and blessing as al- side. It is altogether improper to understand
ready with her. The rest of the verse is to be re- this clause as implying a vow of perpetual vir-
jected ; comp. ver. 42, from which it was taken, ginity, or the purpose of such a vow, as many
The first part of the Ave Afaria^ the famous Ro- Romanist interpreters hold. The words do not
man Catholic prayer to the Virgin, is formed by mean this, and her betrothal excludes it.
this verse : ' Hai), Mary, full of grace, the Lord Ver. 35. Holy Ohott, the Third Person of the
is with jthee.' The second is taken from ver. 42 : Triniti^ Comp. Matt. i. 18. — The power of the
' Blessed art thou among women, and blessed is Most £Qgh. The Holy Spirit is here represented
the fruit of thy womb, fesus.* These Scripture as * power,* not strictly * the power* (as if He were
passages were first usea as a standing form of not a Person, but merely the power of God),
prayer in the thirteenth century. At the beein- Some distinguish between the two expressions,
ning of the sixteenth century (1508), just be&re but they explain each other ; the Holy Spirit is tihe
the Reformation, a third part was added, which creative power of God |Gen. i. 2). — Ovenhadow
contains a direct invocation : ' Holy Mary, Mother thee. The figure is prooablv taken from a cloud,
of God, pray for us sinners, now and at the hour The two clauses represent, tne latter figuratively,
tfour death. Amen.' The concluding words (in the former without a figjure, ' the supernatural
Italics) were, however, a still later addition. ' operation of the Holy Spirit, in bringing to pass
Ver. 29» Greatly troubled ; not at the sight of that which ordinarily occurs only through conjugal
the aneel, but at the saying. This is further in- intercourse.' ' No more is here to be attributed
dicated by the clause : w£kt manner of saluta- to the Spirit, than what is necessary to cause
tUm thli might be. Had she been bom without the Virgin to perform the actions of a mother '
sin, she would have been sufficiently conscious of (Pearson). — llierefore also. For this reason,
her fellowship with a holy God, to understand but not for this one only, as ' also ' indicates,
such a salutation at once. The words ' of thee,' are to be rejected. — That
Ver. 30. Favor, or, * grace.' This verse also holy thing whioh is begotten. The reference is
opposes the dogma of me Immaculate Concep- to the unborn babe, which when born, shall be
tion. called the Son of God. Others translate the pas-
Ver. 31. See on Matt. i. 21. sage : ' That which is to be bom (or, is b^otten)
Ver. 32. He shall be great Not ' shall be- shall be called holy, the Son of God.' But the
come ' sa What follows is an explanation to son of Mary was to be called ' Son of God,' not
Mary of this greatness, but a full explanation because holy, but because begotten by the power
was scarcely possible. — Shall be called. Shall of the Most High. This proves the right to the
be, and also, shall one day be publicly recog- title, but the right itself rests on higher grounds,
nized as what He really is : the Sen of lAe Most as is hinted by the word * also,' Comp. John i.
ESgh, u e^ God (comp. ver. 3j). Mary would 1-14. Although the creative Holy Spirit is here
probablyunderstand this in the light of the famil- introduced, the Holy Spirit is never spoken of as
lar Old Testament passages : 2 Sam. vii. 14 ; Ps. begetting the Son, or as His Father. The early
ii. 7 ; Ixxxix. 27. She did not fully comprehend Church engaged in exhaustive discussions on
it Stupendous spiritual tmth is rarely com pre- these points. The result is a statement in the
bended at once, and had the proper divini^ of Nicene Creed, as clear as the mysterious nature
her Son been definitely known by her, neither of the subject allows.
she nor Joseph would have been in a position to Ver. 36. Thy kinswoman. How close the
bring up the child. Chap. iL 48^5 1> confirms relationship was does not appear. It does not
this. — The throne of his father BavicT The Mes- follow from this that Mary was also of the tribe
siahship is now distinctly made known. Comp. of Levi, for intermarriage was allowed (comp.
espedallv Ps. cxxxii. 11 : 'Of the fruit of thy Exod. vi. 23; Judges xvii. 7 ; Num. xxxvi. refers
body will I set upon thy throne,' which foretells to the case of heiresses). — She alio. The case
a physical descent from David. As Mary takes of Elisabeth, presenting a slight analogy because
no exception to this part of the angel's predic- of her old age, is adduced as a confirmation of
tion, it IS natural to conclude that she was also of the angel's words, the more appropriately be-
the house of David. Her song of praise (vers, cause of the relationship.
46-55) indicates the same thing. See notes there, Ver. 37. For, indicates that what was told of
and on the genealogy, chap. iiL 23-38. Elisabeth had occurred through the power of
Ver. 33. Over the house of Jaoob for ever, etc. God. — Ho word firom God shall be without
This prediction echoes the Messianic prophecies pdwer. This affirms, not only God's almighti-
alreaay mentioned. Mary no doubt understood ness, but even more fully His absolute faithful-
it literally, in accordance with the nationad ex- ness to His promises, the thought most necessary
pectations. — Of his kingdom there shall be no for Mary. The denial of what is miraculous
end. This, however, hints at the universal spirit- is the denial of both almightiness and faithful-
ual reign of the Messiah. But the literal sense ness.
is also correct ' Salvation is really of the Jews, Ver. 38. The ^^"^"»^<^, or, 'bondmaid.' The
and will one day return to Israel.' humble title she gives herself forms a strikin|;
Ver. 34. How shall this be 1 Not as Zach- contrast to the fulsome ones given to her by her
arias (ver. 18): 'Whereby shall I know this?' adorers. Rightly considered, however, this brings
She simply expresses the natural objection of out the beauty of her character. — Be it unto me.
which she was conscious in herpure virgin heart. In humble faith she assents ; and so it was unto
— Seeing I know not a man. This Question im- her according to the angel's word. ' The heart of
plies the exclusion of any human father. The Mary is now filled with the Holy Spirit, who can
instincts of maidenlv purity combined with strong also prepare her body to be the temple of* the
faith to show her tne negative side of the mys- God-man.' From this moment, rather than from
tery of the miraculous conception, even if her the words of the angel (ver. 35), we date the
question called for a revelation of the positive miraculous conception of our Lord.
344 THE GOSPEL ACCORDING TO LUKE. [Chap. I. 39-561
Chapter I. 39-56.
The Visit of Mary to Elisabeth.
39 A ND Mary arose in those ^ days, and went into 'the hill- * J^^
40 -L^. country with haste, into a city of Juda ; * And entered ""• "
41 into the house of Zacharias, and saluted Elisabeth. And it
came to pass, that, when Elisabeth heard the salutation of
Mary, the babe leaped in her womb ; and Elisabeth * was filled * ver. 67.
42 with the Holy Ghost : And she spake out ^ with a loud voice,*
and said,
* Blessed art thou among women, c judg. ▼. «4
And blessed is the fruit of thy womb.
43 And whence is this to me, that the mother of *'my Lord ^ ^^^'^p- "• "•
44 should come to me ? For, lo, as soon as ^ the voice of thy sal-
utation sounded in ® mine ears, the babe leaped in my womb for
45 joy. And 'blessed is she that believed: for^ there shall be a * johnxx.a9;
performance® of those things which were told her from the
Lord.
46 And Mary said,
^ My soul doth magnify the Lord, / « Sam. h. i ;
47 And my spirit hath rejoiced ^m God my Saviour. iiaS^" ^*
48 For ® he hath * regarded ^^ the low estate of his hand-maiden : r .*.''^i- «.s
^ ^ 11. ^ ; Tit. I.
For, behold, from henceforth *all generations shall call me J: j^'^
blessed. * f f*~- ^ u.*
49 For ® he that is mighty * hath done to me great things ; ,• Ji^ -^ j^.
And ' holy is his name ; * '^^, JJ:
50 And ^ his mercy is on them that fear him " from genera- / p?Sri.V
tion to generation.ia - p.. cm. 7.
51 " He hath shewed strength with his arm ; t; acviii.*
^ He hath scattered the proud in the imagination of their o R*. naii.
hearts.^®
52 '^ He hath put down the mighty from their seats,^* / i Sam. li. 6,
A , , , , r , , etc. ; Job ▼.
And exalted them of low degree. ^i;P».criu.
53 « He hath filled the hungry with good things ; q p». xxxSt.
And ** the rich he hath sent empty away. r lob rrii. 9.
54 He hath holpen * his servant Israel,^^ ' xiiv. « ;'
* In remembrance of his mercy ; / Ps^kcWit s.
55 "As he spake to our fathers,^^ p«.*SSca*
To Abraham, and to ^^ his seed for ever. «6.'
* these * Judah ■ lifted up her voice * the best authorities read cry
• when • came into ' or who believed that there will be
■ fulfilment • Because ^® looked upon
*^ On them that fear him forms the last line of this stanza
*' the best authorities read unto generations and generations " heart
" princes from their thrones " Israel his servant
*• (As he spake unto our fathers) " omit to
Chap. 1. 39-56.] THE GOSPEL ACCORDING TO LUKE.
56 And Mary abode with her about three months, and re-
turned to her own house.
r with the account in Mm
thew. Views ; 1. That the events recorded in Ma'
thcw i. 18-15 ^^"^ p\Ke before the visit to Elis:
betb. It is urged that a betrothed
not be pennitted to travel alone.
This restriction is doubtful; 'with haste' (ver.
39} gives no time for so man; intervening events ;
had Joseph been already convinced, the journey
would have been unnecessary, since the purpose
of it was to receive the confirmation pointed out
by the angel (ver. 36). z. That the discovery
was made before (perhaps by Mary's own state-
ment), and the revelation to Joseph after this
visit. Objections : It is unlikely that he would
be left in doubt so long ; his state of mind was
such (Matt i. 19) that while he would not have
driven her away, he would scarcely have permit-
ted her to go, had he known of her condition.
3. That the discovery and tevelation took place
after the visit This is open to no serious ob^
jection. The discovery must have taken place
shortly after her return, and it is probable she
then told of the angelic visit Joseph's state o(
perplexity, cleared up by special revelation, was
the result. Matthew distinctly asserts the con-
ception by the Holy Ghost, of which Luke speaks
with more detail.
Ver. 39. In tlMM dsy*. Mary returned after
three months (ver. 56), yet i^/are the birth of
John (ver. ij). Her visit must therefore have
httn less than a month after the Annunciation.
— With bMta, implies that she started at the
first opportunity. Hence the improbability thai
her marriage with Joseph intervened. The par-
Ci«r
pose of the journey was to End the confirmation
Indicated by the words of the angel, and to con-
gratulate hei kinswoman. The latter would not
in itself be a sufficient reason for a betrothed
wife to travel alone, or (or a newly married bride
to leave her husband. — Into th« bill-oanntry, of
Judea. — Into m dty of Judih, a city of the tribe
of Judah. The more usual form in the New
Testament is ' Judea,' but in Matt. ii. 6, the same
word occurs twice with the same meaning in a
quotation from the Old Testament (comp. Tosh.
xiti. 11), where 'the hill-country of Judah ' is
■poken of. Hence the possibility that this is
translated from some Hebrew document Jeru-
salem is not meant, for (hat was fit city, and
Zacharias did not live at Jerusalem (vers. 23, 60.
Most think it was Hebron, which was given to the
sons of Aaron in the hilt-country of Judah (Josh.
xxi. II), but this cannot certainly be Inferred.
Thomson {Land and Boot) accepts 'Ain Karim,
the traditional birth-place of John the Baptist
{See cut.) The view that the name of the place U
here given, namely, ' Jultah ' (Josh, iii i6), is a
conjecture to which there are positive objections.
Ver. 40. The unnamed city in ' the hill-coun-
try ' was the home of Zseltsrias sad Eliiabsth.
Ver. 41. The Mlntatioa of Hut, '■ '-i Mary's
salutation as she entered. It does not mean the
saluUtion of the angel Gabriel now told to Elisa-
beth bv Mary. — The babe Isspsd In her wmab.
Possibly for the first time. This movement of
the babe was evidently regarded by the Evangel-
ist and by Elisabeth, as something extraordinary,
as a recognition of the unborn Messiah on the
part of the unborn babe (ver. 44). — Fillad with
the Holy ebort. The order suggests that the
346
THE GOSPEL ACCORDING TO LUKE. [Chap. L 39-561
movement of the babe came first, and that this
influence of the Holy Spirit coming upon Elis-
abeth enabled her to recognize its meaning.
Others think that Elisabeth was first influenced,
and that the movement of the babe was sym-
pathetic and almost simultaneous. The whole
occurrence transcends ordinary rules. The prom-
ise respecting John (ver. 15) implies that the un-
born infant would be the first to recognize the
Lord (even before His birth).
Ver. 42. Blessed art thou among women.
Blessed by God, beyond other women, rather
than blessed by other women, although the lat-
ler followed as a consequence (chap. xi. 27). —
Blessed is the fmit of thy womb. Elisabeth had
heard nothing of Mary's situation, so far as we
know, but speaks of it by inspiration.
Ver. 43. Whence is this to me 1 Utterance of
humility. — ^The mother of my Lord, u e.y the Mes-
siah. This recognition was through inspiration.
The designation 'mother of God,* which came
into general use in the fifth century, is not found
in the Bible.
Ver. 44. For. She recognized Mary as the
mother of her Lord, in consequence of the leap-
ing of her own unborn babe, for joy. If the
movement of the child was in sympathy with the
mother, then Elisabeth gives a proof of the
ffreatness of Mary's unborn child, and a reason for
her humble question in ver. 43. As if she would
say : why is such a privilege accorded to me, so
treat that it afiects with exultation my unborn
abel
Ver. 45. For there shall be, or, ' believed that
there shall be,' etc. The former rendering in-
troduces an encouragement for Mary's faith, tells
of the blessing of entire fulfilment which will be
S'vcn to her faith, — an idea in keeping with
ese first dawnings of the New Dispensation.
The latter refers more to the promise as already
fulfilled. Elisabeth, without hearing Mary's story,
knows of the angelic message. ' Elizabeth, while
extolling the blessedness of Mary on account of
her faith and obedience, was undoubtedly reflect-
ing with compassion on the condition of Zacha-
rias, whose unbelief had been reproved with loss
of speech, while the believing Mary was entering
her house with joyful salutations.' Van Ooster-
zee.
Ver. 461 And Mary said. The influence of
the Holy Spirit is not asserted, but assumed in
Mary's case. *■ The angel's visit was vouchsafed
to Mary later than to £icharias, yet her song of
thanksgiving is uttered long before his : faith is
already singing for joy, while unbelief is com-
pelled to be silent' This song of Mary, called
the Magnificat, from the first word of the old
Latin version, is the unpremeditated outpouring
of deep emotion, and mav be divided into regular
stanzas and lines. It is the last Psalm of the Old
Testament* and the first of the New. It is en-
tirely Hebrew in its tone and language, and ech-
oes the lyrics of the Old Testament. The mother
of our Lord at such a time — especially in view
of the effect produced on Elisabeth — would be
doubtless inspired by the Holy Ghost to sing this
song, so ' full of ardfent love and thankfulness ; '
she, the daughter of David's royal race, might well
* become in an instant both poetess and prophet-
ess,' and representing at that moment the last
generation of hoping Israel and ' the hope of Is-
rael ' itself, she was the very person to bring to
the approaching Messiah the fragrance of the no-
blest flower of Hebrew l3rric poetry. Objections
have been raised against the genumeness of this
and the son^s of Zacharias {Benedictus) and Sim-
eon (chap. iL 29-32). But the utterance of such
songs is not itself improbable on the lowest view
of poetic inspiration^ as it is called, while on the
higner ground of Biblical inspiration their utter-
ance under these circumstances and by these per-
sons becomes in itself highly probable. Because
poetic they are not unhistorical. The hymns
could not have been composed after the death
of our Lord. They are Messianic rather than
Christian ; pointing to the period assigned them
by Luke as the true date of their composition.
The Magnificat recalls at once the song of Han-
nah (i Sam. ii. i-io, and also several passages in
the Psalms (xxxi., cxii., cxxvi.). ' The grace of
God (ver. 48), His omnipotence (vers. 49-51),
His holiness (vers. 49, ^i. 54), His justice (vers.
52, 53), and especially His faithfulness (vers. 54,
55), are here celebrated.' It is divided into four
stanzas, as indicated in our arrangement of the
text.
Xy sonl doth magnify the Lord. The 'soul,*
when distinguished from the 'spirit ' (ver. 47), is
that part of our nature which forms the link be-
tween the spirit and the body, here expressing
through the mouth the sentiment which pre-
viously existed in the * spirit'
Ver. 47. And my spirit hath rejoiced. The
spirit is, according to Luther, 'the highest,
noblest part of man, by which he is enabled
to apprehend incomprehensible, invisible, eternal
thines, and is in short the house, where faith and
God s word indwells.* The exultation in spirit
came first, and as a result her soul magnifies the
Lord. * Soul * and * spirit,' taken together, in-
clude the whole inner being. — In Ood my Savionr.
Not simply her ' deliverer from degradation, as a
daughter of David, but, in a higher sense, author
of that salvation which God^s people expected*
(Alford). Her words must be taken in a full
spiritual meaning. Implying her own need of a
' Saviour,' they oppose the papal dogma of the
Immaculate Conception.
Ver. 48. Hath looked npon ; see chap, ix 38.
— The low estate. Not humility of mmd, but
humility of station, of external condition. — For,
behold, from henoeforth. In proof that the Lord
had thus looked upon her low estate. — All
generations shall eall me blessed. Recognize the
blessedness bestowed on her by God, as already
declared by Elisabeth (ver. 48). Comp. the in-
stance given in Luke xi. 27, and the significant
reply of our Lord, which accepts the blessedness
of his mother and yet cautions against excesses
in this direction.
Ver. 49. And hdy is his name. The song
now becomes more general in its expressions.
This rising from what is personal to general
praise, is a characteristic of most of David's
Psalms.
Ver. 50. This verse forms two lines of the
second stanza.
And his mercy is unto generations and generationa
On them that fear him.
Unto generations and generations. This implies
forever^ but the promment thought is the con-
tinuance of God's mercy. — On them that fear
him. The Old Testament description of the
pious.
Ver. 51. He hath shewed strength. The past
tense in this and the following verses, is used
Chap. 1. 39-80] THE GOSPEL ACCORDING TO LUKE. 347
prophetically, according to the common usage hii leryaat This sums up what had before
of sacred Hebrew poetry. What the Lord has been described (vers. $1-53).
done for her leads her to sing thus of what He Ver. 55. As he spake vnto our fathers. This
will do, as certain and accomplished. — In the is parenthetical, for the original plainly shows
iTnagination, or * device.' The original word that to Abraham and his seed, should be joined to
does not necessarily imply something futile or the word ' mercy,* at the close of ver. 54. Yet
fancied. — Their heart, tne region where pride Cjod^s remembrance of His mercy is connected
reigned. with His truthfulness to His promise. The prom-
Ver. 52. Princes from their thrones, heathen ise : ' In thy seed shall all the nations of the
usurpers. That Herod was thought of is very earth be blessed* (Gen. xxil 18), indicates the
probable, but not Herod alone. Here, as in the universal character of God's mercy. — For ever,
royal war-songs of David, the singer thinks of This also should be connected with 'mercy.'
all the mighty enemies of God's chosen people. God has helped Israel in order to remember His
Ver. 53. He hath filled the hnngry with good mercy forever,
things. Neither exclusively temporal, nor exclu- Ver. 56. And returned to her own honse.
sively spiritual in its meaning. It is hard to This was before the birth of John. On her
divide the two, and no doubt all Cjod's merciful return, as we suppose, the events narrated in
providing was in the mind of Mary. Matt. i. 18-24 took place. (See note at the
Ver. 54. He hath holpen, i. e., helped, Israel beginning of this section.)
lU.
er. 13.
Chapter I. 57-80.
TAe Birth and Naming of John the Baptist ; the Song of Zacharias
{the Benedictus),
57 ^JOW Elisabeth's full time came^ that she should be de-
58 1 ^ livered ; and she brought forth a son. And her neigh-
bours and her cousins* heard how' the Lord *'had shewed great* * ^" *" '»
59 mercy upon ^ her ; and they rejoiced with her. And it came
to pass, that * on the eighth day they came to circumcise the h ccn. xvii,,
child; and they called® him Zacharias, after the name of his 3;*chaF>.'ii.
60 father. And his mother answered and said, ^'Notj^; but he 5/
61 shall be called John. And they said unto her, There is none of
62 thy kindred that is called by this name. And ^ they made d ver aa.
63 signs to his father, how^ he would have him called. And he
asked for a writing table,® and wrote, saying, *His name is
64 John. And they marvelled all. • And his mouth was opened # ver. 20.
immediately, and his tongue loosed^ and he spake, and -^ praised /chap.ii 28;
65 God.® And ^fear came on all that dwelt round about them : r t:h»p. iii.
and all these sayings were noised abroad throughout all * the ^ ^^'^
66 hill country of Judea. And all they that heard them laid them
up in their hearts saying, What manner of child shall- this be ! ^^
And *^ *the hand of the Lord was with him. , Act»ri n.
67 And his father Zacharias * was filled with the Holy Ghost, k joei u. as
and prophesied, saying,
68 ' Blessed be the Lord God "^ of Israel ; for he "• hath visited ' ;?:*"£ iu.
and redeemed ^ his people, '^]^:' '*•
69 *• And hath raised up a horn of salvation for us in the house ^^^"^"^^
r 1 • i T^ • J « » Sam. ii. i ;
of his servant David ; Ps. cxxxii
17
* Elisabeth's time was fulfilled * kindred « that
* had magnified his • toward • were about to
^ what • tablet • spake, blessing God
w What then will this child be ? " For
^* the Lord, the God *■ wrought redemption for
348 THE GOSPEL ACCORDING TO LUKE. [Chap. L 57-80.
70 'As he spake by the mouth of his holy prophets, which ^ l^'J^^^V
have been since the world began : ^* ASlulat!
71 That we should be saved ^ from our enemies, and from the ^*«»->»
hand of all that hate us ;
72 ** To perform the mercy promised to ^* our fathers, and * to ^ ^^ ^•
remember his holy covenant ; ^ ^*.^* *•'•
73 *■ The oath which he sware to our father Abraham, »- Gen. xzs.
74 That he would ^^ grant unto us, that we, being delivered ▼Lij/ij.
out of the hand of our enemies.
Might ^® serve him without fear,
75 * In holiness and righteousness before him, all the days of » ^j^-^y;
our life.^* ■**•
76 And *^ thou, child, shalt be called the prophet of the ^ Highest : ^* / ver. sa
For " thou shalt go before the face of the Lord to prepare his « ver. ■,
ways ;
^^ To give knowledge of salvation unto his people
By ^ the remission of their sins,
78 Through the • tender mercy ^ of our God ; JLSld'?^ T
Whereby " the dayspring from on high hath visited ^ us,
79 'To give light to them that sit in darkness and in^ the x u. ix. a*.
shadow of death.
To "'guide our feet into the way of peace. ^ Matt.w.ift;
80 ' And the child grew, and waxed strong in spirit, and was in ^" "^"
the deserts till the day of his shewing^ unto Israel. * ^*^*** "* ^
" that were of old {^erse 70 should be in parenthesis) ** Salvation
*• show mercy toward " To grant ^' should " all our days
** Yea and ^ Most Hieh ^ in •• Because of the tender mercies
** The best authorities r^/z^shall visit * omit in *• manifestation
Contents. The fulfilment of the angelic origin in the change of names ( Abram, Abraham ;
promise to Zacharias in the birth of John, the Sarai, Sarah) at the institution of the rite ; Gen.
obedience of the parents in calling the child by xvii. 5, 15. Comp. also Gen. xxi. '3, 4, as a proof
the appointed name, and the removal of the that this was the custom from the first It is
dumbness of Zacharias at the time specified (ver. said to be the usage in the East, even where cir-
ao), with his prophetic yet priestly song of thanks- cumdsion is unknown, to name a child on the
giving. On the Beneaictus (as it is called from seventh or eighth day. Among the Greeks and
the first word in the Latin version), see ver. 67. Romans the name was given on the day of puri*
Ver. 80 sums up the story of John's youth, giv- fication. — After Uie name of his father. Naming
ing a formal conclusion to this part of the nar- a child after the father or a relative (comp. ver.
rative (comp. chap, il 40, 52, where similar con- 61), was very common among the Greeks, and
elusions are found). also among tne Jews ; but in earlier times a Jew-
Ver. 57. Fulfilled. Evidently after Mary's de- bh son rarely bore the name of his father,
parture. Ver. 60. Hot so ; but he shall be ealled Jolin.
Ver. 58. XiiidTed. The plural of the word Elisabeth may have been informed by Zacharias
used in ver., 36 to indicate tne relationship be- of the appointed name of the child. But possibly
tween Mary and Elisabeth. — That the Lord, etc the name had been revealed to her also : (i) if
Not 'howr accordine to the hopes of Jewish she had known beforehand what the name should
matrons the birth df a son was the preeminent be, she would have told of it before the name
token of God's mercy, and this remarkable case Zacharias was formally suggested ; (2) the won-
fully justified the expression here used, magnified der mentioned in ver. 63 seems to have arisen
hSf morey toward her. from the agreement of the parents on this point ;
Ver. 5p. On Uie eighth day. The proper time which implies no previous communication be-
for admmisterins the rite of circumcision (see tween them on the subject.
Gen. xxi. 4; Luke ii. 21 ; comp. Phil. iii. 5). — Ver. 62. They made signs to his father. From
Tbe7 were about to calL The custom of naming this it would appear that he was deaf alsa
a child at circumcision seems to have had its Meyer conjectures that they made signs in order
Chap. 1. s7-So.] THE GOSPEL ACCORDING TO LUKE.
349
to spare (he mother, when the; referred the case what was said. — ^w hand, etc. This common
to her husband. But this is a pure assumption. Old Testament figure means that the power of
Besides, the punishment inflicted on Zacharias the Lord was present with him. Luke uses the
was designed to give him time for silent reflec- tame phrase m Acts xi. al ; xiii. it, and the
tion — an end far better secured, if he were deai game figure in a number of cases.
alsa Ver.67. Wu miad wltli the Holy Qluct The
Ver. 63. A wiiUng Ublat A tablet smeared song which follows is thus declared to have been
with wax, on which Ihey wrote with a ityle inspired. The time seems to have been the cir-
cumcision of the child, and these were the word*
m which Zacharias was 'blessing God ' (ver. 64).
— PraphMlad. It was in the fullest sense a
prophetic song, as well as a song of praise.
The Benedictus presents, therefore, not only
the faith of a pious Jewish priest, not only the
result of the long months of silent reflection to
which Zacharias had been subjected, but also
these as guided, moved, and uttered under the
immediate influence of the Holy Spirit With-
out inspiration the pious priest would doubtless
have adopted the same (one, the same Old Testa-
ment phraseology, but his words could not have
been prophetic of the coming of the Messiah
nor of (he part to be taken by his own son.
Such an entire absence of erroneous Messianic
expectations was scarcely possible in the case ol
even a pious Jew at that time, without the influ-
ence of the Holy Spirit guarding from error.
Alford; 'That such a song should be intontitttnt
with dogmatic truth, is imfieiiiilt ; that it should
unfold It minutely, is in the highest degree i'm-
fireiaNe.' But it must not be limited in its
meaning to temporal prosperity, or even to the
temporal greatness of (he Messiah's kingdom.
Taking it as an expression of religious feeling,
we discover the hopes of (he human educator ot
John (he Baptist, and thus obtain a hint of the
real views of John hitnself and of the character
of his ministry. The hymn may be divided into
/i« stanzas (of tirtt lines each, though sorne
make more). As is natural, the song ot Zacha-
rias is more national in its character, the song
of Mary more individuaL The BenedUttis is more
priestly, (he Magnificat mote royal.
Ver. 6S. Slewed. Latin : Bcnedichis, hence
ne. — For he hath Tiiitsd, etc The past
throughout are used because the eye of
Erophecy regards these certain future events as
avmg already taken place. — Wmgfat nd«n^
tlon. This sums up the benefits bestowed by
(he Messiah, regardmg them from the pritiify
point of view. It is very unlikely, that a priesl
would apply such a word to political deliverance
' e.— KiMopIe. '
God of Israel.'
Ver. 69. A ham o( lalvfttim fer n*. This
well-known figure of the Old Testament (i Sam.
. .... . ,. , ii. 10; Ps. ciiiii. 17), alluding (o the horns of
doiology ; a proof that the cure had taken place beasts as (heir formidable weapon of defence,
in his soul also.' points out here a strong, powerful defender, to
Ver. 65. Fear. The first effect produced by rise in the hooM of hi* semnt David. An al-
events which betoken what is supernatural (comp. lusion to the horns of the altar is unlikely.
chap. i. 12, 291 ii.9; v.S; Mark iv. 41 ; Acts Ver. 70 is parenthetical. — By tha montli of hli
ii. 43). — All tluM Mjlogt, i. t., the story of holy proplwta. The same thought which was ea-
whal had happened at the circumcision of the pressed Oy Mary (ver. 55). They believed that
child, possibly including the whole series of re- God had made special promises respecting the
markable events in regard to John. — nroQ^l- coming of Christ (Messianic prophecies), that Ibis
sat sll the UU-oonntry ot Jndaa, in which the application of prophecy was not something added
home of Zacharias was situated (ver. 39). to their meaning, bu( their real meaning. — Of
Ver. 66. What then shall thU obUd be ! ' What old. This is more literal and more correct than
then,' ('. t., in view of these remarkable circum- the E. V. The expression implies that (he prom-
stances, — a connection of thought not fully tse of the Messiah was from ' (he beginning.'
Lrnught out in the E. V, — lor, or, 'for indeed.' Ver. 71. Salvstlai tram, obt •nemlsa. The
This is a remark of the Evangelist, justifying word ' salvation ' is taken up again from ver. 69,
{jlylui), a sharp instrument adapted for (he pur-
pose, the usual mode in those days. — Saying. A
Hebrew form of expression as applied to writ-
ing, but na(ural enough. — His nanui is John.
Not ' shall be ; ' (he declaration of the angel (ver.
13) had already settled that question. Bengel : (he
' This firs( writmg of the New Testament begins (ens
wi(h gract ' (in allusion (o the meaning of the
name). — Marrellad. At (his agreement of the
father and (he mother.
Ver. 64. Immediately. According to the pre-
diction (ver. 20), the whole prophecy (vet. 13),
about which Zacharias doubted having now been
follows from the character of thi
— The word loowd is properly supplied in
E. V. — Blening Ood. ' His fiis( use of his
350 THE GOSPEL ACCORDING TO LUKE. [Chap. L 57-te
the intervening verse being parenthetical (like the remiirion of tlieir dm. The main idea is
the first clause of ver. 55, which expresses the not that salvation consists in remission of sins,
same thought). That political deliverance was in but the whole verse means : that they might
the mind of Zacharias cannot be doubted, but know that Messianic salvation comes in and
certainly not that alone. ' But he chiefly prizes through the remission of their sins. John led to
this political liberation as the means to a higher this knowledge by his preachinp^ of repentance,
end, the reformation of Divine worship ; vers, awakening the consciousness of sin, and of needed
74, 75.* Van Oosterzee. remission.
Ver. 72. To show meroy toward our fathers. Ver. 78^ Because of the tender merey of our
The word 'promised* was supplied in the E. V., Ood. This is to be ioined closely with ver. 77,
because of the difficulty involved in the thought giving the cause of the * remission.* — In iHiidi,
of showing mercy to those already dead. But /'. e,^ m the exercise of this tender mercy. — Thfl
the expression is poetic. The pious Jews of old dayspring from on high. An allusion to the Mes-
had wept over the decay of their nation, and siah and His salvation, as prophesied in Mai. iv.
even though dead and living with God, the fulfil- 2, the last prophecy of the Old Testament The
ment of their hopes and wishes might be called Messiah is figuratively presented by the word
showing mercy toward them. — Axid to remember * Dayspring,* Sie springing up of the light, of the
hii holy oorenant, 1. ^., by the act of fulfilling sun (not of a plant, as some have supposed),
what He had promised therein to show His mind- To this the phrase * on high,* is joined, because
fulness of it the Messiah comes from on high ; the dajrspring
Ver. 73. The oath. This explains the word does not, and it seems im|>ossible to preserve the
' covenant * in ver. 72. God*s covenant of mercy figure throughout by any explanation. — Shall
had been sealed by an oath. This ' oath * is visit us. The future (sustained by the best an-
found recorded in Gen. xxii. 16-18. The Abra- thorities) is more distinctly prophetic of the
hamic covenant becomes prominent as the com- speedy coming of the Messiah,
ins of the Messiah draws near. Comp. GaL iii. Ver. 79. To give light. The purpose of the
Ver. 74. To grant onto ns. This gives the visiting. The figure contained in the word * day-
purfose both of the oath and the approaching spring,* is carried out — To them that ait in dan-
fulnlment of it — That we. This introduces nen and the shadow of death. This describes
tohat God purf>osed to grant. — Being delivered the condition of Israel, and also of the world at
f rom the lumd of our enraiies, such as Antiochus large. They were 'sitting,* remaining, abiding,
refers to public religious worship, as the sien of reigns, deprived of the light of spiritual life,
truly serving God. — Without fear, the emphatic Death is personified as casting a shadow. The
phrase of the sentence. It means : without fear Scriptural figure of darkness usually involves the
of enemies ; the fear of God, which is the Old two thoughts of spiritual ignorance and death,
Testament token of piety, is implied in the next just as light includes the light of divine truth and
verse. life, the former being the sphere of the latter.
Ver. 75. In holinees and righteonmetf. ' Holi- —To guide onr feet into the way of peaee. This
ness * is consecration to God, * righteousness * the is the end of giving li^ht, and thus of the visit
manifestation of it ; without the former, the lat- of the dayspring. This figure suggests walking
ter would be unreal; both are necessary to true in the light (£ph. v. 8), as opposedto 'sitting in
piety ; even the ' righteousness ' has respect to darkness.* As the word * peace * in the Old
Goa rather than to men. Since this is the end Testament is generally used to sum up divine
which Zacharias expected to be subserved by blessings, a sense which receives even greater
deliverance ^from the hand of our enemies,* it is fulness in the New Testament (see on chap. ii.
impossible that his song referred only to tem- 14), it may be well said, that 'the hymn con-
poral blessines. — All onr days. This extends eludes with a boundless prospect into the still
the thought beyond the lives of individuals, to partially hidden future.*
the national existence of Israel. Temporal pros- Ver. 80. And the child grew, etc A summing
perity is implied, but only as the result of the up of John*s development in body and spirit,
religious restoration just spoken of. Israel failed during his youth. — In the deserts, /. ^., the
to be thus restored, and hence the prosperitv wilderness of Judah (see Matt iii. i), which was
did not come ; but the prophecy will yet be ful- not far from his home ' in the hill-country ' (vers,
filled. 39, 60. The Essenes, — a mystic ana ascetic
Ver. 76. Tea and thou, child, in accordance Jewish sect, dwelt in the same region, but there
with the great blessing already spoken. Zach- is not the slightest evidence that John came in
arias, as a father, speaks of his son, as a prophet contact with thenL This retirement was corn-
he foretells the career of the last and greatest of bined with abstemiousness (Matt iii. 4). Till
the prophets; but in a priest, singing of Mes- the day of his minifestation unto InraeL The
sianic oeliverance, paternal feeling takes a sub- opening of his official life, when he announced
ordinate place. He introduces the position of his himself as the forerunner of the Messiah. In
son only as relates to the coming ot the Messiah, the case of John, temporary retirement was fol-
— For then shalt go before the faoe of the Lord, lowed by public usefulness, the one as the prep-
Comp. ver. 17. 'The Lord* may refer to God, aration for the other. The mistake of monastic
rather than to the Messiah. But in any case the life consists in making the retirement perma-
glory of Tehovah was to appear in the advent of nent, leading to idleness or selfish piety ; but
the Messiah, who was Himself ' the Lord.* — To Protestants often overlook the need of such tem-
prepare his ways. Comp. on Matt. iii. y porary withdrawal, to gain time for calm reflec-
Ver. 77. Knowledge of salvation. This was tion, rest from conflicts and cares, as well as
the end of the preparation just spoken of. — In strength for future work, in communing with
Chap. II. I-20.] THE GOSPEL ACCORDING TO LUKE. 351
God. — This conclusion, together with the pe« document found by Luke. The Old Testament
culiar style of the narrative (from ver. 5 to the spirit and phraseology has led to the further
close of the chapter), has lea to the theory that conjecture, tnat it was originally written in He-
the whole was taken from some trustworthy brew.
Chapter IL 1-20.
The Birth of yesus : tfu Angelic Announcement,
1 A ND^ it came to pass in those days, that there went
X^ out a decree from Cesar Augustus, that • all the world « ^ w*»»^
o » XXIV. 14.
2 should be taxed.^ (And this taxing was first* made when
3 Cyrenius* was * governor of Syria.) And all went to be taxed,^ J v^*^J"; '
4 every one into his own city. And Joseph also ^ went up *from jlJ^^xix.'^s.'
Galilee, out of the city of Nazareth, into Judea, unto 'the city f j;h?;ii;4^
of David, which is called Bethlehem, (^because he was of the &S?'xTi. i,
5 house and ^lineage® of David,) To be taxed' with Mary -^ his /&« chap. l
6 espoused wife,® being great with child. And so it was, that,®/'>frt»iH.a5;
* while they were there, the days were accomplished ^^ that she k N^tt.*!!*. i.'
7 should be delivered. And she brought forth 'her first-bom j. is;Heb.
son, and * wrapped him in swaddling clothes, and * laid him * ver*. «, 16.
' * *^ f ' Mark xiv.
in a manger; because there was no room for them in 'the m;. chap.
XXII* II*
m Ti fit Chap. xxtv.
*""• ^ 4 ; Acta xii.
8 And there were in the same country shepherds abiding in „^j,p.ix.si.
9 the field, keeping ^^ watch over their flock by night. And, lo,^ * ^ *^***p- *•
the ^ angel of the Lord "• came upon " them, and * the glory of ^ jShnw.^a;
the Lord shone round about them ; and ** they were sore afraid. JdS* aiV*
10 And the angel said unto them. Fear not :^^ for, behold, I bring f^,P^*"
you good^® tidings of great joy, which shall be to all people.^" '^xvf."i*6,*ai;'
1 1 For unto you ' is bom this day in • the city of David * a Saviour, * chap.?.*i';
12 which^® is ^ Christ * the Lord. And ' this shall be a ^® sign unto »• s6. *.
you ; Ye shall find the^ babe * wrapped in swaddling clothes, aKini«*xix!
3Q ■ 3UC« Oft Q •
13 * lying ^ in a manger. And suddenly there was with the angel i»- ^- «»»
" a multitude of the heavenly host praising God, and saying, * ^en. rxyiu.
1 4 • Glory to God " in the highest, \ J *^»-. '^'
And on earth 'peace, ^'good will toward men.^^ ^n."^*U
15 And it came to pass, as® the angels were gone away from them ^ ^^ *"*
into heaven, the shepherds said one to another. Let us now go "'^■"- "*•
even unto Bethlehem, and see this thing which is come to pass, ',0' irSSi.
«9; Hag. ii.
* Now • enrolled * This was the first enrolment ''.^^Jf u *'
* Quirinius • enrol themselves • family ' enrol himself J?; Roni.*i.
* who was betrothed to him {according to the best authorities) « ; Eph. H.
* it came to pass " fulfilled " and keeping J *'^J • ^*
" the best authorities omit lo ^* an ^* stood by y 6mip.chap.
" Be not afraid " glad " the people i"**iuW
» who w the » a " and lying \^: "**^"*-
** peace among men of God^s good pleasure {Greeks according to the best
authorities^ men of good pleasure)
" when
352 THE GOSPEL ACCORDING TO LUKE. [Chap. I
16 which the Lord hath made known unto us. And they came
with haste, and found Mary and Joseph, and *the babe lying in
17 a^' manger. And when they had seen it, they made known
abioad the saying" which was told them concerning* this
18 child. And all they that heard il wondered at those things
ig which were told* them by the shepherds. But' Mary kept all * v.
20 these things,^ and pondered*^ theta in her heart. And the "
shepherds returned, "glorifying and praising God for all the ^ Sf
things that they had heard and seen, as it was told^ unto
them.
Contents. Jesus of Nazareth bom in Beth-
lehem (Matt. iL 1-1 1). This section narrates:
the cirmmsiances which led His mother £rom
Nazareth (chap. i. s6, 5G) to Bethlehem (vers.
t~S) ; t^< (>(=t >"<^ P'>(=c °^ II<3 '>'^'ti (vers. 6,
7) ; the first gospel message, by the mouth of an
angeli to shepherds in the fields (vers. S-iz) ;
the joyous song of the heavenly hosts r' ''"'"
of such a disturbance about this time there is no
record. If we accept the enrolment as mem-
bling a modern census, all difficulty vanishel,
for Augustus ordered such an enrolment at least
three times during his reign, and in statistics pre-
pared by him, as we certainly know, there was a
record of the population of countries ruled bv de-
___J__. .■___ _ -L __ .. — J „ ■ ,„ ' .1.
■4) ( tfie
of t
shepherds in obedience to the angeli
(vers. 15-10;; their praise, heaven and earth
aniting in the celebration of the nativity. — These
supernatural events if accepted, are conclusive in
their testimony to the Divine-human Person of
Christ. No one, inventing suiemenis to prove
the supernatural origin of Jesus, would have
been satisfied with this brief sketch, or wiih the
amount of miraculous incident here introduced.
' In the details of the history, the supernatural is
confined within the limits of (he strictest sobriety
and most perfect suitability, and difiers altogether
In this respect from the marvels of the apocry-
phal writings.' (GodcL) The main argument
agaiiut the historical character of the chapter has
been drawn from the difficulty about the census
under Quirinius ; but the accuracy of Luke's
statement cannot be disproved, and the latest
researches confirm it. See on vcr. 3. — Other
Coinls open to discussion are ; the date of the
irth (see on ver. 8), and the exact sense of the
angels' song (see on ver. 14).
Ver. 1. IntlwM days. Indefinite; about the
time of the birth of John the Baptist. — niare want
ont a d*iii«e, an auihoriiative edict. When it was
issued is not o£ primary importance 5 it affected
Joseph and Mary ' in those days,' — All ths Torld,
1. 1., the Roman world. We should not, to avoid
difficulty, limit it to Palestine, — Bhonld be en-
ndlsd. Such an enrolment was like a modern
census ; but as the ultimate purpose was taxation,
there was a record of proper^. The word here
used, it is claimed fay some, has alwap a refer-
ence to tax-lists, as distinguished from a mere
census with a view to recruiting the army. Luke,
therefore, might properly use this term, even
though at the time there was no avouial of the
proposed tuing. Afterwards when a regular
regutration for taxation took place, according to
iosephus, an uproar occurred (alluded to by Luke
I Acis V. 37) ; hence an avowal of the pur-
pose at an earlier dale, while Herod was slill
Ling, would have occasioned a disturbance ; but
pendent kings, such as Herod.
date of no one of
these enrolments
corresponds with
that assigned lo
the birth of Christ,
would elapse be-
fore Judea would
be subjected to the
provisions of such
an edict. At the
death of Augustus
a paper prepared
by him, containing
full statistics of the
before the Roman
Senate. This im-
plies a census of
the population of
Judea some time
before the death
of Augustus (a. d.
14). Thelatercen-
sus under Quiri-
have been specifi-
cally for the pur-
probably
furnish th
the
Judea for the paper at
iperor. Augustus ordered his first census
of the Roman people in the year of Rome 736,
and he would scarcely leave this important king-
dom out of view until u. c. 759 (the date at the
census of Judea under Quirinius, mentioned br
Josephus). During the whole of this period it
was dependent upon Rome (under Herod and
Archelaus).
Ver. 3. And thli ww the flnt •nralmmt Bate
vlwn Qnlrtnlns vai gart/taat of Byiia. This b
the natural sense of the verse. Luke having In
mind the ucomd and more noted enrolment nndei
Chap. II. 1-20.] THE GOSPEL ACCORDING TO LUKE. 353
Quirinius, mentioned by himself t Acts v. 37) and Roman usage required the enrolment of women,
by Tosephus. The man referred to undoubtedly and possibly their actual presence at the place of
is P, Sulpicius Quirinius (not Qut'rinus); the ot- enrolment. This mixture of Roman and Jewish
fice was that of president or governor of a Ro- usage, so likely to occur in an enrolment, made
man province (technically, ' proconsul,* although under a Jewish king yet by order of the Roman
in chap. iii. i the term is applied to Pilate, who Emperor, is a strong proof of the accuracy of
was only procurator). According to Josephus, Luke's account
this Quirinius was made governor of Syria eight Ver. 4. Went ap. The usual expression for
or ten years a/ttr the birth of Christ, while ac-. a journey towards Jerusalem. — Bethlehem. See
cording to the statement of Tertullian (isolated, on Matt. ii. i.
however), Christ was born when Q. Satuminus Ver. j. With Kary. Even if not required to
was governor of Syria. do so, she naturally accompanied Joseph. In her
The Enrolment under Quirinius. We peculiar condition she would clmg to him, es-
hold that Quirinius was fwice governor of Syria, pecially as all had been cleared up oetween them
the first time about the date usually assigned to (comp. Matt i. 18-25). Perhaps the prophecy
the birth of Christ i. An old monumental in- respecting Bethlehem (Micah v. i ; comp. Matt
scription speaks of a x^'^^'ff^ governorship (accord- iL 6) was in her mind. Some think that she
ing to the authority of the celebrated historian was an heiress, having possessions in Bethle-
and antiquarian Mommsen), and this is con- hem, and therefore obliged to appear there to
firmed by a passage in Tacitus (Annal, iii. 48, as represent an extinct family. But an heiress
interpreted by Zumpt and Mommsen). 2. We would not be likely to seek refuge in a stable at
have no defimte record of the governors of Syria such a time. — Who wai betroth^ to him. It is
between B. c. 4 and A. D. 6 — ten years. Now certainly forcing a difficulty upon the passage to
during this time Quirinius must have been pro* say that it contradicts Matt i. 24. It seems
consul somewhere (he had been consul in B. c. rather to set forth the peculiarity of the case, as
12), and most probably in Syria, since it can be there described. The verse sheds no light on
proven that it was not in the other eastern prov- the question, whether she too were of the house
inces, and he was in the East before b. c. 4 (so of David.
A. W. Zumpt). The statement of Tertullian is Ver. 6. While they were there. Apocryphal
at once outweighed by the thrice repeated asser- legends tell how she was overtaken on the way,
tion of Justin Martyr that our Lord was bom and sought refuge in a cave. They seem to have
under Quirinius, ana his appeal to the register arrived m Bethlehem, and sought shelter in vain,
then made for confirmation. A mistake on the before the time spoken of here. — Deliyered, or,
part of so careful an investigator is out of the ' bring forth,' as the same word is translated in
question. If Quirinius had not been governor of ver. 7.
Syria at that time, there were many persons living Ver. 7. Her ilrtt bom son. This implies that
who could and would have pointed out the mis- Mary had other children (in Matt i. 25 the read-
take, ing is in dispute). It is unlikely that an only
Other explanations : (i) Some take the word child would be thus termed by one who wrote
translated *was governor' in a more general long afterwards with a full knowledge of the
sense, and suppose that Quirinius acted as an ex- family. See on Matt xiii. ^5. — Luke says noth-
traordinary Ugate of the empire, or as questor, in ing to justify the legends of a birth without pain,
conducting this census, not as proconsul. This and the many other fancies which have oeen
view is preferable, if that of Zumpt cannot be sus- added to the story. — Axid wrapped him in fwad-
tained. (2) The translation of the K V. 'This dling-olothee, or 'bands.' About this there is
taxing was first made when Cyrenius was gov- nothing unusual except the activity of the mother,
emor of Syria,' implying that the decree was — In a manger. Our Lord was bom in a stable,
made at the time of the birth of Christ, but This was purposed by God, however accidental
not carried into effect until the governorship of the choice on the part of Joseph and Mary. His
Quirinius, a number of years s^erwards. But this self-abasement is thus illustrated, the nature of
meanine would be brought out by a very different His kingdom su^ested, the lesson of humility
phrase from the one used. (;^) Sunilar to this, but enforced. — Tradition says this stable was a cave,
more grammatical, is the interpretation, ' The and this might be the case, since in rocky coun-
taxing itself was made for the nrst time when,' tries caves are used for stables. One ancient
etc Neither of these meets the difficulty, since writer finds in this a fulfilment of the prophecy
the execution of the edict is implied in tne com- (Is. xxxiii. 16) : ' His place of defence shall be
ing of Joseph to Bethlehem. Some suppose that the munitions of rocks.' The place cannot be
the death of Herod caused an interruption, so now identified. It is unlikely that the cave be-
that the enrolment was made complete, under longed to the shepherds afterwards spoken of;
Quirinius. But ' was made ' does not mean 'was ver. 15 suggests that Bethlehem was not their
completed,' and there is no historical proof of home. — Because there wai no room for them in
such interruption. (4) It is barely possible that the inn, or. 'caravanserai.' Not an inn, with a
the passage means : ' this taxing took place before host, as in chap. x. ^ 35, but a place' where trav-
Quirinius,' etc But what purpose could there be ellers lodged, providing their own food. There
in such a statement? (5) The supposition that is no hint of want of hospitality. The town was
it was a mere priestly taxing which Luke con- full, the inn was full ; failing to obtain a place
founds with the Roman census is utterly unwar- there, they found the much needed shelter in a
ranted. stable, — not necessarily however that of the inn,
Ver. 3. Syery one into hii own dty, i. ^., to which would be less retired than others. The
the city of hb extraction (comp. ver. 4). This fact that changed the world was accomplished in
was not the Roman custom, but was probably a stable; but the world's emperor must send
adopted as a measure of policy in accordance forth a universal decree that this humble birth
with the Jewish habits in regard to genealogies, might be in accordance with prophecy ; for He
VOL. I. 23
354
THE GOSPEL ACCORDING TO LUKE. [Chap. II. i-w..
who lajr in the manger iherc was King of kings, testimony of trustworthy observers, there gener-
The enrolment is in one aspect asign of subjec-
tion, in another of superiority.
Vcr. 8. Blwplwid*, 1. 1., some shepherds, proba-
bly chosen because they too like Sin" — '
n interval of dry weather (between
middle of December and the middle of Feb-
ruary), when of course the grass is ereen. The
exact dale cannot be fixed. The traditional date
(December 2$) is of tate origin, and Christnuu
was not celebrated in the Church tilt after the
middle of the fourth century, and seems to have
been substituted for a series of healben festivals
(see Schaft r Church Hiilory, vol. il, p. 39S tL).
iBg wMeh ovsr thair Book to night. This might The anniversary is of less antiquity, of lesa
have been in December. The Jewish Kabbins importance and accuracy, than Easter, which was
indeed say that Socks were taken out in March observed from the earliest times. In the early
and brought home in November, but this proba- Church there was no agreement as to the time A
biy refers to far-off pastures. During the rainy Christ's birth, and quite as little among modern
n from November to March, according to the chronologiala. The Saviour was bom in tA^ JkI-
The Shepherd of Is .
•ending a Saviour to the whole world. He
fied the secret yearnings of this humble company.
_ I
ligfit
ntil ef lime, just when He was most needed, and
when the Jewish and Gentile world was (ully
prepared fur this central fact and turning-point
m history. The 35th of December may have
been selected for poetic and symbolical fitness.
At that season the longest night gives way to the
returning sun on his triumphant march, just as
Christ appeared in the darkest night of sin and
error as the true Light of the world!
Ver. 9. An angd, not 'the angel.' — Stood b;.
This indicates a sudden but actual appearance ;
not a vision. The angel may have been above
them, but this is not stated. The shepherds may
have been in a state of peculiar susceptibility, as
Eious men, in the quiet night, under the starry
eavens, where David fuvt sang as he watched
his flock ; hut this will not account for the story
before us. —The glory of Uw tflri. The Sheki-
nah, the brightness of God's presence, so often
spoken of in the Old Testament. This accom-
panied the angel, both tu reveal his presence in
the night and to attest his authority. — And thay
vara son afnid. Lit., ' feared a great fear.' The
usual effect of angelic appearances, enhanced in
this case by the supemaCuial brightness.
B« not afraid. Comp. chap, i
gospel message, a joyous message ; therMfore
ey should not be afraid. —To wO. the MOfla,
f, €., of Israel. First of alt to them, then thTOUsh
them to the Gentiles.
Ver. 1 1. TTnto yon. This refers directly to the
shepherds, as in ver. lo^ confirming the view, that
Chap. II. 1-20.] THE GOSPEL ACCORDING TO LUKE.
355
they were men who expected the Messiah. — In
the ei^ of David. Bethlehem ; comp. vers. 4,
15. The latter instance shows that they under-
stood it at once. The reference to the prophecy
in Micah v. 2, was probably plain to the pious
shepherds. — ASavionr. Comp. Matt L 21. Not
a mere temporal deliverer, as appears from what
follows: wno is Christ ths Lord. This is the
only place where these words come together in
this form. The first means * the Messiah,* and
could not be otherwise understood ; the second
has already been used twice (ver. 9) of God, and
is the wora used in the LXX. to translate the He-
brew Jehovah. We therefore understand the
angelic message, this first Gospel statement of
the Person of Christ, to mean that the child
bom in Bethlehem as a Saviour, was the prom-
ised Messiah^ehovah.
Ver. 12. The sign. No sign had been asked
for (comp. chap. i. 36); when Zacharias requested
one, he was punished (i. 18, 20). The dispensa-
tion of faith is beginning. — A babe. Not * the
babe.' They were to look for a child bom that
day, wrapped and lying in a manger. There
could be but one such. — A manger, not ' the
manger.' This implies that the place was not
one well known to the shepherds. Hence the
stable could scarcely have belonged to them.
Some suppose that a secret influence guided
them to the spot, but after such a revelation they
would seek, if necessary, among the stables of a
small place like Bethlehem.
Ver. 13. A mnltitnde of the heavenly host,
I. ^., angels, who are represented as a host sur-
roundix^ the throne of God (i Kings xxii. 19; 2
Chron. xviii. 18; Ps. ciii. 21 ; Dan. vii. 10 ; Matt,
xxvi. 53 ; Rev. zix. 14). Nothing is said as to
whether the song was in the air or on the earth ;
probably it was heard by the shepherds alone.
Ver. 14. Glory to Ood in the highest, and on
earth pease amon|f men of Ood's good pleasnre,
or, ' in whom He is well pleased.' The best au-
thorities, by the insertion of a single letter in
the Greek, read : ' men of good pleasure.' The
word is elsewhere translated * good-will,' but it
must mean God's good-will or good-pleasure,
not man's. This is brought out in the trans-
lation given above, which expresses the view of
the vast majority of scholars. The full mean-
ing is : Let tnere be, or there is (both ideas being
included), glory to God among the angels in
heaven for sending the Messiah, and peace (in
the widest sense, salvation) on earth amonc^ men
in whom He is well pleased, 1. ^., His chosen
people. The form is that of Hebrew parallel-
ism, in two lines with a three-fold correspon-
dence : * glory ' *— • peace ; ' * in the highest ' —
• on earth ; ' * God ' — * among men of His good-
pleasure.' * Toward ' is altogether incorrect
'Good-pleasure' cannot mean the good-will of
men toward God or toward each other (Roman
Catholic versions). This sense is contrary to the
grammatical usage of the Greek as well as to the
analogy of Scriptural statements. At such a time
the ground of peace would be placed, not in men^
but in God, The less correct translation of the
K. V. is to be explained as follows : God is
praised in heaven, and peace proclaimed on
earth, because He has shown His good- will
among men by sending the Messiah, who is the
Prince of peace (Is. ix. c), and has reconciled
heaven and earth, God ana man. In both cases,
' peace ' is to be taken in the widest sense ; it is
the result of the great doings of God for which
angels praise Him. 'Good-pleasure' not only
means favor toward men, but implies that sinful
men are well-pleasing to a holy God, — a mystery
proclaimed and explained by the gospel of Jesus
Christ In Him, chosen in Him and in fellow-
ship with Him, sinful men become the objects of
God's good-pleasure. God's mercv and God's
sovereignty, thus meeting in the Baoe of Bethle-
hem, are celebrated by the heavenly host. Poetry
is truly Christian just to the extent that it is an
echo and resp>onse to this first Christian hymn.
Angels show their sympathy in man's salvation,
and utter their highest praises to God, when they
sing of the * Saviour, Christ the Lord.' The per-
sonal dignity of the Redeemer is supported by
this Gloria in Excelsis^ while Christ's work in
bringing * peace on earth among men of God's
good-pleasure ' upholds the truthfulness of this
story of the angels' song at His birth.
Ver. 15. The sheph^ds. The angels went to
heaven ; the shepherds sought what the angels
had praised : the former, to continue the song of
' glory in the highest ; ' the latter, to discover
•peace on earth.* — How, i, e,y at once. — Even
unto Bethlehem. As far as Bethlehem ; as though
it were not their usual place of resort. — This
thing, lit., ' saying ; ' the same word is used in
vers. 17, 19. The simple faith of these shep-
herds is a token that they were men * in whom
He is well-pleased,' and hence chosen to receive
this revelation.
Ver. 16. Fonnd, suggesting previous search.
— Xary and Joseph. Her name naturally comes
first, as the mother, but especiallv in view of the
peculiar nature of her motherhood. — In the
manger : the one thev had sought as the sign.
Ver. 17. They maae known abroad. This in-
dicates that they narrated the matter to others
than Mary and Joseph, perhaps before their re-
tum to their flocks. — nie saying, or, ' concern-
ing the saying,' 1. e.y of the angels. This was the
first gospel message told by men.
Ver. 18. Wondered. With this natural, and
probably transient, wonder of those who heard
the story, the narrative contrasts the more abid-
ing effect upon Mary. Before Jesus appeared as
a teacher, thirty years afterwards, the story was
probably forgotten by all but a few eamest souls.
If His words and works did not prevent the
mass of the Jews from rejecting Him, how little
influence would this story nave.
Ver. 19. But Xary. Still in the foreground.
— Kept all these sayings. She kept, or more
exactly, she was keeping, continued to keep, in
her memory, all these sayings, i. e.., all these
things now spoken of. — Fimdering them in her
heart. Revolving, comparing, reflecting upon
them in the quietude of her heart She pos-
sessed * the ornament of a meek and quiet spirit '
(i Pet iiL 4). This accurate detail favors the
view that the account was derived, at least in-
directly, from her. Evidently she had not a full
understanding of the matter.
Ver. 2a Betnmed, /. e., to their flock, to their
duty. Angelic revelations did not make them
unfaithful shepherds. But their ordinary duty
was made glad by what they had heard and seen.
We hear no more of them. Van Oosterzee :
* They probably fell asleep, before the beginning
of our Lord's public ministry, with the recollec-
tion of this mght in their hearts, and a frame
of mind like that of the aged Simeon. Their
356 THE GOSPEL ACCORDING TO LUKE. [Chap. II. 2i-4a
names, unknown on earth, are written in heaven. The earth wondered, at Christ's Nativity, to see
and their experience is the best example of the a new star in heaven ; but heaven might mther
first beatitude. Matt v. 3/ wonder to see a new Sun on earth. — Glory and
Lessons from the Nativity : God has in every shame, the highest heavens and the lowly man-
birth His admirable work. But God to be a ger, angels and shepherds, how much in keeping
child, that is the miracle of miracles. The great with the birth of the God-man, God emptying
God to be a little babe ; the Ancient of Days to Himself to become man ! If it be poetry and
become an infant ; the King of eternity to be not history, then the poet would be greater than
two or three months old, the Almighty Jehovah the hero (Rousseau). This fact called for anils'
to be a weak man ; God immeasuraoly great, highest strains, and ever since has been stmiu-
whom heaven and earth cannot contain, to be a lating the * men of God's good pleasure * to voice
babe a span lon^ ; He that rules the stars to their thanksgiving for ' peace on earth,' in a way
suck a woman's nipple ; the founder of the heav- not discordant with that song of the future, in
ens rocked in a cradle ; the swjiyer of the world which angels and redeemed men shall unite to
swathed in infant bands : — it is a most incredi- praise the Babe of Bethlehem, to sing the eternal
ble thing, the blessed * mystery * of godliness. C/ana in Excelsis,
Chapter II. 21-40.
The Circumcision of Jesus ; the Purification in the Temple (Simeon and Anna).
21 A ND *" when eight days were accomplished ^ for the circum- * ^ ***p- **•
./^cising of the child,^ *his name was called JESUS, * which * see chap.i.
was so named of ^ the angel before he was conceived in the
22 womb. And * when the days of her* purification according to c Lev. xii »-
the law of Moses were accomplished,^ they brought him^ to
23 Jerusalem, to present him to the Lord ; (As it is written in
the law of the Lord, * Every male that openeth the womb shall -^ exoo «h
24 be called holy to the Lord ;) And to offer a sacrifice according
to that which is said in the law of the Lord, * A pair of turtle- * lkv. xii s.
25 doves, or two young pigeons. And, behold, there was a man in
Jerusalem, whose name was Simeon ; and the same® man was j,^ _^ .
"^ y See ciuip 1.
•^ just ^ and ^ devout, * waiting for * the consolation of Israel : and ^^ .^
26 the Holy Ghost ® was upon him. And * it was ® revealed unto ^ ^j^* ^
him by the Holy Ghost,® that he should not 'see death, before ,f^/^]^,. **-
27 he had seen the Lord's Christ. And he came by ^^ the Spirit into ^ fj^£ J^i.V*-
the temple : and when the parents brought in the child Jesus, /pi/ixxxix.
28 'to do for " him after the custom of the law, Then took he ^^ f '^p*^-
him up in^^ his arms, and '"blessed God, and said, 5°!*** ^*'
29 * Lord, now lettest thou thy servant depart " 64. ,
In peace, ^ according to thy word : ^^ c vcr. ^ '^
30 For ** mine eyes have seen ^ thy salvation, / i». ih. to.
31 '' Which thou hast prepared before the face of all people ; ^* 'iL ^ .
T **'r P». xcnd. a
32 'A light to lighten " the Gentiles, 1 1,. xUi. 6;
And the glory of ' thy people Israel. , v". ,0.
33 And Joseph^® and his mother marvelled ^^ at those ^ things
^ fulfilled * for circumcising him {according to the best authorities)
• called by * their * him up * this ' righteous ■ Spirit
• had been "in " that thev might do concerning " he took
" into " Now lettest thou tny servant depart, O Lord
'' According to thy word, in peace " peoples
" for revelation to ** the best authorities read his father
" were marvelling *^ the
Chap. II. 21-40.] THE GOSPEL ACCORDING TO LUKE. 357-
34 which were spoken of ^^ him. And Simeon blessed them, and
said unto Mary his mother, Behold, this child * is set " for the J comi^Mitt
fall and rising again ^ of many in Israel ; and for a sign " which w'acuIIxvuL
35 shall be^ spoken against ; (Yea, a sword shall pierce through "*
thy own soul also ;^ that the 'thoughts of ^ many hearts may '5^8rix*46i
36 be revealed. And there was one Anna, a prophetess, the j^",^***
daughter of Phanuel, of ^ the tribe of Aser : ^ she ^ was ' of ^ ^ .
a great age, and had lived ^ with a husband seven years from '**•
37 her virginity ; And she was a widow of about ® fourscore and
four years, which ^ departed not from the temple, but * served ^* * chap. v. 33.'
38 God '^with fastings and * prayers * night and day. And she «?.? Am
coming in that instant^ gave thanks likewise unto the Lord, ^^^^ '
and spake of him to all them * that looked for • redemption in ^ ^chap.i.
39 Jerusalem.* And when they had performed^ all things ac- ^*
cording to the law of the Lord, they returned into Galilee, to , „
their own city ^ Nazareth. ^^'^tlX; ' -•
J sec Aiatt. \\m
40 ^ And the child grew, and waxed strong in spirit,^ filled^ with ^^^ap. i. &.
wisdom ; *and the grace of God was upon him. ntSL'/'*"^
2* concerning ^ falling and the rising ^ that is
^ otnit also, the parenthesis is unnecessary ® that thoughts out of
*• Asher " (she ^ having lived
*• even unto according to the best authorities ** ), who ^ serving
•* coming up at that very hour, she •• the best authorities read God
•* omit lucewise •* were waitine^ for the redemption of Jerusalem
w accomplished ^ the best authorities omit in spirit
" being filled, <?r, becoming full
Contents. The fulfilment of the legal re- because after the presents from the wise men
quirements respecting the child Jesus : His cir- Mary would not have brought the offering of pov-
cumcision and naming on the eighth day (ver. 21), erty ; because it seems more likely that the child
as one of the Jewish people, and the redemption would first receive the homage of pious Israelites
from the temple service on the day of purification and then of the representatives of the Gentiles,
(fortieth day), as a first-bom son (vers. 22-24). On the other hand, however, it may be said that
In the former case the mere fact is stated; in the there seems to be no necessity for the delay of
latter there is added the recognition of the in- the holy family in Bethlehem after the presenta-
fant by two godly persons, likely to be in the tion. in any case the revelation of danger made
temple. to Joseph followed the presentation, since he
The order of events. i. The flight into obeyed a/ €^/u-^ (Matt. ii. 14).
Egypt (Matt ii. 13-21) must have occurred after Ver. 21. Eiffht days. Comp. chap. i. 59. —
the presentation in the temple, and before the re- Jaiat. Comp. Matt i. 21. — Whieh wai to oallad
turn to Nazareth. The journey could not have by tHe angeL Comp. chap. i. 31. This naming
^ been made during the forty days, and Matthew's was an act of obedience and of faith on the part
'account makes it perfectly obvious that the flight of both Mary and Joseph (comp. Matt. i. 21, 25).
took place from Bethlehem. 2. The Adoration Although Joseph is less prominent in the account
of the Ma^p took place about the time of the pres- before us, he must have been convinced. This
entadon m the temple. The traditional date verse gives the ereater prominence to the naming
(January 6)f the thirteenth day after our Lord's of the Saviour, out the circumcision has a signifi-
birth, is to be rejected. So long an interval (twen- cance. He was made under the law, that He
ty-seven days) is opposed by Matt ii. 13, which might redeem us from the law. As a sinless Be-
indicates a speedy warning to Joseph. Nor would ing this rite was not necessary for Him, but as a
Herod have postponed so long the murder of the bom Jew, and as One who fulfilled the law for us»
Innocents. On the other hand, there was no He was circumcised.
reason why Joseph and Mary should remain long Ver. 22. Thflir pnxiftoation. This refers to
in Bethlehem after the punfication, and^ ver. 39 Mary and Joseph, rather than to Mary and the
indicates that they did not It is uncertain, how- chila. In Lev. xii. 4-6, there is no hint of the
ever, which came first The priority of the pres- purification of the child. The presence of Joseph
entation has been urged, because sifter the visit was required by the law respecting the redemp-
of the Magi and the revelation of danger, the tion of the first-bom (see on ver. 27), and the
parents would scarcely venture into the temple ; ceremonial uncleanness, which lasted until the
358
THE GOSPEL ACCORDING TO LUKE. [Chap. IL 21-40.
fnriielh day in Ihe case of a male child (Lev. xii.
2-4), aficcted the husband.
Ver. 23. In tha lav of tht Lord. Ex. xiit. 2.
freely quoted in ex|)Unalioii of Ihc presentation.
— Etwt nule ttuit ap«ii»Ui the womb, i. e., every
firsl-bom male ('both of man and of beast').
The sacrifice (ver. 24) waa required in every case,
but the presentation only in the case of the first-
bont son. The requirement respecting the first- .
bom was in remembrance of the sparing of the blind, but r
first-born of the Israelites in Egypt (Ex. xiii. 1 ; Ihe child J< „
Num. viii. 17). Instead of Ihe nrst-bom, how- and dtmmt, religiously conscientious (comp. Acts
ever, God took the tribe of Levi for the service of ii. 51 viii. 2). — Wkltfng for th* wnMlatton «(
the sanctuary (Num. iii. II; viii. 14-18). At Ihe Itnol, 1. f., for the coming of the Messiah to
time of this subslitution ihe number of the first- console Israel after the sorrows (ddoris Afeiiiir),
bc^ M> exceit of the Levites must be redeemed nhich according to the common belief shou!d
by the payment of five sheltels for each one precede that coming. Comp. ver. 3S. — Aak
•it — ;.: -i-yj. Afterwards, it appears (Num. tli« Holf Spirit «u upon hW This explaini
was the son of the famous Rabbi Htllel, and
father of Gamaliel the teacher of Paul (Acts v.
34 1. The Rabbis say that Jesus was bom in the
da>-s of Rabbi Simeon, son of Hillel. But the
name was very common; ver. 16 suggests that
this man did not live long afterwards, while
Rabbi Simeon was alive in A. D. 13; ajid the
language here docs not point to a famous man.
Another untrustworthy tradition describes him as
iviii. 15, l6,) that every firit-born ton was pre-
■enled and redeemed by the payment of this
amount He who was Himself Priest and Tem-
ple, doing God's service as none ever did, prob-
ably submitted to the form of redemption from
the temple service. Our Lord's subsequent con-
dnct in cleansing the temple, shows how little 1
the subsequent
Ver. 26. Should not im datth. Comp. Ps.
Ixxxix. 4S ; John viii. u ; If eb, xi. i| ; also the
phrase 'taste death' (Matt- xvL 28; Heb. ii. 9).
— The Lord'* Chtlit, 1. ''., ' the Messiah of Jeho-
vah.' It is implied that Simeon was very old,
and would die soon after. How this revelation
was made is not hinted.
Ver. 27. And h* oamo la ths Sfilrit into th*
t«mpIo. His steps were ordered by the Spirit, in
Ihe power of which he lived. The Spirit ted him
thither to meet this child, whom he was enabled,
by the same Spirit, to recognize as the Messiah.
Ver. 29. The words of Simeon are poetic in
their form, and even in a translation retain dieir
peculiar beauty. The song is called Mine Di-
millis, from the opening words in the Latin ver-
sion. Like the Magnificat and BtnedictHS, it is
adapted to the peculiar time and circumstances
assigned in Ihe narrative. — Hot lettwt tkon thj
serrKDt depart, ' now release thy servant.' The
word 'servant' corresponds with LaiA, L e.,
'master,' not Jehovah. Death is regarded as the
dismissal from honorable service. — Aeeofding to
thy word, i. e., the revelation mentioned in ver.
2(j. — In powe, in the fullest sense of happiness,
blessedness. This is the result of the release
asked for.
Ver. 30. Hkve leen. These words are em-
phatic; probably the tradition respecting pre-
vious blindness was suggested by them. — Thy sat-
TAtioa, ). e., the Messianic deliverance. He sees
the world's salvation, while beholding the form of
a helpless child. The prominence given by Sim-
eon to 'salvation' rather Ihan to the person of
the child, confirms the early date of the song.
It also indicates that Simeon had not heard of
Turtii Oaitt. the wonderful occurrences which preceded.
Ver. 31. All pMples, both Jews and Gentiles,'
Ver- 34. Aooordiog, etc The offering was, as the next verse shows. The past tense is used
according to Lev. lii. 6 : ' a lamb of Ihe first year from a prophetic point of view, as in the songs of
for a burnt-offering, and a young pigeon, or a Mary and Zacharias.
turtle-dove, for a sin-offering.' In the case of Ver. 32. Alight- This defines 'salvation.' —
poverty : A pair of tnrtle-doTM, or two yotug For rsrelation to the Qeatilsi. Comp. Is. xlix. 6 ;
ptnons (Lev. xii. 8). Joseph and Mary were not where there is a similar prophecy. The idea is
rich, but extreme poverty is not to be inferred that of Old Testament prophecy : The light of Ihe
for those who were not rich. ' Mary 1
bring a lamb for an offering : she brings some-
thing better, even the true Lamb of God, into the
temple.' (Van Oosteriee.)
Ver. 3j. Blmeon. According to some, this
defining 'light,' but this destroys
Ihe poetic parallelism, and is otherwise objection-
able. The end proposed is not the glory oi
Israel, but the coming of the Messiah, and His
salvation is the true glory of Israel, that whkA
Chap. II. 21-40.] THE GOSPEL ACCORDING TO LUKE. 359
really exalts it above other nations, that for which The correct reading suggests that she was now
it was chosen. eighty-four years old, not a widow for that
Ver. 33. And hii f atli«r. 'Joseph ' was sub- period. This is evidently mentioned as a com-
stituted at an early date. ' The parents ' are mendation (comp. i Tim. v. 3, 5), especially
spoken of in ver. 27 (comp. the words of Mary, as it is plainlv intimated that she was young
▼er. 48). Our Lord, however, is never rep- at the death of ner husband. — Who departed not,
resented as calling Joseph by this title. The use etc. Description of her mode of life. She not
of it by Luke, in the legal and popular sense, in- only appeared in the temple at the ordinary hours
volves no contradiction of his previous state- of prayer, and on ordinary fast days (Monaay and
ments. To have avoided the term would look Thursday), but her life was devoted entirely to
like the over-carefulness of an inventor. — Were religious exercises. As, however, she represents
jnarrelliiig, while Simeon was speaking. Al- expectant Israel, this cannot be an argument in
though this was only a confirmation of the more favor of monastic life. The tradition that Mary
direct revelations i>reviousIy made, their wonder had been brought up under her guidance in the
is made more prominent than their faith. temple is groundless. Simeon and Anna ' stand
Ver. 34. Bleiied them. The ordinary benedic- in striking contrast to the infant Saviour, exempK-
tion of a pious old man. — Unto Xary his mother, fying the Old Covenant decaying and waxing old
This indicates that Simeon knew (by revelation before the New, which is to grow and remain.'
we infer) something of her peculiar relation to Van Oosterzee.
the child. He now alludes to the sufferings of Ver. 38. At that yeiy honr, 1. e., when the
the Messiah, already foretold by the Old Testa- meeting with Simeon took place. — Gave thanki
ment prophets. Tiiis further revelation may nnto God, according to the better supported read-
have been needed to prevent undue elation on the ing. She gave praise to the Father for sending
part of Mary. — Is set, lit, Mies.' The reference the Messiah. — Spake of him. Evidently of the
IS to lying m an appointed place, probably with child. — To all them, etc. Not openly to every-
an allusion to the * stone of stumbling ' (Is. viii. body, but to the circle of pious people expect-
14; Rom. ix. 33; comp. i Pet. il 8). — For the ing the Messiah. This probably took place on
falling and the ridng it many. This is most the spot (comp. ver. 17). It may have been the
naturally referred to two classes : some fall hour of prayer, when numbers of this class
through unbelief, stumbling at this rock of would be present. — For the redemption of Jem-
offence ; others are raised up through faith and salem. The correct reading favors this trans-
holiness. * The fall and rismg again ' (as in E. lation, which refers to the same Messianic ex-
V.) points to but one class : those first humbled pectation indicated by the E. V., but points to
by a sense of sin and then raised again by this Jerusalem as the place where redemption would
Saviour ; but ' again ' is not necessarily implied, begin. These expectant souls were probably
— And for a sign that is spoken against. This obscure persons, and any extended knowledge
refers to the future, but the present is used of of the prophecies respecting this child would be
what is characteristic. This prophecy was ful- .checked by the flight to Egypt and the with-
filled during His earthly life ; the culmination drawal to Nazareth. Thus the accounts of Mat*
was the crosSf which as tne sign of salvation has thew and Luke undesignedly supplement each
not vet lost its offence (Gal. v. 11). other.
Ver. 35. Tea, a sword shall pierce thronpili Ver. 39. They returned into OaUlee, to their
thine own sonL The sentence is parallel with own dty Kasareth. Of itself this suggests that
the last, and should not be put in parentheses. Joseph and Mary went directly and immediately
The rejection and suffering of Christ has just been from Jerusalem to Nazareth. But this is not
indicated ; with this the grief of Mary will corre- expressly stated. It is, however, diiHcult to sup-
spond. The culmination of her grief is at the pose that Lake had seen Matthew's account, or
culmination of His sorrows: the sword pierces vice versa,
deepest at the cross. This is the key-note of the Ver. 4a And the child grew. Comp. the ac-
Stahai Mater Dolorosa, This ancient interpreta- count of John's youth (chap. i. 80). The next
tion is preferable to later ones : such as a refer- section illustrates what is stated in this verse, and
ence to Mary's anguish for sin, or her doubt about verse 52 repeats and extends the statement,
the Messiahship of her son. — That thoughts ont Growth of body is mentioned first, a point not to
of many hearts may be rerealed. Neutrality with be overlooked. — And waxed strong. The words
respect to this one, will be impossible. Whether ' in spirit ' are inserted from chap. 1. 80, and refer
men fall or rise, the appearance of this child will the statement to mental and spiritual develop-
reveal their secret heart, and this will be done ment ; but without this interpolation the sense is :
through the cross, to which there is a latent refer- Our Lord in His genuine human development,
ence throughout. The test is faith in the Cruci- ^rew strong as he grew in body, had a healthy phys-
fied One (i Cor. I 23, 24). ical growth. — Bang (or 'becoming') flUed with
Ver. 36. One AnxuL * One ' Is supplied to re- wisdom. In mind and spirit too He g^'cw. This
lieve the English construction. — A prophetess, so being filled with wisdom was an increase of
called previous to this time. — Fhannel. The knowledge in proportion to His physical growth,
name of her husband is not mentioned, probably including, as the next incident (especially ver. 49)
because he had been so long dead. Nothins plainly implies, an increasing consciousness of
further is known of father or daughter, though God as His Father, an awakening of His own
tradition has been busy in supplementing the nar- divine-human consciousness, a recognition of
rative. — She was of a great age. From this Himself, a revelation of the wisdom belonging to
point to 'fourscore and four years' (ver. 37), the His Divine nature. For this 'wisdom' was in
description is parenthetical, referring to tne par- Him and is distinguished from what is stated
ticulars of her great age. next : and the grace of Ood (the favor of God His
Ver. 37. Even nnto fonnoore and four years. Father) was npon him. Comp. ver. 52.
36o THE GOSPEL ACCORDING TO LUKE. [Chap. II. 41-52.
Chapter II. 41-52.
The Visit to yenisalem ; the Boy yesus in the Temple.
41 "N TOW ^ his parents went to Jerusalem " every year ^ at * the « cbmp. 1
42 1 ^ feast of the passover. And when he was twelve years old, * Ex.j^*iL%;
they * went up to Jerusalem ^ after the custom of the feast. ^ sec rer. 4.
43 And when they had fulfilled ** the days, as they returned, the *^ ex. xii 15.
child * Jesus tarried behind in Jerusalem ; and Joseph and his
44 mother knew not of it!" But they, supposing him to have been
in the company, went a day's journey ; and they sought him
45 among ///^/> kinsfolk and 'acquaintance. And when they found ' c***?- »»»
him not, they turned back again ^ to Jerusalem, seeking^ him.
46 And it came to pass, that after three days they found him in / sec, Mait.
the temple, -^sitting in the midst of ^the doctors,® both hearing ^^"*"w'
47 them, and asking them questions. And all that heard him were ^ '7.
48 astonished ® at his * understanding and answers.^^ And when * See Mark
they saw him, they were amazed: "and his mother said unto
him. Son, why hast thou thus dealt with us } behold, • thy father » comp. w.
49 and I have ^^ sought thee sorrowing. And he said unto them,
How is it that ye sought me.^ wist ye not^^ that I must be* John h 16.
50 about * my Father's business } ^* And ' they understood not the / Comp.chap.
51 saying which he spake unto them. And he went down with *''"*^**
them, and came to *" Nazareth, and was subject unto ^ them :»« scever. 39.
but * his mother kept all these sayings in her heart.
52 And Jesus increased ^* in wisdom and ^ stature, and ** in fa- * Matt.vi.27,
•^ •' note; chap.
vour with God and man.^^ ^ *;«• s-
/ Vcr. 40.
i And • every year to Jerusalem
■ the best authorities omit to Jerusalem * boy
* his parents knew it not {according to the best authorities)
• omit again ' seeking for ® teachers • amazed '^ his answers
" astonislied " omit have ^* did ye not know
" in my Father's house f " he was in subjection to ** advanced
." men.
This section gives an example of the wisdom We find no trace of any contact with the learning
just spoken of (ver. 40), the more significant be- of those days ; there was no school of philoso-
cause the incident occurred at the age (twelve phers in despised Nazareth. Nor can He be
years) when a Jewish boy became a *son of the ranked with self-made men of genius. For while
law,' was first fully subjected to the obedience of these too have been deprived of living teachers,
the law. The whole story is told so simply, with their development can still be accounted for by
such internal marks of truthfulness, that no reason the use of other educational ntfansj and we have
for rejecting it can be found. It is in marked to trace the energy with which such have sought
contrast with the unnatural fictions of the Apoc- these means and improved them. But there is
ryphal Gospels. no trace of such a life of application here. Nay,
On our Lord\s Childhood. It was a real the character of His subsequent teaching forbios
childhood and youth ripening into manhood. Here the theory that he thus attained His knowledge,
where Scripture is well nigh silent, we find an It is too unique to be the result of study. Schaff
unanswerable argument for the doctrine of the (The Person of Christ): 'He confiiiea Himself
Divine-human Person of Christ How could strictly to religion. But from that centre He
such a one as Jesus afterwards became grow up shed light over the whole world of man and nature,
in such a place and in such circumstances, unless In this department, unlike all other great men«
He were the Incarnate Word ? The human advan- even the prophets and the Apostles, He was ab-
tages He enjoyed were common to all the Jews, solutely original and independent. He taught
Chap. II. 41-52.] THE GOSPEL ACCORDING TO LUKE. 361
the world as one who had learned nothing from In one of the porches of the court of the women,
it and was under no obligation to it He spoke The^ found Him where Marv might so (ver. 48),
from Divine intuition as one who not only knows and m these porches the Rabbis held their schools,
the truth, but who is the truth, and with an au- — Bittiiig in tlie midst of tha teaohan, the Jew-
thority which commands absolute submission, or ish Rabbis. There is nothing to prove that He
provokes rebellion, but can never be passed by sat there, as a teacher. The position is men-
with contempt or indifference. His character tioned to show that He was not hid, but where
and life were originated and sustained in spite of He could easily be seen. Nor can it be proved
circumstances with which no earthly force could that scholars stood and teachers sat in these
have contended, and therefore must have had assemblies. The custom in the E^t is for schol-
their real foundation in a force which was super- ars to sit cross-legged on the floor. — Botli bauv
natural and divine.' ing them, and asuff tham ^nattioiia. The ' hear-
Ver. 41. Want, were accustomed to go. — ing ' is mentioned nrst, which opposes the idea
At tha faaat (tf tba Pasaorar. On the Passover, of His having taken the position of a Rabbi,
see Matt, xxvi 2. The male Israelites were ' Asking them questions,' was simply in accord-
required to appear at the three yearly feasts (Ex. ance with the Jewish custom : the scholars asked
xxuL 14-17). Women, according to the teach- questions.
ings of a prominent Rabbi (Hillel), were bound Ver. 47. Ware amaiad at hii nndazatanding ;
to attend the Passover feast Mary probably as manifested in His comprehension of the suV
went from pious motives, rather than Rabbinical jects (undoubtedly religious) under discussion,
rules. — Hia answara. This is added as the special
Ver. ^3. Twalya yaara old. At this age a Jew- ground of amazement None of these answers
ish boy became ' a son of the law ' and was hence- have been preserved, but the subsequent reply to
forth bound to obey the law in the full scope of its Mary indicates the wisdom of His words. But
requirements. After this age attendance at the we must beware of the improbable and un-
Passover was necessary ; but the passage before warranted view that He spoke as a teacher, or
us pives no hint that this was the first time the oracularly. ' A lecturing, demonstrating child,
child Jesus had accompanied His parents thither, would have been an anomaly, which the God of
In the original, vers. 42 and 43 form but one sen- order would never have exhibited' (Olshausen).
tence. There is nothing premature, forced, or unbecom-
Ver. 43. TnlfUlad tha daya. The seven days ing His age, and yet a degree of wisdom and an
of the feast. (Ex. xiL i^; Lev. xxiiL 6; Deut intensity of interest in religion, which rises far
xvl 2.) — Tarriad behind in Jamaalam. This and above a purely human youtlu
the next clause are the emphatic parts of the Ver. 48. Iliay (/. ^., His parents) wara aaton-
sentence (vers. 42, 43). — haaA hia paranta did ished. Comp. ver. 50. — mi motbar aaid onto
not know it. This does not imply want of proper him. This indicates that there was a special
care on their part Such a child had not been reason for her speaking rather than Joseph. But
wont to cause anxiety. How it happened is not the answer shows that these chapters were not
stated. The main point is, that He, afterwards written to unduly exalt Mary. — Son. Greek,
(ver. 51) and before so obedient, remained with- 'child.' — Why, etc. There is a tone of reproach
out consulting His parents, and justified Himself in the question, and also a hint that Jesus had
for so doin^ ^er. 49). His action was occasioned never before grieved the mother's heart. This
by an irresistible longing to remain in the sacred separates Him at once from all other boys. —
city and in the house of God. This longing He Tl^ f athar and I. This form of speech was re-
gratified without consulting those to whom He quired by usage. It may, however, imply that
ordinarily owed obedience. Such conduct would Mary had never told her son of the remarkable
have been disobedience, implying moral imperfec- circumstances of His birth, and then His answer,
tion, if Jesus were not more than man. The sole assuming a knowledge of His Father^ would be
justification is in the higher relationship He as- the more remarkable,
serts (ver. 49). Ver. 49. How ii it that ya aought ma, or,
Ver. 44. Li tha eompany. The band of fellow- ' were seeking me ? ' A boy of twelve years
travellers. These caravans were often large, and would understand the mother's anxiety. (In
usually made up of those from the same district Oriental countries maturity comes earlier than
— A day's jonrnay. During the day no anxiety amone us.) Were He only human, the answer
would be felt respecting so obedient a child, but would have been mocking. But * in all the sim-
at night he would be expected to rejoin His par- plicity and boldness of holy childhood,' He ex-
ents. — Kinafglk and aoqnaintanea. This was presses astonishment that they had not known
natural, and shows the composition of the cara- where He would be and where He ought to be.
van. He knew and felt there was something in Him
Ver. 4^ Tnrnad baak to Jarnaalam, aaaking and in His previous history, which ou^ht to he
for him, /'. /., on the way as they returned. known to Maiy and Joseph, that justified His
Ver. 46. Aftar thraa daya. Reckoned from the being where He was and forbade their anxiety
time when they missed Him : one day return- about Him. Mary's reproach implies that she
ing (possibly psut of another, as they searched on had not told Him of the things she had been
the way), another of search in Jerusalem, the 'p>ondering in her heart' (ver. 19). This makes
third day that of finding Him. Others prefer to the answer the more remarkable, while its quiet
reckon from their departure out of Jerusalem : repose shows that the child was superior to the
one day out, one to return, the third of search, mother. — Did ya not know. This, like the pre-
Either is preferable to the theory that three full vious clause, implies that they ought to have
days were spent in looking for Hun in Jerusalem, known this. — That I mnat ba. This points to a
He must have been most di the time in the temple, moral necessity, identical with perfect freedom,
and it would scarcely take them so long to think Our Lord afterwards uses it of * His appointed
of searching for Him there. — In tlM tampla. and undertaken course ' (Alford). At this time
362 THE GOSPEL ACCORDING TO LUKE. [Chap. IIL i-a
when legial doty fell upon a Jewish boy, He from their information ; this obedient child derf*
would express His conviction of duty. It repre- ated from His parents' expectation and calmly
sents the time when children begin to feel that justified His conduct. No wonder they did not
they have entered upon * years of discretion/ and understand. In these days men, after all the
assumed for themselves the moral responsibility light from Christ's life, after all Uie evidences of
hitherto largely resting upon their parents. — In His power in the Christian centuries, fail to
Biy Father's honie. Lit., *in the things of my understand this saying of His, respecting His
Father.' It may mean : abiding in, occupied in own Person.
that which belong to my Father, to His honor Ver. ci. Wai in fiibJMtion onto tbam. Ren-
and gloiTf includmg all places and employments dering full obedience, probably working at His
peculiarly His. The place in which He was, is reputed father's trade (Mark vi. 2). In the light
m any case included. But it seems best to re- of ver. 49 this obedience appears as a self*
strict the sense to the place, Greek usage favors humiliation. It adds to our conception of the
this. The question about seeking Him makes it completeness of His vicarious work during these
necessary to accept the reference to the temple long years, to remember that there were other
as the primary one, even if the wider reference is children in the household to try Him in the ways
not excluded. They need not have sought Him, so common to children. The passive virtues
they ought to have known where to find Him. At could scarcely be manifested had He been alone,
the same time it is true that He here suggests — But his mother, etc Joseph disappears from
the sphere in which He lived, whether in or out the history at this point He probably died at
of the temple. The words : * my Father,* assert some time during the eighteen years before our
what was implied, or only negatively expressed. Lord's ministry Mgan. Mary kept all these say-
in the previous part of the response. He claims ings in her heart during these years, and from her
God as His Father, and not only justifies His the Evangelist may have derived his information,
conduct by this claim, but expresses the convic- Ver. q2. Advanoed, not 'increased.* — Inwie-
tion that they should have recognized it There dom and stature, or, ' age ; ' see Matt vi. 37.
is a contrast with the phrase, 'Thy father' (ver. The former sense is included, if the latter be
48). This is tht Jlrst recorded utterance of Jesus, accepted. — In favor (or, * erace *) with God and
and in it the Divme-human self-consciousness is men. The favor with God found expression at
manifest. ^ The narrative suggests that this was His baptism, and that expression implies sinless
the first time words of this deep meaning had perfection. The innocence of childhood, free in
fallen from His lips. Christ's nrst saying was this case from all childish faults, developed into
not a moral precept, but a declaration concern- complete holiness of life, in the way of positive
ing His relation to God. The calmness of the obedience. During this time of youthful obedi-
response confirms the view that the consciousness ence and subjection, was performed a large part
of this relation had previouslv existed. of that work which the second Adam must do as
Ver. 5a And they nndentood not the saying, fulfilling the law for others. This work found
This was natural, even after the remarkable 'favor with God.^ The favor with men was
peculiarities of our Lord's birth. Twelve years probably not complete. Even in youth He must
nad passed since then, and their faith might have nave testified by His life against the worldlj
grown weaker. While thev knew something as people of Nazareth (comp. chap. iv. 28, 29),
to His Person, they could not understand the The exercise of His passive virtues must have
deeper meaning which He seemed to compre- been constant and increasing. His patient wait-
hend so clearly and express so decidedly. Fur- ing has a lesson never more needed tnan in this
ther, what He said came from Himself and not bustling age.
Chapter IIL 1-22.
The Ministry of yohn the Baptist ; the Baptism of yesus, with the Divine
Testimony to Him,
1 "VT OW in the fifteenth year of the reig^ of Tiberius Cesar,
J-^ Pontius Pilate 'being governor of Judea, and * Herod j ch«p. u. ».
being tetrarch of Galilee, and *his brother Philip tetrarch of ^- »9J
Iturea and of the region of^ Trachonitis, and Lysanias the*^jj^^^^»j;^j
2 tetrarch of Abilene, * Annas and 'Caiaphas being the high ^5o^'J^;;K!7/
priests,* -^ the word of God came unto ^ John the son of Zacha- -^J^' -^***
X rias in the wilderness. And he came into all the country */iu?^'ig'*
about Jordan, preaching the baptism of repentance for the^ H!, ^**
K Chap. L 13.
* of the region of Ituraea and ' omit the
» in the high priesthood of Annas and Caiaphas {according to the best
authorities)
* region round * unto
Chap. III. 1-22.] THE GOSPEL ACCORDING TO LUKE. 3^3
4 remission of sins ; As it is written in the book of the words
of Esaias^ the prophet, saying/
* The voice of one crying in the wilderness, * l^' *** *•*
Prepare ye the way of the Lord,
Make his paths straight.
5 * Every valley shall be filled,
And every mountain and hill shall be brought low ;
And the crooked shall be made ^ straight.
And the rough ways sAaU be made ^ smooth ;
6 • And all flesh shall see * the salvation of God. < !•• xi. 5; w.
10.
7 Then said he^" to the multitude" that came forth ^ to be *Act»nnria.
baptized of him, O generation ^ of vipers, who hath ^* warned «*»p- *»• 3«-
8 you to flee from the wrath to come? Bring forth therefore
fruits worthy of ^ repentance, and 'begin not to say within your- ' ^^^^^l*
selves. We have Abraham to ^«r father : for I say unto you. That *«^- 9-
God is able of these stones to raise up children unto Abraham.
9 And now also the axe is laid unto ^® the root of the trees : every
tree therefore which ^^ bringeth not forth good fruit is hewn
10 down, and cast into the fire. And the people asked him, say-
1 1 ing, "• What shall we do then ? ^® He answereth and saith ^® m Act» «. %i \
unto them, * He that hath two coats, let him impart to him that STso!**^
1 2 hath none ; and he that hath meat, let him do likewise. Then ^ * }i^u.\s,
^came also publicans to be baptized, and^ said unto him, « chapwvii.a9>
13 Master, *" what shall we do .^ And he said unto them, ' Exact > Como-chap.
14 no more than that which is appointed you. And the soldiers
likewise demanded of him,^ saying, "• And ^ what shall we do ?
And he said unto them, Do violence to no man, neither ' accuse
any falsely ; ^ and be content with your wages.
1 5 And as the people were in expectation, and all men mused ^
in their hearts of ^ John, * whether he were the Christ, or not ;^ ^ Jj**" *• '*
16 '■John answered, saying unto them all, I indeed baptize you with r matt. m.
water ; but one mightier than I cometh,^ the latchet of whose mark l %
shoes * I am not worthy to unloose : he shall baptize you with
17 the Holy Ghost and with** fire: Whose fan is in his hand,
and he will thoroughly purge '^ his floor, and will^ gather tlie
wheat into his garner ; but the chaff he will bum ^ with fire
unquenchable.
* Isaiah ' ^Mt/ szying • become
* omit shall be made ^^ He saia therefore " multitudes
'^ went out " Ye brood " ontit hath
" insert your " even now the axe also is lying at
" that " then shall we do ? " said
* And there '* insert they ^ And soldiers also asked him
•• And we •* wrongfully * reasoned
*• concerning ^ whether haplv he were the Christ ;
*• there cometh he that is mightier than I ^ sandals * omit with
** thoroughly to •* to •• bum up
364 THE GOSPEL ACCORDING TO LUKE. [Chap. III. i-ii.
18 And many other things in his exhortation preached he** unto
19 the people. 'But Herod the tetrarch, being reproved by him ' J^^TV*
for Herodias his brother Philip's wife,^ and for all the evils "
20 which Herod had done. Added yet this above all, ' that he ' ?f-p- J-*"
shut up John in prison.
2 1 Now " when all the people were baptized, it came to pass,*- m m*tt. a.
that Jesus also being ** baptized, and ' praying, the heaven was «*« i. ^
23 opened, And the Holy Ghost descended in a bodily shape " t^ i*
like ^ a dove upon him, and a voice came from *" heaven, which
said,*' Thou art my beloved Son ; in thee I am ** well pleased.
»' So then with many other exhortations he preached glad tidings
•• /Ae best au/koriius «(irf brother's wife •' evil things
" Now it came to pass when, etc. " having been * form, as
** out of " emit which said " was
Contents. The ministry of John is narrated
by all four Evangelists. Peculiar lo Luke are :
the chronological notice (vcr. i), which points
out the exact position oE the main gospel facts
on the wide platform of universal history ; he
Quotes the fuller quotation from Isaiah (vers. 4-
), and several particulars encmplifying lohn's
leaching (vers. 10-14). Matthew and Mark pass
at once (o the announcement al the coming of
the Messiah, but Luke prefaces it with a descrip-
tion of the stale of expectation prevalent among
the people (vcr.
(vers. 19, ID) 10
complete the ac
count of John's
activity ; the bap-
the Divine aitesia-
,-] panied it, coming
// !;:« (vers. a.. 4
ost important
tiott ^f ^h^^m
thread of (he his-
tory. On the char-
acter and mission
of John (he Bap-
i. I-12.
Ver. I. Luke's
accuracy appears
from his naming
- j^ . . here no less than
' "" ""■ seven official per-
ionages, from the Roman emperor to the Jewish
high-priest, or high -priests. — In tha flneanth
fnx d th» rslgn of nbarin* Ceur. The step-
son and successor of Augustus. The usual (and
incorrect) CArislian era (A. D.) coincides with
the year of Rome (u. c.) 754. Augustus died
Aug. 19, u. C. 767 (or A. D. 14. counting U. C.
754 as A. D. t). The fifteenth year of the sole
reign of Tiberius was from August 19, u. c jit,
lo the same day 781. But he was associated
with Augustus as ruler, from January, 765. The
enpression translated: 'of the reign of' permits
us to reckon from either poinL Reckoning fron
January, 765, 'the liftecnth year' would give
from January, 779, to January, 780, as the dale of
John's ministry. This date accords better with
the fact that Christ was bom l>tfor< the dcathof
Herod (Matt. ii. 19}, which occurred tr. c. 751X
For Jesus ' was about thirty years of age ' [vei.
aj) at the time of His baptism, which took place
some time after John began lo preach- The
other view would give no earlier year than 781
A the beginning of Si. John's ministry, and
would lead 10 the conclusion that our Uai was
Ihirly-tom years old when He was baptiicd
This is possible, hut not probable. We there-
fore hold that the year spoken of is u. c 779-
780 (a. d. 26-27). On the dale of our Lord's
birth, see Intiod. § 7. 3 (i)- — Pnntinj FOato.
Sixth Borenier (procurator) of Jndeft. He heU
the office from u. c. 779 to 789 (a. d. 26-36). —
Herod. Herod Antipas, the son of Herod the
Great, and Mallhace, the full brother of Aicbelaoi
(Matt. ii. 12). and the murderer of John the Bap-
tist He is frequently spoken of in the GoipeU.
He was tatraroi d OalilM from u. c. 750 to 79a.
Perea was also under his jurisdiction. — HIl
hrother Philip. Not the same as Philip, ihe first
husband of Herodias, spoken of in Mark vi. 17,
and alluded to in Matt xiv. 3 and ver. 19, who wa*
disinherited by his father and remained a private
citizen. Philip the tetrarch was the son of Herod
the Great and Cleopatra, a woman of Jerusalem,
the fifth and last wife of Herod. He reigned
from 750 10 786, and was the best of Heiod'*
Hm region of ItoTM and Traehenltl*. The
Irict about the town of Abila, which was eighteen
miles north of Damascus. Another person of
this name ruled over a larger district in the same
region about sixty years before, and was killed by
Antony. All the territory ruled by that Lysanias,
was assigned by Augustus to others, except Abi-
lene, which therefore seems to have had a acp-
arale ruler. He is named by Luke alone, but
a good many years afterwards the district WM
called ' Abila of Lysanias.'
Chap. III. 1-22.] THE GOSPEL ACCORDING TO LUKE.
Ver. 2
ing for a
Comp.
3CS
.... ... „ ^u'd a" ™ clear profit.
priest, holding office for life ; the verse ihereforc Vcr. 14. Boldian. Some soldiers. The origi-
suggests sonic peculiar slate of things. From nal refers to those in actual service at the time.
other sources we learn: that Annas had been They may have had police duty to perform, lliat
high-priesl, but was deposed by the Romans some they were foreign meiccnaries employed by Herod
years before ; that, after a nutnber of changes his is less likely, since the inference is that Ihey were
son-in-law Caiaphas was made high-priest, hold- either Jews or men like Cornelius (Acts i.). — Do
ing the office at this time. Annas, however, is Tiolons* to no ana. The verb first means "to shake
called the high-priest in Acts iv. 6, and still ex- violently,' then to oppress, vex, lay under contri-
ercised some functions of the office (John xviii, bution, etc — Hdther mmum urt TT0itgfnll7.
13). Annas was probably recognized by the Lit., neither be sycophants, 1. e., play the spy, be
Jews as the tegitimali high'priesi, while Caiaphas informers, slander, etc. Kor such conduct mili-
was accepted as high-priest dt facto, whenever tarj; service, in those days, afforded great oppor-
contacl with Roman authority made such a rec- tunity. — Bo oantont wltn jonr wagei. Mutinies
ognition necessary. The name of Annas comes on account of pay were frequent, especially among
first on account of his age and Influence. Othets the soldiers 01 dependent kings. John did not
suppose that the two alternated yearly in the say; Throw away your arms and desert your
office; others, that Annas was the deputy to the colors; but: Do not abuse your power. His ex-
high-priest (i Kings jiiv. 18), thus evading the hortalion plainly implies the lawfulness of the
Roman interference. The first view is the best, military profession, and consequently the right of
especially as it involves a protest against the un- war under certain circumstances. John" under-
lawful meddling with an office of God's appoint- stood his audience, yet he had been a recluse.
menL Comp. on Matt. ixvi. 2, 57. — 1b.t void Knowledge of human nature Is essential for the
of Qod Muno. The Old Teslamem formula for preacher ; but a careful study of God's Word in
prophetic inspiration. — In tha wildemew. See retirement may be a belter means of obtaining It
chap. i. %a. The beginning of John's ministry is than constant intercourse with the world,
referred to. Ver. 15. Were in e: .
Ver. 3. See on Matt, iii, i; Mark i. 4. declaration of John respecting himself.
Ver. 4. Matthew and Mark also quote Is. xl. the demand, John I. 19^1. — All reaionea. i he
3, but no more, question was considered by all. — Whethar haply
Vers, s, 6. Eraiy vallay, etc Luke adds Is, ha woro U» Chriat This shows the deep impres-
xl. 4. and part of ver. 5. The removal of natural sion made by John, as well as the general expec-
obstacles from the path of an approaching con- tation that the Messiah would speedily come.
3ueror represents the removal of moral hin- John's humble declaration shows moral greatness,
ranees, by means of John's preaching of repent- Vers. 16, 17. Corop. the accounts of Matthew
ance, before the coming Messiah. —
no Mlvation of Ood. The ' salvation '
spoken of by Simeon (chap. ii. 30). ' '
Vers. 7-g. See on Matt. iii. 7-10.
— KnltitadM. Matthew: 'many of
the Pharisees and Sadducecs.' In
this case as in that of every popular
preacher, many of the hearers were
attracted by idle curiosity or worse
motives. John knew this, and adopt-
ed this severe tone. — The agreement
with Matthew is close, but in ver. 8,
we have fraitl instead of ' fruit," and
bogln not instead of 'think not.' i
Vers. 10-14 3re peculiar to Luke.
Ver. to. What then aholl we dot
The question of those whose con-
science had been aroused. Comp.
similar questions, Acts ii. 37; xvi.
30; iiii. 10. But the answers given
under the gospel dispensation were
different.
Ver. II. Ho that hath two ooati,
etc This reply says nothing of faith and love, and Mark, also John i. z6, 27. The latter passage
John belonged to the dispensation of the law, probably refers to a later interview with delega—
Sav
a pre;
iged to
Cher of
Theai
repentance.
implete. The principle is that of unselfish-
ness, which is set forth by our Lord, in the Ser-
mon on the Mount, as stIf-iUnying Itna. This is
the link between the two preachers, as far aa
moral precepts are concerned.
Vcr. iz. PabllOMU. Tax-gathi
t forerunner of the from Jerusalem, though the language may nave
t, but necessarily been used more than once, — With w«t«l, not 'in
water,'asin Matt. iii. II. — In thaHolrBptiltsnd
flra. Not in fire of judgment, see on MalL iii. 11.
Notice the variations of 'with' and 'in.'— The
striking figure is repeated ; Whooe fan li in hli
. See Matt.
1, etc
Ver. 18. mth manj othor oxhortattona, etc.
proof of the power of The form of the verse is peculiar. The exhorting
John's preaching. was varied, different in character as well as re-
Ver. 13. Xuet no uoro. Great opportunity peated. Vet thus ho pmaahad glad tiUngi, t. e.,
for exaction was afforded by the system of letting of the coming Messiah. This description of hii
366 THE GOSPEL ACCORDING TO LUKE. [Chap. IIL 1-38.
ministry is peculiarly apt, hinting at the close — Wksn all tha peopla wan liyti— d These
connection between repentance and belief in the baptisms preceded that of our Lord ; probably
Gospel, and at the relation between John the few were present on the latter occasion. Jem
Baptist and Christ also haying been baptind, and prajiag. The
Ver. 19. But Harod, etc This took place af- baptism took place first, then the prayer. Lake
terwards. It is inserted here to complete the alone mentions the latter. Ttaa haavaa waa vpmaL
sketch of John's ministry, just as chap. i. 80 does Matthew and Mark say, to Jesus ; John, to the
that of his youth. — Hdrooias. See Matt. xiv. 3. Baptist; Luke simply states the fact. This
— All tha aril tldngt ^^lieh Harod had dona. See variety and agreement show that some actual ez-
Mark vi. 17-20, where Herod's willingness to temal phenomenon occurred,
hear him is brought out. Ver. 22. In a bodily fonii. This must be
Ver. 21. Luke's account of the baptism of taken literally, especially in an exact historical ac-
Jesus is concise, but we have some new details, count like that before us. See Matt. iii. 161
Chapter IIL 23-38.
TAe Genealogy of our Lord.
23 A ND Jesus himself • began to be ^ about * thirty years of J ^^StJw *"
aV. age, being (as was supposed) the son ^ * of Joseph, which ^ oS^iiii
24 was • the son * of Heli, Which was the son of Matthat, which * '*"**
was the son of Levi, which was the son of Melchi, which was
25 the son of Janna,^ which was the son of Joseph, Which was the
son of Mattathias, which was the son of Amos, which was the
son of Naum,^ which was the son of Esli, which was the son of
26 Nagge,^ Which was the son of Maath, which was the son o£
Mattathias, which was the son of Semei,® which was the son of
27 Joseph,® which was the son of Juda,*^ Which was the son of Jo-
anna,** which was the son of Rhesa, which was ** the son of Zoro- </ Matt, l «.
babel,** which was ** the son of Salathiel,*^ which was the son of
28 Neri, Which was the son of Melchi, which was the son of Addi,
which was the son of Cosam, which was the son of Elmodam,**
29 which was the son of Er, Which was the son of Jose,** which
was the son of Eliezer, which was the son of Jorim, which was
30 the son of Matthat, which was the son of Levi, Which was the
son of Simeon,*' which was the son of Juda,*-^ which was the son
of Joseph, which was the son of Jonan,*® which was the son of
31 Eliakim, Which was the son of Melea, which was the son of
Menan,*® which was *the son of Mattatha, which was the son*^^^^^'\\\
I (Jluioo. in.
32 of ' Nathan, which was the son of David, Which vf^s^ the son of l» »^-.i5
Jesse, which was the son of Obed, which was the son of Booz, -^ ^^^ »
which was the son of Salmon, which was the son of Naasson,*^
33 Which was the son of Aminadab,** which was the son of Aram,^*
which was the son of Esrom,^ which was the son of Phares,^
when he be?an, was {according to the best authorities)
the best authorities read the son (as was supposed)
omit throughout which was * the son (so throughout)
KM. la.
Jannia • Nahum ' Nag^ai • Semein » Josech
Joda " Jonnan " Zembbabel " Shealtiel
Elmadam " Jesus " Symeon " Judas
Jonam *• Menna » Nahshon ** Amminadab
Arni •• Hezron ** Pharez
Chap. III. 23-38.] THE GOSPEL ACCORDING TO LUKE. 367
34 which was the son of Juda,^ Which was the son of Jacob, which
was the son of Isaac, which was ' the son of Abraham, which '^^^'i^^
35 was the son of Thara,** which was the son of Nachor,^ Which *' *^^*
was the son of Saruch,® which was the son of Ragau,® which
was the son of Phalec,*^ which was the son of Heber,^^ which
36 was the son of Sala,** Which was the son of Cainan, which was
the son of Arphaxad, which was the son of Sem,*^ which was
37 * the son of Noe,** which was tJu son of Lamech, Which was k gkh. ▼. ja-
the son of Mathusala,^ which was the son of Enoch, which was ». 4-*
the son of Jared, which was the son of Maleleel,* which was the
38 son of Cainan, Which was the son of Enos, which was the son
of Seth, which was the son of Adam, which was the son of God.
» Judah « Terah " Nahor « Serug » Reu
» Peleg « Eber « Salah « Shem
•* Noah » Methusaleh •• Mahalaleel
On the Translation op the Genealogy. Lord, the son of Heli (His nearest male ances-
The formula : ' which was,' has nothing answer- tor, the names of women being passed over) ac-
ing to it, in the original, and ought to be omitted, cords with Jewish usage. The name of Mary
The spelling of the names has been altered in would be unnecessary after Luke's account of
many cases to accord with the correct reading, in the Nativity. Besides, our Lord was ' the son of
others to conform to the Hebrew names as given David,* ana that could be true, accordhie to the
in the Old Testament. The tracing back of the p;osp>el history, only through His mother. It
genealcM^ to Adam agrees well with the expres- implied everywhere in the Old Testament that
sions of Paul about the second Adam ( i Cor. the Messiah should be an actual descendant of
zv. ; comp. Rom. v.), and with the character of David, and in the New it is taken for granted
Luke's Gospel. Yet it would be too much to say that Jesus fulfilled this promise. It is precisely
that Luke traced the line back of Abraham out in this Gospel, that we would look for ner eene-
of regard for Gentile readers. ^logy, since she has been the principal figure
Ver. 23. And Jeiiii himMlf, when he beg^aiit thus far. The view that this is the genealog]f of
i. e., his ministry. This is the onlyjCTammatical Joseph is attended with insuperable difficulties,
view. The last verse told of how God had sol- How could Joseph be the son of 'Jacob' (Mat-
emnly declared Him to be the Messiah, and the thew) and ' the son of Heli ' (Luke) ? A solu-
subsequent history tells of His ministry. — Wat tion by the theory of a Levirate marriage, is un-
aboat thirty yean of age. 'About,' indefinite, satisfactory; two such must be assumed; and
but probably over that age. The Levites did not even then the difficulty is not met, for the off-
enter upon their public duties under that age, spring of a Levirate marriage must be recorded
and it is improbable that He would deviate from as that of the older deceaud Brother t and two dis-
the usage. The beginning of the ministry could tinct genealogies would not be given. On such
not have been later than u. c. ^82 (see ver. i ), a point a misuke is scarcely conceivable,
and probably was two years earlier. — Being the Ver. 24. JEatthat. In our view not the same
ion (at wai rappoeed) of Joeeph. The words, 'as as Matthan, the grandfather of Joseph (Matt L
was supposed,' would be a curious introduction 15). A number of very common Hebrew namea
to a genealogy of Joseph. We therefore prefer occur, as might be expected,
to explain this, ' being the son, as was supposed, Ver. 27. Zernbbabel, the ion of Shealtiel (Gr.
of Joseph,' but in reality through his mother^ ' of Salathiel), Here the two genealogies probably,
Heli,' the father of Mary, and His nearest male but not certainly, coincide (comp. Matt. L 13).
ancestor. ' It is remarkable that, in the Talmud, Salathiel is here called * the son of Neri ; ' in
Mary the mother of Jesus is called the daughter Matthew he is represented as the son of Jeco-
of Htli, From whence have Jewish scholars de- niah. We may assume a Levirate marriage, or
rived this information ? If from the text of the marriage of Salathiel with a daughter of
Luke, this proves that they understood it as we Neri. Just at that point of the history (the be-
do ; if they received it from tradition, it confirms ginning; of the captivity) such things would be
the truth of the genealogical document Luke most likely to occur.
made use of.* (Godet.) Others supply 'son in Ver. 31. Nathan. Comp. 2 Sam. v. 14 ; i Chron.
law ' between Joseph and Heli, but this is not in iii. 5 ; Zech. xii. 12. On the eenealogy from Da-
keeping with the regular succession of the pas- vid oack to Adam, comp. i Chron. L and ii.
sage, and involves the groundless assumption that Ver. 33. The ion of And. This is better es-
Mary was an heiress, whose family was now rep- tablished than : ' the son of Aram.' Still the
resented by Joseph. The first view is open to few- latter agrees with Ruth iv. 18 ; I Chron. ii. 9 ;
est objections. An untrustworthy Jewish tradi- Matt i. 3, 4.
tion says that Marv's father was named Toachim. Ver. 34, ff. etc From Abraham to Adam,
The Tews did not keep the genealogies of women, comp. Gren. xi. 10-26. The only variation is the
but this is the genealogy of Heli ; and to call our insertion here of Cainan (ver. 36), between ' Sa-
368 THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 1-13.
lah ' (i Chron. i. 18 : ' Shelah ') and ' Arphaxad.' Ver. 38. The son of God. Luke does not add
This agrees with the LXX. (Genesis), but with no this, to prove that Jesus was the son of God.
other Old Testament record. Explananations : It implies that Adam was cretUed directiy by
I. That the Jews corrupted the Hebrew in these God, also that he stood in a closer relation to
chronological passages ; 2. That the LXX. is in- God than other creatures. This relation stajids
correct, though followed here ; x. Less probably in close connection with the fact of the Nativity,
that the transcriber inserted it here by mistake. The appearance of the Son of Crod in the hign-
and from this passage it got into tne LXX. est sense, to redeem, as the second Adam, the
Whether (i.) or (2.) oe adopted must depend fallen race which sprang from the first, proves
upon the view taken of the whole chronological the exalted position of unfallen man. * If man
difference between the Hebrew Bible and the were not the offspring of God, the incarnation
Greek version. (The latter gives a period before would be impossible.' (Godet.)
Christ of more than five thousand years.)
K
Chapter IV. 1-13.
TIu Temptation.
ND Jesus being ^ full of the Holy Ghost ^ * returned from ^,^^y^j^
Jordan, and was led by ^ the Spirit into ^ the wilderness, ^ r-iy^j ^
2 Being forty days * tempted of the devil. And in those days he **
did eat nothing : ^ and when they were ended,^ he afterward ''
3 hungered. And the devil said unto him, If thou be ® the Son
4 of God, command this stone that it be made ® bread. And Je-
sus answered him, saying,^^ It is written, • That ^^ man shall not c x>nrr. «B.
5 live by bread alone, but by every word of God.^ *'And the devil, ^itait. kg.%-
taking him up into a high mountain,^^ shewed unto him all the
6 kingdoms • of the world in a moment of time. And the devil •
said unto him, All this power -^ will I give thee,^* and the glory/-
of them : for that is delivered ^° unto me ; and to whomsoever
7 I will, I give it. If thou therefore wilt worship me,^^ all shall ^'
8 be thine. And Jesus answered and said unto him, Get thee
behind me, Satan : for ^® it is written, ^ Thou shalt worship the t T>wn. ««.
9 Lord thy God, and him only shalt thou serve. *And he * w»tt ■▼ 5.
brought ^* him to Jerusalem, and set him on a ^ pinnacle of the
temple, and said unto him. If thou be ® the Son of God, cast
10 thyself down from hence : For it is written, ' He shall give his « p&a. xci. n,
1 1 angels charge over ^ thee, to keep^ thee : And in ^ their hands
they shall bear thee up, lest at any time ^ thou dash thy foot
12 against a stone. And Jesus answering said unto him, ^ It is ^^ dkut. vi.
13 said. Thou shalt not tempt the Lord thy God. And when the
devil had ended ® all the ^ temptation, he departed from him
' for ^ a season. i Acts xiil „
* omit being * Spirit • in * during forty days, being
• And he did eat nothing in those days • completed
' ^m/V afterward 'art • become ^* ^m// saying
^* omit that *' the best authorities omit but by every word of God
'• And he led him up, and " To thee will I give all this authority
" it hath been delivered ^' before me *' it shall all
" the best authorities omit Get thee behind me Satan : for " led
« the ^* concerning ^ guard *« And, Oa
** lest haply ^ every *« until
Chap. IV. 1-13.] THE GOSPEL ACCORDING TO LUKE.
3G9
The Temptation. See on Matt liv. i-ii. 'into,' implyins thai the leading of the Spirit con-
Thc JA-cn/ temptation in Matthew's account is linued there, 'Surinz forty days.'
placed last by Luke. The aider of Matthew Ver. 3. Bnriilp lartr dm, batn^ tcotptcd bf
IS COTtect, because Matthew uses phrases (vera, tka dcivU. ' Dunng forty days' may be joined
c 8) which indicate direct succession, and Lake eithei to what precedes or what follows. Tho
does nol. The same Is true of the closing verses fonner seems preferable, though 'being tempted'
of the two accounts. The correct tcit shows indicates a continued trial, which culminated in
most clearly the independence of the Evangel- (he assaults detailed by Matthew and Luke. The
ists. temptation continued during forty days {so Mark
Ver. T. Fall of tk« Holjr Spirit, which came i. 13). — Ha did eat nothing. Entire abstinence
upon Him at His baptism. 'Full of th" "■- -" -" -'-'-' '"—'---' '
f the Holy day and night (Matthew) is n:
loriously ' the sword of the Spirit, which
Word of God.' — In tk« Spirit. Not qv
same as ' by ihe Spirit ; ' the idea of Hi
ing in the Spirit as the element of His lif
eluded. — In tha wlldamHi- More
More graphic than Matthew's
:e the Ver. 4. The quotation from. Deut. viL 3, is
abid- given more fullv by Matthew, The clause we
is in- omit is not found In the oldest manuscripts.
Ver. 5. And he lad him up. No deGnite mark
of time, hence we think this Icmptatiun was
third (as in Matthew). The words: ' inl
high muanlain'are to be omitted. — In %
BHnt of tlnu, at once. A supematuial
of vision is possibly implied.
Ver. b. It hith bMa daUverad nnto ma. Satan
is represented In the Scriptures as the god of this
world, so that an element of truth is here con-
tained (see on Malt. iv. 8).
Vet. 8. The words : ' Get Ihee behind me,
Satan.' should be omitted.
Ver. 13. Had oomplatad areiT t
Not so definite as Matthew, who shows 1
third temptation (second here) ended in tl
drawal lA Satan. — Until a Beaton, an
tunity, a convenient season. Probably r<
more particularly to Ihe dosiiur scenes
Lord's life, when the agency 1
is asserted ; sec chap. xxii. 3, 53 ; John
comp. John viii. 44, where the opposilio
Jews is ascribed to the devil.
in Judas)
-IV. 30;
370 THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 14-32.
Chapter IV. 14-32.
Our Lord's First Preaching in Galilee ; First Rejection in Nazareth and
Withdrawal to Capernaum^
14 a A ND Jesus returned in the power of the Spirit into Gali- -» M*tt-ir.ia.
^^ lee : and there went out * a fame of him ^ through all the * vcr. 37.
15 region round about. And *^he taught in their synagogues, ^ se* Maw. ir.
being glorified of all.
16 And he came to Nazareth, ** where he had been brought up : i/chap.u.s^k
and, as his custom was, ' he went ^ into the synagogue on the * C6mp.MatL
17 sabbath day, and -^ stood up for* to read. And there was de- MaritYi!i,
livered unto him the book * of the prophet Esaias.*^ And when f 9??np- Acts
he had opened the book, he ^ found the place where it was ^^"^ ^
written,
18 ^ The Spirit of the Lord is upon me, x isA.hd.i,«.
Because he hath " anointed me * to preach the gospel ® to * Man. «. 5.
the poor ;
He hath sent me to heal the broken-hearted,® to preach ^^
deliverance^^ to the captives,
And recovering of sight to the blind.
To set at liberty them that are bruised,
19 ' To preach ^° the acceptable year of the Lord. . Lev.xw. lo.
20 And * he closed the book,^^ and he gave // again ^ to the min- h ver. 17.
ister,^* and sat down. And the eyes of all them that were ^ in
21 the synagogue were fastened on him. And he began to say
unto them. This day is this Scripture ^® fulfilled in your ears.
22 And all bare him witness,^" and wondered ^^ at 'the gracious ' p*. xir. a.
words ^® which proceeded out of his mouth. '"And they said, ""iSr.'iiii.
23 Is not this Joseph's son 1 And he said unto them. Ye will fVj^JfVi!"
surely ^ say unto me this proverb,^^ Physician, heal thyself : « fiatt. w. tj,
whatsoever we have heard done " in ^ Capernaum, do also here H^'ft'j^^
24 in thy ^country. And he said, *^ Verily I say unto you. No <» o4p.Matt.
25 prophet is ** accepted^ in his own country. But I tell you of a Mi[rk^in.4;
truth,^ many widows were ^ in Israel in the days of Elias,'^ / i>«ui.i^m^
when ^ the heaven was shut up three years and six months, ^ "Kin^xrH.
26 when great famine was throughout ^ all the land; But® unto
* a fame went out concerning him * he entered, as his custom was,
• omit for * a roll * Isaiah
* And he opened the roll, and ' omit hath * to bring good tidings
• the best authorities omit to heal the broken hearted ^° proclaim
** release ** roll ^* back ** attendant
^* omit them that were *® To-day hath this Scripture been
" witness unto him " marvelled ^* words of grace
* Doubtless ye will " parable "at ** thine own
2* acceptable ^ Of a truth I say unto you
^ there were many widows ^ Elijah
" there came a great famine over ^ And
Chap. IV. 14-32.] THE GOSPEL ACCORDING TO LUKE, 37 1
none of them was Elias ^ sent, *■ save unto Sarepta,*^ ^ «(y of '' ' ^"s**'^**
27 Sidon,^^ unto a woman that was a widow. And many lepers
were ^ in Israel in the time of Eliseus ^ the prophet ; and none
28 of them was cleansed, 'saving^ Naaman the Syrian. And all '« Kings r.i,
they in the synagogue, when they heard these things, were filled
29 with wrath,*^ And * rose up, and * thrust him^ out of the city, / Act«vii. 58;
and led him unto the brow of the hill whereon their city was ^1%.
30 built, that they might cast^ him down headlong. But he,
* passing through the midst of them, went his way,® » john riii.
31 'And^ came -down to Capernaum, a city of Galilee, and r S^rk fii,
22.
32 taught ** them on the sabbath days.^ And •* they were aston- w see Matt,
ished at his doctrine : *^ for his word was ' with power.*^ ^ ver. 36.
* but only to Zarephath '^ in the land of Sidon
•* there were many lepers •• Elisha •* but only
»* And they were all filled with wrath in the synagogue, as they heard these
things ^ insert they ^ cast him forth
M throw "• ( • ) instead 0/(9) *^ insert he
** he was teaching *' day. ** teaching ** authority.
Chronology. A number of events occurred fore the first rejection at Nazareth. Andrews
in Judea before the ministry in Galilee spoken of places it and the second Passover between vers,
in vers. 14, 15, according to Andrews the whole i^ and 14. — In their lynagogaei. Comp. vers,
of the first ^ear. (See notes on Matt. iv. 12 ; 16, 23.
comp. John 1. 35-iii. 36.) We hold that this re- Ver. 16. Kuareth, where he had been bronght
jection at Nazareth (vers. 16-30), is in its proper np. Comp. chap. ii. 40, 51, 52. — As his enitom
chronological position, and that a similar occur- was. This refers only to His coing into the aynst-
rence mentioned bv Matthew (xiii. 54-$8) and gogue; probably in this case the place of worship
Mark (vi. 1-6) took place later : i. This early rie had attended as a youth. Even though it were
rejection accounts for our Lord's removal from His custom to stand up and read, Luke's words
Nazareth to Capernaum, as the centre of His do not necessarily imply this, and hence do not
activity (Matt iv. 13). 2. The close of the sec- prove that the visit occurred later in His ministry,
tion (ver. ^i) indicates that Cap>emaum now be- He had never before taught in that synagogue,
came for the first time such a centre, though He and hence the allusion to His early habits ot piety
had abreadybeen there (ver. 23). 3. Two such is more suggestive. — And stood np to read. The
rejections, closely resembling each other in some ruler of the synagogue usually odled upon per-
features, are not impossible, while it is difficult sons of learning or note to read and explain, and
to believe that the event recorded by Matthew resp>ectable strangers were sometimes invited to
and Mark took place so early in the history. 4. All give a word of exhortation (Actsxiiu 15). The
notice of followers is omitted. Mark (vi. i) ex- exercises were under prop>er control. Our Lord
pressly states that His disciples followed Him on thus asked the privilege, which was the more
that occasion ; and the attempt to cast Him readily granted, as those present evidendv knew
down headlong could not have occurred so late of His previous activity elsewhere. This nrst ap-
in His ministry, without calling forth a demon- pearance of Jesus, as a public instructor, in the
fitration from tnese followers. If there was but synagogue He had attended in youth, before those
one rejection, Luke, who gives the most detailed among whom He had been brought up, assures
account, has probably put it in the proper place. His sympathy to those placed in similar circum-
Ver. 14. Betnmed, from Judea. See Matt, stances,
iv. 12 ; Mark L 14. The return was after John Ver. 17. And there was delivered to him, by
had been put in prison, and (according to An- the attendant of the synagogue. — A roll of the
drews) after he had been opposed in Judea (see prophet Isaiah, probaoly containing that book
John v.). — In the power of the S^rit. With the alone. The reading ot the Law nad already
victory over Satan new spiritual power is con- taken place, and that from the Prophets was to
trasted. — A fame, etc. In consequence of His begin (comp. Acts xiii. 15). The passage for the
teaching (ver. 15), or His miracles. What had day was from Isaiah. But it cannot to proven
previously occurred at Jerusalem (according to that the order of Scripture lessons, appointed by
John's account) would occasion such a fame ; in- the Rabbins, was in use at that time. — Fonnd the
deed the brief narrative implies many things not nlaee where it was written. When He unrolled the
mentioned here. book, His eye fell, accidentally some would say,
Ver. 1 5. And he tanght. Such teaching is ^avidentially^ we say, upon this passage. There
alluded to in ver. 16. According to Robinson, is no reference to looking for an appointed or
the second miracle at Cana (the healine of the appropriate passage. All calculations as to the
nobleman's son ; John iv. 46-54) occurred during time of year, based on the reading of this part of
the period here referred to and immediately be- Isaiah, are therefore excluded.
372 THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 14-31.
Vcr. i8. n* Bpiilt at thm Loid, etc. Quoted Lord is gracious, not without a reference to the
ficdy fiom the Greek version of Is. Ixi. 1, 2. year of jubilee, which also pointed to the Mes.
The words "to heal the broken hearted," were siah's coining and kingdom. It ^>rove3 nothii^
ituerted by the early transcribers, to conform to as to the length oi our Lord's mimstiT.
the original passage, — To lat mt llbtrty thtm that Ver. zo. jbidhe otowd ths ipU, or, 'rolling up
an bmiMd. Found in Isa. IviiL 6, not in Iii. 1. the roll.' How much he read is not known ; tlie
Our Lord read what was in the roll, but Luke usual lesson from the prophets is said to have
gives the general drift of the pas.
passage. The
11 may oe better
seen, when wc remember that it stands in the
middle of the third great division of the book of
Itaiah (chaps. xlix.-IjcvL), that namely, which com-
prises the prophecies of the peison, office, suffer-
comprised twenty-one verses, — To tb a;
whose duty il would be to put the roll back in 10
place. — JLoA Mt down, to explain what He bad
read, that being the usual position of those making
such expositions- It waa our Lord's usual postme
£ peison, office, suffer- when teaching. Comp. Matt. v. I ; Mark iv. i;
ingB, trium'ph,' and church of the Messiah; and liii. 3. — And tba ajM of all In the ajnacopM, etc
thusby implication announces the y^f^iRfW' 0/" a// The man brought up among thecn was about to
tiat went btfare, in Him who then addressed address them for the first lime ; the report from
them.' Atford. other places had preceded this visit ; the passage
Ver. 19. nu MwptaUs j«ftr of tha Lord. The read was remarkable, and doubtless there was
]rear, or definite appointed period, when the something in the appearance of our Lord, cs-
Rulniol • Joo.iK SynigdKi
pecially under these drcnmstances, which would
command unusual attention.
Ver. 21. And b« bagu to n.j. This was
both the actual beginning of His discourse, and
it* theme and substance. That He explained the
passage at some length seems probable from the
next verse. — T».daj hath this Soilptara hem fnl-
SUtd In TOUT •an. By the presence of Jesus the
Messiah speaking to them. Equally apt as an
opening sentence, and as the sum of His dis-
course. There was probably, however, no very
definite declaration of Ilis Messiahship.
Vet. It. And sU bora witnssa, /. r., favorable
witness. — Woidl of stsm. He had evidently
spoken at some length, 'Grace' here refers to
tae beantyof His discourse, and not to its fniwo/
quality. Tbey liked His 'manner,' and as this
was all, eo soon as the 'matter' began to aflcct
them unpleasantly, they rose in anger against
Him. Marvel at words of gmccfulTtesS is asmall
result for the preacher. — If BOt this JoMph't
■ont The wonder was that such graceful words
could be spoken by 'Joseph's son,' implying a
contempt of His supposed origin, and en<y cf
Him as such a preacher. The feeling was rutonl,
but not the less sinful. No mention is nude of
His brothers and sisters, as in the accounts c(
Matthew and Mark.
Vcr. 33. Donbtlasi ja wiU *av. This reply is
based upon something deeper than the question
of vcr. *J. The tone throughout is that of reproof.
— nil psraUa. A proverb, according to our
use of terms, but a proverb is usually a condensed
parable.seep. ri?. — Phjlioita, Luke, the physi-
cian, presents Christ as the Physician ; our Lord
implies that this is His office. — HmI OyHtf.
Help thine own countrymen, who are naturally
nearest to thee. Others paraphrase it : If thoB
wilt be a helper of others (physician), help thyself
from the want of respect and esteem among os^
by working miracles here as thou hast done in
Capernaum. The former seems the more natural
explanation. Comp. the similar reproach at the
cruciSxicFH 1' Himself He cannot save'], the one
Chap. IV. 14-32.] THE GOSPEL ACCORDING TO LUKE. 373
is the natural development of the other, envy 26) and the ruler's son at Capernaum (John iv.
ripening into malice. — Done at Capernaum. On 46).* This early reference to blessing on the
Capernaum, see Matt. iv. 13. The correct read- Gentiles would rejoice the heart of Theophilus.
ing may mean ' done far dapemaum.' He had Ver. 28. Fillea with wratlL The wrath was
certainly been already active there. The inhabi- sinful, but natural. They were angry at the rc-
tants o£^ Nazareth would naturally be jealous of buke, but their conduct only proved its justice,
the larger place, and might hope that He would We restore the more graphic order of the
make His early home the centre of miraculous original.
displays. Local pride was involved, and the Ver. 29. And they roee np, tumultuously from
material advantage was the only motive of any their seats in the synagogue. — Cast him forth.
wish they had for His presence among them. Forced Him out, expelled Him. — Led him. That
Evil men may boast of a distinguished Christian He was in their custody is evident — Unto the
townsman. hfov of the hill whereon their d^ was hnilt.
Ver. 24. Ko prophet is aeeeptahle, etc Hence Nazareth still answers to this description. The
the proverb, ' Physician, heal thyself,' could not precipice was probably that behind the Maronite
be fulfilled, /. /., He could not work here as in church at the present head of the town, and not
Capernaum. The similarity of thought with the the so-called Mount of Precipitation, which lies
sa)'ing in Matthew and Mark is an argument for two miles from Nazareth. — Throw him down
the identity of the visits, the great dinerence of head-long. Compare the Tarpeian rock at Rome,
form is a stronger argument against it from which the Roman mob cast unpopular per*
Ver. 25. Bnt of a tmth I say onto yon. God sons,
had enabled the two greatest prophets in Israel Ver. 30. But he pasting through the midst of
to grant the greatest blessincs to foreigners, them. As the Nazarenes had Him in custody
Our Lord places Himself beside these prophets, there was something miraculous in this escape.
His hearers would regard this as presumptuous. That they were struck blind, or that He became
He implies that His course was also ordered by invisible, is not in accordance with the expression,
God, and thus gives a hint of God's rejection of ' passing through the midst of them.' By allow-
those rejecting Him. Even if the Nazarenes did ing * His personal majesty ' to appear. He might
not perceive this, as Jews they would dislike the ef&ct this escape, but it cannot be explained as
reference to Divine favor shown to the Gentiles, the result of merely human decision, however
This will account for their ra^e, and the whole potent that has been in disorderly mobs. The
occurrence, including the historical examples, is view that He, visible to them all, passed through
prophetic of the treatment He received at the them, making them feel His superhuman power
hands of the Jewish nation. The boldness with restraining them, showing them their own power-
which He adduces these unwelcome illustrations lessness against Him, presents no difficulty to
shows that He had already given up the hope of those who believe in miracles, and such a mira*
winning His hearers. Knowing His patience we cle was called for. His time was not yet come,
may \vitx that their jealousy and hardness of and He would thus protect Himself. Besides, they
heart was greater than the narrative itself has had demanded a miracle, and now they obtained
stated. He knew His audience because He had one, — a miracle of judgment on them all, not
lived among them, as well as from His super- only in the restraint then put upon them, but in
human knowledge. On no theory of His Person, the consequence, namely, tnat He went his way.
can He be accused of harshness. — Three years We suppose directly to Capernaum, without re-
and sis months. On this drought and famine in turning to Nazareth at all.
the days of Elijah, see I Kings xvii., xviii. i Ver. 31. Came down to Capemanm, which was
Kings xviiL i, implies that the drought ended in situated on the lake, Nazareth being higher on
the third year. James v. 17, agrees with the the hills. — A city of Oalilee. This explanation
verse before us. This period of time (the half made by Luke, and the close connection with the
of seven years^ was considered by the Jews a occurrence at Nazareth, lead us to maintain the
solemn and onunous one (comp. Dan. xiL 7), but usual view, that this was the transfer from Naza-
that in this case the exact period is probably reth to Capernaum, mentioned in Matt iv. 13. —
eiven. The ' third year ' (i Kin^ xviii. i) is to And he was teaching thnn. This was His habit
be counted from the arrival of fllijah in 2^re- But the reference here is to a particular occasion,
phath, where the drought had already prevailed hence the clause should be separated from the
for some time ( i Kings xviL i-io). preceding. On the substance of His teaching at
Ver. 26. ZarephaUL The Hebrew form (i this time, comp. Mark L 15. — On the Sabbath-
Kings xvii. 9). Now called ' Surafend,' a large day. A particular day when the miracles were
inland village half-way between Tyre and Sidon. wrought (vers. 33-40). For convenience of com-
The ancient city was probablv on tne coast (which parison, however, we join the verses to this sec-
has greatly changed), and oelonged to the terri- tion.
tory of Sidon, hence, in the land of Sidon (or, Ver. 32. At his teaehing. Not simply at the
' Sidonia '), according to the correct reading. manner, as in Nazareth. — For his word was with
Ver. 27. Xany lepers. In 2 Kings vii. 3, four authority. The same idea is expressed in Matt
are spoken of, in the time of Elisha the prophet. viL 2^ 29. The comparison with the astonish-
— Naaman the Syrian, see 2 Kings v. 1-19. The ment in Nazareth suggests, that they felt more
miracles wrought by Elijah and Elisha in the than the tone of authority ; they must have felt
cases referred to * have a close parallelism with the authority itself. He not only claimed power
those of the Syro-Phoenician woman (Mark vii. in His words, but exercised it with His words.
374 THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 33-44-
Chapter IV. 33-44.
Miracles at Capernaum, and Subsequent Activity,
33 * A ^^ ^^ ^^ synagogue there was a man, which had a spirit « makkI ai
-tx. of an unclean devil,^ and ^ cried out with a loud voice,
34 Saying,^ Let us alone ; * what have we to do with thee, thou
Jesus of Nazareth ? art thou come to destroy us ? I know thee
35 who thou art; the Holy One of God. And Jesus * rebuked * v*'"*'-
him, saying, Hold thy peace, and come out of ^ him. And when
the deviP had thrown him^ in the midst, he came out of ^ him,
36 and hurt him not.^ And they were all amazed,^ and spake
among themselves,® saying. What a word is this ! ^° for * with au- c vcr ja.
thority and power he commandeth the unclean spirits, and they
37 come out. And ** the fame of him went out ^^ into every place d vcr. 14.
of the country ^ round about.
38 'And he arose out of^^ the synagogue, and entered into * MA-rr-viu
Simon's house. And Simon's wife's mother-^ was taken ^* with makki. 29
39 a great fever ; and they besought him for her. And he stood >^ ^atL ir. 24
over her, and ^ rebuked the fever : and it left her : and imraedi- ^ !lf **\,^j;
' ' 36; Mark
ately she arose ^^ and ministered unto them. iriii^V4?*^^
40 Now ^® * when the sun was setting, all they that had any sick * conjp-.
with divers diseases brought them unto him ; and * he laid his ' se* Mark v.
41 hands on every one of them, and healed them. *And devils ^" * Mark i 34.
also came out of ^ many, crying out, and saying. Thou art Christ ^^ / see Matt,
'the Son of God. And he ^ rebuking thein ^^ suffered them not to m ver. 3$.
speak : for ^ they knew that he was ^^ Christ.
42 * And when it was day, he departed ^ and went into a desert; « ma«ic i. js
place : and • the people ^^ sought^ him, and came unto him, and * co^ixMark
43 stayed^ him, that he should not depart^ from them. And^
he said unto them, I must preach ^ the kingdom of God to ^*
other cities also : for therefore am ^ I sent.
44 And he preached t^ in the synagogues of Galilee.^ > comp.Mark
* demon ■ insert he • omit saying * Ah ! * from
* insert down ^ having done him no hurt ' amazement came upon all
* they spake together, one with another ^^ What is this word ?
" there went forth a rumor concerning him ^^ region
" rose up from " h olden ^ rose up " And
" demons " omit Christ ^* And rebuking them, he * because
^ insert the ^a came out ^s multitudes «* insert after
^ would have stayed *• go ^ But ^ bring the good tidings of
® was ** Judea, but many ancient authorities read Galilee.
Chronology. This section corresponds ex- this chapter, and in the former passage it is dis-
actly in its details with Mark L 21-39 (Matt. viii. tinctly asserted that the four disciples went with
14-17 is the parallel to vers. 38-42). Mark is Him into Capernaum on this occasion. The
more exact in placing these occurrences after the miraculous draught of fishes (chap. v. i-i i) there-
calling of the first four Apostles. Ver. 38 implies fore took place after the rejection at Nazareth,
a previous intimacy with Simon Peter. Mark i. and before the miracles here recorded.
21, 22, corresponds exactly with vers. 31, 32 of Vers. 33-37. The Healing of a Demoniac
Chap.V. i-ii.] THE GOSPEL ACCORDING TO LUKE. 375
in the synagogue at Capernaum. See on Mark brought out — The crying out of the demons is
i. 23-28. — A i^irit of an nnoleaa denum (ver. 33). more distinctly asserted here (ver. 41), but the
Mark : * in mi unclean spirit' * Spirit ' is defined prohibition mentioned by Mark includes this,
by ' unclean demon ; ' the word ' unclean ' being * Christ ' (ver. 41 ) is to be omitted,
inserted, either because in Greek ' demon ' mi^ht Vers. 42-44. Retirement and Subsequent
be either good or bad, and Luke, when speakmg Preaching. Mark (i. 35-39) is much fuller,
of a ' demon ' for the first time, would naturally The difference in the ivoras of the two accounts is
define which kind he meant ; or p>erhaps, because remarkable. — Bring th* good tidings. Lit,
the effect upon the possessed person made the ' evangelize.' The word does not occur in Mat-
word peculiarly appropriate. — Ah! The word thew and Mark. — For thoref ore was I Mnt (ver.
occurs only here. In the parallel passage (Mark 41). *For to this end came I forth' (Mark),
i. 24) it is to be omitted. It means either ' let be,' The two independent accounts suggest the har-
* let us alone,' or more probably, ' Ah 1 ' a cry of mony of will between the Father and the Son in
wonder mixed with fear. — Having done him no the coming work of Redemption. — HoproMdiod
hnrt. This detail is added by Luke, the physi- (was preaching, continued to preach) a different
cian. — What is this wordi Of what kind is it? word from that in ver. 43, meaning to proclaim
For, or ' that,' with authority and power (ver. as a herald does. — In the iynagogoes of Jndaa
). The former refers to the power which He (ver. 44). This is the more probable reading. If
ad, the latter to its exercise. the common reading be accepted, we can identify
Vers. 38-41. Healing op Simon's Wipe's this journey with that spoken of in Mark L 39.
Mother, etc. See on Matt viii. 14-17 ; Mark i. Luke probably gives here a general sketch of our
29-34. The definite language of Mark i. 29, as Lord's first circuit in Galilee, and includes also
well as that of ver. 38, show that this miracle oc- the journey to Jerusalem, mentioned in John v.,
curred immediately after the one last recorded, which took place not very long afterwards (or
(The deviation from the chronological order in before, according to some). It is characteristic
Matthew's account can be readily explained. ) — of Luke to sum up or anticipate this. But as
With a great fever (ver. 3^). A technical medi- none of the first three evangelists ever allude to
cal expression, used by Luke only. — And he these earlier journeys to Jerusalem, and such an
stood over her (ver. 39). Peculiar to Luke, but allusion here seemed strange, the transcribers
hnplied in the other accounts. — Laid his hands on soon changed * Judea ' into ' Galilee,' which is
erery one of them (ver. 40). Peculiar to Luke, found in many ancient authorities. The latter
The toilsome nature of our Lord's activity is thus reading is, however, retained by many editors.
ha
Chapter V. i-ii.
T/ie Miraculous Draught of Fishes ; the Call of the Fis/iermen,
" A ND ^ it came to pass, that,^ as ^ the people * pressed upon « g^^f-j^ ^g
t\ him to hear ^ the word of God, he stood ® by * the lake of ["^?*
Gerihesaret, And^ saw two ships® standing by the lake : but ^^"**
40-
the fishermen were * gone out of them, and were washing their * „"™iSS'''
3 nets. And he entered into one of the ships,® which was rii'sl Vul
Simon's, and prayed ^^ him that he would thrust out ^^ a little *'*
from the land And * he sat down, and taught the people ^* out c CompMatu
4 of the ship.^® Now ^* when he had left speaking, he said unto Markiv. i.
Simon, * Launch ^^ out into the deep, and let down your nets *i compjohn
5 for a draught And Simon answering said unto him,^® • Master, * ^^^ »»«»
■^we have^^ toiled all the^ night, and have taken ^® nothing: »4, as; ix.
33t 49 * xvM.
6 nevertheless* at thy word I will let down the net.^^ And when ^^^niy.
they had this done,^ * they inclosed a great multitude of fishes : "*• ^'
7 and their net brake.® And they beckoned unto ' their part- r Job xH. 6.
* Now * omit that • while ^tmultitude
^ and heard * that he was standing ^ insert he
• boats • had " asked ** to put out
" multitudes " boat " And " Put
*• answered and said " omit have ** omit the
^ took * but ^ nets " having done this
^ the best authorities read n^is were breaking.
376 THE GOSPEL ACCORDING TO LUKE. [Chap. V. i-ii.
ners,** which were ^ in the other ship,^ that they should come
and help them. And they came, and filled both the ships,® so
8 that they began to sink. When Simon Peter saw //, he ^ fell
down at Jesus* knees, saying * Depart from me ; for I am a sin- * %* M*tL
9 ful man, O Lord. For he was astonished, and^^ all that were ^IfS:*J^*
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 henceforth thou shalt * catch men. « 21-1111.11.16.
1 1 And when they had brought their ships ® to ^ land, * they * ^'l*^^!?'*"'
forsook ®^ all, and followed him ^"' **•
** fellows omit which were
^ But Simon Peter, when he saw it,
^ amazement seized on him, and on ^ and likewise on
» who ^ insert the " left
Time. The miraculous draught of fishes took — Taught the multitude! out of the boat. Comp.
place shortly after the rejection at Nazareth, but Matt xiii. 2.
before the healing of Simon's mother-in-law (chap. Ver. 4. Simon. Evidently the steersman of
iv. 38, 39) ; for at that time these four fishermen the boat. — Put out into the deep, i» e., the deep
were aQready in close attendance upon our Lord water. Luke sdways uses proper nautioil phrases.
(Mark L 29, 30). The indefinite language of Addressed in the singular, to Simon. — Let down
Luke in regard to time, plainly admits of this view, vour nets. Addressed to all the fishermen in the
Identity with the occurrence related in dif- ooat Our Lord first makes a slight request of
ferent form by Matthew (iv. 18-22) and Mark (i. Simon, then after His discourse a greater one,
16-20). Reasons for believing that all three £van> calling for more confidence in Himself.
felists refer to the same call of the fishermen, Ver. 5. Kaster. Not ' teacher,' but a title of
f atthew and Mark giving prominence to the call, respect, not involving a close personal relation,
and Luke to the miracle which preceded it, and — We toiled. Not * have toiled,' for that implies
prepared for obedience to it : (i.l Luke intends that they had just stopped. Peter gives an ac-
us to understand that this was the call of Peter count ot the last night's labor. — All night. The
and his companions to follow Christ constantly, usual time for fishmg, comp. John xxi. 2. — But,
(2.) A repetition of the promise to make them not ' nevertheless.' — At thy word. On account
* fishers of men * b improbable. (3.) A two-fold of thy word. This involved faith, yet the pro-
leaving of their nets is equally so. (4.) The verbial superstition of fishermen may nave entered
omission of the miracle by the other two Evange- here. — I will let down the nets. He speaks as
lists is not against the identity, for such omissions the director of the fishing party. — The signifi-
occur when there can be no doubt that they are cance of this verse for ' fishers of men * is obvi*
telling of the same occurrence. (5.) A previous ous.
acquaintance with Peter seems to be implied here, Ver. 6. HaVlnff done this. A number were
but that does not prove that he had been called engaged. — Were Breaking, /. ^., ' began to break,'
before, for John (i. 41, 42) tells us of an acq^uaint- just as in ver. 7, ' were sinking ' means ' began to
anceship before the call. (6.) No mention is sink.' The nets did not break, nor the boats
made of Andrew, but ver. 9 tells of others in sink. God sometimes allows dangers to begin,
Peter's boat, while in chap. vi. 14 Andrew is that our faith may be increased,
mentioned as having already been a disciple, and Ver. 7. Beekimed. Probably on account of
then chosen as an Apostle. Peter here is an ex- the distance ; not from amazement, as some of
ample for us : To hear when the Lord speaks ; to the Fathers have thoup^ht Fishermen's signals
labor when He commands ; to believe what He Vequire little explanation. — Their fellows, fL ^.,
promises ; to follow whither He calls. The the sons of Zebedee (ver. 10). Not nec^sarily
fishermen were blessed while laboring in their * partners.'
own calling. Ver. 8. Simon Peter. His full name is given
Ver. I. The multitude. His influence was al- at this turning-point of his life. — Fell down, etc
ready great — The lake of Oennesaret, i. e., the Not an act of worship, but a recognition of God's
Sea of Galilee (see on Matt iv. x8). Luke alone power in Jesus. — Depart from me. Go out from
uses the former name. me, /. e,, from my boat This is like Peter.
Ver. 2. By the lake. Either by the shore of This miracle took place not only in his presence,
the lake, or possibly drawn up on the shore. — but in his boat, his net, his fishing. — For I am a
Washing their nets. After the night of toil alnful man. It was not superstition, but a sense
(ver. 5). of unworthiness. In Jesus he recognized to some
Ver. 3. Whioh waa Simon's. This does not extent the holiness as well as the power ol God.
prove Simon to be the older brother. As our Such a feeling always exists in similar cases. But
Lord walked on the shore of the lake. He came Christ makes ' sinful man ' at peace ¥rith a holy
first to this boat, and Simon was probably near it God. It is not necessary to suppose that Peter
Chap. V. 1-39.] THE GOSPEL ACCORDING TO LUKE. 377
had but lately committed some crime, that he felt on Matt iv. 19. Here the three narratives coin-
the want of faith in what he had said before (ver. cide.
O, that he was afiraid of drowning, or that he Ver. 11. TImj Ifift alL The special call to
nad left the Master and now felt that he had James and John (Matt. iv. 21) probably inter-
been guilty in so doing. Our Lord knew how to vened. — Followed him. Luke thus indicates
answer better than Peter did to ask. Instead of that they thenceforth constantly attended Him.
departing from Peter, He drew Peter to Himself, The whole occurrence was allegorized very earlv :
and the reason Peter urged was the reason for the boat being taken as representing the Churcn ;
making him cling more closely to his powerful the net, doctrine ; the sea, the heathen world ;
and holy Master. the bursting oi the net, heresies. The fish was a
Ver. 9. Amaiomont Miiad, etc. This miracle favorite symbol among the early Christians, es-
seems more than one of knowledge. It is true the pecially as the initial letters of the Greek phrase :
shoals of fish in the lake are very thick, but the Jesus Christ, son of God, Saviour, made up the
promise of ver. 10 (' Henceforth thou shalt catch word meaning fish (I^^)* Much of this is land-
men ') points to an influence of Christ's upon the ful. The miracle after the resurrection (John
fish. Trench : ' Christ here appears as the idlea/ xxL), in which Peter was equally prominent, when
man, the second Adam of the eighth Psalm : the Shepherd's duty was added to (hat of the
** Thou madest him to have domimon over the Fisher, forms a parallel and contrast to this one.
works of thy hands: Thou hast put all things The earlier miracle is 'symbolical of the gather-
under His feet — the fowl of the air, and the fish ing of men into the outward kingdom of God on
of the sea, and whatsoever walketh through the earth, from which they may be lost ; ' the later
paths of the seas " (vers. 6, 8).' one of ' the gathering of the elect souls into the
Ver. la James and Johk. See on Matt x. 2. kingdom of glory, none of whom will be lost.'
~ Prom henceforth thoa ihalt oatoh men. See Trench (after Augustine).
Chapter V. 12-39.
T/te Healing of a Leper; Events grouped together by Three Evangelists.
12 A ND it came to pass, when * he was in a certain city ,^ "be- » matt. riu
/j^ hold a man full of leprosy; who seeing Jesus fell ^ on his '^'^\^
face, and besought him, saying, Lord, if thou wilt, thou canst
1 3 make me clean. And he put * forth his hand, and touched him,
sa)ring, I will : be thou clean.^ And immediately ^ the leprosy
14 departed from him. And he charged him to tell no man : but
go, and shew thyself to the priest, and offer for thy cleansing,
according as Moses commanded, for a testimony unto them.
I s * But so much the more went there a fame abroad of ^ him : and ^ Cqrai>.Mark
great multitudes came together to hear, and to be healed by
16 him ® of their infirmities. And * * he withdrew himself into the ^Comp. Mark
wilderness,^^ and prayed. ▼»• la; ix. '
17 And it came to pass on a certain day,^* as he was teaching,
that ^^ there were Pharisees and * doctors ^* of the law sitting by, a acu ▼..s4 ;
which ^* were come out of every town ^ of Galilee, and Judea, ©wM/ciip.*
and Jerusalem : and • the power of the Lord was present to heal * sic chap.
!8 them.^® -^And, behold, men brought in^^a bed a man which / matt. «.
was taken with a palsy : ^® and they sought means ^^ to bring him ii- j-«a.
19 in, and to lay him before him. And when they could not find ^
by what way they might bring him in because of the multitude,
* while * one of the cities • and when he saw Jesus he fell
* stretched • made clean • straightway
' abroad the report concerning • omit by him • But
*® in the deserts " one of those days ^^ that he was teaching, and
" teachers " who " village *• was with him to heal
^^ bring on >* that was palsied 1* omit means ^ not finding
!.
378 THE GOSPEL ACCORDING TO LUKE. [Chap. V. 12-3^
'they went upon^^ the housetop, and let him down *through ^ ' ^-^
20 the tiling 22 with ///> couch into the midst before Jesus. And ^^-^^
when he saw ^ their faith, he said unto him,a* Man, thy sins are * ^^^^
21 forgiven thee. And the scribes and the Pharisees began to
reason, saying, Who is this which ^ speaketh blasphemies ?
22 Who can forgive sins, but God alone ? But when Jesus p)er-
ceived their thoughts, he answering^ said unto them, What
23 reason ye in your hearts? Whether is easier, to say, Thy
24 sins be*^ forgiven thee ; or to say. Rise up® and walk? But
that ye may know that the Son of man hath power ^ upon earth
to forgive sins, (he said unto the sick of the palsy,)** I say unto
thee. Arise, and take up thy couch, and go into ^^ thine house.
25 And immediately he rose up before them, and took dp that
whereon he lay, and departed to his own® house, glorifying
26 God. And they were all amazed,^ and they glorified God, and
were filled * with fear, saying, We have seen strange things * chap- ^
to-day. UJ^i""^
27 And * after these things he went forth, and saw^ a publican, * matt. b
named Levi, sitting at the receipt of custom : and he said ^ unto "• m^*.
28 him. Follow me. And ' he left ^ all, rose ^ up, and followed ' Comp tw.
20 him. And Levi made him a great "* feast in his own ® house : «■ chap. nw.
and " there was a great company^ of publicans and of others mComp.ehap.
30 that sat down ^ with them. But their scribes and Pharisees ^ ^' **
I murmured against his disciples, saying, Why do ye eat and
31 drink with*^ publicans and sinners? And Jesus answering
said unto them, They that are whole ^ need not *^ a physician ;
32 but they that are sick. ^'I came not*^ to call the righteous,** * Comp. joha
33 but sinners to repentance. And they said unto him. Why do *^
the disciples of John fast often, and make ^ prayers, and like- > ^^^^p- »• »'•
wise*^ t/te disciples of the Pharisees ; but thine eat and drink ?
j 34 And he ^ said unto them, Can ye make the children ^ of the
35 bridechamber fast, while the bridegroom is with them ? But
the ^ days will come," when ^ the bridegroom shall be taken
away from them, and^ then shall ^ they fast in those days.
36 And he spake also a parable unto them ; No man putteth a
piece of a new garment upon an old ; if otherwise, then both
« up to ^ tiles 28 seeing 24 ^^^ unto him
2* that *• But Jesus perceiving their reasonings, answered and
^ are 28 Arise *• authority
•> him that was palsied '^ unto *» ^^j^// Q^n
] ;[ ** astonishment seized on them all '* beheld
" place of toll, and said " forsook ^ and rose
•* multitude *• were sitting at meat
*o the Pharisees and their scribes ** insert the
*2 in health *' have no need of *♦ am not come
** righteous men *• omit why do *^ insert also
*» Jesus *» sons «> omit the " ( ; ) instead of ( , )
'* and when *• omit and ** will
I I
Chap. V. 12-39.] THE GOSPEL ACCORDING TO LUKE. 379
the new maketh a rent, and the piece that was taken out of the
37 new agreeth not with the old.^ And no man putteth new wine
into old bottles;^ else the new wine will burst the bottles,"
38 and ^^ be spilled, and the bottles *® shall * perish. But new wine
39 must be put into new bottles ; *® and both are preserved* No
man also®^ having drunk old wine straightway® desireth nev/;
for he saith, The old is better.^
^ No man rendeth a piece from a new garment and putteth it upon an old
garment ; else he will rend the new, and also the piece from the new
will not agree with the old.
*• skins '^ and itself will " will *• fresh skins
^ omit and both are preserved. ** And no man •* omit straightway
*3 good.
Chronology. The occurrences mentioned in 'saw' (Matthew and Mark); observed, noticed,
this section are detailed by Matthew and Mark, looked on. — Forsook all Peculiar to Lukd It
The latter (i. 40- ii. 22) places them in the same implies not only the actual relinquishment of
order, but Matthew inserts the healing of the leper what he was then doing, but the spirit in which
immediately after the Sermon on the Mount (chap, he followed.
viiL 1-4), and groups the other events together Vers. 29-39. Levi's Feast, etc This oc-
after the return from Gadara (ix. 2-17). The curred at a later date. See on Matt. ix. 10-17 >
order of Mark, up to the call of Levi (Matthew), Mark ii. 15-22.
is exact, but Levies feast belongs to a later period. Ver. 29. A great foait for him in hii hoiue.
See on Matt. ix. 2-17 ; viiL i ; comp. Mark i. 40- Mentioned by Luke only, but implied in the other
iu 22. The chief peculiarity of Luke's account accounts,
is in ver. 39. Ver. 30. Why do ye oat, etc. Matthew and
Vers. 12-16. Healing of a Leper. One of Mark represent the objection as raised against
the eities (ver. 12). Probably not Capernaum. — the conduct of our Lora. But the disciples also
Full of leproey. A term of medical accuracy, ate with the publicans and sinners. The result
probably referring to the severity of the disease would be a protest from the Pharisees against
m this case. On this disease, see Matt. viii. 2. both the Master and His disciples.
In ver. 14, there is a change to the direct address : Ver. 33. And they Mid to him. This seems
but go, and shew thyself, etc. Ver. 16 breaks off to refer to the Scribes and Pharisees (ver. 30).
the direct connection of time with what follows ; Matthew makes * the disciples of John ' the ques-
the length of the interval is uncertain. tioners, and Mark joins both classes. Both were
Vers. 17-26. Healing of the Paralytic, present; they were together in their practice
See on Matt ix. 2-8 ; Mark iL i-i2. This ac* (see on Matt. ix. 14), as probably in their objec-
count contains marks of independence. tions. — The disoiplei of John, etc. This is not
Ver. 17. On one of those days. Probably re- in the form of a question. — And make prayen.
ferring, but very indefinitely, to the preaching tour Peculiar to Luke. It refers to stated prayers,
of chap. iv. 44. — Pharisees and teaehen n the like those of ascetics.
law. Peculiar to Luke ; but the other Evangelists Ver. 34. Can ye make, etc. Luke brings out
speak of the ' scribes ' as objecting. — Ont of ewy the reason why the objectors must fail to make
village, etc From all parts, not necessarily the disciples fast.
from each and every village. — JemsalenL Prol)- Ver. 35. See on Matt. ix. 15. Observe the
ably they had come with hostile purpose, since solemni^ of the correct reading,
on this occasion we first discover an indication of Ver. 36. Else he will rend the new, and also,
antagonism. — And the power of the Lord was etc This part of the verse differs from the par-
with him to heal. Some authorities read : ' that allel passages, in representing a double disadvan-
he should heal them.' ' Lord ' refers to God, tage. ' In Matthew and Mark the misc^pf done
although Luke often applies the term to our is differently expressed. Our text is verv sie-
Lord. nificant, and represents to us the spoiling ox bom
Ver. 19. Through the tiles. The tiles on the svstems by the attempt to engraft the new upon
fiat roof of the house itself were removed (see on tne old : the new loses its completeness ; the aU^
Mark ii. 4). its consistency.' Alford.
Ver. 21. Began to reason. The opposing Vers. 37, 30. See on Matt ix. 17. Few pas-
thought arose at once, and it was soon answered, sages given oy all three Evangelists have been
Ver. 26. And astonishment seised on them all, so altered by the copyists, and in none does the
etc Luke alone mentions all three emotions of independence of the three appear more clearly,
wonder, gratitude, and fear. Matthew speaks of Ver. 39^ And no man harag drank dUl mie
the last two ; Mark of the first two. Matthew in- deeizeth new ; for he saith. The old is good. Some
dicates that these feelings were those of the authorities read ' better ' (as in £. V.) ; a readifijg
people, not of the scribes and Pharisees. — due to an attempt to explain the sense. This
Strange things. Our word paradox is taken verse gives completeness to our Lord's discourse
from the word here used. and contains the final answer to the objection
Vers. 27, 28. The Call of Levi. See on raised in ver. 3^. There is no comparison be-
Matt ix. 9; Mark iL 13, 14. — Beheld, more than tween the relative excellence of new and old
38o THE GOSPEL ACCORDING TO LUKE. [Chap. VL i-ii
wine, but simply a statement of the wish (* desir- is Jewish ; the ' new,* what is distinctively Chris-
eth *) of one accustomed to drinking old wine, tian, the ^race and freedom of the gospcL — The
The one accustomed to the old wine, says : the first disciples, as Jews, were not ready at once to
old is pleasant, good enough for me, I have no relish the new wine. — The warning against bring-
desire to try the new. This is precisely the at- ing legalism into the gospel is contained in ^!
titude of a false conservatism. The original ap- the accounts ; but here we have a much needed
plication to the objectors was intended by our admonition to patience. Even if men oppose the
Lord mainly for the instruction of His own dis- new and the true, because they are content with
ciples, to show ' how natural it was that disciples the old, and will not take the trouble to examine
of John and of the Pharisees could not bring what is new, much less to recognize any ezcel-
themselves to give up the old forms and ordi- lence in it, let us not ^ow weary. * Rom. jdv.
nancea^ which had become dear to them, and to contains the best practical commentary on this
substitute the nrw life according to His princi- word of the Lord.'
pies* (Meyer). The* old' throughout is what
Chapter VL i-il
Two Sabbath Miracles and Discussions,
1 o A ND It came to pass on the second sabbath after the first,^ • i^rSt^Sic
-^^ that he went ^ through the corn ^ fields ; and his disciples " *^"**'
plucked the ears of com,^ and did eat, rubbing them in their
2 hands. And * certain of the Pharisees said unto them,^ Why
do ye that which is ^ not lawful to do on the sabbath days ? *"
3 And Jesus answering them said, Have ye not read so much as ®
this, what David did, when himself® was a hungered, and they
4 which ^^ were with him ; How he went ^^ into the house of God,
and did take and eat the shewbread, and gave also to them that
were with him ; which it is not lawful to eat but " for the
5 priests alone ? And he said unto them, That ^ the Son of man
is Lord also ^* of the sabbath.
6 And it came to pass also ^^ on another sabbath, that ^he en- ^ matt »«
tered into the synagogue and taught : and there was a man ui i^
7 whose ^® right hand was withered. And the scribes and Phar-
isees watched him, whether he would heal on the sabbath
8 day ; ^*^ that they might find an accusation against ^^ him. But
* he knew their thoughts, and said to the man which had the ^ see Man.
IX. 4
withered hand,^® Rise up, and stand forth in the midst And
9 he arose and stood forth. Then said Jesus ^ unto them, I will
ask you one thing ; ^^ Is it lawful on the sabbath days ^ to do
10 good, or to do evil ? ^ to save life,^ or to destroy it f And
looking round about upon them all, he said unto the man,^
Stretch forth thy hand. And he did so : and his hand was re-
1 1 stored whole as the other.^ And ^ they were filled with *'mad- '^ ^Tim. iu 9
* a sabbath, but many ancient authorities insert second-first
* was going • grain * But • omit unto them
* it is ' day ? ^ gygn » he
^^ he and they that *^ entered *' save " omit i\izt
** even *• omit also *• there, and his " omit day
" how to accuse ^* his hand withered ^ And Jesus said
" I ask you " omit days *" harm ? « a life
^ him *• the best authorities omit whole as the other " But
Chap. VI. I-I9.] THE GOSPEL ACCORDING TO LUKE. 381
ness ; and communed one with another what they might do to
Jesus.
See on Matt xii. 1-14 ; Mark ii. 23-iiL 6. so that we cannot thus determine the tune of year.
Lake*8 account resembles more closely that of The common view makes this the first event after
Mark, but the arguments in regard to Sabbath the second Passover, and seeks here a confirma-
observance are found in both the other narra- tion. But according to Andrews it was two
tives. There are a few new details, one of which months after that Passover, in the first vear of
(the common reading in ver. i) has caused much the Galilean ministry. — Bobbing them wiUL their
difficulty. handi. Peculiar to Luke. The form indicates
Ver. I. On a sabbath. The common reading that they rubbed and ate, as they went.
* second-first,* has eood support ; but is omitted Ver. 2. ' Unto them Ms to be omitted. Still
in the oldest and best manuscripts. It is prob- the disciples are addressed, in Matthew and
able that this unusual phrase arose from the put- Mark, our Lord. They remonstrated with those
ting together of two Greek words (second . . who did the unlawful act, but would make our
first), which had been written in the margin to Lord responsible for it.
distinguish this Sabbath respectively from that Ver. ^. EaT9 ye not read even this 1 A strong
mentioned in iv. 31, and that in ver. 6. Many, expression (comp. Mark xii. 10) implying their
however, think the singularity of the phrase led utter ignorance of what the Scriptures meant
to the omission. If Luke did use it, the mean- Ver. 5. In one of the old manuscripts, this
ing must have been one known to Theophilus. verse is placed after ver. 10, and instead of it
Explanations of the common reading : ( I ) That here words to this effect : ' Observing on the
it meant a feast day immediately following the same day^ one laboring on the Sabbath, He said
Sabbath (but thus the controversy about Sabbath to him : if thou knowest what thou doest, thou
observance loses much of its pomt) ; (2) a Sab- art blessed ; if thou knowest not, thou art cursed
bath preceded by a feast day ; M the first day and a transgressor of the law.' But it is improb-
of unleavened bread ; M^ Sabbath following the able that any one would have been thus laboring,
second day of the Passover^ from which the seven or that our Lord would thus create needless op-
weeks to Pentecost were reckoned (the usual position and misunderstanding,
view) ; (4) the first Sabbath of the second month ; Ver. 6. (hi another sabbath. Probably the
(5) the first Sabbath of the second year in the next one. This seems more likely than that the
cvcle of seven years. This would fix the date as next day was observed as a Sabbath. — Bight
tne first Sabbath in the month Nisan^ u. c. 782. hand. Specified by Luke only.
All these explanations assume that Theophilus Vers. 7-10 agree closely with Mark's account,
was acquainted with a technical term in the Tew- Matthew inserts in this connection^ a thought
ish Church year, which is not found anywhere mentioned by Luke as uttered on a similar occa-
else. (6) That Luke had already told of two sion (chap. xiv. 1-5), but there is no reason for
Sabbaths (iv. 16^ 31), and as he now begins to inferring a confusion in the statements,
tell of two more, he speaks of this as the first of Ver. 1 1. Filled with madness. Literally, <un-
the second pair, i. ^., 'second-first.' But what wisdom,' foolishness. It is implied that their
reader would have understood it so at first sight ? wicked folly became a senseless rage.
The grain might be ripe in April, May, or June,
"A
Chapter VI. 12-19.
The Choice of the Twelve.
ND it came to pass in those ^ days, that « he went out into a chap. \x.
38 1 Mc chap.
a ^ mountain to pray, and continued all night in prayer to v. 16.
13 God. And when it was day, *he called unto him^ his disciples: * Matt. xL;
* and of them he chose * twelve, whom also he named apostles ; c matt. x. »-
14 Simon, (whom he also named Peter,) and Andrew his brother, »«i' icr'^i
Acts i ii
15 James* and John, Philip* and Bartholomew, Matthew* and
Thomas, James * the son of Alpheus, and Simon called Zelo-
16 tes,® And Judas the brother'^ of James, and Judas Iscariot, which
17 also was the® traitor. And *'he came down with them, and ^^^^^^i
stood in the plain,® and the company ^^ of his disciples, and *a ^ Mitiv.a$;
Mark iii. 7,
* these ■ the • omit unto him * he chose from them «•
* insert and before this name • who was called the Zealot
* or, the son ^ who became a * on a level place
^^ the best authorities read a great multitude
382 THE GOSPEL ACCORDING TO LUKE. [Chap. VI. 12-49-
great multitude of^^ people out of^^ all Judea and Jerusalem,
and from^* the sea coast of Tyre and Sidon, which came to
18 hear him, and to be healed of their diseases ; And -^ they that^^jjj;^]:**'
were ^ vexed ^* with unclean spirits : and they ^ were healed.
A See M
xiv. 36.
19 And the whole ^^ multitude * sought to touch him : for 'there * ^** ***"■
went virtue out of ^" him, and healed tlum all. ' JJ,^ J; ?°!
viii. 46.
** a great number of the ^^ from *' omit from
" troubled " <?///// and they {according to the best authorities)
*• all the ^^ power came torth from
Contents. The choice of the Twelve (vers, perhaps *son,* of Jamef. This must be *Leb-
12-16). Comp. Mark iii. 13-19; Matthew gives beus,* or *Thaddeus' (Matthew; where the read-
the list of Apostles in the account of their being ing is doubtful (* Thaddeus/ Mark), since that is
sent forth (Matt z. ; comp. Mark vi. 7 ff. ; Luke the only person not already identified. He may
ix. x-6). Vers. 17-19 describe the multitudes to have been a brother of the James just spoken o^
whom a discourse (vers. 20-49) ^^ delivered, or the son of some other James. We incline to
which seems to be identical with the sermon on the former view. Whether he was the author of
the mount, see pp. 54, jx. Accepting, but with- the Epistle of Jude will be discussed there. See
out insisting upon, tne identity of the discourses, on Matt. x. 1-4, and against the view that James,
we find Luke much fuller than Matthew in de- Jude, and Simon were ' brothers of our Lord,*
tailing the circumstances, but less full and exact see on Matt xiii. 55.
in the report of the discourse. Ver. 17. This verse is to be closely connected
Ver. 12. The mountaiiL Comp. Matt. v. i. with ver. 16, which should end with a semicolon ;
A strong hint of identity with that occasion. — this close connection seems to preclude the pre-
Oontinned aU night in prayer to God. Peculiar vious delivery of a discourse on the top of the
to Luke. Prayer before the great choice. Con- mountain. — On a level placa. This refers more
flict too, since Judas was chosen. naturally to a plain below the mountain, but it
Ver. i;j. Hu diidplei. In the wider sense ; can mean a level place on the mountain side,
from this larger company the Twelve were This sense is adopted by those who uphold the
chosen. — Apottlai. The name was probably identity of the two discourses, and is favored by
given at this time. He intended to send them the appearance of the locality where the dis-
forth, although the actual sending forth did not course was most probablv delivered : the Horns
take place until after some training. It was in of Hattin (see pp. J4, 50). — The Apostles are
keeping with such training that the name should here represented as immediately about Him, then
be given first, to keep the future duty before a great multitude of hit dlBeiplei (in the widei
them. See on Matt iiL 14. sense), then, a great nnmber of the people, etc
Vers. 14-16. The List of the Apostles This agrees with the probable position and com-
as here given presents no difficulties. The £. V. position of the audience as implied in Matt. v. i,
indicates an arrangement in pairs, but the word while the specification of the places from which
'and* must be inserted before nearly all the they came agrees with Mark's account (iii. 7,8)
names, and thus this arrangement loses its sup- of the multitude attending Him about this time,
port The twelve are grou]>ed here, as in all the Vers. iS, 19. Comp. Mark iii. xo, 11, which
catalogues, with the names of Peter, Philip and suggests that this concourse and pressure of those
Jamei the ion of Alphem, ^ first, fifth and ninths who would be healed began before the choice of
and that of Jndaf laeariot last. Between these the Twelve and continued after they came down,
the same names (or names of the same persons) As however the object of their coming was to
occur : the three fishermen after Peter (here in hear as well as to be healed (ver. 17), our Lord
the order of Matthew) ; after Philip in the order teaches them also. The miracles were designed
of Mark; between James the son of Alpheus and to be a preparation for the instruction. — Pow«r
Judas Iscariot, we have here Simon who was ealled came forth from him. Comp. chap. v. 1 7 ; viiu
the Zealot. * Canansean ' (Matthew and Mark) 46 ; Mark v. 3a
probably means ' Zealot.* — Jndai the brother, or
Chapter VI. 20-49.
The Discourse after the C/toice of the Twelve {Sermon on the Mount),
20 *" A ND he lifted up his eyes on his disciples, and said, * Blessed J J^^'ji.',^^
21 iJL be ye^ poor: for yours is the kingdom of God. Blessed ^-a-ia.
are ye'^ that hunger now : for ye shall be filled. Blessed are ye^
22 that weep now : for ye shall laugh. Blessed are ye, when men
^ are ye
Chap. VI. 20-49.] THE GOSPEL ACCORDING TO LUKE. 383
shall hate you, and when they shall * separate you from their ' ^\ J**"
company? and shall reproach '_;'£?i/, and *'cast out your name as ''STJ* '**
23 evil, for the Son of man's sake. Rejoice ye* in that day, and
•leap for joy : for, behold, your reward is great in heaven : for ' ^^**' **^
24 in the like^ manner did their fathers unto the prophets. -^But"^ tSSL^",V
woe unto you that are rich ! for ye ^ have received *your conso- ^ ^6. ^* **
25 lation. Woe unto you* that are full!'' for * ye shall hunger. .25. *^ ^ "*
I Is. Ixv. 13.
Woe unto you ® * that laugh now ! for ye shall mourn and weep, k dwipipriv.
26 Woe unto ® you, ' when all men shall speak well of you ! for "•so ^^ ' ccmip. john
' * ' XV' 19; xvu*
did their fathers to the false prophets. «^*» « Jo*»
27 But I say unto you which " hear, *Love your enemies, **do *^YVt. V.*
28 good ^* to them which " hate you. Bless them that curse you, ^ ft^y^^^Jf
29 and pray for then which ^^ despitefuUy use you. And 'unto ^* Ju'.'i; a,°^
him that smiteth thee on the one cheek ofifer also the other ; and ^ JJ/^^ ^'
him ^* that taketh away thy cloak forbid not to take thy coat ^^
30 also. Give to every man ^* that asketh of ^'^ thee ; and of him
31 that taketh away thy goods ask them not again. And « as ye ^ MatLvu.ij.
would that men should do to you, do ye also to them likewise.
32 For ^®'' if ye love them which love you, * what thank have y e ? T v^^'sj Jf;
33 for sinners also ^® love those that love them. And if ye do good i©.*' **" '*
to them which " do good to you, * what thank have ye ? for
34 sinners also ^® do even ^ the same. And ' if ye lend to them of ' comp-Matu
whom ye hope to receive, * what thank have ye ? for sinners
35 also^® lend to sinners, to receive as much again.^ But "love »sccvct. a/,
ye* your enemies, and do ^ good, and lend, hoping for nothing
again ;^ and your reward shall be great, and "ye shall be the " ^^J*-^*'J-
children of ^ the Highest :^ • for he is kind unto the unthankful "'ja. ^^
36 and to the evil.^ *Be ye therefore^ merciful, as ^ your Father ''v. 48.
37 also® is ^ merciful. ' Judge® not, and ye shall not be judged ; * matt. vii.
condemn not, and ye shall not be condemned : • forgive,*^ and « Aci m 13;
38 ye shall be forgiven : *^ * Give, and it shall be given unto you ; * comp-Pror.
good measure, pressed down, and ® shaken together, and ^ run-
ning over, shall men® give *into your bosom. For with the ^ iii^^"|
same measure that ye mete withal ^ it shall be measured to \^; **"**
you again.
39 And he spake ^ a parable unto them ; ^ Can the blind lead * rfMatt.x>. 14.
40 the blind? shall they not both fall into the ditch ?«7 •The'^"*"*'
■ exclude you • revile * omit ye • same
• insert ye ^ insert now • unto you j ye • unto you
^° in the same manner ** that *• well
" To ** from him ^ withhold not thy coat
" one " omit of *• And *• for even sinners
^ omit even ^ again as much *• do them
^ never despairing, but some authorities r^<i^ despairing of no man
** sons of the Most High « and evil. « ^^// therefore
^ even as ^ omit also » And judge ^ release
•* released •* omit and • •• they •* what measure ye mete
•* insert also •• guide «^ a pit
384 THE GOSPEL ACCORDING TO LUKE. [Chap. VL 20-49.
disciple is not above his master r*® but every one -^ that is per-yaCor. x«i
4 1 feet ® shall be as his master.* And ^ why beholdest thou the »»• »« ; »
mote that is in thy brother's eye, but perceivest *' not the beam r matt w
42 that is in thine own eye ? Either *^ how canst thou say to thy
brother, Brother, let me pull ^ out the mote that is in thine eye,
when thou thyself beholdest not the beam that is in thine own
eye ? Thou hypocrite, cast out first the beam out of thine own
eye, and then shalt thou see clearly to pull ^ out the mote that
43 is in thy brother's eye. * For a good tree bringeth not ** forth * Matx. vU.
corrupt fruit ; neither doth a corrupt tree bring ** forth good
44 fruit * For every ^ tree is known by his ^ own fruit * For of / Man. wi. «
thorns men do not gather figs, nor of a bramble bush gather
45 they grapes. *A*^good man out of the good treasure of his ^ Matt. »!»
heart bringeth forth that which is good ; and an *® evil man out
of the evil treasure *® of his heart ^ bringeth forth that which is
evil : 'for of" the abundance of the heart his mouth speaketh. / MatLxiLj*.
46 And "• why call ye me. Lord, Lord, and do not the things •• sc* Maiu
47 which I say ? * Whosoever ^^ cometh to me, and heareth my 5»"p Mai.
sayings,^ and doeth them, I will shew you to whom he is like. * Malt.Tu-a^
48 He is like a man which built ^ a house, and digged deep,* and
laid the* foundation on a*® rock : and when the* flood arose,
the stream beat vehemently upon ^^ that house, and could not
49 shake it ; ^ for it was founded upon a rock.* But he that « comp.Mau
heareth, and doeth not,* is like a man that without a foundation
built a house upon the earth ;^ against which the stream did
beat vehemently,®^ and immediately ^^ it fell ; ^ and '* the ruin of ^
that house was great.
•* or teacher * when he is perfected, or fully instructed ^ considerest
*i omi/ Either ** cast *• there is no good tree that bringeth
** nor again a corrupt tree that bringeth ** each ** its *^ The
** the *• treasure *^ the best authorities omit of his heart
•* out of •* Every one that *• words " to a man building
** who digged and went deep ** a *^ brake against
*■ the best authorities r^o^ because it had been well builded
•• heard, and did not
^ built a house upon the earth without a foundation : '^ brake
•* straightway « fell in
On the plan of the Sermon on the Mount, He taught (comp. Matt. v. i ), as this was His
tee pp. 5^, 54. The subject both here and in custom and that of Jewish teachers in general.
Matthew is the state and duties of a citizen of the Nor is this forbidden by ver. 17, since an mterrsd
VII. 25.
Amos vi.
kingdom of heaven. Van Oosterzee gives the of healing had elapsed. — Blessed. Luke gives
following general division of Luke's report: i. four beatitudes, answering to the first, fourth.
The salutation of Love (vers. 17-26); 2. The re- second, and last mentionedfby Matthew, and adds
quirement of Love (vers. 27-38); 3. The impor- four corresponding ti;<¥s. — xe. This is
tunity of Love (vers. 39-49). supplied, since in the reasons for the b1
quirement of Love (vers. 27-38); 3. The impor- four corresponding ti;<¥s. — xe. This is properly
inity of Love (vers. 39-49). supplied, since in the reasons for the blessedness
Ver. 20. And he lifted ap his eyes. This look the second person is used. In Matthew the
indicates the solemn opening of His discourse ; direct address appears first in ver. xi, but is im-
comp. Matt v. 2: 'opened His mouth.* — His plied throughout. — Poor, u ^., 'poor in spirit'
diioiplet, in the wider sense, though the Twelve (Matthew). To refer this only to literal poverty,
were nearest and the people present Alford : etc, and to limit the blessings to the temfcroi
* The discourse was spoken to the disciples recompense in the Messiah's kingdom, is forbidden
generally, — to the Twelve particularly, — to the by the context no less than by the account in
people prospectively.' Our Lord probably sat as Matthew. Neither the Evangelist nor our Lord
Chap. VI. 20-49] THE GOSPEL ACCORDING TO LUKE.
38s
could mean this. In chap. xii. 21 ; xvi. 11, Luk^
shows his knowledge of the distinction between
spiritual and earthly riches. An appeal on the
part of our Lord to the prejudices of the poor
and miserable, like a modern demagogue, is as
contrary to His character as to the effect of His
teaching. — The kingdom of God. Equivalent to
•the kingdom of heaven* (Matthew). See on
Matt. V. 3.
Ver. 21. See on Matt v. 6, 4.
Ver. 22. Comp. Matt. v. 10, 11. Luke, how-
ever, inserts the foundation of the persecution :
when men ihall hate you. This hatred is mani-
fested in what follows : exdnde yon, etc This
refers to expulsion, or excommunication, from the
Jfewish synagogue. The separation of Christianity
from Judaism is hinted at thus early, immediately
after the choice of the Twelve. But all exclusion
from intercourse may be included. — Bevile. The
same word as in Matthew. Active persecution is
meant. — Cast out your name as evil. The final
contemptuous and malicious rejection. There is
probably no reference to their name as Christians.
— For the fkai of man*f take. The blessing is
promised only to those who endure hatred, rejec-
tion, persecution, for Christ's sake.
Ver. 23. In tliat day, f. ^., the day when this
happens to you ; not in the great dav of the
future, as in Matt. vii. 22. — Leap for joy. Pe-
culiar to Luke.
Vers. 24-26. Peculiar to Luke. The difficulty
of inserting them in Matthew's report of the ser-
mon, is one great argument against the identity of
the two discourses. Some think they were ut-
tered on a different occasion and inserted here by
Luke because of their appropriateness. They
agree with the conclusion of the discourse, in
both Gospels, which contains a blessing and a
woe in the form of a parable (ver. 47-49). All
the reports of our Lord's discourses are sketches
of what He said, and there is every reason to be-
lieve that the leading, or central, thoughts were
repeated with various applications and inferences,
so that two reports might be entirely correct, and
yet introduce not onlv different matter, but differ-
ent applications of tne same general statements.
The reports are too brief to be regarded as given
word for word, and the method of instruction
must have been, * line upon line,' etc
Ver. 24. Sich, 1. e,, fancying themselves pos-
sessed of what they crave and need. This class
is made up largely of those actually wealthy.
Ver 26. inum all men shall speak well of
yon. This may be addressed, either to the rich,
etc., or to the aisciples. The former agrees best
with what goes before, but the latter is favored
by the reference to their fathers, which serves to
distinguish those addressed from the Jews. The
wider reference would include the other: for
when all men speak well of a professed disciple,
it is a proof that he is not a disciple. ' Universal
praise from the world is a stigma for the Sav-
iour's disciples, since it brings them into the sus-
picion: (i) of unfaithfulness, (2) of character-
lessness, (3) of the lust of pleasing. False
prophets can ever reckon upon loud applause.'
Van Oosterzce.
Ver. 27. Unto yon that hear, i. ^., who now
hear me. This verse corresponds with Matt v.
44. (There is no parallel to Matt v. 13-42,
setting forth the contrast between the teaching
followed by the Pharisees and the teaching of
Christ.) Our Lord could utter woes against these
VOL. I. 25
enemies of His people, His people were not to
hate them but to love them ; so that the connec-
tion brings out the Gospel principle of hating sin
but not the sinner.
Vers. 29, 30. See on Matt. v. 39-42. The order
is varied, but the connection is the same.
Ver. 31. See on Matt. vii. 12. Some suppose
the Golden Rule is inserted here out of its con-
nection, but it includes in general form the pre-
cepts of vers. 29, 30, as well as of vers. 27, 28.
Vers. 32-36. See on Matt. v. 45-48 ; where,
however, the order is different — In vers. 32, 33,
thank (lit ' grace ') corresponds with ' reward ' m
Matthew. — Never despairing (ver. 35). Peculiar
to Luke, and a peculiar expression. The com-
mon interpretation, however appropriate, does
not convey the usual sense of the original, which
means: 'despairing in regard to nothing,' g, e,
regarding nothing that you thus do as lost, for
the reason that ' your reward shall be great, etc
A slight change of reading, supported by some
authorities, gives the sense : ' despairing of no
one.' — Sons of the Most High, u e,, of God, here
and now, as evidenced by family resemblance. —
Mereifnl (ver. 36). In substance the same thought
as Matt. v. 48. The likeness to Divine perfec-
tions can exist only in moral qualities ; highest
among these is mercy.
Vers. 37, 38. See on Matt. vii. i, 2. The idea
is more fully expressed here. — Pressed down,
shaken together, ranning over, as when one is
measuring srain or some dry thing. There is no
allusion to liquids in the last phrase. The whole
is a climax. — Shall they give. Not ' men,' nor
* angels,' as some suppose, out * they * indefinitely.
The main matter is the return itself, not the
persons who shall make it ; God can choose what-
ever agents He pleases for that.
Ver. 39. And he spake also a parable to theuL
— This indicates plainly that the connection with
what precedes is oroken off. Vers. 39, 40 are not
found in Matthew's report of the sermon on the
mount, but in Matt. xv. 14; x. 24. The close
connection with what follows forbids the view
that they are inserted here out of their place. It
is by no means unlikely that they were uttered
on this occasion and repeated at the times indi-
cated by Matthew. — Can the Uind, etc. See
Matt. XV. 14. Probably a familiar saying of our
Lord.
Ver. 40. The disciple is not above his master,
or teaoher, etc. See on Matt x. 24. The con-
nection here is very different There the prin-
ciple is assigned as a reason for the disciples' ex-
pecting persecution ; here it admonishes to be
like the Master in humility and charitableness. —
When he ia perfected, or ' fully instructed,' know-
ing and consequently endeavoring to do his duty.
Others explain thus : ' Only if a disciple surpassed
his master could he hope to be preserved from
the ditch into which he sees his blind leader fall.
Since, however, the disciple does not commonly
surpass the master, he has also the same danger
to tear. As a rule every one is constituted like
his master.' (Van Oosterzee.) In either case the
connection with the next verse implies a caution
to them, as teachers, against uncharitableness.
Ver. 42. See on Matt. vii. ;j-5.
Vers. 43, 44. See on Matt. vii. 16-18. The con-
nection is with what precedes : ' If thou dost not
see the beam in thine own eye, thou wilt be
like the corrupt tree, which cannot possibly bring
forth good fruit'
386 THE GOSPEL ACCORDING TO LUKE. [Chap. VII. 1-17.
Ver. 45. See on Matt xiL 35. It is highly generally accepted by scholars, complements the
improbable that the verse was inserted from that expression of Matthew : * founded upon the rode'
occasion. Constant repetition of fundamental Yet even here the main reference is to the foun*
thoughts characterized our Lord's instruction. dation. Ver. 49 here is even more graphic than
Vers. 46-49. This close is the same as in Mat- the parallel passage. — On the earth wittimt a
thew. Ver. 4^ here answers to Matt vii. 21-23, fonadation, is = ' on the sand.' Off the true Rock
omitting the allusion to the last day, and takine there is no foundation, all is sand. — Stnigktway
the form of a direct exhortation. — Digged and belongs to all that follows. — It fell in, in a heap,
went de^ (ver. 48), i. e. digged again and again, — The min, breach, the result of * the fall * (Mat-
until he reached the proper foundation. — Bch thew). See on Matt vii. 24-27.
eame it had been well bnilded. This reading, now
Chapter VII. 1-17.
Healing of the Centuriotis Servant at Capernaum ; Raising of the Widow* s
Son at Nain,
OW when ^ he had ended ^ all his sayings in the audience *
■N°J
the people, ^ he entered into Capernaum. * ^u"' '^"'
2 And a certain centurion's servant, * who was dear unto * * i*hiL u. ^.
3 him, was sick, and ready to die. And when he heard of*
Jesus, * he sent unto hira the ^elders of the Jews, beseeching ^ ^ ^«»pM»tt.
4 him that he would come and heal ^ his servant. And when
they came to Jesus, they besought him ''instantly,® saying, '^xi^li.**;
5 That he was worthy ^^ for whom he should do this : ^^ For he '^^^ ^' ''
6 loveth our nation, and he hath built us a^^ synagogue. Then^
Jesus went with them. And when he was now not far from
the house, the centurion sent friends to him, saying unto him.
Lord, • trouble not myself; for I am not worthy that thou « Mask v.^s;
7 shouldest enter ^* under my roof: Wherefore neither thought 49; c«n^
I myself worthy to come unto thee : but say in a word, and my fijJ2J«
8 servant shall be healed. For I also am a man set under author-
ity, having under me ^ soldiers, and I say unto one,^^ Go, and
he goeth ; and to another, Come, and he cometh ; and to my
9 servant, Do this, and he doeth it. When ^" Jesus heard these
things, he marvelled at him, and turned him about,^® and said
unto the people ^* that followed him, I say unto you, I have not
10 found -^ so great faith, no, not in Israel.^ And they that were-Z'Cowp-^^-
sent, returning to the house, found the servant whole that had ««• «- «•
been sick.^^
1 1 And it came to pass the day after,^ that he went into ^ a
city called Nain; and many of ^ his disciples went with him,
• After ■ completed • ears * highly valued by
• coDceming " omit the ' asking • save
• earnestly ^° He is worthy ** that thou shouldest do this for him
" himself Duilt us our " And " come " myself
*• to this one " And when ** omit him about
^* multitude ^ not even in Israel have I found so great faith
^ omit that had been sick
** soon afterwards {according to the best authorities)
"to ^ omit many of
Chap. VII. 1-17.] THE GOSPEL ACCORDING TO LUKE. 387
12 and much people.** Now when he came nigh^ to the gate of
the city, behold, there was a dead man carried out " ' the only t ch»p- *^-
son of his mother, and she was a widow : and much people of
13 the city was with her. And when the I-ord saw her, he had
14 compassion on her, and said unto her, Weep not. And he
came^ and touched *the bier : and they that bare Am** stood
15 stilL And he said. Young man, I say unto thee, 'Arise. And
he that was dead ^ sat up, and began to speak. And he de-
16 livered^' him to his mother. And *there came a fear" on all :
and ' they glorified God, saying. That ** " a great prophet is risen
1 7 up ** among us ; and. That ** ■ God hath visited his people. And
this rumour of him went forth* throughout all" Judea, and •« m»"^
throughout '^ all the region round about. " (--hip. l *»■
*• a great multitude " drew near " carried out one that was dead,
•• insert nigh " the bearers " And the dead man
" gave " fear took hold •• omit that
*• arisen " report went forth concerning him
»• in the whole of " omit throughout.
Chronology. The healing of the centurion's narrated by Luke only, occurred shortly after (see
servant at Capernaum followed the discourse re- vcr. 11), also without any intervening event on
corded in the last chapter, no event of which we record. We join the two, especially since ver.
have any account intervening, (See on Matt, viii. 17 is a formal conclusion, such as we often find
1 fl.) The raising of the widow's son at Nain, in this GospeL
. Mirk T. ,1 ;
u; c«np.
John XI. 41 i
lS«(£p!v.
Vers. i-to. Tkr Healinc of the Cintubi- Ver. 1. Who was hlgUj Talncd by him a*
on's Servant. See on Matt viii. j-i). Luke's his only and faithful servant. It is further sug-
account is fuller and more accurate as regards gested that he was 'held in honor,' the ohject of
the messengers of the centurion, but Matthew bis master's attachment, as was frequently the
gives at length the language of our Lord occa- case in these days, between master and slave.
^ — ^ i_, .1,. ._>„.j — ■- i-,.i. The sickness was ' palsy ' (Matthew).
sioned by the centurion's faith.
388 THE GOSPEL ACCORDING TO LUKE. [Chap. VII. 1-17.
Ver. 3. HMtrdoooMRiiiiglan*, as he naturally ordered that such a case as this should be the en-
would in Capernaum. — BdBn ot tlu J«ws. Not tcring wedge for breaking through their ptcjodice^
ciders of the synagogue, but of the people. Here Ver. 6. Went vith ULsm. There was no de-
Luke is mure accurate than Matthew. lay as in the case of the Syro-Phenician woman,
Ver. 4. He ll worthy. The correct reading because there was not the same necessity cither
makes this verse a quotation of Iheit language, for bringing out the faith o£ the person who asked
The intercession of the elders is true lo nature ; the favor, or for thus giving a lesson to the div
a rich man, a man of authority and position, a ciples, 10 remove pteiudicc. — Fiianda. *A very
man of their parly, though not ' to the manner delicate and thoroughly natural touch — no inter-
bom,' would enlist their good offices. cessors, for these he needed no longer, but intj-
Vcr. 5. T*'""*" built ni onr raugvgne. This mate friends of his family, who .can in some meu-
was not uncommon. They did not doubt that ore lake his place in greeting the highly honiued
this would be a recommendation to our l^rd. Guest.' (Van Oosletiee.} — On the mcssa^ itself ,
There had been no indication of the wider pur- and the subsequent words of our Lord, see HatL
pose of our Lord's mission. A long training was viii. 8-13.
necessary to teach even the Apostles that the Ver. 10. TmoAtba Mtrast irtuil*, or, 'well.'
Gospel was meant for the Gentiles. It was wisely Luke here carries out the detail of h'
Vers II 17 The Raising OF THE Widow a
Son at Nain. Peculiar to Luke Of course the
silence of the other Evangelists is no argument
against the truthfulness (U Luke's account. As
compared with the other two similar miracles this
lakes a middle position. Jairus' daughter was
iutt dead, this young man on the way to burial,
Lazarus had licen buried for four days.
Ver. II. Boon iftervsrdi. The change of a
■ingle letter alters the sense 'the dayailer' to
'soon afterwards,' which isprobably the correct
reading. — Run, Na'-tn. The name occurs no-
where else in Scripture. It was a town of Gal-
ilee, southeast of Nazareth, a few miles to the
south of Mount Tabor, 'on the northern slope
of the rugged and barren ridge of little Hermon'
(Stanley), The name signifies ' the lovely,' but it
is now a poor village, with the ruins of old build-
ings. The distance from Capernaum (suppos-
ing Tell-hflm to be the site) is about twenty-five
miles. The distance is not so great as to forbid
their reaching it 'theday after.'^—Hls dlMlplsi,
m the wider sense. — A gnst mnltitadSL Thia
shows His influence, as the distance was so con-
siderable. Luke would not introduce this multi-
tude as witnesses of such a miracle, onleas be
were sure of the fact.
Ver. II. ThaiB was canlsd out. Graves ««re
commonly outside the towns. — Rm only mb ci
hU n
The .
adapted lo call forth compassion. He
might have learned these circumstances from
some of the crowd, mneh people accompanying
the widow, but He doubtless knew them oL
Himself. Such knowledge befits One who
wrought sDch a miracle. Indeed the meeting was
not aciidenlal but providential, and foreknown
by our Lord Himself. There is no reason why
He should have gone so far from Capemanm,
and rapidly, as it would seem, unless it were M
meet this funeral procession.
Ver. 13, And vh«n the Lord uw her. The
title ' Lord ' is peculiarly fittine here. Luke uses
it more frequently than Matthew and Hark. —
Chap. VII. 1-35.] THE GOSPEL ACCORDING TO LUKE. 389
Weep not. The first sign of compassion ; and a forth tears, without leading any nearer to the
token of coming help. Doubtless His words Giver of eternal Life. Doubtless the miracle
awakened faith — the same words, though not itself had deeper reasons than the consolation
now followed by such a miracle, are ever appli- of the widow and the quickening of the young
cable, for our Lord, by His death and resurrec- man, even though no mention is made of them
tion, has become ' the Kesurrection and the Life ' here. The effect upon others is however nar-
in the highest sense, always affording to His rated in the verses that follow,
people a ground for the command, * weep not,' Ver. 16. And fear took hold on alL ' Fear '
of which this miracle was only a sign. was the natural result, but the word is used in
Ver. 14. The hier. An open coffin was used the Old Testament sense. Not terror, but not
among the Jews. — Tba bearen stood stilL yet the loving faith of the New Testament.
Stopped, not by miraculous influence, yet prob- Some superstition may have mingled with it, but
ably oecause of bur Lord's manner. That they it was mainly religious, for it is added : they gl»-
haa heard of Him is of course possible, but not rifled Ood. — A great preset, etc ' That,' in
certain. — Yoan|[ man, I lay onto thee, Ariao. this clause and the next, is probably the usual
A command, as m all the similar cases. A sim- sign of quotation, though it may mean ' because.'
pie word, uttered in the exalted composure of The two sayings express the same idea. Only the
sufficient, all-sufficient might. The simplicity of greatest prophets (Elijah and Elisha) had rais^
the narrative attests its truthfulness ; the simplic- the dead, and the other saying indicates that they
ity of the command attests the power of the thought of tAe great prophet who was to come.
Prince of Life. Still it was not a decided avowal that Jesus was
Ver. 15. And the dead num sat np, and began the Messiah. Notice how the effect of this mir-
to ipeak. The commanding word wrought its acle was an exaltation of Jesus as a Person in
proper effect. Not only life, but health and the minds of those who witnessed it — Hath
strength had returned. — And he gave him to his visited. Comp. chap. i. 68.
mother. The compassion (ver. 13) completes its Ver. 17. This report — oonoeming him. Liter- *
work. This act of love fulfils all that was im- ally, ' this saying.' It can scarcely refer to the
plied in the consoling word : * Weep not.' — The saying of the last verse, but rather to the whole
sublime simplicity of Luke should guard against account of the miracle. — In the whole of Jn-
a too sentimental representation of the death of dea. Probably meaning all Palestine, and not
the young man, the sorrow of the widow, the joy Judea as opposed to Galilee. — Se|^on roond
of the reunion, and the like. All these, purelv abont, f. e,, about Judea, not merely m the dis-
human, fanciful, and dramatic additions may call trict about Nain.
Chapter VII. 18-35.
T/ie Message from yohn the Baptist ; our Lord^s Answer and subsequent
Discourse,
18 a A ND the disciples of John shewed^ him of all these things. * ^^^^y- «•
19 ./jk. And John calling unto him^ two of his disciples sent
them to * Jesus,^ saying, Art thou he that should come } or look ^ ^,3 f^^''^'^
20 we * for another } When ^ the men were come unto him, they \^ ^ . ^gj
said, John Baptist hath sent us unto thee, saying. Art thou he iV^J-Ji-l*.
2 1 that should come ? or look we * for another } And in that same ® JJ'V ^y™.
hour he cured many of their infirmities ^ and * plagues, and of '^ ^L*la^**'
evil spirits ; and unto many that were blind he gave ® sight.
22 Then Jesus answering® said unto them, Go your way, and tell
John what things ye have seen and heard ; how that the blind
see, the lame walk, the lepers are cleansed, the deaf hear, the dead
23 are raised, to the poor the gospel is preached. ^^ And blessed is
he^ whosoever shall not be offended in me.
24 And when the messengers of John were departed, he began
to speak unto the people ^^ concerning John, What went ye out
* told • unto him (Roman) • the best authorities read ih^ Lord
* that cometh, or do we look • And when " omit same
^ diseases ^ on many that were blind he bestowed
* And he answered and ^^ the poor have the gospel preached to them
" multitudes
390 THE GOSPEL ACCORDING TO LUKE. [Chap. VIL 18-35.
into the wilderness for ^^ to see ? ^^ A reed shaken with the
25 wind ? But what went ye out for ^^ to see ? A man clothed
in soft raiment ? Behold, they which ^* are gorgeously appar-
26 elled, and live delicately, are in kings' courts. But what went
ye out for ^ to see ? A prophet } Yea, I say unto you, and
27 much more than a prophet. This is Ae, of whom ^ it is writ- ^ ^^^ .^
ten, ^Behold, I send my messenger before thy face, which ^® shaJl
28 prepare thy way before thee. For I say unto you. Among
those ^7 that are born of women there is not a greater prophet
than John the Baptist : ^® but he that is least ^® in the kingdom
29 of God is greater than he. And all the people that heard him^
and the publicans, •justified God, -^ being baptized with 'the '^^-^gj^^^.
30 baptism of John. But the Pharisees and * lawyers ^ * rejected ^^j******
*the counsel of God against ^ themselves, being not baptized ^ ^?*^i][]^
3 1 of him. And the Lord said,^^ Whereunto then shall I liken the * ^ 3^*"-
32 men of this generation } and to what are they like } They are * c^iil^aiV
like unto children sitting in the marketplace, and calling one k acu i^.
to another, and saying,^ We have piped unto you, and ye have
not danced ; we have mourned to you, and ye have not wept.^
33 For John the Baptist came^ neither eating bread nor drinking
34 wine ; and ye say. He hath a devil.^^ The Son of man is come
eating and drinking ; and ye say, Behold a gluttonous man, and
35 a winebibber, a friend of publicans and sinners ! But ^ wisdom
is justified of ^ all her children.
" omit for " behold " that
" he of whom *• who *' them
" the best authorities read nont greater than John *• /«/., lesser
^ when they heard ^^ the lawyers *• toward
•• the best authorities omit And the Lord said ** who say
** We piped unto you and ye did not dance ; we wailed and ye did not weep.
^ is come ^ demon ^ And ® was justified by
Chronology. The order is correct. There Vers. 29, 30. These verses have been regarded
is no record of anything which occurred during as, either a part of our Lord's discourse, or a oom-
the interval between tne raising of the young ment of the Evangelist. Elach view has able sap-
man at Nain and the message from John. See porters. The latter seems more natural. But
on Matt viii. 18; ix. 2, etc Luke's account in the words: *And the Lord said* (ver. ^i), are to
the present section differs very slightly from that be omitted. The early insertion of tne phrase
of Matthew (xi. 2-19) ; which see. shows that the verses were very early regarded as
Ver. 18. The disdplM of John ihowod him. an explanation of the Evangelist. If they belong
More definite than Matthew. — All these things, to our Lord's discourse, they were introauced to
Probably with special reference to the last and show the different reception accorded to John,
greatest miracle at Nain. and thus to furnish a historical ground for the
Ver. 19. Two of hii disdplet. This shows reproach which follows (ver. 31-34). If an ob-
that the imprisonment did not shut him off from servation of the Evangelist, they explain for the
i< t intercourse with His followers. — To the Lord, benefit of distant readers the different reception
Eleven times is this title applied to Jesus in this given to John's baptism, and the consequent dif-
I Gospel (see marginal references). ference m the effect produced by the Lord's dis-
1 Ver. 21. In ti^t hour, etc This is implied in course at this time. The first view takes 'him'
I the answer given by Matthew (vers. 4, 5). — Dia- as referring to John, and 'justified God,' 'rc-
eatet and pUgnet (Greek, 'scourges'), and of jected,' as applying to what happened under
evil spirit!. Luke, the physician, distinguishes John's preaching; the latter refers 'Him* to
the possessed from the diseased. Christ, and the actions to the result of His
Vers. 22-28 are almost word for word the same preaching. — Towud themielYet, i, e,, with re-
as Matt. xi. 4-1 1. In ver. 28 the word * prophet * spect to themselves,
is to be omitted. Vers. 31-35. See Matt xi. 16-19. The only
Chap. VII. 36-50.] THE GOSPEL ACCORDING TO LUKE. 39I
variation is in ver. 3^ : all bar ehildran. In Mat- the different teachers, sent of God, they have
thew : ' by her works.' Here the persons are seen the wisdom of God in sending both teachers,
contrasted. The children of Wisdom are child- have learned the truth from each, and thus, by
like, not childish, like the men of this generation estimate and corresponding act, 'justified* that
(vers. 31, 32). Instead of petulant treatment of wisdom.
Chapter VIL 36-50.
Anointing of our Lord*s Feet by a Penitent Woman, while in t/ie Hotise
of a P/iarisee,
36 A ND one of the Pharisees desired ^ him that he would eat
x\. with him. And he went * into the Pharisee's house, and
37 set down to meat. "And, behold, a woman in the city, which 'SlS.^sV'
was a sinner,* when * she knew that yesus sat at meat in the J?J^^ jShn
Pharisee's house, brought ^ * an alabaster box of ointment, t fiatllavi.
38 And stood at his feet behind hint weeping, and began to wash ^*
his feet with tears,® and *did wipe them with the hairs ^ of her c ver.44;
head, and kissed his feet, and anointed them with the ointment, xilj.""*'
39 Now when the Pharisee which® had bidden him saw //, he
spake within himself, saying, *'This man, if he were *a prophet, ''Comp.chap.
would have known who and what manner of woman this is that ' Y«r- i^J
Jobn IT. 19.
40 toucheth him ; for® she is a sinner. And Jesus answering said
unto him, Simon, I have somewhat to say unto thee. And he
41 saith. Master, say on. There was a certain creditor which had*
two debtors : the one owed five hundred-^ pence, and the other /see Mau.
42 fifty. ^And when they had nothing ^^ to pay, he frankly ^^ ^ Matt'x^u.
* forgave them both. Tell me therefore, .which of them^ will A^^om. yiu.
43 love him most? Simon answered and said, I suppose that A^, g'^^)*
to whom he forgave most.^® And he said unto him. Thou hast
44 rightly judged. And he turned to the woman, and ^* said unto
Simon, Seest thou this woman ? I entered into thine house,
*thou gavest me no water for my feet : but *she hath washed ^^ *^Y\^m,
my feet with tears, and 'wiped them with the hairs of her JJj.^,*5^
45 head.^® 'Thou gavest me no kiss: but this woman, since the ^"veTfJa.'**"
46 time I came in, hath not ceased to kiss my feet. ""My head i/pJ^^s**;
with oil thou didst not anoint : but this woman hath anointed 8:8^idlu.
47 my feet with ointment Wherefore I say unto thee. Her sins, ^' ''*
which are many, are forgiven ; for she loved much : but to
^ asked ^ entered
* the best authorities read who was in the city, a sinner ;
* and when * she brought
* And standing- behind at his feet, weeping, she began to wet his feet with
her tears
^ hair • that • A certain money-lender had
*® not wherewith ** omit frankly
" the best authorities read Which of them therefore
" the most ** turning to the woman, he
** wetted " the best authorities read her hair
392 THE GOSPEL ACCORDING TO LUKE. [Chai». VII. 36-5a
48 whom little is forgiven, the same loveth little. And he said * ]SSa,^sx
49 unto her, "Thy sins are forgiven. And they that sat at meat cSSi^ij^'
with him began to say within themselves, ** Who is this that ^ coS^MatL
50 forgiveth sins also.?^" And he said to the woman, ''Thy faith ^j'ld^^
hath saved thee ; ^go in peace. > siJVer.jj.
^ Chap. nu.
" even forgiveth sins mIa^^'
A COMPARISON of the various accounts renders
it highly probable that the Evangelist is here fol-
lowing the strict chronological order. (Some
think the words of ver. 34 may have suggested
the insertion of the event at this point.) The
only intervening event on record seems to have
been the discourse in Matt. xL 20-30. Luke does
not eive here another version of /ie anointing at
Bethany, The two occurrences have little in
common, but the name of the host (Simon) and
the anointing. In this case the woman was ' a
sinner,' showing her penitence, in the other a
pious loving disciple, preparing Ilim for burial ;
nere the feet are anointed, there the head ; here
the objection arose from the woman's character,
there from the waste; here the host objects, there
Judas, while the lessons our Lord deduces are
altogether different
Tradition has identified this woman with Mary
Magdalene; but of this there is no proof what-
ever. The mention of her name in chap. viii. 2,
as an entirely new person, is against the tradi-
tion. Yet art and the usage of most modem
languages (Magdalene = abandoned woman) have
supported tradition in fixing this stigma upon an
afflicted woman, out of whom our Lord cast seven
demons, and who was one of the most affection-
ate and favored of the early disciples. On the
further difficulties of this view, see ver. 37 : chap,
vni. 2.
Ver. 36. One of the Fhariseet . * Simon' (ver.
40). — That he would eat with him. There is no
evidence of an improper motive. With all his
scruples, the Pharisee shows no hostility. Pride
may indeed have entered. Our Lord, who came
'eating and drinking' (ver. 34), accepted the in-
vitation. — Sat down to meat. As alwavs, ' re-
clined at table,' the head toward the taole, the
body supported by the left arm and the feet
turned outward. The sandals were usually re-
moved before eating.
Ver. 37. A woman who was in the city, a sin-
ner, I. e., an unchaste person. The words * in the
city' show that she led this life of sin in the
place where the Pharisee lived. What place it
was we do not know. Certainly not Jerusalem,
but some place in Galilee. Those who identify
the woman with Mary Magdalene must, to be
consistent, think it was Magdala. It might have
been Nain, but if Matt xi. 20-30 immediately
precedes, then Capernaum is the more probable
place. — And when she knew, etc 'Since I came
m ' (ver. 45) suggests that she came in about the
same time with our Lord. Our Lord was con-
stantly followed by a crowd, and the crowd un-
doubtedly thronged the houses into which He
entered. The woman must have heard our Lord,
and the first penitent step was her coming
thus. The previous discourse, probablv the one
which influenced her, was that toucning one
(Matt. xi. 28- jo): * Come unto me all ye,' etc.
Had this been Mary Magdalene, we must suppose
either that she had been healed of her bodily
disease, but not of her spiritual one,-— or that
' seven demons ' does not refer to a literal posses-
sion. Neither alternative is probable. See on
chap. viii. 2. — An alabaster boL of ointmont. A
vase or cruse ; see on Matt. xxvi. 7. Aiford :
'The ointment here has a peculiar interest, as
being the offering by a penitent of that which had
been an accessory in her unhallowed work of sin.'
Ver. 38. Standing behind at his fe«t WMpIng,
etc. She came to our Lord, as He reclined at
table ; standing by Him, leaning over His ffeet,
her tears of penitence began to flow, and thus
she began to wet his feet with her tears. Her
tears dropped on his feet. That she intended
to do this is unlikely. Genuine emotion is not
intentional ; only unbidden tears are precious.
Her intention was to kiss and anoint His feet,
but coming for that purpose the precious oint-
ment of her penitent heart first flowed from her
weeping eyes. Then carrying out her purpose,
she wiped His feet with the hair of her head, and
kissing them (repeatedly, as the original implies)
as a token of honor and affection, she fWftinttJ
them with the ointment. In vers. 44-46 our Lord
enumerates her actions in this order. Her un-
bidden tears outran the prepared ointment ; and
were more precious in the sight of the Lord.
Ver. 39. He spake within himaelf . Our Lord
replies (ver. 40) to the thought of the Pharisee's
heart, as here given. — If he were a prophtft, etc.
Simon seems to have been inclined to regard
Him as such. But he reasoned thus : a prophet
would know what others must learn ; this man
cannot be a prophet, for He does not know who »
touching Him smce no one would knowingly allow
himself to be touched by a woman of this charac-
ter. The main error was in the last thought ; for
our Lord did allow Himself to be touched by
such a person' Hence His reply sets forth why
He allows this. Notice that the' objection of thfe
Pharisee was against the touch by an undean
person ; a technical, ceremonial, and Phar^oucal
one. Really and morally such persons can defile
by their presence : yet to this no objection was
raised. Still less dared any one cast a reflection
upon the morality of Jesus in such circumstances.
Ver. 4a Answering, the thought of the Phari*
see, not some outward manifestations of dis* '
pleasure, though such may have been displayed.
— I have somewhat to say unto thee. Direct per-
sonal address, implying a knowledge of Simon's
heart. — Master, or, ' Teacher,' say on. The tone
is respectful, as if the evidence of our Lord's
insight had already checked the doubt in Simon's
mind.
Ver. 41. A certain money lender had two
debtors. The former represents our Lord, the
two debtors the woman and Simon respectively.
But in the parable the lender is in the background,
the emphasis rests upon the comparison between
the respective amounts : The one owed (!▼« hvn-
Chap. VII. 36-50.] THE GOSPEL ACCORDING TO LUKE. 393
died p«iioe (denariis)^ and the other flftj. For Ver. 46. Ifine head with oil .... my feet
the value, see Matt xviiL 28. The debt is sin, or with ointment. The host failed to supply oil for
strictly speaking, here th€ sense of sin. Probably, the head, the woman not only gave the more pre-
but not certaiiSy, the actual relative sinfulness cious ointment, but herself applied it to His feet
of the woman and Simon might have been thus Ver. 47. Wherefore I say to thee. Because
represented. That the sense of sin is meant ap- of these exhibitions of love, in recognition of
pears from the application, since gratitude for them, I say to thee. Our Lord gives the reason
forgiveness of sin must be based upon that, not for His saying that she is forgiven, not for the
upon actual guilt which we cannot measure, for^veness itself. The latter sense is ungram-
Hence the truth that many great sinners do not matical, as well as out of keeping with the para-
feel their guilt is here left out of view. — Some ble. — Her lina, which are many, are forgiven,
suppose that the respective debts represent, in 'have been and are forgiven.' — For she loved
the one case the casting out of seven demons, in mneh. Not : because she loved much, as though
the other a healing from leprosy, thus identifying her love were the cause of the forgiveness. This
the persons with Mary Magdalene and Simon the sense is directly opposed to the parable (ver. 42),
leper. Others substitute the honor of a visit which represents the debtors as unable to pay
from our Lord for the healing from leprosy, and the forgiveness free ; to the next clause, whicn
Both erow out of the assumption that the woman plainly makes the forgiveness the ground of the
was Mary Magdalene, and neither affords a satis- love, not the reverse ; and also to ver. 50, which
factory interpretation. — The ratio here is very represents y2ii/A, not love, as the antecedent of
different from that in the parable of the unfor- forgiveness, on the side of the person forgiven,
giving servant (Matt xviii. 21-35), since the The clause is to be explained : 'since she loved
things compared are verv different much,' 1. ^., Her sins which are many are for-
Ver. 42. And when they had not wherewith to given (as you may conclude according to youi
pay. They found out and confessed that they could own judgment, that much forgiveness produces
not pay the debt It is true that sinners have much love), since she loved much (as these mani-
' nothing,' but the verse brings out rather the dis- festations indicate). The word 'loved * refers to
covery than the fact itself. Grateful love does the acts spoken of in vers. 44-46. The assump-
not pay any part of the debt, according to the tion that the woman was Mary Magdalene is used
parable. — ne forfpiTO hoth. ' Frankly ' means to support the false view mentioned above ; the
* freely; ' but there is onlyone word in the original, gratitude being regarded as called forth by the
for 'frankly forgave.' The forgiveness was real casting out of the demons, and the forgiveness of
and personal. It does not represent an indis- sins as first granted after this display of love,
criminate forgiveness of those unconscious of The aptness of the parable is destroyed by this
sin and of inability to atone for it, hence not interpretation. — Little ia foffj^ven, etc. One
seeking pardon in penitence and confession. The who feels little need of forgiveness is meant
fact, not the ground, of forgiveness is here Our Lord does not apply this directly to Simon
brought. — but leaves that to his conscience.
Ver. 43. I inppoie. We are to understand, Ver. 48. Thy lina are forgiven. This does
' that is, if they feel as they ought' — To whom not forbid the view that a previous sense of par-
he forgave the moit From this correct answer don moved the woman to acts of love. It is
a false conclusion has often been drawn, oftener rather a new assurance, a more formal personal
in thought and deed than in word. Men some- declaration. Christians have a sense ot pardon
times find in it an encouragement to sin, on the awakening gratitude, but ever need more assur-
theory that the greater their present sin, the ance of it, ever hope for and desire more ; that
greater their future love. But the sense of sin is is our faith. As appears from ver. 50, it was
represented by the debt and the question does precisely to this faith on the part of the woman,
not necessarily mean : which will be the better who had already felt enough to manifest her love
Christian ? but rather, which will be the more in this way, that our Lord addressed the declara-
affectionate, self-sacrificing in outward manifes- tion of tnis verse. This is the constant and
tations of gratitude ? blessed action and reaction of Divine grace and
Ver. 44. Seeat then thii woman 1 He thus Christian gratitude it awakens,
brings face to face the two persons whose cases Ver. 49. Who ia thii that even forgiveth final
He had set forth in the parable. Possibly Simon Comp. chap. v. 21 and the parallel passages,
had hitherto avoided looking at her, or in any Such a question was natural, and does not neces-
case had looked down upon her ; now according sarily imply decided hostility. — Thy faith hath
to his own verdict he must look up to her. — saved thee. Not love. Love is to convince
Thine honie. The emphasis rests upon the word others, faith lays hold of grace, and thus love is
' thv,' thus pointing the rebuke. It was thy duty, begotten. It was faith, the hope of a penitent
ratner than hers, to show such attentions, for i based on the words and the character of Jesus,
became thy guest While ordinarv courtesy did which brought her to the house of Simon. In this
not demand from the host all tne acts here faith her love was bom, and as its manifestations
alluded to, they were bestowed on honored guests, began, her faith was ever encouraged by the recep-
Simon had not been rude and uncivil, but lov- tion of her acts of love. Growing as she wept
ing little, he had treated our Lord as an ordinary and washed His feet, it laid hold more and more
guest With this treatment the conduct of the fully of the pardon it expected, — and received at
woman, who loved much, is contrasted. Simon length the full absolution (ver. 48). The closing
did not give water, she gave tMura, ' and instead words were therefore of faithf and of its most
of a linen cloth the thousand hairs of her head.' blessed result: go in peaee, literally, 'into peace.'
Ver. 45. Ko Uaa, of welcome, on the face, This was the state of mind to wnich she might
came from the host ; but the unbidden woman now look forward. Faith first, manifestations of
coming in with the Guest (iinoe the time I eame grateful love next, then peace. If we consider
in) at once kissed His feet, and continued to do so. well to whom these words were spoken, we will
394 THE GOSPEL ACCORDING TO LUKE. [Chap. VUL 1-3.
' not forget that grace is free, or exalt our love sinful men, wash away the stain of her life, but
into a ground of pardon. All her tokens of peni- the ^ace of Christ led her to true peace, as her
tence and affection could not, even in the eyes of abiding condition.
Chapter VIII. 1-3.
A Circuit through Galilee^ with the Twelve and Ministering" Women,
AND it came to pass afterward,^ that he went throughout
every * city and village, preaching and shewing ^ the glad
tidings of the kingdom of God:* and the twelve were^ with * „ ""iSk"
2 him. And "certain women, which® had been healed of evil Scfa!^
spirits and infirmities, **^Mary called Magdalene, *^out of ^ whom *^^SS.
3 went seven devils,® And * Joanna the wife of Chuza * * Herod's iJ, 47; Si
^steward, and Susanna, and many others, which® ministered iar!^;
unto him ^^ of their substance. «. i,'??**'
c Mark xri. 9^
* soon afterwards ^ about through » bringing ^ ^P' "*''•
* ( , ) instead of (\) * omit were • who # Chajx xxiii.
* from 8 seven demons had gone out y. Zj^
* Chuzas "^^ the best authorities read them "*
Peculiar to Luke. According to the usual world, is an attempt to support the legend that
view, the first circuit through Galilee was made Mary Magdalene was the ' sinner ' of the butt
before the choice of the twelve ; this one (the chapter. But that occurrence loses its appropri-
second) with them ; the third immediately after ateness, if we suppose that the woman had been
they were sent out to preach. But it is not cer- already dispossessed of seven demons bv oar
tain that there were three distinct journeys. Our Lord. The accuracy and aptness of the dospd
Lord was always occupied, and the Evangelists narrative are diminished by this theory,
describe certain periods of His ministry in gen- Ver. 3. Joanna. Her name appears again in
era! terms, without introducing special occurren- chap. xxiv. 10. — The wife, perhaps at that time
ces. The period here spoken of seems to have a widow, of Chuu Hexod*i itewmrd, t. ^., the
been that succeeding (*soon afterwards,' ver. i) 'house-steward' of Herod Antipas. Through
the occurrences narrated in the last chapter. On this family Herod and his servants (Matt. ziv. 2)
the practical lessons, see close of section. might have heard of Jesus. Some have iden-
Ver. I. Went abont through dty and village, tified Chuzas with the ' nobleman ' whose son
From town to town, from village to village, in was healed by our Lord (John iv. 46-54) ; bat
unwearied activity. — Bringing Uie glad tiainc^. the reason for Joanna's gratitude was that she
One word in the Greek, hence ' preaching ' does had herself been healed (ver. 2). — Snaaana
not govern 'glad tidings.' — And the twelve with ('lily'). Not mentioned again. — And naiiy
him, I. e,t went about with him, since this is others. Comp. Matt, xxvii. 55. — Who miale>
joined closely with the previous clause. Hence tered. All of them were such as thus ' minis-
after they had been chosen, but before they had tered,' 1. ^., provided food and other necessaiv
been sent out to preach. attentions. — TTnto them (the better supported
Ver. 2. And certain women, etc. All of them reading), 1. e.^ to the whole company. The
had probably been cured of some affliction ; alteration to the singular was probably designed
hence their service was one of gratitude. Such to exalt the service of the women ; but what was
a service, however, is contrary to the Oriental done to the disciples was done to Christ, accord-
notions of propriety, founded upon low views of ing to His own words (Matt. xxv. 40). — From
woman's virtue. Christianity has done much to their snbetanee. This implies that some, perhaps
correct these notions. It is significant that this most of them, were persons of means,
mention of our Lord's female attendants should Our Lord confided in the purity and faithful*
follow the account of the forgiven one in the ness of His Galilean friends ; He exalted women
Pharisee's hou.se. — Mary ealled Magdalene. A into the circle of His followers ; woman's work
native of Magdala (see on Matt xv. 39). — From was at once a service of grateful love (a diacon-
whom leven oSnnonB had gone oat This woman ate) ; these women of nigh position U^t that
had been possessed of seven demons, and our Lord constant temporal service was a fitting, though
had cast them out. The notion of some (Dr. insufficient, return for spiritual benefits. — Such
Lange among others) that this means released a circle as this is possible only where Christ is ;
from spNCcial sinfulness, ' seven demons ' being an about Him as the centre, gatner preaching men
expression for total subjection to the spirit ofthe and ministering women in purity and harmony.
Chap. VIII. 4-21.] THE GOSPEL ACCORDING TO LUKE. 395
Chapter VIII. 4-21.
Parable of the Sower ; our Lord sought by His Mother and Brethren.
4 * A ND when much people were gathered ^ together, and were * JJ^Tji^i
./a. come to him out of every city,* he spake by a parable: *^*^
5 A ^ sower went out * to sow his seed : and as he sowed, some
fell by the way side ; and it was trodden down, and the fowls of
6 the air^ devoured it And some® fell upon a^ rock; and as
soon as it was sprung up,® it withered away, because it lacked ®
7 moisture. And some® fell among ^® thorns; and the thorns
8 sprang up ® with it, and choked it And other fell on ^^ good
ground, and sprang up,® and bare ^ fruit a hundredfold. And
when he had said ^ these things, he cried, He that hath ears to
hear, let him hear.
9 * And his disciples asked him, saying. What might this parable * matt. xUi
10 be?^* And he said. Unto you it is given to know the myste- Mark iv. 10-
ries of the kingdom of God : but to others ^^ in parables ; that
seeing they might ^® not see, and hearing they might ^® not un-
1 1 derstand. Now the parable is this : The seed is the word of
12 God. Those ^"^ by the way side are they that hear;^® then
cometh the devil, and taketh away the word out of their hearts,
13 lest they should^® believe and be saved. They^-^ on the rock
are they, which,^ when they hear,^ receive the word with joy ;
and these have no root, which * for a while believe, and in time
14 of temptation fall away. And that which fell among thorns'*
are they, which, when they^ have heard, go forth, and^ are
choked with cares and riches and pleasures of this life, and
15 bring no fruit ^ to perfection. But^ that on the good ground
are they, which* in an honest and good heart, having heard the
word, keep iV,^ and bring forth fruit * with patience. ^ R«j^ *«• 7;
16 * No * man, when he hath lighted a candle, ® covereth it with «' iJ*" .^- «5;
o ' Mark IV. ai;
a vessel, or putteth it under a bed ; but setteth*^ it on a candle- ^ Mj{t.xi6-
17 stick,^* that they which* enter in may see the light 'For JhS!?idi."'
nothing is secret,^ that shall not be made manifest; neither -^JJjJ'p/J^Ji''
any thing hid,^ that shall not be known and come abroad, g iiVtt! xiii.
18 "^Take heed therefore how ye hear : ^for whosoever hath, to him Mirkilini
> as a great multitude were coining a6.
* those of every city were resorting unto him
« The * forth • birds of the heaven • other ' on the
8 grew • had no *® amidst the " into the
" broufifht forth *• as he said
1^ asked him what this parable was {according to the best authorities,)
" the rest *• may " And those ** have heard
*• that they may not * who ** the thorns ^ these are they that
^ and going on their way they ** nothing *• And
^ these are such as ^ hold it fast
^ And no * lamp ^ putteth
•^ lampstand. •* hid •• nor secret
396 THE GOSPEL ACCORDING TO LUKE. [Chap. VII L 4-3^
shall be given ; and whosoever hath not, from him shall be
taken even that which he * seemeth to have.^ * f^ ""•
19 *Then^ came to him Ais mother and his brethren, and *' JJ^"- ""
20 could not come at him for the press.^ And it was told him iy 3,^3" ""
certain which said,^ Thy mother and thy brethren stand with-
21 out, desiring to see thee. And he answered and said unto
them, My mother and my brethren are th^se * which * hear the k cunp a. a
word of God, and do it.
»* thinketh he hath •* And there •• And they
" crowd •* ofnit by certain which said.
Chronology. It is evident from the parallel Luke's mention of the preaching toar probably
accounts that the incident of vers. I9>2 1 preceded leads him to give prominence to these. The
the parable, etc., vers. 4-18. Some would even three Evangelists agree, but show entire inde>
insert between them a number of discourses re- pendence.
lated by Luke further on (xi. 37-xiii. 9), but the Vers. 5-15. The Parable opthb Sower and
language of Matt. xiii. i seems to forbid this, its interpretation. See on Matt xiiL 3-8, 18-23;
The order of Mark, confirmed in this case by Mark iv. 3-2a The new details are few. — Mii|
that of Matthew, is most exact After the journey on their way. This indicates carelessness. Some
just spoken of (vers. 1-3) or during its progress, indeed think this refers to a being drawn away by
our Lord healed a demoniac, giving occasion to the cares, etc^ but this is doabtfuL — la pitkiiro
the Pharisees to vent their growmg hostility. Peculiar to Luke, liiatzns 'ctmstsUfUiy^xhioaA
This incident is narrated out of its order by Luke the course of a life spent in daties, and vmoA
(xi. 14, etc.). It was immediately followed bv the discouragements.* (Alford).
demand for a sign from heaven fMatt xii. 3&-45; Vers. 16-18. See on Mark iv. 21-25. "^
Luke xi. 16, 29-^6), possibly by other events same thoughts occur in Matthew in different con-
narrated by Luke m the same connection. About nections. — Thinksth ho hath (ver. 18) is peculiar
this time, while the controversy was going on, the to Luke. It is self-deception, not deception of
mother and brethren of Jesus sought Him (Matt, others that is referred ta Luke omits the other
xii. 46-50; Mark iii. 31-35; Luke viii. 19-21). parables, given by Matthew and Mark, inserting
Then came the discourse in parables (Matt. xiii. ; two of them in a different connectiozi however
Mark iv. 1-25), a part of which is here recorded (chap. xiii. 18-21).
(vers. 4-18). Vers. 19-21. The Mother and Brithrim
Ver. 4. And aa a great moltitnde were ooming of Jesus seek Him. See on Matt xiL 46-50;
together, etc The E. V. gives the wrong im- Mark iiL 31-35. Luke presents no new inodents.
pression that He waited until all came ; it was The reason for putting tnis occurrence oat of the
the gathering crowd that led Him to enter a boat exact order, may have been thus to enforce the
(Matthew, Mark). — ThoM of every dtr, attracted lesson of the parable concerning the right hearing
out of the various places where He had preached, and doing of the word.
Chapter VIII. 22-39.
The Stortn on the Lake ; the Man with the Legion of Demons.
22 "NJOW it came to pass on a certain day,^ * that he went * into • ^!^^: ^*-
-1^ ^ a ship ^ with his disciples : * and he said unto them, Let JJ^^»* "^
us go over unto the other side of * the lake. And they launched * vr«.aj,sj;
23 forth. But as they sailed, he fell asleep : and there came down
a storm of wind on the lake ; and they were filled ^ with water^
24 and were in jeopardy. And they came to him, and awoke him,
saying, ^ Master, Master, we perish. Then® he arose, and ^ re- ^ s««chap. v^
buked the wind and * the raging of the water : and they ceased, d jamctLe.
25 and there was a calm. And he said unto them, Where is your
* one of those dajrs * entered
* boat ^ himself and his disciples
» filling • And
^ being awakened {according to the best authorities)^ he
Chap. VIII. 22-39.] THE GOSPEL ACCORDING TO LUKE. 397
faith ? And they being afraid wondered,® saying one to an-
other, What manner of man is this ! for ® he commandeth even
the winds and water, and they obey him.^°
26 «And they arrived at the country of the Gadarenes,^ which is * matt. rUi.
27 over against Galilee. And when he went ^ forth to^^ land, there mark v. r
met him out of the city a certain man, which had devils long
time, and ware no clothes, neither abode ^* in any house, but in
28 the tombs. When^^ he saw Jesus, he cried out, and -^ fell down/ Mark iu.«;
•^ V. 33; vu.
before him, and with a loud voice said, What have I to do with js; chap. t.
o f vcr« 4***
thee, Jesus, t/iou Son of God most high ? ^® I beseech thee,
29 torment me not. (For he had ^^ commanded the unclean spirit to
come out of ^® the man. For ^ oftentimes it had caught him : ^ ^^'^^^
and he was kept bound with chains and in fetters ;^® and he
brake the bands, and*^ was driven of the devil ^^ into * the wil- * Mark v. $;
30 derness.) ^ And Jesus asked him, saying, What is thy name ?
And he said. Legion : because many devils ® were entered into
31 him. And they besought him that he would not command them
32 to go out into * the deep.^ And ^ there was there a herd of many « Rer. ix. i,
swine feeding on the mountain : and they besought him that
he would suffer them * to enter into them. And he suffered
33 them.^ Then went the devils out of ^ the man, and entered
into the swine : and the herd ran violently down a steep place®
34 into the lake, and were choked. When ^ they that fed t/iefpi
saw what was done,*^ they fled, and went ^^ and told iV in the
35 city and in the country. Then they ^ went out to see what
was done ; ^ and ^ came to Jesus, and found the man, out of
whom the devils were departed,^ * sitting at the feet of Jesus, * chap. «. 39^
36 'clothed, and in his right mind : ^ and they were afraid. They ' ^omp. ver
also which ^ saw // told them by what means he that was
37 possessed of the devils^ was healed.^ Then the whole multi-
tude ® of the country of the Gadarenes ^^ round about besought ®
him to depart from them ; for they were taken ^ with great
fear : and he went up into the ship,*^ and returned back again.*^
38 Now ^ "• the man, out of whom the devils were departed,^ be- **,5!j"* ^'
« marvelled • Who then is this, that " (?) instead of {).
** Gergesenes, or Gerasenes {see notes) ** was come *• upon the
^^ a certain man out of the city, who had demons ; and for a long time he
had worn no clothes, and abode not
*• And when *• the most high God " omit had
" forth from
^* was bound with chains and fetters, being under guard
^ and breaking the bands asunder, he '^ demon ^ deserts
*• demons ** abyss * Now *• give them leave
^ gave them leave ^ And the demons came out from
*• rushed down the steep * had come to pass " omit and went
•* And they •• from whom the demons were gone out
•* clothed and in his right mind, at the feet of Jesus •* that
•• with demons ^ made whole •• And all the people ^ asked
^ holden ^^ entered into a boat ^' omit back again ^* But
398 THE GOSPEL ACCORDING TO LUKE. [Chap. VIII. 22-56.
sought him that he might be with him : but Jesus sent him
39 away, saying, Return to thine own ** house, and shew ** how
great things God hath done unto*® thee. And he went his
way, and published*^ throughout the whole city how gpreat
things Jesus had done unto ^ him.
^ thy « declare *• for *' publishing.
Contents. The vo3rage across the lake, the senes (which is correct in Mark) is almost eqoally
storm, the demoniac in the country of the Gera- great See on Matt viii. 28. — Whieh is ow
senes (Gergesenes). Luke is indennite as to time tgiinit Galilee. Peculiar to Luke,
(ver. 22), but it was the evening of the day on Ver. 27. A certain man out of fhe eitj, /. «.,
which the discourse in parables was delivered belonging to the city. He did not come to meet
(Mark iv. 3O. The storm probably occurred them out of the city, but *out of the tombs*
at night, and the encounter with the demoniac (Matthew, Mark), his usual abode, as stated inaH
the succeeding morning. three accounts. — Had worn no ^^ffthftg. Peculiar
Vers. 22-2^ The Storm on the Lake. See to Luke, but implied in Mark's account (▼. 15).
on Matt viii. 21-27; Mark iv. 35-41* Before Ver. 29. For he oommanded, or, 'was com-
startinK, the incidents mentioned in chap. ix. 57-62 manding.' This agrees with Mark*s account
probably occurred (comp. Matt. viii. 18^22). Our Lord was about to command, when the demo-
Luke's account is brief, agreeing more closelv niac cried as in ver. 2S, The parenthesis is not
with that of Mark. — On one of the days (ver. 22). necessary. — For gives the reason of the com-
The indefiniteness indicates that Luke had not mand. — Oftentimet, or, < of a long time.' —
consulted Mark's Gospel. — A boat Mark:* the Caught, or, 'seized.' The violent effect of the
boat,' I. e., the one from which He had been teach- possession is set forth. Then follows an account
ing. — Came down (ver. 23). Either from the sky, of previous unsuccessful attempts to restrain him :
or from the hill-sides, smce the sudden storms He waa bonnd, etc. — Being nndar gomid. Pe-
would roll down the valleys and burst upon the culiar to Luke. — Breaking the banda aannder.
lake. — They were filling, 1. e., the boat was be- Mark speaks of this, but not in the same inmie-
coming full. The original brings out the sudden diate connection,
coming down of the storm, and then the gradual Ver. 31. Into the abyss. There can scarcely
. . ^ , .,. ^ ^ , place
a^[rees with Mark, in putting the rebuke of the of torment, and the lake of fire into which the
disciples qfttr the rebuke of the elements. Mat- devil will be cast ^ Christ at the end : see Rev.
thew reverses the order, but the former isprob- xx. 3.' (Alford.) The respite obtained by their
ably more exact. entering into the herd of swine was a very brief
Vers. 26-39. The Healing of the Fierce one.
Demoniac See on Matt viii. 28-34 ; Mark v. Ver. 3^. At the feet of Jeina. Peculiar to
l-2a The latter account is the fullest, and Luke, indicating accuracy as well as independence.
Luke's agrees more closely with it — Oergesenei. Notice the correct reading of this verse, whidi is
So Tischendorf reads, but the authority for Gera- unusually graphic.
Chapter VIII. 40-56.
TAe liaising' of yairus' Daughter^ and the Healing of the Wamnn
on the Way,
40 A ND It came to pass, that, *• when Jesus was returned,^ the « *J^- «-^''
./a. people ^gladly received ^ him : for they were all waiting * Art?"""'
41 for him. ^^ And, behold, there came a man named Jairus, and S^;*7'
he was a ruler of the synagogue; and he fell down at Jesus* SSijifja^
feet, and besought him that he would come ^ into his house : ' Jg^* "^
42 For he had ^'one* only daughter, about twelve years of age, and JJ:^ '*
she lay a dying. But as he went the people^ thronged him. ''^i^'*
43 And a woman having an issue of blood twelve years, which
* the best authorities read And as Jesus returned
" the multitude welcomed • to come * an
* multitudes
Chap. VIII. 40-56.1 THE GOSPEL ACCORDING TO LUKE. 399
had spent all her * living upon physicians, neither could ® be healed ' ^ ^«rk
44 of any. Came behind him^ and touched the border of his gar-
45 ment: and immediately her issue of blood ''^ stanched. And
Jesus said, Who ® touched me ? When ® all denied, Peter and
they that were with him said, -^Master, the multitude* throng ^^-^f"**^^
thee and press ^ tkee, and sayest thou. Who touched me ? ^
46 And Jesus said. Somebody hath touched ^^ me : for I perceive
47 ^ that virtue is gone out of me.^* And when the woman saw r see chap,
that she was not hid, she came trembling, and * falling down a seever. a&
before him, she declared unto him ^ before ^® all the people for
what cause she had touched him, and how she was healed
48 immediately. And he said unto her, ^Daughter, be of good 1 see Mark »
comfort : " • thy faith hath made thee whole ; * go in peace. * tU chap.
49 While he yet spake, there cometh one from the ruler of the
synagogue's house^ saying to him. Thy daughter is dead ; trouble
50 not the Master. But when Jesus heard xV, he ^® answered him,
saying, Fear not : believe only,^* and she shall be made whole.
51 And when he came into*^ the house, he suffered no man to go
in,*^ save Peter, and James, and John, and the father and the
52 mother of the maiden.^ And all wept, and 'bewailed^ her : '^^.^|^'
53 but he said, Weep not ; she^ is not dead, but sleepeth. And *'*
54 they laughed him to scorn, knowing that she was dead. And
he put them all out, and took her by the hand, and called,^ say-
55 ing. Maid,* arise. And her spirit came again, and she arose
56 straightway:^ and he commanded to give her meat.*® And
her parents were astonished : ® but he charged them that they
should tell no man what was done.^
* and could not ^ the issue of her blood
* Who is it that • And when *® press " crush
*' the best authorities omit and sayest thou, Who touched me
*• Some one did touch
" perceived that power had gone forth from me {according to the best
authorities)
" omit unto him " in the presence of
*" the best authorities omit be of good comfort
*• Jesus hearing it ^ only believe * to
" not any man to go in with him {according to the best authorities)
^ the father of the maiden and her mother
*• were weeping, and bewailing
*• the best authorities read for she
* But he, taking her by the hand, called {according to the best authorities)
" Maiden ^ rose up immediately
*• that something be given her to eat » amazed
^ had come to pass
While the name of the place to which our 29-39) took place just after the return from the
Lord returned, is not given here, the fact that other side. — On the miracles, see Matt ix. 18-
the people were waiting for Him suggests Caper- 26; Mark ▼. 21-43. The account of Luke is
naum (comp. Matt. ix. i : * His own city *). Jai- more full than that of Matthew, agreeing more
nis came to our Lord while He was at a feast in closely with that of Mark, but presenting some
the house of Matthew (Matt ix. ia-18), who prob- new details,
ably lived in Capernaum, and this feast (chap. v. Ver. 4a Weloomed him. Lit, * received Him.
400 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 1-17.
— Waiting for him. His absence had been brief, ing our Lord's knowledge of all the dream-
Doubtless cases of sickness awaited Him. Some stances of the case.
have thought that Jairus was among the number, Ver. 47. Could not be hid. She felt that He
and that his presence had caused additional in- knew of the cure He had wroughL — la tlie pna-
terest. But tnis is opposed to Matt. ix. 18. ence of all the people. Peculiar to Luke, and
Vers. 43-48. The woman who touched our significant. She sought a cure in secret, but is
Lord's garment See parallel passages. led to confess it openly. This our Lord desires
Ver. 43. Who had apent aU her Uving, etc. and deserves. A caution to those believers who
Luke, himself a ph^^sician, thus puts the case. do not confess Him before men.
Ver. 44. Luke simply states how the cure was Ver. 49. There oometh one. Mark is less
effected. Mark tells of her thoughts. ' This is definite.
a most encouraging miracle for us to recollect, Ver. 50. Hearing it See Mark v. 06: 'not
when we are disposed to think despondingly of heeding,' or, * overhearing.' — Made whole QiL
the ignorance or superstition of much of the * saved'). Peculiar to Luke. The promise asked
Christian world : that He who accepted this large faith from the father, but the miracle just
woman for her faith, even in error and weakness, wrought doubtless quickened Jairus' confidence,
may also accept them.' (Alford.) Ver. 51. Hot any man to go in with hia,
Ver. 45. And when all denied. It is not cer- where the damsel was. He was already in the
tain that the woman did so ; she may have hid- house. He had already stopped the crowd out-
den herself in the crowd. — Peter, etc. Peculiar side (Mark v. 37), but meeting another within (as
to Luke. The question of our Lord was to draw described in vers. 53, 53), those who could enter
out the woman's faith. Mark's account implies the chamber of death are singled out
that He knew who had done it — The multi- Ver. 54. 'He put them all out* is to be
tndei presi thee, etc. ' Press ' and * crush ' are omitted. Luke has already told of the separation
strong terms. Some find here * a solemn warning within the house ; while Mark, who had told how
to all who crowd on Christ,' a rebuke to famil- the crowd outside was prevented from entering,
iarity in hymns, etc. Peter in those days might properly adds this (Mark v. 40).
have rebuked the crowd; our Lord did not. Ver. 55. Her spirit retorned. She was re-
The touch of faith and the accidental touch stored to life. The various accounts leave no
differ : no virtue flows out in the case of the reasonable doubt that this is the n eaning. — On
latter. The cure was not magical. the further details, see especially Mark v. 42,
Ver. 46. Notice the correct reading, as prov- 43.
Chapter IX. 1-17.
T/te Sending Out of the Tzvelve ; the Alarm of Herod ; the Retirement to
Bethsaiday and the Feeding of the Five TItousand.
1 npHEN ^ "he called his twelve disciples ^ together, and gave • JUfJ^* hii
JL them power and authority over all devils,^ and to cure ^ iiJi.*^,* ':
2 diseases. And * he sent them * to preach the kingdom of God, JtS^^^^
3 and to heal the sick. ^ And he said unto them, Take nothing for *" JJt"^*^^
your journey, neither staves,® nor scrip,^ neither^ bread, neither ^ Sinp-'^iv.
4 money ; neither have two coats apiece.® And whatsoever *•*""•
5 house ye enter into, there abide, and thence depart. And who-
soever will not receive ® you, when ye go out of ^^ that city,
shake off the very^^ dust from your feet for a testimony against
6 them. ^'And they departed, and went through the towns," -'Mark vi«.
preaching the gospel, and healing every where.
7 • Now Herod the tetrarch heard of all that was done by him : ^^ » matt. wv
' ' 17S; Mark
and he was -^perplexed, because that it was said of ^* some, that^.y^^'^^.
8 John was risen from the dead ; And of ^* some, that Elias ^ had '* ^* »• "*
appeared ; and of ^* others, that one ^^ of the old prophets was
* And * the best authorities read the twelve ■ demons
♦ sent them forth * the best authorities read stsiS • wallet
^ nor * owit apiece • as many as do not receive
" depart from ** omit very " throughout the villages
" the best authorities omit by him " by " Elijah *• some one
Chap. IX. 1-17.] THE GOSPEL ACCORDING TO LUKE. 401
9 risen again. And Herod said, John have ^^ I beheaded ; but
who is this, of ^» whom I hear such things ? ^ And he desired ^^ ^ ^^ "^
to see him.
10 *And the apostles, when they were returned, told him all that ^ * ^^o}^^
they had done. *And he took them, and went aside privately ' ^^^- *^^
into a desert place belonging to the city ^ called * Bethsaida. ^^*^. '^•
1 1 And the people, when they knew 1/,^ followed him : and he ' re- 1°"" ""• *"
ceived^ them, and spake unto them of the kingdom of Grod, and
k See Mark
vi. 45.
1 2 healed them that had need of healing. ""And when ^ the day ' ^h. ^"*'
began to wear away, then came the twelve,^ and said unto him; '"29. '*""*^'
Send the multitude away, that they may go into the towns ^ and
country round about, and * lodge, and get victuals : for we are " ^^' "*•
13 here in a desert place. But he said unto them. Give ye them
to eat. And they said. We have no more but '^ five loaves and
two fishes ; except we should go and buy meat ^ for all this
14 people. For they were about five thousand men. And he said
to his disciples. Make them sit down by fifties in a company.®
15, 16 And they did so, and made them all sit down. Then** he
took the five loaves and the two fishes, and looking up to
heaven, he blessed them, and brake, and gave to the disciples to
17 set before the multitude. And they did eat, and were all filled :
and there was taken up of the fragments that remained to them
twelve baskets.^^
" omit have *' about *• sought ^ declared unto him what things
^ withdrew apart to a city {according to the best authorities)
" But the multitudes perceiving it *• welcomed ^ ofnit when
^ and the twelve came *• villages ^ than ^ food
^ in companies, about fifty each (according to the best authorities)
^ And ^ that which remained to them, twelve baskets of broken pieces.
Chronology. From Matthew we learn that to it Heard of all that waa done. * By Him ' is
the miracle narrated in the last section was fol- a proper explanation, but not in the original,
lowed immediately by others (Matt ix. 27-54). Herod heard of the miracles wrought by the
From Mark (vi. 1--6) we infer that our Lord then Twelve, but thus ' I/is name was spread abroad '
visited Nazareth and was again rejected (Matthew (Mark). — Beeanee that it was said by some. The
places this out of its order ; xih. J4-58). Then difference of opinion only served to increase the
began the third circuit through Galilee (Matt iz. perplexity of his bad conscience. — Elijah had
35; Mark vi. 6), during which the Twelve were appeared (ver. 8). Not 'had risen,' for Elijah
sent forth. The events in this section are in their had not died. — John I beheaded, etc. (ver. 9). * I '
chronological order. Luke is very brief, present- is emphatic (according to the usual reading in the
ing no new details. second clause also), indicating both terror of con>
Verses 1-6. The sending out of the science at the past act, and imcertainty about this
Twelve. See on Matt x. 5-15; Mark vl 7-13. person of whom he hears so much. His desire
The latter passage agrees almost exactly with to see Him was due to this feeling.
Luke*s account ; Matthew (x. 16-42) adds a part Vers. 10-17. The Feeding of the Five
of the discourse not given by the other two. — Thousand. See on Matt. xiv. 13-21 ; Mark vL
The twelve (ver. i). This brief form agrees with 30-44 ; Tohn vi. 1-13. Luke's account presents
Luke's usage. — To heal the liok (ver. 2). Some no new details, except the mention of the locality :
gooQ authorities omit * the sick,' which Luke, as to a eity called Bethsaida. The words translated :
a physician, might deem unnecessary. — Against *a desert place belonging to,' are not genuine;
them (ver. 5). More definite than ' to them,' and were probably insertra to make the various
which is foimd in Matthew and Mark. accounts correspond. There need be no difficulty
Vers. 7-9, The Alarm of Herod. See on here. The Bethsaida spoken of was Bethsaida
Matt xiv. 1-12 ; Mark vi. 14-29. The other two Julias, on the eastern side of the lake. The other
Evangelists give in this connection the particulars Evangelists expressly state that our Lord and
of the death of John the Baptist ; Luke, who has His disciples went ' in a boat ' thither ; Luke
given so full an account of his birth, only alludes omits all reference to this. As the Twelve had
VOL. I. 26
A02 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. i-j(L
been preaching in Galilee, Eastern Bethsaida (ver. 17), which all three Evangelists employ ia
would be across the lake, and so situated, that telling of this miracle, and not the one wbkh
the easiest way thither would be by sea, and yet Matthew and Mark each uses twice in speaking
that the multitudes could go on foot (Matthew, of the other miracle. This is the more remark*
Mark) round the head of the lake. (It is doubt- able, as we have four accounts of the one miracle,
ful whether there was another Bethsaida.) Com p. two of the other, and two allusions to both. In
on Matt xiv. 22 ; Mark vi. 45. — Welcomed them, all this distinction is preserved. This miracle, so
This hints at what is more fully stated by Mark profound in its meaning, the only one mentioned
(vi. 34.) The account of the miracle itself pre* by all the Evangelists, is the rock on which all
sents no new details ; but it is significant that destructive criticism makes shipwreck. Where
Luke, who says nothing of the second feeding God would give bread, such critics find a stone,
of the four thousand, uses the word for batketf a stone of stumbling.
■"A
Chapter IX. 18-36.
T/if Confession of Peter ; the Transfiguration.
ND it came to pass, as he was alone praying, his^ disciples * ,^'i"- *^
were with him ; and he asked them, saying, Whom say ^^"'^ "^
19 the people ^ that I am } They ^ answering said, John the Bapn
tist ; but some* j^7, Elias ; ^ and others sayy * that one^ of the * ST^^***
20 old prophets is risen again. He " said unto them, But whom ®
say ye that I am .? * Peter ^ answering said, The Christ of God. e Cnrnpi joha
21 ^'And he straitly charged ^^ them, and commanded tliem to tell ^^Matt. vn.
22 no man that thing ; ^^ * Saying, ^ The Son of man must suffer ri"- 30.
*^ •' '^ • Matt. XTV
many things, and be rejected of the elders and chief priests and U^^'^ja,
23 scribes, and be slain,^^ and be raised the third day.^^ And he ,i'"^''
^ ' • verfc 43, 44*
said to them all,^* If any man will ^^ come after me, let him deny
24 himself, and take up his cross ^ daily, and follow me. For who- r « Cor. xr.
soever will ^^ save his life shall lose it : but whosoever will ^^ lose
25 his life for my sake, the same shall save it. For what is a man
advantaged,^' if he gain the whole world, * and lose himself, or * 'Sj"^**
26 be cast away } ^® For whosoever shall be ashamed of me and ^"^^^ "• *
of my words, of him shall the Son of man be ashamed, when he
shall come ^® in his own glory, and in his Father's,^ and of the
27 holy angels. But I tell you of a truth, there be some standing
here, which shall not ^i taste of death, till they see the kingdom
of God.
28 •And it came to pass * about an ^ eight days after these say- « MATT.srts.
ings, he took ^ Peter and John and James, and went up into a^ . « »-«•„
29 mountain ' to pray. And as he prayed,^ the fashion of his 5Jj^\; ,
countenance was *" altered, and his raiment was * white and ' ^ ^^"^ '
30 glistering.^ And, behold, there talked with him two men, which ' **,J'jjJ SJ
3 1 were Moses and Elias : ^ Who appeared in glory, and spake of ^^''~^>-
* praying alone, the ^ Who do the multitudes say • And they
* others • Elijah • some one ' And he • who
» And Peter " But he charged " this to no man " killed
" the third day be raised up " unto all " would *• shall
" profited *• lose or forfeit his own self *• cometh
* the glory of the Father " who shall in no wise *• omit an
* took with him ^* the ^ was praying ^ became ^ dazzling
Chap. IX. 18-36.] THE GOSPEL ACCORDING TO LUKE. 403
his * decease which he should ® accomplish at Jerusalem. But * ' ^*^^ *• *5-
32 Peter and they that were with him « were heavy with sleep : * IJ^^xT!!^'
and when they were awake,* they saw his glory, and the two JJ*"*m^'
33 men that stood with him. And it came to pass, as they de- "^* ^'
parted*^ from him, Peter said unto Jesus, ** Master, it is good /Ver.49;»ee
for us to be here : and let us make three tabernacles ; ^^ one for
thee, and one for Moses, and one for Elias :^ *not knowing what f CoropMark
34 he said.^ While he thus spake,^ there came a cloud, and over-
shadowed them: and they feared^ as they entered into the
35 cloud. And there came a voice ^ out of the cloud, saying, •* This *" j^^MariTii
36 is my beloved Son:^ hear^" him. And when the voice was Lj^Tu^
past,^ Jesus was found alone. 'And they kept // close,® and pjl* liSST*
told no man in those days any of those ^ things which they had l!
s Matt. xvii.
seen. 9 ; Mark ix.
9» «<>•
* was about to * yet having remained awake
^ were parting •* or booths *^ was saying
■• And while he said these things •* were afraid •* a voice came
•• the best authorities read my Son, my chosen one " hear ye
■* came •• held their peace ^ the
Contents. This section presents *the glory of etc. See on Matt. xvi. 13-28; Mark viii. 27-38.
the Son of man confessed on earth and ratified This account agrees closely with the others,
from heaven.* Luke is much briefer than Mat- although briefer. — As ho was praying alone (ver.
thew and Mark. He omits the promise to Peter 18). Peculiar to Luke. Theprayer was a prepa-
(with Mark), and also the rebuke of Peter, which ration for the revelation. The disciples joined
Mark retains. In the account of the transfigura- Him, and 'in the way* (Mark) the conversation
tion we find a few additional particulars. — The took place. — TTnto iJl (ver. 23). See Mark ix.
conversation about Elijah is not mentioned. 34. — Whon ho comoth, etc. (ver. 26). Luke's
Chronology. The events intervening be- account is fullest in this clause. Meyer : * The
tween the feeding of the five thousand and the glory is threefold: (i.) His awn^ which He has
confession of Peter were numerous and impor- of and for Himself as the exalted Messiah; (2.)
tant The other three Evangelists all tell of the ^ory of God^ which accompanies Him as
Christ's walking on the sea dunng the night after commg down from God's throne ; (3.) the glor^
the first miracle of the loaves. Arriving at Ca- of the angels ^ who surround Him with their
pemaum, He delivered a discourse there (John brightness.*
vi. 22-71). The Passover (one year before His Vers. 28-36. The Transfiguration. See on
death) was at hand (John vi. 4). This year was Matt xvii. 1-9; Mark ix. 2-8. — About oight
virtually one of persecution. The effect was to days (ver. 28). About a week = 'after six days'
lead our Lord into retirement, and to bring out (Matthew, Mark). — Waa altered (ver. 29). Luke
?)lainer declarations to the disciples. Matthew does not use the word translated, ' transfigured,'
chaps. XV., xvi.) and Mark (chaps, vii., viii.) tell possibly because it would suggest to his readers
how he passed into the coasts of Tyre and Sidon, the fables about the metamorphoses of heathen
returning to Decapolis, feeding four thousand deities. — Spakoof hisdoooaso (ver. 31). Peculiar
there, sailing to Magadan, where new opposition to Luke. It means His deaths although it proba-
encountered Him, then recrossing the lake, when bly includes the Resurrection and Ascension,
an opportunity was afforded Him of warning His See on Matt. xvii. 2.
disciples against the leaven of the Pharisees and Ver. 32. Heayy with iloop. It was probably
Sadducees, journeying from Bethsaida Julius near at night, and their drowsiness was natural : but
which they had landed to the region of Cesarea they did not go to sleep, for the next phrase
Philippi, where the confession of Peter was made, means, yot haying remainod awako, ' sleeplessly
All these important events are passed over by watching.' It W2is not a vision of half sleeping
Luke. But unless we know of the previous men.
and growing hostility narrated by the other Ver. 33. As thoy woro parting. This particu-
Evangelists, the preaiction of ver. 22 seems lar, peculiar to Luke, explains the language o£
abrupt, and ver. 51 inexplicable. We can as Peter. He wished to detain the two representa-
little determine why Luke omits so much at this tives of the Old Covenant. The statement :
point, as why the others pass over the events of not knowing what he waa saying (///., saith).
the next six months, which are so fully narrated Even with the explanation, Peter's suggestion
in chaps. x.-xviiL Thus the Gospels supplement was not well considered.
each other, but with no evidence of such a pur- Ver. 34. As they (/. e.^ Moses, Elijah, and our
pose on the part of the Evangelists. Lord) onterod tho olond. The fear was a grow-
Vers. 18-27. The Confession of Peter, ing one, beginning as they saw the company
li
404 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 37-so.
(Mark), increasing as that company entered the used might be translated into Greek by either of
cloud ( Luke), culminating as the voice was heard the terms, ' beloved ' or ' chosen.'
(Matthew). Ver. 36. And tluij hald their peaiso. The
Vcr. 35. Xy Son, my chofen one. The words result of the command mentioned by Matthew
were not spoken in Greek, and the actual word and Mark.
Chapter IX. 37-50.
Healing of the Demoniac at the Foot of the Mount of Transfiguration ,
Closing Scenes of our Lord's Ministry in Galilee,
37 * A ND it came to pass, that on the next day, when they * ,*1'^J7|2S
.^A. were come down from the hill,^ much people^ met him. "- ''^'•
38 And, behold, a man of the company ^ cried out,* saying, Master,
I beseech thee, look * upon my son ; * for he is mine only child. * %« <**i^
39 And, lo,^ a spirit taketh him, and he suddenly crieth out ; and
it teareth him that he foameth again, and bruising him, hardly
40 departeth from him.'' And I besought thy disciples to cast
41 him® out; and they could not. And Jesus answering said, O
faithless* and perverse generation, how long shall I be with
42 you, and suffer ^^ you } Bring thy son hither.^^ And as he was
yet a coming, the devil threw ^ him down, and tare hint.^^
And ^* Jesus rebuked the unclean spirit, and healed the child,^
43 and delivered him again ^^ to his father. And they were all
amazed ^' at ^ the mighty power ^® of God. «/ MatV! «▼»
^'But while they wondered every one^* at all things which Mirk u. 30
44 Jesus ^ did, * he said unto his disciples, Let these sayings r Vcr ».
•^sink down into your ears, for the Son of man shall be deliv- -^.^p- «*»**•
45 ered^ into the hands of men. But they understood not this
saying, and it was hid from them, that they perceived it not : ^
and they feared to ask him of ^ that saying.
46 ^Then there arose *a reasoning 2* among them, which of^MATT.rni
47 them should be greatest. And^* Jesus, 'perceiving^ *the u*i4-37"'
thought^ of their heart, took^ a child,^^ and set him by him,® . 35.
48 And said unto them, Whoscrever shall receive this child ^ in my ix.4.
name receiveth me ; and whosoever shall receive me, receiveth
him that sent me : * for he that is least among you all, the same ^ S?**** "**
shall be ^ great.
49 'And John answered and said, Master, we saw one casting ' JJ^** '^
* mountain * a great multitude • from the multitude
* the best authorities read cried * the best authorities read to look
• behold ' it departeth from him with difficulty, grievously bruising him
• it • unbelieving ^ ^^^ar with
*^ hither thy son " the demon dasheth ^' insert grievously
** But " bo)j " gave him back
" astonished " majesty " all were marvelling
* the best authorities read he " delivered up
^ should not perceive it ^8 about ^* questioning
» seeing «« took hold of ^ little child •» by his side » is
Chap. IX. 37-50] THE GOSPEL ACCORDING TO LUKE. 40S
out devils*^ in thy name; and we forbade him, because he .
50 foUoweth not with us. And ^* Jesus said unto him, Forbid ///;//
not: *"for he that is not against us^^ is for us.*^ '"c£S?i.a3.
* demons ■* the best authorities read yon
Luke is here verv brief, presenting few new should take heed, because the time of fulfilment
details. All three Uospels place the events re- was approaching. Others refer * these sayings'
corded in this section just before our Lord*8 to the eulogies of the people (ver. 43). *The
final departure from Galilee (ver. 51). disciples are to bear in memory these admiring
Vers. 37-42. The Healing of the Demoniac speeches on account of the contrast in which His
Boy. See on Matt xvii. 14-21 ; Mark iz. 14-29. own fate would now appear with the same. These
Luke is briefest, Mark fullest. — For he ii mine are therefore to build no hopes upon them.'
onlj ehild (ver. 38). Peculiar to Luke. — And he Meyer. But the very next paragraph shows that
■nddenlT erieth out (ver. 30) ^ ^., the child. The they already overestimated worldly applause, and
rapid change of subject, nrst the spirit, then the the contrast is far from being obvious,
child, then the spirit again, shows the intimate Ver. 45. It waa hid from fhem, that thej
connection of possessed and possessing. — Bmia- ahonld not peroeive it Peculiar to Luke. The
ing him giievonaly. Comp. Mark iz. 26: 'rent meanmg is plain. They were not permitted to
him sore.' undersund the full meaning. Only those who
Vers. 43-45. Our Lord's Second Predic- fail to notice the necessity for careful training in
TION of His Death. See Matt xviu 22, 23 ; the case of the disciples, will doubt the gracious
Mark ix. 30-32. From the other accounts we character of this method of concealing m order
learn that this prediction was made as they were to reveal,
passing privately through Galilee to Capernaum. Vers. 46-^0. The Disciples rebuked for
Ver. 43. The division of the verses is unfortu- their emulation and exclusiveness. See on Matt
nate; the first clause of this verse should be joined xviii. 1-5 ; Mark ix. 33-40 ; especially the latter,
with ver. 42 ; see the paragraph in our text — In the briefer narrative of Luke there is nothing
And they were all aatoniihed. The multitude in at variance with the other accounts,
contrast with the disciples. — At the majesty of Ver. 46 declares the fact of a dispute, and ver.
Ood, as displayed in this miracle. — But while all 47 assumes that it was not spoken out before our
were marrdling. Quite indefinite. The conver- Lord, but perceived by Him and brought to judg-
sation took place on the private journey to Caper« ment. Luke notes the perception of their thought ;
naum, as we learn from the other accounts. Mark, the way in which the matter was brought
Ver. 44. Let theae sayingi, etc. The original up by our Lord ; Matthew, their submission o£
gives an emphasis brought out by rendering as the question to His decision. — He that ii not
follows : ' As for you, let,' etc. The disciples are against yon ii for yon (ver. 50). This reading
meant. From Mark ix. 31 we infer that, durine is to be accepted, and it presents substantially
the journey, our Lord gave repeated and extended the same thought as that of the £. V. (and of
intimations of His death, to prepare His disciples Mark ix. 40). The disciples ('you') represent
for the journey towards Jerusalem. 'These say- Christ and His people ('us'). On the connec-
ings ' refers to these intimations. — For the Son tion of thought in vers. 49, 50, see notes on Mark
of man ihall be, ' is about to be,' etc. They ix. 3S.
Chapter IX. 51 — XVIII. 14.
This division of the Gospel of Luke, embracing have been shortly before the sudden appearance
nearly one third of the whole, contains for the of our Lord in Jerusalem at the feast of Taber-
most part matter i)eculiar to this Evangelist A nacles (John vu. 14); it is indeed possible that
number of the incidents probably belone to an our Lord returned to Galilee after this visit, but
earlier period of the history. A tew of these are of this there is no positive evidence. On the
mentioned by Matthew and Mark, though the . other hand, the blessing of the little children
greater number even of these are peculiar to this (chap. xviiL 15), where the parallel with Matthew
account. But the larger portion of this division and Mark is renewed, undoubtedly took place
belongs to that part of our Lord's lifepcused aver just before the last solemn journey (xoxti Perea to
in silence by Matthew and Mark. John indeed Jerusalem and to death. From John's account
tells us of much that occurred during this period, we learn that during this period our Lord ap-
but he does not give a parallel account Many peared again in Jeruplem. In fact, that Gospel
theories have been suggested ; our view is as fol- alone telte us of His joumeyings to avoid the hos-
lows : This division treats in the main of that part tility of the Jews. Neither Matthew nor Mark
of the life of our Lord on earth, between the close implies that the journey from Galilee to Jerusalem,
of His ministry in Galilee and the Icut journey alluded to in cnap. ix. 51, was a direct one, while
from Perea (beyond Jordan) to Jerusalem ; cov- both state that such a journey was undertaken
ering a period of nearly six months. The reasons about this time.
for this opinion are : that chap. ix. 51 can only All who love the lessons of our Lord should
refer to the final departure from Galilee (Matt, rejoice that we have in this Gospel so much that is
xix. I; Mark x. i), and this departure seems to not only peculiar but important The parables
406 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 51-63
of this division are especiallv inieresiinjc, because so do we here approach man closely the centra
uttered at a time when both the hostility of the truths of the gospel which centre* in that deith
Jews and the training of the disciples called for The special questions of chronolc^^ will be di*
(ruth more distmctivelv Christian. As in one cussed under the separate sections ; bat cert«uil]
sensethejoumey to death begins with this division, on these points is impossible.
Chapter IX. 51-62.
TAe Departure front Galilee into Samaria ; Incidents bringing out Various
Human Temperaments.
51 A ND it came to pass, when the time was come' that *he' "V^JJi
-iA- should be received up, *he steadfastly set his face to go j^'T""'"-
52 to Jerusalem, And sent messengers before his face : and they'j,"^'^^
went, and entered into a village of 'the Samaritans, to make i'ul'Jjr
53 ready for him. And ^they did not receive him, because 'his SS^'iVr™
54 face was as though he would go to' Jerusalem. And when his ' ?*''*^^
disciples ■'James and John saw this, they said, Lord, wilt thou ii^p'di^
that we command fire to come down from heaven, and consume » jUb s*. ».
55 them, even as ' Elias did ." But he turned, and rebuked them,* iS^^.
56 and said. Ye know not what manner of spirit ye are of. For ^ u
* the Son of man is not come to destroy men's lives, but to save <*
them. And they went to another village. J^"'i
57 And it came to pass, that,* as they went ' in the way, *a cer-^^;^
tain man said unto him. Lord,® I will follow thee whithersoever "■"•
58 thou goest. And Jesus said unto him. Foxes '' have boles, and
birds of the air * have nests ; but the Son of man hath not where
59 to lay his head. And he said unto another, Follow me. ' But ' ^?^
60 he said. Lord, suffer me first to go and bury ray father. Jesus **
said unto him. Let the dead bury their* dead : but go thou and
61 preach *° the kingdom of God, And another also said. Lord, I
will follow thee ; but let me first go bid them farewell, which
62 are at home at my house." And Jesus said unto him, No man,
having put his hand to the plough, and looking back, ts fit for
the kingdom of God.
' the days were being fulfilled
• the best aulhorities omit even as Elias did.
' the belt autkoritUs omit tkt rest of this vi
ver. 56.
• tke beit aulhorities omit it came to pass, thai
• omit Lord ' The foxes
• their own
" first suifer me to bid farewell to them thai are
' were going
rse, and the first part of
' of the heaTen
" publish abroad
at my house.
The journey to Jerusalem spoken of in ver. 51 Lord, after this rebuff, did not pass through Sania-
iras probablv that to the feast of Tabernacles ; ria but skirled the borders between it and I^rea
but in a wider sense, it was the final departure (see Malt. xii. l-iz); of this, however, there' is
from Galilee to death at Jerusalem, since from no positive evidence. The main question is re-
this lime on our Lord was rejected and persecuted yarding the exact chronological position of the
openly by the Jews. The direct route was through incident of vers. 57-62; which Matthew (riii.
Samaria, and on the way the incident of vers. 18-zi) places just Ijetore the departure toGadara.
52-J6 occurred. Same indeed suppose that our In favor of the order of Luke is the greater ful-
Chap. IX. 51-62.] THE GOSPEL ACCORDING TO LUKE. 407
ness of his account ; ia (awor of that of Matthew, spirit alien from mine. (Godct, following Augua-
his mention of one who was a 'scribe.' Such tine and Calvin.)
language from a ' scribe ' was more probable at Ver. 56. The Erst part of this verse is even
the earlier point. The theory that such an inci- less supported than the doubtful passages of vera,
dent occurred twice is hiehly improbable. There 54, 55. — And thaj want to anothgr TiIUg«. This
was no reason whjr Matthew should insert it out may not have been a Samaritan village, as they
of its place; but it is 80 appropriate here, where nrotably had just entered Simaria. 11 is possi-
our Lord's_/f«3; Jtfiarlure from Galilee is spoken tile, but improbable, that after this rejection our
of, that Luke probably placed it here for that Lord did not go further into Samiria.
reason. — The whole section brings before us the Ver. 57, Aa Umj went in the way. Quite
four leading human temperaments t the choleric, indefinite. — A oartiin man. According to Mat-
sanguine, melancholic, and phlegmatic Our Lord thew the man was a ' scribe.' The indefinite form
Himself had no temperamenl, but was the perfect permits us to suppose that the conversation is
man. On the question whether the sending out placed by Luke out of its proper chronological
of the Seventy preceded this departure from Gali- order. But this position shows that Luke did
lee, see neM section. not regard any of these questioners as called to
Ver. ji. Wh^n the dmya van bting follUlad. beApostles. Langc conjectures this. Seefurther
When the lime was near, when the days of the on Malt. viii. t^-ii.
final period were come, not when the time itself "- '- — ■
had come. — ThAt he (honld be reoaiTed np, >'. /.,
into heaven. The clause cannot mean that the
days of His favorable reception in Galilee were
at an end. The apparent dtSiculty, that His
Ascension did not take place until months afler<
wards, is met at once by considering that the
Evangelist docs not imply an imme^^ate ascen-
sion, but ralher regards the history from this
point as a journey to death and subsequent
glorification. — Ha itsadf utiy let his face. He
not only had but showtd the fixed purpose, to go
to Jeruaaltm. He saw what was before Him
there, and went to meet it.
Ver. 52. Keuengeii. Supposed, but without
reason, to have been the two sons of Zebedee. —
Bunaritaoi. The direct route towards Jerusalem
from Galilee lay through Samaria- See on Matt.
I- 5 \ and John iv. 9. — To nuke ready for him.
To provide food and shelter for Him and the
large party accompanying Him. Yet Ihey prob-
ably also announced His coming as the Messiah ;
■ince in Samaria this was not concealed {John iv.
36) as in Judea and Galilee.
Ver. 53. And th^ did sot raeelve him. Re-
fused to gtant the needed accommodations, abrnad,' pointing
This was doubtless done through the messen- wide amiouncemeni,
gers. Of course they thus rejected Him as the suggests the possibil-
Messiah. — Ai though he ware g^ig. 'As ity that this incident
though he were' is supplied in translating. The was connected with
ground of rejection was that His going ie fimsa- the sending out of the
Itm (not (o Gerizim) as the Messiah opfKised Seventy.
their Samaritan expectations. What humiljation "~ '-
for the Kit^ of heaven that He was refused lodg-
ing in an unnamed village I But it was met wiui
love, not with anger.
Ver. 54- flaw IhU. On the return of the mes-
sengers. Probably (he company was now very
near the village, and may have noticed some
signs of opposition from the inhabitants. Comp.
Acts viiL 14-17, where John's apostolic visit 10
Samaria is mentioned. — 'Even as Elijah did'
(a Kings i. 10, iz). This clause is wanting in
■orae A the oldest and best manuscripts, though
found in ancient versions. It was readily sup.
Ver. 5$. ' Ve know not what manner of spirit
ye;
rr. 5t
All the words oE our Lord's rebuke break, and it
But flTft *ntf«T me to bid farawall to
tham thnt an at my honaa. The case of this
man is mentioned by Luke only. His request
was natural. Some, without good reason, ex-
plain : set in order the things in my house, with
a view to renouncing them.
Ver. 62. Ko man, hMlng put hii hand to the
plough, etc The figure is easily understood, es-
pecially when we remember thai the plough used
in the East was easily overturned. Such labor,
with divided service and longing looks backward
will be profitless and doubly toilsome. Such a
laborer is no fitting one. While the primary
application is to the ministry, the verse has an
..... ,. .., Xll h
mportant lesson for all.
in : knc
n (he best manuscripts,
^rsions. Some take the
__ a question : Know ye not what manner
01 spint, elc. The thought Is : 'Ye know HOl of
what spirit you are the instruments when speak-
ing thus 1 you think that you are working a mira-
cle of faith in my service, but you are obeying a
'e rather than in the harvest-
ine that the labor is most discouraging — and
whatever makes their service a divided one i*
forbidden. — These conversations have one com-
mon lesson : conditional following of Christ is
impossible. The three chief impediments here
illustrated ate : earthly desire, earthly sorrow,
earthly affection.
408 THE GOSPEL ACCORDING TO LUKE. [Chap. X. i-n.
Chapter X. 1-24.
T/ie Mission of the Seventy and their Return.
1 A FTER • these things the Lord appointed other ' seventy - Kmj. ^
.iA- also,' and * sent them two and two before his face into
2 every city and place, whither he himself would^ come. There-
fore *said he* unto them, The harvest truly is great,' but the *■ JJ"""
labourers are few : pray ye therefore the Lord of the harvest,
3 that he would send forth labourers into his harvest. Go your
ways: 'behold, I send you forth as lambs among' wolves. 'm»"«
4 'Carry neither purse, nor scrip, nor shoes:^ and salute no man t M»n.i.
5 by the way. And into whatsoever house ye enter,* first say, 'i'*-''
6 Peace be to this house. And if the' son of peace be there, "j-s-
your peace shall rest upon'it:^'' if" not, it shall turn to youyMin.i
7 again. And in the same "* house remain, eating and drinking
such things as they give : for the labourer is worthy of his hire,
8 Go not from house to house. And into whatsoever city ye
enter, and they receive you, eat such things as are set before
9 you : And heal the sick that are therein, and say unto them,
10 The kingdom of God is come nigh unto you. But into whatso-
ever city ye enter,* and they receive you not, go your ways ^
1 1 out into the streets of the same," and say. Even the very •*
dust of your city, which cleaveth on us," we do wipe off against
you : notwithstanding, be ye sure of " this, that the kingdom of
12 God is come nigh unto you." But » I say unto you, « that * it ' "'^."
shall be more tolerable in that day for Sodom, than for that city
1 3 * Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the * .^•" ''
mighty works had been done in Tyre and Sidon, which have
been done " in you, they had a great while ago repented,** sit-
14 ting in sackcloth and ashes. But it shall be more tolerable for
I s Tyre and Sidon at ** the judgment, than for you. And thou,
Capernaum, which art exalted to heaven, shalt be thrust" down
16 to hell.** ' He that heareth you heareth me ; and * he that de- v mui. i,.
spiseth ^ you despiseth ^ me ; and ' he that despiseth * me de-
spiseth * him that sent me.
• Now after
' Ike best authorities omit A&o\ but many rtada.nA two {so in ver. 17).
' was about to ' Ike best authorities read And he said
' the harvest is pteoteous in the midst of
' no purse, no wallet, no sandals * shall enter
• a '• him *• but if " that " omit your ways
'* thereof " omit very
'• the best authorities read to our feet " but know
1' omit unto you " omit But " omit thai ° were
** would have repented long ago » in
»■ the best authorities reail shaTt then be exalted unlo heaven ? thou shalt be
brought » Creek Hades •• rejecteth
* John
Chap. X. 1-24.] THE GOSPEL ACCORDING TO LUKE. 409
Ver. I.
See Mark
"even the devils^ are
18 And he said unto them,
17 And "*the seventy returned again*' with joy, saying, Lord, ^^^^i^
subject unto us through^ thy name ^Jolinidiai-
.. .. .«.^ ...i, «I beheld » Satan as lightning '^ fall » |*^ "• »•
19 from heaven. Behold, I give unto'^ you power ^a to « tread on ^ Pa*'';a\ ,'i;
serpents and scorpions, and over all the power of the enemy ; ^. t|f*
20 and nothing shall by any means hurt you.^ Notwithstanding,
in this rejoice not, that the spirits are subject unto you ; but
rather^ rejoice, because^ ''your names are written in heaven. *^^*^'JSL
21 'In that^ hour Jesus ' rejoiced in spirit,^ and said, I thank 3;'ExekI^*
thee, O Father, Lord of heaven and earth, that thou hast hid^ S!'?;*Phu;
these things from the wise and prudent, and hast revealed®* xiia^Re^.
Ill* % * ziii
them unto babes : even so,*^ Father : for so it seemed good*^ in »; x^i. «*;
XX* la n*
22 thy sight. All things are delivered to ^ me of my Father : and. x».a7;««i.
no man knoweth who the Son is, but ** the Father : and who * ^att. xi as
' ' -a;.
the Father is, but*® the Son, and A€ to whom** the Son will** ' ^™p- ^*
' ' lUl. II
23 reveal Aim, And he turned him unto Ais disciples, and said*^
privately, • Blessed are the eyes which see the things that ye * J*^;" «>»^
24 see : For I tell *^ you, that many prophets and kings have *®
desired to see those *^ things which ye see, and have not seen
tAem ; ^ and to hear those *^ things which ye hear, and have not
heard tAent^^
^ omit again *• demons * was beholding' •* fall as lightning
•* the best authorities read have riven yoii * authority
" in any wise injure •* the best authorities omit rather ■* that
•• that very
•^ he joyed in the Holy Spirit (according to the best authorities)
•• didst hide • and reveal ^ yea ** was well pleasing
" were delivered unto *• save ** he to whomsoever
^* willeth to *• turning to the disciples, he said *^ say unto
^* omit have *• the " saw them not •* heard them not
The Mission of the Seventy. Peculiar to tended preaching (Matt xvl i; Mark iz. 10)
Luke. The labors of this large body of disciples This view places the return of the Seventy after
were brief, their mission temporary. The md- the Feast of Tabernacles near Terusalem, admit-
dent has no bearing upon questions of ecdesias- ting that tlieir journey, which began in Galilee,
tical position. Our Lord certainly had enough ended in Judea. But they were scarcely absent so
followers to admit of this appointment Luke long a time. The woes on the Galilean dties (vers,
mentions both the sending out of the twelve and 15-15) do not prove that the discourse was uttered
of the Seventy ; the fact that the instructions are near them, but rather that our Lord had already
much the same grows out of the similaritv of the taken His final departure from thenu (3) Lange
errand. But the discourse here recordea relates thiiJcs, that the mission took place after the re«
to present duties alone, while that (in Matt, z.) ad- jection in Samaria, but was directed to Samaria
dressed to the Twelve has in view a permanent alone; that our Lord Himself did not enter further
office, etc This temporary character of their into that country. But the Seventy were sent
duty will account for our not hearing of them before Him. Besides had the mission been ex-
again. Tradition and conjecture have oeen busy clusively to Samaria, Luke, the friend and corn-
in suggesting different persons induded in their panion of the Apostle to the Gentiles, would
number (such as Luke himself, Mark, Matthias, probably have mentioned it (3) Others (Van
etc.). Oosterzee, etc) think, our Lord returned again to
The time and place of this mission, (i.) Galilee after the Feast of Tabernacles, and that
Robinson places it before the journey to Jerusalem this mission occurred then and there. But of
(chap. iz. 51) and in Galilee. But ver. i naturally such return we have no evidence, and chap. ix.
points to a period <^Sifr starting to Jerusalem, and 51 looks like z final departure; besides, as re-
mtimates that our L.ord was making an extended marked above, Galilee was not now a promising
journey at this time. Now the accounts of Mat- field for such labor. (4) We therefore conclude :
thew and Mark indicate that He had encountered that this sending out occurred on the journey
such opposition in Galilee as to hinder such ex- toward Jerusalem ; that this journey was not
THE GOSPEL ACCORDING TO LUKE. [Chap. X. 1-84.
dtred, but led through part of Samaria, poasibly of their emnd, li
Dugh part
in advance along
t interval. It ia
after the visit to Jerusalem at the Feast of Tabcr*
through pj
of Judea 1 that the Seventy wei
this route, returning after a shi
indeed doubtfu! 1 ' "■"■ '■"'■
c 6uch salatatiou in the Eatt
iMcle* (John
: great loss of time,
Ver. 5. The previous inquiry <Matt K. II J, is
ot mentioned here.
Ver. 6. A MS of pMM, f. r., one ' wonh);'
vhose heart was ready to receive the
14), but in all probability sage of peace they brought. '
ir Lord leaving His followers
that sudden visit.
Ver. I. Hmh tUiigl. The events related in
the last chapter. This opposes the view that the
mission of the Seventy prtctded the rejection in
the Samaritan village. — Othar Mnnty, or, ' sev-
enty others,' cither in addition to the Twelve, or
to the messengers spoken of in chap. ii. 51. The
fonner is more probable from the similarity of they
•k. ; — .„.«; — — — _ .n Kn.i. -f he number —- '~—
-Upon Uu, o
'it,'
m/r may have had reference 10 ti\KtIderiol Is- better entertainment, c
Ver. 7. In Hut lunut, 1. '., in the house where
(hey had been received. — Basil Oisg* u ^tij
glvo. Lit 'the things from them,' sharing what
they have- There is not the slightest refeteiKX to
— 'ing heathen dishes (as in 1 Cor. x. 37), for
' among the heathen. — So mC
'~ search of case and
for gossip's sake-
Ver.9. BMlte
■ink. A less ex-
tended coDunissioD
than that of Matt
TtoUagdM
rael (Exod. xxiv. l; Num. xi. 16), aa the number
twtlvt lo the tribes. Some ancient authorities
read 'seventy-two' both here and in ver- 17.
Probably from a desire 10 conform the number 10
that of the Jewish Sanhedrin. — Two and two
brfora hil faoo, etc The chief purpose was not
to train them, as in the case of the Twelve, but
actually to prepare (he people in these places for
"■ - ■ *"■ "lolet ' • ' ■
God's blessings
Ver. II. See on Matl. .
Vers. 13-15. See Matt.
[.15.
J 1-33. The coo-
His coming. The whole
1 final appeal, and
ir Lord should follow and
visit thirly-Jaie places is not remarkable, in view
of His great and Constant activity.
Ver. a. See on Matt, ix, 37, where the same
thought precedes the sending out of the Twelve,
— Bmd forth. Literally 'cast forth,' Implying
urgency.
Ver. 3. Oo yoni way*. This, too, implies ur-
genCT. The Seventy are not forbidden lo go to
thedenlilesand Samaritans (Matt X. 5). Possibly
they did viut the latter ; and besides (heir route
was made known to them in advance, which was
not the case when (he Twelve were sent out.
Ver.4. Salutanonunhythewky. Peculiarti
this discourse. It mmply expresses the urgency
panying c
different. It is highly probable
that our Lord uttered such words twice. In thb
case these towns furnished an example of the n-
jection spoken of in vers. 10, II. This was His
solemn farewell of these favored places, and the
connection implies that they had already rejected
Him and been forsaken by Him. The accom-
ut shows the utter desotatioD at the
ite of Capernaum. Even the locality
IS disputed. - The view (hat these awful woe*
were uttered at a distance from the piBM* tba»-
selves, furnishes new proof how heav Jy this jndj-
ment lay on (he heart of Jesus.
Ver. 16. Seeon Malti.4a Here the cotuieo-
(Lon a' thought is : woes on the Galilean dtia
which had rejected our Lord, would fall on (hoM
also that would reject the Seventy, The Tene
states a principle of general validity, and Ibnm a
solemn conclusion.
Ver. (7.THKRm;itNOFTHBS«VEimr.— 1^
ttuned with Joy. They were probably not absent
long. I( is uidikely, (hough not impooible, that
Chap. X. 1-24] THE GOSPEL ACCORDING TO LUKE. 411
they all returned at the same time and place, un- Mai. iii. x6; Rev. iil 5, etc.). The common read-
less a time and place of rendezvous had been pre* ing points to a single past act : ' were written ; '
viously appointed. The Evaneelist gives a sum- but tne better established one refers to the con-
mary account. How much of permanent good tinued place which these names have in the book
they accomplished we are not tola, but in labors of of life : ' have been and are written.' God's
hesuin^ they must have had great success ; hence spiritual blessing is personal and permanent
their 'joy/ and their language : Even the demoni The ground of tne commanded joy is not our
•re lUDJect to qi in thy name. This power had power, delegated as it is, but God*s mercv and
not been expressly given to them, as to the Twelve love in Christ. He will rejoice most, ana most
(chap. iz. I), and they rejoice that their success properly, who finds the sole ground there,
exceeded the promise. Other successes are only Ver. 21. In that hour. This definite mark of
implied; this point is brought prominently for- time joins this utterance of our Lord (vers. 3i,
ward by the Evangelist 22) with the return of the Seventy. — Joyed. A
Ver. 18. I was behoMing, 1. ^., while you were strong word, applied to our Lord only here. The
thus exercising power over demons. Of course the one hour of joy was in sympathv with His faith-
vision was a spiritual one. — Satan, the personal ful preachers. — In the aoly Spirit This is the
prince of darkness. — Fall aa lightning, 1. e^ sense, according to the best authorities. The ex-
suddenly. — From heaven. This seems to be pression is indeed unusual. We have here a re-
figurative, implying the pride and height of markable grouping of the Three Persons of the
Satan's power. The thought is, I saw your tri- Trinity. — I thank thee, etc. See on Matt xi.
umph over Satan's servants, and in this a token 25-27, where the same expressions occur in a dif*
of his fall, of complete victory to be finally ferent connection. Our Lord probably uttered
achieved through such works of faith and cour- these weighty words on both occasions. In Mat-
age in my name. If the verse did not stand in thew, moreover, they form a confession^ here a
this connection we might perhaps refer it to some ground of rejoicing in connection with the triumph
remote point of time, such as the victory over of the ' babes.' The language reminds us of the
Satan in the wilderness, or the original fall of profound passages in the Gospel of John. The
Satan. The tense used in the Greek does not, important truth respecting our Lord's relation to
however, indicate anv such point of time, but a the Father, here set forth, underlies all the Gos-
period. Every explanation must accept much pels. — These things. In this connection all that
that is figurative and poetic in the verse, but the is implied in the phrase : ' that your names are
one we adopt is open to the fewest difficulties, written in heaven.'
The objection that the success of the Seventy was Ver. 22. Some older manuscripts and ver*
an insufficient ground for such declaration de- sions insert : ' And turning to the disciples He
predates their success. They had surpassed, said.' This would give what follows the charac-
through their courage and faith, the promised ter of a direct address. In ver. 23 the same form
power. He, to whom the secrets of the world of occurs, but 'privately' is added. The statements
spirits lie open, saw in this more than a tempo- of verses 21, 22, very appropriate in their con-
rary success ; it was to Him the token of final nection with the successful preaching of the Sev-
triumph. The human agents in bringing in that enty. In this success our Lord rejoiced, for in it
triumph, have a conflict which is not with flesh He saw the future glory of God to be manifested
and blood (Eph. vL 12). in the revelation of the mysteries of the kingdom
Ver. 19. I have given. The correct reading of heaven to those of childlike spirit ' The fu •
expresses an abiding fact The Lord augments ture conquest of the world by Jesus and His
by a new promise the joy He has just confirmed, disciples rests on the relation which He sustains
^Authority, delegated power here. — To tread to God, and with which He identifies His people,
on serpenta and loorpionfl. The promise is doubt- The perfect knowledge of God is, in the end, the
less literal, so far as necessary to manifest higher sceptre of the universe.' (Godet.)
•spiritual power. In view of the connection we Ver. 25. Frivately. Observe * here the grad-
must accept an allusion to Gen. iil 15: 'bruise ual narrowing of the circle to which our Lord
the head of the serpent,* and perhaps to Ps. xci. addresses Himself ' ( Alford). See notes on the
13 also. — Over all the power of the enemy, /. ^., similar saying in Matt xiii. 16, 17. The oc-
Satan. What precedes also, as the original indi- casion ana connection are different there, but
cates, belongs to 'the power of the enemy.'— just such a beatitude would be likely to be re-
in any wise injure yon, though apparent hurt may peated at important points in the training of the
come. disciples.
Ver. 20. Bejoice not in this. This is an ab- Ver. 24. And kingi. Peculiar to Luke. Such
solute prohibition of rejoicing solely in the power persons as David, Solomon, and Ilezekiah, some
spoken of. The power is great, and joy in such of whom were both prophets and kings. Comp.
delegated power is dangerous^ may be joined with Gen. xlix. 18, and the last words of David, a royal
pride and self-seeking. Besides the power over prophecy of Christ, 2 Sam. xxiii. i-^ especially
evil is a negative blessing, and does not furnish the close : ' For this is all my salvation, and all
so proper a ground of joy as the positive blessings my desire, although He make it not to grow.' The
of Goa's infinite mercy and goodness. — But re- blessing was not in what the disciples obtained,
Joiee. Here there is no such daneer. — Tliat but in what they saw. The true knowledge of God
your namee are written in heaven, llie figure is the Father, ana of Tesus Christ His Son, was the
not uncommon in the Scriptures (Ex. xxxii. 32, 33 ; pledge of aill other blessings.
• I
■ I
I
I
h
■I
i
412 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 25-37.
Chapter X. 25-37.
TAe Question of a Laivycr, and its Answer: the Parable of the
Good Samaritan,
A
25 ^ \ ND, behold, a certain * lawyer stood up, and tempted^ «Comp.MatL
him, saying. Master, what shall I do to inherit eternal »S. u-yi:
26 life? He ^ said unto him, What is written in the law? how."?-
27 readest thou? And he answering said, *Thou shalt love the S^»-3$-,
o » ^ Dbut. tn. 5.
Lord thy God with all thy heart, and with all thy soul, and with
all thy strength, and with all thy mind ; and ''thy neighbour as ^ LK^.^x-ia.
28 thyself. And he said unto him. Thou hast answered right :
29 * this do, and thou shalt live. But he, -^willing * to justify him- « if» «^-
30 self, said unto Jesus, And who is my neighbour? And Jesus 5;»eeMatt.
answering* said, A certain fnan ^went^ down from Jerusalem -^^^*"p- «^*
to Jericho, and *fcll ^ among thieves,^ which stripped him of his ^^^'^'^f^
raiment, and wounded /lim,^ and departed, leaving Aim half ^ coin*p.'jo*h.
31 dead. And by chance there came down a certain priest* that *^ '"
* way ; and when he saw him, he passed by on the other side.
J!! 32 And likewise a Levite,^^ when he was at the place, came^^ and
1 I 33 looked on Aim,^ and passed by on the other side. But a certain
' i •Samaritan, as he journeyed, came where he was ; and when he « sec^Aapwic
j 34 saw him, he had compassion on Aim,^ And went ^* to Aim, and ^ *'*
bound up his wounds, pouring in ^^ oil and wine, and set ^* him
on his own beast, and brought him to an inn, and took care of
35 him. And on the morrow when he departed,^" he took out two
* pence, and gave tAem to the host, and said unto him,^® Take * M*it. xyw.
care of him : and whatsoever thou spendest more, when I come
^ 36 again, I ^ will repay thee. Which now ^ of these three, think-
: est thou, was ^^ neighbour unto him that fell among thieves ? •
37 And he said. He that shewed mercy on him. Then'^ said Jesus
unto him, Go, and do thou likewise.
* or trying • And he * wishing
* making reply * was going • he fell
' robbers • who both stripped him and beat him
* a certain priest was goine down " in like manner a Levite al.so
** came to the place (according to the best authorities)
** saw him " was moved with compassion
** came ** on them " he set
" the best authorities omit when he departed
" omit unto him *• I, when I come back again,
^ the best authorities omit now '* became " And
This incident, peculiar to Luke, must be dis- of the same occurrence (comp. chap, xviii. iS-
tinguished from a later one, mentioned by Mat- 23). The fact that the same question was put on
thew, Mark, and Luke, namely, that of the rich two different occasions by two different persons,
young ruler whom Jesus loved. A similar ques- eliciting in each case the same reply, shows that
tion was put in that case, receiving at first a in cases where two Evangelists narrate similar
similar answer. But otherwise the occurrences occurrences or sayings in different connections,
differ, especially in the second question put to both may be strictly accurate (see instances in
our Lord and in His reply. It is impossible to the last section). Tne time and place of this in-
suppose that Luke gives two different accounts cident are uncertain ; but it probably occurred
!'•
I
; ■
I;
\ i
Chap. X. 25-37] THE GOSPEL ACCORDING TO LUKE. 413
not long after the mission of the Seventy, between Ver. 3a Xaldiig reply. Lit, ' taking up,' i, e,,
the Feast of Tabernacles and that of the Dedica- making his question the basis of an extended re-
tion, somewhere between Jerusalem and Perea. ply. — A oartain man. A Jew is meant ; but this
Ver. 25. A certain lawyer. A kind of scribe is not made prominent, since the main lesson of
whose business it was to teach the law. ^ And the parable is not love to enemies, but lavt to
tempted, or, ' trying,' him. This implies a cold, man as such^ humanity, philanthropy. — Waa
self-righteous spint, rather than a hostile one. ^eing down from Jerosalon to Jencuio. The
He probably wished to see whether our Lord journey was literally * down,* but it was usual to
would teach anything in conflict with the law of speak of ' going up ' to Jerusalem, the capital
Moses, or simply whether He could teach kim city. The distance was about one hundred and
anything new. The two states of mind are not fifty Roman stadia, or seventeen English miles,
very far removed from each other : Pharisaism, The incidents of the story are all probable, as is
in its self-righteousness, may present either a con- usual in our Lord's parables. The place where
ceit of orthodoxy or self-conceit. — Master, what the parable was uttered may have been ^uite
■hall I do 1 He doubtless expected in reply the near the region between Jerusalem and Jencho.
mention of some new thing, or at least some Certainly it was not in Galilee or Samaria, but in
great thing. Judea or Perea — and the latter bordered on Jer-
Ver. 26. In the law. These words are em- icho. — Fell among robbers, not ' thieves,' but
phatic ; as if our Lord would say, the answer to highway robbers, who were numerous in that
your question is in the law you teach. — How vicinity. The road lay through a wilderness,
readeet thon 1 This form was used by the Rab- According to Jerome, it was called the red or
bins to call out a quotation from Scripture, bloody way, and in his time a Roman fort and
* How ' means ' to what purport.' garrison were needed there, for the protection di
Ver. 27. This answer of the lawyer showed travellers. This man is represented as being
intelligence ; he gives the sum of the whole law. literally surrounded by such robbers, who botS
But his knowledge of the law exceeded his self- atrippra him, /. e.y ot everything he had, and
knowledge. In fact he shows, by adding from beat him, probably in consequence of his resist-
Lev. xix. 18 : and thy neighbor aa thyieli, that ance. — Leaving him half dead. Without con-
he had some conception of our Lord's teachings, cem as to his condition, which is placed last to
For in addition to Deut. vi. 5, which he quotes show his need of speedy help,
first, the Jews had written upon the phylacteries Ver. 31. By ohance. In the language of com-
and recited night and morning, not tnis passage, mon life. As a fact, most opportunities of doinj^
but Deut. xL 13, etc Hence it is incorrect to good come as it were ' by chance,' though provi-
suppose that our Lord pointed to the man's phy- dentially ordered of God. ^A OMrtain prieit waa
lactery, when He said : ' How rcadest thou.' going, etc. The natu^ness of the parable is
Ver. 28. This do and thon thalt live. True remarkable. Jericho was a priestly city, and the
in all cases : any one who can and does love priests would ^o to and from Jerusalem to per-
God and his neighbor thus, has already begun to form their duties in the order of their courses,
live, has an earnest of eternal life. Ttie parable The case is more pointed, if this one is regarded
which follows is but an explanation of how much as coming from priestly duty in the house of
is meant by *this.' But the next verse shows God. — He passed by on the other side. Did not
that the lawyer understood our Lord to impl^ even stop to examine the man's condition. In
that he had not thus done. As the failure is uni- the priest's case, pride seems prominent. In thus
versal, the all-important question is. Who will acting he disobeyed the spirit, though not the
enable us to do this ? This question is not an- letter of the Mosaic law (Elxod. zxiii. 4, 5 ; Deut
swered by the parable which tollows. Like the xxiL 1-4 ; Is. IviiL 7).
Sermon on the Mount, it is an exposition of the Ver. 32. In like manner a Levite alio. An
law and a preparation for the gospel^ but not the inferior minister of the law, engaged in the ser-
^fel itself — In John vi. 29, our Lord answers vice of the temple. — Came to the plaee, etc.
a similar question by speaking of faith, but this The^ nearest English equivalent for both the
lawyer was not prepared for that He must be Levite's ofiice and conduct would probably be
first taught his failure by an explanation of the found in the word ' beadle.'
requirements of the law. Ver. 3^. A oertain Samaritan. The choice of
Ver. 29. But he, wishing to jnitiljr himself, a Samantan to represent this character shows
to declare himself righteous, over against the im- that the wounded man was a Jew, but this is a
plied charge. He would defend himself by claim- secondary thought The Samaritans were Gen-
mg that he had fulfilled the command in the tiles by extraction, but with the Pentateuch in
sense which the Jews attached to the term their possession. — He waa moved with oompaa"
' neighbor ' — a vei^ narrow one, ezcludins Sa- lion. From this feeling all the subsequent ac-
maritans and Gentiles. — Who is my neighbor 1 tions flow. The first step in becoming 'good
This implies : ' I have fulfilled the reouirement Samaritans,' is to obtain this feeling. Sut law,
according to our view of the meaning, do you in- good resolutions, beautiful moral examples, and
terpret it differently ? ' The question did not in- the whole array of human contrivances fail to
volve direct hostibty, but a half -awakened con- create it. It is learned from Christ — ' Mark the
science and some willingness to be instructed, beautiful climax. First the compassionate heart,
though a self-righteous oesire ' to get out of the then the helping hand, next the ready foot, finally
difficulty ' was the leading motive. — Some think the true-hearted charge.' Van Oosterzee.
that he intended to ask this question from the Ver. 34. Pouring on them oil and wine. The
first, and that * wishing to justify himself ' means usual remedies for wounds in the East — On hia
to justify his putting a question wnich had received own beast. So that he walked himself. True
so simple an answer : as if he would say : my philanthropy involves self-sacrifice. — An fain,
question is not yet answered, the main point is, Evidently an inn, in our sense of the word, and
* who is my neighlx>r.' But this supposes too much, not a caravanserai.
414 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 25^42.
Ver. 3;. He took out. Vivid narration. — Two has perfectly set forth the character of the Good
pono*. Romm dtHarii. The value of ihe ' dena- Samaritan. The best example of what we call
'humanity' must necessarily be found in 'the
Son of man.' The love of Christ is both the
__ __ n cents). The sum was sufficient 10 type and the source of this lose to our neighbor,
meet the man's necessities for some days at least This truth has led to an allegorical interpretation
— I. This is emphatic — Whan I Duma buk of the paiable. This interpretatioii, which hai
■fain. It has been inferred from this that the been a favorite from the early centuries, is sus-
Samaritan was a itavelling merchant, who would Eestive and in accordance with revealed truih,
soon return. Iliough probably not the truth our Lord reveals
Ver. 36. Thloli boouna naightxir to Um that here. According to this view, the traveller rep-
fell uaoitg the nllbonl The original implies a resents the ran ^ Adam going from the heavenly
permanent condition; the result of what had city (Jerusalem) lo the accursed one (Jericho;
tieen done. Our Lord takes the matter out of Josh. vi. a6) ; the robben, Satan and his agents ;
the reach of previous circumstances of nationality the slate of the traveller, our lost and helpless
■ikI religion, and compels a reply on the ground condition by nature, ' half dead ' (being sometime*
of what had been done. Further, the lawyer urged against the doctrine of human inability) ;
had asked ' Who is my neighbor,' i. t., whom I the priest and Levite, the inetficacy of the law and
■hould love. A direct counter -question would sacrifice to help us ; the Good Samaritan, oat
have been ; Whom did the Samaritan regard as Lord, to whom the Jews had just said (John viiL
his neighbor? But our Lord inverts the qucs- 48) ; 'Say we not well that ihou airt i. Samaritan,
lion, because the relation of 'neighbor' isa mu- and hast a devil , ' the charge to the inn-keeper,
tnal one, and also, because He wished to hold up the charge to His ministers, the promised retum,
the active duty of the despised Samaritan. the Second Advent. Some go further and make
Ver. yj. Ha that ihawad marey on hlu, The the inn represent the Church ; the two denarii, the
conclusion is irresistible, hut the lawv'er does not two sacraments, etc. Such analogies are not in-
call him 'the Samaritan.' — Oo, and do thon Uko- terpretatioTis. — Finally, this parable refers to love
wlio. The lawyer was (aught how one really of man as man. not Christian love of the brethren.
becomes the neighbor of another, namely, by A leal for the latter, which overlooks the former,
active love, irrespective of nationality or reiigion. becomes Pharisaical. The parable, moi
His question, 'who is my neighbor,' was an- represents the humanity as exercised by
•wered : He 10 whom you ou^t thus to show actual doctrinal error, and the inhumaniM by
mercy in order la become kii neighbor, is your those who were nearer the truth, orthodox Jews,
neighbor. The question is answered entifsr all. Our Lord could not mean to show how good deeds
All are our neighbors, when we have thus learned resulted from holding error and bad deeds boa
whatvx msic tB man as men. holding the truth ; though such an inference is fre*
The main lesson of the parable Is one of phi- quently forced on the passage. The Samaritan is
lanthropy manifesting itself in humane, sclf-sacri- brought in, not because of his theolc^cal ~~ —
Gcing acts, to alt in need, irrespective of all other but because he belonged to a race des{ '
human distinctions. All through the Christian hated by the Jews, so as to give point tc .
centuries, this lesson has been becoming more meant for a Jew. At the same time oar Lord
and more prominent ; but has never of itself does show us that one in speculative error may
made men philanthropic He who taught the be practically philanthropic, and those holding
lesson can and does give strength to put it into proper religious theories mav be really '-■-
practice. In the highest sense our Lord alone The former is certainly the better man.
Chapter X. 38-42.
Our Lord in the House of Martha and Mary,
38 XT OW it came to pass, as they went, that ■ he entered into a
i. ^ certain village : and a certain woman named ■ Martha ■ ^^^f ;a'
39 •received him into her house. And she had a sister called , g^p^
"Mary, which* also «sat' at Jesus'* feet, and heard his word. JjjS^
40 But Martha was cumbered * about much serving, and came to , Jii^ ^a.
him, and said, Lord, dost thou not care that my sister hath • J£i.1S!j.
left me to serve alone ? bid her therefore that she help me,
41 And Jesus' answered and said unto her, Martha, Martha, thou "; •»"'
42 'art careful' and troubled about many things : But 'one thing ™»^ 'Cor.
* Now as they journeyed {according lo tkt best aulkaritUi) ' ??i"v'- *'•
* who ' sat down ..... ..
* harassed * cjwiVhath
* anxious
Chap. X. 38-42.] THE GOSPEL ACCORDING TO LUKE. 415
is needful ;® and ^^ Mary hath chosen -^ that ^^ good part, which-^^**^-5.
shall not be taken away from her.
• but there is need of one thing ^^ the best authorities read for
" the
Circumstances. There can be little doubt dicates reproof, but the tone is still one of affec-
that the persons here spoken of were the sisters tion. — Thou art anxious and troubled. The first
of Lazarus ^ that the pface was Bethany, and the word refers more to internal anxiety, the second
time near the feast of Dedication. The two per- to the external bustle ; both together describe
sons have not only the same names but the same the habit of such a character. — About many
characters, as the two sisters described in John thingf . This may have been suggested by Mar-
xi., xiL It is no objection that so well known a tha's wish to present a variety on her table ; our
person as Lazarus is not mentioned. Against Lord hinting that a simpler preparation was all
placing the incident at Bethany, it has been urged that was needful. But this is not the meaning of
that Luke represents it as takmg place on a jour- the passage, which, as the next verse shows, re-
ney from Galilee to Jerusalem, and before Jericho fers to spiritual things. Yet the bustling about
was reached (chap, xviii. 35). But from John's the many things in the kitchen was but a sign of
Gospel, which tells us that these sisters lived the bustling atx)ut many things in her religious
in Bethany (John xi. i), we also learn that about life.
this time our Lord visited Jerusalem (at the Ver. 42. Bat there is need of one thing. A
feast of Dedication). Bethany was near to Jem- few authorities omit : ' and troubled about many
salem (about an hour's walk), and a frequent things ' and this clause also ; a number of others
place of resort for our Lord ; doubtless this fam- read here : * of few things, or of one.' We vary
ily often received Him there. the order from that of the E. V., since 'but one
Ver. 38. As they journeyed. During the great thing,* etc, is usually wrongly taken to mean :
journey from Galilee to Jerusalem, spoken of in \ only one thing.* The contrast with the preced-
this part of the Gospel. — A certain village, in^ verse shows that this clause means: one
Luke does not say Bethany. The name is far thing is needful as the proper object of the anx-
more familiar to us than it would have been to iety and carefulness which we may manifest in
Theophilus. — Martha. The name means * lady,* receiving the Lord. A reference to one dish is
answering to the Greek word used in 2 John i. 5. trivial. — For Mary hath ehosen the good part,
— Into her house. She was probably the elder etc. Mary's choice proved what the ' one thing '
sister, and hence the hostess. There is no proof was, and that anxiety about the ' many * others
that she was a widow, or the wife of Simon the was unnecessary. ' The good part * chosen by
leper (see Matt. xxvL 6). In this first mention her, in receiving the Saviour, was : undivided de^
of her, as receiving our Lord, doubtless with votion to His word^ the feeding on the bread of
great joy, we have an intimation of her character. life by faith, which cometh by hearing. In the
Ver. 39. Mary. The woman, whose subse- highest sense, the good part is the spiritual recep*
quent act of love was promised a memory as tion of Christ Himself in contrast with all bust-
wide as the spread of the gospel (MatL xxvi. 13). ling works, excited defences of the truth, and
— Sat down at the Lord's feet. Not as He re- over zealousness for what is external in any and
clined at table, for the meal was not yet ready, every form. — Whieh, *of such a kind as.* —
but as a willing disciple. Shall not be taken away. The possession of this
Ver. 40. But Martha was harassed about ' part ' is eternal. Both of these women loved
much senring. This was an honored guest, and the Saviour ; Martha is not the type of a worldly
Martha did what most women of her character woman, nor is the * one thing * conversion. They
do in such circumstances, bustled to prepare an represent two classes of Christians, which have
entertainment, overdoing the matter, no doubt always been found in the Church. But our Lord's
The application of this incident to spiritual judgment in regard to the two classes is often
things, made afterwards by our Lord, involves no reversed. The two mistakes are : ( i ) Slighting
figure. Bustling people are bustling in religion proper Christian work, under the thought of sit-
just as thev are in the kitchen or work-shop. — ting at Jesus' feet. But doing good is sitting at
Came to nim. Probably from another room, His feet. He rebukes only the overdoing of what
since Luke uses a word which implies sudden is good at the expense of what is better, Mary, in
appearance. — Lord, dost thou not care. She her love, made no such mistake. For when the
takes it for granted that as soon as the case is crisis drew near, it was of her that the Lord
stated, the Lord will send Mary to help her. said : ' She hath wrought a good work upon me '
Busy, restless Christians are constantly thinking (Matt xxvi. 10). (2) A more common mistake
that the Lord approves their conduct more than is that of supposing that those of quieter, more
that of the quieter class : they are perfectly contemplative temper, are not doing their duty,
conscientious in disturbing those who sit as are casting reproach on their Christian character,
pupils at the Lord's feet — Left me to serve because uiey do not bustle through the manj
akoie. This suggests that Mary had been help- prevalent methods of church activity. This is
ing her sister, but felt that she could use the Martha's mistake (ver. 40). Bustling philan-
time more profitably. thropy should note that this story foUows the
Ver. 41. Martha, Martha. The repetition in- parable of the good Samaritan.
4l6 THE GOSPEL ACCORDING TO LUKE. [Chap. XL i-
Chapter XI. 1-13,
Our Lcrd Teaches His Disciples to Pray,
1 A ND it came to pass, that, as he was praying in a certain
/a. place, when he ceased, one of his disciples said unto him>
2 Lord, teach us to pray, as ' John also taught his disciples. And
he said unto them, "When ye pray, say,' Our Father which art " "^"'
in heaven, Hallowed be thy name. Thy kingdom come. Thy
3 will be done, as in heaven, so in earth. Give us 'day by day ' Ami™
4 our daily bread. And forgive us our sins ; for we also forgive
'every one that is indebted to us. And lead us not into temp- r cihp.ib
5 tation ; but deliver us from evil' And he said unto them.
Which of you shall have a friend, and shall go unto him * at •' *'^ «
midnight, and say unto" him. Friend, lend me three loaves;
6 For a friend of mind in his journey is come to me,* and I have
7 nothing to set before him ? And he from within shall answer
and say. Trouble me not : the door is now shut, and my chil-
8 dren are with me in bed ; I cannot rise and give thee. I say
unto you, Though he will not rise and give him, • because he is • Cmbu*
his friend, yet because of his importunity he will rise' and give
9 him as many as he needeth. And I say unto you, ■'Ask, and/*'*"-"
it shall be given you ; seek, and ye shall find ; knock, and it
10 shall be opened unto you. For every one that asketh receiv-
eth ; and he that seeketh findeth ; and to him that knocketh it
1 1 shall be opened. If a son shall ask bread of any of you that is
a father, will he ^ give him a stone i or li he ask '' a fish, will
12 he * for a fish give him a serpent ? Or if he shall ask an egg,
13 will he offer* him a scorpion ? ' If ye then, being evil, know«-cin])^
how to give good gifts unto your children ; how much more "" ''
shall your heavenly Father give the Holy Spirit to them that
ask him ?
' The beit authorities give this form of the prayer : Father, Hallowed be
thy name. Thy kingdom come. Give us day by day our daily bread.
And forgive us our sins ; for we ourselves also forgive every one that
s indebted to us. And lead us not into (emptatioi
• 10 * is come to me from a journey ■ arise
• And of which of you that is a father shall his son ask a loaf, and be
' omit if he ask ' and he • give
Thk time and ])Uce of the following incident wont to pray in mountains, hence the cmjecnm
■re indefinite, but it cannot be a part of the Ser- as to the Mount of Olives Eran ai Joka ■!■
Dion on the Mount, put out of lis pUcc. A defi- tan^t (was wont to teach) hi* ***^f'vt Wi
nite occasion is stated in ver. i, and vers. 5-8 are leam of this habil, in itself a very probable oM
not found anywhere else. The allusion to John from this remaik alone.
the Baptist (impl3Hng his death) points to a later Vers. 1-4. Wtun ya pray, mj. TTiat tbis b 00
date than that of the Sermon on the Mount. The a positive command to repeat the wonls at tb
Elace may have been in the neighborhood of lord's prayer whenever wc pray, is evident froe
elhany, possibly on the Mount of Olives. the briefer form here recoracd. These were tb
Ver, 1. In A MiUls pUe*. Our Lord was words of oui Lord on a ttimd occasion, whe
CHAf. XI. 1-36.] THE GOSPEL ACCORDING TO LUKE. 417
the substance (not the e«ict form) of the prayer parable, the heavenly Father we should iinpor.
was repeated. For the form, see the foot-note to tune.
text. Luke wrote after Christianity had made Ver. 8. Importnnit;, tit., 'shamclessness.' The
considerable progress ; the twofold form indicates persistent knocking and asking, unshamed by re>
that in his day the Lord's Prayer was not yet in fusal, not ashamed to endure, Is thus brought out.
universal use as a form of prajrer. It is impos- Vers. 9, 10. See on Matt vii. 7, 8. But the
Bible to say how early the liturgical use of it began, words aie not taken from that Jliscourse : they
If oui Lord gave but one form, the briefer one apply the lesson of the parable, namely, that God
was probably enlai^ed into the longer one ; but will, even when He seems to delay, hear and an-
it is almost certain that both were given. swer prayer. The law of His kingdom is here
Ver. 3. This verse may be thus more exactly laid down in literal terms,
translated: ' our sufficient (or needful) bread give Vers. Ii-i^. See on Matt. vii. 9-11. The
us for the day.' construction is simpler here, and ver. 12 is pecu-
Ver. 4. For «« outmItw kIso forglT*, ' this is liar to Luke, but a repetition of the previous
our own piaclice.' More strongly expressed thought. — BooipioQ. Another hurtful gift — Tou
than in Matthew. — Erary Dn« that ii fndabtad to
tu, Wc cannot forgive 'sins,' as such, that be-
longs to God ; but only as obligations from man
■ indebted.'
Ver. 5. TUch of yon shall ban T The ques-
tion is ; what will happen in these supposed cir-
cumstances. The argument of this parable is;
' If stljith man can be won by prayer and impor-
tunity to give,' "much more certainly shall the
beuntiful \*itA bestow' (Trench). The purpose
is, as in the similar parable of the unjust judge
(chap, iviii. 1-8), not onlv to enjoin and encour-
age pfTStviring prayer, but to declare the cer-
tainty that piaver will be heard (vers. 9-13). —
ThTM Imtw. One for the traveller, one for iiim-
self, (o eat with his guest, and one that there
might be abundance. Allegorical interpretations :
abound, but must be accepted with caution. A , _...,.j_. ._..
reference to the Ijread of Life is most prob- Itis blessings. Opposed to tne useless and hurt-
abte. ful things which earthly parents will not give to
Ver. 6. From a jtmnuy. At night, when it their children asking for food, is the Holy Snitlt.
was pleasanter to travel in a hot country. The From the conduct of these parents our Lord de-
request here is for anolher, hence the parable il- duces the cc ' "
iuslrales intereiisory prayer; yet one of the will bestow tf _ , „ .
loaves is for him who asks. The hungry travel- ing children. — As this is equivalent to 'good
ler coming at night to one who cannot satisfy things' (Malt. vii. 11), we may infer that all that
• •*-- '-■ ' —---—' ■- - -■ ' s is in a certain sense included in
; for whatever we receive is only
J3 sanctified by the Holy Spirit's in-
The half-vexed tone duence in us. This is better than to find here
is true to nature. 1 tie one asked is atfish, and the lesson, that we may expect uiKonditional an-
his reluctance is real. Sut God's reluctance is swers to prayers for spiritual gifts, only ceniU-
apparent only, and even this appearance arises tiotial answers to other petitions. It is difficult
from reasons which work for our best good. This to discriminate in this way between what is spir-
conliast is borne out by ver. i3.^Tlte doar la itual and what is not; and petitions for the
now ihat. Barred too, as the original implies. — former might also be prompted by selfishness.
Kj ehildnn an villi me in bed, having gone to In all cases we must submit to our Father's wis-
hed and remaining there. — I oannot, 1. 1., ' will dom the question of what is good. Else we may
not,' because of the trouble of unbarring the totally misunderstand His best gifts, deeming the
door, and the danger of dislurbine the children, loaf He gives a stone, the fish a serpent, and the
whose repose is more to him than bis friend's re- egg a scorpion. Misused as well as misunder-
quest. — The father is naturally introduced, and stood. His gifts may become what wc have
represents, better than the mother, in such a deemed them.
n may represent the awaking of spiritual hun- is good for us is in a certain sense included ii
Ex in the soul, but such an interpretation cannot this one gift ; for whatever we receive is ~'-
insisted upon. _ blessed as it is sanctified by the Holy Spirii
Chapter XI. 14-36.
Our Lord accused of casting out Demons by Beehebnb ; a Sign from
demanded : the Subsequent Discourse.
14 " A ND he was casting out a devil, and it was dumV And "
.i* it came to pass, when the devil' was gone out, the dumb^
' A dumb demon {lucordiug to the best authorities^ , ' demon ' t'.umb man
4l8 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 14-361
15 spake ; and the people wondered.* But some of them said, He
casteth out devils through Beelzebub ^ the chief of the devils.® * sU'^iStL**
16 And others, * tempting him, * sought of him a sign from heaven. {^^^""'^
17 *'But he, knowing their thoughts, said unto them. Every king- ''^^ *"
dom divided against itself is brought to desolation ; and a house zj^a" "^
i8 divided against a house falleth. If Satan also be^ divided
against himself, how shall his kingdom stand } because ye say
19 that I cast out devils® through® Beelzebub.^ And if I by Beel-
zebub ^ cast out devils,® by whom do your sons cast them out ?
20 therefore shall they ^^ be your judges. But if I *with the finger « E*«i- ^
of God ^^ cast out devils, no doubt ^^ the kingdom of God is
21 come upon you. -^When a^® strong man armed keepeth his / pror. ». 16.
22 ^ palace,^* his goods are in peace: But when a stronger than ^ se« Man.
he shall ^ come upon him, and overcome him, he taketh from ^^' ^'
him *all his ^^ armour wherein he trusted, and divideth his a Eph. vi. n.
23 spoils. 'He that is not with me is against me; and he that « Mitt xiijm
24 gathereth not with me scattereth. * When the unclean spirit ^^ ^ \]^
is gone out of a man, he walketh ^® through dry places, seeking ^3-^s-
rest ; and finding none, he saith, I will return ^* unto my house
25 whence I came out. And when he cometh,^ he findeth //
26 swept and garnished. Then goeth he, and taketh to him seven
other spirits more wicked than himself ; and they enter in, and
dwell there : and the last state of that man is ^ worse than the
first.
27 And it came to pass, as he spake ^ these things, 'a certain /chapLxiijj.
woman of the company ^ *" lifted up her voice, and said unto m Acts s. m:
him, " Blessed is the womb that bare thee, and the paps ^ which »»•*
28 thou hast sucked.^ But he said, Yea, rather, blessed are they chron!«.7.
^ 0 Chap. Tui.
* that hear the word of God, and ^ keep it. ^ »>•
* / L1eT.xxu.3c
29 And when the people ^ were gathered ^ thick together, he
began to say, « This ^ is an evil generation : '' they seek ® a ^ matt. jm.
sign; and there shall no sign be given it, but the sign of r^i'^w
30 Jonas ^ the prophet.^^ For as^ Jonas** was ^ a sign unto the
Ninevites, so shall also the Son of man be to this generation.
31 The queen of the south shall rise up in the judgment with the
men of this generation, and condemn them : for she came from
* multitudes marvelled * or Beelzebul
* By {or in) Beelzebul the prince of the demons he casteth out the de-
mons 'is ■ the demons • by, <v in
*° they therefore shall ** by the finger of God I " then
" the " guardeth his own court " hath " his whole
*^ the unclean spirit when he {pr it) ^* passeth
" turn back ** is come ** becometh
"^ said ** out of the multitude ^ breasts
^ didst suck ** multitudes ^ gathering
** the best authorities read This generation ® it seeketh •* Jonah
" the best authorities omit the prophet ■'' even as •• became
Chap. XI. 14-36.] THE GOSPEL ACCORDING TO LUKE. 419
the utmost parts®* of the earth to hear the wisdom of Solomon ;
32 and, behold, a greater^ than Solomon is here. The men of
Nineveh shall rise up in the judgment with this generation, and
shall condemn it : for they repented at the preaching of Jo-
nas ; ^ and, behold, a greater ^ than Jonas ^ is here.
33 *No man, when he hath lighted a candle,* put teth it in a * ^ jJ*p
secret place,^ neither under a^ bushel, but on a® candlestick,®*
34 that they which ^ come in may see the light. ' The light * of ' W'^JJ- ""'•
the body is the *^ eye : therefore when thine eye is single, thy
whole body also is full of light ; but when t/iine eye ^^ is evil, thy
35 body also is full of darkness. Take heed ^ therefore, that ** the
36 light which is in thee be not ' darkness. If thy whole body
therefore be full of light, having no part dark, the whole ^ shall
be full of light, as when the bright shining of a candle*^ doth
give thee light.
•* from the ends " more ** lamp ^ cellar " the
~ lamp stand *o who " thine " // " See
** whether ** it *' the lamp with its bright shining
Chronology. The miracle and discourses Christ, who had come into the world, and was
here recorded are probably identical with those spoiling Satan by means of these very miracles
narrated in Matt. xii. 22-45; Mark iii. 23-30. at which they blasphemed. There is also an
Some have supposed that Luke gives the exact intimation of final and complete victory,
position, and not the other two Evangelists. But Vers. 24-26. See on Matt. xii. 43-45, where
It is more difficult to reconcile the accounts on the order seems to be more correct, after the
this supposition. We accept the position as- remarks about Jonah. The arrangement of Luke
signed oy Matthew and Mark : between the mes- was probably occasioned by the similarity of the
sage from John the Baptist and the discourse in subject spoken of, satanic influences,
parables. The incidents mentioned in chaps, vii. Ver. 27. A certain womaxL Herself a mother,
36-viii. 3, probably immediately preceded. The we infer from her language. Tradition calls her
events next succeeding seem to have been those 'Marcella, a maid-servant of Martha.* — Bleiaad
which follow in this Gospel, so that a large por- ii the womb. A natural expression of womanly
tion of the narrative, from chap. xi. 14 to chap, enthusiasm at the sayings and doings of Christ,
xii. 56 (according to others, to chap. xiii. 9), is As Mary herself shortlv after appeared (chap,
placed by Luke out of its position in the history as viii. 19) on the edge of tne crowd, it is possible
a whole ; the events, however, being properly that this woman may have perceived her and
placed within the passage itself. therefore spoken this blessing. The fact that
Vers. 14-26. The Healing of a Dumb Dk- Luke places it after a severe utterance does not
MONIAC; the accusation and discourse which prove it untrustworthy. The woman's state of
followed. mind was the effect of the whole discourse, and
Ver. 14. And he was catting ont. Indefinite her ignorant enthusiasm would only be increased
as to time. — A domb demon. The man was by the severe tone of His words. Every observ-
dumb ; the dumb man ipakei ant public speaker will understand this. '
Ver. X 5. Some of them laid. ' The Pharisees.' Ver. 28. Tea, rather. Our Lord does not deny
Luke omits the language of the people which that His mother was blessed, but He neverthe-
called forth this expression of hostility ; Mat- less rectifies the woman's view. The ground of
thew's more definite statement on the latter point her blessedness, as in the case of all the human
would require the mention of the hostile class, race, unto whom in the highest sense, ' a child is
See on Matt xii. 24. bom, a son is given,' is that she too belonged to
Ver. 16. A lign f rom heayen. Matthew places them that hear the word of Ood and kMp it
this at a later point in the narrative, and with Comp. chap. i. 45 ; ii. 19, 51. This woman truly
more exactness. But both the accusation and represents devout Roman Catholics in their
demand were made at the same interview. Adoration of the Virgin. The Ave Maria, as
Vers. i8-2x See on Matt xii. 26-30. By the^ use it, is but a repetition of her words ; and
(literally ' in,^i. ^., in the use of) the finger of God their relip;ious enthusiasm too often manifests the
(ver. 20). This is the same as : ' in the spirit of same unintelligent wonder, which is here kindly
God* (Matthew), the one expression explaining reproved by our Lord. His answer gives promi-
the other. His use of the power (finger) of God nence not to His own word, but to ' the word of
was a proof that He worked in union with the God ; ' for though thev are the same, the woman
Spirit of God, and vice versa. — A stronger than was thinking solely of His human birth, and not
he (ver. 22). This term is not used by Matthew, of His heavenly Father; and this mistake He
but implied in his account The stronger One is would correct. The blessing our Lord pro*
420
THE GOSPEL ACCORDING TO LUKE. [Chap. XL 14
iiounces niay be (he portion of all believers, a"
of His mother. Comp. Malt liL 50.
Vers. 39-31. Answer TaTHosEWUOsaucHT
A Sign. See on Malt. xii. 39-42.
Ver. ig. Whta tha mnldtndM, etc Possibly
in eipecla[ion of the ' sign ; ' bul the conlroversv
with the Phaiiaees was a prolonged one, which
would attract an increasing crowd.
Ver. 30. For eran u Jontli lieoama « dgn to
tba Slnnitw. Peculiar to the briefer account of
Luke. The appearance of Jonah as a preacher
after the three daya and nights in the whale's
Lord speaks oTsomet
foietelling His rcaurrection :
greater sign to that ceneralion.
Ver. 31. KoTB. The sign to this geaai
is more than what attracted the queen oi
Ver. 31. The man of Muwrah. If these V
vitcs had not heard of the miracle, the com
is even stronger. For in that case their itf
the Jei
well as His preaching,
he order of Luke ; the
Ereater sin was the rejection of Christ's preach-
bis of repentance.
Vers. 33-36. The thoughts of these verses
occur in Matt. ». 1 5 ; vi. !!, 23. Here the con-
nection is different. They wished a sien ; a
greater sign than Jonah is granted them, but to
perceive it they must not (as they do) cover the
light with a bushel, shut the eyes of their under-
standing. — A oelUr (ver. 33), or, covered passage.
36. If th^ wholo body, etc. Van Oa
thus explains: 'Only when thy body
wholly illumined, without having even an 6
scure comer left therein, will it become so htig
and clear as if the full brilliancy of a bright In
illumined thee ; in other words, thou wOt I
placed in a normal condition of light.' T
necessity of a sUte of soul correspondiiw
and affected by the light which God so li
gives is here emphMiKd. 'It ii glory as Ibe)
suit of holmess,' (GodeL)
Chapter X[. 37-54.
Discourse Against the PItarisees.
37 A ND^ as he spake, a certain Pharisee besought^ him to dine
38 t\, with him : and he went in, and sat down to meat. And
when the Pharisee saw it, he marvelled "that he had not first ■■
39 washed before dinner. And the Lord said unto him, * Now do
ye Pharisees make clean ' the outside of the cup and the * plat-
1 Now
Chap. XI. 37-54] THE GOSPEL ACCORDING TO LUKE. 42 1
ter ; but your inward part is full of ravening ^ and wickedness.
40 Ye fools, * did not he that made that which is without,® make
41 that which is within ^ also.? But rather *give alms of such ^ ^"P;,;^*!;.
things as ye have ;® and, behold, ''all things are clean unto you. ^TuSiri.^
42 • But woe unto you, Pharisees ! for -^ ye tithe ® mint and ^ rue and ' JJf"* "*"*
all manner of herbs,^^ and pass over judgment and the love of -^iJ*^' ^'^*
God : these " ought ye to have done, and not to leave ^^ the
43 other undone. Woe unto you, Pharisees ! for ^ ye love the up- g Matt. xxih.
permost seats ^^ in the synagogues, and gjreetings in the mar- xii^is, 39 '
44 kets.^* Woe unto you, scribes and Pharisees, hypocrites ! ^^ comp. chap!
*for ye are as graves^® which appear not, and the men that * Matt. nda.
walk over them are not aware of them}^
45 Then answered one of the lawyers, and said ^® unto him,
46 Master, thus saying ^^ thou reproachest us also. And he said.
Woe unto you also, ye * lawyers ! ^ * for ye ' lade men with bur- ' Y^T^^* ^^
dens grievous to be borne, and ye yourselves touch not the bur- 35*"' "**•
47 dens with one of your fingers. "• Woe unto you ! for ye build * 4.**"* ""*'
the sepulchres^® of the prophets, and your fathers killed them. ' xl"&^*"*
48 * Truly ye bear witness that ye allow 21 the deeds of your fathers : '"a<).* "'"'
for they indeed^ killed them, and ye build their sepulchres.® * si*'** """'
49 Therefore also said ® the wisdom of God, **! will send them^ '^ »^:'f^»
prophets and apostles, and some of them they shall slay ^ and JS"^/^^™^'
50 * persecute : That the blood of all the prophets, which was * p Sin^Matt.
shed '•from the foundation of the world, may be required of this ?chro^'^*
51 generation ; From the blood of Abel unto the blood of Zacha- Si'^.^sJi^.
rias, which ^ perished between the altar and the * temple : ® ^ I J**^' "*
verily® I say unto you. It shall be required of this generation. ''xiiiJJ****
52 Woe unto you, Mawyers ! 'for ye have taken ^ away the key of ' ixxv.Ton
knowledge: ye entered not in yourselves, and them that were Kjm).*^'"*
53 entering in ye hindered. And as he said these things unto u- **"*'
them,^^ the scribes and the Pharisees began * to urge him ^ ve- « see Mark
54 hemently, and to provoke him to speak of many things : •* Lay- ^ ActsxxUi.
ing wait for him, and seeking ^ *• to catch something out of his ^ ^^^^ "»•
mouth, that they might accuse him.^
* extortion • the outside ' the inside
* for alms those things which are within • insert the
w every herb " but these ** have left " the chief seat
^^ the salutations in the market places
** the best authorities omit scribes and Pharisees, hypocrites
" the tombs " know it not
*• And one of the lawyers answering saith *• in saying this
" you lawyers also ** So then ye are witnesses and approve
" omit inaeed ^ their tombs {the best authorities omit) ** unto them
^ kill 2* hath been ^ Zachariah, who *• sanctuary
® yea, «> took
** the best authorities read when he was come out thence
•' press upon him
•• the best authorities omit and seeking
" the best authorities omit that they might accuse him.
13.
422 THE GOSPEL ACCORDING TO LUKE. £Chap. XI.37
THI3 dLicoarae elosely resembles th« greil de- Ver. 38. Wuhad, lit^ • baptited.' The *
nunciation o£ the Pharisew (MatL xiiiu}; but the ing referred lo was therefore a cerememil 1
citcumsUnces of [he two ire enlLiely different; not aimply in act of cleanliness. In that
the one was utlered just before our Lord dcpailed monj the Pbariiees washed their haitds, not I
solemnly and finally from the temple, but in this whole body.
caw LuKc definitely fixes the place in the house Ver. 39. Aad tlw Lord said to Uu. The (
of a Pharisee (probably in Galilee). A repetition of our Lord's opening remark indicates that
of theiw fearful words is highly probable. " The Pharisees ' marvelled ' orally, and thai the ot
rharisees had already become His constant and present of that sect had assented to the
sure. This was rudeness to the guest, callin)
rebuke. There is no proof that the 'aato
was given out of friendliness. — SirWi not in
ttast to some previous time, but rather in
sense : full well, here is a proof of the n
which, T* FluulMM, etc Others of this [
were doubtless present. — The cmtidda «t tti
ud ot ths platter. Comp. Matt. nUi. ij.
reference is to their cercmonta] observanctj,
(he contrast differs from that in Matthew. T
the outward legality and the inward immoi
of their enjoyments are in strict contrast 1
the outwardly purified cup is opposed lo d>
wardly corrupted heart of the drinker ; eiK
conduct to inner unseen motives. The cmd]
son is less exact, since the figure and the re
arc joined, tiome explain : ' the inside (of
cup and platter) is full of your pluiidet
wickedness;' but this is grammatirallj ol
tionible.
Ver. 40. T» fooU, eta The folly of s»
bitter enemies. Hence the rebuke at [his earlier
dateisquiteasnaturalasthat in His final discourse
He would sum up and repeat the woes already
pronounced. — From ver. 37 we infer Ihal this dis- ,.,_ ^
course followed closely the repljr to the demand latterwithoul the real
forasign. Hence itwas uttered in Galilee, before is folly
the great discourse in parables, and probably just "—
after His mother and oreihren sought Him.
contradiction is shown. Such a paitial d
is no cleansing i all such religious acts are
posed to have reference to God, lo holinex
fore Him ; since He made the inside as n
the cetemoniai purification A
"- ' ification of the In
Ver. 37. Sow u ba ipsks. While he had
been speaking, 1. e., the foregoing, A reference
to some other time is barely possible, certainly
not natural. — Asketh hhn. 'Besought' is too
strong i it was an ordinary invitation. — To din*.
The meal was nol the principal repast of the day,
but a morning one. Granting that this day began
with the bealine of the demoniac, and ended in
Ibe storm on the way to Gadara, we can see
that the house must have been near at hand, and
the invitation readily accepted.
wickedness.
_. . But rathar, etc Thus they sb
turn toward true purity. Not that this gita
alms constituted holiness, but to give thMi tk
«hioh ua vlthin (the cup and platter] was :
better purification than their ceremoniaJ waih
of the outside. The precept receives point I
the ttmilDusieit of the Pharisees. — Socne 1
the verse as ironical : But ye give alms, etc,
behold all things are clean to you (in your esti
tion). This is open to serious objections. '
explanation : which ye can (E. V. : 'such th
as ye have') is possible, but not favored by
exactness. See 01
Ver. 44. Ai Um tomha whleh spiwr not. :
onMatt. xxiii. 17' The ' whited sepulchres' <■
those of the rich, and the application is to
lemal beauty covering inner corruption; 1
humbler tombs are spoken of, which in
course of time would be unnoticed by thote p
ing over them, thus causing defilement. Tl
the pretence of Pharisaism is brought oot; 1
its insidiousness. This difference is an inddei
evidence that the two discourses were ntter
one in the capital {where the splendid sepuld
were more common), the other in the huml
province of Galilee,
Ver. 45. Ona of tho lawjora (see on cha]
35). — ThoQ rtfiroMtbast lu also, who are hi
ficial, ecclesiastical position. The man wu
Chap. XII. 1-34] THE GOSPEL ACCORDING TO LUKE.
423
shelter his character behind his affice I Doubt-
less he would imply, as his successora have done :
in touching us, the God-appointed officials, you
are blaspheming.
Vers.46-4S. Sec on Matt, xxiil. 4,2(^31.—
^Mii tombi (vcr. 48), is necessarily supplied in
English, though not found in the
Greek, according 10 the best author-
Ver. 49. TliBTBfaTa alio said th*
wUdom of Ood. Comp. Matt, xxiii.
u, where ' I ' is used ; so that
Christ represents Himself as ' the
wisdom of God.' This seems to-
be a quotation, but there is no pas- -—'- _
sace in the Old Testament which
fully corresponds, and (he form is an
unusual one for such a quotation.
Explanations: (i) An amplifUatWH
of 3 Chron. jaiv. ig, made bv Him
who is ■ the wisdom of God- That
)iassage speaks of the sending of
prophets and their rejection, and is
connected with the dying words of
Zechaiiali : 'The Lord look upon it
and require it' This is on the whole
preferable, (a) Our Lord refers to
the law would lead to Christ (Gal. iii. 24), but the
lawyers had so interpreted it as to produce the
opposite result. When the gospel is preached
Pharisaical! yl he effect is the same.
Ver. 53. Whan h* wu earns ont tbwioe. From
the house of the Pharisee. — Tha loiibBi ud
ku
ords,a.
isible.
I uncertainty. (3)
A quotation from some unknown Jewish book.
This is out of the question. {4) The notion that
Luke is tiuoting Matt, xxiii. 34, etc, and inserts :
'the wisdom of God,' because in his day this
jiassage was thus spoken of in the church, is a
mere assumption.
Vers. 50, 51. See on Matt, xiiii. 35, 36.
Ver. 52, This veise forms a filling close to
the part of the discourse occasioned 1^ the law-
ter's remark. It expresses the same thought as
Matt xiiii. 13, but carries out the figure further.
— Tlw ksy of knowUdg*. ' Knowledge ' is the
'key-' This had been taken away by the leach-
ing of the lawyers, which made the people in-
capable of understanding and accepting salvation
in Christ. The verse refers to something which
had already occurred. A right understanding of
FhMJMM followed Him with malicious intent
amused by His discourse, — To prMi npon him
TBhementlj, or, ' to be very spiteful,' iiitcnseljr
embittered against Him, The former sense is
E referable, as including both their feeling towards
[iro and their actual following of Him with hos-
tile purpose. — To pioroke him to tpMtk of many
re') things. To c
; Him
-, take Him ofE His
variety of subjects, !
guatd-
Vei. 54. Laying wait foi him to eatoh lom*
thing ont of his month. This is the form of the
verse. The figure is borrowed from hunting. It
was not only that they watted for something to
suit their purpose, but they hunted for it, smce
the expressions represent both the beating up of
game and the lying in wait to capture it.
Chapter XII. 1-34.
Discourse to the Multitude: Warnings against Hypocrisy, Covetousness,
and Worldly Care.
1 TN "the mean time, when there were gathered together an ■*«• on
■■■ innumerable multitude of people,' insomuch that they trode
one upon another, he began to say unto his disciples first of all, n. n';
* Beware ye of the leaven of the Pharisees, • which is hypocrisy. ■!■
2 'For' 'there is nothing covered, that shall not be revealed; -»■
3 neither" hid, that shall not be known. Therefore,* whatsoever u"'*'
ye have spoken * in * darkness shall be heard in the light ; and chip. vi'u. '
that which ye have spoken in the ear in closets^ shall be pro-
• many thousands of the multitude were Kathered together * But
* and * Wherefore * said * tnurt the ' the inner chambers
I
424 THE GOSPEL ACCORDING TO LUKE. [Chap. XII. i-j.
4 claimed upon ' the housetops. And I say unto you ' my friends, -f ^,*^
Be not afraid of them that kill the body, and after that have no ' /j'^*''
5 more that they can do. But I will forewarn you whom ye shall
fear : * Fear him, which * after he hath killed hath power to cast * Htb-tji
6 into hell ; • yea, I say unto you, Fear him. 'Are not five spar- < o»ii»ia
rows sold for two farthings, and not one of them is forgotten
7 before '" God ? But even " the very hairs of your head are all "
numbered. Fear not therefore : " ye are of more value than
8 many sparrows. Also " I say unto you. Whosoever ^ shall
confess me before men, him shall the Son of roan also confess
9 * before the angels of God : But he that denieth me bef ore " * f^™?^""
10 men shall be denied * before'* the angels of God. And 'whoso- 'MjiliS-ii
ever ^ shall speak a word against the Son of man, it shall be "»■
forgiven him : but unto him that blasphemeth against the Holy
It Ghost " it shall not be forgiven. "And when they bring you "J^'- J J
unto '* the synagogues, ■ and unto '* magistrates, and ' powers,** J^L"^
' take ye no thought *' how or what thing** ye shall answer, or ^Vi^na si 1
12 what ye shall say : 'For the Holy Ghost'' shall teach you inJ^J"^!
the same *^ hour what ye ought to say. , Xim. 1 *.
13 And ""one of the company^ said unto him, Master, speak to •■ o*>9-^'.
14 my brother, that he divide ^ the inheritance with me. And he
said unto him, 'Man, who made me a judge or a divider over ' ?'"^''-''*
I s you ? And he said unto them, ' Take heed, and beware of ^ ' iP" ^
covetousncss ; for a man's life consisteth not in the abundance
16 of the things which he possesseth.^ And he spake a parable
unto them, saying. The ground of a certain rich man brought
17 forth plentifully: And he thought^ within himself, saying.
What shall I do, because I have no room where ® to bestow my
18 fruits? And he said. This will I do: I will pull down "my "Vith
barns, and build greater ; and there will I bestow all my fruits *•
19 and my goods. And I will say to my soul, 'Soul, thou hast »■ Ecdn. n
much goods laid up for many years ; take thine ease, eat, drink, Ji. ji.''
20 and^^ be merry. But God said unto him, "Thou fool, ■'this »rer.™i..
night ' thy soul shall be ' required ^ of thee : " then whose shall ' il"""
21 those things be, which thou hast provided?*' So u he *that '>■
layeth up treasure for himself, and 'is not rich toward God. ^
' wlio • i>r Gehenna '" in the sight of " omit even ver. ij.
•' have all been " <'i«;V therefore ■* And ' iTim.»li«i
" Every one who " in the presence of " Spirit k? j *""
" before " and the " the authorities
*' be not anxious " ow/V thing " that very
" out of the multitude " bid my brother divide
*' keep yourselves from all {according to the desi aulhorities)
" iren in a man's abundance his life is not from his possessions
" reasoned ™ not where " the best authorities rem/grum
'• omit and " Ihey reouire thy soul
" and the things which thou hast prepared, whose shall they be ?
Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE. 42$
22 And he said unto his disciples, ^ Therefore I say unto you, d matt. vi.
Take no thought ^i for your life, what ye shall eat ; neither for
23 the body,^ what ye shall put on. The ^ life is more than ^
24 meat, and the body is more than ^ raiment Consider * the * Job xxxvUl
ravens : for they neither sow nor ^ reap ; which neither have
storehouse ^ nor barn ; and God feedeth them : how much
25 more are ye better than the fowls ? ® And which of you with
26 taking thought^ can add to his -^stature *^ one *2 cubit? If ye /see chap, u
then be *^ not able to do that thing which ^ is least, why take ^'
27 ye thought for*^ the rest? Consider the lilies how they grow:
they toil not, they spin not;*^ and yet I say unto you, that*^
Solomon in all his glory was not arrayed like one of these.
28 If then 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
29 clothe you, O ye of little faith ? And seek not ye what ye shall
eat, or^^ what ye shall drink, neither be ye of doubtful mind.
30 For all these things do the nations of the world seek after : 13, m ;«•"»•
C * xllV 3»
and^ your Father knoweth that ye have need of these things. * J»*^mj
3 1 But rather seek ye the kingdom of God ; ^ and all " these J^^n ni
32 things shall be added unto you. ^Fear not, * little flock; for ' jj*'^**'^^:
* it is your Father's good pleasure to give you * the kingdom. ^ |Sj*Matt.*
33 'Sell that ye have, and "*give alms ; provide yourselves bags^^^,^'jj|^,,^
which wax not old, * a treasure in the heavens that faileth not, ** 5^p- "•
34 -where no thief approacheth. neither moth corrupteth. " For " BAr«"'
where your treasure is, there will your heart be also. c Matt.ri.n.
•* nor yet for your body {Recording to the best authorities)
** For the " insert the
^ that they sow not, neither " have not storechamber
•• of how much more value are ye than the birds ?
^ by being anxious *^ age ** a *• If then ye are
** even that which {according to the best authorities)
** are ye anxious concerning ** neither do they spin
*' Even " But if God doth
*• the grass in the field, which to-day is ^ shall *i and
*^ but " the best authorities read his kingdom
** omit all •* make for yourselves purses
Chapter xit. is made up of a series of dis- acknowledged repetitions in our Lord's teach-
courses following each other in immediate sue- ings, this evidence is insufficient. — It is probable
cession, but with less of unity and logical connec- that the crowd was gathering again while our
tion than are found in most of our Lord's re- Lord was in the house of the Pharisee, that on corn-
corded sermons. Some have therefore thought ing forth He began a discourse to His disdples,
that Luke here records a compilation of our Lord's following up the thoughts uttered there ; and
teachings, delivered on very different occasions, that as new occasions immediately presented
one section alone (vers. 15-21) being peculiar themselves, He continued His discourses with a
and in its proper place. This is possible, yet variation in the theme. — The section may be
even in that case the order and arrangement of thus divided: Vers, i-i 2, warning against /l,;;^-
the Evangelist suggest new views of the truth risy; vers. 13-21, against r^TZf^/icTi^jif^jj, occasioned
t!se where recorded. In itself the chapter seems by the request of one present about a division of
to contain a series of discourses delivered on one inheritance ; vers. 22-34, against wcrldly care, or
definite occasion. The only evidence that it is lessons of trust in God. — In the first part the
other than what it seems is furnished by the simi- tone of warning predominates, in the second in-
Jarity of the sayings to those found in different struction, in the third encouragement and com*
connections in the other Gospels. In view of the fort
426 THE GOSPEL ACCORDING TO LUKE. [Chap. XIL 1-3^
Vers. 1-12. Warning against Hypocrisy. Keep jwuuitwm from all eofatonraow Our Lor
Comp. the various parallel passages in Matthew, saw that this was the man's motive, and ground
The connection : 'Beware of hypocrisy (ver. i), His lesson upon it. From the one form mani
for all shall be made evident in the ena (ver. 2), fested by the man He warns against ' all' kinds
and ye are witnesses and sharers in this unfold- — For eren when one hai abmidaBoe, lile life i
ing of the truth (ver. 3). In this your work, ye not from hif poiieeeione The sentence is diffi
need not fear men, for your Father has ^ou in cult to translate accurately. The thought is : m
His keeping (ver. 4-7) — and the confession of man's life consists in what he possesses, and evei
my name is a glorious thing (ver. 8), but the re- when he has abundance this does not become so.
jection of it (ver. 9), and especially the ascription The positive truth, afterwards brought out, is:
of my works to the evil one (ver. 10) a fearful A man's life is of God, hence it cannot be horn
one. And in this confession ye shall be helped even the most abundant possessions. If earthlj
by the Holy Spirit in the hour of need (vers, ii, Mife' is here meant, the prominent idea is, that
12).' Alford. God alone lengthens or shortens the thread of
Ver. I. In the mean time. Literally: in which life, irrespective of possessions; and this iscer-
things, f . e., during those just related. — When tainly taught in the parable which foUows. Bat
many thonaaoda, lit., 'the myriads,' etc. 'M^ri- ver. 21 seems to call for a higher sense (including
ads ' is used indefinitely here. — Firat. May join spiritual and eternal life). This suggests the ad-
this with what follows : 'first of all beware,' but ditional thought that true life does not consist in
we prefer the usual connection with ' said,' etc. wealth. The two views may be represented by the
He speaks to His disciples now, to the multi- two translations: his life aoes not i/t^em/ on, or,
tude afterwards (ver. 13 ff ). — Leaven of the does not cottsist in, \\\s possessions.
Fhariaees, i.e., their doctrine (Matt. xvi. 12). — Ver. 16. A parahle. Yet a true history con-
Which ii hypocrisy. Not strictly that the leaven stantly repeated. — The groond, lit., ' placej /'. /.,
was hypocrisy, but that their leaven (doctrine) estate. — Brought forth plentifnlly. B^ God's
was of such a kind that its essence was hypocrisy, blessing, not by fraud or injustice, did this man's
This is reason why they should beware of it wealth increase. The seeming innocence of the
Vers. 2-9. Sec on Matt. x. 26-33, which was process is its danger ; there is nothing to awaken
also spoken to the disciples. — My friendi (ver. qualms of conscience as his possessions increase.
4) is peculiar, see John xv. 13-15. — Fear him Ver. 17. What shall I del He does not ap-
(ver. 5). This refers to God, we hold. — Power pear as a grasping speculator, but as one whom
(ver. 5), or ' authority.' wealth, by a very natural process, made discon-
Ver. 10. See on Matt. xii. 31, in regard to the tented, anxious, and perplexed. The proper an
sin against the Holy Spirit. swer to his question is found in ver. 33. But this
Vers. II, 12. See on Matt. X. 19,20. prosperous man says, 'my fruits,' not God's
Vers. 13-21. Warning against Covetous- gifts; that too when the increase was due to
NESS. Peculiar to Luke. God's Providence. This feeling is as sinful in its
Ver. 13. And one out of the multitude. An way as recognized crimes,
ordinary hearer in the crowd. His request may Ver. 18. Thia will I do, etc. He proposed to
have been suggested by our Lord's previous dec- do just what every man of ordinary ousiness sa-
larations about Providential care, or by his no- gacity would do. He was not a ' fool,' from a
tion that the Messiah would set all things right, commercial point of view. He represents the
So that he manifested some confidence in the great mass of successful men.
Lord by thus addressing Him. — Bid my brother Ver. 19. Soul, thou haat many gooda laid up
diyide the inheritance with me. The man seemed for many yeora. He was no unusual and hard-
to have been wronged by his brother, and feeling ened sinner, because he thus thought Vet be
this, as is so natural, he made this inopportune made two mistakes: (i) He thought that his
request. There is no evidence that he wanted many goods could satisfy his ' soul ; ' degrading
more than his legal share, or that he was a it to the level of materialism ; (2) He spoke of
younger brother, who was envious of the double ' many years,* forgetting that he had no such
portion of the first-born son. His covetousness lease of life. — Take thine eaae. His wealth had
IS evident without any such conjectures. Brood- disquieted him ; he would now make it the basb
ing on earthly things while our Lord spoke of of rest — Eat, drink, he merry. But idleness
heavenly things ; the only effect was a request for will not satisfy him ; he must begin to revel, to
earthly things. No covetousness is so dangerous have occupation. This was the natural step,
as that which listens to Christ only to use Him The four verses (16-19) are a graphic portrayal
as a helper in increasing wealth. Vet this man of worldliness. In real life sometimes the father
was no hypocrite, was unaware of the sinfulness fills out the character of vers. 16, 18, and it is
of such a step. So it has been since, but Christ the sons who utter the epicurean sentiment of
would here shed light on this sin. ver. ip ; but the picture remains true to life.
Ver. 14. Man. In a tone of reproof, as in Novelists expand these verses into volumes, but
Rom. ii. I ; ix. 20. — Who made me a jndge Y etc. too often forget the spiritual lesson.
Moses assumed this position and was reproached Ver. 20. But Ood aaid imto him. In contrast
for it by one of his countrymen in language closely with what he had said to himself. God is rep«
resembling this (Ex. ii. 14) ; Christ expressly re- resented as audibly uttering this judgment, to
jects it. The one was the founder of a state, the bring before the man the certainty of approach-
other of a spiritual kingdom. A purely worldly ing death. Often in real life some messenger of
case, our Lord declines to consider. It has been death comes to impress the same foct u|x>n those
remarked that He repeatedly considered the here represented. — Then fool, in spite of the
question of divorce; which shows that marriage sensible, practical thought of ver. iS. — Tlda
and divorce are not purely secular matters, but of night. The ' many years ' are not his. — They
a religious character. require, etc. This is probably equivalent to : I
Ver. 1 5. Unto them. Evidently the crowd. — will require of thee, but the form suggests a rcf-
428 THE GOSPEL ACCORDING TO LUKE. [Chap. XII. 35-59.
application is to the Apostles, who must be thus posed to modem socialism. The latter would
unencumbered in their ministry. If this course make Icnos to take away wealth, the former incol-
of conduct promoted their spiritual welfare, it cate love that ^w away.— Pnzves whiehwmz not
will that of all Christians. The precept will not old. Comp. chap. x. 4, where the Seventy are for-
be understood too literally, except by those who bidden to take purses. — A treasure in the heaT-
apply it only to ascetics who assume vow^s of eni. A comparison with ver. 2 1 and Matt. vi. 2
poverty. Our Lord's words are diametrically op- shows that this precept is of universal application.
Chapter XII. 35-59.
Exhortation to Watchfulness ; Rebuke of the Multitude,
35 " T ET your loins be girded about, and ^^^'^wr lights^ burning; a £pb.vi'. 14;
36 J — ^ And ye ^ yourselves like unto men that wait for their * Maa.'ni.
lord, when he will return from the wedding ; ^ that, when he
cometh and ' knocketh, they may open unto him immediately.* ^ Rer. ui. ».
37 Blessed are those servants, whom the lord when he cometh shall
find ^watching : verily I say unto you, that *he shall gird him- ^ see Matt,
self, and -^ make them to sit down to meat, and will come forth ^ * chap.xTii.
' ' 8 ; John
38 and serve them. And if he shall come in the second watch, or ^J^-^-^j^
come in the third watch,® and find them so, blessed are those »»»»7-
39 servants.^ ^And this know,^ that if the goodman ^ of the house irMATT.xxiT.
had known what hour the thief would come,^° he would have
watched, and not have suffered ^^ his house to be broken through. ^ „
Ver. 4T.
40 *Be ye therefore ready also :^ «for the Son of man cometh at an « comp-Mark
hour when ye think not. chap. ad.
41 Then Peter said unto him. Lord, speakest thou this parable
42 * unto us, or even to all .^ And the Lord said, 'Who then is*^!^"^
that^* faithful and wise ""steward, whom his lord shall make '**^J^™''
ruler ^^ over his household, ** to give thein their portion of meat ^® "". 3, t\ "^*
43 in due season } Blessed is that servant, whom his lord when « comp^***
44 he cometh shall find so doing. Of a truth I say unto you, that 15?^'""
45 he will make him ruler ^" over all that he hath. But and if ^^
that servant say in his heart, My lord delayeth his coming;
and shall begin to beat the menservants and maidens," and to
46 eat and drink, and to be drunken ; The lord of that servant
will ^ come in a day when he looketh not for A;>«,^ and at^
an hour when he is not aware,^ and will ^ cut him in sunder,^
and will appoint ^ him ^ his portion with the unbelievers.^ ^ Re^ t,i %
^ your lamps ^ be ye • marriage feast
• straightway open unto him * shall come forward
• the best authorities read and if in the third
' the best authorities read they * But know this
• master *** was coming *^ left
12 Be ye also ready {according to the best authorities^
^' in an hour that ye think not the Son of man cometh " the
*^ shall set " bread " will set him
^^ But if *• the maidservants
^ shall 21 expecteth not " in
" knoweth not ** astinder 2* and appoint ^^ unfaithful
Chap. XII. 3S-S9-] THE GOSPEL ACCORDING TO LUKE. 429
47 And that servant which knew his lord's will,^^ and ' prepared j* Ver. 40.
not himself^ neither® did according to his will, ^ shall be beaten ^ %^'^^
48 with many stripes. •'But he that knew not, and did commit ^jj;^^^.
things ^ worthy of stripes, * shall be beaten with few stripes. ^UJPj^ ^^
' For unto** whomsoever much is ®^ given, of him shall be much , ^^^X lo,
required; and to whom men have committed^ much, of him / !« mIu.'*
they will ask the more. "''• ''*
49 I am come to send fire on ^ the earth ; and what will I, if it
50 be already kindled ? ^ But « I have a baptism to be baptized * ^^*^'' *• *^
5 1 with ; and how am I straitened till it be accomplished ! • Sup- ^ w^""- «•
pose ye that I am come to give peace on ^ earth ? I tell you,
52 Nay; but rather division: For from henceforth^ there shall
be five in one house divided, three against two, and two against
53 three. The •'father shall be divided against^ the ® son, and «'^Micah vii
the^ son against the^ father; the^ mother against the^ *'•
daughter, and the ^ daughter against the ^ mother ; the ^
mother in law against her daughter in law, and the ^ daughter
in law against her mother in law.
54 And he said also to the people,*^ ' When ye see " a cloud rise •^MSu^'i *
out of *^ the west ''straightway ye say. There cometh a shower ; ^ ''^ing,
55 and so it is.*^ And ' when^^ see the south wind blow,*^ ye say, Smp.''MiS;
56 There will be 'heat ; ^ and it cometh to pass. ^Ye hypocrites, , joiahii.g;
ye can ^ discern ^ the face of the sky and of the earth ; *^ but *^, JJ*"'
57 how is it that ye do not *» discern ^ this time t Yea, and why *• m»"»^-3-
58 even * of yourselves judge ye not what is right } ^ When thou i chap.xxi
goest*^ with thine adversary to the magistrate, as thou art in c iSatt.v
the way, give ^ diligence that thou mayest be delivered ^^ from Mmp/ vcn
him; lest he hale thee to the judge, and the judge ^^ deliver
59 thee to the officer, and the officer ^^ cast thee into prison. I
tell ^ thee, thou shalt not depart ^ thence, till thou hast ^ paid
the very last ^ mite. *^ \*^ dia"'*
XXI. 2.
^ who knew the will of his lord *• made not ready, nor
® did things ^ And to '^ was
" they committed •• I came to cast fire upon
•* how would I that it were already kindled ! " in the
•• there shall be from henceforth
^ They shall be divided, father against {according to the best authorities)
•* omit the •• her *® to the multitudes also
** rising in *' cometh to pass *' a south wind blowing
** a scorching heat ** know how to " Greeks try or prove
*' of the earth and the heaven
*• ye know not how to (according to the best authorities)
*• For as thou art going * *® on the way give " to be released
'* insert shall {according to the best authorities)
" say unto •* by no means come out " have
Contents. A continuation of the discourse, fulness (vers. 49-53), namely, the antagonism de-
Vers. 35-48 contain exhortations to watchfulness ; veloped in the establishment and progress of
the difference between the faithful and unfattViiuV Chnst^s kinedom. The thought of this antago-
servant suggests a difficulty in the w^y o£ iaith- nism naturally leads to the rebuke addressed to
430 THE GOSPEL ACCORDING TO LUKE. [Chap. XII. 35-59"
the multitude for blindness and want of prudence to explain the severity of the punishment spoken
with respect to the signs of the times (vers. 54- of in ver. 46. Peter's distinction (ver. 41) between
59). us * and ' all ' corresponds with that between the
Vers. 35-48. Exhortations to Watchful- * servant who knew,' and the servant • that knew
NESS. The connection is with ver. 32: *It is not' (ver. 48). But the application is general. —
vour Father's good pleasure to give you the Kade not ready. It includes not only * himself/
kingdom/ let that free you from anxiety; but let but all that had been placed in his charge. —
It be the motive to labor and watch for the com- Stripet is properly supplied.
in^ of the K ing. The passage resembles Matt. Ver. 48. lliat knrv not. With fewer priri-
XXIV. 42-51, but the close connection with what leges, less knowledge, referring first to a disciple,
precedes, forbids the view that Luke here gives but applicable to all men. — And did thingi wot-
us another account of that discourse. thy ox itripet, etc The ground of the punish-
Ver. 35. Let your loini be girded about. Un- ment is not disobedience to an unknown will of
less the long garments of tnc Orientals were the Lord, but the commission of acts worthy of
thus girt up, it was impossible to walk or to punishment. According to the law of conscience
serve at table. — And your lampi buminjif, i.e., iii those here referred to will be judged and con-
readiness for the master returning at night. Be demned (see Rom. L 19, 20, 32 ; ii. 14, 15J ; but
in continual readiness to receive the returning their punishment will be less than that of those
Messiah, vour master, as befits your relation to with more light But all who can read this decla*
Him. The first figure points to the acth'ity, ration are given more light — With f ^W atzipee.
the second to the watchfulness, of the faithnil Both classes will be punished in the same i^iy ;
servant. the difference being in degree, not in kind. This
Ver. 36. When he will return from the mar- shows that the punishment will be during con-
riage feaat. I'he main thought is simply that He scious existence, but gives no hint of a difference
is away at a feast, and ex])ected to return. In in the duration of punishment — Nothing is said
the parable of the Ten Virgins (Matt xxv. i- of those who know and do, or of those Vfho knew
13), the return of the Bridegroom is the main /re?/ am/ </c7, should the latter class exist (Rom. ii.
thought — Straightway open i^to him. Because 14). — The language, here used (vers. 45-48) im-
they are readv, and have nothing to hide. plies retributioH (not discipline), at and after
Ver. 37. blessed, etc The blessedness of Christ's second coming. On the latter part of
these faithful servants is set forth in a figure. — the verse, see Matt. xxv. 29. The more. More
Gird himaelf, to serve them. Comp. John xiii. 4, than from others, not more than he received,
which foreshadows the ministering condescension with an allusion to the interest, as in Matt. xxv.
of the master, at His return. — Shall oome for- 27.
ward. A peculiar expression, describing His Vers. 49-53. Having shown the awful differ-
approach to the guests. — Serve them, wait upon ence between the faithful and unfaithful servant,
them at table. — In this passage no prominence and the great responsibility resting upon His dis-
is given to the wedding feast, and this must be ciples, our Lord points out that the difference
remembered in interpreting it. begins here and is manifested in the antagonism
Ver. 38. In the aecond watch — in the third which the establishment of His kingdom devel-
watch (from 9 p. m. to 3 a. m.). The first and ops. While this renders faithfulness more diffi-
fourth watches are not mentioned (as in Mark cult, the knowledge of it increases the sense of
xiii. 35). The middle watches are the time of responsibility and urges to greater faithfulness,
soundest sleep. Even if our Lord delays longer Ver. 49. I eame to caat ilre upon the earth,
than the servants thought (ver. 45), a faithful This is explained by most, as referring to the gift
servant can thus show his fidelity. of the Holy Spirit. This was a baptism (ver. 50)
Ver. 39. But know this, etc A new figure with fire, resulting in the ' division * spoken of
(of the thief in the right) brings out the unex- in vers. 5I-53* Others refer it to the word of
pected return. See on Matt. xxiv. 43, 44. God. The view that the * fire ' means the * divis-
Ver. 41. This parable. Of the watchful ser- ion' itself obscures the whole passage; how
vants. — To us, or even to all 1 The question was could our Lord unconditionally wish for the lat-
probablv put in a wron^ spirit with reference to ten * Cast upon the earth,* refers to the power-
the high reward promised, rather than to the ful and sudden influence of the day of Pentecost
duty enjoined. The early date renders this the Others refer the clause to the extraordinary
more liicely. The language is so characteristic spiritual excitement which His gospel would
of Peter as to furnish striking evidence of the awaken. But this was the result of the gift of the
accuracy of Luke. Holy Spirit. — How would I that it were already
Vers. 42-46. See on Matt xxiv. 45-51, which kindled! Our Lord here expresses a desire for
corresponds exactly. * Jesus continues His teach- kindling of this * fire,* but there is much difference
ing as if He took no account of Peter's Question ; of opinion as to the exact meaning of the original,
but in reality He gives such a turn to the warn- The form we give is the most natural interpreta«
ing which follows about watchfulness, that it in- tion. Another view takes the clause as question
eludes the precise answer to the question.* and answer : * What do I wish ? Woula that it
(Godet.) Faithfulness and unfaithfulness come were already kindled ! * The £. V., though most
into prominence, not the reward of a particular literal, is not correct ; but the fire certainly was
class, irrespective of their conduct Peter learned not yet kindled.
the lesson ; the warning tone of these verses re- Ver. 5a But. Before my wish will be ful-
appears in his epistles. — With the unfaithful, filled. — I have a baptism, etc. Our Lord here
Matthew : * with the hypocrites.' No previous refers to His own sufferings, and especially to
faithfulness will avail. When the Lord comes. His death. We may find in the figure either a
He will judge His servants as He finds them. reference to His burial, or to the depth and in-
Ver. 47. And that servant who knew, etc tensity of His sufferings, when the waters roll
The verse states a general principle, which serves over His soul. Before we could be baptized with
Chap. XIII. 1-9.] THE GOSPEL ACCORDING TO LUKE. 431
the Holy Spirit, thU ntist come, for only thus But the duty and danger remain ; the latter a sad
was th'S new power bought for us. — And how proof of the power of sin over the mind as wcU as
am I itraitttMa, etc ' What a weight !s on me.' the heart
Anxiety, trouble of spirit, the human reluctance Ver. 57. And why, etc A further reproach
in view of fearful sufferings, here appear. It is for want of knowledge of personal duty, which
the premonition of Gethsemane and Calvary, involved great want ofprudence (vers. 58, 59). —
As this was probably uttered before the parable Even of yourselves. Either independently of
of the Sower, it was a long shadow the cross their teachers, or independently of the plain signs
threw upon His soul. of the times. — What 11 right, namely repentance.
Vers. 51-53. See on Matt. x. 34-36, which as appears from the figure which follows. They
however was probably spoken later than this. — ought not only to have discerned the coming of
Diviaion is equivalent to *a sword' (Matthew), the Messiah, but thus prepared for it. Want of
This would be the effect of the ' fire ' He would discernment in regard to God's dealings (* this
send. His own coming indeed resulted in an- time *) usually involves ignorance and neglect of
tagonism, but the gift of the Holy Ghost increased personal duty.
it, and the measure of that antagonism has been Ver. 58. For as thou art going, etc. Act as
the measure of the Spirit's influence. In one in such a case ; the implied thought being that
sense the greatness of the strife is a proof of the they were thus going. — With tUne adversary,
greatness of the Lord whose coming caused it, as The ' adversary ' is the holy law of God, since
His prediction of it is a proof of His Divine 'what is right' had Just been spoken of; in the
knowledge. — Henceforth (ver. 52). Our Lord parallel passage, Matt. v. 25, 26, the connection
speaks ot the state of things after His death as points rather to some brother offended. — The
already present. But there is a hint that it has magistrate is God. — On the way. ' As thou art '
already oegun. — Three against two, etc A pic- is unnecessary ; 'on the way' belongs to what
ture of varying conflict as well as of discord, follows. — To he released from him. By repent-
Peculiar to Luke. ance and faith. — Leet he, 1. ^., the adversary. —
Vers. 54-59. Reproach of the People, for Christ is the Judge. — Ofl&oer, or 'exactor.' The
blindness and want of prudence with respect to Roman officer corresponding to our sheriff, more
the signs of the times. The connection with exactly named by Luke than by Matthew. The
what precedes is close : the discord, as already word is used only here, and probably refers to
begun, arises from the fact that the mass of the the angels, see Matt. xiii. 41. — The prison. The
people do not discern the time. The very turn- place of punishment. This interpretation of the
mg to the people, after the address to the dis- figure seems even more fitting here than in Mat-
ciples, is a token of this division. The form dif- thew. Some prefer to regard it as a general
fers from that of Matthew, and such thoughts statement of danger, without explaining the
might well be repeated. The weather signs of several parts. But the repetition of the detailed
vers. 54, 5^ still hold good in Palestine, the west figure (the Sermon on the Mount certainly pre-
wind commg from the sea, and the south wind ceded) as well as the previous part of the dis-
from the hot desert. Other signs are probably course point to special meanings,
alluded to in ver. 56 : of the earth. The thoueht Ver. 59. Thou ihalt by no meani oome out
is that of Matt. xvi. 2, 3, but the signs are di£&r- thenoe. Comp. Matt. v. 26. This figure rep-
ent, as well as the hearers : there the Pharisees resents the danger of punishment in view of fail-
and Sadducees, here the crowd gathered about ure to know and do what is right, and it must
Him. But they were under the influence of these have an important and definite meaning. Those
leaders. This was the answer to the question : who come unreleased before the Judge at the last
how la it that ye know not how to disoem, put to day, will be punished forever. Any other sense
the test and judge, this time. The signs were is out of keeping with the strong language of ver.
plain enough. The duty of such discernment as 46, and of ver. 56 ('ye hypocrites'). — Kite,
well as the danger of failure appears from the his- Greek, ' lepton,' the smallest of coins then in use.
tory of the Jewish people during that century. Comp. Mark xii. 42.
Chapter XIII. 1-9.
Discourse on two Events of tfiat Time,
1 TPHERE ^ were present at that* season some that told him
J- of the Galileans, whose blood * Pilate had mingled with * ^^*p "* '•
2 their sacrifices. And Jesus answering said ^ unto them, * Sup- * ^^P Acta
pose ye that these Galileans were sinners above all the Gali-
3 leans, because they suffered such * things } I tell you, Nay :
4 but, except ye repent, ye shall all likewise ^ perish. Or those
* Now there * that very
* the best authorities read he answered and said
* have suffered these things (according to the best authorities)
* in like manner
432 THE GOSPEL ACCORDING TO LUKE. [Chap.
eighteen, upon whom the tower in ' Siloam fell, and slew them,
think ye that they were * sinners ^ above all men that dwelt ^ in
5 Jerusalem ? I tell you, Nay : but, except ye repent, ye shall all
likewise perish.
6 He spake also ® this parable ; A certain mafi had « a fig tree
planted in his vineyard ; and he came and sought ^ fruit
7 thereon, and found none. Then said he unto the dresser of his
vineyard,^^ Behold, these three years I come seeking fruit on
this fig tree, and find none : -^cut it down ; why ^^ cumbereth it
8 the ground } And he answering said ^^ unto him, Lord, let it
alone this year also, till I shall dig about it, and dung it :
9 ^And if it bear fruit, well: ^^ and if not, then after that thou ^*
shalt cut it down.
• suppose ye that they were offenders ' all the men that dwell
• And he spake • the best authorities read came seeking
" And he said unto the vinedresser ^^ why also " saith
^' the order of the best authorities is if it bear fruit after that, well
^* but if not, thou
XIIL i-^
c Neh. iu. 15;
la. viii. 6;
Jotm ix. 7,
II.
ti Matt. tL 13;
chap. xt. 4 :
oooip. MaiL
xviii. 24.
e Man. xxL
i^i Mark
XI. 13.
y Matt. m. to;
TiL 19 ;
chap. iii. 9.
£' Comp. Ex
xxxii. 32 ;
d1ap.xix.4x.
Time. We have no further information as to
the time of the massacre mentioned in vcr. i,
tidings of which seem to have just arrived.
Views: i. The time was immediately after the
discourse of chap, xii., and the place, Galilee,
since ver. 3 seems to point out those addressed
as Galileans. (So Robinson and others.) 2. It
occurred during the last visit to Perea, and
should be joined with what follows. In that
case we have an unbroken chronological order in
this Gospel from this point (chap. xvii. 11-19
excepted). In favor of (2.) it is urged that the
phrase 'these three years' (ver. 7) points to a
time near the close of our Ix)rd's ministry. It is
impossible to decide the question with much con-
fidence.
Ver. I. At that very leasoii. Probably, but
not necessarily, at that very time. — Some that
told him. Apparently they spoke, because ex-
asperated by the intelligence, not in consequence
of the preceding discourse. — The Galileans.
Luke speaks of the matter as well-known, but
we have no other information about it. Such
slaughters were too frequent to call for particu-
lar notice from historians. The Galileans were
riotous, and the occasion was undoubtedly some
feast at Jerusalem. — Whose blood Pilate mingled
with their sacrificet. His soldiers probably fell
on them and slew them while engaged in the
temple-sacrifices. The victims were subjects of
Herod, and it has been conjectured that this was
the occasion of the enmity which existed between
Pilate and Herod (chap, xxiii. 12). Those who
told of the massacre thought that death under
such circumstances was peculiarly terrible ; and
from this they inferred that these Galileans had
been great sinners.
Ver. 2. Suppose yel Our Lord perceives
their reasoning, and first corrects the mistake
they made, adding an appropriate warning. —
Were tinners. Our Lord does not deny that
they were sinners; but only that their fate proved
them to be especially great sinners. Job's friends
made the same mistake. The verse directly op-
poses the very common habit of faHing evciT
calamity that befalls another a * jadnnent/ Skd
a verdict has the air of piety, but it is genenlljr
the result of uncharitableness. The next vene
shows that our Lord so regarded it.
Ver. 3. Unless ye repent. It does not foDov
that those addressed were Galileans. If John li
47-54 refers to a time preceding this •■»*'Si*f^^
then this intelligence may have been hroqglift to
our Lord to warn Him against the daiuper avail-
ing Him and His disciples at Jerwuem. He
warns His hearers of their danger. He conedt
their mistake in ver. 2, but here bases His wan-
ing upon the truth which lay back of it, namdyv
that sin is often punished m this world. Henoe
each should repent of his own sins, ratlier than
be over-anxious to interpret odamities, as focb-
ments upon others for their sins. — Ts shail w
in like manner perish, t. e., by the Roman sword
At the destruction of Jerusalem, it was the tem-
pie especially that ran with blood.
Ver. 4. ^ose eighteen. An allasicm to an
occurrence then well known, but about which we
have no further information. — The towsr ia Si-
loam. Probably a tower of the city wall near the
pool of Siloam, or in that district, which may
nave been called by the name of the pool (see on
John ix. 7). The villa|[e named 'Silwin' occu-
pies the site of the ancient suburb where the val-
ley of Tyropoeon opens into that of the Kidron.
— Offenders, literally 'debtors' (not the same
word as in ver. 2) as in the Lord^s prayer (Matt
vi. 12) ; there is no reason for supposing that
they were actual debtors imprisoned in the tower.
This accident (as it is supposed to have been) is
classed by our Lord with the slaughter by Pilate.
All such events are under God's control. He is
just in permitting them, but we are unjust in draw-
ing uncharitable inferences from them.
Ver. 5. All likewise perish. The threatened
destruction came upon 'all,' since during the
siege the city was full of people from the provin-
ces ; multitudes perished in the ruin and rubbi^
of the city and its falling walls.
Chap. XIII. 1-9-] THE GOSPEL ACCORDING TO LUKE.
Vers. 6-9. The Parabi.r of the Barren WUj klio, besides bearing n
433
Fic Tree. Peculia . „ ,
■ions are given below. The connection is obvi- ihe soil, and interfere with the other produe
ous T This judgment will speedily come, for God Ihe vineyard. Barrenness curses othprs also,
has been long patient, is still Jiatient, but the last Ver, S. Thii jmt alio. A brief respite is
respite has come. asked for, and whatever intercessor may be here
Ver. 6. A fig tree pliat«d in Ml *lii«rMd. represented, there is never any certainty of mote
This was not unusual, nur contrary to Ueiit. than abrtef one. — DlK«b<ratit, anddlUKlt. The
xxii. g. d'gging ^v^s fur the purpose of casting in Ihe
Ver. 7. ^iM-drMtw. The cultivator of the manure near the roots. Take additional pains
vineyard. — Tbaw thrsa yaan. The planted tree with it, using Ihe means adapted to further fruil-
would ordinarily bear within three years. What- fulness. A more special ^plcrprctalion is not
ever be the special interpretation, this period necessary. It is always true tfeat tbe intercessor
indicates that fruit is nnt demanded too soon, is also the laborer.
> Three years are the time of a full trial, at the Ver. 9. And U it bflkr fruit iftsr Uwt, welL
end of which the inference of incurable sterility ' After that,' or ' hereafter,' belongs to this part
may be drawn.' (Godel.) Some refer this to the of the verse. This indefinite phrase in the re-
Ihrec years of our Lord's ministry, now so nearly quest hints at still further patience. ' Well ' is
ended. Kut the time is uncertain (see above). — properly supplied. ' If,' here suggests that the
vine dresser c»pecled M/> oippoiiliBH to prove
correct. — If not, tbm *balt eat it down. ' Then '
is not to be supplied : Ihe vine dresser does not
set the time when the tree shall be removed,
l>ut leaves it to the owner of the vineyard. Even
here there is a tone of hope and affection,
which is often overlooked. — The usual inleipre-
lation of the parable is as follovrs : The owner of
the vineyard la God lie Falhtr ; the vine dresser,
tta- Lord, who labors and intercedes ; the fig
Iree. the jemish nation drawing near to destrtic-
lioD through its unfruitfulncs-s, and the vineyard,
the vwld. God had been seeking results during
the years of our Lord's labor, and none are
found 1 He, the great Intercessor, pleads for a
brief delay. The additional means used suggest
the Atoning death and the gift of the Holy Spirit.
But He leaves it to His Father's will to execute
should all prove in vain. — Another
interpretation, starting with the thought that
individual repentance had just been enjoined
(ver. 3, 5), finds in the (ig tree a reference lo the
individual man. The vineyard then represents
the Gasptl di$pimalim, and the owner is Ckrisl.
who during His three years ministry has been
seeking fruit. (Notice those addressed were still
impenitent.) The vine dresser is the Holy Spirit,
who wrought through the prophets and afterwards
more powerfully through the Apostles. The
additional care is then mainly the Pentecostal
blessing. The Holy Spirit is both Laborer and
Intercessor as respects the individual heart
This view is thought \ty many lo accord better
with the delicate shading of thought in ver. 9,
and to afford Ihe best b^^js [or a continued ap-
plication of the parable.
434 • THE GOSPEL ACCORDING TO LUKE. [Chap. XIIL u
mA
Chapter XIII. 10-21.
Healing a Woman on the Sabbath ; subsequent Discourse.
ND he was teaching in one of the synagogues on the
sabbath.^ And, behold, there was a woman which * had
a spirit of infirmity eighteen years, and* was bowed together.
Actsz
ootnp.
1 2 and could in no wise lift up Itersclf} And when Jesus saw her, '^
he called her to him, and said unto her, Woman, thou art loosed
13 from thine infirmity. *And he laid his hands on her: and*seeif
14 immediately she was made straight, and * glorified God. And ^ ^^\
''the ruler of the synagogue answered with^ indignation, be- J^:'^
cause that 'Jesus had healed on the sabbath day,^ and said unto SJ m^
the people,^ -^ There are six days in which men ought to work: ^sJu
in them therefore come and be healed, and not on the sabbath * ci^p. :
15 day.® The Lord then^ answered him, and said, TA(m hypo- ilT
crite,^^ ^ doth not each one of you on the sabbath loose his ox EzcRt
16 or his ass from the stall, and lead Aim away to watering ? And ^5- ^ '
ought not this woman, * being a daughter of Abraham^ whom a ci»p.B
* Satan hath bound, lo, these eighteen years, be^^ loosed from ts«e Mat
17 this bond on the sabbath day ?^ And when he had said ^^ these w.^
things, all his adversaries were ashamed : and *all the people'^ * s«cka
rejoiced for all the glorious things that were done by him.
18 ' Then said he,^^ "* Unto what is the kingdom of God like ? and ' •'att.i
IQ whereunto shall I resemble^* it? It is like ^ a grain of mus- makkt
^ 3®~J^*
tard seed, which a man took, and cast into his garden ; and it ""J^^JiaS
grew, and waxed a great tree ; ^^ and the fowls of the air *'' *^
20 lodged in the branches of it.^® "And again he said, Where- *]f.^"''
21 unto shall I liken the kingdom of God? It is like^^ leaven,
which a woman took and hid in three measures of meal, till the
whole was ^® leavened.
* sabbath day * behold, a woman who ■ and she
* lift herself up • being moved with • omit day
' multitude • on the day of the sabbath • But the Lord
*o the b^st authorities read Ye hypocrites ^* to have been
*^ And as he said *■ He said therefore {according to the best authorities)
" liken " insert unto
*• and became a tree (according to the best authorities)
" the birds of the heaven ^^ thereof
w till it was all
Time. It is generally agreed that this inddent The parables (vers. 18-21), which are found
belongs to the later period of our Lord's minis- the great parabolic discourse (Matt, xiii.), wy
try, about the time of His visit to Perea (Matt, repeated on this occasion. Any other view
xix. I, 2 ; Mark x. i). The reasons for this are volves great difficulties. Such repetitions mi{
(i.) that ver. 22 tells of a journey to Jerusalem, be expected from the wisest of teachers,
which must be identified with the last one ; (2.) Ver. 10. In one of tho gynagoffiiet. In Per
that the language of the ruler of the synagogue as we suppose. — On tho labbatn day. This
points to a time when the opposition to our Lord the main point, whenever and wherever the in
was open and pronounced ; (3.) that the incident dent occurred,
cannot be appropriately placed anywhere else. Ver. 11. A iiiirit of inflnnity eighteta yw
Chap. XIII. 10-35.] THE GOSPEL ACCORDING TO LUKE. 435
This suggests a form of demoniacal possession ; sity. The beast tied to the manger aptly rep-
and ver. t6 shows that Satanic influence was resents the case of this poor woman,
present in her case. Our Lord, however, did not Ver. 16. And ought not. Thev were ' hypo-
heal demoniacs by laying on of hands, but by a crites/ because they perceived the necessity in
word of command. Yet in this case He both the case of the beast, but heartlessly denied it
speaks (ver. 12) and lays hands upon her (ver. in the case of the poor woman. The contrast is
13). The effect of her aisease was that she wu marked. In the one case a dumb animal, in the
bowed together ; her muscular power was so de- other a woman, who was moreover a daughter of
ficient, that she oonld in no wise lift herself up. Abraham, one of the covenant people of God, the
She had some power, but it was insufficient to God of the Sabbath. The reference to her be-
allow her to straighten herself up. This view ing a spiritual daughter of Abraham is not at all
represents the woman, not as remaining pas- certain. The animal is represented as bound
sively bowed, but ever attempting and failing to by a master aware of its necessities, this woman
stana straight was bound by Satan. Ordinary infirmity would
Ver. 12. Saw her. There is no evidence, that scarcely be thus described ; some kind of posses-
she asked for a cure. The action of our Lord and sion is asserted by our Lord. In the case of the
the language of the ru*er of the synagogue, indi- animal but a few hours would have passed since
cate that she hoped for one. — Thon art looied from the last watering the woman had been bound for
thine inflimity. Her muscles were released from eighteen yean.
the influence which bound them. This suggests ver. 17. All hif adTenaries. A number must
(as also ver. 16) Satanic power, which our JLord have been present. — All the mnltitode rejoiced,
always drove away with a word. This does not oppose the view that the miracle
Ver. 13. Was made straight. The la3ring on occurred in Perea, late in the ministry. Although
of hands completed the cure, by giving the needed Galilee had been abandoned by Him, and Jem-
strength, after the word had set free from Satanic salem had been repeatedly hostile, we infer from
influence. Matt xviii. 2, that lie was still heard with glad-
Ver. 14. Being filled with indignation. The ness in Perea ; in fact some such wave of popu-
attitude of mind was hostile ; but had been mani- larity must have preceded the entry into Jerusa-
fested hitherto on such occasions. The answer lem. — Were done by him. The original indicates
was not ' with indignation.' The ruler was afraid continued working, which agrees with Matt
to speak out so boldly, and he * covertly and cow- xviii. 2.
ardlv ' addresses himself, not to the Healer or Vers. 1S-21. Parables of thb Mustard
to tne healed, but to the mnltitode. His false Seed and the Leaven. See notes on Matt
premise was, that works of mercy are forbidden xiii. 31-33. On the repetition of these parables,
on the Sabbath. see note at the beginning of the section. There
Ver. 15. The Lord. Perhaps with emphasis ; is an appropriate connection with what precedes,
as He hsid previously proclaimed Himself, *. Lord The miracle had shown Christ*s power over
even of the Sabbath' (chap. vi. 5). — Ye hypo- Satan, the people were rejoicing in this power;
eriteo. Ver. 17 shows that other antagonists were our Lord thus teaches them that His kingdom,
present The plural agrees better with what fol- * the kingdom of God,' should ultimately tnimiph
lows. The hypocrisy is evident from the exam- over all opposition, should grow externally and
pie our Lord quotes. — Doth not eaeh one of yon, internally. Such instruction was peculiarly apt
etc This was confessedly permitted. In an im- just before He began His actual journey to death
portant sense works of merc^ are works of neces- at Jerusalem.
Chapter XIII. 22-35.
T/ie yourney towards yerusalent; the Question as to the Number of the
Saved ; the Menace of Herod and our Lord's Reply.
22 A ND he went through the^ * cities and villages, teaching, « Matt. ix. 35;
23 'L\. and * journeying toward^ Jerusalem. Then said one^ *<-"»»*?•« s*.
unto him, Lord, are there * few ^ that be saved } And he »''^- ** »
' ' comp. ver.
24 said unto them, ** Strive to enter in at the strait gate:^ ^0''f&sii.47;
many, I say unto you, will® seek to enter in, and shall not be Jc^.i-'fj.
25 able. When once the master of the house is risen up, and "'***''* '^*^'
*hath shut to the door, and ye -^ begin to stand without, and to ' ^*" "^•
knock at the door, saying, ^ Lord, Lord,^ open unto us ; and he^f***^**=*P-"'-
shall answer and say unto you, *I know you not whence ye^a**";J^„.
h Vcr. 27;
^ went about through * unto ■ And one said Matt. vii.
* they * by the narrow door {according to the best authorities) '^ • "^' "
• shall ' omit Lord
436 THE GOSPEL ACCORDING TO LUKE. [Chap. XI IL 22-3
26 are : Then shall ye -^begin to say, * We have eaten and drunk ^ * Co«p. e
' " •' XX2T. If-
2J in thy presence, and thou hast taught® in our streets. But *^ he f^'^y
shall say, I tell you, * I know you " not whence ye are ; *' depart ^^■^'
28 from me, all jr workers of iniquity. "•There shall be^ weeping "'^,^*'
and ^^ gnashing of teeth, when ye shall see " Abraham, and • JJ*"* ^
Isaac, and Jacob, and all the prophets, in the kingdom of God,
29 and ""you yourselves thrust out.*^ And *they shall come from
the east, and from the west,^* and from the north, and/r^?w the
30 south,^* and shall sit down in the kingdom of God. And.
behold, ** there are last which ^® shall be first : and there are first " sec Maa
which ^^ shall be last.
3 1 The same day ^" there came certain of the ^* Pharisees, saying
unto him. Get thee out, and depart 'hence ; for « Herod will ^/ Comp.Ma
xix. I ; Mai
32 kill thee. And he said unto them. Go ye, and tell ^ that fox, «• «• _
1 • oi ^ Chap, inj
Behold, I cast out dcvils,^^ and I do cures to day and to mor- «• 7? *»"
33 row, and the third day ^ I shall be perfected.^ Nevertheless r hck a. w
' I must walk 28 to day, and to morrow, and the day following : , comV!j[oh
34 for it cannot be that 'a prophet perish "out of Jerusalem. * O / Se'^Matt.
Jerusalem, Jerusalem, which killest^ the prophets, and stonest ^ » wr ».
them that are sent unto thee ; ^ how often would I have 37-39-
gathered thy children together, as ^ a hen doth gather her ®
35 brood under her*^ wings, and ye would not! Behold, *your ^S^S^
house is left unto you desolate:^ and verily*^ I say unto you, '9' "" *3
Ye shall not see me, until the time come when ye shall say,^*
'Blessed is he that cometh in the name of the Lord. 'J^* ^^'
ao ; coinp>
* We did eat and drink • didst teach ^° And " omit you jS-
^2 insert the ^' and yourselves cast forth without
** from the east and west ^* from the north and south
" who "In that very hour {according to the best authorities)
" omit of tne *• wisheth to ^ go and say to
^ demons ^ I come to the end ^ go on my journey
2* that killeth ^ stoneth «» her
^ even as " gathereth her own
*• forsaken ^ omit verily
'* the best authorities read until ye shall say
Time. We identify the journey here spoken lower, since the tone of our Lord's reply forbid
of (ver. 22), with the last journey from Perea to this. It is still more probable that be was a Jen
Jerusalem, and accept the order of Luke in the in the multitude. — Lord are they f^w thmt bi
following chapters as accurate. Some think that saved. Final salvation is implied. The form oi
it is the journey from beyond Jordan (John x. the cjuestion implies doubt in the mind of tb(
40) in order to raise Lazarus at Bethany (John inquirer ; but both question and answer indicate
xi.), but we place that miracle and the retirement that he had little doubt of his own salvation. H(
to Ephraim (John xi. 54) before all the events of seems to have known of the high requirements
this chapter. — The thoughts here recorded and set forth by our Lord, and possibly put the ques-
found elsewhere in different connections, were no tion in view of the few who heeded them. — unti
doubt repeated as Luke records them. them. The multitude ; since the (question was pui
Ver. 22. Through cities and villages. The in public, and the answer appropriate for alL
journey was not direct. — Teaching and journey- Ver. 24. Strive. * Instead of such a question
Ing into Jerusalem. In this and the succeeding remember that many will not obtain salvation
chapters (xiv.-xviii.). Specimens of His teach- strive therefore to obtain it yourselves in thi
ing are given. right way,' /. ^., to enter by the (narrow) doof
Ver. 23. And one said. This may have been To do this the greatest earnestness is required
a professed dis«:iple, but scarcely an earnest fol- See on Matt. vii. 13, from which passage 'gate
Chap. XIII. 22-35] THE GOSPEL ACCORDING TO LUKE. 437
has been substituted here. — Shall seek to enter nent, not the number, but that those addressed,
in. * Seek * is not so strong as * strive.* Earnest confident in their Jewish position, were in the
to some extent, these seek to enter in some other greatest danger of not being saved.
way. It is probably implied that more earnest- Ver. 30. See on Matt. xix. 30 ; xx. 16. Here
ness would lead to the narrow door of repentance the saying seems to be applied to the ingathering
and faith. — And shall not be able. It is a moral of the guests, just spoken of ; not simply to the
impossibility to enter in any other way. ^ Jews and Gentiles as such, but to individuals and
Ver. 2^. When once. The motive urged is, churches and nations all through the ingathering,
a time will come when it will be altogether impos- For example : the church at Jerusalem and her
sible to enter. The master of the honse. The Gentile orf-shoots, the Oriental churches. Mod-
figure is that of an entertainment made by a em history furnishes many instances,
householder for his family. — Shut the door. Ver. 31. In that very honr. This is the cor-
The feast is to begin, and the expected guests, rect translation. — Certain Pharisees. They may
the members of the family, are all there. Comp. have been sent by Herod, and were the agents
Matt XXV. 10, where a similar thought occurs best adapted for his purpose, because their party
with the figure of a marriage feast. — Ye begin to was in opposition to him. Our Lord's reply in-
stand without, and knock, etc. Knowing that timates this. Herod may not have wished to kill
the door is shut, they still cling to the false hope Jesus, but the desire, now to see Him and now
that they have a right within. Even in this hour to get Him out of his territory, agrees entirely
the earnestness is not such as it ought to be ; with the character of that ruler. To threaten
still there is a climax in the description of their thus without really purposing to carry out the
conduct : standing, knocking, calling, and finally threat, to use Pharisees, his opponents, to report
arguing (ver. 26). I know 70a not whence ye are, the threat, is the cunning of * that fox.' — Depart
/. ^., ye are strangers to me, not members of my hence. Our Lord was probably in Perea^ part of
family, not expected at my feast. Herod's territory, and that part too in which
Ver. 26. We did eat and drink in thy presence. John the Baptist had been put to death. Others
The plea is previous acquaintanceship. As ap- mfer from chap. xvii. 11, that He was still in
plied to those then addressed, it refers to actual Galilee, but this we consider highly improba-
participation in ordinary meals with our Lord. ble.
More generally it refers to external connection Ver. ri. That fox. A figure of cunning and
with Christ, without actual communion with Him. mischief. Herod deserved the name. As the
Undoubtedly we may accept here an allusion to Greek word for *fox' is feminine, it is possible
the Lord's supper. — Didst teach in onr streets, that the term points to Herod's loss of manliness
The figure is dropped for a moment here : the through the influence of Herodias. But it is not
householder represents our Lord. ^ The clause certain that this was spoken in Greek. — Do, or,
had a literal application then, but it also refers * perform,' cnres. Our Lord mentions His works,
to all among wnom the gospel is preached. — because it was these, rather than His words.
Notice the earnestness is not that of those which had excited Herod's anxiety (chap. ix. 7).
seeking for mercy, but of those claiming a right, — To-day and to-morrow, and the third day come
and basing their claim on something merely ex- to the end, /. ^., of these works in your countrv
temal. It is the mistake of Phariseeism to the (Perea). This is the simplest sense of this mucn
very last. disputed passage ; meaning : I shall remain in
Ver. 27. All ye workers of iniquity. ' Work- your territory three days longer. The days must
ers * means those in the employ of, and receiv- then be unaerstood in the literal sense. Some,
[IS
Such
their mistake too late. This is a motive to a sense would not only be unusual, but it is
•strive' (ver. 24), for now such striving is possi- opposed by the next verse, where the third day
ble ; but a time will come when the striving as is a day of journeying, not of death. — The word
well as the entrance will be impossible. The used is in the present tense, because our Lord
conduct of those * seeking ' admittance, as here would tell Herod that the future to Him is cer-
described, is not striving. Many, in their thoughts tain.
of the future world, make the great mistake of Ver. 33. Nevertheless! most c[0 on my jonmey.
supposing that those unsaved here can really de- Although I will remain working in your territory
sire salvation there, but no word of our Lord for three days, I must still be journeying. The
hints at such a desire, involving a desire for holi- word here used is the same as that in the threat
ness. 'depart,' (ver. 31). During these days of labor
Vers. 28, 29. See on Matt. viii. 11, 12. The our Lord will bie journeying, and He must do so.
connection here is different : the Jews are directly This journey will be out of Herod's territory, it
addressed, as those who shall be cast out, while is true, but not because of Herod's threat. He
their ancestors and the Gentiles shall enter in. — did not fear death, for He was going to meet
There, /. e,, in that place. The reference to a death. The necessity of the journey lay in this :
future state throughout seems obvious enough. — for it cannot be that a prophet perish oat of Jem-
Cast forth withont. Those not admitted are thus salem. ' It cannot be ' (peculiar to this passage)
spoken of, because as Jews they were born in the indicates moral impossioility. Jerusalem had
covenant. — Ver. 29 represents the ingathering monopolized the slaughter of the prophets. John
of the Gentiles. It is fanciful to discover a refer- the Baptist was an apparent exception,
ence to the progress of successful missionary effort Vers. 34, 35. See on Matt, xxiii. 37-39, where
from east to south is referred to. Our Lord a similar lamentation is found. But there is no
docs not say * many ' here, as in Matt viii. 11, reason for supposing that it was not repeated,
since this would have been too direct an answer There are vanations in form, and the connection
to the question (ver. 23). He would make promi- with what precedes is close. — How often. Luke
438 THE GOSPEL ACCORDING TO LUKE. [Chap. XIV. i
has not said a word of our I^rd*s Ixring at Jem- things show that this was spoken at an e
salcm, but this implies a ministr>' there. time. Some bclittk) the prediction bv nit
Ver. 35. The word translated ' desolate * is it to our Lord's triumphal entry just oefc^
omitted by the best authorities, but * forsaken ' Passover, when the people cned. Blessed
may be supplied to brine out the entire sense of The disciples may have misunderstood thu
the rest of the clause. — And I lay, etc. Matthew : diction, znd thought it fulfilled on that oca
* for.' There the reason is given, since the Lord but in fact Tenisalem did not say this» but
was then finally leaving the temple ; here the ref- *Who is this?' (Matt. zxi. 10), and obj
erence is more prophetic. ' Henceforth/ which in (chap zix. 34). It is far more natural to su]
Matthew marks the beginning of the desolation that already our Lord mourned over the im]
at that moment, is not found here. These little ing fate of the holy dty.
Chapter XIV. 1-24.
A Sabbath Feast at the House of a Pharisee ; Healing of a Dropsical A
Table Discourse, closing with the Parable of the Great Supper.
1 A ND it came to pass, *as^ he went into the house of one of *^^
./a. the chiefs Pharisees to eat bread on the sabbath day,^ that
2 they * watched * him. And, behold, there was a certain man *,^,.*i
3 before him which ^ had the dropsy. And Jesus ^ answering 2*^ *
spake unto the ** lawyers and Pharisees, saying, • Is it lawful to '^ «. »$ '
ti Sec Ma
4 heal on the sabbath day } ^ And ^ they held their peace. And xxii. 3$
5 he took him? and healed him, and let him go ;® And answered ' xiii 14.'
them, saying,^^-^ Which of you shall have an ass^^ or an ox/ciup x
fallen into a pit,^* and will not straightway pull him out on the ^^
6 sabbath day ? ^And they could not answer him ^* again to these jt ^^
things.
7 And he put forth " a parable to those which " were bidden,
when he marked * how they chose out the chief rooms ; " say- * ^J*^
8 ing unto them, When thou art bidden of any man to a wed-
ding," sit not down in the highest room ;'• lest " a more honour-
9 able man than thou be bidden of him ; And he that bade thee
and him come** and say to thee, Give this man place; and
10 thou ** ' begin with shame to take the lowest room." But when t see dap
8.
thou art bidden, go and sit down in the lowest room ; ** * thai * ptot. =
when he that bade** thee cometh, he may say unto thee,
Friend, go up higher: then shalt thou have worship" in the
1 1 presence of them " that sit at meat with thee. ' For whoso- / chap r
ever " exalteth himself shall be abased ; *• and he that huaibleth uixui
himself shall be exalted.
^ when ' of the rulers of tne ■ omtt day
* were watching * before him a certain man who
' on the sabbath, or not ? {according to the best authorities) ^ But
® took hold of him • sent him away
^^ the best authorities read And he said unto them
^^ a son, but many authorities read an ass ^' well
" draw him up on a " omit him " spake *® them that
" places at table ^® marriage feast " chief place
* lest haply ^* shall come " then thou shalt *• place
^ hath bidden ^ honor ^ all " every one that » humbled
IS.
Chap. XIV. 1-24.] THE GOSPEL ACCORDING TO LUKE. 439
12 Then said he also to him that bade® him, When thou makest
a dinner or a supper, call not thy friends, nor thy brethren,
neither * thy kinsmen, nor thy rich neighbours ; lest ^ they
13 also bid thee again, and a recompense be made thee. But when
thou makest "*a feast, "calP^ ^'the poor, the maimed, the lame, '*,?*p* ^'
14 the blind : And thou shalt be blessed ; for they cannot ^2 recom- * i-H^.'^^J^
pense thee : for thou shalt be recompensed '^ at ^ the resurrec- ^^^"^ "•
tion of the just. / i co"iv.
1 5 And when one of them that sat at meat with him heard these fv.' I^****
things, he said unto him, * Blessed is he that shall eat bread in S!T 5- '^
16 the kingdom of God. Then said he^ unto him, '"A certain J cwip^M'att.
17 man made a great supper, and bade many : And sent^ his ser-
vant at supper time to say to them that were bidden, Come ;
18 for all^ things are now ready. And they all with one consent
began to make excuse. The first said unto him, I have bought
a piece of ground,^ and I must needs go ^ and see it : I pray
19 thee have me excused. And another said, I have bought five
yoke of oxen, and I go to prove them : I pray thee have me ex-
20 cused. And another said, * I have married a wife, and there- ' ?*^"*- ""^-
2! fore I cannot come. So that^ servant came, and shewed*^ his
lord these things. Then the master of the house being angry
said to his servant. Go out quickly into the streets and lanes *^
22 of the city, and bring in hither the poor, and the maimed, and
the halt, and the blind.*^ And the servant said, Lord, it is
23 done as thou hast commanded,*^ and yet there is room. And
the lord said unto the servant. Go out into the highways and / Matt. xiv.
aa ; Mark vL
hedges, and ' compel ** them to come in, that my house may be 45.
24 filled. For I say unto you, "That none of those men which *^* Matt. xai.
were bidden shall taste of my supper.
^ And he said to him also that had bidden ^ nor
•* bid •* because they have not wherewith to
"in " But he said » he sent forth
•• the best authorities omit all •' a field •* go out
■• And the ** told *^ the broad ways and streets
^'^ the poor and maimed and blind and halt.
*' what thou didst command is done ** constrain ** that
Contents. This section, peculiar to Luke, though doubtless the letter of the fourth com-
has been aptly stvled * the Son of man eating and mandment was observed. A number of guests
drinking.' All the incidents occurred at a feast were present, mainly Pharisees (vers. 3, 7). ^
(vers. 1,7). The parable of the Great Supper Were watching him. The Pharisees, since that
(vers. 16^24) must be carefully distinguished class was last spoken of, were watching if He
from the similar one in Matt. xxiL 2-14 (that of would do or say anything which would furnish a
the marriage feast of the king's son). If chap, pretext for opposing Him. The hospitality was
xiii. 32, 33, is taken literally, this feast occurred hostile.
on one of the three days. Ver. 2. A certain man who had the drqpiy
Ver. I. One of the mien of the Phariioec. Evidently this incident took place before the
Possibly a member of the Sanhedrin, but cer- meal (ver. 7). The man was not a guest (ver.
tainly one of the influential, leading men of the 4), and was possibly placed there by the Phari-
party. — On the Sabbath. The Jews gave feasts sees, with a view to entangle our Lord,
on tne Sabbath, the food bein^ prepared the day Ver. 3. Answering, 1. ^., the thoughts of the
previous. The custom gave nse to great abuses, Pharisees. Is it lawful, etc.? This unexpected
440 THE GOSPEL ACCORDING TO LUKE. [Chap. XIV. i-
question evidently embarrassed them. If they Vcr. ii. Hnnblid. The same word in \
answered yes, the occasion of finding fault was clauses. The principle here set forth was
taken away ; if no, they could be charged with peated b^ our Lord on a number of occas
want of compassion. (Matt, xxiii. 12 ; Luke xviii. 14), and formed
Vcr. 4. But they held thsir pesM. They of the main truths of His teaching. We an
could attend feasts on the Sabliath, but could not apply it in the widest sense, but especiallv 1
say that it was right to hcil the sick. Formal- reference to the kingdom of God (vicwea i
\sm is always thus inconsistent. Their silence feast), into which state of exaltation only
was a confession of defeat, however. Then came humble enter, while those who exalt themscY
the healing. — Sent him away. He was not a not only do not enter, but are cast into a stati
guest. The rebuke was not given until after the positive abasement,
man had been sent away. Vcr. 12. To him alto that had hiddm 1
Ver. 5. If a ton or an ox. The weight of These remarks imply that the host on this a
authority is for the reading ' a son.* The thought sion had invited the chief persons of the pi
then is : If on the Sabbath you help what is your and that he expected to receive some return fi
own, then help others (love thy neighbor as thy- them. It was probably in a town in Pei
self). The common reading ; * an ass or an ox,' neither a large city nor a rural district, but ;
suggests the same argument as in chap. xiii. iq, of that intermediate kind, where Questions
16; if you would do this for a dumb anim.ir, position are deemed so important. Tne whole
much more for a human being. — Fallen into a count is exceedinglv apt and true to life, — Call
well. As in chap. xiii. i^, 16, we find here an thy f riandi. *CalV here means more than '
analogy between the case cited and the condition vite,* it implies a loud calling, an ostentad*
of the dropsical man ; the danger in the well was invitation, so that the whole town knows of
that of drowning. entertainment. The word will bear ponder
Ver. 6. And they conld not. The argument wherever ))eople sound a trumpet before tli
was conclusive. Thus thwarted and overcome, feasts. This is not a positive prohibition
thev doubtless hated Him the more. entertaining one's friends and neighbors. Si
Ver. 7. A parable, in the widest sense, since intercourse is taken for granted. What is i
tbe language is to be taken literally, though made bidden is the thought that lAis is AMrpita/i/y, or
the basis of a general moral lesson (ver. 11). — itself praiseworthy. — A reooiitp«DM ot mada th
Them that were bidden. The invited guests, Feasts, etc., are largely mere matters of busine
evidently numerous, were now arriving. The chief not of kindness. Taken in connection with v<
pUcei. We supply ' at table ' to avoid ambiguity. 14, this implies that everything of that kind, ho
The coveted places (comp. Matt, xxiii. 6,) were ever allowable, has no high moral quality, resol
at the middle table, joining the two side tables, in no reward in the future world. — AU expens
At a large feast this table would be long, and the for entertainments, for which we expect a retur
places numerous. are expenses for se// and not for others. If soi
Ver. 8. To a marriage featt. The greatest entertainments prevent real charity (ver. 13} tin
festivity, where questions of place were (and are are forbidden.
still) considered of most importance. The figure Ver. 13. Bid. Not the word used in ve
suggests a reference to the feast of the kingdom 12; the quiet invitation is meant. Sounding
of God, but this is not the primary thought, trumpet before such a feast is forbidden in Mai
Our Lord immediatelv after represents the class vi. i, 2. — The poor, etc. This is to be taken i
whom He is now acfdressing as invited to that including all modes of providing for the wants <
feast, but not attending it (ver. 18). The men- the classes referred to. There is little dang(
tion of an ordinary feast might have made the that it will be understood too literally. As Si
rebuke too pointed. — More honorable, etc. Such same classes are spoken of in the parable (ve
an one would be entitled to the higher place, and 21), it is a fair inference that in so doing we fo
at a wedding would obtain it, as the next verse low God^s own example.
shows. But this result is not the main reason Ver. 14. And then shalt be hleiied, oeeaai
for not taking the highest place. they have not wherewith to rooompaiise thM
Ver. 9. He that bade thee. The proper per- This implies that the benevolence has been don
son to decide both in the primary and deeper without hope of return, excluding the recompens
applications of the parable. — And tnen thou shalt from * the praise of men.' The proof that tb
begin with ihame. ' l^gin ' hints at the lingering blessing will come is added: for thouehaltb
in the coveted place, and the shame rises as the recompensed, etc. Earthly recompense amount
crestfallen one g«es lower and lower. — The low- to nothing ; it gives no blessing. All outlay witl
est place. Farthest away from the honorable the hope of return is a mere squandering upo
places, since the intermediate ones would be al- self. But providing for the poor, etc, is lendin]
already occupied. to the Lord ; He will repay it, and His promis
Ver. 10. The opposite course and its results is the securi^ for the blessedness referred tc
are described. — That. Our Lord does not bid Our Lord, of course, does not here encourag
them take a low place, ior the purf>ose oi being put charity yi?r the purpose of obtaining a future re
higher. That would be false humility. This result ward.' The reward comes, but it is still of graa
b the purpose of God, who commands this con- — In the resnrrection of the jnst. This refers t
duct. — Have honor, lit., * glory,* in contrast with the Jirst resurrection, and implies a second on
'shame* (ver. 9). 'Worship* was intended to (comp. x Cor. xv. 22 ; i Thess. iv. 16; Rev. xi
convey the same idea. — There is nothing to war- 4, 5). Our Lord says nothing of an intervening
rant the idea that our Lord and His disciples millenium, but the guest who spoke next evi
were themselves in the lower places, and ought dently alludes to it.
to have been invited to come up higher. Such Ver. 15. One of them, etc. The compan
hints about promotion at a Pharisee's feast would this ' one ' was in and the parable which his remar
not come from our Lord. called forth, oppose the view that he sympathlae
CHAP. XIV. 1-24-] THE GOSPEL ACCORDING TO LUKE.
441
with out Lord. Some think it was merely an the kingdom o[ God. if you and those like you,
attempt at a diversion ; since our Lord's icmailcs although you are invited, refuse to come. '-^ The
were unpleasantly telling. It is more probable parable 01 the wedding of the King's son (Matt,
that the man, heaiing of the resurrection of the xxii. 2-14), delivered later, is much stronger
iust, at once thought of the great feast (the mil- than this one, bringing out more fully the thought
ennial feast) which the Jews expected would of judgment.
follow, and thus spoke with the common Jew- Ver 16. A aBrtain mftn. Here representing
ish idea that his admission to that feast was a God, since the parable conveys a 1cs.'<on about
certainty. eating bread ' in the kingdom of God ' (ver. it).
Vers. 16-24. 1'HE Parable op the Great — A great (upper. The figure suggested by the
Supper. The force of the parable, as an an- last remark is taken up. God prepares 'a feast
»wer 10 the guest is this : ' What advantage can of fat things ' (Is. xxv. 6), which is to culminate
it be that you, with all your seeming enthusiasm, in the marriage supper of the Lamb. The im-
praise the happiness of those who eat bread in mediate reference is to gospel privilege*. While
the Lord's Supper is not direaly alluded to, it
mav well be regarded as the sign and seal of the
privileges here represented, and as the pledge
of the more glorious feast in the future. — Aad
bade tnan;. The 'many' represent the Jewish
nation, but especially the Pharisees and the rulers
(see ver. zi). The first invitation was given
through the ancient prophets, the feast being still
Ver. :7. Sent hia serrftnt. This was usual in
the East (comp. Malt. laii- 3). As but one ser-
vant is spoken of, and but one such invitation, wc
must understand this as representing Christ Him-
self, who came to those invited, saying : wnna, tor
tbingt era now tmij, i. t., ' the Itlngdom of
heaven is at hand' (Matt iv, 17). See further on
Matt. xxii. 4. The immediate invitation is based
on the fact, that preparation had been made.
'All ' is to be omitted, but is a correct explana-
tion of the full sense. The gospel, telling of the
facts of salvation, repeats this announcement ; it is
always a message sent through Christ (' His
Ver. t8. And the; tU. The exceptions among
the rulers and Pharisees were so few, that this
feature of the parable might well be thus stated.
— With one eoiuent, or 'accord.' All in the
aame spirit, although the excuses are different as
well as the manner in which they were made.
All were prompted by ■aiorldlimis, though in dif-
ferent forms. — To nuke esonM. They acknowl-
edged the obligation to some extent. — I 1i«t«
beiii^lit » field, etc I'his represents the man of
business, occupied with his pos.sessionS| yet not
oncourteous, but pleading necessity ; I mut need*
ge oat and »« it. Nut that he had bought it with-
out seeing il, but that it needed looking after, or il
may refer to a chance for a bargain, which de-
pended on his going out to see the land just then.
Ver 19. I have bcnwht Btb joke of oxen.
I'his one too is hindered by his possessions, but he
does not plead necessity; he was golns to pnv*
fhem, had started as it were, and preferred not
to alter his plan. The first represents one so
presstd with business, (hat he thinks he cannot
find time to attend 10 a higher obligation which
he still acknowledges 1 (he second, one so inter-
tsUd in his worldly plans that he will not relin-
quish them, though he feels that he must excuse
his conducL
Ver. 20. I h«Te mftrrled % wife. According
to the Mosaic law (Deut. xxiv. 5), a newly mat-
ried man was free from military duty for a year.
Hence the abrupt tone: and therefore I ouinot
eome. Home engagements are often the most
pressing, as they are also when sanctified the
most pious, but the excuse was not valid : the
invitation had been accepted before, the wife
should have been induced to go with him, etc
Back of all this lies the thought, that worldly
gratiJwBtioH hindered this one.
Ver. 21. Being BngT7. God has 'wrath' in
such circumstances. — Oo out qnfoklj. This sub-
stitution of guests look place at once, both in the
parable and in fact. — Into the broad wari and
etreet* of the etty. Still in the city, i. t., among
the Jews. — The poor, etc The very same classes
as 'n ver. 13. From these no excuses were to be
feared ; 'the blind had no field to view, the lame
could not go behind his oxen, the maimed had no
442 THE GOSPEL ACCORDING TO LUKE. [Chap. XIV. 25-
wifc who could have hindered him from coming ; that it may well be spoken of as a ' constraini]
only the feeling of poverty could have held them of men to enter the kingdom of God. — Tliat
back ; but this feeling also vanishes, since they honie may be lllltd. Since the days of St 1
must be in a friendly way Ud in by the servant.' gustine this passage has been abused to cooi
(Van Oosterzee.) They represent the wretched nance the forcible compulsion oi heretics. Got
and despised, ' publicans and sinners,' whom the will be ' furnished : ' God*s purpof es of mc
'servant ' quickly brought in; since already they will not fail.
lUtened eagerly to the Saviour. But the absence Ver. 24. For I lay to joa. It is a quest
of hindrance did not imply 6tness for the feast whether this is the language of the giver of :
Ver. 22. What thoa oidit oommaiMl if done, feast or of Christ in His own person. Our L(
Indicating the rapid success among this class, is represented as ' servant * throughout the pa
Strictly speakinc tne servant implies that he had ble, and * my supper' seems more appropriate
already done this after the first had excused the mouth of the lord of the servant; but 'jc
tKcmselves, and before he returned to the Lord, is plural, and we have no mention of any one e
\nd so it was : Before our Saviour went back than the servant as present during the conven
from earth, He had already invited this class and tion. The whole discourse gains greater vivi
was leading them in. — iuid yet there if room, ness and point, if wc regard the parable as dos
The servant would have the guest-room filled : in ver. 23, and our Lord as directly applying
Bcngel : * Not only nature, but grace also, ab- here. And this is the more likely^ smoe t
hors a vacuum.' whole lesson of the parable is summed up in ti
Ver. 23. Oo oat into the highwaye and hedges, words : Vone of thoee men .... ahmU tasto 1
This refers to the spread of the gospel among ihc my rapper. As if He would say : This is tl
Gentiles. ' Quickly ' is not added, for this was a eating bread in the kingdom oi God, to whi<
work of time. This succeeds the return of the you look forward ; though it is God's feast, 1
servant, as the calling of the Gentiles did the As* which God has invited, it is ' my supper/ given
cension of Christ. This going out was done my honor, though I have come 'in the form of
through others, and it may be intentional, that servant ' to invite you ; and none of you crill ente
there is no mention of the same servant's him* because in refusing n.v.- you refuse to obey tl
self undertaking this duty. — Conftrain them to second summons of God who has before invite
eome in. Moral constraint alone is meant. True you through His word. — This discourse probab!
missionary zeal so differs from all other impulse mcreased the already pronounced hostility.
Chapter XIV. 25-35.
Discourse to the Multitude : Requirements of Discipleship.
25 A ND^ there went great multitudes with him:^ and he
26 -^"a. turned, and said unto them, "If any ;;/^z« come^ to me, •^"•g^
*and hate* not his* father, and mother, and wife, and children, ^ j3^"'i.%;
and brethren, and sisters, * yea, and his own life also, he can- dS^ SJi*
27 not be my disciple. And® ** whosoever doth not *bear his^ ii\f""*
28 cross, and come after me, cannot be my disciple. For which ^ ^m^Kax
of you, intending ' to build a tower, sitteth not down first, and S".?!* *^
counteth® the cost, whether he have sufficient to finish* itt x. 38.
29 Lest haply, after ^^ he hath laid the ^^ foundation, and is not able ' 17. ° ™^
30 to finish it^ all that behold // ^ begin to mock him. Saying,
3 1 This man began to build, and was not able to finish. Or what
king, going to make war against another king,^^ sitteth not
down first, and consulteth ^* whether he be ^* able with ten
thousand to meet him that cometh against him with twenty
32 thousand ? Or else, while the other is yet a great way off, he
sendeth an ambassage,^® and desireth^^ conditions of peace,
* Now * with him ereat multitudes « cometh
* hateth * his own • omit And
' desiring * doth not first sit down and count
* wherewith to complete it *° when " a
" omit it " going to meet another king in battle
** the best authorities read will not sit down first and consult
" is i« embassy " asketh
CUAP. XIV. 25-35.] THE GOSPEL ACCORDING TO LUKE. 443
33 So likewise,^® whosoever he be of you that 'forsaketh not all
34 that he hath, he cannot be my disciple. ^Sd\0^ is good : ^^ but^ff^^^'Jj,^
if ^ the salt have lost his 21 savour, wherewith shall it be sea- ^ SlJu L 50
35 soned ? It is neither fit" for the land, nor yet ^ for the dung-
hill ; tut ^ men cast it out. * He that hath ears to hear, let * Matt. ▼. 1 j.
him hear.
1* then " insert therefore * if even
^ its ^ fit neither » omit yet ^ omit but
The discourse was delivered, on the way to mockery of others at the failure. The leading
Tenisalem, probably very shortly after the meal thought here enforced is : entire self-renunciatioti
m the Pharisee's house (vers. 1-24). The place is necessary to be a disciple of Christ The
was therefore Perea, and the time one of the three building the tower represents the purpose and
days referred to in chap. xiiL 32, 33. He was wish to be such a disciple ; the counting the cost,
followed by multitudes and yet was on the direet the careful consideration of the requirements of
road to death. The nearer He approached His discipleship (self-renunciation) ; then comes the
own passion, the more decidedly must He test Question of ability to meet them. Our Lord
those who were following Him, revealing more does not say that if the means are insufficient
and more the high requirements of discipleship. the design should be given up, since He invites
The seemingly stem language was uttered out of all to become His disciples. In one sense the
love, to prepare those in earnest for the realities means will always be insufficient, since no one is
before them, and to separate the wheat from the able of himself to meet these requirements ; in
chaff. another, they will always be sufficient, since we
Vcr. 25. There went, etc. A continued jour- can ever look to Christ for strength. Our Lord
neying with Him is meant. The mnltitades here presses the one point of the great necessity
were probably from different places : Those who for earnest consideration of the requirements He
originally followed Him from Galilee, others from had announced and proper self-examination, in
Perea, and various companies on the way to the view of the folly of any other course, both then
approaching Passover feast and now. The world has not laughed without
Ver. 26. See on Matt. x. 37. Which was reason at the half-Christianity which has resulted
addressed to the Twelve. — Hate not The de- from such spasms of piety,
mand is for supreme love to Christ : father, and Ver 31 Or what king. The former illustra-
mother, etc, are placed here as objects which Hon gives prominence to the foUyy this to the
may and often do interfere with this supreme love, dan^r^ of following Christ, without due consid-
In so far as they do this, they are to be hated, eration of the requirements of discipleship (self*
not actively and personally, but generally. The renunciation). Going to battle against over-
meaning will best appear, if we notice the crown- whelming odds is dangerous folly. The king
ing thought : yea, and his own life alio. This with ten thonaand represents the man who would
cannot, of course, mean that a man should actively become a disciple, and the original indicates that
hate his life or soul, for then he must kill him- this is all the force he can muster. — The other
self to become a Christian. All belonging solely king, with twenty thonaand, represents God.
to the sphere of the lower life, as optosed to the For the natural man is at variance with God, and
life of the Spirit, must be opposed in heart, 1. ^., when one would become a Christian the first
actually hated. The power to love implies the feeling is that God with His holy law is coming
power to hate. Alford : * This hate is not only against him. The original indicates that the
consistent with, but absolutely necessary to the forces of this king are simply those he chooses
very highest kind of love. It is that element in to employ, not all he has. Success is hopeless,
love which makes a man a wise and Christian if we strive with Him. Here the inadequacy o£
friend, — not for time only but for eternity.' our resources comes out.
Ver. 27. See on Matt. x. 38 ; xvi. 24 ; Mark Ver. 32. Aidceth conditions of peace. This
viii. 34 ; Luke ix. 23. While our Lord had fore- represents our throwing ourselves upon God's
told His death. He had not announced that He mercy in view of our own insufficiency. * A
would be crucified ; so that this saying must have Christian's weakness is his strength.' Thus the
sounded strangely to the multitude. Notice that previous illustration is supplemented. — This
both verses speak of being a disciple, not sim- making of peace opposes the view that the con-
ply becoming one. The permanent requirement flict is with Satan or with sin. We are naturally
of discipleship is stated. at peace with these. When we feel that Satan is
Ver. 28. For which of tou. By two illustra- too powerful an adversary, we do not make
tions our Lord enforces the requirements just peace, or ask for an armistice, but ask God to
stated. — To hnild a tower, a structure of some nelp us, and until we turn to Him, we never feel
importance, and involving considerable expense, that Satan is an adversary. Another reason for
The prudent way is described : first the plan ; preferring the other interpretation is that it alone
second, the careful consideration of what is re- orings in a gospel thought of mercy, which would
quired to carry it out; third, the examination scarcely be wanting even in so severe a dis-
whether the resources will suffice. course.
Vers. 29, 30. Lest haply, etc The probable Ver. 33. 80 then, etc. The illustrations are
consequence of any other way of proceeding is applied to the principle laid down in vers. 26, 27.
described : first, failure to finish ; second, the Unless one is prepared to do this, after due con-
444 THE GOSPEL ACCORDING TO LUKE. [Chap. XV i-
sideration and with a full view of his own insuf- prominence to His own Almighty sustain
ficiency, he cannot be my diseiple. power, as in passages like John z. 28, 29. 1
Ver. 34. Salt therefore it good. ' Therefore ' same remark applies to ver. 29U
connects this favorite aphorism with what pre- Ver. 35. Neither for the land, nor for
cedes. It is good then to be my disciple, in the dunghill. Fuller than Matt. v. 13 : 'good
way of self-renunciation, and thus to be the nothing.' It is not useful directly or indirectly
means of conserving spiritual life among men, Men cast it out (emphatically), Decause it is tl
just as salt does in the natural world ; but if even useless. — He that hath ears to hemr, etc T
the salt, which is vcr\' unnatural and unlikely, common formula calls attention to the imp
hare lost its lavor, if my disciple through a re- tance of what had been said, implying thai
turn to selfishness loses this peculiarity, where- has an application to all the hearers, and :
with shall it be seasoned 1 Our Lord is warning monishing them to make that application
from a human point of view, and not giving their own hearts.
m
XT
Chapter XV. i-io.
TAe Parables of the Lost Sheep aitd the Lost Piece of AToney.
1 T^HEN drew near unto him all *the publicans and sinners "^j^*'
2 X for ^ to hear him. And the Pharisees and scribes ^ * mur- ^ chap. m
mured, saying, This man receiveth sinners, *^ and eateth with*"^^^J
them. sceMat"
3, 4 And he spake this parable unto them,* saying, ^'What man ''J^**;^,
of you, having a hundred sheep, * if he lose * one of them, doth ' ^"^
not leave the ninety and nine /in the wilderness, and ^go after ^f^*'
5 that which is lost, until ^ he find it } And when he hath found ^£ek xxn
6 it, * he layeth it on his shoulders, rejoicing. And when he * ^rop'V
cometh home, he calleth together ///V friends and ^ neighbours, '^' "
saying unto them, Rejoice with me; for •! have found my sheep 1 1 PeLUa.
7 which was lost. I say unto you, that likewise joy shall be" in
heaven over one sinner that repenteth, more than over ninety
and nine * just persons, which need no ® repentance. * conip.Mai
8 Either^ what woman having ten pieces of silver, if she lose ^ s» '
one piece, doth not light a candle,^^ and sweep the house, and
9 seek diligently till ^^ she find it? And when she hath found //,
she calleth her friends and her neighbours together, ^^ saying,
Rejoice with me ; for I have found the piece which I had lost.
10 Likewise,^* I say unto you, there is joy in the presence of 'the ^see duip
angels of God over one sinner that repenteth.
* Now all the publicans and sinners were drawing near unto him
' the scribes ' unto them this parable * and having lost
* till • insert his ' even so there shall be joy
* who have no need of • Or ^^ lamp *i until
" calleth together her friends and neighbours {according to the best author-
ities) ^* Even so
XVI xa
CoNNEcnoN. We have a single discourse, murs were uttered by the Pharisees, and the Jir^
consisting mainly of parables, from chap xv. 1 to division of this discourse (chap xv.) was ad
chap. xvii. 10. It was delivered during the jour- dressed to them ; the second (chap. xvi. i-iq
ney from Perea to Jericho, and occasioned by the was addressed to His disciples ; the third (char
fact that the publicans and sinners now attached xvi. 14-31), on occasion being given, to the Phai
themselves in large numbers to our Lord. The isees again ; and the closing part (chap. xvii. i
severe remarks mentioned in the last chapter 10) to the disciples.
(vers. 25-35) probably led to this concourse. Chap. xv. consists of three parables, all er
Agau'.st our Lord's reception of this class mur- forcing the same general truth : (iod^s mercy t
Chap. XV. i-io.] THE GOSPEL ACCORDING TO LUKE.
445
sinners, and all making a contrast between the would do from self-interest, our Lord does from
penitent sinner and the sel ('righteous. Thus the love for His own. Because He is the Son of
murmuis of the Pharisees ivere answered. The God, His own glory is always promoted by His
parables, however, present different types of lost love ; Ihe two cannot be sundered,
sinners. Bengel and Alford regard the Gist (lost Ver. 7. J say nnto yon. He could tell of
sheep) as a representation of a stupid and be- 'heavenly things' on his own authority (John iii.
wildered sinner; the second (the lost piece of 11, [i). — Joy in hsnon. In all such cases. The
money) of a sinner unconscious of himself and persons who rejoice are menlioned in ver. lo. —
his own real worth ; the third (the prodigal son) Hinsty uid nine jut persons, righteooi men, who
of the conscious and voluntary sinner, the most (who are o( such 3 kind as) have no nted of n-
aggravated case. Hence there is a climax in the p«itt>aoe. This is the main point of the parable,
representation of God's mercy. The third is The 'ninety and nine ' represent those uho think
treated, for convenience, in a separate section. themselves righteous. It was the opposition of
Vers. I, 3. The Occascon of the Dis- this class which occasioned the parable In
COURSE. How all tlie publieuii and ifiman. Not Matthew ihe inhabitants oE other unfallen worlds
all kinds, nor all without exception, but very many, maybe meant, but that application is less apt here.
so that this was the rule. — W«r« dnwing nau. The ' ninetv and nine ' were part of the Rock, for
At this time were occupied in thus coming. There the original application was to the Jews. The
was an increasing throng of these classes, with parable may therefore be applied lo those who
one distinct purpose : to llMr kim. It was pre- have already repented, and in this view is spe-
ciscly these who felt they had no means to build cially instructive for the under shepherds.
Ihe lower, no forces 10 meet the opposing Kinz ; Vers. 8-10. The Parable of the Lost
and hence they sought resources from One who Piece op Monev. Peculiar to Luke.
manifested power, and through Himdesired 'con- Ver. 8. Having tBn pioo«f of iUtbt. The
ditions of peace.' women of Nazareth still wear around Ihe fore-
Xurmurod. among themselves. That head and face a roll of silver coins, called >g
Ibey did not speak thus lo our I<ord Himself
evident. — Tbit nuu. The eipression does not
necessarily imply contempt. — Booofvotb linnBll.
His enemies said this in reproach, but it is im'
portant evidence of a blessed truth. He received
(his class of people among His Eotlowets. — And
«Bl«th witb tbMU. Comp. Matt. ix. 10. Our
Lord admitted them to social intercourse. This
was deemed by Ihe Pharisees a lowering of Him-
self, and perhaps of them, since they had admit-
ted Him as a eucsI at their entertainments (chap,
xiv. I, etc.). The murmur was occasioned by the
present concourse, but it referred lo the habitual
conduct of our Lord.
Vers. 3-7. The Parablb of the Lost
Sheep. Comp. Malt xviii. 13-14, where Ihe
same parable occurs. There, however, our Lord
brings oul the pieciousncss of the one sheep ('the
little one ') ; here, the mercy of the shepherd in
seeking and rejoicing over the one sheep.
Ver. 4. Tha idnaty and nlna In tho wildoniasi,
1. r., in the accustomed pasture ; not a desert
place, as might be supposed. In Matthew the
place whither the one sheep has wandered is
mentioned; here the ninety and nine come into
greater prominence. The shepherd evidently
[eprescnts the Son of God. It was His office to
seek the lost sheep (Eiek. xxxlil. 6, 11, 23). vel
with this they found fault. — TiU ha find It. The
Cersistent seeking is indicated more fully than in
latthew : ' If so be that he find it.'
Ver. 5. Upon hia ahonldaiB. He does not pun
ish it, nor even drive it back, but carries il. weary
from wandering, while He Himself Is rejoicing.
Ver. 6. And vhan bs aomath hoina. This re-
fers to Ihe whole process by which Ihe ignorant
and bewildered sinner is brought inio safety. It
does not mean, brought to heaven personally,
bul where there is ground for 'joy in heaven'
(vet. 7). — Hii trienda and hii naighbara. Evi-
dently ihe angels {ver. 10), and probably those
already saved and In glory. The greatness of Ihe
joy is represented by the need of others '
edi ; ' to which Ihe Saviour here alludes. The
! ate drnihma, worth about 8^
17.6 cents each, although relatively ten
limes as valuable then. The value of the coin in
Ihe eyes of the possessor Is the main point ; Ihis
leads to the earnest seeking of one paoe. The
coin, bearing the royal stamp, is usually regarded
IS portraying the si ~ ■■■ ■■ " —'■■--
It. For I have
Rty and love are combined .
The shepherd is the owner. The (loci
originally the house of Israel. What a
wretched seTf-deg-
, .... still has the stamp, is still
precious in itself, but is buried in the dust of this
my ihaep whlak wm loit. world, lost and valueless in effect, until found
through this careful search. — Light • lamp, etc.
The description is iroe 10 nature. The mercy of
God is here set forth ; hence the ' woman ' cannot
446 THE GOSPEL ACCORDING TO LUKE. [Chap. XV. 1-32
strictly mean the church (as elsewhere). — TI10 world may be regarded as searched by the Spirit,
hooM, in which the lost piece still remained, rep- and all men as stamped with the image of God,
resents the church, for the parable (like the other is certainly allowable.
two) referred originally to the Jewish people. Ver. ^ She WfcHath. She remains in the house ;
The woman represents the spirit en God working the Spirit dwells in the church, and there the
in the church. The lighting of the candle, etc., angels rejoice (see ver. lo).
represent the Spirit's illuminating the word, stir- Ver. la Thtan Is Ji^. Not ' will be/ the joy
ring up the dust of worldliness which conceals takes place whenever the sinner is founid by the
the sinner's true worth, and then so applying the searchmg of the spirit. — In tbe praMBOS of tki
truth that he is found. Others, with less reason, sagels of God. That they share in it, is implied ia
find in the successive steps a reference to the ac- the phrase: ' Rejoice witn me.' The parable seems
tivity of the preacher, the elders and the whole to indicate that the angels rejoice with the Spirit
church. A wider application, in which the whole in the house, since ' heaven ' is not mentioned here.
Chapter XV. 11-32.
T/ie Parable of tJie Prodigal Son.
II, 12 A ND he said, A certain man had two sons : And the
XJL younger of them said to kis father. Father, give me
* the portion of goods ^ that falleth to me. And he divided unto * ^^ ™-
13 them ^ his living. And not many days after the younger son * see Mark
gathered all together, and * took his journey into a far country, '^ |J ****
14 and there 2 wasted his substance with riotous living. And when
he had spent all, there arose a mighty famine in that land ; and
1 5 he began to be in want. And he went and joined himself to a
citizen ^ of that country ; and he sent him into his fields to feed
16 swine. And he would fain have filled his belly* with the husks ^
17 that the swine did eat: and no man gave unto him. And*
^ when he came to himself, he said, How many hired servants -^ cmbp a«
of my father's have bread enough and to spare, and I perish ^
18 with hunger ! I will rise and go to my father, and will say unto
him. Father, I have sinned against heaven, and before thee,®
19 *And* am no more worthy to be called thy son: make me as ' c««p^<*^
20 one of thy hired servants. And he arose, and came to his
father. But when^^ he was yet a great way ofif, his father saw
him, and had ^^ compassion, and -^ran, and ^fell on his neck, and-^ j^SJi, %.
21 * kissed him. And the son said unto him. Father, I have sinned ^pTxiJio;
against heaven, and in thy sight,® and ® am no more worthy to 4 ^:^ri!
22 be called thy son. But the father said to his servants. Bring ^ii/33.
forth ^ * the best robe, and put it on him ; and put * a ring on his ' Z'ch. is. 4.
23 hand, and ' shoes on his feet : And bring hither ^* the fatted ' eS xft
24 calf, and kill // ; and let us eat, and *" be ^* merry : For this my •« v^r* 14.
son * was dead, and is alive again ; he was lost, and is found. "> ^*9j ««
And they began "* to be merry. « vcr. $>;
* thy substance > insert he • one of the citizens J^/ ' *"
* Many ancient authorities read have been filled
* Greeks pods of the carob-tree • But ^ the best authorities insert here
* in thy sight : • I {the best authorities omit Sind) *• while
" was moved with " ihe best authorities insert quickly
" omit hither >* make
Chap. XV. 11-32.] THE GOSPEL ACCORDING TO LUKE. 447
25 Now his elder son was in the field : and as he came and drew
26 nigh to the house, he heard music and dancing. And he
called ^^ one of the servants, and asked what these things
27 meant.^* And he said unto him, Thy brother is come ; and thy
father hath killed the fatted calf, because he hath received him
28 safe and sound. And ® he was angry, and would not go in :
39 therefore came his father i" out, and entreated him. And he
answering said ^® to his father, Lo, these many ^^ years do I
serve thee, neither transgressed I at any time thy command-
ment ; ^ and yet thou never gavest me a kid, that I might * make
30 merry with my friends: But as soon as^^ this thy son was
come,22 0 which ^3 hath devoured thy living with harlots, thou ^ P'-^v- '^ '««
3 1 hast killed '^ for him the fatted calf. And he said unto him,
32 Son, ^ thou art ever with me, and all that I have ^ is thine. It p joim vUi
was meet that we should ^ *" make merry, and be glad : for this ^ *
thy brother " was dead, and is alive again ; ^ and was ^ lost, and
is found.
** called to him ^' the best authorities read might be
*" and his father came ^® But he answered and said ^* for so many
^ and I never transgressed a commandment of thine *^ when
" came •* who '* killedst ^ that is mine
*• But it was meet to ^ the best authorities omit again ^ was
The Parable OF THE Prodigal Son. *The ver. 3 (*and he spake this parable'), regarding
crown and pearl ' of all our Lord's parables. It the intervening verses as merely an introduction
is an advance from the two which precede it to the one great parable. — A certain man had
The case of the sinner is represented as more two soni. The father represents our heavenly
Aggravated : his guilt greater, his wretchedness Father, since Christ never represents Himself
more profound. Hitherto the illustrations have thus. The two sons undoubtedly represent the
been borrowed from actions prompted by self- two classes whose presence led to the discourse ;
interest ; now love enters. The sheep, the coin, the scribes and Pharisees (the elder son), and the
were valuable, but here a human being is the lost publicans and sinners (the younger son). Both
one. Only here, therefore, can the history of the classes were Jews, nominal members of God*s
wandering soul and its return be portrayed in its family. All men are represented by these two
successive steps, and only here can the mercy of classes. In the course of history the difference
God be presented so as to reveal His heart of between the two was fitly represented by the
love. The form of the parable answers to its Jews and the Gentiles. But the parable aid not
higher truth. But admiration of its beauty does directly apply to the Jews and Gentiles as such.
not necessarily imply a like return to the Father's Objections to such an application : ( i ) Strictly
house. Farther tnis single parable, with all its speaking the Jew was not the elder son, since the
beauty and pathos, does not set forth the whole separation of this people did not take place until
scheme of salvation in a single parable. The two thousand years after the creation. (2) The
time was not ripe for revelation in regard to the reception of the Gentiles into the kingdom of
purpose of our Lord's death ; nor was the au- God was ,not yet plainly revealed, and it is alto-
dience one at all prepared to receive such truth, gether contrary to the general character of His
The main lesson for them (the Pharisees) was teaching to suppose that He would introduce it
that God is merciful to sinners ; and this is the here. So much so that critics have used this ap«
fundamental truth of the whole scheme of salva- plication as a proof of later origin. (3) This
tion (Eph. iL 4). This accords with the view view deprives the parable of all connection with
taken of the three parables, as presenting the the occasion which led to it (vers, i, 2). If we
mercv of God : in the first the son appears as apply the parable to the mass of men, we must
shepnerd ; in the second, the inworking spirit ; bear in mmd that * strictly speaking, both the
in tnis, the Eternal Father with His heart of love, sons here sketched are lost, — the one through
This is the order of the application of Grod's the unrighteousness that degrades him, the other
mer<y to sinners. The main lesson of the para- through the self-righteousness which blinds him.*
ble tor ourselves, appears when we call it (as it (Van Oosterzee.)
really is) the parable of the Penitent and Return- Vers. 12, 13, present the prodigal in his sin;
ing Prodigal Son. How to repent and return vers. 14-16, in his misery ; vers. i7-20a in his
learn from the cross. penitence ; vers. 20 ^24, on his return,
Ver. IX. And he said. Some connect this with Ver. 12. The yonnger. Thus represented, be.
448 THE GOSPEL ACCORDING TO LUKE. [Chap. XV. ii
cause the more light-minded, the more easily led tion of the E. V. corresponds with the a
astray. — Give me the portum of thy snbetanoe, craving of his hunger. — With tha hiiski, Gf
etc The request could not have lien an un- * pods of the carob-tree,' or literally, *
heard of one. 1 he beginning and essence of sin horns,* so called from their curved shape. T
are here set forth : Self-seeking, turning away pods have a sweetish taste ; are food for si
from God to the creature. The son's heart was but poor nourishment for men, although
alienated from his father, or the request would could be eaten. It is uncertain whether the p
not have been made. Self-sufficiency develops igal obtained even this p<x>r food ; if he di
in this way in this son, but in another way in the was taken from swine while he tended then
elder one (see below). Men call this form of And no man gave to him. No one provided
it love of liberty, GikI calls it pride. — And he thing for his needs. This is the reason h
divided onto them his living. The younger desired the swine's food. Some explain
son's portion would be one third, that of the matter thus : The swine were fed, after the p
elder two thirds (l)eut xxi. 17). This com- igal had driven them home ; he saw them
pliancc sets forth our free will as allowed by craved a share, * and no man gave (even this
God. The father still administered for the elder him.* We prefer the other view, as more di
son. The self-righteous are nominally with the and suggesting the unsatisfying nature of
father, under His direction, but not yielding a * husks.* This state of deepest want was
hearty obedience. turning point.
Ver. 13. Not many days after. The course Ver. 17. Came to himeelf. This implies 1
of open sin soon began. — Gathered all together, he had been beside Aimse// before . A life of
This indicates the entire surrender of all the is in a certain sense irrational. The free wil
powers and possessions to sin. — Into a far conn- the sinner is brought out, as it could not be in
try. Like the wandering sheep. The * far coun- two other parables. The seeking and savi
tr)' ' represents the outward separation from God, though necessary to make the prodigal ccmie
the breaking loose from restraint. — Watted his himself, are kept in the back ground. The tt
snbetance with riotous living. The natural re- scene now opens : the prodigars peniter
suit of selfish separation from God is sensuality^ Notice, that the man came to himself more re
necking gratification in earthly objects. How- ily among the swine than among the harl
ever disguised by noble names, all such gratifica- (ver. 30). — He said. As the result and endei
tion is sensual; a wasting of God's gifts in riotous of his coming to himself. He regards matters
(incorrigible) living. Young men impatient of their true light The facts of the case are a
control seek liberty as they think, and obtain sidered ; and he does not attempt to philosoph
license ; that licentious is a kindred word is not about his father's mercy, etc., as alas too ma
an accident The lost i)iece of money also rep- sinners do, when seeming to repent
resents this slate, the sinner unconscious of his How many hired lervante. — These were t
true worth, in the dust of earth. Some artists in temporary laborers occupying the ic7o^st place
portraying the scenes of the parable have given the estate. The ser\'ants (ver. 22.) would i
undue prominence to the * riotous living ; ' but elude those more trusted and honored. He n
our Lord tells the story with one phrase. himself now only a * hired servant.* — Of 1
Ver. 14. Vnd when he had spent all. Proba- father*!. His penitent thought is based on t
bly very soon ; the enjovmcnt of sin is brief, feeling, lost while he was beside himself, that
liut it is not necessarily implied that all God's still has a father. The sinner will thus reflect n
gifts are wasted before repentance. The picture repent only when he has some ground for this f«
of * misery * begins here ; and the sense of des- ing. The true ground is to be found in Jcs
titution is emphasized. — A mighty famine. Kx- Christ — Have bread enough, etc These lowe
ternal circumstances hasten the consequences of servants have abundance, and I (a son still, thoa|
sin, and are used by God to lead to repentance, so unworthy) perish with hunger. The contrast
Thus the Father seeks His son, by so ordering made at every point. God's Providential care
events thct he shall feel his real condition : He alluded to in this part of the parable,
began to te in want. This is the main point : Ver. 18. I will arise. Correct reflection U
conscious emptiness of soul must lead one way to remembrance of the father, that feeling led
or the other ; to despair or to repentance. resolve and corresponding action. The will
Ver. 15. Joined himself. Attached himself, turned: he proposes to leave the far counti
as it were by force. He makes a determined ef- — I have sinned. There can be no return
fort to help himself, as he begins to feel his God which does not include the confession of si
want — To one of the citizens of that conntry. — Against heaven and in thy tight (as in vc
Not to be directly interpreted of Satan, for the 21), m relation to this. The two are separate
man was *cne of the citizens.* His business is i:i the parable, but are to be identified in the r
to feed swine, unclean animals, so that the em- terpretation. He alone really confesses his sin
ployment was degrading. There may be an allu- who has regarded them mamly as sins again
sion to the publicans, as in the employ of an God, against a higher, heavenly order of thing!
alien power, and engaged in a degrading duty, and this is the best sign that a sinner has come
The main point is that he who, under a sinful himself.
impulse, sought to be released from a father*s Ver. 19. I am no more worthy, etc. Genuii
supervision, is brought into the most abject de- penitence ! — Make me at one, etc He does n
pendence on a foreigner, who takes no care of give up his sonship, but asks only the treatme
nim whatever. The freedom into which sin given to a hireling, for he does not even deser
leads is slaverv. that Some explain that he wished by fidelity
Ver. 16. Would fain have filled his belly, that position to prove himself again worthy ; b
Many ancient authorities read : * would fain have the parable must not be pressed here, since tl
been filled,' and this may be the correct reading, penitent sinner has at first confused ideas <rf tl
but does not alter the sense. The literal transla- return to God. The main ix)int is, that tkt prt
Chap. XV. 11-32.] THE GOSPEL ACCORDING TO LUKE. 449
' teal makes pto excuse for his sins, but acknowledges Ver. 26. One of the eervanta. Not the same
his unworthiness. word as in ver. 22 ; probably an inferior domes-
Ver. 2a And he aroie, etc The action corre- tic in the permanent employ of the householder,
spends to the resolve, in the parable, but not al- but now standing without. — What these things
ways in reality. This is the last scene ; the re» might be. Offended that this should take place
turn, — A great way off. The father seems to without his knowledge ; jealous of the joy in
have expected him ; God certainly expects the which he would not share,
penitent sinner. — Hii father law him, etc Ver. 27. Thy brother is come. The servant
Graphic and true to nature. The father's con- states the case as it impresses him. lie says
duct is itself a seeking of the lost son. God is nothing of the condition in which the prodigal
waiting to be gracious ; He comes to meet us in returned, but simply that the father had received
His mercy ; He manifests it ^^^^ our penitent ut- him safe and 80un£ No special interpretation is
terances. — And kissed him. The token and seal to be put upon this verse.
of love. 'The Saviour and mediator is concealed Ver. 28. Bat he was angpry. The occasion of
in the kiss' (Riggenbach). the anger was the answer given by the servant;
Ver. 21. Father, etc The purposed confession the reason of the anger is found in vers. 29, 70. —
is made, but the conclusion is omitted. ' The Came out and entreated him. The father left the
terms are the same, " I have sinned ; " but how feast of joy to kindly urge the elder brother. This
different is the accent ! Luther felt it profoundly : represents the long-suffering of God toward the
the discovery of the difference between the re- self-righteous, the efforts to oring them to a better
pentance of fear and that of love was the true mind. The parable itself, spoken to the Pharisees
principle of the Reformation* ( Godet). (ver. 3), was an entreaty to the elder brother.
Ver. 22. But the Father. The father's acts re- Ver. 20. Lo, for so many years do I serve
spond ; but not according to the worthiness of thee. The legal idea comes out here, pleading
the son. — Bring forth qniddy. ' Quickly,' omit- what has been done. — I never transgressed a
ted in the E. V., is suggestive. The hest robe, commandment of thine. The Pharisees virtually
The upper garment of the higher classes amone said this. The words of the elder son prove that
the Jews. (Mark xii. 38.) A comparison with his obedience in the past had not been heartv.
Is. IxL 10, Rev. iii. 18 suggests as probable an and that he was now in opposition to his father s
allusion to the robe of righteousness provided for will. — And yet thou never gavest me a kid. In
us by Christ. — A ring, 'seal ring,' worn only by contrast with ' the fatted calt' With my friends,
freemen, as also shoes, since slaves went barefoot * respectable people,' he implies, in contrast with
Some explain : the ring, the seal of the Spirit, the ' harlots.' This proud, self-seeking, unaffection-
shoes, ' the preparation of the gospel ot peace.' ate son is now the lost son. Self-righteousness
The sense of the whole verse is : God will restore is dissatisfied with the reward it receives. The
the penitent, and give him, out of love, all that is essential failure of Pharisaism is its want of love
necessary to mark him as a son. to God despite its external obedience.
Ver. 2^ The fatted calf. Some calf standing Ver. 30. When this thy son came. He will
in the stall, probably in readiness for a feast, is to not say * brother.' In expressing contempt of
be killed, as the best, for this sudden festivity, his brother the greatest sin against his father is
There is no allusion to any sacrifice. — Make uttered ; so Pharisees sin most heinously against
merry. The *ioy in heaven' (ver. 6) is again God in their feelings and acts towards their fel-
alluded to ; tne parties feasting are ' the ser- low-men. — Devonred thy living. There is a
vants' (ver. 22), including the whole family; reproach of the father implied here also. — "^th
ansels and redeemed men. hsdrlots. It was preeminently Pharisaical to re-
Ver. 24. Was dead, and is alive again. Even call just then this fact — Thou killedst, etc. In
in the parable, the father speaks figuratively of contrast with the latter part of ver. 29.
moral death; much more in the application is Ver. 31. Sen. Still affectionate. God has
it true ; the state of sin is a moral death, the forbearing kindness toward the self-righteous and
state of salvation a moral resurrection. — Was uncharitsible. — Thou art ever with me. No
lost, and is fonnd. This expresses the relation to occasion for extraordinary joy had arisen in his
the father. In the application : Sin is estrange- case. — All that is mine is thine. Only the por-
ment from God, salvation fellowship with God. — tion of the elder son remained in the father's
And they besan to be merry. The same point is hands.
now reached as in the other parables : and the Ver. 32. It was meet to make menj, etc.
eatina; with penitent sinners (ver. 2) abundantly The form is general, givine a justification tor the
justified. joy, and yet leaving it to tne choice of the elder
Vers. 25-32. The Elder Son. The other son whether he will share in it
side of the picture is equally appropriate to the The elder son represents the Pharisees, and
occasion. The murmuring Pharisees are now to puts forward their claims. These are not directly
see themselves portrayed. Alford: 'This part contradicted in the parable for good reasons.
of the parable sets forth the reception he meets (i.) The Lord would represent the forbearance
with from his fellow-men in contrast to that from of God toward the Pharisee as well as His par-
his father.' doning love toward the prodigal ; hence severe
Ver. 2K. Vow his elder son was in the field, rebuke is excluded. (2.) The claim rested upon
' The elder son at the return of the younger a correct principle : ' the doers of the law shall
brother is not in the house, but has spent the day be justified ' (RonL iL 13), but the character of
in hard, self-chosen, slavish service, and now first the elder son is so portrayed as to indicate that
returns home at evening, when the feast was he failed to stand on that principle. The law
already in progress' (Van Oosterzee). — Mnsio was not yet abolished, and the words of the wise
and dancing. Usual at feasts in the East. Dan- Teacher were adapted to the circumstances of
cing in the East was usually performed by those His auditors. — It is not said that the son went
hired for the purpose. in. This also opposes the view that He repre-
voL. 1. 29
iSO THE GOSPEL ACCORDING TO LUKE. [Chap. XVL i-i
fcnts the Jewish people. The New Testament with each of those whom He represented the i
iDses no opportunity tor prophesying the ultimate sponsibility of answering was left. All of us,
salvation of Israel, and such a prediction would whom sin remains, are represented by one or t
least of all fail in a parable where love and for- other of those two sons. Both were offendei
bearance alone are depicted. The parable was yet the Father calls both sons^ and would sa
itself the Father's entreaty to the elder son, and tx)th classes of sinners here depicted.
Chapter XVI. 1-13.
T/ic Parable of the Unjust Steward,
1 A ND he said also unto his ^ disciples, There was a certain
-^j^ rich man, which * had *a steward ; and the same was ac- * ^^^
2 cused unto him that he had wasted^ his goods. And he called
him, and said unto him, How is it that I hear this * of thee ?
give an * account of thy stewardship ; for thou mayest ® be no
3 longer steward. Then ^ the steward said within himself. What
shall I do ? for my lord taketh away from me the stewardship : ®
4 I cannot ® dig ; to beg I am ashamed. I am resolved what to
do, that, when I am put out of the stewardship, *they may ^^J^*^^
5 receive me into their houses. So he called every one of his J?^,jSj 7J|
lord's debtors unto hirn^ and ^^ said unto the first, How much *^'
6 owest thou unto my lord } And he said, A hundred * measures *^ 2? ^,
of oil. And he said unto him. Take thy bill, and sit down *♦*
7 quickly, and write fifty. Then said he to another. And how
much owcst thou .^ And he said, A hundred ** measures of ^ see Ewk.
XlT. 14.
wheat. And he said ^^ unto him. Take thy bill, and write four-
8 score. And the lord commended * the unjust steward,^ because ' ^J^
he had done wisely : for -^ the children ^^ of ^ this * world are in "yj^^
9 their generation wiser than *the children^® of light.^* And I^tti
say unto you, * Make to yourselves friends of ^* the ' mammon of h &tt ^•
* unrighteousness ; that, when ye fail,^^ "* they may receive you ^jT^^'
10 into everlasting habitations.^® " He that is faithful in that * 36; jS. t
which is least is faithful also in much : and he that is unjust in ▼'$'
1 1 the least is unjust also in much. If therefore ye have not been »» ; dap.
faithful in the unrighteous 'mammon, who will commit to your Tim vi-ir
C2 trust the true riches f And if ye have not been faithful in that ' YT*^ "•'*
'' Matt. xx. 24
which is another man's,'^ who shall ^ give you that which is J^^^^*-
13 your own } ^ No servant can serve two masters : for either he , jiiJJ'^a^
will hate the one, and love the other ; or else he will hold to the *'
1 the ^ who • as wasting
* What is this that I hear * render the
• canst ' And
' What shall I do, because my lord takelh away the stewardship from me ?
• I have not strength to
^^ And calling to him each one of his lord's debtors, he ** He saith
'2 the unrighteous steward, ///., the steward of unrighteousness
^* sons " for *• the light
*• out of *' the best authorities read it shall fail
" the eternal tabernacles. " another*s ^ will '* omit the
xvia
oonp
9-
p. n.
[att. xH.
jChap. XVI. 1-13] THE GOSPEL ACCORDING TO LUKE. 45 1
l5!
f* one, and despise the other. Ye cannot serve God and
h ' mammon.
Contents. The s^cand division of the dis- Ver. 3. What shall I do, etc. In his unccr-
oourse (chaps, xv.-xvii. 10), addressed fo the dis- tainty, he carefully considered the case, and this
cifles. The parable it contains presents great is the point in which the children of this world
<U£culties to the interpreter ; although the sense are so often wiser than the children of light — I
of the words is clear, and the general lesson ob- have not itroagth to dig. His life of luxury had
vious. The view given below seems to present unfitted him for that — To bog I am ashamed,
the fewest difficulties ; other interpretations are Because of his past position. This graphic de-
indicated in passing. scription presents certain points of human char-
Ver. I. To the disciples. To the body of the acter, but cannot be further used in the inter-
disciples, including the publicans for whom the pretation.
If paraole had a special adaptation. That the Phar- Ver. 4. I am resolved, etc The plan just
isees also heard what He said appears from ver. strikes hinL — They, 1. ^., the debtors with whom
lu 14. — A oertain rich man. This represents God, he intends to deal, may receive into their houses.
|- the Possessor of all things. To none other do He would thus secure future shelter for himself.
^ men really stand in the relation of stewards. Further than this the verse must not be pressed
\\ The only objection to this interpretation, arising (see ver. 9).
in ver. 8, is answered by that verse itself, which Ver. 5. Each one of his lord's debtors. The
(I indicates that the whole parable is borrowed from debtors were scarcely tenants or contractors, but
the actions of * the sons of this world,* and only more probably men who had bought and not yet
* partially applicable to * the sons of the light* paid for certam stores belonging fo the rich man.
g The view that mammon is meant involves great — Said to the first. We have two examples of
difficulties. A reference to Satan is far fetched, what happened in each case.
r; Existing political circumstances may have sug- Ver. 6. Hundred measores, or, ' baths,* = the
. gested some |>oints in the parable, out a direct Ephah in dry measure, neailv ten gallons. — Take
^ application to these things is out of the question, thy hill, lit, ' writings.* The document in the
. (For example : some think the Romans are rep- steward's hands, showmg the obligation. — QMck-
resented by the rich man, the publicans by his ly. The business must be done in a hurry. — And
[ steward ; others that the former represents the write fifty, 1. ^., alter the figure. The old bond
Emperor, the latter a governor like Pilate, etc) is not destroyed, but returned to the debtor to
' Other views seem to imply that our Lord spoke be thus altered. The supposition that the stew-
the parable to puzzle His hearers. — A steward, ard himself made up the difference is out of the
Such stewards were often slaves, but this one was question. There is no sign of penitence, and
evidently free. He represents Christ's disciples, the man was not able to do it (ver. 3).
but especially then the publicans, who, being in Ver. 7. An hundred measures. The Hebrew
many cases rich, needed such instruction. (Zac- measure ('cor') is here spoken of, e^ual to ten
chzus may have heard of the lesson, see chap, ephahs. — Write eighty. The variation in the
xix. 8). — was accused. The accusation was true amount deducted is without any special meaning
(ver. ^), but probably malicious also. — As wast- Still we may find in it a proof of the steward s
lag his goods. He led a life of luxury on his prudence. He knew the men with whom he had
lord's means. In how many ways is this accusa- to deal and acted accordingly. Christian men
tion true of Christ's disciples I — The plain state- too often slight such knowledge, but this parable
ment, that the property of the master was wasted, condemns putting a premium on ignorance,
opposes the explanation that he had added a Ver. 8. And his lord, /. ^., the lord of the
profit for himself to the rents, etc, of the tenants steward, of course, not the Lord Jesus. — The
and debtors. According to this, the transaction unjust steward, lit., ' the steward of unrighteous-
in vers. 5-7 was simply an alteration to the fair ness.* This phrase stamps the conduct of the
rent. But this would be no real restitution. The steward as immoral ; and in this aspect as un-
view that mammon is the lord, involves here the worthy of imitation. But the point to which
strange idea that this waste is equivalent to en- prominence is given follows : because he had acted
tering the service of Christ, since they could not wisely, shrewoly, prudently. The master had dis-
* serve God and mammon.' And so throughout covered the trick, yet praises his steward ; for in
the whole, this interpretation compels us to take the parable both are sons of this world, or * age.*
the worst acts in the parable as representing the — Wiser (not absolutely, but) for their genera-
best in the application. tion (/. ^., in their dealings with one another,
Ver. 2. What is this that I hear of thee, /. ^., since the whole parable is drawn from that
explain this report. — Sender the account <^ thy sphere) than the sons of the light (those who
stewardship. No previous reckoning had been are really Christians). Worldly men act pni-
madc : regular statements were then unusual. — dently toward one another. But * the sons ot the
Canst no longer be steward. The correctness of light ' in their dealings with one another (' for
the report is implied. The reference is to the their generation '), often lack the prudence here
certainty that each must render account at death commended. In the use of money, in the use of
to God. Death in every case is the consequence all those powers committed to us oy God, which
of the wasting of the Lord's goods. The pni- find in * this world * the only sphere for their use,
dence on the part of the steward began when he Christians too often fail to act with prudence,
regarded his dismissal as certain, but took place The steward carefully considered his situation ;
before the dismissal itself. The reference to but Christians very often fail to look at their
mammon as the lord is by no means so apt duty in the light of their knowledge, and to act
452 THE GOSPEL ACCORDING TO LUKE, [Chap. XVL 14-;
as common sense would dictate, when once the sions, and the faithfulness is the wise and p
premises about (tod and Christ, things temporal dent conduct suggested by the parable. —
and eternal, are admitted. There is no stlf^on- mnelL In this case this is equivaleDt to: *i
fessed Mly so great as that of a son of the light true riches,' * your own,' the inneritance and p
who lives as if money-getting were the end of session of the sons of ihe light. But the prni
his existence. Of course there is a still higher pie is general, and capable of a great Tanety
wisdom implied. applications. This verse opposes the view d
Ver. 9. And I taj unto yon. The last verse the service of mammon is meant in the panli
contains the commendation of one of ' the sons for according to that interpretation it is by bd
of this world ; ' here we have a recommendation unfaitkful to mammon that true fiddity is to
to ' the sons of the light.' — ICaki to yonnelTSi reached.
friends ont of tho mammon. By using monev Ver. 11. In tho nazi^taoos —»■—«■
with a prudence like that of the uniust stewara, vour use of it, /. ^., * faithful in that which
but under a higher motive and with oetter means least.' — Who will <***"«««^^ to your trut ! So
than his, gain for yourselves ' friends,' rather unfaithfulness proves us unfaithful in mudi (vi
than estates, mansions, etc. ' Mammon ' itself is 10), according to the judgment of God, who «
not to be made a friend, but to be used in mak- not therefore entrust us with tlia
ing the friends. — Of nnrightoonsnoM. Mam- The word * riches ' is properly supplied in t
mon, the personification of money, commonly translation, although the literal sense is 't
becomes the occasion and the means of an un- true,' that which is real, as opposed to the d
righteous course of conduct ; for this and other ceitful nature of earthly wealth,
reasons its inherent character is said to be un- Ver. 12. In that which is aaoCher's. Earth
righteousness. — That when it ihall fail, 1. ^., the wealth is held in trust ; the true riches are d
mammon to which the correct reading undoubtedly scribed as jonr own. Wealth can never fonn
refers. The s})ecial reference is to death, when a part of our being, is never permanently in w
man's wealth utterly fails ; but it may fail before possession ; we can have the use of it, bat in e
that. — They may reoeiye you, 1. e., the friends true sense own iL But that which God gives 1
you have made. These 'friends' can only *re- us as true riches will form a part of our etenu
ceive ' us into the eternal tabemaelee, /. ^., m the bein^, is our inalienable possession. Becaus
future state of blessedness. They do not open this is so much higher, we are ur^d to be faiti
heaven for any one, they only welcome there, ful in the use of worldly wealth, believing that i
Of course only those friends, thus made, who be- is not ours, but entrusteci to us to test oar fidelity
long to our Ix>rd's kingdom, are included here. Ver. 13. Comp. Matt. vi. 24. Since thi
They may help us heavenward by their prayers proper use of wealth is for God, those who di
t)efore they go there to * receive ' us. There are not thus use it are slaves to Mammon. The las
numerous other explanations ; for example : the verse implies that wealth is not our own, this im
' friends ' are the angels, who welcome those who plies that when it is used as our own, the pre
have left the service of mammon, using the in- sumed owner not only does not own it, but him
terval (and also the means gained in that service) self belongs to it. — There is not a word hen
so as to make such friends. This leads to infer- capable of a communistic interpretation. On
ences bordering on what is immoral. Lord speaks of wealth as ' that which is least,
Ver. 10. He that ii faithful, etc Lest it modem socialism regards monev as the tnx
should seem strange that so much importance is riches. In principle, practice, ana result, the tvo
attached to the proper use of perishing and un- systems are totally divergent Christianity is the
righteous wealth, remember the great principle : service of God, socialism the service of mammoa,
* He that is faithful,' etc — That which ii least, — judged by iu fruits, 'earthly, sensual 'aod
or * a very little' This refers to earthly posses- devilish.
Chapter XVL 14-31.
The Parable of the Rich Man and Lazarus,
14 A ND the Pharisees also, "who were covetous,^ heard all* « rim. 2.1
15 l\ these things: and they * derided* him. And he said*^^**p°*
unto them, Ye are they which ^ * justify yourselves before * men ; * ^^55
but *'*God knoweth your hearts: for *that which is highly ^^^*^
esteemed ^ among men ^ is abomination in the sight of Grod. , Jsam
16 ^The law and the prophets were until John : since ^ that timey 1^.
the kingdom ^ of God is preached, and * every man presseth®^,^.*" "***
1 7 into it. And ^ • it is easier for heaven and earth to pass, than * i;^?*^^
18 one tittle of the law to fail.^^ * Whosoever ^^ putteth away his!^ slfiktL
' lovers of money * scoffed at • that * in the sight of
* lofty * from ^ or the good tidings of the kingdom
* forceth ftis way • But " fall " Every one who
. Chap. XVI. 14-31.] THE GOSPEL ACCORDING TO LUKE. 453
^^ wife, and marrieth another, committeth adultery : and whoso-
«' ever ^2 marrieth her^^ that is put away from Acr^^ husband
F5'
X3 committeth adultery.
■f 19 There ^ was a certain rich man, which ^® was clothed in
F 'purple and fine linen, and ""fared*" sumptuously every dayi'Re^ xviu,
Z 20 And there was a certain beggar named Lazarus, which was *® '«^^ chap-
= 21 laid at his "gate, full of sores. And desiring to be fed*^ with *;\^^*"-
p the crumbs which ^ fell from the rich man's table : * more- " y^i'^j!' ^
^ 22 over** the dogs came and licked his sores. And it came to
K pass, that the beggar died, and was carried 22 by '^ the angels ^ JJ^^^chrp.''
J into Abraham's bosom: the® rich man also died, and was xii'lsiiieb!
» 23 buried; And in «hell^ he lifted up his eyes, being in tor-^p»
1. 1.1, 1.4-
xvi. 10;
Acts ii. 27.'
li ments, and seeth Abraham afar off, and Lazarus ^ in his bosom, r comp joiin
J 24 And he cried and said, 'Father Abraham, have mercy on me» * ver. jo;
t: and send Lazarus, that he may dip the tip of his finger in xix.^i."**
I water, and 'cool my tongue: for *I am tormented^ in this xiv. «.
w Comp. Is-
' 25 flame. But Abraham said, Son, remember that "thou in thy ixvi.24;see
lifetime receivedst thy good things, and likewise Lazarus^ 41.
^^ T* VivCln})* V1» 2>|f
evil things: but now^ he is comforted, and thou art tor- comp. job
XXI. 23.
26 mented.^ And beside all this, between us and you there is
a great gulf fixed: so that they which would® pass from
hence to you cannot ; ® neither can they pass to us, that
27 would cofne ivom thence.** Then ^^ he said, I pray thee there-
fore, father, that thou wouldest send him to my father's
28 house : For I have five brethren : that he •'may testify unto «' ^?*»" ^'
' J J viu. 25; X.
29 them, lest they also come into this place of torment. Abra- ^»***^'
ham saith unto him,® They have ' Moses and the prophets ; ^ ver. 31 ;.
30 "'let them hear them. And he said. Nay, 'father Abraham: «•. «vii'i.
but if one went unto^ them from the dead, they will repent. ^ ^»"i>-J"*»n
31 And he said unto him, If they hear not 'Moses and the
prophets, neither will they be persuaded,^ ' though one rose ^ * S^^ii***!!!**
from the dead. i.V J*»^"
XU. 10| II.
" the best authorities read he that *• one " a
" Now there " and he " faring
*• And a certain beggar named Lazarus was {according to the best authori-
ties)
*• filled ^ the crumbs that ** vea, even
*• borne away ^ and the 24 Greek Hades
** in anguish ^ Lazarus in like manner
^ the best authorities read now here *• who wish to
* may not be able * nor any cross over from thence to us.
•* And •« the best authorities read But Abraham saith
•* go to ** they will not be persuaded, even ** rise
Contents. The response of the Pharisees a respectable worldly man, leading a godless life
(ver. 14) called forth another parable, in which of selfishness ; the poor man was one of a class
another phase of the same great truth is brought despised by the ' covetous.' Thus the sneer of
out, namely, that neglect of the proper applica- the Pharisees was answered. The object of the
tion of wealth becomes the source of eternal parable was not to make a new revelation about
calamity. The rich man is no great sinner, but the future state, yet whUe using the popular
454
THE GOSPEL ACCORDING TO LUKE. [Chap. XVL i
ceding parable
rver. 1 1, bul the
linguige of the <Uy un thin Bu^cct. out Lord'i but be lived irell, la a rich man txmld afford
■ordi must reveal the tiuth (nee iHi ver. ix). There U no reason for supposing that he
Between the parable and the occasion of it (ver. Sadducec ; donbtle** the nch among the
14), we find a number uf thoughts (vers. I5-:S|, seei also lived according to their mean* aod
hich had been expressed by our Lord on other tion. Nor is the man represented as spec
— _i. !_._ ._ .!._ ni_^ .1.:. _: .. _ ■jQ„ u£ ijjjj world ' liri
i however difficult to himself, without In'
. 16, 17-
tk* ThailMW ulw. The pre-
lis addresKd to the disciples
fhitiaccs kMtd aU tb«N tUnci.
s meant, here and in what tol-
luws : aad th«7 Maftsd at Um. Tlieir feeling
WM : I'hia man makes riches of little account,
but we knuw better ; «c can keep our wealth
and otir piety too. Hence the ncit verM it
aimed at their semblance of piety, which was the
basis of their derision of llim.
Vei. 15. T* an thw that JoitUiT TOUmItm,
declare vooraelves to be righteous in tha light
if B«i;'bBt Sod knovsth rour kiarti. Platnlv
implying ihil in His sight they were not justitied,
accoiitilcil IS righteous. For that wbidi it loftj
numg UMii I. e., considered so by men. — u
aboaStatlm la the light at Sod. Because He
knows the heart, lie judges differently from men,
and precisely what men regard most highly He
regards least. This genera! truth applies
ieny yout right.
lare lo you, It il
Miir*m Pgrpum. Mure* 8t Tyiian D]a.
Ver. 20. A MTtain iMggar. IntTodu
contrast with the rich man, who is the pii
figure. — Vaniad T.iiami. The significant
is mentioned in this case. It meaiB 'i
the help,' not, as some soppose, 'helpless.'
Lazarus of this parable has nothing sai
rses may be thus para- name in common with Lazarus of Be^anj.
t you are not justified infer from the name, as well as from the i
' that the beggar was one who feared God.-
Uld at U« nU. The rich man thus had
portunity of making a better use of hit 1
for the 'gale' was the otiljr entrance to the
il»elf. — lidl of tOTM. Covered with them.
ight have been the result of insufficient t
Ver. 3). And dtaUiag to b« ftllod, etc
think he did not even obtain this desire, an
heighten the negligence of the rich man.
tutor, etc., Man. ii. iz. 13 ; v. in. erambi whloli Ml, lit., ' the things which
Ver. iS. Em? una who pnttoth nra; hit wifo, the best authorities omitting 'cmmbi.'
etc. The law remains valid on a point about would scarcely satisfy htm ; in any case tli
which many of the Pharisees were ailogelhcr man gave himself no concern about the n
wrong (cump. Malt aix. 3-9). If, as we believe, — Tts, (mi tha ilogt euna and Uokad Ui
the verse occurs in its proper connection, there The dogs sought the same portion, bul evei
was in the opinions of the Pharisees present some alleviated his pain by licking his soies. ',
occasion for referring to this matter. Very mistake to suppose that they heightene
shortly afterwards this class tempted Him in re- misery by licking his sores, nor is there any
5ard to the question of divorce. An allusion to that they snapped up what he wished to 0
lerod'a conduct is unlikely, since his case was The pity ot the wild and maslerless dogs h
different. Any reference to tpiritual adultery Itasled with the indifference of the rich mai
■ " ' - IS tar -fetched. On Ver. iz. Tke baogar diad. No mend
<e on Malt, v, 31, made of his (uneral. A pauper's burial 1
attract no attention. — And waa hoTB* I
Vers. 19-31, The Farablb op the Rich His soul is meant (so the Kabbini taught) in
Man and Lazarus. After rebuking the Phar- itast 10 the burial of the body o( the nch
isees, our Lord enforces the teaching which they — By Ota aagala. To be taken literally.
- - - ■ 1... ^t .1.;- •.,." -..■._ ....1 ;_,„ii.j ,„„,„.:, I. _;ii, ,»,. — 11 1 -
ichl of God, but are an aijominatii
ihe standard of (his judgment is one that you ac-
kmiwledge.' — Tha lav and tha prophata wara on-
til John, that completed the preparatory work,
and tinea that ttmt tha kingdom 01 Ood hai baan
ptoaebad, and avar; out (people of all classes,
publicans and sinners) foreath hit way
the principle here laid down, s
derided by means of this parable. I'he two implied
characters simply represent Ihe classes to which rich :
they belong. All attempts to find deeper allusions This
are unsuccessful, for example, that Herod and pressii
John are meant, or Judaism and heathenism.
Ver.
eartftln tlah
but he is often called Bh/i
Tridi
:lh the pall-bearers I
n's funeral. — Into AtnaMn*! b
s, among the Jews, a tneiaphorki
for the state of blessedness after d
ejiactly eauivalenl to ' heaven,' but r
Paradise ' (Luke xiiii. 43), the happy si
, which IS Itie llie tia/c tf the dtad. Our Lord ihnxq
ion gives him adapts the popular language d the Jews,
proof (hat an out in any way implying that it was inca
nurpla. The Had il implied error, He would doubtless
brought from so indicated. The be^ar died first, being I
una unan. ror under garments, from from his sufferings 1 the other was given li
ome such was said to be woilh twice its space for repentance. — Tba fiok man — VI
gold. — ruing inmptnontly ovary day. riad. - The funeral doubtless corresponded
lot a glutton, nur recklessly extravagant, his life, — was magnificent.
a name {Nintui\, but th
actual person was referr
costly material for uppei
Tyre. — rina linan. Fc
Chap. XVI. 14-31.] THE GOSPEL ACCORDING TO LUKE. 455
Ver. 23. And in hell, Greek, ' Hades/ /. e.^ He deviates from the popular notions, a change
in the state or place of departed spirits ; which of state is impossible ; God has so ordered it. Pur-
must not be confounded with Gehenna, the final gatory and repentance after death find no sup-
state of eternal punishment, since in this case it port here.
includes 'Abraham's bosom.' — He lifted up hii Vers. 27, 28. I pray thee therefore, etc His
«jee. Either he looked up to a higher place, or brethren were living as he had done. * This is
he now* became fully conscious. — Being in tor- the believing and trembling of James ii. 9. His
menti. The rich man was in a place ot punish- eyes are now opened to the truth ; and no won-
ment ; for the whole parable turns on this point, der that his natural sympathies are awakened for
Ph^ical torment is not implied, save so far as his brethren. That a lost spirit should feel and
it IS necessary for the figurative representation^ express such sympathv is not to be wondered at ;
The rich man's body was buried. — Seeth Abr»- the misery of such will be very much heightened
ham itfar off. According to the Jewish notion, by the awakened and active state of those higher
Paradise and Gehenna are so situated that one is faculties and feelings which selfishness and the
visible from the other. A literal sense is not to body kept down here.' Alford.
be pressed, any more than in the previous part of Ver. 29. Thej have Moies and the prophets,
the verse. The recognition of Abraham points to 1. e.y the Old Testament. — Let them hear them,
the fact that descent from Abraham, even when This implies that these men, though children of
acknowledged in that state after death (ver. 25), Abraham and possessors of the Old Testament,
is in itself of no avail. — In hie hoeom. Strictly had never rightly attended to it
figurative. Ver. 30. Hay, father Abraham. This scarcely
Ver. 24. Father Abraham. Even there the means : they will not hear them, but rather, Nay,
man does not forget that he is a Jew. — Send but make the matter more sure. The advocate
Laiarna. It is possible, but not probable, that of more decided 'spiritual manifestations' is a
he still fancies he has some right to the services lost and still impenitent soul, without real dis-
of one who was his inferior on earth. — That he cemment as to the best means of grace.
may dip ... . eool mv tongne. The reason for Ver. 31. If thej hear not Moies, etc. The
this request is given : for I am in angnJBh in this Old Testament Scriptures were sufficient to lead
flame. Our Lord uses this figure to represent them to repentance, and if they were not rightly
a fearful truth. Though entirely figurative, it affected by them, no appearance from the other
means that the souls of the impenitent after world would awakeny^/M, conviction of the truth,
death suffer as terribly as though fire were tor- For the Jews at that time the Old Testament
menting their bodies. The close relation be- was sufficient. Those who do not hear when God
tween sin and its punishment is suggested by the speaks, will not hear the truth about the other
mention of the tongue. The chieforgan ot sin world, even if a message came from it Granting
becomes the chief organ of punishment. The the possibility of such message, we must, from
conditions are reversed : the former rich man, this verse, deny any moral advantage to be de«
now in torment, would be glad to receive refresh- rived from it According to our view of the
ment from the despised beggar, now in blessed- chronology, the raising of Lazarus had already
ness. Each retains his character. occurred ; and this, so far from convincing the
Ver. 25. Bon. The relation is acknowledged, Pharisees, who were now addressed, led to their
in a tone of pity and tenderness, but that is of bitterest opposition. Our Lord rose from the
no avail. — Bemember. Memory remains and is dead, but did not appear to the Pharisees ; and
intensified in that state ; it is here appealed to so the testimony concerning His resurrection pro-
as to prove to the man in torment the picture of duced no important results among them. The
his lot. — In thj life-time. Contrasted with prerequisite to the conversion of a Jew to faith
' now.' — Didst reoeive. So that there is nothing m the risen Lord was an earnest listening to
left to be given you. — Thy good things. ' Thy what God had spoken before,
is emphatic ; what he had on earth, nis wealth, The Future World, in the light of this
was regarded as his chief gooti. Hence he re- parable. Our Lord here assumes: (i) that all
ceived all his portion there. The connection with live after death ; (2) that in the state of the dis-
the preceding parable suggests that if he had embodied dead, there are two classes, which re-
made friends out of the mammon of unrighteous- main unchanged : the punished and the blessed ;
ness, there would have been some of the *good (3) that the disembodied spirits retain their /^r-
things' available for another world. — Lasams soncdity ^xA ^^\^\x memory ; and that one element
in l&n manner evil things. All the good for of torment is the apprehension, on the part of
one had come on earth ; ' in like manner' all the the lost, of what they would not believe on earth,
evil for the other. — Bat now, etc. The reason without any corresponding moral effect ; so that
was not that Lazarus had been poor and the other even natural sympathy only increases their misery,
man rich. It was the rich man's estimate of his The parable, especially in its closing verse, cau-
wealth, of which Abraham spoke. So we may tions against too great curiosity on this subject,
infer that it was the conduct of Lazarus under The answer He puts in the mouth of Abranam
affliction and poverty which is alluded to. Comp. is not only opposed to modem * spiritualism,' but
also vers. 27-31. also to attempts to work upon the conscience
Ver. 26. And beside all this. Besides the and awaken faith by graphic portrayals of future
moral impropriety of granting the request, the misery. If Lazarus, coming from Abraham's
wish was an impossible one. God has immuta- bosom and a witness of the sufferings of Dives,
bly decreed otherwise : there is a neat golf could do no good to those who were disobedient
fixed. The figure is that of an untathomable to the simple words of Divine revelation, little
abyss which cannot be spanned. Here our Lord good can be expected from the most vivid de-
reveals what was unknown to the popular mind scriptions made by those who have never been
of that time. — That. In the world of departed there. Dante's Inferno has done little for Chris-
spirits, according to our Lord's imagery, where tianity.
4S^> THE GOSPEL ACCORDING TO LUKE. LChap. XVIL i
■T
Chapter XVIL i-io.
Further Discourse on Genuine Faith, which ot>ercofHCS Offences.
HEN said he^ unto the' disciples, 'It is impossible but « ifctt.i
that offences will * come : but woe unto him, through
2 whom they come ! * It were better* for him that a millstone ^ Man. >
were hanged about his neck, and he cast* into the sea, than® 4*'-
3 that he should offend one of these little onesJ Take heed to
yourselves: ^ If thy brother trespass* against thee,* 'rebuke '^ J!^'
4 him ; and if he repent, forpve him. And if he trespass ® ' " ^^^
against thee * seven times in a ^^ day, and seven times in a * comp.!
day ^^ turn again to thee, saying, I repent ; thou shalt forgive
him.
5 And -^ the apostles said unto the Lord, ^Increase our faith. -'^see ux
6 And the Lord said, * If ye had ^ faith as a grain of mustard ^ ^^^^
seed, ye might ^ say unto this * sycamine tree. Be thou plucked ^^.^
up by the root,** and be thou planted in the sea ; and it should ^ ' S"J^*^
7 obey you. But which ** of you, having a servant ploughing or
feeding cattle,** will " say unto him by and by,*® when he is
8 come from the field, Go *® and sit down to meat ? And will not
rather say unto him. Make ready wherewith I may sup,* and
*gird thyself, and serve me, till I have eaten and drunken ; and *^ **"
9 afterward thou shalt eat and drink ? Doth he thank that **
servant because he did the things that were commanded him ?
lo I trow not.^ So likewise ye,^ when ye shall have done all
those things which ^ are commanded you, say, We are 'un-^^*"-^
profitable servants : we have done that which was ^ our duty j?**xS^^
to do. ^•"••
* And he said 'his • omit will
* gain * were thrown • rather than
' cause one of these little ones to stumble • sin
* fAe best authorities omit against thee *® the
" the best authorities omit in a day *• have
" would " rooted up " who is there
*• keeping sheep " that will *■ omit by and by
*• Come straightway * or my supper " the
^ the best authorities omit him and I trow not
" Even so ye also *♦ the things that * it was
Part of the discourse began in chap. xv. 4, cans and sinners '), who had been accustomed t
and addressed to the disciples (ver. i). Some of look up to the Pharisees.
the thoughts are found in Matt, xviii., but the Ver. 2. Oain. Peculiar to Luke. The refei
latter part of the section is peculiar to Luke. ence to the effect of the behavior of the Phari
Ver. I. To hii diidplei. All the followers of sees is sustained l^ the mention of UtUa obm.
our Lord who were present ; since ver. 5 men- Ver. 3. Take need to yoimelvee. Predsel
tions * the Apostles.* It ii impouible, etc. See this class needed this caution. For as they hai
on Matt, xviii. 6, 7. The connection is plain : been so lately sinners they would be most likely t
the Pharisees had already derided Him (xvi. 14), give occasion of stumbling; and as new converts c
and, having taken greater offence at the last this class are enthusiastic, they would readily stun
parable, had probably gone off. The design was ble themselves. See on Matt xviii. 15, 21, 22.
to counteract the influence which this behavior Ver. 4. Tom again to thee. Confession i
might have upon the new disciples ('the publi- plainly demanded here, as rebuke had been in yc)
Chap. XVII. 1-19.] THE GOSPEL ACCORDING TO LUKE. 457
8. Christian confession may be as rare as proper itraightway (the E, V. misplaces this word, ren-
Christian rebuke. dering it * by and by ') : this is contrasted with
Ver. 5. And the apoftlaf said. This is the * afterward' (ver. 8).
only instonce in the Gospels, where the Apostles Ver. 8. WUl not rather 1 This assumes an
as such make a request in common. — Increeie affirmative answer. — Hake ready, etc. As a
our faith, ///., * add to us faith,' /. ^., give us more matter of nJf-4/ this was all that could be ex-
faith. They felt themselves uneaual to the duty pected. But compare chap. xii. 37, where the
of forKivine love enjoined upon them (vers. 3, ^). very reverse is promised. . There the prwiUges
They had been taught this before, and no doubt of a state of ^ace are spoken of ; here our Lord
in the mean time had learned their insufficiency, is telling of what could be expected on the ground
Those who offer the prayer should remember the 0/ merit,
occasion of it. Ver. 9. Doth he thank, etc. Then it was not
Ver. 6. If je have faith, etc. See on Matt the custom to do so ; and that it is so now is
xvii. 20; xxi. 21. The original implies that they owing solely to the influence of the religion of
had not so great faith, though it does not assert Christ. On the former fact the illustration is
that they had none. — Thii lyeamine tree. The based, from the latter we infer that our Lord is
discourse was probably uttered in the open air, not saying what ought to be done by an earthly
and the tree near by, as the mountains were on master. God is never bound to thank us for our
the other occasions when a similar saying was service, as an earthly master might be, and the
uttered. The mulberry tree seems to be meant, whole parable is directed against our choosing to
not the sycamore (chap. xix. 4). Some argue remain in the relation of servants instead of ac-
that the latter is meant, because it is more com- cepting that of sons. If we want wages for our
roon in Palestine and a sturdier tree ; but the work, then we are servants,
original points to the former. — The promise Ver. 10. Even lo je alfo. The application,
here given is even stronger than that in Matthew, here plainly made, is that nothing can be claimed
for the tree is represented as being planted in in God's service on the ground of merit Even
the lea, where growth is ordinarily impossible. — ' the Apostles ' (ver. 5) could make no such claim.
And it ihonld obey yon ; the tree being repre- The verse should guard the interpretation of the
sented a living thing. — This promise is mis- parable of the unjust steward from the idea that
understood, only when miracles of pK)wer are put earthly wealth can huy heavenly favor. From God
above miracles of grace. The whole passage we can claim nothing, save as He has promised
may be thus paraphrased : You think the duties it. — When ye have £ne all, etc Our Lord does
I enjoin too hard for your faith, but this shows not say that they would or could do all. The
that you have as yet no faith of the high order fact that none have done so, makes the argument
you ousht to have, for the smallest measure of the stronger. — Say we are nnprofitable tervants.
such a faith would enable you to do what seems etc. ' Unprofitable ' here does not have a bad
altogether impossible in the natural world ; and sense. Any profit or merit would arise from the
so much the more in spiritual things, since real servant's doin^ more than his dutv, but if he did
faith is preeminently spiritual power. all his duty, while no blame coula attach to him,
Ver. 7. Bnt who ii there of yon. The con- no merit could be allowed. Thus all works of
nection is : beware of thinking that you have any supererogation are denied, and all claim on the
merit in the great results accomplisned by faith, ground of our goodness or fidelity. The moral
The thought of their enduring in faith so long as necessity for justification of faith, afterwards so
the day of their labor lasted, is also included, plainly stated by Paul, is found in this verse ;
By such views of their unprofitableness and of but He who uttered it is Himself the Object of
the need of patient endurance their faith would that faith. He was kind and merciful in thus
be increased. — A leryant. A bond-servant, speaking, for the words, apparently severe, are
entirely dependent on his master's will. — Plon|fh« not only true, but so necessary to keep our pride
ing or keeping iheep. There may be an allusion from leading us away from Cfhrist. It is better
to the two kinds of apostolic duty : breaking up that we should confess to the Master : ' we are
the fallow ground and feeding the Lord*s people ; unprofitable servants,' than that He should call
but the mam thought is that the servant is doing us so (Matt. xxv. 30). — With this thought, the
what his master has ordered him to do. — Come series of discourses closes.
Chapter XVII. 11-19.
Healing of Ten Lepers,
11 A ND it came to pass, •as he went ^ to Jerusalem, * that he * 5j^p^j.['^j^
12 Xjl passed* through the midst of ^ Samaria and Galilee. And * ^ ,*?*"•
as he entered into a certain village, there met him ten men that IJ^^f;.^®****
13 were lepers, * which * stood afar off: And they lifted up M^V^ i^v.xiii.4s.
14 voices, and said,* Jesus, * Master, have mercy on us. And when ^ see chap. r.
* they were on their way {according to the best authorities)
• was passing • between * who • saying
The dale of Ms incident hu
been much discussed. It evidently belongs lo
the general journey to Jerusalem spoken of in
chap. ix. 51. Robinson and many other harmo-
nists place it at the beginning of the journey, just
458 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL 1
he saw tfifM, he said unto them. Go' 'shew yourselves unto the ' Jf^
priests. And it came to pass, that, as they went, they were J^**
1 5 cleansed. And one of them, when he saw that he was healed,
16 turned back, and ' with a loud voice ■'glorified' God, And 'fell ^^ ;
down on Ajj face at his feet, giving him thanks : and he was *a '^
17 Samaritan. And Jesus answering said, Were there not ten**^'
18 cleansed .' but where are the nine.' There are not"* found that
19 returned to give glory to God, save this ' stranger.*' And he.'i>.b
said unto him. Arise,* go thy way : * thy faith hath made thee * ^
whole." fiirf
• insfrt ant) ' om/t and ' elorifying
" Were there none " { ? ) '"tfea^ o/( ■ )
course last rei^irded. But of this there
proof, and ' Galilee ' was loo far off to be
skirled in such a joume]'.
Ver. ti. Ai thay wa n th^x wj ta
hJol The correCT reading leaves the time
indefinite ; comp. chap. ix. 51. — BMwkm I
lik ud OiUlM. This sceuis to be the ser
the correct reading. There is no such joi
recorded by any of the Evangelists except
from Galilee about the time cn^lhe Feast of
ernaclcs. There is no hint (unless this Tei<
an etcepiion), that He ever approached Gi
after that time. Our Lard at ttial time pa
into Samaria, but after the rejection mentiooe
Luke (ix. 51-56) skirted the borders for a t
Erobably from west to east, reaching /eras
y the valley of the Jordan. It may be that
passed through Perca at this time, but tlib is
certain. Samaria is mentioned Srst, becans
was nearest tu Jerusalem, which had just 1
named. The E. V. ' through the midst of Sam
and Galilee,' implies a journey directi* thro
the middle, first of Samaria, then of Galilee,
wards Jerusalem ; which is an absurdity, Sam
lyine between Galilee and lerusalem.
Vet. II. As b« mUtkL The incident pi
ably occurred outside the village. — T«a Isf
Mi-sery had united them, although they were
diftcrent races ; comp. ■ similar cumpany, 3 Ki
ix. 3. — Wha stood but off. Because 01 their
cleanness. See on Matt. viii. 2 ; and comp.
Levitical requirements : Lev. liii. 46 ; Num. 1
Ver, 13. And tlwy, 'they' is emphatic;
first step was taken im their part — Jami, Ksi
etc. These people in an obscure village,
latcd too by their disease, knew our Lord
called upon Him by name,
Ver. 14. AndvhHi he mv tham. Attrai
b^ their cry. This miracle brings out the hut
side of the work of salvation most fully.—
■ud shev TOQTielTai, etc This command
lowed the healing in the first miracle of this i
recorded in the Gospels (Matt. viii. 4] ; her
precedes it Our Lord would test fheir &iitt
their obedience, and, as it further appears, te
a lesson respecting love and gratitude, us^ul
the church in all ages. — As tll«7 VBnt, or, '«
going,' on the way, th«7 vtrt elfttiied. W
ihcy obeyed, not because of their obedience,
1>ecause of the faith it expressed, they were hea
No one need wait to know all the truth bcfon
can really believe and be saved ; let him beli
V llage (chap.
after the reject on by the Samar t
ix. 51-56). The preced ng chapl
to) narrate what can be most naturally placed in
Perea, and what follows (xvii. 30-xviil 34) also
belongs to that district, since Matthew and Mark
disiinctlv affirm this in regard 10 a number of
the incidents. But we find no distinct evidence
□f any other journey which would touch upon the
borders of Samaria and Galilee, except the one re-
ferred to in Luke ix. 51, and also in Matt xii. 1 ;
Markx. 1. Other views: (i)Thal all the pre-
vious incidents belong to Galilee, and that this Is
journey from Galilee to Jericho (xvlil. ^5).
Is healing toiik place during an excursion from
Ephraim (John il. 54), or (3) during the journey
from Ephraim to Jerusalem (Andrews) ; the
Toislns ot Lazarus having occurred after the dls-
Chap. XVII. 11-37.] THE GOSPEL ACCORDING TO LUKE.
459
Ver. 19. nj faith luth made Que whole, or
'saved Ihce.' Salvation in the highest sense in
meant. The faith which the man had manifested
was more than the faith of the other nine ; it was
a hand opened to receive higher spiritual bless-
what he has heard the Lord say ; if he really
believes he wffl act accordingly, and the spiritual
healing promised to faith will come from the 1
Saviour. Personal faith in a peraonal Lord Jesus
Christ is commanded ; fuller knowledge will '
come afterwards and serve to increase the faith.
Ver. ij. On* of than, etc. The description is
graphic, the healing took place immediately —
Tunud book. They were still on theirway to he
priests. — With a loud voIm. There may be an
allusion to the clearness of voice resulting from
the cure of his leprosy, since that disease won d
make the voice husky. — Olorifyliif Ood. G 0
fying God and love to Jesus Christ are close
Ver. 16. T«U down, etc. This implies lavi
and willingness to submit himself entirely to he
ijaviour. — Aodhowat a Bamaritan. The others
were Jews, it is properly inferred.
Ver. 17. Vtrenot thataneleaiiMdl Theper
ceptible tone o( sadness is readilv accoonted for
by the circumstances. Out I.ord had, as we sup-
posed, first taken final leave of Galilee, where H s
popularity had been greatest, but which gradual y
closed against Him. The nine were Galileans,
and represented the ingratitude of their dis n t
our Lord's own home. The incident is prophe c
of the reception accorded to Christ by the Jews
and heathen respectively. — Whtra an tho nlna I
They had doubtless gone to the priest, fee ng
that this was their chief duty as Jews, and been
declared clean. Some gratitude they had but
the ptrsonal gratitude which takes the form of
Ictit they lacked. They hid enough of fai h to
receive bodily healing, but it is left uncertain L«p.>i.
whether they received any spiritual benefit.
Ver. iS. Ban thii iCrangar, or ' alien,' not of ings. The man's obedience, praise to God, gratl-
Jewish extraction. The nine were Jews, and yet tuJe, love, were only evidences of ' faith.' Keal
put the ceremonial requirement a&ve gratitude faith manifests itself in obedience and love. As
to their own countryman who had healed them ; leprosy most aptly represents our sinfulness, so
the stranger came, though the Jews had no deal- our Lord's deabngs with lepers most plainly illus-
ings with the Samaritans (John iv. 9). trate His method in saving us from sin.
Chapter XVII. 20-37.
Discourse cmteeming the Coming of the Kingdom of God.
20 A ND when he was demanded of • the Pharisees, " when the " f^^c'l";.
ii kingdom of God should come," he answered them and said, *"
21 The kingdom of God*cometh not with observation: Neither ' c«np-<*»M-
shall • they say, Lo here ! or, lo * there ! for, behold,* the king- ' ^ "^^
dom of God is ^within you. -* c™p.joi«
22 And he said unto the disciples, • The days* will come, when ye ' J!«k'it»i
shall desire 'to see one of the days of the Son of man, and yeyjjf^'^ii.'i.
23 shall not see //. " And • they shall say to you. See here ; or, see ' ""'nVrk'
24 there : * go not after them^ nor follow ^ them. * For as the J^p."h»p,
lightning, that * lighteneth out of the one part under '" heaven, t, Maicuir.
shineth unto the other part under heaven ; so shall also " the . ^idTTM'
25 Son of man be* in his day. But first *must he suffer manyA*5«Maih
' go not away u.
" omit also
460 THE GOSPEL ACCORDING TO LUKE. [Chap. XVII. 20-37
26 things, and be rejected of this generation. 'And as it was ^ in '2r':'MJit
the days of Noe,^^ so ^* shall it be also in the days of the Son of "^* ''
27 man. ""They did eat, they drank, they married wives,^ they •'31^3^ '"^
were given in marriage, until the day that Noe ^* entered into the
28 ark, and the flood came, and destroyed them alL Likewise
also ^* as it was ^ in the days of Lot ; they did eat,*" they
29 drank, they bought, they sold, they planted, they builded ; "But «^>«-««-'<
* the same day ^ that Lot went out of ^ Sodom it rained fire and
30 brimstone from heaven, and destroyed tAem all. Even thus ^
31 shall it be • in the day when ** the Son of man is revealed. In * iCor. i. ?;
that day, 'he which ^ shall be upon the housetop, and his 7;* Peter »
stufif ** in the house, let him not come-down to take it^ away : / «« xxvr.
and he that is in the field, let him likewise ^ not return back. ***^ «"»•
32, 33 <^ Remember Lot's wife. ''Whosoever shall seek *to save ^ »«?. dap.
•^ ' ^*J XXI. 21.
his life shall lose it ; and ^ whosoever shall lose his life ® ' shall J s^il^^
34 preserve * it. I tell *^ you, in that night there shall be two meu , acu « »?;
in ® one bed ; the one shall be taken, and the other shall be left. i?^Tw.
35 "Two women shall be^ grinding together; the one shall be ".'39;', pE?!
36 taken, and the other left.** "Two^ meft shall be in the field ; t Air^vii. 10.
37 the one shall be taken, and the other left. And they answered " ^. ' ™''
and said ^ unto him, Where, Lord } And he said unto them, ^ 40* "''''
"Wheresoever*^ the body is, thither** will the eagles*® be >«; comp*
Job "* — '-
gathered together. 30.
^* came to pass " Noah ** even so
" They ate, they drank, they married ^' even " ate
" in the day " from ^ After the same manner " that
^ who ^ goods ^ go *• them
^^ and let him that is in the field likewise " gain
* but ** his life ^ or quicken " say unto
•2 on *• there shall be two women •* shall be left
" The best authorities omit ver, 36 •* answering say
" Where •* there * insert also.
Chronology. We connect this discourse which means the actual kingdom of the Messiah.
with that ending in ver. 10, placing the whole in — Cometh not with obMrvAtfaa, 1. e^ when men
Perea, just before the final departure for Jericho are looking for it The coming of the kingdom
and Jerusalem. Chap, xviii. 15-34, contains in- of God will not be of such a character that men
cidents to which Matthew and Mark distinctly can see outward tokens of preparation for it, and
assign this time and place, and there is no indi- determine when it is to come,
cation of any long interval between this section Ver. 21. Lo hare! or, tharo! Men haTe no
and that, while the discourses and events have an right to point to anything as a proof of the speedy
internal connection. Meyer and others think coming of this kingdom. They can never Icnow
that all up to chap, xviii. 30, belongs to the jour* the definite time, though they should ever pray :
ney on the borders of Samaria and Galilee, but 'Thy kingdom come.* — ThoUngdoai of CM ii
this involves a difficulty which the^ admit, and witmn you, or, * in the midst of you.' A future
which seems needless. This section contains coming of the kingdom of God is referred to
much that was repeated in the discourse on the throughout, and it is implied that the second
Mount of Olives just before the crucifixion, but coming of Christ, the King, coinddes with this
at the same time much that is peculiar coming of the kingdom. But here our Lord
Ver. 20. Aiked by tilio Pharisees. To entangle declares that the kingdom of God was already
Him, for they were seeking occasion to kill Him. among them, for the King was present and work-
Even in Perea, their enmity had been lately in- ing among them. This implies to a certain ex-
creased (see the last discourse, chaps. 15, 16). tent the other meaning : 'within you,' so far as
Possibly there was also mockery in the question, its presence among them involved the personal
but the Pharisees would in that case have scrupu- duty of each one to reject or accept it in his heart,
lously avoided the expression : tho kingdom of Ood, Some suppose the meaning to be: the kingdom
Chap. XVII. 20-37.] THE GOSPEL ACCORDING TO LUKE. 461
of God is an internal, spiritual matter. But our tration is peculiar to Luke, and a further proof of
Lord goes on to speaJc of this coming as an ex» his accuracy. 4r
ternal phenomenon. The crowning ol>jection is, Ver. ii. In that day. This has no reference
that the words were spoken to the Pharisees, in to the destruction of Jerusalem, as Matt. xxiv.
whose hearts this kingdom had no spiritual pres- 16-18, but to the future coming of the Messiah.
ence. Godet thus combines the two : ' Humanity ' In that day,* the same haste and abandonment
must be prepared for the new external and divine of earthly possessions will be called for, which
state of things by a spiritual work wrought in the was reauired of Lot and his family (Gen. xix.
depths of the heart ; and it is this intenud advent 17). Tne catastrophe immediately^ preceding the
which Jesus thinks good to put first in relief be- coming of the Messiah, which is described in
fore such interlocutors.* Matt. xxiv. 29-31, is here referred to. How far
Ver. 22. Unto Um diieiplaf. The Pharisees an actual physical flight is implied cannot, of
had probably withdrawn. In what follows there is course, be determined.
no reference whatever to the destruction of Tern* Ver. 32. Bamember Lot*! wife. See Gen.
salem, as in the later discourse. The one subject xix. 29. Her crime was still paying attention to
is the Lord's future coming, the sudden personal what had been left behind in Sodom, her punish-
appearance of the Son of man. Some, to escape ment was destruction while apparently on the way
this view, maintain the groundless conjecture that to safety. She has become • the type of carthlyw
Luke has inserted here a part of the discourse on mindedness and self-seeking.* This caution was
the Mount of Olives, which referred to the destruc- appropriate to ' disciples,* smce Lot's wife repre-
tion of Jerusalem. — Daya will coma, etc. The sents, not those entirely careless, but those who
connection with the answer to the Pharisees is have taken a step towards salvation, and yet do
close. The kingdom has sUready begun, for the not hold out in the hour of decisive trial.
King, the Bridegroom, the Son of man, is here, Ver. 33. Shall leek to gain, etc. There are
but lie will be taken away. From the answer to two views of this verse : (i.) The seeking to
the Pharisees the disciples might have inferred, gain, takes place throughout the preceding life,
as they were wont to do, that our Lord would and the loss at the final catastrophe. (2.) The
piow establish a temporal kingdom on earth, but seeking to gain, takes place at the catastrophe,
he discourages such false hopes. — Whan je shall and the loss at the decisive moment of the
deiira. Thev would have tribulation, which would coming Christ Matt. x. 39, which refers to
make them long for Christ's presence. — Ona of the whole previous life, favors the former view,
the daji of tha Bon of num. The future coming — Whoioayer ihall have lost hii Ufa, /. /., shall
or presence of the Lord is meant, since it is im- not have counted his life dear to him in compari-
plied that at that time He would be absent They son with Christ — WiU presanra, or, ' quicken'
might also lone for the former days, for such in- it. The word is derived from animal parturition,
tercourse with nim as they were now enjoying, as if the events of that day were represented as
— Shall not laa it. Because the hour had not yet the pangs of travail resulting in the new and
come, because the Lord still asked for patient clorious life of the believer. Comp. Matt xxiv.
waiting. o. In this part of the verse, also, the reference
Ver. 23. And thay shall tay to jon. In this to the whole preceding life seems more appropri-
state of longing they would be in danger of being ate.
deceived by false tokens ; comp. Matt xxiv. 23- Ver. 34. I tay unto yon. Solemn introduction.
27. The same danger has always existed. — Lo In that idght Night is the time of surprise and
thaia ! Lo haro. This is the correct reading. The terror, and the return of the Lord had already
reference is to the place of our Lord's Second been set forth figuratively as occurring at night
Advent, about which (as well as the time) many (chap. xii. 35-39) ; but vers. 35, 36, refer to the
busT themselves. day-time. — Two man on ona bed. Peculiar to
Ver. 24. For. Neither time nor place can be Luke. Illustrating the separation of those pre-
determined, for the coming will be sudden and viously closely associated together. Husband
universally perceived. See on Matt. xxiv. 27. and wife are not referred to, however. There will
Ver. 2C Bnt flnt mnit ha raffar, etc. Pe- be a separation between the faithful and the un-
culiar to Luke, and a proof that the discourse is faithful, as well as a gathering of the elect out of
put in its proper place. This prediction, how- the world. This illustration gives prominence to
ever, gives no clew to the time and place of His the former idea, the next to the latter,
coming, but cautions them against expecting a Ver. 35. Two woman, etc. See on Matt xxiv.
temporal kingdom and triumph now, since the 41.
sufferings of the King were first to come. — Be Ver. 36 is omitted by the best authorities, and
rajaotad of this genaration. To be taken lit- was probably inserted from Matt. xxiv. 40.
erally, as an intimation of the speedy rejection of Ver. 37. Whora, Lord 1 The Pharisees had
our Lord. The verses which follow point to a inquired m regard to the time ; the disciples ask
virtual rejection by the world, to continue until about the (lace, with spedal reference to the
His return. separation just spoken of. They did not under-
Vers. 26, 27. See on Matt xxiv. 37-39. The stand its universality. The answer of our Lord :
continued unbelief and carelessness of the world whara tha body it, etc, proclaims this universal-
in regard to the coming of the Son of man is thus ity. In Matt. xxiv. 28, we find preciselv the same
illustrated. thought, ' carcass * being substituted for ' body.'
Vers. 28-30. In tha daya of Lot Comp. Gen. There, however, a reference to the destruction of
xix., the literal truthfulness of which passage is Jerusalem is probably included ; here the second
endorsed by our Lord, in the vivid sketch He coming of Christ alone is spoken of. The prin-
gives of the destruction of Sodom. This illus- ciple is general.
i^. « ; X
462 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL i-l
Chapter XVIIL 1-14.
Two Parables respecting Prayer: the Importufiate Widow ; the Pkarisc
and the Publican,
1 A ND he spake a parable unto them to this end, that men ^ * S^fejj'
2 J^ ought "always to pray, and not *to faint ; Saying, There ^,":^
was in a city a judge, which ' feared not God, neither * regarded '
3 man : And there was a widow in that city ; and she came* unto Sipw«Li-g
4 him, saying, Avenge me of mine adversary. And he would not * \tf<M'.ix
for a while : but afterward he said within himself. Though I t|;^Sn»
5 fear not God, nor ^regard man ; Yet * because this widow troub- c vw?i:
leth me, I will avenge her, * lest by her continual coming she ij-.'hSI
6 weary mc.^ And the Lord said, Hear what -^ the unjust judge* -/Si^xiup
7 saith. And ^ shall not God avenge* his own" elect, * which* «• tCor-ix..?
cry day and night unto him,® though * ' he bear long with them i^ ^9- ,
8 I tell ^^ you that he will avenge them ' *• speedily. Nevertheless, * Matt. lihr.
when the Son of man cometh, shall he find "faith on the .jr»"'33.«c
' t Ps. Ixxxm. I,
earth ? j JS5«..t- '•
/ a Pec. m. 9.
9 And he spake *^ this parable unto certain * which * trusted JTcJ^l^
f in themselves that they were righteous, and despised others : " ^ sSvLp.
ID Two men ^ went up into the temple to pray ; the one a Pharisee, ^ ^^ioi^l^.
11 and the other a publican. The Pharisee ^ stood and prayed ^ jfihE4i
thus with himself, God, I thank thee, that I am not as other Art^iH.'..
_ c*^ Mark
men arc,^^ * extortioners, unjust, adulterers, or even as this pub- «. 2$.
12 lican. ' I fast twice in the week, "I give tithes of all that I ' w; ^/lo!*^
13 possess.^* And the publican, ''standing afar off, * would not lift « chap.ri.ii
up so much as his eyes unto heaven, but •* smote upon his ^ cbap^
14 breast, saying, God ' be merciful to me a ^^ sinner. I tell ^^ you, '^^
this man went down to his house justified m/A^^^ than the "«*>:"-'''
* I John u. a*
Other : for ^ every one that exalteth himself shall be abased ; ^^ ^ s^*5„u,
and ^® he that humbleth himself shall be exalted. ^'^' "
^ they {according to the best authorities) • who
• and regarded not * came oft * wear me out.
• unrighteous judge, ///., judge of unrighteousness ' omit own
• cry to him da^ and night {according to the best authorities)
• is long suffenng on their behalf ? *® say unto ^* insert also
" set the rest at nought " the rest of men " get
^ the " rather *' humbled w but
Connection. This section belongs to the bears a resemblance to that of the unjust stew-
same period as the preceding one ; the first par- ard (xvi. 1-13), and like it was addressed to the
able has a close connection of thought with the disciples ; the second to that of the prodiea]
predictions concerning the coming of the Son of son (xv. 11-32), being also addressed to a wider
man, while the second seems to have immediately circle.
followed. The two constitute, as it were, a com- Ver. i. Unto them, 1. a, the disciples. — Vo
plete whole. ' In order to end like the widow, this end, not in order that, but to shew, tliat tbmj
one must have begun like the publican ; and in (the disciples) ought alwsyi to 1^7* Comp. i
order to act as recklessly of conscience as the Thcss. v. 17 : * Pray without ceasing.' The lat-
Tudce, one must have the heart of a Pharisee in tcr refers to the Seliever^s prevailmg frame of
his bosom * ( Van Oosterzee). The first parable mind ; this, to unwearied petition for the same
m.
Chap. XVIII. 1-14.] THE GOSPEL ACCORDING TO LUKE. 463
object believed to be in accordance with God^s explained : Is it His way to delay in their case ?
will. It shows the conflict of prayer in the dis- then this is the expected negative reply. But the
tressed and suffering disciple. — Hot to faint, not avenging belongs to the coming of the Son of
to be discouraged. The danger of discourage- man, which is still future after eighteen centuries.
ment arises from the delay in receiving an an- However long delayed in man's estimation, the
Bwer, while the ' adversary ' continues to narass. day of the Lord will ' quickly * come, as God re-
Ver. 2. In a dty a jnogo. The ordinary mu- gards it. Both ideas are ever conjoined in the
nicipal judge, appointed in accordance with Deut New Testament to combine the lessons of pa-
xvi. 18. — who feared not God, and regarded not tience and hope. — When the Son of man cometh.
man. The expression is not an uncommon des- The second coming of Christ is evklently meant
ignation of an unprincipled and reckless person. — Will he find faiUi on the earth 1 It is not im-
Religious motives and even social influences set plied that there will be no faith at that time, but
no check to his selfish recklessness. only that it is doubtful whether the faith spoken
Ver. 3. A widow in that city. The Old Tes- of will continue until that time. What faith does
tament specially demanded judicial protection for our Lord mean ? If He means saving faith in
widows. The suitor may represent the church. Himself, then the question points not only to the
— Avenge me of mj advenary. The justice of speedy falling away of many who heard Him
her cause is implied throughout. She aoes more then, out also to the great apostasy which will
than ask for a decision in her favor, she demands precede His coming (2 Thess. ii. 3). But it is
protection and requital. The Church of Christ, more probable that He refers to the kind of faith
persecuted for ages, should proffer this request set forth in the parable : faith which endures in im-
to God aJone. portunate prayer. The question then implies that
Ver. 4. For a while. Not necessarily, for a the trials of the faith and patience of the church
long time. — He laid within himielf, etc. This during the Lord's delay will be so great as to
soliloquy reveals the utterly abandoned character make it doubtful whether such importunity for
of the man : he was not ashamed of his own the Lord*s return will be the rule m the day of
recklessness. His appearing. This view does not encourage
Ver. ^. Became this widow tronbleth me. the over-gloomy view that the day of Christ*s
He is willing to give justice, though for a very triumph will be when His people have become
unjust reason. Even from such a man importu- very few in number. On the other hand, it agrees
piity can gain its end ; from her conduct hitherto witn the representations repeatedly made, that
he infers that she will persist and trouble him yet the coming will be an unexpected one even to real
more. — She . . . wear me ont. The literal mean- believers. The special form of faith which will
ing is : ' lest she smite me in the face,' beat my be lacking is faith in the return of the Lord as
face black and blue. This is to be taken, not liter- evidenced by importunate prayer for the hasten-
ally, but figuratively, as setting forth the trouble- ing of that event
some effects of a woman's mcessant demands, Ver. 9. This parable. The parable consists in
worrying into compliance one who feared not God this, that the two persons represent two classes,
and regarded not man. Our Lord drew His illus- — To certain. To them, not concerning them,
trations, not from ideal characters, but from peo- hence they were probably not Pharisees. — Who
pie whom He saw about Him. Comp. the con- trusted in themselves and set the rest at nought,
duct of the disciples. Matt xv. 23. They were Pharisaical at heart, though not be-
Ver. 6. The nnjnst judge, lit, ' the judge of longing to that party. They represent a numer-
unrighteousness.* This is emphatic to lead to ous class. The setting the rest at nought is a
the conclusion in ver. 7. consequence of self-righteousness.
Ver. 7. And shall not God, etc. Much more Ver. 10. Two men went up into the temple to
then, since God is not an unjust judge, since pray. The temple was on an elevation. Since
the widow is not a forsaken one, but his elect, the Passover was approaching, and some of his
will He hear importunate prayer. While this hearers were probably on their way to Jerusalem
is applicable in a certain measure to every in- to worship in the temple, the reference is very
dividual Christian, and to all bodies of Chris- apt.
tians in every age, the main application is to Ver. 11. The Pharisee stood. The publican
the elect as a collective body, to the final re- also stood, but the word here used implies that
lease from her days of sorrow at the return of the Pharisee took a position of confidence, a con-
the Lord. — Who cry to him day and night. An spicuous one at all events (comp. Matt vi. 5). —
exhortation to importunate prayer, as well as a Frayed thus with himself, 1. e.y to himself not
prediction that God's elect will not fail to offer orally, since he would hardly venture to speak
It. — Though he is long-suffering in their behalf . thus. But the phrase doubtless alludes to the
God is in general long-suffering, but this is inap- fact that his prayer was not really a communing
propriate here. ' That He is long-suffering to with God, but a communing with himself. — OoC
His people is implied in the first part of the I thank thee. He did not thank God, but
verse. The best sense seems to be : ' though He boasted. It is possible to thank God for what
is long-suffering,' 1. ^., delays the vengeance just we do and become more than others ( i Cor. xv.
spoken of, *on their behalf,' or 'over them,' 9, 10), but such a thanksgiving springs out of the
either 'on their case,' or 'on their account' The most profound humility. — Hot as the rest of
view that this is a separate question : Is He wont men. Self-righteousness sets at nought, not
to delay with respect to them and their requests ? ' others,' but * the rest of men ;' as if no one else
seems to be opposed to the whole course of the could be so acceptable to God. The Pharisee
parable. Delay may be 'on their behalf/ and then subdivides the rest of men into classes:
the proper answer. extortioners, unjust (in the restricted sense of
Ver. 8. I say unto you. Our Lord answers those who act unjustly, illegally), adulterers
His own question. — He will avenge them speed- (to be taken literally), or even as this pub-
ily. Not suddenly, but quickly. If ver. 7 be lioan. * Even ' is contemptuous ; it does not im-
464 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL
ply that he considered the publican as less un- yet died for sinners. This petition is the
worthy than the other classes. The thanksgivii^ one a sinner can offer or may offer, but il
was not for freedom from these sins, but K>r his and can be answered only for Christ*s sake.
superiority to sinners ; and he introduces the Ver. 14. I aay vnto yon. Solemn applic
concrete and actual sinner (the publican). — Tbif fluui, the publican, w«Bt down t
Ver. 12. I fast twiot in the WMk. His acts, booM, returned home, jiutiflad, i. e.^ accept<
he affirms, surpass the requirements of God's God as righteous, in the very sense in 1
law. But one fast was commanded in the law, Paul uses the word in his Epistles, that t
namelv, on the great dav of atonement (Lev. xvi. Romans being an extended commentary 01
29; Num. xxix. 7). Tnese were therefore pri- statement Our Lord implies that the publi
vate fasts. Mondays and Thursdays were the prayer was answered, that God was merdi
usual fast da\*s. Comp. Matt vi. 16-18. — I giTt this sinner, and this is precisely what n i
MXbm of nil that I got, not of what he possessed, by justification, namely, God*s forgiving ou
but of what he gained. The law required tithes and accepting us as righteous. — Bntlier tka
only of the fruits of the field, flocks, and herds othor. Our Lord is very forbearing in His
(Lev. xxvii. 30 ; Num. xviii. 21 ; Deut xiv. 22 ; ment on the Pharisee. Bat He certainly n
comp., however, Gen. xiv. 20 ; xxviiL 22). This that the latter was not justified, for he nai
gain, he felt, was due to his own prudence, and asked for this. — For. A general statement,
yet, he says, I give God more than He claims in repeated by our Lord (chap. xiv. 1 1 ; Matt
the law. It is easier to see the folly of the Phar- 12), gives the reason for what had been s
isee*s prayer than to cease offering it ourselves. the two men. — Svory one that oznltoth Im
Ver. 13. Standing. Simply standing, not put- as this Pharisee did in his self-righteou<
ting himself into an attitude or position. — Afar ihall bo knmblad, by God, who does not j
off. Probably, from the sanctuary, thus indicat- such ; but bo that kmnbletli himoolf, as the
ing his humility before God. Possibly, too, from lican did, shall bo ozaltod, by God, who hear
the Pharisees thus indicating that ne did not answers the prayer. That answer was jusi
deem himself as other men, out morally below tion, hence on the great principle so ofte
them. Still he was not thinking much of others ; forth, the publican went down to his house
the matter was between him and God alone. — fied rather than the other. The Phar^ee, th
Woold not lift np, etc. This hints that the previously a more moral man than the 0
Pharisee had done so, doubtless lifting up his failed to be justified, not because he was
hands also, as was the custom. — Smoto np<m his morale but because he was self-righteous ; the
broast. The usual gesture of sorrow. — God bo lican, the worse man of the two, was justified
mereifal, or, ' be propitiated,* addressed to (jod, because he was warse^ but because he was a 1
not an ejaculation. — To mo a sinnor. There is ble penitent Of the future course of the
no comparison with others. He thinks of him- men our Lord has no occasion to speak ;
self as though he were the great and only sinner. Christ came to make men really holy, as we
As the Pharisee proudly cave thanks, the pub* to provide for their justification ; the one b
lican humbly petitions, and for the one thing he indissolubly connected with the other. We
most needs. How God can be merciful to sin- distinguish them but not divide them. H<
ners is not declared here, since Christ had not the future of the publican is not uncertain.
Chapter XVIII. 15-43.
Closing Discourses in Perea and the Healing of a Blind Man near
yericho,
1 5 « A ND they brought unto him also infants,^ that he would * * Jl*,^-
.^X touch them : but when his^ disciples saw iV, they re- fj^*^
16 buked them. But Jesus called them unto him, and said,^
Sufifer^ little children to come unto me, and forbid them
17 not: for of such is^ the kingdom of God. Verily I say unto
you, Whosoever shall not receive the kingdom of God as a
little child shall in no wise enter therein.
18 *And *a certain ruler asked him, saying, Good Master, what * matt.;
19 shall I do to inherit eternal life ? And Jesus said unto him, ma«k 1
Why callest thou me good ? none is good, save one, that is^ ch«p. x.
20 God. Thou knowest the commandments, •Do not commit^ Matt «
John in
adultery. Do not kill. Do not steal, Do not bear false wit-'^^xoD.^
* their infants • should • the
♦ unto him, saying * insert the • to such belongeth * even
Chap. XVIII. 15-43.] THE GOSPEL ACCORDING TO LUKE. 465
2 1 ness, Honour thy father and thy ® mother. And he said, All
22 these • have I kept from my youth up.^^ Now^^ when Jesus
heard these things,^^ he said unto him, Yet *lackest thou one ' ui^u.'* *'
thing : ^ sell all that thou hast, and distribute unto the poor,
and thou shalt have treasure in heaven : and come, follow me.
23 And ^* when he heard this,^ he was ^^ very ^* sorrowful : for he
24 was very rich. And when Jesus saw that he was very sorrow-
ful, he said,^"^ How hardly shall ^** they that have riches enter ^^
25 into the kingdom of God ! For it is easier for a camel to .
go * though a needle's eye, than for a rich man to enter into
26 the kingdom of God. And they that heard it said, Who
27 then ^^ can be saved ? And ^ he said. The things which are
28 impossible with men are possible with God. Then ^^ Peter said,
29 Lo, we have left all,^ and followed thee. And he said unto
them, Verily I say unto you, There is no man that hath left
house, or parents, or brethren, or wife,^ or children, for the
30 kingdom of God's sake. Who shall not receive -^ manifold /Compi job
xlii 10.
more ^ in this present ^ time, and in the world to come life r Mark x 3a
everlasting.^
31 *Then^* he took unto him the twelve, and said unto them, *matt. xx,
*/ ' ' 17-19,
Behold, * we go up to Jerusalem, and all things * that are ?J^**' * '*
written by the prophets concerning the Son of man shall be ' tjfi.*?***'
32 accomplished.^ For * he shall be delivered '^ unto the Gentiles, * i^ij^ji
and shall be mocked, and spitefully entreated,^ and ^ spitted / chao'iSji;
33 on:*^ And they shall scourge ///w, and put him to death ;^^ I3. *^"'
34 and the third day he shall rise again. "And they understood '*x. 34. "
none of these things : and ^ this saying was hid from them, \x 12.
neither knew they® the things which were spoken.
35 ''And it came to pass, that as he was come nigh^ unto / matt. xx.
Jericho, a certain blind man sat by the way side begging : p*«»^ * 4*
36 And hearing the multitude pass by,®* he asked what it ^ meant.
37 And they told him, that Jesus of Nazareth passeth by.
38 And he cried, saying, Jesus, thou Son of David, have mercy
39 on me. And they which * went before rebuked him, that he
* omit thy • these things *® omit up ^^ And
1* it " One thing thou lackest yet " But
" became " exceeding
*• And Jesus seeing him, said {the best authorities omit that he was very
sorrowful)
i» do *• go * enter in
2* Then who " But *» what was ours
*• the best authorities read or wife, or brethren, or parents
^ omit present *• eternal life
^ all the things shall be accomplished that have been written through the
prophets concerning the Son of man
" insert up * shamefully treated
^ spit upon •* scourge and kill him
•* and they perceived not " drew near
^ a multitude going by •* this •• that
VOL. I. 20
466 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL 15-
should hold his peace : but he cried so much the more,^
40 Tfiau Son of David, have mercy on me. And Jesus stood,
and commanded him to be brought unto him : and when he
41 was come near, he asked him. Saying,** What wilt thou
that I shall" do unto thee ? And he said. Lord, that I may
42 receive my sight And Jesus said unto him, Receive thy
43 sight : I thy faith hath saved thee. And immediately he re- '
ceived his sight, and followed him, *■ glorifying God : and *"
•all the people, when they saw it, gave praise unto God. '
' the best auikoritits emit Saying
nil shrill
From this point on, Luke's account a strictly
parallel with those oE Matthew and Mark. He
does not, however, mention the locality (Perea).
We group the test of the chapter together, as the
events succeeded each other in chronological
order. Luke introduces few new details. Sec the
parallel passages. There is often a temarkabJe
verbal agreement with the account of MarL The
conversation about divorce, with which Matthew
(xix. 1-12) and Mark (i. a-i2) begin their ac-
count of the Fetean discourses, is omitted here.
Vers. 15-17. CHiLriREN BROUGHT TO Christ.
See on Matt. lii. 13-15; Marki. 13-16. — Tlt^
Inttata (ver. ij). Luke is more eiact here, —
Callad them (ver, 16), i. e., the infants. Peculiar
to Luke. The call to the infants could be obeyed
only by the parents, Luke omits all mention of
the acl al blessing.
Vers. 18-30. The Question of a Rich
F"'"i and subsequent cotiveisalions. See on
MatL xix, 16-30 i Mark x. 17-31, The narrative
of Lake closely resembles that of Mark, but is
briefer. One new detail is presented, (hat this
man was a ntUr (ver. iS).
Vers. 31-34- The fijller Prophecy op our
Lord's Passion. SeeonMatt.^i. 17-19; Mark
X. 31-34. In all three accounts this conversation
mirks the final journeying to Jerusalem. The
reference to the pro^ihets in ver. 31 and the whole
o( ver. 34 are peculiar to Luke, He omils any
mention of the betrayal, which Is distinctly
announced by Matthew and implied in Mark's
account of the request of the soiks <rf Zt
immediately after (Matt u. 20-28 ; Mark
45). They understood the words, but wh;
predicted they did not understand. — Hid
them. The cause of (heir not undcrstandii
this hiding, which was due to their own di
of spiritual perception, though in anotbe
God's agency Is implied. Their spiritual
ness is emphasized by the connection wi
healing of blind Bartimeus.
Vers. 35-43. The Healing of thi
Beccar near Jerickol See on Matt n. :
Markx.46-si; especially the latter passag
which this account closely agrees. TTie
difference is found in ver. 3; ; Ai h* dn<
to larioho. Mark: 'as He went out of Jc
This miracle can scarcely ha\
(he e
e corded in chap
1-27, esp
... ._. ... io definite as regards time
accept the eiplanalton, that the miracli
place during an excursion from Jericho U
place in the neighborhood (probably as the
out) ; that on the return to Jericho the cv
the next chapter occurred. At Jericho on
would meet many of His Galilean folio*
the way to the Pa-isover. Hence a brief
that city is the more probable. — Tiufj Qu
before (ver. 39). Matthew: 'the multi
Mark: 'many,' Luke's expression convej
distinctly the impression that our Lord's
ers were gathering about Him in a man
must feslJ.
Ver. 34, And they imd«nt«od aone of theie
tUnga. Peculiar to Luke ; Matthew and Mark, acle would make the
however, give a proof of the same fact in their
make the prediction of vers. 31
iprehensilue to the disciples.
I, 2
Chapter XIX. i-io.
Zaccheus the Publican.
AND yesus ■ entered and passed ' through Jericho, And, '
1
. behold, there was a man named * Zaccheus, which was **■'
3 the chief among the publicans,' and he was rich. And he **■
sought to see Jesus who he was ; and could not for the press,*
d£'e
Sltlg
and he was a chief publican
Owp. XIX. i-ic] THE GOSPEL ACCORDING TO LUKE. 46;
4 because he was little of* stature. And he ran' before, and ' ^ <*»p- i*-
climbed up into • a sycamore tree to see him ; for he was to pass ' .'j^'^S^
5 that way. And when Jesus came to the place, he looked up, ch™*t'iS)
and saw him,* and said unto him, Zaccheus, make haste, and II;^^',^
6 come down ; for to-day I must 'abide at thy house. And he {.^"J; '^'
7 made haste, and came down, and * received him joyfully. And H"*^ *™"
when they saw it, they all ^murmured, saying. That he was < 5^ chlip.^
8 gone"to be guest^ with a man that is a sinner. And Zaccheus/sti chip.
stood, and said unto the Lord; Behold, Lord, the half of myfO1api1.11.
goods I give to the poor ; and if I have *taken any thing from * ch»p.iu.n.
9 any man by false accusation,' I restore /lirn ' fourfold.'" And ' eh.l ™i.
Jesus said unto him. This day" is salvation come to this house, ^ jjj;,*- -^^ ,.
10 forasmuch as *he also is a son of Abraham. For'theSonof jj^^*""^
. man is come " to seek and to save that which was tost.
ingfully exacted aught of
r saying, He is
16; Oak
lip. Eiek.
L I'U
The i
:idenl i
peculiar to Lulte, and ia a proof of independence.
' The fundamental idea of Luke's Gospel de-
manded that the favor shown to the rich publican
should not be omitted. Matthew and Mark arc
so intent upon depicting the great procession lo
the feast in its unity, that they cannot linger upon
anolhci episode, such as thai of Zaccheus, in ad-
dition (o the healing of the blind man. Matthew
indeed, beins himself a publican, might hesitate
through modesty to record prominently so many
instance Of favor shown to the publicans ; and
Mark, writing chiefly for Roman Christians,
would probably prefer to omit a new remem-
brance of the embittered haired which subsisted
between Ihe Jews and the Romans' (Lange).
Vet. I. And Jtnt. The £. V. supplies
'Jesus.' — Waa pawlngr thrcttgh Jorlcho. He
had not yet passed entirely through, when He
met Zaccheus. Hence It ii not necessary to sup-
pose that the house of Zaccheus was outside the
city, on the way to Jerusalem. On Jericho, see
him. — Conld not for tha erowd. He had tried,
but failed because of the crowd, his suture mak-
ing it necessary to get very near in order to see.
Vcr. 4. Ban on bofoi*. An evidence of great
<lesi re, especially in a man of wealth. — A tjtar
.29.
lame is ihc Hebr. .
word meaning 'pure,' with a Greek ending at-
tached to it. He was therefore of Jewish origin
(comji, ver. Q). — A ehlaf pnbliMn. Probably the
superintendent of the ordinary tax-gatherers.
The practice oE farming out the revenues to the
Roman knights encouraged extortion. Zaccheus
was probably the chief agent of ilie person who
held the pnvileee from the government. The
revenue in Jeriflio was doubtless considerable,
and mainly derived from taxes on Ihe ialsam su
abundantly produced in the neighborhood, all
along the banks of Ihe Jordan. — And ho waa
Tifih, This is mentioned, to prepare the way for
Ihe language of ver. 8.
Ver. 3. Who ho wm, or 'which (among Ihc
crowd) was He.' Zaccheus had heard of Jesus,
Init had never seen Him. His curiosity alone is
mon boa. The Egyptian f^ tree, resembling in
many respects Ihe mullietry iree. Nol identical
with ' sycamine ' (chap. xvii. 6), and altogether
dilferenl from the modern sycamore. The deri*
valion of Ihe word favors Ihe spelling ! sycomore
(fig-mull>erty). See accompanying cul. — Wat
to f>Ui that way. This shows that it was known
which way Jesus would take. Hence the strong
468 THE GOSPEL ACCORDING TO LUKE. [Chap. XIX.
probability that he was on the direct way to Jem- ipecified, to show tbat it bas that meaning
saletn. ilBiMr. Zaccheus, as a publican, would be
Ver. c. Iiookad npi and uid. The correct termed, whatever his character had been,
reading brings out more strikingly the recognition pecially in a priestly city like Jericho wouli
of Zaccheus by our Lord. The knowledge of chief publican be an object of scom. Bu
his name is less cemackable than the knowledge own confession (ver. 8) implies that be desc
ol his heart. Previous acquaintance is out of the name.
the question (comp. ver. j). Some suppose that Ver. S. And ZAoeksiu atood. The same
Ibe man well known in Jericho was seen by the as in chap, iviii. ii. Here it implies tba
crowd in this singular position, and his name came forward and took a stand, in a formal
being passed from mouth to mouth, sometimes with joyful decision. This probably took ]
* ■ ■ . ■ ,rtlyaftc " ' "
with scorn and dislike, sometimes with merriment, shortly after our Lord had entered the fa on
was heard by our Lord. This inserts largely into Tha uU of mj goods I gin to tha bos'.
the simple narrative, only to beliltie it. — Itt^d^, improbable that Zaccheus had alrcad^ done
etc. Possibly over night, but it is more likely this is the announcement of his purpose. —
that it was to be a mid-day rest, and that in the U I h*TS, etc This does not imply unceita
afternoon (Friday as we think) our Lord passed but is a milder form of saying * whalevei' I h
to the neighborhood of Bethany, where He etc. — Wrongfall; Bzaetedl The word is dei
supped in the house of Simon the leper after from that equivalent to ■ sycophanL' — Ira
sunset on Saturday. The distance was not too toiulold. Restitution from double to five
great for an afternoon's walk. — Imtut In our was commanded in the case of theft (Ex.
Lord's life, especially in this part so fully de- t-7) ; hence this is, by implication, a coofci
tailed, every event was ordered according to a of theft
Divine plan. This rest in Jericho served to lix Ver. 9. Salvatiai, in the fullest sense.—
the time of other events, such as the supper in Mmnoh a* (the older editions of the E. V. n
Bethany, the entrance into Jerusalem (on the day ' forsomuch as '). The reason aalvatioD
when the Paschal Lamb was set apart for sacn- come was, that he also, as well as the other J
fice), etc. Besides (his, there was a moral neces- who despised him as a sinner (ver. 7), was :
wty oE love constraining our Lord to abide, in of Abraham, having now availed hui^lf o
order to seek and save this publican, in whom rights as a Jew in thus receiving the Lord.
there was a spiritual longing. All events work promised restitution did not bring salvi
out God's purpose, but Flis purpose is to save Nor was he a Gentile who became hy repent
i sinners. ' a son of Abraham ; ' had he been a Gentile, 1
Ver. 6. Jojtvllj. The curiosity was not a tion would have been made of it in the hi
vain one ; the presence and words of our Lord murmurs (ver. 7).
had wrought their appropriate effect. Ver. 10. Tor, etc. Comp. Matt, xviii
Ver. 7. Th«7 all ttnnnnnd. Scarcely the dis- which the best authorities omit. — T» aedi,
ciples, but the crowd of Jews, among whom shepherd, comp. chap. xv. 4. It was 'the
doubtless were many priests, since Jericho was sheep of the house of Israel ' to whom the
I a priestly city. — To lodge. Not necessarily to re- was sent (Matt xv. Z4)_. Zaccheus was oi
' main over night. The same word occurs in this these, and acknowledging himself as sticl
; sense in John i. 39, but the time of day is there ceivcd the Master who was seeking him.
I
I _ Chapter XIX. 11-2;.
T/ie Parable of the Ten Pounds.
1 ND as they heard these things, he added and spake a par-
- able, because he was nigh to Jerusalem, and because "they " ^^
thought ' that the kingdom of God should immediately * ap-
12 pear. He said therefore, *A certain nobleman went into a far « Comp
13 country to receive for himself a kingdom, and to return. And
he called 'his ten servants,' and delivered them ten pounds, and t ii»ti-
14 said unto them, Occupy * till I come. But ' his citizens hated ' cows
him, and sent a message ' after him, saying, We will not have
1 5 this man to reign ^ over us. And it came to pass, that '' when
he was returned,^ having received the kingdom, then • he com-
manded these servants to be called unto him, to whom be had
given the money, that he might know how much every man "*
* and because they supjtosed ' was itnmediately to
* ten servants of his * Trade herewith ' an embassy
* that this man reign ^ omit that ' come back again
* that ^ know what they {according to the best authorities)
tS. ;
Chap. XIX. 1-27.] THE GOSPEL ACCORDING TO LUKE. 469
16 had gained by trading. Then came the first/^ saying, Lord,
17 thy pound hath gained ten pounds.^^ And he said unto him,
Well,^^ thou good servant : because thou hast been ^* « faithful ' ^^Jl*^- *^*
18 in a very little, have thou authority over ten cities. And the
second came, saying, Lord, thy pound hath gained^ five pounds.
19 And he said likewise to him,^* Be thou also over five cities.
20 And another ^^ came, saying, Lord, behold, here is thy pound,
2 1 which I have ^® kept laid up in a napkin : For I feared thee,
because thou art an austere man : thou takest up that ^^ thou
22 layedst not down, and reapest that ^ thou didst not sow. And*^
he saith unto him, -^ Out of thine own ^^ mouth will I judge thee, ^ job xi.^'e!
thou wicked servant. Thou knewest that I was an austere man,
taking up that ^^ I laid not down, and reaping that ^^ I did not
23 sow: Wherefore then^ gavest not thou my money into the
bank, that at my coming I might have required mine own with
24 usury ? ^ And he said unto them that stood by, Take ^ from
him the pound, and give it to him that hath ten ^ pounds.
25 (And they said unto him, Lord, he hath ten pounds.)^
26 For ^ I say unto you, that ^ unto every one which ^ hath shall ^ ^ ,^*"*
be given; and from him that hath not, even that^ he hath shall
27 be taken away from him. But * those ^ mine enemies, which ^^ * ^*'- '^•
would not that I should reign over them, bring hither, and * slay * ^"J^a'^L
them ^ before me. '^'
*^ And the first came before him ** made ten pounds more
w Well done " wast found " made
*• said to him also " the best authorities read the other
^' omit have ^' what " omit And
^ thy ^ Then why
^ and I at my coming should have required it with interest ?
** Take away ** the ten ^ omit the parepttheses
^ the best authorities omit For " that * that which
* the best authorities read ihts^ ^ who
■^ the best authorities read them
The Parable op the Ten Pounds. Prob- lish miles. — And beoansa th^y inppoMd, /. e,^ the
ably spoken in the house of Zaccheus. The par- multitude, although the disciples were includetd,
able resembles that of the 'talents' (Matt. xxv. since they were not yet cured of their carnal
14-30) sufficiently to make the careless reader hopes. — Tliat the kingdom of God was immedi-
confound the two, but the distinction between ately to appear. This public journey to Terusa-
them is marked, and the theory which identifies lem, attended by so many miracles and impres-
them is inconsistent with the trustworthiness of sivc discourses, was regarded as introductory to a
the Evangelists as witnesses to our Lord's words. Messianic kingdom of temporal splendor. Jem-
The later parable (in Matthew) is the more com- salem was so near, that this was immediately ex-
plicated one, and was addressed to the disciples pected ; the more since our Lord had just spoken
alone. The points of difference are indicated in of the actual coming of the Son of man (ver. lo).
the notes on that passage, and recalled here un- The parable was designed to controvert the idea
der the separate verses. that the glory of the Messianic kingdom would
Ver. II. Heard these things, /. ^., the conver- appear at once, without a previous separation of
sation with Zaccheus. The parable was spoken the Master from His servants, to whom He would
in the house, probably from the open room look- return as King.
ing into the court, where a eockI part of the Ver. 12. Thersfore, with this purpose, in view
multitude that had followed Him (ver. 3), had of this improper expectation. — A oertain aoUa-
doubtless remained and murmured (ver. 7). To man. This * well-bom * man represents the Lord
them the parable was addressed. — Added. To Jesus ; an indirect intimation of His kingly
the conversation with 2^ccheus. — High unto descent and dignity. — Went into a far oonntrf,
Jtmialam. The distance was about fifteen £ng- etc. The journey was to the residence of the
4;o
THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. i
tupreme authority. Archelaus, who had built a cording to ability, here it was the same in ei
magntlicent [oyat palace at Jericho, had made case ; there the gain was proportioned to
iuch a journey to Rome. The Lord was to go to trust, but here there was no such proporti
heaven, the home of God; in the moral sense, hence the more modest answer. This also tai
'a far country.' —To ntnm, i-e-, to the king- the view which interprets the ' pound' as the
dom, situated where the nobleman had resided, official gift, with varied results. — Kadi
Our Lord will certainly ' return.' ponniU moi*, '. i., in addition to itself.
Ver. 13. Tui Mrranti of hi*. The number is Ver. 17. In avsrylittla. The 'pound'
Civen here, but not in the other parable ; comp. a very small sum- High as the ministerial ol
the Utt virgins. Malt, xxv, 1. — Tan pouidt, or, is relatively in this world, in the other (ani
'mina.' To each one ! not to each 'according comparison with the 'talents' even here) i
to his several ability' (Matt. mv. 5) In the 'very littie;' certainly is not the sole channel
other case the man is represented as committing blessing to the church. — Tta eitiaa. The rew
his whole property to his servants ; here the sums corresponds with the kingly dignity of the
arc 'very little' |ver. 17). The Attic mina, turned Lord. (Comp. on the otber hand M
which is probably meant, was the sinlieth part uv. ii.)
of a talent, and = flj-*'?. The Hebrew mina Ver. 19. Kt« oitiBi. The reward U pro[
was even smaller. 'The one equal ofHcial gift tinned to the gain ; the commendation is com
seems to be referred 10 here, not the spiritual here. In Matthew it is repeated ; there the (
'talents' which differ in extent. — Trads hwa- was in each case proportioned to the trust.
witii tiu I ooma, i. t., while I go and return. Ver. 10. In a napUs. It is assened that
Ver. 14. Bnt his dtiMnl, His fellow-citliens. Jews frequently used this for such a put]*
Peculiar to this form of the oarable. —Hatad hint. This refers to idleness in office.
No reason is assigned for their hatred, which is Ver. zi. The excuse is substantially the a
the sole motive of their action. The world hates as in Matt xxv. 24, zj- — Anitara, 'lu
: Lord unreasonably, and therefore opposes (Matthew).
Him. — An anbaatj,
supreme authority/, iu
protest to Rome m thi
will not, that, etc. No other rea
than their unwillingness. — This
the Lord Jesus ha:
o£ Archelaus. — Wa
m was urged
lan. Perhaps
inis positive opposition to
manifested itself, ever since
e His tingdoi
•cculion of His servants, whose cry 10 Keaven
the message of hatred from the world ;
It that,' <
will
Ver. zz. Ont of thy montta, etc. On yooi 1
Ver. zj. Intathabank, or, *a bank.' The
tcr form opposes the view that the ' bank ' re|
senls the Church, .and the putting of the poi
there as resignation of the office.
Vet. z j. And thay, 1. <■., the b)--stande[s in
parable, not in the house of Zaccheus, laid i
tilm This expression of surprise was prub:
aduced to bring out^the answer of the Kir(
r. z6, 01
eMat
a addition to (his !
Demiei. Still the languap
tending officers. — Slay tl
rang expression sets forth
hopelessness and severity of the punishir
regard to our Lord's return (comp. MatL xiii. 41, which shall fall upon those who oppose Chris
49; xxiv., xxv.). — What thaj had gainad by King, Ic did not seem strange to those'
trading. The inquiry is mote strictly; what busi- heard the parable ; for such vengeance was 1
ness they had carried on f So our Lord inquires only too coimnon. To us it is a figure, fitsi
of those servants on whom He has bestowed the the punishment which fell upon Jerusalem ;
MDUnandad thaaa tarranta t
This fiisl, before the judgment upon
TL. ~.j.j j5 Euggesied in
IC official gift, not what success they have bad, secondly, of punishment, which fs to follow
but how they have used it; faithfulness b the final judgment. Thus the parable has a prin
application to the disciples and the Jewish nal
w they hL. _ ._, . J „ _ . . .
._iing (MatL xxv. si). application to the disciples _^
Ver. i& Thy pound; not 'I have gained' and then a wider one to the Christian e
(Matt,). In the latter case, the trust was ac- general and the opposing world.
CHAPT1-.R XIX. 28-48.
Our Lord's Pnblic Entry into yerusalcm, xvith attending Circumstatues
23 A ND when he had thus spoken, "he went ^ before, ascend- „ m^a .
** ing ^ up td Jerusalem.
29 And it came to pass, 'when he was come' nigh to Bethpha^e k Matt.
and Bethany, at the mount called* the mount of Olives, he sent \7\-n
30 two of his^ disciples, Saying, Go ye' into the village over
against you : in the which at your entering ' ye shall find a colt
' went on ' p^'^S ' ^^ drew * that is called
* the ' Go your way " in which as ye enter
Chap. XIX. 28-48] THE GOSPEL ACCORDING TO LUKE. 471
tied, whereon yet never man sat:® loose him, and bring him
3 1 hither? And if any man ^^ ask you, Why do ye loose him ? thus
shall ye say unto him,^^ Because ^ the Lord hath need of him.
32 And they that were sent went their way,^® and found even as he
33 had said unto them, And as they were loosing the colt, the
34 owners thereof said unto them. Why loose ye the colt } And
35 they said, The ^* Lord hath need of him. And they brought
him to Jesus: *and they cast^^ their garments upon the colt, ^ Johm ai
36 and they^* set Jesus thereon. And as he went, they spread
37 their clothes ^'^ in the way. And when he was come nigh, even
now ^® at the descent of the mount of Olives, ^ the whole multi- ''|S?i*^5j*'
tude of the disciples began to rejoice and praise ^^ God with a
38 loud voice 'for all the mighty works that they had seen ; Say- ' Sriy.is!"
ing, ^Blessed be ^the King that cometh in the name of the-'S'"^'*'
39 Lord:^ peace in heaven, and * glory in the highest.^ •And ^m.^^****
some of the Pharisees from among ^ the multitude said unto «comp!Matt
40 him, Master,^ rebuke thy disciples. And he answered and
said unto them,^ I tell you that, if these should ^ hold their
peace, *the stones would immediately cry out.^ * "»b"- "•
4 1 And when he was come near,^ he beheld the city, and ^ 'wept ' Jo^" »• 3s.
42 over it. Saying, *" If thou hadst known, even thou, at least in ** J?« <=*»*p-
this thy day,^ the things which belong unto thy peace ! ^ but
43 now they are hid from thine eyes. For the days^ shall come * f"^^
upon thee, that^^ thine enemies "shall cast a trench^ about 31 xxxriii.
^ ' ^ 33; Jcr. VI.
thee, and ^ compass thee round, and keep thee in on every side, Jj S'vil's!^'
44 And ^ shall lay thee even with the ground,* and ^ thy children ^ ' cSp.'m'
within thee ; and ''they shall not leave in thee one stone ^^^ ^u.xdx.4,
another ; because thou knewest not • the time of thy ' visitation. ^ ^ «»▼»»•
45 " And he went into the temple, and began to cast out them '' & ^ ""'
46 that sold ^ therein, and them that bought ; Saying unto them, ' \x.^t , ^
It is written, •My house is the^ house of prayer; but «^ye iomp. je"*
have made it a den of thieves.* « matt xxi.
47 'And he taught ^ daily in the temple. But the chief priests mark xi
and the scribes and ^ the chief* of the people ' sought to destroy v i%. ivi. 7.
*" * *^ '* ut ler. vu. II.
® no man ever yet sat • omit hither 'leTMaTk*
'^^ any one " the best authorities omit unto him «»• 18; chap.
" or omit Because " went away ^ Sec'Mark
" or Because the {according to the best authorities) ^ threw vj. at
" omit they " garments
*• as he was now drawing nigh, even " jovfully to praise
** substitute (/) ^ omit among ^ or Teacner
*• the best authorities omit unto them ** shall
* will cry out {according to the best authorities) ^ he drew nigh
^ seeing the city, he ^ in this day, even thou *• unto peace —
** For days •^ when •^ throw an embankment
** and shall dash to the ground thee and thv children
•* sold, the best authorities omit the rest of the verse,
•* the best authorities read And my house shall be a
•• robbers ^ was teaching •• chief men
472 THE GOSPEL ACCORDING TO LUKE. [Chap. XIX.
48 him, 'And could® not find what they might do: for all the*^^
people were very attentive to hear him.*^
•• they could *^ the people all hung upon him, listening.
Contents. — Luke agrees closclv with the Ver. 41. And when he draw nigh* tead
other Evangelists in the account of (he entry to eity. Tradition, assuming that our Lord h
Jerusalem. He mentions in addition a murmur direct road, over the summit of the Mc
of the Pharisees and our Lord's reply (vers ^9, Olives, points out the s[>ot as half-way do
40), as well as the fact that He wept over the city western slope. But it is more probable t
(vers. 41-44); and then, after the cleansing of the road taken was the main or southern one
temple (vers 45, 46), he gives a general descrip- ing between two peaks (see on Matt. :
tion (vers. 47, 18), of the Master*s activity during Comp. Stanley {Sittad am/ Palesihu^ p.
the last days of His public teaching, the particu- 'Jesus has reached the edge of the plateai
lars being recorded in chaps. xx.-xxi. 6. « holy city lies before His view. What a
Vers. 29-38. The Triumphal Entry into would be for it, if the bandage fell from its
Jerusalem. See on Matt xxi. 1-9 ; Mark xi. i- But what has just passed between Him aj
10; John xii. 12-19. Pharisees present has awakened in His he:
Ver. 29. And when he had thai spoken, etc conviction of the insurmountable resistance
On the itemoon of Friday, the 8th of Nisan. He is about to meet. Then Jesus, seizec
He could reach the neighborhood of Bethany as it were, wrung by the contrast between
before sundown. is and what might be, breaks out into
Ver. 30. And it came to p«M. This leaves (Godet.) — Wept over it. An outburst of
room for the intervening events in Bethany on not silent tears now, as at the grave of Li
Saturday evening, at the house of Simon the (John xi. 35). Peculiar to Luke,
leper. Hence we begin a paragraph here. — Ver. 42. If then hadst known. The pa
High to Bethphage and Bethany. The village expression of a fruitless wish. — In thia
nearest Jerusalem is mentioned first (so Mark). That day of entry is meant, as concentrati
Ver. 31. The Tillage over against yon. Beth- itself all the intimations and proof^ of His
phage, as we think. siahship, and becoming a direct offer of \i\
Ver. 33. The owners. Peculiar to Luke, but for their acceptance ; comp. ' the time o:
fairly implied in Mark xi. 5. visitation ' (ver. 44). — Even thou, as well a
Ver. 34. The best authorities insert after they disciples, who now testify their knowled^
•aid a word which may either be a sign of quota- their shouts of Hosanna. — The things whic
tion, or mean ' because.* The last clause of ver. long unto peaoe ! * Peace ' here certainly inc
71 corresponds exactly, and the translation must the idea of deliverance, safety. Perhaps as
be the same in both cases, though the sense is inally uttered there was an allusion to the :
not affected. Jerusalem (Salem = peace). What was xi
Ver. 37. At the deteent of the Konnt of Olives, sary for this peace was the recognition of
On the brow of the hill, as Jerusalem came in as the Messiah. — Bat now they are hid
sight. A fitting place for the culmination of thine eyes. The city, as a whole, rejected
their enthusiasm. — All the mighty works, etc. that day, though its positive antagonism <
All the miracles performed on this journey, but later in the week. This hiding was accordi
doubtless with special reference to the raising of the righteous counsel of God (comp. Mati
Lazarus, from whose home they hacl just come. 25, 26 ; John xii. 37, etc ; Rom. xi. 7, etc.) ;
(Comp. John xii. 9, 17, 18.) the i>ersonal ^ilt of the inhabitants was dir
Ver. 38. Peaoe in heayen, and glory in the involved, as is evident from the emotion d
higheit. Here Luke, by a poetic parallelism, Lord.
paraphrases the * Hosanna ' mentioned by the Ver. 43. For. This introduces a prop
other Evangelists. proof that these things were hidden ; and is
Vers. 39, 40. The Murmur OF the Pharisees, *the awful reason for the fervent wish just
Peculiar to Luke. — Some of the Fhariseet from pressed * (Alford). Because our Lord knew
the multitude, etc. Evidently not of His diad- the judgment was inevitable. He voices His
plei, whom they would have Him rebnke. — row not only in loud weeping but in this pati
Kaster, or, 'Teacher.' They objected to the cry unavailing wish. — Days shall oome upon t
of the disciples, because it recognized Him as There is a day of decision, but days of reti
more than a * Teacher.* They would, however, tion. Comp. the discourse uttered two days a]
hold Him responsible for what they held to be wards (chap. xxi. 7, etc.), and near the same 1
unwise and unwarranted enthusiasm. — If theie (see on Matt xxiv. 3). From this very qua
ihonld hold their peaoe, the stones, etc. A pro- these things came upon the city. The first
verbial expression, to show that this outburst man camp was pitched on tnis slope of
could not and ought not to be restrained, and Mount of Olives. — Shall throw an emhankii
thus a most pointed rebuke of the objectors, abont thee. A palisaded mound is meant,
There is possibly an allusion to Habak. iL 1 1 ; according to Josephus, this was the first r^
and probably an mtimation that the stones of the operation in the siege under Titus. — And <
temple, which now reechoed the Hosannas, pass thee ronnd, etc. This indicates a difife
should in the future proclaim the judgments of and subsequent act. After the Jews burned
the Lord, and thus acknowledge Christ as King, palisades, Titus erected a wall, which hemmc
Vers. 41-44. Our Lord weeps over Jeru- the city. Hence the famine.
SALEM. This incident is related by Luke alone, Ver. 44. Shall dash to the gnmnd thee.
although similar to Matt xxiii. 37-39. word here used has this sense in the LXX.,
Chap. XX. 1-26.] THE GOSPEL ACCORDING TO LUKE. 473
it is more appropriate here, since it is applied to ple. This took place on Monday ; see notes on
thj ehildrvn witiiin thoe. The 'children' are the Matt xxi. 12, 13 ; Mark xi. i5-i7> This is the
inhabitants, not merely infants ; the city, which briefest account, with no peculiarities,
has been personified throughout is conceived of Vers. 47, 48. Our Lord's closing Labors
as a mother. These words were fulfilled, when in the Temple. — Daily (comp. chap. xxi. 37).
the Roman soldiers went through the city de- On Monday and Tuesday. On the last named
stroying houses and ]>eople in one common ruin, day, He solemnly and formally took leave of the
— <ma atone upon anothar. Comp. Matt xxiv. 2. temple ; see on Matt. xxiv. i. — The ohiaf man of
This was afterwards predicted of the temple, the pe<^e. The worldly aristocracy in distinc-
here of the whole city. The temple was totally tion from the common people. There were Sad-
destroyed at the close of the siege (a. d. 70) ; ducees as well as priests and scribes among His
the city partially then, but fully in the time of the opponents. — And they eoold not ILnd, etc. This
Emperor Adrian (a. d. 135). The order of the perplexity had begun some time before (John vii.
verse, suggests this destruction as occurring after 30-53), but was now reaching its height — For
all the other fearful incidents. — Yiaitation may the people. Comp. Mark xii. 37. — All hnng
mean in mercy or in judgment ; the former sense upon him, liatening. The £. V. omits the strik-
is prominent here. In mercy our Lord now ing figure of the original. The attitude of the
came ; they knew Him not, rejected Him at this people was an obstacle to the hostile rulers. But
' time ' ( =» opponunity, season), and thus turned malicious craft found its opportunity in a few
the season ot mercy into a long, long period of short days. Luke here, as often elsewhere, gives
judgment. a sketch of events afterwards narrated in de-
Vers. 45, 46. The Cleansing of the Tem- tail.
A
Chapter XX. 1-26.
The Assaults of the Rulers in the Temple,
ND it came to pass, tJiat on one of those ^ days, * as he * ,^*)^p
xz.
taught ^ the people in the temple, and preached the gos- * ^
ATT. XXI.
pel,^ the chief priests and the scribes came upon him with the ^^1^ "•
2 elders. And spake unto him, saying,* Tell us, by what authority
doest thou these things } or who is he that gave thee this
3 authority ? And he answered and said unto them, I will also
4 ask you one thing ; ^ and answer ® me : The baptism of John,
5 was it from heaven, or of^ men? And they reasoned with
themselves, saying. If we shall say, From heaven-; he will say,
6 Why then believed ye him not.^® But and^ if we say, OH
men ; all the people will stone us : for ^ they be ^^ persuaded ^ pomp chaix
7 that John was a prophet. And they answered, that they could
8 not tell ^ whence // was. And Jesus said unto them. Neither
tell I you by what authority I do these things.
9 ** Then began he ^ to speak to the people this parable ; A ^ M'^^ ***
certain ^^ man planted a vineyard, and let it forth ^* to husband- J!j;J*"*'
10 men, and went into a far ^^ country for a long time. And at the
season he sent a servant to the husbandmen, that they should
give him of the fruit of the vineyard : but the husbandmen beat
1 1 him, and sent him away empty. And again he sent ^^ another
servant : and they beat him also, and entreated him shamefully,
12 and sent him away empty.^^ And again he sent ^* a third : and
• the • was teaching • preaching the gospel, i?r, good tidings
^ they spake, sa)ring unto him ^ a question {Greek word)
• tell ' from • Why did ye not believe him ?
• omit and w are " they did not know
*" And he began *• omit certain ** out
" another " And he sent yet
>^ him also they beat, and handled shamefully, and sent away empty.
474 THE GOSPEL ACCORDING TO LUKE. [Chap. X
13 they wounded him also, and cast him ovX}^ Then said the lord
of the vineyard,*^ What shall I do ? I will send my beloved
son : it may be they will • reverence him when they see him.* ' ^
14 But when the husbandmen saw him, they reasoned among
themselves,^ saying, This is the heir : come,^ let us kill him,
I s that the inheritance may be ours. So they cast him ® out of
the vineyard, and killed him. What therefore shall the lord of
16 the vineyard do unto them? He shall ^ come and •'^ destroy /c
these husbandmen, and shall ^ give the vineyard to others.
17 And when they heard it, they said, ^God forbid. And he *be-r 1
held them,2^ and said, What is this then * that is written, ?
• The stone which the builders rejected, «
The same is become ^ the head of the comer ? ■
1 8 Whosoever shall fall upon * that stone shall be broken ; but * \
* on whomsoever it shall fall, it will gjind him to powder.^ ' \
19 And 'the chief priests and the scribes^ the same hour* a
sought to lay hands on him \^^ and they feared the people : for ^4
they perceived that he had spoken ® this parable against them.
20 ""And they " watched ///>«, and sent forth spies, which should*"^
feign themselves just men,^ that they might • take hold of his '
words,^ that so they might deliver him unto ' the power ^ and « -:
21 authority* of ^the governor. And they asked him, saying, J J
Master,^ we know that thou sayest and teachest rightly, neither \
acceptest thou ^ the person of any, but teachest the way of ^ J
22 God truly :^ Is it lawful for us to give tribute unto Cesar, or
23 no } ^ But he perceived their '' craftiness, and said unto them, r i
24 Why tempt ye me } *^ Shew me ' a penny.*^ Whose image and \
superscription hath it } They answered and *^ said, Cesar's. * s
25 And he said unto them. Render therefore** unto Cesar the '
things which be ^ Cesar's, and unto God the things which be **
26 God's. And they could not *^ ^ take hold of his words *' before
the people : and they marvelled at his answer, and held their
peace.
^^ him also they wounded, and cast forth
" And the lord of the vineyard said
^ the best authorities read reverence him.
'^ the best authorities read one with another
" the best authorities omit come
*• And they cast him forth ** will
^ But he looked upon them ^ What then is this
^ w^as made *® Every one that falleth on
^ scatter him as chafiE. •^ the scribes and the chief priests
" sought to lay hands on him in that very hour " he spake
•* feigning to oe righteous •* speech * magistrate
** to the authority ^ or Teacher •^ and acceptest not
^ in truth *<> not ?
*^ the best authorities omit Why tempt ye me ? *- Greek denarius
*' the best authorities omit answered and ** Therefore render
** that are ** were not able to
*^ the best authorities read the saying
Chap. XX. i-XXI. 4.] THE GOSPEL ACCORDING TO LUKE. 475
Contents. Passing over the incident of the as yet Luke has not introduced the chief priests
barren fig tree (Monday evening and Tuesday in this connection. — Ood forbid, or, 'far be it,*
morning, on the way to and from Bethany) re* i. f., this casting out and killing and consequent
lated by Matthew and Mark, Luke gives a destruction. Comp. on the former part of the
sketch of the various assaults made upon our verse, Matt xxi. 41.
Lord in the temple. His account is not so full Ver. 17. What then is this that is written,
as that of the other two Evangelists. In com* /. ^., granting that your deprecation is right ; that
mon with them he tells of the question respect- these things woula not be, how then could this
ing authority (vers. 1-8), and then gives the/ar- Scripture be fulfilled.
aSe of the wicked husbandmen (ytx%, <)-\oi) \ oxxixX.' Ver. 19. And they feared the people; and
ting (with Mark) the parable of the wedding of hence could not take Him, for they (/. ^., the
the King's Son, he narrates the insidious assault people ; in Matthew and Mark, the chief -priests
of the Pharisees with the Question respecting are spoken of) perceived that he had spoken this
tribute (vers. 20-26). See further on next section, parable against them (i. r, the chief-priests,
Vers. 1-8. Our Lord Questioned as to etc.).
His Authority, See on Matt. xxi. 21-27; Vers. 20-26. The Question Respecting
Mark xi. 27-33. ~" ^ <"*• ^ ^^ **y** ^^^ Tues- Tribute. See on Matt. xxii. 15-22 ; Mark xii.
dav morning, as we think. — Freaohing the goe- 13-17. Luke's account states more fully the
pel, or *good tidings.' Peculiar to Luke. — Came crafty method of the chief-priests, but as regards
upon him. This suggests the formality and * so- the interview itself presents no new details,
lemnity of the proceeding, since all three classes Ver. 20. And they watohed him. Hanging
of the Sanhednn were represented. — Or who is about until the opportunitv came. — They sent
he, etc Or, i. e.^ to speak more definitely. Mat- forth spies, men mstructed for the purpose. —
thew and Mark have * and.' — All the people will Feigning themselves to be righteons. They
stone ns. Thus Luke expresses more fully the should come to Him, as though their consciences,
thought : * they feared the people.* not the craft of His enemies, had prompted the
Vers. 9-19. The Parable of the Wicked following auestion. On the character of these
Husbandmen. See on Matt xxi. 33-46 ; Mark agents, ana the coalition with the Herodians, see
xii. X-12. Matt. xxii. 16. — That they (the foiled Sanhe-
Ver. 9. Began. After the discomfiture of the drists) might take hold of his speech. Both the
priests, scribes, and elders. — To the people, but person and the thing taken hold of are expressed
'against ' (ver. 19) His assailants, who were un- m the original. — Unto the magistrate, or, * ruler,'
doubtedly present Hence there is no disagree- the civil power, etc. The Roman power in gen-
ment witn the other accounts. The description eral is first spoken of, then the specific authority
of the yineyard is not so full here, but for a long to which they wished to deliver Him, that of the
time IS new. governor.
Vers. 10-13. Luke's sketch of the treatment Ver. 22. Tribnte. Luke uses the Greek word
the servants received is not so varied as those of applied to land and poll taxes, while Matthew
Matthew and Mark. — What shall I do 1 Pe- and Mark use the Latin equivalent See on
culiar to Luke. — May be expresses an expecta- Matt xxii. 17.
tion. Ver. 26. And they were not able, etc. Luke
Ver. 16. And when they heard it, they said, brings out most fully the sense of failure on the
Who spoke ? Some of the crowd, we think, since part of His enemies.
Chapter XX. 27-XXI. 4.
Assault of the Sadducees ; Final Scenes in the Temple,
27 '^ I "HEN ^came to him certain of the Sadducees, which deny^
A that there is any ^ resurrection ; and they asked him,
28 Saying, Master,* Moses wrote unto us, ** If any man's brother a dbut. xxt
die, having a wife, and he die without children,^ that his brother
should take his* wife, and raise up seed unto his brother.
29 There were therefore seven brethren : and the first took a wife,
30 and died without children." And the second ® took her to wife,
31 and he died childless. And the third took her; and in like
manner the seven also : and they left® no children, and died.
32, 33 Last of all the woman died also.^^ Therefore in the resur-
* And there • of the Sadducees certain that say ' no
* or Teacher * be childless • the
^ childless • the best authorities omit the remainder of ver, jo,
* and likewise the seven also left
^^ the best authorities read Afterward the woman also died.
476 THE GOSPEL ACCORDING TO LUKE. [Chai^ XX. 27
rection " whose wife of them is she ? " for seven " had her to
34 wife. And Jesus answering" said unto them, »The children'*'
35 of this world marry, and are given in marriage : But they
which shall be '* * accounted worthy to obtain that world, and '
the resurrection from the dead, neither marry, nor are given in
36 marriage ; Neither " can they die any more : for they are
equal unto the angels ; and are the '^ ' children '^ of God, being d
37 the ^ children " of the resurrection. Now" that the dead are
raised, even Moses shewed *at the bush,*'' when he calleth the/
Lord the God of Abraham, and the"* God of Isaac, and the**
38 God of Jacob. For" he is not a** God of the dead, but of the
39 living : for all live unto hira. Then ^ certain of the scribes
40 answering 'said. Master,* thou hast well said. And" after'
that * they durst not ** ask hira any question at all.^
41 *And he said unto them. How say they that^ Christ is
42 David's 1
Psalms,
And '* David himself saith in the book of >
* The Lord said unto my Lord, *
Sit thou on my right hand,
43 Tilt I make thine enemies thy footstool.**
<]4 David therefore calleth him Lord, how is he then *• his son ?
45 Then " in the audience '" of all the people he said unto his '
46 disciples, Beware of the scribes, which** desire to walk in
long*" robes, and "love greetings in the markets,** and ""the""
highest** seats in the synagogues, and the" "chief rooms* at'
47 feasts ; Which ** devour widows' houses, and for a shew *
make long prayers: the same** shall receive greater damna-
tion,*
XXI. I 'And he looked up, and saw the rich men casting" their •
2 gifts into the treasury. And he saw also* a certain poor
3 widow casting in thither two 'mites. And he said, Of a truth I '
say unto you, that this poor widow hath cast in more than they
4 all: For all these have of their abundance " cast in unto the
offerings "of God: *3 but she of her penury hath** cast in all
the living that she had.
1 In the
'the seven
* who are
" Bush
» And
* Ihey durst not
" ■ /ihe
therefore
" o»/i/ answering
dolh she become
" But
" hearing
" market places.
" (hat were casting
*' did of their superfluity
*• th* btsi auiherilUi omit of God
omit the
Now
the best anlhorities read For
** any question.
" and how is he
" omit long
the footstool of thy feet.
" chief
" condemnation
•* omit also
" the gifts
*• of her want did
Chaps. XX. 27-XXI. 38.] THE GOSPEL ACCORDING TO LUKE. ' 477
Contents. In this section Luke records the sou of Ctod. A second proof that their nature is
assault of the Sadducees respecting the resurrec- such that they cannot die : they are not simply
tion (vers. 27>4o) ; then omitting the lawyer's sons of God in the moral sense, but are essen-
question, he tells of our Ix)rd*s unanswered ques- tially ' partakers of the divine nature/ and hence
Hon respecting CArtst tA€ Son 0/ David {vtTS. 41- free from death. — Being soiui of the reeorreo-
44) ; like Mark he gives but a brief summary of tion. Into this state they pass, this chanTO of
the discourse acainst the Pharisees ('scrilies,' nature takes place, at the resurrection. And the
vers. 45-47), with which the public teaching in same change will occur in believers living at that
the temple closed, though one other incident is day (i Cor. zv. 51-^)* Comp. Rom. viiL 18-23.
mentioned as occurring while He lingered there Ver. 37. Even Moeei, whom you have quoted
(the widow's mites, chap. xxL 1-4). In some (ver. 28) to establish the opposite view. — Shewed,
cases this account agrees more closely with that The announcing something before concealed,
of Matthew, in others with that of Mark, and Ver. ^. For all live nnto him. Peculiar to
sometimes sdl three have their special points of Luke. The emphasis rests upon ' all,* which
difference. may be taken in its widest sense : all creatures.
Vers. 27-40. The Question of the Sad- whether living or dead, angels or men, live in the
DUCEES. See on Matt. xxii. 23-33; Mark xii. sight of God. This extends the argument fur-
18-27. ther than the parallels in Matthew and Mark,
Vers. 34, 3c. Peculiar to Luke, who however where the covenant relation alone is brought into
omits the solemn opening rebuke : * Ye do err,' view.
etc (Matt., Mark). The ions of this world; here Vers. 39t 40. In this form Luke presents the
used in the physical sense, /. ^., those actually victory of our Lord, which was connected with
living in the present order of things. — Xany, the last question put to Him by a lawyer. Matt.
■ad axe given in marriige. There is no refer- xxii. 34-40 ; Mark xii. 28-34.
ence to the moral character of the persons thus Vers. 41-44. Our Lord's closing Ques-
described; 'this world' simply meaning the pe- tion. See on Matt. xxiL 41-46; Mark xiu 35-
riod preceding the resurrection at the return of 37. — Unto them (ver. 41), /'. e., the * Scribes ' (ver.
the Messiah. The verse cannot be used to prove 39) ; according to Matthew : ' the Pharisees ' ;
the superior holiness of celibacy. — Aeeonnted according to Mark, it was said ^ the Scribes,
worthy, /. ^^ at the coming of the Lord. Here Vers. 45-47. Denunciation of the Scribes.
the moral character is spoken of. — Tb obtain — See on Mark xii. 38-40, with which Luke*s ac-
tltat world, the state of life after the coming of count closely agrees. Comp. Matt. xxiiL i, 6, 7,
the Messiah, which is introduced by the resnrree- 14. — In the hearing of all tiie people. Peculiar to
tton from the dead. This means the first res- Luke. Chap. xxi. 1-4. — The Widow's Mites.
urrection of the righteous (chap. xiv. 14), and the See on Mark xii. 41-44 ; comp. also the intro-
statement probably includes those believers who ductory note to Matt. xxiv.
are living at the Second Advent. Ver. i. And he looked njp (ver. i). From
Ver. 36. For neither ean they die any more, where he had been sitting durmg the delivery of
The correct reading (• for ') introduces the reason His denunciatory discourse * over against the
they do not marry : there is no more death, hence treasury * (Mark). The distance could not have
no more birth. If then all the dead are raised been very great,
and die no more, the same is true of unbelievers. Ver. 4. Unto the gifts, /'. ^., those in the chests.
hey are distinguished
angels, "but like them are immortal. — And are (Go<fet.)
Chapter XXI. 5-38.
The Prophecy of the Destruction of the Temple^ and the subsequent
Discourse,
5 ■ A ND as some spake of the temple, how it was adorned with** J!^""*''
6 .^"V goodly stones and gif ts,^ he said, As for these things J?^^"'' "**
which ye behold, the* days will come, in the* which * there shall ^ ^^' *"•
not be left^ one stone upon another, that shall not be thrown
7 down. And they asked him, saying, Master, but when * shall
these things be } and what sign will there be^ when these things
8 shall® come to pass } And he said, Take heed ' that ye be not
deceived : for many shall come in my name, saying, I am
* sacred gifts * omit the ' the best authorities insert here
* when therefore * what is the sign • are about to ' See
478 THE GOSPEL ACCORDING TO LUKE. [Chap. X>
Christ ; ' * and the time draweth near : ® go ye not therefore ^^'%
9 after them. But ^^ when ye shall hear of wars and'commo-^]
tions, • be not terrified : for these thingfs must first come to J
pass ; ^ but the end is not by and by.^^ g
ID Then said he unte them, Nation shall rise against nation, and ' ^
1 1 kingdom against kingdom : And great earthquakes shall be ^^
in divers places, and ^^ famines, and pestilences ; and fearful
12 sights and great signs shall there be ^® from heaven. ^ But be-y c
fore all these,^^ they shall lay their hands on you, and persecute
you, delivering you up to the synagogues, and into ' prisons,^ ▼•
being brought before kings and rulers ^® for my name's sake. «^
13, 14 And*^ it shall *tum to you for a testimony. * Settle it ^9
therefore in your hearts, * not to meditate beforie what ye shall ' ^
1 5 answer : ^^ For I will give you ' a mouth and wisdom, which all * ^
16 your adversaries shall not be able to gainsay nor resist^ And® ' ^
ye shall be betrayed both ^ by parents, and brethren, and kins-
folks, and friends ; and some of you shall they cause to be put to
17 death. And ye shall be hated of dXXmen for my name's sake.
18, 19 But there shall ""not* a hair of your head perish.^ In your '",^
" patience possess ye ® your souls.** " f^
20 And® •when ye shall ^ see Jerusalem compassed with S^
armies, then know that ' the desolation thereof ^ is nigh.^ 0 §
21 Then let them which ^ are in Judea flee to ® the mountains ; > S
and let them which ^ are in the midst of it ^ depart out ; and
let not them that are in ' the countries ^ enter thereinto.* ' «
22 For these be the '' days *^ of vengeance, • that all things which »-!«
23 are written may be fulfilled. But ^ woe unto them that are »?
with child, and to them that give suck, in those days ! for there ^ * ^
shall be great * distress in the " land,® and wrath upon ^ this ^ ^
24 people. And they shall fall by •the edge of the sword, and*'^
shall be led away ^ captive into ^ all*^ nations : and "Jerusalem ^^
shall be trodden down of the Gentiles,*^ ' until the times of the S
25 Gentiles ^ be fulfilled. And there shall be signs in the sun, «
and in the moon, and in the stars \^ and upon the earth ^ dis- 'i
«
^ he •is at hand w Qf^n therefore
" And " must needs come to pass first ^* immediately
^* there shall be ereat earthquakes " and in divers places
" there shall be fearful things and great sig:ns " these things
" synagogues and prisons ® governors " omit And
" beforehand how to answer
** withstand or gainsay {according to the best authorities) *• But
" delivered up even * or shall they put to death
^ And not ^ shall perish * ye shall win
* or lives ^ omit shall " ner desolation
■■^ that " unto •* her •* country
^ therein ^ these are days •* omit But
■• upon the land, or earth *^ omit away ** insert the
*^ or nations ^^ in sun and moon and stars
Chap. XXI. 5-38.] THE GOSPEL ACCORDING TO LUKE. 479
tress ** of nations, with perplexity ; the sea and the waves roar-
26 ing ; ^ Men's hearts failing them ^ for fear, and for looking
after those *^ things which are coming on the earth : ^ for the
27 powers of heaven *® shall be shaken. And then shall they see
'the Son of man coming in a cloud with power and great glory. » Dan.Yii.13;
^^ Rcv» xiv*
28 And ^ when these things begin to come to pass, then ^ look up, «4. *
and lift up your heads ; for " " your redemption draweth nigh. ** ^Te^Sv.
29 And he spake to them a parable ; Behold the fig tree, and all ^°'
30 the trees ; When they now shoot forth, ye see^^ and know * of ^ chap.xn.57
31 your own selves that summer is now nigh at hand.^ So like-
wise ye,^ when ye see these things come ^ to pass, know ye
32 that the kingdom of God is nigh at hand.^ Verily I say unto
you, This generation shall not pass away, till all be fulfilled.^
33 Heaven and earth shall pass away ; but my words shall not
pass away.
34 And® take heed to yourselves, ^'lest at any time^" your ^ comp. Rom.
hearts be overcharged with surfeiting, and drunkenness, and i*hei.V.'6;
.- eo' Peter it. 7.
cares *■ of this life, and so • that day come upon you unawares.^ </ iCor. yI j,
35 For as a snare shall it come -^ on® all them that dwell on the * 'Thcsa. ▼.
3 ; comp.
36 face of the whole ^ earth. Watch ye therefore,^^ and ^pray al- ,chaD.xii.4o.
ways,® that ye maybe accounted worthy ®^ to escape all these jaii»-"»^-
things that shall come to pass, and *to stand before the Son of ^^j*^p-
man. * ^«^- ^- '7-
37 And • in the daytime ^^ *he was teaching in the temple ; and « See.Matt.
' at night ^ he went out, and abode ^ in the mount that is called *^°t"^**
38 'the mount of Olives.®^ And *all the people came early in the n\ Mark
morning to him in the temple, for^ to hear him. SSii^%hn
VIU. I.
** anguish
*• in perplexity at the roaring of the sea and the swelling waves
*• men fainting *^ expectation of the *• world
* the heavens " omit then ** because
*• see it •• omit at hand ^ even so ye also
•• coming *• all things be done ^^ lest haply
•• suddenly as a snare : *• For it shall come in upon
* all the '^ But watch ye {according to the best authorities)
^ at all times making supplication
•• the best authorities read may prevail ** every day
•• every night •• lodged ^ called Olivet •• omit for
Contents. The discourse of our Lord about king of Egypt, and especially the magnificent
the last times, is here connected most closely golden vine presented by Herod the Great, and
with the prediction of the destruction of the described by Josephus. The disciples, as it
temple (vers. 5, 6). There is no allusion to the were, became the intercessors for the doomed
mount of Olives, where, as Matthew and Mark sanctuary, and pointed to these things, which
distinctly assert, the question of ver. 7 was put; fulfilled Old Testament prophecy (Ps. Ixxii ; Is.
but the wording of that verse dearly admits of a Ix.) in regard to gifts from heathen princes, as
change of scene. Luke's account ot the discourse a ground for hope that the temple would con-
is not so full, yet it contains a number of peculiar- tinue.
ities. Ver. 7. The Question. See on Matt xxiv.
Vers, c, 6. Some. Luke is quite indefinite 3; Mark xiii. 4. — And th^y aikod him, 1. e.<,
here. — Baered gifts, made for the most part by those spoken of in ver. 5.
heathen: such as holy vessels by the Emperor Vers. 8-1 1. The opening Warning. See
Augustus, and others by Ptolemy Philadelphus, on Matt. xxiv. 4-S ; Mark xiii. 5-8. The varia-
4to
THE GOSPEL ACCORDING TO LUKE. [Chap. XX
tions are slight : and tht tim« (/. /., of the kins-
clnm) ii at hand (vcr. 8). These are the words
of those deceivers who should come. — Ooiii]B9«
tions (ver. 9). Peculiar to Luke. — Than laid ha
vnto tham (vcr. 10). At this point Luke's ac*
count indicates a break in the discourse, or, as is
more probable, the beginning of a more particu-
lar discussion of the subject — And in divan
plaaaa (ver. 11), to be joined with what follows.
— And pattUaneai. To be omitted in Matt,
xxiv. 7. Five years before the Jewish war
30,000 persons died at Rome in one season of
pestilence.
Ver. 12-19. Persecution predictu). Sec
on Matt xxiv. 9-14; Mark xiii. 9-13. Luke*s
account shows great independence in this para-
graph.
Ver. 12. But bafora all thata thinga. Mat-
thew says * then,* and Mark also seems to imply
that the' persecutions would follow the signs, etc
(vers. 1 1, 12). But the discrepancv is only appar-
ent I'he passage in Matthew (ver. 6) tells of
what shall take place before the end comes, then
in vers. 7, 8 (corresponding to vers. 10, 11, here)
of certain things which are ' the beginning of sor-
rows * (vcr. 9), actually a part of the final throes,
introducing these as a proof (*for,' ver. 7) that
* the end is not yet *) : afterwards in ver. 9 (cor-
responding to vcr. 12 here) the point of time
spoken of in ver. 6, is resumed, and 'then * (/. ^.,
while * the end is not yet ') introduces the predic-
tion of persecution.
Ver. 13. It shall tnm to yon, for a taotimony,
I. ^., of your faithfulness, giving you an oppor-
tunity to testify for the Lord, and ' against them '
(Mark xiiL 9).
Ver. 15. Peculiar to Luke, but comp. Matt
X. 19, 20. — A month and wifdom. The former
refers to the words they were to utter ; the latter,
to the gift of delivering these words appropriately.
According to others, * mouth * refers to the form,
'wisdom to the thought In any case both
thought and word would be needed. The in-
spired thought could only be expressed in words,
and must affect the words. — Not ba ablo to with-
stand or gainsay; 'withstand' corresponds to
'wisdom*; 'gainsay' to 'mouth.* Comp. Acts
vi. 10, as a specimen of fulfilment. There is,
however, no reference to Stephen here, as those
who deny any prophecy would affirm. The proph-
ecy was literally fulfilled, and the condemning to
death was often a confession that the words of
the martyrs could not be answered.
Ver. 16. Soma of yon. James, one of those
present, was soon put to death (Acts xii. 2).
Ver. iS. And not a hair of yonr haad shall
parish. Some would add : ' as long as you are
needed for the service of Christ ; * others refer it
to the safety of the mass of Christians at the time
of the destruction of Jerusalem. But the fact
that ver. 16 points to the death of some makes a
reference to the spiritual life more probable.
The seeming difficulty led to an early omission
of the verse.
Ver. 19. In yonr patianoa, or ' stedfastness,'
ya ahaU win yonr sonls, or * lives.* In the endur-
ance of these predicted afflictions they should
gain, or come into the possession of, tneir true
life. If ver. 18 refers to physical safety this
promise also does. ' In * means : in this God
appointed way, not strictly, by means of it. The
tvhole verse is not a command but a promise :
and the £. V., following an incorrect reading.
misleads the reader. The word 'soi
' lives ') opposes that view of ver. 18, whi<
it to the preservation of every hair in tl
rection.
Vers. 20-24. The direct Predici
THE Destruction op Jerusalem. —
Matt xxiv. 15-22 ; Mark xiiL 14-20. '.
no parallel in Luke*s report to Matt, xxiv
Mark. xiii. 21-23.
Ver. 20. Oompaiaed with azmiM. Tl
est and most graphic form of the pn
Luke, writing for Gentile readers, does 11
to Daniel's prophecy, but speaJcs of its fai
We prefer this view to that which finds
ent sign here ; see on Matt. xxv. 15. Th
abundant time, after the first approach
Roman armies, for the Christians to fL
dasolatioii did not then begin, but was at
Ver. 21. In tha midat of her, L e., Jei
not Judea, as appears from the last dans
verse. See the emended text. This
does not contain so full directions in re
the flight, as that written more especially i
ish Christians (Matthew).
Ver. 22. Days of Teiigaaiiee. Of Go
fcance, not of man's. Comp. chap. :
Iven Titus seems to have been conscic
he was a minister of Divine retributioi
thinn wfaioh ara wiittan maj be fuliUlai
Lora then asserts that this retribution hi
already prophesied in the Old Testament
things * points to more than one prediction
of Daniel, quoted by Matthew and Mark,
tainly included, but, others also, beginnii
Deut. xxviii. 15, etc., and running throi:
whole prophetic period.
Ver. 23. Upon tha land, or 'earth.' Tl
be general, but as the direct reference u
war under Titus, it more probably meai
land of Judea. If the wider sense be ai
the particular distress (Divine retribul
brought out in the clause : wrath unto this
Ver. %\. They ahaU faU, etc. Peci
Luke. The reference is, of course, to ' tl
pie.* * According to Josephus, the nun
the slain amounted to 1,100,000; 97,00
carried away as slaves, mostly to Egypt ;
provinces.* — And Jomsalom ahall oa 1
down of tha OantOaa, or 'nations.* H<
discourse begins to have a wider referent
the destruction of Jerusalem. Jerusalem
sonified, and represented as desecrated, ai
in contemptuous bondage and desolation,
is its present condition. We, therefore,
stand 'Gentiles,* as meaning not only R
but Mohammedans, and even Crusaders. -
the timaa of tha GantQas be fnlflUad. £ac
tile nation, like the Jews, has its * time ' |
tunity). When this dispensation of the C
ends, Jerusalem will be no longer trodden
Opinions differ, however, as to whether tl
pensation of the Gentiles implies their con
to Christ or their rejection of Him. All a
points to the former, and the subsequent p
cies confirm this view. Among all natioi
verts will be made, but the terrible events
will precede the end of the world indicate
a great rejection.
Vers. 25-35. "^^^ Signs of the Com
THE End. See on the paragraoh in gene
notes on Matt. xxiv. 2^-35 ; Mark xiii.
The only variations are m the signs menti
vers. 25, 26, and the exhortation in ^
Chap. XXI. 5-XX1I.6.] THE GOSPEL ACCORDING TO LUKE. 481
These signs evidently refer not to the destruction over wild animals. There is a thought of ruin-
of Jerusalem, but to the end of 'the times of the ous consequences as well as of s.uddcnness.
Gentiles.' — In ion, etc. See Matt. xxiv. 29. — Ver. ^5. For it ihall eome in upon all, etc.
And upon the earth anflniih of nations, etc. How It is to be a universal surprise, a universal judp-
far this prophecy will Be literally fulfilled cannot ment. — The idea of sitting securely is implied m
be determined. If the whole passage be taken the word dwelL
figuratively, then a remarkable commotion in the Ver. 36. But watch ye. This is the main
sea of nations is predicted, but it may refer to exhortation, and the mode of the watching is fur-
physical perturbations ushering in the new earth, ther described, at all times making supplication.
The perturbations, whether physical or not, will * At all times,* in effect, belongs both to the
be portentous, producing general anxiety and watching and praving. — That ye may prevail, or
despair in view of the further terrors these events • have the strengtn,* be in a condition. This is
presage. This is evident from ver. 26 : for ex- the sense of the correct reading. But the refer-
peetation of the tlungs, etc ence is not to human strength. — And to stand
Ver. 28. Bnt when these things, i. e., those before the Son of man. Gathered by the angels
spoken of in vers. 25, 26, since the coming of the as the elect. Matt. xxiv. 31. As the glorified Son
Son of man (ver. 27) would be instantaneous. — of man is referred to, we may include here the
Begin to eome to pass. This suggests their con- idea of permanent glory in His presence as well
tinuance, but the close of the verse indicates a as full acquittal at the hour when brought before
brief period. — Look np. The word means to Him. A fitting conclusion, entirely in the spirit
raise one's self from a stooping posture, and is of the fuller account of Matt. xxv.
here applied to those previously bowed under Vers. 37, 38. Concluding Sketch of our
tribulations. The idea of joyful hope is of course Lord's Teaching. Peculiar to Luke. Luke
implied, as in the other phrase : lift npyonr heads, does not assert that our Lord afterwards taught
which however suggests more strongly the idea in the temple, and thus contradicts the accounts
of expectation. — Becanse yonr redemption (com- of Matthew and Mark. Unlike them he has pref-
pletea at and by Christ's appearing) draweth aced the final discourses with a gener:«1 sketch
nigh. The same events which terrified the world of our Lord's activity during these days (chap.
(vers. 25, 26) are to awaken these feelings in xix. 47, 48), and now he sums up in conclusion,
Christians. This is to be our comfort also with a similar sketch.
during the intervening period, if we are cast Ver. 37. Every day. Lit., * the days,' definite
down by the prospect, or fact, of a general re- days of that week of His passion. — Olivet. Luke
jection of Christ. makes no mention of Bethany, where, according
Vers. 29-33 ^^^ ^^^ same as in the parallel to Matthew and Mark, our Lord spent the nights
passages. of Sunday and Monday. This is all they assert,
Vers. 34-36. Concluding Warning. Pecul- although from their inserting the supper at
iar to Luke in this form, thoueh the same thoughts Bethany after these discourses, the impression
occur in Matt. xxiv. 42-51 ; Mark xiii. 32-37. is made that Tuesday night was spent there. As
Ver. 34. To yourselves. Emphatic — Over- the nights here referred to were those connected
eharged. Made heavy, sleepy, and hence unex- with public teaching, it does not meet the diffi-
pectant, the underlying thoucht being the sudden culty, to say that Luke is telling us where our
return of the Lord. Three tnings are mentioned Lord spent Tuesday and Wednesday nights, of
as bringing them into such a state. — Surfeiting, which we have no definite record. It is improb-
heaviness and dizziness such as drunkenness of able that He spent the night (partly in prayer)
yesterday gives ; drunkenness, which makes them without shelter. The next appearance of our
for tthday unfit to reflect maturely upon their Lord is, as sending two of of His disciples (chap,
highest interests ; eares of this life, which plague xxii. 18), so that they were near Him. Beth-
them for to-morrow (Van Oosterzee). These any was probablv the place, and Olivet is here
are not to be taken figuratively, but as represent- mentioned as including it.
ing three classes of Gangers. Things relatively Ver. 39. Came early in the morning, rather than
lawful are here included, because the^ may be came eagerly, as some translate. 1 his suggests
used so unwisely as to deprive Christians of a that our Lord was for the greater part of the teach-
watchful spirit — Suddenly as a snare. The ing days in the temple ; a fact in accordance with
phrase, ' as a ]
nected with ver.
come 'suddenly, ^__ ,
with other matters, it would come ' as a snare.' Up to the last appearance in public before His
The figure is that of throwing of a net or noose, betrayal, our Lord s popularity continued.
Chapter XXII. 1-6.
The Couftcil of the Rulers ; their Agreement with yndas,
1 «XTOW the feast of unleavened bread drew ^ nigh, which is^J^^TmaVk
2 J- ^ called the passover. And the chief priests and scribes
sought 2 how they might kill him ; ^ for they feared the people.
' was drawing • the scribes were seeking ■ put him to death
VOL. I. 31
■5
xiv. 1, a.
4.82 THE GOSPEL ACCORDING TO LUKE. [Chap. XXII
3 * Then entered • Satan * into Judas sumamed " Iscariot, being * »
4 of the number of the twelv& And he went his way* and com- it
muned^ with the chief priests and 'captains, how he might 'Jii
5 betray him " unto them. And they were glad, and covenanted «
6 to give him money. And he promised,* and sought opportunity ^
to betray him' unto them 'in the absence of the multitude.'" '^
< And Satan entered * who was called * went away
"< conferred * deliver him up * consented
" wiihout tumult, li/., a multitude.
CoKTEKTS. Com;). Malt. uvi. i-i6 ; Mark by ill three Evangelists. He went to tlM
xiv. 1-1 1. Luke omits our Lord's prediction of his proposal ; they joyfally agreed to pa
His paision, made at the close of His discourses, he saughl to betray Jesus. Luke, howen
(Matthew), and also the supper at Bcthaiw. The And Satan antarad (ver. 3). Compaiiag t
latter omission cannot be due to the fact that John liii. 17, we conclude that Luke spa
he has recorded a similar anointing at an earlier preparatory influence, and Jcjm of a hb
period (chap. viL 36-50). The two occurrences sive possession. While the plan was '.
cannot be confounded. the actual belraya] was more so. — a-j <
Ver^ 1, 2. The Plot of thk Rutins, (ver. 4), i. t. the officers of the temph
Whleh il MtUtd tha paMorer. Explanation for competed of l.e*ites. Their help would
Gentile readers. — How thay nl(^t put Uai to essarj, and doubtlcsa they had been incei
daath ; fur thay fauad tha paopla, who had been our I^ord'a words in the temple. ~ Htmj 1
hearing Him ao attentively (chap. uL 3S} ; hence The amount is named by ManlKw al
the question was Awe they could cany into ef- WttbanttDnult (ver. 6),/^. ■ withoBtamol
feet a purpose already determined. ' Not on the without attracting a muMtade together,
feast'day (Matthew, Mark) is implied here, and ardice is implied m this plan cf wiSedneB
also in ver. 6. inference from the words ' covenauttd s
• r — . c -!..._ . J Judas, sented,' is, that the tnoney was not paid
me order time.
Chapter XXII. 7-3S.
The Lord's Supper.
7 " T^HEN came the day of unleavened bread,' when ' thr pass- * "'
8 1 over must be killed.* And he sent * Peter and John, ||1
9 saying. Go and prepare * us the passover, that we may eat. And * ^
10 they said unto him, Where wilt thou that we prepare ? ^ And "'
he said unto them, Behold, when ye are entered into the city,
there shall a man meet you,* bearing a pitcher of water ; follow
1 1 him into the house where ^ he entereth in." And ye shall say
unto the goodman of the house, The Master saith unto thee.
Where is the guest-chamber, where I shall eat the passover with
12 my disciples.' And he shall' shew you a large upper room
13 furnished: there make ready. And they went, and found as
he had said unto them : and they made ready the passover.
14 'And when the hour was come, he sat down, and ** the twelve ^ ■?'
15 apostles with him. And he said unto them, With desire I have '^
(6 desired to eat this passover with you before I suffer : For I
' And the day of unleavened bread came * on which * sacrificed
' make ready for • make ready * jneet you a man
^ Iht btsi authgrilies riad\Ma which * goeth * will
" Ihe btst aulkoritUi omit twelve
Chap. XXII. 7-3S.] THE GOSPEL ACCORDING TO LUKE. 483
say unto you, I will not any more eat thereof,*^ * until it be ful- ' ^"^P-chr
1 7 filled in the kingdom of God. And he took the ^ cup, and /gave ReV'Ji. 9
thanks, and ^^ said. Take this, and divide it among yourselves '^^^l^^^'
18 ^ For I say unto you, I will 1* not drink ^^ of the fruit of the vine, ^ i^f Ma?k*"
19 'until the kingdom of God shall ^^ come. '* And he took bread,^^ amat^-xxvu
and -^gave thanks, and ^^ brake iV, and gave unto^^ them, saying, markxiv.
This is my body which is given for you : this do in remem- coliu^i-
20 brance of me. Likewise also the cup^® after supper, saying, *^
This cup is the new testament ^ in my blood, which is shed ^
2 1 for you. * But, behold, the hand of him that betrayeth me ^ is « matt. xxvi.
22 with me on the table. And truly the Son of man^ goeth, *as maricjuv.
it was. ^* determined : but woe unto that man by ^ whom he is comp/john
' xiii. 18,21,
23 betrayed ! And they began to inquire ^ among themselves, ^ »j^.
which of them it was that should do this thing.^' *;^j^ora"i
24 And 'there was^® also a strife^ among them, which of them \iS*iJ**i8.
25 should be accounted ^ the greatest.'^ ^ And he said unto them, ' 54^*cha^ix.
The kings of the Gentiles exercise^ lordship over them ; and ,w^corap.
they that exercise ^ authority upon ^ them are called benefac- JJfls;"'
26 tors. * But ye sJiall not be so : ^* but he that is greatest ®^ among 45"'' * **"
you, let him be^ as ©the younger ; and ''he that is chief, as he JI ^vlT^v'f'
^ Wets lev 22 *
27 that doth serve. For whether is greater, ^he that sitteth at Heb.xiii. 7^
meat, or he that serveth } is not he that sitteth at meat f but '' I ^ compchap.
28 am among ^ you as he that serveth. Ye are they which ^ have *• compjoim
29 continued with me 'in my temptations. And 'I appoint unto * H«i>. li is;
you a kingdom, as my Father hath appointed ^ unto me ; ' ^*jij */|-
30 ''That ye may eat and drink at my table in my kingdom, and • scever. 16
31 " sit ^ on thrones judging the twelve tribes of Israel. And the "^",5!*"
Lord said,^ Simon, Simon, behold, "^ Satan hath desired ^^ to have **',/°^^"'
32 you, that he may ^ 'siltym as wheat : But ^ I have prayed for u^/^'pet
thee, that thy faith fail not : and when 'thou art converted,^^ * Amo8ix.9
33 *» strengthen ** thy brethren. *And he said unto him. Lord, I-^i^l""*'"'
am ready to go with thee,*^ both into ^ prison, and to death. * i5*"ch?p
wit A* J^tf*fS
34 *And he said, I tell thee, Peter, the cock shall not crow this day, iii. li
before that *^ thou shalt thrice deny that thou knowest me. * xxi. fi-ij''
b Matt xxvi.
" I shall not eat it {according to the best authorities) ^^ a JiSxiv.
*■ when he had given thanks, he " shall 2<^i\ ; John
'* the best authorities insert from henceforth ^' shall have 51" 37-
17 1 r IB . c Matt. XXVI.
1' ^r a loaf " to 34; Mark
^* And the cup in like manner » covenant x'Y^ 30.;.
•»^ that which is poured out " or delivereth me up (so ver. 22). J****"*"*-^/-
•• For the Son of man indeed (according to the best authorities)
** hath been 26 through *• question ^ deed *• arose
• contention ^ is accounted to be " the greater •* have
* over ^ not so ye •* become
•• in the midst of you ^ But ye are they that
•• even as my Father appointed ® and ve shall sit
^ the best authorities omit And the Lord said " asked *^ might
" when once thou hast turned again ** stablish
** with thee I am ready to go *• to *^ the best authorities read Mn\\\
1
r
f •
484 THE GOSPEL ACCORDING TO LUKE. [Chap. XXI
35 And he said unto them, ^ When I sent you*^ without purse, 'JJ
and scrip,* and shoes,^ lacked ye any thing ? • And they said, J
36 Nothing. Then said he ^^ unto them, But now, he that hath a
purse, let him take //, and likewise his scrip :** and he that hath
37 no sword,^ let him sell his garment,^ and buy one.^ For I
say unto you, that this that is written, must yet be accom-
plished " in me, *And he was reckoned among the transgress- * '■
38 ors : for ^ the things concerning®^ me have an end.^ And they/c«
said. Lord, behold, here are two swords. And he said unto y>
them. It is enough.
*• sent you forth •• wallet
^ sandals ^^ And he said *^ likewise also a wallet
" hath not *♦ cloke " a sword •• must be fulfilled
*^ that which concerneth (according to the best authorities)
** hath indeed fulfilment.
Contents. Luke presents a number of new Vers. 14-18. Thk opening Expkes!
details : vers. 7-13 narrate the preparation with Desire. Peculiar to Luke.
greatest fulness, mentioning the names of the Ver. 14. The himr. The r^ular hom
two disciples who were sent for this purpose ; the ing the Passover, in the ' evening' so
affecting words (ver. 15) with which our Lord zxvi. 2a
opens the meal are peculiar to Luke. He alone Ver. 15. With desizB I hsw dtdni.
of the Svnoptists mentions the disciples* dispute brew form of expression, denoting strong
as to rank (vers. 24-27), which was probably the — To eat this Paasorvr. This rd^rs to i£i
occasion for the foot-washing as well as also the over itself, not to the ' Lord's Sapper,* 1
remarkable utterance of vers. 28-3a We con- introduced. One ground of the stroiK
sider the admonition given to Peter (vers. 3i~34)f was the certainty that it would be the h
as identical with that mentioned by John (xiii. hence peculiarly solemn suid important -
16-38), and as distinct from that mentioned by yon. Emphatic, it was the eating whl
Matthew and Mark. The latter took place on which He so strongly desired. Bmn I
the way to Gcthsemane, the former in the room. The expression occurs in this absolute sen
I^ukc deviates from the chronological order, here in the Gospels. The certainty that i
which we think was as follows : (i) Theexpres- the last Passover with them rested 00 t
sion of desire in connection with the first cup tainty of His sufferings for them ; hei
(vers. 14-18); (2) The strife about who should affectionateness of His desire, that'befa
be greatest (vers. 24-30), followed by the washing Passion He might have this privil^e. Tl
of the disciples' feet ; (3) The announcement of at its very beginning takes on a farewell ch
the betrayer (vers. 21-23) ; (4) The actual insti- Ver. 16. I ihaU not eat it. Some aot]
tution (vers. 19, 20) ; (5) The prediction respect- read: 'no more,' a correct expkmatioi
ing Peter (vers. 31, etc.) ; (6) The incident of the would eat of it now, but never again. \
swords (vers. 35-38). In regard to the other passes beyond this, and introduces a thoi
events, see on Matthew xxvi. 31, etc.; John xiii. the future, which was doubtless the deep
etc. son of His strong desire : oatil It be fall
Vers. 7-13. The Preparation for thr the kingtlffln of God. This points to His
Passover Feast; see on Matt. xxvi. 17-19; rather than to *the Christian dispen
Mark xiv. 12-16. Lange refers it *to the eternal coronatic
Ver. 7. The paiiovor (paschal lamb) mmt be of His glorified Church, the shining imagi
■aorifloed. This expression does not favor the eternal Supper, the anticipatory celebral
theory that our Lord celebrated the Passover a which in the New Testament covenant mi
day earlier than the usual time. See chrono- is now about to establish.' It must he 1
logical note on Matt, xxvi, xxvii. that the Lord is here speaking of the F^
ver. 8. And he sent It is doubtful whether itself, not of the Lord*s Supper which Ibl
the question of ver. 9 is identical with that men- — In a very proper sense the Jewish Ps
tioned by the other evangelists, or whether the itself, as a teast of deliverance, will be fnU
disciples had made a previous inquiry omitted the * marriage supper of the Lamb/ but oa
here. The simplest solution is that thev came is speaking of this Passover particularlr
for the purpose of inquiring, were then biaden as introduced the Lord's Supper. That Pa
here, and then actually mquired. — Peter and could only be fulfilled in the Messianic feaa
John. Named here only. The chief Apostles future, alluded to in ver, 30, and in Matt, n
were sent ; hence the message was a solemn Ver. 17. Took, or ' received,' as the lea
one. the Passover feast. — A eim. The first a
Vers. 10. There ihaU meet 70a. The original the Passover. Aad when b* bad cifia t
implies coming together, so that both go the This was usual with the first cup (see oo
same wa)r. In other respects the account agrees xxvi. 17, etc.). The form of the blesslni
closely with that of Mark. ' Blessed be thou, O Lord our God wfa
Chap. XXII. 7-38] THE GOSPEL ACCORDING TO LUKE. 485
created the fruit of the vine.* Of this form there hand of him, etc. Luke does not mention Judas
seems to be an echo in ver. 18. — Take this and b^ name, as Matthew and John da — With me.
divide it among yonnelTes. Our Lord Himself Emphatic. — On the tahle. Probably an allusion
seems to have partaken of this cup. As He had to tne dipping into the dish mentioned by the
eaten before He uttered the words of vers, i^ other Evangelists. The rest of the account pre-
16, so He had drunk before saying this. This sents no new features. — Began to qneition (ver.
was a part of the regular Passover celebration ; 21) directly opposes the view that this took place
the institution of the Lord's Supper was dis- after the Lord's Supper as a secotid announce-
tinct from the act here mentioned. mcnt.
Ver. 18. I shall not drink, etc. From this Vers. 24-30. The Contention. Peculiar to
we infer that our Lord did not partake in the Luke, although something similar is recorded by
Supper He afterwards instituted. The verse Matthew (xviiL i, etc.; xx. 20. etc) and Mark,
points to the same event in the future as ver. i6w Luke cannot refer to one of these previous occur-
The old rite was thus formally abrogated, the fences. We place it before the Lord's Supper,
new one about to be instituted. This view at since ' it is scarce possible that, after the discov-
once suggests a reason for the order adopted by ery of the treason of Judas, and with the solemn
Luke ; it contrasts the two rites more fully. impression which the Lord's words respecting the
Vers. 19, 20. The Institution of the traitor must have made upon them, ana after they
Lord's Supper. See on Matt. xxvi. 26-29 ; had eaten His supper, any such strife could have
comp. Mark xiv. 22-24 ; I Cor. xl 23-25. Luke's occurred. And the improbability is increased
account, as might be expected, a^ees most closely if, before this. He had taught them humility by
with the words of the institution, as given by washing their feet' (Andrews). Ver. 27 seems
Paul, who distinctly asserts that his account was to contain an allusion to the foot-washing ; yet if
' received of theLord.' this be insisted upon we may still suppose that
Ver. 19. Given. Given to death, as the sequel a part of our Lord's reply took place before, and
shows, and as ver. 20 involves. — For yon. This a part after, that symbolical act called forth by
may mean in behalf of you, but such a surrender this contention. There is nothing in the account
to death had necessarily a vicarious character. — which opposes our placing this incident at the
This do in remembrance of me. Peculiar to Luke beginning of the Passover meal,
and Paul, and pointing to the establishment of a Ver. 24. And there arose also a contention
permanent feast. Wt^tever else the Lord's Sup- among them. More than a discussion, a conten-
per may be, this passage proves that it is a me- tion, a quarrel. Hence the improbability of its oc-
morial service, commemorating the atoning death curring after the Lord's Supper. Some suppose
of our Master. that it was occasioned by a dispute about their
Ver. 2a The enp. The one standing before places at the table. No names are mentioned.
Him. — After snpper. The paschal lamb had Ver. 25. The kings of the Oentiles, etc. The
been eaten, and the feast was about to conclude thought is similar to that found in Matt. xx. 2^-
with the third cup (* the cup of blessing '), since 28, but the form is new, and adapted to the cir-
according to Matthew and Mark, our Lord gave, cumstanccs. * The Gentiles * are mentioned to
or, as we would say, returned thanks with this indicate that the temper which called forth their
cup. A fourth cup usually followed, but of this strife was a heathen one. — Have authority,
no mention is made. — The new covenant in my This refers to rulers below kings. — Benefactors.
blood. This means : the new covenant which is The Greek word here used was the actual title
ratified or established in my blood. The form of many emperors and princes. It expresses the
here used agrees with that of Paul (i Cor. xi. same iaea conveyed by the phrase 'deserved well
25). Some paraphrase thus : ' This cup is the of the Republic,' so common in republican France,
new covenant because it contains my blood ; ' but and is analogous to the title Excellency,
even this view gives no countenance to the literal Ver. 26. Bnt not so ye. ^ They shall be ' kings,'
rendering of the Roman Catholics, since the* cup' but after a different fashion. The aristocracy
could onW represent the * covenant.' — That which our Lord here establishes is one of humility.
if poured oat for yon. This is spoken of the Ver. 27. Bnt I am in the midst of yon as ha
* blood,' although the form of the original admits that serveth. This clause gains in force by sup-
of a reference to the word ' cup.' More exactly posing that our Ix>rd at this point washed His
it points to the fruit of the vine poured out from disciples' feet He, the 'chief,' was serving,
the grapes and representing the Dlood of Christ. We may also connect this with ver. 25: 'the
Otherwise the sign would not include a * pouring benefactors among the Gentiles are rulers and
out,' which is essential here, especially in view potentates ; I, your benefactor, am among you as
of the ' breaking ' of the bread. a servant.'
Vers. 21-23. The Announcement op a Vers. 28-30 may belong here chronologically.
Betrayer. Bnt (ver. 21) ; this is not the word or, as is far more likely, they followed the wasn-
usually rendered thus, but one meaning ' never- ing of the disciples' fee^ which may be appropri-
theless.' The sense would then seem to be, ately placed at ver. 27.
' although I pour out my blood for you, vet the Ver. 28. Continned with me in my temptations,
hand,' etc. But to insist that these worcls were or ' trials.' Our Lord does not reproach them,
uttered immediately after the institution, involves but praises their steadfastness. He speaks of
a serious difficulty, since according to Matthew His whole life as one of 'temptations,' in accord-
and Mark, the betrayer had already been pointed ance with the Scriptural portrayal of His work on
out. This, too, is less definite tnan the other earth.
accounts, which is scarcely conceivable if it re- Ver. 29^ I appoint vnto yon a kingdom, even
ferred to a second announcement We therefore as my Father appointed nnto me. The word
suppose that Luke departs from the chronologi- ' kingdom ' belongs to both clauses. ' Appoint *
cal order : in this view * but * introduces an ad- signifies not only a bestowal or assurance, but
dltional, but not a connected, thought. — The such a disposition as a dying man makes in his
486 THE GOSPEL ACCORDING TO LUKE, [Chap. XX]
will. This underlying thought is, of course, it would prove also that they deny thi
inapplicable to (vod, but all the more to Christ need convernon, and most strengthen tb
Ver. la That ye may eat, etc. The enjoy- ren — which is much more tham history
ments of their reign, with Him in the kingdom ap- and papal infallibilists would be willing
pointed by His father, are thus set forth. Comp. Ver. 35. Lord, with tbM I am raady,
ver. 16. — And ye shall lit. A direct promise, his sense of strength, Peter casts doubt
— On thrones, etc Not * twelve thrones,* as necessity of our Lord's |>etition for hii
Matt. xix. 28, possibly on account of Tudas. conversation differs sufficiently from tl
Notice the appropriateness of this verse, first in tioned by Matthew and Mark, whidi
view of the feast before them ; second, in view of later, as we think. * With thee,' is spec
the greatness which they antidpated, though so phatic, and shows that Peter regards the
1)1 ind as to its character. the source of his feeling of strength. But
Vers. 31-34. The Prediction op Peter's trial came, he followed only afar off, an
Denial. This we regard as identical with the the source of strength,
prediction recorded by John (xiii. 36-38), and Ver. 34. Peter. Not Simon. The n
distinct from and prior to that mentioned by nificant of steadfastness is contrasted
Matthew and Mark. It was very natural that conduct
the disciples on the wav to Gethsemane should Vers. 35-38. Warning in regard •
revert to the words spoken at this time, and in- ward Dangers, leading to the incidez
dications of this are not lacking. See notes on two swords. Peculiar to Luke. We j
Matt xxvi. 31, etc. We place it after the Lord's chronologically with what precedes. No
Supper and the concluding hymn, and join with it more probable, and there is an appropr
the mcident about the swords (vers. 35-38), after nection of thought ; to the description oi
which came the discourse and prayer recorded by danger just made, our Lord adds that of
John xiv.-xvii. ing outward danger.
Ver. 31. Simon, Simon. Earnestness and af- Ver. ^5. And he said unto them. 'Not
fection are indicated by the repetition. The reason have I spoken of what is so mo
apostle is addressed by his old name, not the (vers. 31-34) ; for now, when I am m
new and significant one. The sudden call (' And with you, your situation will be quite o
the Lord said Ms to be omitted) may have been than oefore ; there now comes for you a
occasioned by his part in the strife. There is care for yourselves and of conflict ' (M*
too a connection of thought with what precedes. When I lent you forth, etc. See chap.
The way to these thrones was //is way, through x. 4 ; Matthew x. 9. Parting friends are
temptations, trials, sif tings of Satan. — Sateaailnd dwell on the pleasures of the past; so a
to have yon, or ' obtained vou by asking,' as in points them to the time of their first prea
the case of Job. ' Vou ' refers to all the Apos- Galilee, when the least care was superflm
ties : all must pass to the throne throueh trial, would be different now.
since the purpose of this asking and obtaining Ver. 36^ Iherefore, 1. r., in conseqn
was in order that he might lift you ai wheat their reply. — Let him take it. The pred
As wheat is shaken in the sieve, so Satan would used in the prohibition of chap. ix. 3. — ]
try their faithfulness. If 'you* includes Judas hath not, i, e., purse or wallet, let him
(who had probably gone out before this), then oloke ('outer garment*), necessary as 1
the sifting process nad begun and the cha^ par- and buy a iw<n^ which is now more indi
tially removed. ble than clothing. One who had not a
Ver. 32. But I. Emphatic. In the conscious- might still have a purse, and thus not be
ness of greater power than that of Satan and to sell his sarment ; a point overlooked
greater faithfulness than that of Peter. — For rendering of the E. V. This is not to bt
thee. Peter is now spoken of alone, as in the literally, nor yet allegorically, as though th
greatest danger. — That thy faith fail not, / . ^., wallet, and sword had each a spiritual si
cease altogether. Our Lord prays, not that Peter tion ; but the whole is a figurative setting
be not tried, but that his faith snould not utterly of the fact that henceforth self-defence wc
fail. It was only through this prayer that Peter's their chief necessity, in view of the outwari
faith did not fail altogether. An Apostle's faith which would come upon thera. This <
would become extinct, did not Christ intercede the non-resistant theory of the Quakei
for His own. — When onoe thou halt turned also the view, that force can be used ag^
again. Peter's sin and repentance are both im- in the cause of Christ ; self-defence aloi
plied here. 'Converted* (so E. V.) is unfortu- question.
nate ; there is no reference to the experience Ver. 37. For I lay to you, etc. The
with which Christian life usually begins. Peter of reasoning is: If the Master is to be n
had been 'converted,* in that sense. — StahUih among thB tramgrenon, and this will
thy brethren. The others were his brethren in case, since this prophecy of Isaiah must
weakness ; hence the form chosen. Peter's promi- filled, then you, my disciples, may well
nence is recognized, and the part he should take such perils. Notice, our Lord speaks <
in the establishment of the Church prophetically position among malefactors as something
intimated. must be. That the sinless one was thus re*
This is the one and only proof text for the was no accident. The allusion to the *i
Vatican dogma of pafia/ infallibility (1870), on had no reference to defending //im froi
the assumption that the promise given to Peter was coming upon Him ; that roust coro^
applies to all the popes as his successors. But that which ooneemeth me, /. r., written or
(i) this assumption can never be proved; (2) mined concerning me, hatha fulfllmaat, or
* faith ' here as usual means personal trust in our Everything written of the Messiah must b
Lord, not a system of doctrine to be believed ; pletely fulfilled, and this completion is apt
{^) if the passage proves anything for the popes, mg. The coming of this end proves th
Chap. XXIII. 39-53-] THE GOSPEL ACCORDING TO LUKE. 487
prophecy cited (which our Lord expressly applies in view of their failure to understand. * Two
to Himself), will be speedily fulfilled. swords * were of no avail in the spiritual conflict
Ver. 58. Lord, behold horo are two iworde. before Him ; of this He had just spoken, but they
Swords, not knives used at the feast, probably failed to recc^nize His meaning. — The discourse
belonging to the disciples. The Galileans often recorded by John (xiv.-xvii.), probably followed ;
travelled armed, and pNOSsibly two of the disciples then on the way to Gethsemane, the second
had thus provided themselves because they ex- prediction of the unfaithfulness of Peter and
pected danger that night — It ii enough. The the other disciples, repelled by them all. See
reference is not to the sufficiency of the weapons, on Matt. xxvi. 31, p. 21U These are passed over
but a mild turning away from further explanation by Luke.
Chapter XXIL 39-53.
The Agony and the Arrest in Getltsentane.
39 * A ^^ ^^ came out, and went, * as he was wont, to ^ the '' ]ijf m"i^
'L\ mount of Olives; and his^ disciples also followed him. Jomjjohn
40 *And when he was at the place, he said unto them, ^ Pray that ^ chjfp'kxi.
41 ye enter not into temptation. And he was withdrawn ^ from JJira!*"
them about a stone's cast, and * kneeled down, and prayed,* "^ Ji^^.*"'^
42 Saying, Father, if thou be willing, remove^ this cup from me: ^-i"^"*^
43 nevertheless, not my will, but thine, be done. And there ap- . Mlul^Si.^
peared ^an angel unto him« from heaven, strengthening him. /sS* Matt*
IV. II.
44 And ^ being in an agony he prayed more earnestly : and his i' comp.|ohn
sweat was ^ as it were great drops of blood falling down to ® the v. 7.
45 ground. And when he rose up from • prayer, and was come ^^
46 to his * disciples, he ^* found them sleeping for sorrow, And
said unto them. Why sleep ye ? rise and * pray, lest ye enter ^ a ver 40
into temptation.
47 *And^* while he yet spake, behold a multitude, and he that « MAi-r.xxiri.
was called Judas, one of the twelve, went before them,^* and ^^ mark xiv.
48 drew near unto Jesus to kiss him. But Jesus said unto him, JoHNxviu
^ '' '' '3-11.
49 Judas, betrayest thou the Son of man with a kiss ? When they
which *^ were about him saw what would follow, they said unto
50 him,^" Lord, shall we smite * with the sword ? And one ^® of , „
them smote the servant of the high priest, and cut ^^ off his right
5 1 ear. And ^ Jesus answered and said. Suffer ye thus far. And
52 he touched his ear, and healed him. Then^^ Jesus said unto
the chief priests, and 'captains of the temple, and the elders, ' ^** "^ ^
which ^ were come to ^ him, Be ^* ye come out, as against a
53 thief,^ with swords and staves .^^ When I was daily with you
in the temple, ye stretched forth no ^ hands against me : but
this is "• your hour, and " the power of darkness. «, comp.
Mark xiv.
1 unto « the Jff *,' ■'****"
■ he withdrew himself * and he kneeled down and prayed. » Coi.T 11 ;
* many authorities read to remove • unto him an ans^el Comp. Acn
^ became ■ upon • from his '^ became " and Sph vt'ia.
*' that ye enter not *■ the best authorities omit And
" or was leading them " and he " And when they that
" the best authorities omit unto him ^* a certain one *• took
» But " And " that ^ against « Are
** robber *• clubs ^ stretched not forth your
488 THE GOSPEL ACCORDING TO LUKE. [Chap XXIH.
CoNTF.MTt. Luke'n iccount presents here new fell in great clots to the sround. No othn
and striking details, although it is briefer than accords so well with the language tmt
thciAe of Matthew and Mark. In telling of our stances ol Uoody sweat have occurrec
I^trd's agony, Luke alone mentions the distance Every other view feuls to give a sufficient
to which He withdrew, the angelic assistance and to Luke's description and seems to fall be
the physical results. In the account of the be- dignity of the conflict there endored /or m
traval there are interesting peculiarities. notes on Matthew.
Vers. 43, 44 are omitted in some old and im- Vers. 4c, 46. Lake is very brief n
portant manuscripts and by some of the fathers, verses, ana we must supplement his accou
Hut they are well supportea and now received by those ol Matthew and Mark. We leai
nearly all scholars. Over-zealous Orthodoxy these that our Lord came once and agan
failea to understand them and hence expunged tAree disciples, and found them asleep
them in some copies. MRVW. This was the cause of their sleep
Vers. 39-46. The Agony in Gethsemank. is not seeking to excuse them. See on Ma
See on Matt. xxvi. 71-46. We notice here only 40, 41.
what is peculiar to Luke's narrative. Vers. 47-53. The Betrayal See o
Vcr. 39. As hs was wont (comp. xxi. 37). Pe- xxvi 47-56 ; comp. Mark xiv. 43-52 ; Jol
culiar to Luke, hinting that lie went to a place 3-ti. We notice only the new and stril
where Juda.s could find Him. tails.
Vcr. 4a At the pises. A well-known place ; Ver. 48. Judas, botrajast thoo, etc
perhaps already known by name to readers of the probably followed the question recorded 1
GoA|)el. Hence the omission of the name. thew. It is addressed to Judas by name
Vcr. 41. ^thdrsw himself, lit., ' was himself emphatic throughout, setting before the
withdrawn.* Drawn by internal anguish, some the full enormity of his purpose. Tl
suppose. — Aboat a itone'i east. Not so far as used coincides with that used in predkt
to be out of hearing. This was probably the dis- betrayal (Matt xvii. 22 ; zx. 18 ; xxvL 2,
tance from the three disciples (Kf atthew, Mark), Ver. 49. Saw what weold follow. Tl
not from the main body, since the next clause re- only wake up, but wake to an understan
fers to what took place in HLs solitude, and vers, the case. — Lord, shall w<e amito with the
4$, 46. to the /Ar^f disciples. — Ho knoelod dowa. In the same spirit as the occurrence of ve
Peculiar to Luke. Ver. 5a A eertahi ono of thoim. Lc
Vcr. 42. Father, etc Godet : ' Luke, like omits Peter*s name. — Xl^t oar. Lu
Mark, gives only the first prayer, and confines John alone mention which ear it was.
himself to indicating the others summarily, while Ver. 51. Suffer jo l^iu far. Proba
Matthew introduces us more profoundly to the dressed to the disciples : Let them go
progressive steps in the submission of Jesus.' fulfil this their design of taking me. It is
Ver. 43. Appeared onto him an angoL An reproof of the hasty use of the sword, az
actual coming of an angel, not merely a spiritual agrees with Matt xxvi. 52 ; John xviii. 1 1.
accession of strength. Angels had thus minis- the sense : Let theiti go thus far (and no fi
tered to Him at His previous temptation, accord- we would find a different expression here.
in^ to Matthew and Mark, so that it cannot be suppose the soldiers were addressed, an
said that the notion is peculiar to Luke. How the sense is : Let me go, until I have heal
He was strengthened is not so clear. Some think man, or Let me go as far as this man.
it was a physical strengthening, the imparting to gnunmatically probable, but opposed t
His body, so overwhelmed in this conflict, new phrase ' answered.* — Tdoehod his oar* etc.
power to endure, to drink the cup which would the physician, alone mentions this. The p
not be removed. This is favored by the fact that does not clearly indicate how the healini
the previous ministration was to His physical place : Whether at our Lord's touch the e
wants. Others a^ain prefer that the holy soul of wholly restored, or merely the wound hea
our Lord, now seized by the intensest feeling of whether the piece cut oft was taken up a
suffering, was strengthened by the brightening stored to its place in the body. The last i
prospect of future joy, presented to Him in some likely, as the passage contains no hint of p
wa^ more vividly by the coming of the angel, up. The first seems more in keeping wi
Neither of these is inconsistent with proper views occasion, representing our Lord as malunj
of the Person of Christ. In fact it is simplest to the loss occasioned by the hasty zeal of Pe
suppose that both body and soul received direct Ver. 52. Chlof-ptiosti . . . oldon. Luke
supplies of strength in this hour of deepest trial, speaks of these, and it was very natura
— We think it most natural to place this strength- some of them should accompany the
ening between the Jlrst and second prayer, since Some infer from the fact of their beiiig firsi
there are indications in the fuller accounts of tioned at this point, that they entered the |
Matthew and Mark that the intensest conflict was after the band of Judas,
passed when the second and third prayers were Ver. 53. Bat tlds is your hoar, and tho po
uttered. darknoii. An allusion to the fact that it wa
Ver. 44. And being in an igony. This was night, contrasting this with His appearance
after the coming of the angel Our Lord was in the temple. Darkness was appropriate U
strengthened /tt this a^y or conflict. The first a deed, hence it was the hour which suited
result of the strengthening was that He prayed The parallel passages speak of this as a
more earnestly, the final result was complete ment of Scripture. We therefore explain
resignation and victorious waiting for the betrayer, the hour appointed to them for carrying 01
— And his sweat became m it were, etc The work. Its ntness as an hour of midnight
easy and natural explanation is, that as the result ness was but a part of this appointment.
of the agony His sweat became colored with serve, however, that they /reefy ckase it.) • ]
blood (not pure blood, hence 'as it were*), and of darkness* therefore points to the kingd
Chap. XXII. 54-65.] THE GOSPEL ACCORDING TO LUKE. 489
darkness. They were doing the work of the to the relation of God*s purpose, man's agencv,
Evil One, and the power over Him was the and Satanic power. — Luke passes over the flight
power of darkness. This clause suggests mys- of the disciples and that of the naked young man
terious, and as yet unexplained, facts in regsird (Mark xiv. 4S-52).
Chapter XXII. 54-65.
Petet^s Denial ; the Mockery by the Temple Servants.
54 •'T^HEN took they * hkn, and led hinty and brought him into * JJf mJS*
JL the high priest's house. *And * Peter followed afar off. ^ Mat^xxvi.
55 •And when they had kindled a fire in the midst of ^ the hall,^ xfv.JIV''
and were set * down together, Peter sat down among them.* l^"" *^"*
56 But® a certain maid beheld^ him as he sat by the fire,^ and ^ 69^"*""^
earnestly looked upon him, and said,® This man was also ^® with 66^7"*^; **^'
ToHM XVlll
57 him. And* he denied him,^^ saying. Woman, I know him not. 16-18; 35-'
58 And after a little while • another saw him, and said. Thou art </^. Matt.
XXVla IXa
59 also^ of them. And* Peter said, Man, I am not. And about * c:omp.john
•'-^ XVlll a6.
the space of one hour after ^^ another -^confidently affirmed, /AcuxiLis.
saying, Of a truth this fellow ^* also was.with him ; for he is ^*
60 a Galilean. And * Peter said, Man, I know not what thou say-
cst. And immediately, while he yet spake, the ^® cock crew.
61 And the Lord turned, and ^ looked upon Peter. And Peter re-^ p»*p "•
membered the word of the Lord, how he had said ^' unto him,
62 * Before the cock crow,^® thou shalt deny me thrice. And * ^^ *♦
Peter ^^ went out, and wept bitterly.
63 *And the men that held Jesus ^ mocked him, and smote ' S'vT'iJjMi
64 him}^ And when they had blindfolded** him, they struck him eJVjohn
on the face,** and asked him, saying. Prophesy, who is it that *''"** '*' ''*
65 smote ** thee i And many other things * blasphemously spake * ^-^j^"
they against him.*'^
* And they seized * But ■ court
^ had sat * sat in the midst of them ' And
^ seeing * in the light of the fire * looking upon him, said
*<* also was ** the best authorities omit hfm *• also art one
^ after the space of about one hour ^* man ^ insert also
*• a (according to the best authorities) " how that he said
^' the best authorities insert this day " the best authorities read he
^ the best authorities read him ^' and beat him
*^ And they blindfolded
" the best authorities omit they struck him in the face
** he that struck ** spake they against him, reviling him.
Contents. Luke passes over the examination account (vers. 63-6O as referring to the same oc-
by Annas (John xviii. 19-24), the subsequent ex- currence narrated by Matthew (xxvi. 67,^) and
amination Defore Caiaphas (Matt xxvl 57-66; Mark (xiv. 65). On the Mr^ bearings, see Matt.
Mark xiv. 5^-64), giving immediately his account zxvi. 57, and the next section.
of Peter's denial^ then mentioning the mocking Ver. ^. Hie high-priaif i hODM. Undoubt-
which occurred at the close of the night examina- edly Caiaphas is meant, since the other Evan-
tion before Caiaphas. This order indicates that gelists agree in making his house the scene of
the denials occurred between the first examina- Peter*s denial.
tion and the dose of the second. Accepting this Vers. 55-62. Peter's Denial of our Lord.
fiew, we find no difficulty in regarding Luke's For a comparison of the various accounts and
490 THE GOSPEL ACCORDING TO LUKE. [Chap. XXII
a genera] view of the occurrence, see notes on the trial our Lord could think on Petei
Matt, xxvu 6^75 ; comp. Mark xiv. 66-72 ; John aware of what he was doing, though at s
xviii. 16-18 ; 2J-27. tance. But probably the first ezaminatic
Ver. ^$. Tiniliod Lit., * kindled around ; ' a .Caiaphas was now over, and the offio
large bright fire was made, we infer. All of the l^uling Him away to prison to await t
Evangelists but Matthew mention the fire, but formal morning examination, or possibly
Mark does not speak of its being kindled. — Sat Him in custody in the court. — Aad Vtta
Aown. So Mattnew and Mark ; but Tohn speaks bend. His memory was assisted by tl
of his standing. During the night nours, Peter crow, but doubtless the Lord's look of p
was no doubt restless. and consolation was the chief cause ot !
Vers. 56, 57. F I rst Den i al. A etrtain miid. tence. After the first burst of penitence, I
Probably the porteress who had followed Peter bly remembered our Lord's pr^j^r for I
into the court ; the different answers suggest that his own boast, yet the look was designed
she kept up a bantering; accusation ofthis kind these alsa
to which he responded m different words, but to Vers. 63-65. The Mockery at Nigi
the same effect. Luke brings out the fact of her on Matt xxvi. 67, 68 ; Mai^k xiv. 65. (Jc
•aniMtly looUiig upon hioL 22 refers to a different occurrence.)
Ver. 5S. Second Denial. The account is and Mark place this mockery in a diffen
brief. A general accusation probably began at tion. This suggests that it began at the
the fire, was kept up as Peter withdrew to the the hearing, continuing for some time, tl
porch, where he was questioned both by a maid preceding and following our Lord's
(Matthew, Mark) and a man. Peter. Luke here moreover gives snh
Vers. 59, 60. Third Denial. Luke is par- the same facts in a manner peculiar to
ticular as to the interval : afttf aboat tht tpsM He tells us more particularly who were
ttf OM hoar. The recognition became very gen- actors in the mockery : Uia man that hi
eral, as we might expect, but this Evangelist (ver. 63) ; details how they covered !
brings out the one who was prominent in the (Mark), blindfolded Hinn (ver. 64) ; and
matter. the whole in the significant words of
Ver. 61. And the Lord tamed and lookad apoii and many othar thii^ spaks they acai
Patar. This detail, so interesting and touching, rvfUing him, literally, ' blasphenungmi
may be explained by supposing, that even 'during on Matt xxvi 68.
Chapter XXII. 66-71.
The Monting Trial before the Sanhedrin.
66 • A ND as soon as^ it was day, the * elders of the j)eople * J!
t\, and the chief priests and the scribes came together,* '•
67 and led him^ into their council, •saying, Art thou the Christ .^ * ^
tell us.* And * he said unto them, If I tell you, ye will not be- 5
68 lieve : And if I also® ask you^ ye will not answer me, nor let tne Jj
69 go.^ Hereafter® shall the Son of man sit ^on® the right hand '.^
70 of the power of God. Then said they all, Art thou then e the ' ^
Son of God } And he said unto them, -^Ye say that I am.^^-^^"
71 And they said, What need we any further" witness.^ for we JJ
ourselves have heard of *^ his own mouth. "
* when
* there eathered together the assembly of the elders of the people, both
chief priests and scribes ;
■ they led him away ♦ If thou art the Christ, tell us.
* But * omit also
' the best authorities omit me, nor let me go • But from henceforth
* be seated at ^^ or Ye say it, for I am
** What further need have we of " from
The Morning Examination. Luke here account too has its peculiar coloring, char
gives an account of another hearing than that de- ing this as an official and decisive council
tailed by Matthew and Mark. Vers. 6^-65 tacitly would then be a ratification, in proper foi
presuppose some sort of condemnation, whicn numbers and at a legal hour, of the res
encouraged the servants to commit such outrages, already taken by the enemies of our Lord.
Both Matthew (xxvii. i) and Mark (xv. 1) hint at Ver. 66. Ana when it wm day. Rom
such a morning meeting of the Sanhedrin. The forbade a final condemnation before dai
Chap. XXIII. 1-25] THE GOSPEL ACCORDING TO LUKE. 491
Jewish usage forbade even the investigation of Ver. 6q. But This indicates the connection
capital crime at night — The afaamhly of the of thought: you have prejudged my case, but,
elden , lit, ' the eldership * {^tsbyterion) ; a for- as the time has come to speak, in order that
mal assembly of the Sanhednn, at the usual place through suffering I may pass to glory, I tell vou
of holding the council of that glory and thus confess mvself the Chnst :
Ver. 67. If thou art the Christ, tell ni . An From henceforth, etc. Comp. Matt. xxvi. 64. A
abrupt beginning, presupposing testimony that repetition of this declaration is not at all improb-
He made tnis claim. The hearmg is resumed at able.
the point broken off, according to Matthew's ac- Ver. 70. The next question shows that they
count The force of the passage is : If as you understood Him aright. His answer may be
claim, thou art the Christ, tell us all so, in plain rendered : Ye say tl^t I am, or, 'ye say (cor-
words. — If I tell yon, ye will not believe, 1. e,, rectly), for 1 am.'
you do not ask to know the truth, but to make Ver. 71. What fnrther need, etc As far as
me condemn myself. the death of Christ had a human judicial ground,
Ver. 68. And if I aik yon, put questions to that ground was His own claim to be the Son of
you about my arrest, its legality, and the way you God. Either His claim was correct, or the Jews
nave forced me into my present position. — Ye were right in putting Him to death. To ignore
wiU not anfwer, because you would involve your- His claim is to side with His murderers. On
selves in great perplexities. The case was pre- the plan for procuring Pilate's consent, see Matt,
judged. The rest of the verse i3 to be omitted. xxvii. i, p. 226.
Chapter XXIII. 1-25.
Christ Before Pilate and Herod,
1 " A ND the whole multitude ^ of them arose,^ and led him " i^*Mi5ll.
2 l\ unto Pilate. And they began to accuse him, saying, We iiid^^g.
found this /<r//t7zc; ** perverting the * nation, and * forbidding to oSiplActs
give tribute to Cesar, saying* that he himself is Christ ^'a king, j]"*' '•""''•
3 *'*And Pilate asked him, saying. Art thou the King of the Jews } ^ «^'^%.f
4 And he answered him and said, -^Thou sayest it. Then said 3?, 36. 37;
Pilate to ^ the chief priests and to the people,^ ^ I find no fault in * ^*"^*^»-
5 this man. And® they were the more fierce,® saying, He stirreth -|^»-
up the people, teaching throughout all Jewry ,^^ * beginning " from «][• t©-
6 Galilee to ^^ this place. When Pilate heard of Galilee,^^ he asked J?!*" ?^"-
7 whether the man were a Galilean. And as soon as ^* he knew ^* t'pff*?/*-
' I rCb 11. 32.
that he belonged unto^® * Herod's jurisdiction, he sent him * j^f ^Lrk ?!
to ^^ Herod, who himself also was at Jerusalem at that time.^' Mi^o'ffiliT
8 And *® when Herod saw Jesus, he was exceeding glad : *for he ,• s?ech»|j!uL
was desirous to see him of 'a \ongseasonP '"because he had * chap. ix. o.
heard many things of ^^ him ; and he hoped to have seen^ some a? **^"*'
9 miracle done by him. Then^ he questioned with^ him in '^1 , Mark vi.
10 many words ; but he answered him nothing. And the chief '*"
priests and scribes stood and "vehemently accused^ him. * Acts xvUi.
11 And Herod with his men of war* *set him at nought, and *s« Mark
*=* * ix. «.
mocked him,^x\A ''arrayed him in a gorgeous robe, and sent/ Jj^j^pM*"
* <?rnumber * rose up • ihxs man Markxv. 1^
* the best authorities read our * the best authorities read and saying
* And Pilate said unto ^ and the multitudes ^ But
•urgent *^ Judea ^^ the best authorities read znd hegmning
" even unto '• the best authorities read heard it " when
** learned " was of " unto " in these days
" Now " had been of a long time desiring to see him
'* heard concerningc {according to the best authorities) ** to see
* And '^* omit with *• stood, vehemently accusing
^ soldiery
4)2 THE GOSPEL ACCORDING TO LUKE, [Chap. XXIIl
12 him again*' to Pilate. And the same day 'Pilate and Herod *^
were made friends together ; * for before they were at enmity *-
between themselves.
13 And Pilate, when he had called together the chief priests and
14 ''the rulers and the people, Said unto them, Ye have brought ''^
this man unto me,*^ * as one that perverteth the people ; and, ' ^^
behold, I, ' having examined Aim before you, have® ^ found *no ' ^^^
fault in this man touching those things whereof ye accuse him :
15 No, nor yet Herod : for I sent you to him ;'* and, lo,** nothing
16 worthy of death is done unto® him. "I will therefore chastise "^
1 7 him, and release Aim. (For ^ • of necessity he must release one » £
18 unto them at the feast.) And ® they cried out all at once,* say- ^i
ing, *'Away with this man, and release unto us Barabbas : « m^
19 (Who*^ for a certain sedition^ made in the city, and ' for mur- mai
20 der, was cast into prison.) Pilate therefore, willing to release *r^
21 Jesus, spake again to them.® But they cried,® saying. Crucify -* ^^
22 Aim, crucify him. And he said unto them the third time. Why,
what evil hath he ^ done ? I have found no cause of death in
23 him : ^ I will therefore chastise him, and let Aim go.*^ And ® ^ ^^'
they were instant^ with loud voices, requiring** that he might
be crucified : and the voices of them *^ and of the chief priests **
24 prevailed. And Pilate gave sentence that it should be as they
25 required.** And he released unto them*® him that for sedition *''
and murder was*^ cast into prison, whom they had desired ;**
' but he delivered Jesus *® to their will. *6.
^ arraying him in gorgeous apparel, sent him back
^ And Herod and Pilate became friends with each other that very day
• unto me this man * amil have
■* fAf best authorities read he sent him back to us
*'^ behold •• hath been done by
•* the best authorities omit ver. 1 7. •• together
•• one who •* insurrection
^ And Pilate spake unto them again, desiring to release Jesus.
*• shouted *^ this man ** release him. ** demanding
*• their voices ** the best authorities omit and of the chiefpriests
** what they demanded should be done
*• the best authorities omit unto them *' had been
*• demanded *• Jesus he delivered up.
Contents. ' Here we have the description, on Herod, or in the Castle Antonia (see on
the one hand of the series of manoeuvres used by zxvii. 27).
the Jews to obtain from Pilate the execution of Ver. 2. Began to MeoM liim. The firs
the sentence, and on the other, of the series of proach to Pilate is narrated by John only, but J
Pilate's expedients or counter-manoeuvres, to get gives this charge with most precision. — W!t ti
rid of the case which was forced on him.' Godet This implies mvestigation they had never n
The account is condensed, but the appearance — Perverting, giving a false direction to,
before Herod (vers. 6-12) is peculiar to this nation. Thev thus represent themselves as
Gospel uine friends ot the people. — FodUdding, etc
Vers. 1-5. The Accusation before Pilate, was a downright falsehood.^ And Mjiag,
See on Matt, xxvii. 2, 11-14; Mark xv. 1-5; This involved what was true. But from this
John xviii. 28-38. gle element of truth they deduced certain poli
Ver. I. Led him, probably in formal proces- results, which had never occurred, and by pm
sion. — Unto Pilate. It is a question whether these false inferences in the foreground soug]
Pilate resided in a palace formerly belonging to obtain sentence of death against our Lord,
Chap. XXIII. 1-25.] THE GOSPEL ACCORDING TO LUKE. 493
Ver. ^. And Pilate Mked him.- This took white robe^ such as candidates for office wore,
place within the praetorium (John xviii. 33). — The sneer in the latter case is obvious. Still the
Art thou the King of the Jewi 1 Pilate's question word itself does not mean ' white/ and the ques-
implies some knowledge of the Messianic expec- tion is an open one. — Sent him back to Fuate.
tations of the Jews. — llum sayest it = Yes. So This may have been designed to conciliate Pilate,
Matthew and Mark. But fuller details of the inter- but it is in keeping with the frivolous conduct of
view are given by John (xviii. 34-38). Pilate's Ian- Herod throughout
guage in ver. 4 implies some further conversation. Ver. 12. Became frienda with each other, etc.
Ver. 4. I find no fanlt in thif man. Pilate If the cause of the quarrel was some question of
speaks as a judge. Knowing that the Sanhedrin jurisdiction connected possibly with the occur-
would have no desire to put to deat^ any one for rence mentioned in chap. xiii. i, we see a reason
the political crime alleged, he examines our Lord why a reconciliation now took place. As early
and satisfies himself tnat no such political crime as Acts iv. 27, we find believers alluding in their
was involved in His claim to be King of the Jews, prayers to this coalition of Herod and Pilate.
Ver 5. And they were the more urgent. They Even if neither was directly hostile, practically
strengthened their charge, urging anew the charge the indecision of the one and the indifference of
of perverting the people : He iwreth np the peo- the other conspired to nail our Lord to the cross,
(delete. — TKBL Galilee. This was probably de- It is easy to harmonize this account with those
signed to arouse Pilate's resentment against Him of Matthew and Mark, but more difficult to insert
as a Galilean, since the governor hated the Gali- the occurrence in John's narrative. The prob-
leans (comp. chap. xiii. i ), and was at enmity with able position is after John xviii. 38.
Herod (ver. 12). But they were disappointed. Vers. 13-25. Further Examination befork
Vers. 6-12. Our Lord BEFORE Herod. Pilate. See on Matt xxvii. 15-26; comp.
Ver. 6. Heard it; probably the name Galilee. Mark xv. 6-15 ; John xviii. 39, 40. Luke gives,
Ver. 7. Herod'i jnriadiction. As an inhabi- in this paragraph, few new details, although the
tant of Galilee, Jesus was under the authority of form of his narrative is peculiar to himself.
Herod Antipas, who was Tetrarch of Galilee and Ver. 13. When he had ealled together, etc.
Perea. — He lent him. The word used is a legal After the return from Herod. Matthew (xxvii.
term generally applied to the transfer of a cause 17) alludes to this. — And the people. The mul-
from a lower to a higher tribunal. Hence it was titude, doubtless now more numerous, was called
not to get Herod's opinion, but to relieve himself to hear a proposal in which their wish was con-
by transferring his prisoner to Herod's judgment, ccmed.
There may have been a thought of thus doing a Ver. 14. Said nnto them. Luke, who gives
courtesy to reconcile Herod. Their quarrel (ver. the charge most fully (ver. 2), also states the re-
12) haa probably been caused by some question ply of Pirate more formally. — PenrerteUL Here
of jurisdiction. In these dayi. Probably for the the word (Pilate's) is milaer than that of ver. 2
purpose of attending the Passover feast. (the Sanhedrin's). — Before yon. John tells of a
Ver. 8. Wai exceeding glad. This joy of private interview, which was the main reason of
Herod seems all the more n-ivolous and unlingly, Pilate's state of mind, but both Matthew and
if we suppose that the case of Jesus was actually Mark speak of a public questioning in distinction
offered to his jurisdiction. — Had heard. This from this.
was the reason 6f his desire. — And he hoped. Ver. 15. Koryet Herod, who knew Jewish af-
The original indicates that this hope was contem- fairs so well. — For he sent him back to nt. The
poraneous with the continued desire. The pres- correct reading more fully proves Pilate's asser«
ent occasion is not directly referred to here. Vet tion. — Ilath been done by him, /. ^., Herod's ex-
the frivolous joy arose from the confident expec- amination failed to elicit any proof that He had
tation that now his long continued desire and committed a crime.
hope would be met * Jesus was to him what a Ver. iG. I will therefore ehaetife him. Pilate
skilful^ juggler is to a seated court — an object of ought to have said : I will release without any
curiosi^.' Godet punishment. His want of moral earnestness now
Ver. 9. And he qneetioned. The character of appears. This was a concession, and an illegal
the questions may be inferred from Herod's re- one, since he declares Tesus to be innocent. This
ception of Jesus, as well as from the next clause : first wrong step was the decisive one, since the
hat he aniwered him nothing. For such a judge, Jews understood how to follow up the advantage
the incestuous adulterer, the murderer of the thus given them. If he was willing to chastise
Baptist, He had neither miracles nor words. Jesus illegally, why could he not be forced to
Ver. 10. And the ehief priests, etc. Pilate crucify Him. This propK)sition of Pilate was re-
had sent them there. There is no hint that peated (ver. 22), but Luke does not mention the
Herdd took any steps toward real investigation, tact of the scouring. See on that fact. Matt.
Finding his curiosity was not to be gratined, he xxviL 26 ; John xix. i.
treats the case with contempt. Vers. 17-25. The account before us is brie^
Ver. II. And Herod. Failing of his ex]>ected introducing scarcely any new features. Ver. 17,
entertainment, the monarch seeks amusement in while supported by some authorities, is to be
the way here narrated. The motive was resent- omitted. — Away inth this man is virtually a de-
ment at the silence of Tesus, though actual con- mand for execution. — Preyailed (ver. 23), gained
tempt was doubtless felt. — With his soldierv (a the mastery, 1. r., over Pilate. — Oave sentence,
peculiar word), u r., his attending body guard. — Final and official sentence. Luke passes over
Bet him at nought, treated Him contemptuously, the scourging and crowning with thorns, the
and moeked him, with words and actions alike. — presentation to the people (Mcce Homo)^ the final
And arraying him in gorgeons appareL This effort to release our Lord, the washing of Pilate's
{garment was put on in mockery, and hence bril- hands, and the final taunt made by the governor
lant. It may have l)een the same scarlet cloak with our Lord (John xix. 13-16), presenting the
which is spoken of in Matt xxvii. 28, and thus contrast between Barabbas and Jesus in orief
indicated contempt of His claims to royalty, or a and telling words (ver. 25).
494 THIi GOSPEL ACCORDING TO LUKE. [Chap. XXIH. :
Chapter XXIIL 26-49.
The Crucifixion,
26 • ^ ND as ^ they led him away, they laid hold upon one Si- *^
mon, a Cyrenian,* coming out of* the country, and on J^
•A
XIX.
him they laid * the cross, that he might bear it * after Jesus.
27 And there followed him a great company of • people, and of
28 women, which also ^ ^ bewailed and lamented him. But Jesus ^ see <
turning unto them said, ' Daughters of Jerusalem, weep not c cTnt:
29 for me, but weep for yourselves, and for your children. For, "'^^
behold, the® days are coming, in the® which they shall say,
^ Blessed are the barren, and the wombs that never bare, and xxIt.
Marie
30 the paps which ® never gave suck.^^ * Then shall they begin to 17; c
XX1« 3,
say to the mountains, Fall on us ; and to the hills. Cover us. • h<».
Rev.
31 For if they do these things in a" -^"^ green tree, what shall be/"^^
done in the ^ dry } «• ?s
32 *And there were also two others, malefactors, led with him to * "ff^
be put to death. ^\
33 'And when they were come to ^ the place, which is called * JJ^a
Calvary,^^ there they crucified him, and the malefactors, * one 5,"
on the right hand, and the other on the left. * ^^
34 Then said J esus,^* * Father, forgave them; *"for they know '^**
not what they do. "And they parted ^* his raiment, and ^^ cast TmS.
35 lots. And •the people stood beholding. 'And ^'^ the rulers
35; »
XT. U,
also with them ^® derided ///w,^ saying. He saved others; let#Ps.
[crfin:
f»«.XJ
36 him save himself, if he be Christ, '' the chosen of God.® And 4«, 4*
Mark
the soldiers also mocked him, coming to him, and ^^ * offering s*.
37 him vinegar. And saying, ^ If thou be ^ the King of the Jews, xxi^^
38 save thyself. 'And a superscription also was written over him » ^^
in "letters of Greek, and Latin, and Hebrew,^^ THIS IS THE ™-
KING OF THE JEWS. ^ 3^^
39 And • one of the malefactors which ^ were hanged railed on J^ 'J
40 him, saying. If thou be Christ,^ *save thyself and us. But the ^ ]^*
other answering rebuked him, saying,* Dost not thou ^ fear " ^^
41 God, seeing thou art in the same condemnation } And we in- «»^^
deed justly ; for we receive the due reward of our deeds : but
* when * of Cyrene • from * and laid on him
* to bear it • number of the ' women who
* omit the • the breasts that
*° nourished {according to the best authorities) *^ the
*^ came unto ^' skull " And Jesus said
" And parting ^ they " But
** the best authorities omit with them " scofiEed at him
^ if this is the Christ of God, the chosen one {according to the best author-
ities) " omit and ** art
^ The best authorities read only And there was also a superscription over
him «* that ^ Art not thou the Christ ?
*• answered, and rebuking him, said ^ insert even
XXVll.
Mark
Chap. XXIII. 26-49.] THE GOSPEL ACCORDING TO LUKE. 455
42 this man hath done nothing amiss. And he said unto Jesus,
Lord,® remember me when thou comest into ® thy kingdom.
43 And Jesus ^ said unto him, Verily I say unto thee, To day shalt ^ 4 , Rev^a.
thou be with me in ' paradise. &in"i?8 in
44 yAnd it was ^^ about the sixth hour, and there was a dark- nnt
45 ness ® over all the earth ^ until the ninth hour. And the sun 45 ; Mark
was darkened,^ and ' the vail of the temple was rent in the midst, comp. john
* XIX. 14.
46 And "when Jesus had cried with a loud voice, he said,^ « see Matt
^ •' ' XXV11. 51.
* Father, * into thy hands I commend my spirit : " and having « if ?p-2f.»''-
47 said thus,* he gave up the ghost. * Now^^ when the centurion JJh'^^'jJ'JJ
saw what was done, * he glorified God, saying, ^ Certainly this * ^mS^jcin
48 was a righteous man.* And all the people * that came to- ^ Ji^^
gether to that* sight, beholding*^ the things which were done, Jt'j^'
49 • smote their breasts, and returned.** And all ^his acquain-^'i^s. **^
tance, and 'the women that followed him*^ from Galilee, * stood' ,3. **•*''*"•
afar off, beholding ^ these things. "> mJJl m^i."
55; Mark
•• And he said, Jesus {according to the best authorities) ® in SJaavil? a
* he (according to the best authorities) •* insert now ver. 55 ;
•* a darkness came ■• the whole land •* the sun failing : co™p- Jo**"
■* And Jesus crying with a loud voice, said A pj^ laiviu
•• this ^ And •• this man was righteous ■• multitudes n.
^ when they beheld ** returned smiting their breasts.
" with him *• looking at
Contents. Among the peculiarities of Luke's forgets His sorrows, so heavy, to tell the truth to
description we notice particularly the scene on those who manifested for Him only a human
the way to Calvary (vers. 27-32), and the story sympathy. — Bat weep for yoanelyei. Appro-
of the penitent robber (vers. 3^43). Both of priate words for those who even now make of
these accord with the general spirit of the whole the crucifixion a mere popular tragedy. Doubt-
Gospel, as do the three words from the cross less many of these very women lived until the
(vers. 34, 43, 46) which Luke alone has pre- siege of Jerusalem, about forty years afterwards,
served for us. but the catastrophe was to fall most directly
Vers. 26-32. The Way to the Crucifix- upon their children : and for yonr ohildren.
ION. Here Luke is most full, but gives no sup- Comp. Matt. xxviL 25 : * His blood be on us and
port to the various legends of the Vta Dolorosa, on our children.*
Ver. 2d Whan tl^ led him away. See on Ver. 29. Days are coming. As certainly com-
Matt. zxviL 32 ; Mark xv. 21. (John omits this ing, as He was going to death. — They shall say.
incident.) — To bear it after JafVf. The hinder * They * refers to those in Jerusalem, especially
part alone was laid upon Simon. The relief was the women in Jerusalem, at the time foretoia,
comparatively slight ; there is no proof that our His disciples would not be there, and there is
Lord was sinking under the load. He who bears here implied a warning to escape. But the whole
the cross after Jesus, bears the lightest end of it tone of the prediction implies also that few 6i
Ver. 37. A great number of toe people. The them do so. — BiMsad, etc A fearful woe is in-
ordinary crowd at an execution. — And of women, troduced by the word ' Blessed.' Hos. ix. 12-16,
Such a crowd would be largely made up of contains the same thought as this verse. The
women. These were not the Galilean women days will be so terrible that it will be a curse to
(ver. 49), but women of Terusalem (ver. 28). — be a mother instead of a blessing. When beinff
Bewailed and lamented bim. This does not of a mother is reckoned a curse, the days are indeea
itself indicate any real attachment to Him. It evil !
was the natural sympathy usual to the sex at such Ver. 30. Begin to say, etc. The language is
a time. Some among them may have wept from quoted from Hos. x. 8. ' Begin ' does not neces-
deeper motives, especially since our Lord spoke sarily imply a repetition of the saying, but there is
to them as He did. The later Jewish tradition probably an allusion to another and a greater day
that expressions of sympathy for a malefactor of wrath. The prediction had a primary reference
on the way to execution were unlawful, is not well to the siege of Jerusalem and a literal fulfilment
enough sustained to prove that the conduct of then, for the Jews in multitudes 'hid themselves
the women was unexampled. in the subterranean passages and sewers under
Ver. 28. Daughters of Jerusalem. A natural the city.'
address, but solemn and pointing to their relation Ver. 31. If they do theae things in the green
to a doomed city. — Weep not for me. Comp. tree, etc. In proverbial form our Lord here con«»
llcb. xii. 2. He not only endures the cross, but trasts what is coining upon Himself, ' the green
496 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIII
tree/ the fruitful vine, the innocent one when He Ver. 35. Aad the p^opl* stood Iwholdi
interpreted as a judgment on sin, or the contrast city, so that there is no disagreement wid
fails. 'They' is used impersonally of human counts of Matthew and Mark. — Baft thi
agency in general. Other explanations have etc. As if in contrast with the people,
been suggested ; but none of them seem worthy latter joined in the mockery (see Matthew
to be final utterances of our Lord as a Teacher, tells of the charge of Peter (Acts iL 23 : ' '
At such a time nothing could be more appropri- taken • • . and slain'). — If this osa, eti
ate than an allusion to His vicarious work. He tone is that of contempt,
could not avert the judgment He must announce, Ver. 36. Off«riag him ▼faagar. It ws
but even at the last joins with it a thought of His midday, when they woald be eating and d
work for sinners. and they drunk to Him. holding out to
Ver. ^2. Two othen. The sympathy seems mockery the sour wine (vineear) they use
to havs Deen, not for them, but for Him alone. — the inadent is natural, and at the saa
Ltd with him. Luke alone narrates this. totally distinct from the one related by tl
Vers. 33-38. The Crucifixion and Mock- Evangelists, which occurred about tnrei
iNa See on Matt xxvii. 33-43 ; Mark xv. 32, 33 ; later.
John xix. 17-24. Luke*s account is the briefest Ver. 37. If thoa art thm Kiag of fh
He mentions (the others do not) the mocking •&▼• thyself. This scoff was learned fi
offer of drink by the soldiers (ver. 36). Here rulers no doubt (Matt. xxviL 42), but it ii
only do we find the touching prayer, usuallv called a sneer at the Jews as weH.
the /irst word on the cross. The casting lots for Ver. 38. And than wmm wiao a soptn
our lord's garments is briefly mentioned, and the orer him. See notes under the text Lm
mocking of the people is only hinted at (see on tions the title later than the other Evan
ver. 35). On the mode of crucifixion, see the the sneer of the soldiers suggested the i
notes on the parallel passage in Matthew. of Pilate's mockery in writing this supenc
Ver. 33. SktdL Com p. the Hebrew G^gotha Vers. 39-43. The Penitent Robbk
(Matthew, Mark, and John), which also means this, culiar to Luke. John makes no allusion
* Calvary ' is of kindred meaning, but taken from conduct of the malefactors, while Matth
the I>atm version. The name probably arose Mark intiynate that both scoffed at ou
from a resemblance to a skull in the shape of the While those accounts may^ be regarded as
slight elevation where the crosses were placed, more general, we think it probable ths
Mount Calvary is an erroneous expression. It robbers began to revile, but during the tii
could scarcely nave been the usual place of exe- hung there, so long to them, one of thi
cution (see on Matt, xxvii. 33). There is even moved to penitence. See on Matt xxviL
now no special place of execution in Jerusalem. Ver. 39. One of ths malsfaeton. 1
Ver. 34. And Jefvi said. Durine the act of ' All were now mocking : the soldiers, the
crucifixion, as it would appear from the language the mob ; — and the evil-^lindc^d thief, i
which follows. This first of the seven words on out of bravado before the crowd, puts in I
the cross, preserved by Luke alone, is perhaps also.' This fourfold mocking is a fearfo
the one best adapted to ' draw all men ' unto Him lation of the extent and power of sin. Thi
'when lifted up.' — Fathsr, f orgiTS them. Even attested form of the taunt is striking: i
in the act of crucifixion He speaks as ' Son of thou the CShiitt 1 SsTe thjself tad tu.
God !' And thus offering Himself, He also inter- Ver. 4a But the other anewered, the wo
cedes, performing His twofold priestly work, had included him, and he protests againsi
Comp. is. liii. 12 : 'He bore the sin of many, and made a partner in the mockery. It is very i
made intercession for the transgressors.' '1 nem' able that this man was -a Gentile. The tn
refers, first of all, to the four soldiers who actually probably placed on either side of Jesus to a
crucified Him, since they are spoken of in all the the taunt that this was the King of the
other clauses. It is true they only obeyed orders ; and these the (Jewish) subjects. It is nc
but vers. 36, 37 show that they haa a certain erally conjectured that these robbers wen
pleasure in their cruel duty. They acted as the panions of Barabbas, in whose place the in
agents, directly, of the Jewish rulers, in a wider Jesus was crucified. — Dost not then enrM fi
sense, of the Jewish nation, and most widely and (not to speak of penitence and devotion).
truly of mankind. All sinners conspired to nail explain: *even thou,' who art a fellow si
Him there. — For they know not what they do. The reason he ought to fear God is : eeeii
Comp. Acts iii. 17. This is the motive, not the art in the same eondemnatioii, /. e^^ with tk
ground, for forgiveness. Ignorance may diminish whom you are railing at He thus recogni
euilt, but does not remove it, else no prayer for fact that Jesas is crucified as a sinner^ goini
forgiveness would be needed. It is one design of confess that he was himself a sinner, but tl
this record, showing us the forgiving love of our who hung beside him altogether innocent.
Lord as He died for the sins of men, to awaken recognition kA Christ in the place of a sinm
in men, through the application of it by the Holy not be overlooked in considering the feutli
Spirit, a knowledge ot what they do as sinn«rs in penitent robber.
nailing Him to the cross, that they may repent Ver. 41. And we indeed Jnstlyi etc. He
and ht forgiven for His sake. The prayer is like a true penitent ; for the connection w
only for those who in some way help in the last verse mvolves a reference to Cod*s
great crime. Those who deny that they are sin- Too many forget it under the shadow
ners deny that it is for them. — The whole prayer cross ! — But tUi mm hath done nothing
in omitted in a few manuscripts, but it is regaraed A strong statement of innocence. * Ev<
as genuine by all modem critics. the robber said nothing more than this»
Chap. XXIII. 26-49-] THE GOSPEL ACCORDING TO LUKE. 497
would awaken our deepest astonishment, that Paradise. This view suggests a solution of some
God — in a moment wherein literally all voices of the difficulties in regard to Old Testament
are raised against Jesus, and not a fnendly word believers, while it does not at all imply conver-
18 heard in his £sivor — causes a witness tor the sion after death. Such an event as our Lord's
spotless innocence of the Saviour to appear on death could have such an effect, and the change
one of the crosses beside Him' (Van Oosterzee). could take place in a moment Both views imply
His faith becomes stronger, for he now turns to that this Paradise is not the fulness of glory at
Christ Himself. He believed in Christ's inno- God's right hand. Our Lord passed to that forty
cence, yet believed in the justice of God. There days afterwards, in the body^ and thither His peo-
must have been a practical acceptance of our pie go when they too have been raised. Bliss
Lord's atoning sacrince, or the bold faith of his belongs to * Paradise ' indeed, but it will be per-
petition has no sufficient foundation. feet only after the resurrection. Only on these
Ver. 42. And he said, Jesm, remomber mo, eta latter points does the New Testament speak
He does not ask liberation from the cross, but plainly ; the danger has ever been in going be-
is satisfied to cast himself on the personal love yond its statements.
and care of the Being hanc^ing in torture beside Vers. 44-46. The Closing Scene. See on
him. — When tiion eomett m thy kingdom, 1. ^.| Matt, xxvii. 45'53 ; Mark xv. 33-38. Luke's
at thy coming in thy kingdom. * Into ' is incor- account is very brief, passing over the tender
rect, and leaves out of view that the man^s faith scene narrated in John xix. 26^ 27, the lamenta-
recognized Jesus, not as one who would become lion mentioned by Matthew and Mark, and the
King, but who was King, and as such would ap- last refreshment recorded by all three, but it
pear again, not as now, but in His royal dignity, alone has preserved for us the last word on the
It detracts nothing from the man's faith to sup- cross,
pose that he himself cherished some of the com- Ver. 45. The ran failing, /. ^., its light. This
mon Jewish expectations when he thus spoke, was the cause of the darkness. It can scarcely
But whatever his belief about the kingdom, his imply that the sun had been visible during the
faith in the King was implicit. darkness and at last itself disappeared. — And
Ver. 43. Yemy I say unto thee. A Divine the vail of the temple, etc. Matthew, who is
assurance in response to faith. — To-day, /. e.^ more detailed, speaks of this after our Lord's
before that day ended. The Roman Catholics, death. ^ It probably took place at the moment
to sustain the doctrine of purgatory, join this He expired. Luke places it here, without imply-
with * I say unto thee,' but there was no need of ing that it occurred before that moment,
asserting that He was speaking ' to-dav* The Ver. 46. Crying with a loud voioe. Matthew
promise implies first of all that both should die and Mark mention this without giving the words,
that day, instead of lingering long, as was often — Father, bito thy handa I oommit my spirit,
the case, and then that both should that day pass Our Lord dies with Scriptural words on His lips
to the same place: ihalt thon be with me in (Ps. xxxi. 5). The whole Psalm is not necessa-
Paradiie. Our Lord would that day be in Para> rily Messianic, for, by saying ' Father,' our Lord
dise, and the ]>cnitent robber witn Him. The gives the whole its higher meaning for this hour,
man's faith was in Christ as a Person, and * Spirit ' here means the immaterial part of Him
Christ's promise was of personal association with who was dying. It is idle to say that the soul
Himself. If this is borne in mind we have a went to Hades and the spirit to His Father, for
check to the many fancies which are wont to He had told the robber that He, the Personal
father about the word Paradise as here used, object of His faith, would be in Paradise that
I.) It means the place (or state) where the soul day (ver. 43). In this prayer which came after
of Jesus was between His death and resurrec- the sixth word (*It is finished'), with its an-
tion. The clause in the Apostles' creed : * He nouncement of the completed work, our Lord
descended into hell,' or * Hades,' must be ex- freely gives up His spirit to the Father. The
I>lained or supplemented by our Lord's declara- dying would indeed come in the course of nature,
tion that He was that day m Paradise. (2. ) In but this represents it as the supreme act of love
choosing a word used by the Tews our Lord and obedience. — Ullmann : * Whoever could
designed, not chiefly to indorse the Jewish views think that Jesus, with these words, breathed out
on the subject, but to convey to the dying robber His life forever into the empty air, such an one
a promise of blessedness which he understood, certainly knows nothing of the true, livii^ spirit,
though certainly not to its full extent The Jews and, consequently, nothing of the living God, and
thus termed tnat part of the world of disem- of the living power of the crucified One.'
bodied spirits which is opposed to Gehenna (or Vers. 47-49. The Effect on the Specta-
Hell) ; the happy side of the state of the dead. tors. See on Matt, xxvil 54-56 ; Mark xv. 59
Comp. chap. xvi. 22 : * Abraham's bosom.' Most -41. Luke inserts a new detail in ver. 48.
expositors are content to accept this as the mean- Ver. 47. Saw what wai done. Mark is most
ing here, although they claim of course that the exact here : 'that he so cried out' — He glorified
reality which j[esus promised transcended the God. The original implies a continued action
Jewisn expectations, and that this promise implied and thus favors the idea that the centurion was
necessarily a participation in the resurrection really converted by the sight — Certainly thii man
glory of the just. This view distinguishes be- wae righteons. ' Righteous * means here first
tween Paradise, here and in 2 Cor. xii. 4 ; Rev. innocent^ ihtn Just, truthfid. The centurion knew
ii. 7 (' the paradise of God '). There is, however, that He had been accused of making Himself ' Son
a more extended view : that our Lord went down of God ; ' and this verdict implies the truthfulness
into the depths of death to announce His triumph of the claim. Both confessions might have bc«n
and thus transfer those in ' Abraham's bosom ' made, but if only one were uttered in words, it
into *the Paradise of God' (comp. i Pet. iii. 18, seems more probable that the other Evangelists
19), and that as the robber died after Him (John give it accurately.
xix. 32, 33) the former passed at once into this Ver. 48. Ana all the mnltitndee, etc. No
VOL. I. 3a
49* THE GOSPEL ACCORDING TO LUKE. [Chap. XXII]
mention is made of the rulers. Jerusalem was and may be regarded as the result of o
crowded, and the ' multitudes ' were great TUs prayer (ver. 34).
■ifht, or 'specude.* — Tht things whidi wtrt ver. 49^ And all his aeqnaiiitaiiM.
dMs. These put an end to mockery. — Bstvimsd to Luke. ' All ' now present in Jenxsali
•^***"(f thsir DrsMts. In self-reproach, for they Eleven may be included, though John
had cned out for His crucifixion. — Luke alone Mary home. Possibly they were not tl
speaks of this, but it is not implied that the peo- ing to come, a view nvored by the fac
pie had taken no part in the previous mockery, mention is made of them in connection
Such a change is by no means uncommon. This buriaL The account is so brief, that it <
accords with the Pentecostal inquiry (Acts iL 39), considered as contradictory, John xix. 2<
^1
Chapter XXIII. 50-56.
TA€ Burial of our LoriL
50 *• A ND, behold, there was ^ a man named Joseph, * a coun- "
51 /a. scllor; and he was a good man, and a just:^ (The
same * had not consented to the counsel and deed of them * :)
he was of ^ Arimathea, a city of the Jews ; * who also him-
52 self * ' waited ' for the kingdom of God. This man went unto ® ' \
53 Pilate, and begged the body of Jesus. And he took it down,
and wrapped it in linen,* and laid it ^^ in a sepulchre ^^ that
was hewn in stone, wherein never man before was laid.^
54 And that day was *'the^^ preparation, and the sabbath *drew'-
55 on. And -^ the women also,^* ^ which came ^ with him from^^'^
e I.
Galilee, followed after, and "beheld the sepulchre, and how^f
56 his body was laid. And they returned, and * prepared spices h \
and ointments ; i.
And rested the sabbath day^' 'according to the command- / e.
ment.
* atnit there was ^ being a councillor, a man good and just,
• he * their counsel and deed * or jfrom, omitting he was
* the best authorities omit also himself ' was waitino^
• to • a linen cloth *^ the best authorities readYim
" tomb *'^ no man ever yet had lain {according to the best authorities)
'• it was the day of the " omit also " who had come
^' out of " And on the sabbath they rested
On the leading events of thU section, see es- Ver. 55. And the womm, etc Mattl
pi daily Matt, xxvii. J7-66. Mark mention the two Marvs alone ; it
Ver. 50. A oonndllor. A member of the San- able that others were with them, but th;
hcdrin, as the next verse plainly shows. — Good, two alone remained at the sepulchre,
in moral character. — And just. In the Old Tes- them, nor even Nicodemus, seems to ha'
tament sense. 'Good' is more than *just' with Joseph when the body was taken do
(comp. Rom. v. 7), but the former always in- Ver. ca Aad proj^andf spieet and oil
chides the latter. It wouldf seem that this preparation of spii
Ver. 51. He had not oonfontad. From chap, place that evening, while Mark (xvL i)
xxii. 70, we may infer that he was absent from the that it took place later. The other worn
morning meeting of the Sanhedrin, probably from did not remain at the sepulchre, may hai
all.* — Their oonnieL The formal decision, which immediate preparations. The last clause
resulted in the deed, /. ^., crucifixion. — Of, or verse is to be joined with what follows,
'from/ Aximathea. lie was 'of ' that city, but it the resting is not said to have taken pla
is possible he came ' from ' that place at this time, the preparation of spices. We may thu
Ver. 52. See Mark xv. 43-45, for the particu- phrase : 'After they had viewed the gra'
lars of the request to Pilate. [x)ught (not statea when ?) spices, and
Ver. 54. And it wee the day of the Prepare- indeed the Sabbath day, according to the ]
tion, /'. e.f the day before the Sabbath (Mark xv. when this was over they went with the sj
42) — And the Bf bbath drew on. The word used c^uickly as possible to tne grave.* On tl
of the natural day, is applied here to the legal tion of their purpose to the embalming b
day, which began at sunset. The time was demus, see on Mark xvi. i ; John xix. 39,
probably between five and six in the evening.
500 THE GOSPEL ACCORDING TO LUKE. [Chap. XX 1
Magdalene's expression (John xx. 2-13). — Two this latter. Why, we cannot tell, in th
muL This was the form of the angelic appear- of further information. ' Taking the ch;
ance. — Stood I17 tbmL As this word (comp. chap, whole, it would seem that Luke*s ace
ii. 9 : * the anpel of the Lord stood by them ') does derived from one of the two disciples n
not necessarily imply a standing position, there is in vers. 13-^5, who had left Jenisale
no difficulty in reconciling this with Mark xvi. 5. obtaining all the particulars, and that
— In ■^<«<«r garmonti. The word used implies here a portra3ral of the successive even
that the brilliancy was like that of lightning. At came before his mind. Notice the mark
such a time the presence of a multitude of angels ment between vers. 9-12 and 22-24.-
was, so to speak, natural, and hence a variety of lOft, 1. ^., of Jesus* followers. Peculiar
appearances. and in close connection with the subseqi
Ver. 5. Bowod down thoir faoot to tho Oftrth. dents.
Peculiar to Luke. — Why look 70 tho living Ver. la This verse is somewhat pare
among tho dood 1 Why seek ye one who is living and its exact form must be carefully not
and no longer dead in the place where the dead thoy woro Xary Kagdnlone, nad Jonima 1
are looked for. The term ' living,' or ' him that tho moUior of Jamoo (who thus report
liveth,' mav have here a higher significance, with tbom tho othor womoa told thooo th
Christ is tne Living One, as Himself the Life, tho Apoitlof. The more important pe
and this the angel knew ; whether he meant to mentioned first, but all bore the message
say so or not Mark does not give these words, next verse we learn the reception give
but their substance. storv. The form su^ests a variety of
Ver. 6. Bomomhor, etc. This they had forgot- in tne tumult of feehn^ natural at sud
ten naturally enough in the circumstances. — and divides the women mto two parties.
When he wai yet Si Galileo, /. e., with them in women here spoken of, see chap. viiL 2,
Galilee, their home (xxiii. 55). This verse has xxvii. 56. — The individual exp>eriena
occasioned difficulty, in view of the fact that ac- Magdalene is passed over, but her story <
cording to Matthew and Mark Galilee was spoken met with the same reception,
of by the angel in a different connection. But Ver. 11. ThoiO woidi (or, 'sa3rings
we suppose that this reminder preceded the direc- original indicates that accounts were
tion of Mark x. 7 — (The angelic announcement different persons. — Appoftrod in thdr 1
of Matthew xxviii.5-7 was, we think, made to but full expression, more Uian 'seemed to
two of the women ; see notes there.) Idle toDc. ' Nonsense and superstitious
Ver. 7. Saying that tho Bon of Man, etc Ver. 12. But Potor arooo. ' Then '
Comp. ix. 22 ; xviii. 32. The announcements in rect, for it is not implied that this happe
these passages were made to the Twelve, but the women returned. The unbelief j\
Mark viii. shows that a wider circle heard them, tioned is contrasted with the conduct of i
The angel knew of this. The term * Son of Man ' Peter. Luke does not mention John, bi
is here quoted ; it is not otherwise applied to shows that he does not exclude him. Tl
Christ after the resurrection. agree so closely with John's account (
Ver. 9. And told all thooo thingt. Comp. 2-10) that we must suppose the two £1
Mark xvL 8. The accounts, despite the varia- speak of the same visit, which took pla<
tions, complement each other. Their doubt is the return of the whole company of
brought forward there where the command is Luke does not mention the appearance
mentioned, here where nothing is said of the at this point, but in ver. 34. It is his ha
command we have the final obedience, which on with one line of thought, and after
however followed the appearance of Jesus Himself insert an omitted detail, m logical, rat
to them as they returned. Luke says nothing of chronological, connection.
Chapter XXIV. 13-35.
Our Lord appears to Two Disciples at Emmans,
13 A ND, behold, "two of them went that same day^ to a vil- « •
-^j^ lapje called Emmaus, which was from Jerusalem about
14 threescore furlongs.* And they talked together' of all these
1 5 things which had happened. And it came to pass, that, while
they communed together and reasoned,* Jesus himself drew
16 near, and went with them. *But their eyes were holden that b j
17 they should not know him. And he said unto them. What
manner of^ communications are these that ye have one to
* that very day were going * threescore furlongs from Jerusalem
* were communing with each other
. \ communed and questioned together * omit manner of
o
3
Chap. XXIV. 13-35.] THE GOSPEL ACCORDING TO LUKE. 50I
1 8 another, as ye walk,® and are sad } ^ And the one of them,
whose name was ® * Cleopas, answering said unto him, Art thou ^ John au
only a stranger^ in Jerusalem, and hast not known ^® the things
19 which are come to pass there in these days? And he said
unto them. What things ? And they said unto him. Concern-
ing^^ Jesus of Nazareth, which ^ was *z prophet mighty ^in'^^^^^^
20 deed and word before God and all the people: And -^how '^^pIV^
the chief priests and ^our rulers delivered him^^ to be con-/ActeH. ,3.
21 demned to death, and have^* crucified him. But we trusted ^* j?/**- "!!!
that it had been ^® he * which should have redeemed ^^ Israel :'ij,3s; John
and ^® beside all this, to day is^ the third day since these xii*.i;.lct»
111 IT* IV Ca
22 things were done.^ Yea, and^^ certain women also^ of our 8;'xiia^;
00 i OA comp. s Cor.
company made us astonished,^ • which were ^ early at the sep- ^ |'^^^ .
23 ulchre ]^ And *when they found not^ his body, they came, ^. ^^.^ ^
saying, that 'they had also seen a vision of angels, which ^*^^^^
24 said that he was alive. ""And certain of them which ^ were "*j^JJ; ^ |,
with us went to the sepulchre, and found 1/ even so^ as the * ^*"' '» **•
25 women had said : but him they saw not. Then ® he said unto * Jpei."* IV
them, O fools,* and slow of heart to believe ^^ all that the^Sf-Velic!-'
26 prophets have spoken : «o'^ -' -^ ---^ /-«--•-- .- \- — —rc—j m um .«u
Ought not Christ to have suffered^ 9 (coma
T into his glory .> And beginning HL\4)r ."
27 these things, and *to enter
at ^ 'Moses «and^ all the prophets, he expounded unto^ «5." *^.
them in all the Scriptures the things concerning himself. ia-i6; i«.
Vil XA * IXa
28 And they drew nigh unto the village, whither they went: ^ **Ji.**'H*'
29 and '' he made as though he would have gone ^ further. But ^ »4. » ' J«f
they ' constrained him, saying, Abide with us ; for it is toward p*°-.]["- 'Jj
evening, and the day ' is ^ far spent. And he went in to tarry* Vl-^^h
30 with them. And it came to pass, as he sat*^ at meat with J[ii.7o;*Su.*
them,** he took bread,*^ and •'blessed //, and brake, and gave JjilJtl'etc.';
3 1 to them. • And their eyes were opened, and they knew him ; ^ see^Mark'
VL48.
32 and ^ he vanished out of their sight. And they said one to , Xcu
another, 'Did*^ not our heart burn** within us, while he ' (b*the"* **
Greek}.
M See Matt.
* with another, as ye walk ? xiv. 19,
' M<f des^ authorities read And they stood still, looking sad. » Jj^p* ^
* And one oftheniy named {according to the best authorities) w Sec chap.
* Art thou the only one sojourning *^ and not knowing *J- **•
" The things concerning " who "* 3 *****
" insert up " omit have ** hoped
*• was " who should redeem
*• yea and {according to the best authorities)
*• It is now (see notes) * came to pass ^ moreover
** omit also *• amazed us : ** having been
•• ( , ) instead of { ; ) «• And not having found " that
•• omit so * And * foolish men,
»* insert in •* Behooved it not the Christ to suffer
•• from •• insert from ■• interpreted to
•• were going ^ would go •• the best authorities insert now
• abide ^ had sat down ** with them to meat
^ the bread, or loaf *• Was ** burning
502 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV
talked with us by ** the way, and *• while he ^ opened to us the ^ J
33 Scriptures ? And they rose up the same *' hour, and returned
to Jerusalem, and ' found the eleven gathered together, and * Ji
34 « them that were with them, Saying, The Lord is risen in- • ^
35 deed, and *hath appeared to Simon. And they told what ^ .
things were done^ in the way, and *how he was known of rv
them*® in breaking of bread.^
** in *• omii and ^ that very
** they declared the things thai happened
*• or was made known to them ^ in the breaking of the bread.
Contents. This section is peculiar to Luke, Ver. 14. And tlkey were eoauBimiBi^, ei
although Mark xvi. 12 refers to the same event substance of their conversation is ^^iidA
This is they^rM appearance of our Lord ; that to vers. 19-24.
Peter (ver. 54) havmg been passed over in the nar- Ver. 15. Jefvi fc^f^i^ drvw aoar. ]
rative. The particularity of detail, and the fact coming from behind and overtaking the
that the whole chapter seems to give the impres- He went with than. Further, they assi
sions of one of the two who walked to Emmaus, He had been in Jerusalem (ver. 18).
have led some to the opinion that Luke was him- draws near to commune ivith those who o
self the companion of Cleopas (for other theories, i^Him.
see on ver. 13). But Luke was probably a Gentile. Ver. 16. But thair oyes wo TtgHfln, e
It is most likely that Luke derived his informa- Himself prevented their knowing Him ; ;
tion from Cleopas or his companion. This ap- was His purpose of love ; He would
pearance has rightly been regarded as bearing only to reveal more fully. Thus he coc
the most human character. explain to them the meaning of His own
Ver. 13. Two of thtm, /'. e., of those spoken of immediate recognition would have filled th
at the close of ver. 9. It is unlikely that they a tumult of joy, fear, and doubt. Natural
were Apostles (comp. ver. 33). One was named probably aided in preventing the reco
'Cleopas' (ver. 18), but we know nothing fur- Comp. Mark xvi. 12 ('in another form
ther. The name seems to be = Cleopatrus (as quieC vigorous, dignified traveller, such
Antipas = Antipatros), and a different one from appeared to be, would not be readily reo
Clopas (or ' Cleophas ' in the E. V.) mentioned as the One so lately languid in death
in John xix. 25. We reject the view that this was cross. We often fail to recomize Chrij
Alphaeus (Clopas), and his companion, * Tames He is nearest to us ; if He \io\Ss our e3res,
the son of Alpnaeus.' This theory would identify sometimes does, it is to bless us more ;
this appearance with that spoken of in I Cor. hold our own eyes, then we are in danger o
XV. 7. Conjecture has been busy in naming the recognizing Hun at all.
companion of Cleopas 2 Luke himself; Nathan- Ver. 17. What eomwmnlcatiflni I Som
ael ; others, supposing that ver. 34 is the Ian- est disputing is meant, though no blame
puage of these two disciples, have thought that plied. This implies also tluit He walkc
It was Simon Zelotes, or Simon Peter. This is them for a time before He thus spoke,
least likely of all. — Smmans. The site of this they stood stiU, looUnff wL This is the 1
village has been much discussed. The name now generally accepted. It suggests that
itself means warm water, and a number of places temiption was unwelcome, as does the re
were thus called, in each case doubtless because of Cleopas (ver. 18). The other readir
of a warm spring in the neighborhood (comp. be taken as two questions : * as ye wall
the French Aix^ attached to several watering why are ye sad?' or rendered as in the
places). There was a town of this name about A briefer reading gives: 'as ye walk (being
one hundred and seventy-six stadia from Jem- Ver. 18. One of thorn. The best autl
salem, in the plain of Juaea (see i Mace. iii. 40), omit 'the.' — Oloopas. See ver. 13. — A:
called Nicopolis in the third century. This was tho only ono sojoiindiig in JoriLMUoaDL a:
early confounded with the place here spoken of, knowing, etc. A literal translation wou
and a few manuscripts, among them the oldest ' Dosttnou alone sojourn at Jerusalem a
(Sinaitic), insert ' one hundred ' before ' sixty.' know,* etc It might mean : ' Dost thou i
Still, as Josephus (7, 6, 6) speaks of another Em* alone, and (hence) not know.' The ot
maus as sixty stadia from Jerusalem, we should however, more grammatical. * Sojoumin
look for it at that distance, especially as Nicop- plies that they took Him for one who ha
olis was too far away to permit of a return to at Jerusalem to attend the Passover. Th
lerusalem the same aay. If we place the return probably inferred from His walking awa
later, we introduce a difficulty in regard to the the city, or from the thought that no inh
appearance of the Lord, narrated in vers. 36, etc. could be ignorant of this matter ; hardl
Opinion is divided between two places, now called any peculiarity of dialect It is implied n
respectively Kubabeh and Kulonieh^ both west of that even a stranger might be expected tc
Jerusalem (the latter more to the north). ^> Sixty of these things, but that only one who wa
fnrlongi (stadia) = about fight English miles, rant of the whole matter could inquire w
They therefore probably left Jerusalem early in thus talked. So absorbing did the events
the afternoon, thus reaching Emmaus about sun- to them,
down (see on ver. 29). Ver. 19^ What thing! 1 Our Lord sa>
Chap. XXIV. 13-35.] THE GOSPEL ACCORDING TO LUKE. 503
ing in regard to either point which Clcopas contrast The hope that was rekindled was
had assumed (ver. 18), but puts a question to turned to sadness (ver. 17), because despite the
draw them out. It was the wisdom of love, angelic message, the Lord had not yet appeared,
concealing without falsehood or deceit. — And According to Matthew, the women (according to
they laid. Probably Cleopas, the other chiming Mark ana John, Maiy Magdalene) had already
in. But it is unneccessary to portion out the dis- seen the Lord, these ciisciples were therefore una*
course. — The thiitfi oonoeniing Jems of Kaii^ ware of this. Yet * Him thev saw not/ hints that
reth. They give Him the human name, of which something had occurred to lead them to expect
a stranger might have heard. — A prophet, mighty to see Him. Possibly then some rumor of it had
in word and deed. The sphere of His power was reached their ears. But even were this the case,
both in word and in deed. A similar expression they had treated the report as * idle talk ' (ver.
is applied by Stephen to Moses. — Before Ood and 11). It is more probable that they left Jeru-
all the people. By word and deed He had attested salem before the full report came. The ap-
Himse& as a Prophet, not only in the eyes of the pearance to Peter may have taken place after
people, the mass of whom thus regarded Him, these two disciples left Jerusalem (see on ver. 54).
out Defore the face of God. Ver. 25. And he eaid to them. Something in
Ver. 20. And how. The connection is with Him led them to speak so freely of their perplex-
ver. 18; Hast not known how? — Our mien, ity ; with a word He might now have turned their
These disciples were therefore Jews ; and they sorrow into joy, but He would give them thor-
probably thought their new companion was also ough instruction. He answers, not in a tone of
of their race. — Delivered him. This was the act pity, but of rebuke, as one competent to teach
of the rulers. — To be oondemned to death. Lit., them. — 0 foolish men, without understanding,
to the condemnation of death, 1. ^., by Pilate. — unreceptive intellectually, and flow of heart, slug-
And emeifled him. Here, as so often, this is gish in the entire disposition. — To believe all, etc.
spoken of as the act of the chief -priests and They could not have been disciples without be-
rulers. Heving a part of prophecy, but they would have un-
Ver. 21. Here we see most distinctly the con- derstood His death and confidently expected His
flict of hope and fear in the minds of the disci- resurrection, if they had believed 'all. ' Our Lord
pies. It seems as though they were thinking intimates that the slowness to believe was the
aloud, unmindful of the supposed stranger. — ground of the want of understanding. Those
But we (on our part over against the hostility of slow to believe the Old Testament prophecies as
the rulers) hoped. They do not say they nad a whole have been least apt to discover their
believed this, or that they still hoped so, but that Messianic meaning.
they had once been in the habit of thus hoping, Ver. 26. Beluxmd it not (according to these
untU their expectation was checked by the events prophecies) the Christ (of whom they speak) to
they mentioned. — That it was he who should suffer these things (which have made you sad),
redeem IsraeL A Messiah would certainlv come, and (according to the prophets, by just such suf-
to redeem Israel ; their hope had been tnat this ferings) to enter into ids glory 1 The ground of
Jesus was that One. Their view of redemption these prophecies lies in a deeper necessitv. If we
included both spiritual and political deliverance, may thus speak of it, the necessity of sucn suffer-
— Tea and. This marks a contrast with their for- ings, on His way to glory, for our redemption,
mer hope. — Beeidee all this, it is now the third They needed most instruction about the necessity
day. The Greek is peculiar. Lit., 'it' (or, *he') of such sufferings. Many doubting, unbelieving
' leadeth the third day.' Some refer this to Jesus, hearts need sucn instruction still : the^ talk of
In any case there seems to be a thought of the Christ's glory, and forcet that the appointed way
promise of the resurrection. Their faint hope thither was tnrough simering.
had grown fainter, until the third day came with- Ver. 27. Beginning from Xoses and from all
out wringing a fulfilment of the promise. the prophete. Taking each in order, Moses first,
Ver. 22. Moreover. Here too there is a con- and then beginning with each of the others in
trast, as much as to say : We were well-nigh turn. — In all the Beriptnres, going through the
hopeless, yet other occurrences aroused our hope, whole Old Testament. — The thinga ooneendBg
without however fulfilling it (ver. 24). — Of our himself. The reproof of ver. 25, and the phrase
eompany, cherishing the same hope. — Amaaed * in all the Scriptures,' point to an explanation of
na. This strong expression indicates the effect the Old Testament as a whole, as typifying and
produced upon them in their perplexed state of prophesying of Him. Godet : ' In studying the
mind, by the strange, but unsatisfactory state of Scriptures for Himself, He had found Himself in
things mentioned in vers. 23,24. — Having been them everywhere (John v. 39, 40). He had now
early, etc. This should be joined with what fol- only to let this light which filled His heart ray
lows. It begins the account of the facts that forth from Him.'
amazed them. Ver. 28. He made as though, etc It is not
Ver. 23. The narrative agrees with vers. 2-1 1. implied that He said He would go further, but
That they had also seen. >fot finding what they was about to pass on. As a matter of decorum
sought, they had ' also ' seen what they did not He must thus do, until they should invite Him to
seek, and heard what they could scarcely believe, stop. This called forth their desire and request.
Ver. 24. And eertain of th«n that were with ns. It was still concealing to reveal more fully.
Phis may properly be referred to the Apostles, Ver. 29. And they oonstrained him, by urgent
Peter and John. They would not speak of them entreaty. The ground of their conduct is found
by name, or as Apostles, to this apparent stranger, in ver. 32. — Abide with ns. Emmaus tnay^^ or
Knowing from other sources that John accom- may not, have been their home, but they certainly
panied Peter (John xx. 2-10), we have a right to felt themselves at home in the village. — For it u
use- this verse in explaining ver. 12. — As the toward evening, and the day is now far spent,
women had said, /. e^ that the sepulchre was The repetition of the same thought is an indica-
empty. — But him th^ saw not This is the last tion of their urgency. The time was probably
504 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV.
shortly before sunset, since the latter phrmse joy, hope, desire or affection, probabli
seems to refer to the declining sun, and they re- combined. The implied thought is : z
turned to Jerusalem that evening. They probably effect ought to have made us recognizt
walked slowly out from the city and hastenea but it did not. — While he opened. The
back. ular form of His instruction is added.
Ver. 30. And it eame to pets, etc. The meal good sign for their inner growth tliat
must have been soon ready, as the day was far moment it is not the breaking of bread,
spent, and as ver. 3a gives no hint of any continued opening of the Scripture which now standi
conversation in the house.— He took the teeed. the eye of their memory* (Van OosterzeeJ
In so doing He assumed the duty of the master Ver. 13. That verj himr. Probably
of the house. This favors the view that it was the meal untouched. If the hour were si
not the home of the disciples. Our I^ord was they would reach Jerusalem at no late ho{
no doubt wont to act thus when eating with His their joy would occasion a rapid gait.
disciples ; so that this was a preparation for the eleren, /. ^., the Apostles. Thomas was
subsequent recognition. The meal was an ordinary Gathered together. According to John
one, and in no sense a celebration of the Lord's ' the doors were shut ' ' for fear of tl^ Je«
Supper, although it teaches lessons appropriate identify that appearance with that mentic
to that ordinance.— And Ueeeed it According the next section. — Them that w«re vitl
to Jewish usage : * Three who eat together are John*s account does not forbid the presi
bound to give thanks/ — Neither the breaking nor others. Acts i. 14 tells who these person
the giving to them would be deemed remarluble. Ver. 34. The Lord is lieen indeied. T
Vet the mrm of the original reminds of the feed> phasis rests on ' indeed ; * thev had half bo
ing of the multitudes and of the Lord's Supper, out had now good evidence. Notice the tiK
The more exact grouping is : * taking the bread, with good tidings to strengthen their bi
He blessed, and breaking it, He gave to them.' and themselves are strengthened. — And aj
Ver. 31. And their eyee were opened. The to Simon. Undoubtedly Peter is meai
supernatural influence spoken of in ver. 16 was re- other Simon would be thus indefinitdi
moved. — And they knew him. Natural causes tioned. This appearance was doubtless li
may have aided them. There may have been others in character. What occurred is »
something peculiar in the manner of breaking the detailed. The prominence of Peter, th
bread and uttering the blessing, that recalls their that the disciples in Jerusalem speak first >
previous intercourse with him ; or they may have occasion, as well as i Cor. xv. 5, sugges
discovered in the hands opened to give thanks this took place before the appearance atfin
the marks of the wounds. Still the main fact re- though it may have occurred q/^ the ti
mains : ' their eyes were opened/ and as an im- ciples left Jerusalem. Peter was probal
mediate result 'they knew Him.' — And he Tan- first (male) disciple who saw the risen Loi
iehed ont of their sight. Luke certainly means Ver. ^5. And they; the two disciples 01
to describe an extraordinary disappearance ; not a part — Li the hreakinff of the breed. The
becoming invisible to them but a supernatural was Christ opening of their holden eyes, 1
removal y^'iWf fAtm. On the bodily nature of the strumentality was that act during whicn the
Risen Redeemer, see next section. The reason nition took place. As this was not a celel
for this sudden removal is to be found in the of the Lord's Supper, the phrase cannot b
wise method by which our Lord would teach His in support of Christ's bodily presence
bewildered followers that He had actually risen Eucharist or of sacramental grace in g
from the dead. The analogies, which are numerous, n
Ver. 32. Wai not oar heart bvrning within profitably used in illustration and exhor
na 1 Extraordinary and tender emotion is meant ; but the Evangelist simply states a fact.
Chapter XXIV. 36-43.
T/ie Appearance to the Disciples in yemsaletn.
36 A ND as they thus spake,* ** Jesus ^ himself stood in the • ^^'f
-^j^ midst of them, and * saith unto them, Peace be unto ^ JJ^
37 you. But they were terrified and * affrighted, and ''supposed ^^^
38 that they had seen^ a spirit. And he said unto them, Why 52^;
are ye troubled } and why * do • thoughts ® arise in your , see
39 hearts .^^ Behold^ my hands and my feet, that it is I my- ^^'
self : -^handle me, and see ; for a spirit hath not flesh and bones, y ■ j
o
com
40 as ye see^ me have. 'And when he had thus spoken,* he xx
^ Job
• spake these things * he {according to the best authorities)
• they beheld * wherefore
• questionings ^ the best authorities read heart ?
^ bee • Greek behold • had said this
Chap. XXIV. 36-43I THE GOSPEL ACCORDING TO LUKE. 505
41 shewed them ^ his hands and his feet. And while they yetAP».xx. 16
believed not^® 'for joy, and wondered,^^ *he said unto them, 'Acts xii. 14;
•^ •' ' ' ' corap Gen.
42 Have ye here any meat ? ^^ And they gave him a piece of ^ jj,, *^^
43 a broiled fish, and of a honeycomb.^^ And he took it and
•did eat before them. / Acts x 41
^^ were still unbelieving *' wondering *' any thing to eat
*• many ancient authorities omit and of a honeycomb
Contents. We assume that Luke did not in- John xx. 27. — A ipirit hath not flesh and bonoi.
tend us to reeard the whole chapter as the his- This is a direct assertion of our Lord. There
tory of one day. Luke must explain Luke, and are disembodied spirits, without flesh and bones.
Acts i. 3 shows that the Evangelist places forty Instead of ' flesh and blood/ our Lord says
days between ver. 36 and ver. 50. There is noth- * flesh and bones.' Alford suggests that tne
ing here to indicate that he was not aware of the Resurrection Body probably had no blood, since
longer interval when he wrote this account. This this was the animal life. The thought is not
appearance is the crown of all the appearances without a bearing on the Roman Catholic view
of that day. In the first (to Mary) the High that the sacramental wine becomes the real blood
Priestly character is prominent ; in that to the of Christ.
two disciples, He is prophetic; here however He Ver. 40. He showed them his hands and his
appears as King among His people, Head of His feet. As proof of identity, but also as * signs
church, commissioning his ambassadors. The (^ victory, proofs of His triumph over death,
importance of the occasion is indicated by the Moreover therefore — and this is properly the
fact that it alone is recorded by three Evangelists, deepest sense of His entering salutation — as the
The harmony of the three accounts presents no sigfi ofpeace^ the peace of the sacrificial death, of
difficulties. the completed atonement ' (Stier).
Ver. 36. And as they spake these things. Ver. 41. Were still nnbeUeving for joj. How
Mark's account hints at unbelief, and their sub- natural ! The identity was proven, but the reality
sequent fear suggests the same. — He fc<wt— if was still a matter of doubt to them, especially as
stood. A sudden miraculous appearing is meant, the fact seemed too glorious to be believea. —
corresponding to the disappearance in ver. 31. Have ye anything to eati This question was
Tohn's account (xx. 16), telling of closed doors, designed to prove most conclusively that He was
confirms this view. — In the mUUt of them. A not a spirit.
stronger expression than * among them.' — Feaoe Ver. 42. And of a honeyoomb. These words
be unto yon. Comp. John xx. 19. The ordinary are omitted in many ancient authorities, and re-
Tewish salutation, but meaning more in this case, jected by some modem editors. We prefer to
See on ver. 40. retain them, since there are a number of reasons
Ver. ^7. Terrified and affrighted. John*s ac- to account for their being left out, and more to
count also implies this. It was now, not hope- account for their being put in by the copyists,
lessness, but terror in fear of the sudden appear- Ver. 43. And did eat before them. The mere
ance, at night too. If we bear in mind the appearance of eating is out of the question : He
command to go into Galilee (Matthew, Mark), really ate, and furnished a proof of His reality.
we shall conclude that it was utterly unexpected. Our Lord's Resurrection Body. The Cos-
— And snpposed that they beheld a spirit. A pel statements indicate that at this time our I^rd
ghost, a departed spirit, returned in the semblance had a real body, identical with His pre-resurrec-
of a body. This assumes, and our Lord's words tion body and with His glorified body, and yet
(ver. 39) teach, that there are disembodied spirits, differing from both, especially from the former.
Comp. Matt xiv. 26^ where a more general term ' It is palpable, not only as a whole, but also in
is used. its different parts ; raised above space, so that it
Ver. 38. Why are ye troubled 1 The kindly can in much shorter time than we transport itself
rebuke was deserved. — And wherefore do qnes- from one locality to another; gifted with the
tioninp, 'scruples of a discouraging nature, capability, in suojection to a mightier will, of
doubting and gainsaying thoughts,' arise in yonr bemg sometimes visible, sometimes invisible. It
heart 1 These prevented them from at once bears the unmistakable traces of its former con*
and unhesitatingly recognizing Him, identifying dition, but is at the same time raised above the
Him. confining limitations of this. It is, in a word,
Ver. 30. See my hands and my feet, that it is a spiritual body, no longer subject to the flesh,
I myseiz. A comparison with ^ohn*s account but filled, guided, borne by the spirit, yet not less
leads us to find here a proof of His identity ^ from a body. It can eat, but it no longer needs to
the wounds in His hands and feet. Since these eat ; it can reveal itself in one place, but is not
members were uncovered, there is possibly even bound to this one place ; it can show itself within
here a proof of the reality of the appearance, the sphere of this world, but is not limited to this
— Handle me, and see. The proof of the reality sphere ' (Van Oosterzee). At the same time,
is the main thought here. The two parts of this the resurrection Body of our Lord had not yet,
verse correspond therefore to the two questions during the forty days He lineered on earth, as-
of ver. 38. Thev are invited to do what Mary sumed the full glory which belongs to it, and
Magdalene was forbidden to da Well may which it now possesses as the glonfied Body of
Tolm write (i John i. i) : 'which ... our hands the Divine-human Redeemer. In view of the
have handled, of the Word of life.' Comp. care with which our Lord proves the reality oi
506 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 2
His Body sifter the resurrection, we must take our Lord's teaching about disembodied
care not to slight the lesson ; especially as the (ver. 19) su^ests the obvious truth that tb
only /^x//nr/?r/x bearing on the subject of our thus live without the body. The facts c
future glory are those here presenteo. More is section guard against two classes of errors :
tM us, indeed, but only thus much has been which denv the separate life of the soul, 21
shown us as a historical occurrence. The Apos- the other nand, those which ignore the rea
ties teach us that after the resurrection, the Christ's post-resurrection body bv forgettin
saints shall have bodies like unto His glorious believers will not possess their full ^lory un
body (Phil. iii. 21), and in regard to the interval, whole man is redeemed at the resurrection.
xliz.6;
ii. 23;
iv a; .
i. II
Chapter XXIV. 44-49.
Discourse of our Lord after the Resurrection^ and before the Ascension
44 A ND he said unto them, • These are the^ words which I «seev
•^A. spake unto you, while I was yet with you, that *all *seer
things must^ be fulfilled, which were' written in *the law of ^?«*i
Moses, and />/* *the prophets, and in * * the psalms, concerning g^;
45 me. Then 'opened he their understanding,* that they might ^^
46 understand the Scriptures, And said unto them, Thus it is ' ^^
written, and thus -^it behooved Christ to® suffer, and to rise^'ys^^
47 from the dead the third day : And that ' repentance and i {^^
•'remission of sins should be preached in his name * among
48 all® nations, 'beginning at Jerusalem.® And^^ *ye are wit-
49 nesses of these things. And, behold, I send*^ 'the promise * aS^u
of my Father upon you: but 'tarry ye in the city of Jeru- AActsu
salem,^^ until ye be endued ^^ with •" power "from on high. 15; /
«.. 39. A
* the best authorities read my * must needs p^^ ^'
* are * omit in * mind / Acu i
* written, that the Christ should {according to the best authorities) S^Tak
* and rise again ' unto all the m Zcts l
* many apicient authorities join Beginning at Jerusalem with ver, 47. « ^-''^p '
*° the test authorities omit and " send forth
^'^ the best authorities omit of Jerusalem " clothed
Time. It is impossible to determine with cer- evening of the Resurrection Day, that ver
tainty when this discourse was uttered. Luke sums up the instruction of the interval,
would scarcely be silent about the instruction * speaking of the things pertaining to the kin^c
given on the evening of the resurrection day ; of God ' (Acts i. 3), and that ver. 46 introdi
and ver. 44 would be at once regarded as the be- the account of the discourse on Ascension £
ginning of a discourse then uttered, had we no more fully recorded by Luke in Acts i. 4-8.
other mformation. But Luke's own account in Ver. 44. Thate are my word*. These thi
the Book of Acts, compels us to believe that ver. which I thus prove to you are the realizatioi
49 was spoken forty days later. Yet the structure my words. — Which I i^ake unto 700. On s
of the passage does not point to a single verse occasions as chap, zviii. 31-33 ; xxii. 37 ; M
which seems to be the begmning of a second and xxvi.. 56, probably on many others, not recorc
later discourse. The £■ V. assumes such a break — While I was yet with yon, 1. /., before de:
at ver. 49, but vers. 46-48 include language Death had separated them, and the previ
similar to that in Luke i. 8, which was spoken companionship was not reestablished after
after the command not to depart from Jerusalem, resurrection. — That, «. r., to this effect that. *!
It cannot be supposed that Luke was ignorant of purport of the words is now expressed. — la
the interval of forty days when he wrote the Gos- taw of Xoeee, and the propheta, and the Pnl
pel ; his silence on that point here is quite char- The Tews divided the Old Testament into L
acteristic. Some have supposed the whole is a Prophets, and Hagiographa. The Pentate
summary of our Lord's teaching during the inter- formed the first division : Joshua, Judges, i ;
val ; but ver. 49 can only belong to the last 2 Samuel, I and 2 Kings, and the rrophets <
discourse. Others, with more reason, regard the cept Daniel), the second ; the remaining ho
whole as spoken just before the Ascension. We were the Hagiographa. — The original indie
incline to the view that ver. 44 was s(>oken on the that our Lord thus speaks of the Old Te
Chap. XXIV. 44-53] THE GOSPEL ACCORDING TO LUKE. 5^7
ment to show that in all its parts there was have been present Acts i. 22 hints that others
a prophetic unity. At the same time there is no saw Him ascend. — WitnefMf . As such they
objection to supposing He referred to the prophets were to proclaim the facts (ver. 46), and the
and the book of Psalms in the stricter sense, since repentance and remission based upon them ; and
in these the most striking prophecies of the Mes- thus be the fulfillers of the prophecies summed
9iah are found. up in ver. 47. — These thmgs. The Gospel facts
Ver. 45. Then opened he their nndentanding, respecting Christ, centering In His Death and
etc. Not only must the Scriptures be opened for Resurrection, and including His Ascension. The
the understanding, but the understanding for the fulfilment of prophecy and the commission to
Scriptures. This was doubtless the work of re- preach remission and repentance, are not ex-
peated interviews, as is hinted in Acts i. ^, and eluded.
evident from the remarkable proficiency m the Ver. 49. I tend forth. So our Lord speaks
interpretation of Old Testament Scripture, mani- in John xv. 26 ; xvi. 7 and Peter (Acts ii. 33)
fested by Peter, for example, not only on the day ascribes the gift of the Holy Ghost to the ex-
of Pentecost, but during the interval between the alted Saviour. ' Ye, on the earth, give testimony ;
Ascension and the outpouring of the Holy Spirit, and I, from heaven, give you power to do so*
Comp. Acts i. 16, 2a This verse may therefore (Godet). The promise of my Father npon yon.
bridge over the forty days. This means the Holy Spirit (see Acts i. 4, 5). The
Ver. 46. Thns it is written, that the Christ same passage indicates that * the promise ' is not
■honld suffer, etc Here, as everywhere, suffer- the general one of prophecy, but such specific
ing and glory are inseparably connected. ones as John xiv. 10, 26. Notice the sending of
ver. 47. And that, etc. This is part of what the Holy Ghost is ascribed both to the Father
was 'written.' — Bepentanee and remission of sins, and the Son. — Bnt tarry ye in tho dty. A
These two things are inseparably connected, quiet, retired waiting is meant. Evidently this
Comp. the preaching of John the Baptist, and of was spoken after the return from Galilee, espe*
the Apostles (Acts il 38; iii. 19; xxvi. 18). — cially as the next verse is so closely connected
In his name. The preaching derives all its sig- with it. — Until. Acts i. 5: 'not many days
nificance and authority from Him in whose name hence. — Ye be clothed. The figure is the com-
and by whose commission it takes place. This mon one of being clothed as with a garment, here
phrase characterizes Christian preaching. — Unto applied to spiritual relations, as in Rom. xiii. 14 ;
all the nations. Matthew and Mark tell of the Gal. iii. 27 ; Eph. iv. 24; Col. iii. 12. An abiding,
commission to preach the Gospel to all, but here characterizing influence is meant. — With power
this preaching is set forth as the fulfilment of Old from on high. This power was not the Holy
Testament prophecy. — Beginning at Jerusalem. Spirit, but the direct result of His coming upon
If this clause is joined to ver. 47, it declares that them, as is evident from Acts i. 8. Comparing
the preaching should begin at Jerusalem in fulfil- this verse with John xx. 22, we find in the latter
ment of prophecy. See such passages as Is. ii. 3 ; a symbolical act, prophetic of the Pentecostal
xl.9. Comp. also Actsi. 8 ; Rom. xv. 19. But a outpouring, and yet attended by an actual com-
better supported reading connects it with ver. 48 : munication of the Spirit prelimmary to the later
' Beginning at Jerusalem, ye are witnesses,' etc and fuller one (at Pentecost) which was preemi-
Ver. 48. Ye. The Apostles, but others may nently * the promise of the Father.*
Chapter XXIV. 50-53.
The Ascension.
a Comp Aas
50 A ND " he led them out as far as to ^ * Bethany, and he lifted * see' Matt.
5 1 't\ up his hands, and blessed them. And it came to pass, c u^rk'xw\.
while he blessed them, * he was^ parted from them, and^ carried ?..9; iTim.
* 111. 16 ;
52 up mto heaven. And they ** worshipped him, and returned, to comp. Tohn
53 Jerusalem with great joy : And • were continually in the temple, 'Heb^'v *i
praising and * ^ blessing God. Amen,^ *^ ***"• '«^'"-
* ike best authorities read toward ^ omit was iii. 1 ; v a'l,
* insert W3LS * thj dest authorities omit msLis'Mig 2Lnd ,£* k
* the best authorities omit Amen. ^ ^ ^''"p *•
On THE FAcr OK THE Ascension. This must etc.; Eph. ii. 6; iv. 10; comp. Acts vii. 56; i
be accepted on unimpeachable evidence. Meyer Tim. iiL 16 ; Heb. ix. 24); as a corporeal exalta-
affirms this, adding : * For besides being reported tion into heaven to the seat of the glory of God,
historically (here. Acts i., Mark xvi.), it was ex- it forms the necessary histoncal prcsuppi^sition
pressly foretold by Jesus Himself (John xx. 17 ; to the preaching of parousia (which is a real and
comp. the hint in vi. 62), and is expressly men- bodily return) as well as to the resurrection of
tloned by the Apostles as having taken place the dead and transformation of the living, which
(Acts ii. 32, 33; hi. 21 ; i Pet. iii. 22 ; Col. iii. i, changes have their necessary condition in the
5o8 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV
Clarified body of Christ, who consmnmates them ; and to concehre our Lofd as repairuic
I Cor. XV. 5, 8, 16, 22, 23 ; PhiL ilL ao, 21, etc.).' thither ' (Van Oosterzee). Laws of gn
Luke alone narrates the drcumstances. These from the nature of the case, have nothi
are not improbable in themselves ; nor is it likely with this fact. Equally useless are th<
that our Lord would leave so important an event theories suggested to support the dogn
without witnesses. Luke wrote accounts during ubiquity of Christ's body. Christ's pre
the lifetime of some ol the Apostles, and his heaven implies corporeal absence trot
statements were received without contradiction Yet the withdrawal of His circumscril:
and even without question. presence was the condition of His spiri
Ver. 50. Lsd thm oat Out of the city, which or dynamic omnipresence in His Chare
has just been mentioned (ver. 49). — As far as xxviiL 20, Mo, I am with yon always ').
tonaris BsChiuij. Probably over the brow of the cension is not His separation from His
Mount of Olives to the descent towards Bethany, but the ascension of His throne and th
In Acts i., Luke says nothing of their going out ninpr of His reign as the head of the
to the Mount of Olives, but tSkc% for granted this which ' is His body, the fulness of Him
previous statement. Bethany lies on the eastern eth all in all ' (Eph. i. 23).
slope of the Mount of Olives and is invisible from Ver. 52. WorddpMd him. As He n
Jerusalem. The traditional site of the ascension hence a more exalted worship than the
(now in possession of the Mohammedans) is on accorded Him during His ministry. — W3
the summit of the Mount, in full sight of Jem- joy. Terror at His bodily presence (
salem and too far from Bethany to satisfy the joy after His bodily disappearance and «
narrative. (See Robinson and Stanley
Uftod up hii hands. The gesture
Lev. iz. 22.
Ver. ji. Whils hs blsisod thsm. 'Sota/hr, }oy was itself ' a prelude to Pentecost.' |
but during this benediction with uplifted hands. Ver. 53. Ooatinzially ia fh* tampto.
— Bs parted from thsm. This may mean only : stated hours of prayer, not ' all the tim<
He went a little distance from them, but it is not necessary then to suppose that th<
better to understand it of the first separation room' (Acts i. 13) belonged to the lemf
made by His Ascension. — And WM sancM np inss. An antidpation of the descriptii
iato hssYSB. The tense of the original is pictu- life in the Apostolic Church given in Ac
resque and indicates a continued process, a grad- iiL i ; v. 21. — Wirttfiig God. * Amen'
ual ^oing up out of their sight Comp. the more omitted. The attitude of the disciples,
detailed account. Acts L 9-11. The body of our waited for the Spirit, is significant. Th
Lord was actually lifted up towards the visible was itself a blessing ; their composure
hetTens. Vet in view of the repeated allusions to that they were not enthusiasts ; the fact
His position in glory, it is doubtful whether this were undisturbed, a proof that the Jewis
of the Creation where God permits His glory to had not lost Him, but should see Hu
be seen more immediately than anywhere else, ' Even so, Lord Jesus, come quickly,*
JER1TSALEM.&I1BTICINITT
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