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POPULAR COMMENTARY

THE NEW TESTAMENT.

BY ENGLISH AND AMERICAN SCHOLARS OF VARIOUS
EVANGELICAL DENOMINATIONS.

WITH ILLUSTRATIONS AND MAPS.

/ EDITED BY

PHILIP SCHAFF, D. D., LL. D.,

BALDWIN PROFESSOR OF SACRED LITERATURE IN THE UNION THEOLOGICAL SEMINARY, NEW YORK.

IN FOUR VOLUMES.

VOL. L
3[ntrotiucticm, anti tljc oBo^pd^ of iSli^attitjclxj, Sl^arh, anti 5lukc»

NEW YORK:
CHARLES SCRIBNER'S SONS.

EDINBURGH: T. & T. CLARK.
1879.

RIVERSIDB, CAMBRIDGE :

STRRBOTYPKD AND PRINTED BY

H. O. HOUGHTON AND COMPANY.

CONTRIBUTORS

TO POPULAR COMMENTARY ON THE NEW TESTAMENT.

VOLUME L
Introduction, and the Gospels of Matthew, Mark, and Luke.

Page.

Introduction 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 Mai-k. 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. William F. Moulton, D. D., De Lees College, Cambridge.

TJie Acts of the Apostles. By J. S. Howson, D. D., Dean of Chester, and
Canon Donald Spence, Rector of St. Pancras, London.

VOLUME IIL
The Epistles of Paul.

Romans. By Prof. Philip Schaff, D. D., and Prof. Matthew B. Rid-
dle, D. D.

/. and IL Corinthians. By Principal David Brown, D. D., Free Church Col-
lege, Aberdeen.

Galatians. .By Prof. Philip S(*haff, D. D.

Ephesians. By Prof. Matthew B. Riddle, D. D.

Philippians. By Rev. J. Rawson Lumby, B. D., St. Catherine's College, Cam-
bridge.

Colossians. By Prof. Matthew B. Riddle, D. D., Hartford.

/. and LL. Thessalonians. By Rev. Marcus Dods, D. D., Glasgow.

/. and LL. Ti7nothy. 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.

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, Scotland.

/. and II. 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 Beirut, 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.
Charles Scribner's Sons in New York, and Messrs. T. & T. Clark in Edinburgh.
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 Bibelwerk 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 specimens of the Commentary on Romans and Galatians, etc., with a new translation (Ger-
man and English) were published in Schaff's Deutsche Kirchenfrennd for 1848 to 1852, and in the
Mercershurg Review for 1S61.

VI . 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, November, 1878.

1 An abridgment of Lange's voluminous Commentary, for popular use, has been proposed to me
repeatedly, but I cannot undertake such a task for several reasons ; and if it should ever be done by
other hands at some future time, it ought to be a reconstruction as well as a condensation, yet on the
same comprehensive plan which gives it peculiar value for ministers.

CONTENTS OF VOLUME I.

INTRODUCTIOxN' 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 337-508

By Professor Riddle, D. D., and the Editor.

LIST OF ILLUSTRATIONS.

FULL-PAGE ENGRAVINGS.

Jerusalem F7-ontispiece

Engraved on steel by J. Dtithie, from the painting by Seioits.

To face
page

Bethlehem 32

Drazvn and engraved on wood, from photographs selected by W. M. Thomson, D. D.

Site of Capernaum (Sea of Galilee) "]"]

Frojtt a photograph by F. Frith.

Coast of Tyre 137

Frojn 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

Front photographs selected by IV. 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 Olives •. 471

Frotn a photograph by F. Frith.

Church of the Holy Sepulchre (Traditional Site) 499

Frofn photographs selected by W. M. Thomson, D. D.

ILLUSTRATIONS IN THE TEXT.

*** All the illustrations in this volttiiie attd throughout the entire work are edited by

W. M. Thomson, D. D., and are drawn from original photographs taken for him,

from photographs and combinations of photographs selected and arranged by him, or

fro7n illustrations in standa?d works of reference, to which due credit is given itt the

followijtg list.

Page
A Coin of Herod the Great 38

Frof?i Akerman.
Rachel's Tomb 3§

Frotn origi?ial photograph.

Pilgrims' Bathing-Place in the Jordan 42

From selected photographs.

X LIST OF ILLUSTRATIONS.

Page
Viper 43

From Tristram's "Natural History of the Bible."

Sandals 44

From Kittd's Cyclopedia,

Threshing Floor 44

From drawing by W. H. TJiomson, M. D.
Casting a Net (Sea of Galilee) 5^

From selected photographs. •
Mount of Beatitudes (Kurun Hattin). Traditional 54

From original photographs.
A Farthing 6i

From Smith's "Bible Dictionary."

Flowers of the Field 71

From AInr ray's " New Testament."

Lateen Sail Ship 83

From Chambers' s " Encyclopiedia."

Wady Semak (Site of Gergesa) 84

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 Cyclopcsdia.

A Galilean Village .92

From photograph.

Housetop . . . ' 100

Front selected photographs.

Sparrows loi

Froju draxuing by W. H. Thomson, M. D.

Syrian Reeds 104

From drawing by W. H. Thomson, M. D.

Thistle of Palestine 120

From Tristram' s "Natural History of the Bible."

Source of the Jordan at Cesarea Philippi 143

From original photograph. '

Tares or Zowan 123

Hermon (probable Mount of the Transfiguration) 148

From Vati de Velde.

Vineyards at Hebron 175

Frotn original photograph.

Roman Denarius 181

From Smith's "Dictionary of Roman Antiquities."

Phylacteries 187

From, photograph by Bergheim.

Anise and Cummin 189

From Tristram' s " Natural History of the Bible."

Roman Standards 196

From Smith's " Bible Dictionary."

Peasant House in Palestine 196

From drawing by W. H. Thomson, M. D.

Alabaster Box and Vases 210

From Kitto's " Cyclopadia."

Shekel of Israel 211

Stnith's " Bible Dictionary."

Tombs Hewn in the Rock 238

From selected photographs.
Locusts 247

LIST OF ILLUSTRATIONS. XI

Page
Ruins of Synagogue at Meirun 252

From original photographs.

Ekron, City of Beelzebub . . . ' 261

From original photograph.
Gadara (Urn Keis) 269

From original photograph.

Washing of Hands 283

From photograph by Bergheim.

Tabor (Traditional Mount of the Transfiguration) 292

From selected photographs.

Blind Beggars 304

From photograph by Be^-gheijii.

Jerusalem and the Mount of Olives from the Hill of Evil Counsel . 306

From photograph by Frith.

Figs 3°*

Scribe 315

From photograph by Bergheim.

Foundation Stones in the Temple Area . 318

From, photograph by Bergheim.

Upper Room, or Guest Chamber 322

From drawijig by W. H. Thomson, M. D.

Old Olive Trees in Gethsemane 324

Fro7n photograph by Good.

High Priest 326

Forms of the Cross 330

City of Zacharias (AinKarim, Traditional) . 345

From selected photographs.

Writing Materials 349

Augustus Cesar 352

Wayside Inn 354

From selected photographs.

Turtle Doves 358

Frot?i Tristram' s " Natural History of the Bible P

Tiberius Cesar 364

" Whose Fan is in his Hand " 365

From Murray's " Nnu Testament.'''
M6UNT OF the Temptation (Quarantania, Traditional Mount) 369

From photograph by Bierstadt.

Ruins of Synagogue at Kefr Burim 372

From Va?t de Velde.
Nain 387

From photograph by Bei'gheifu.

Funeral Procession 388

From Lane's " Fgyptians."

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.'"

Wely, or Mukam of a Saint 423

From selected photographs.

xii LIST OF ILLUSTRATIONS.

Page
Village of Siloam (Silwan) 433

From photograph by Good.

A Supper Scene 441

Syrl-vn Woman's Head-dress 445

From Lane's " Egyptians.''''

Murex Purpura (Source of Tyrian Dye) 454

From drazving by W. H. Thomson, M. D.

ZioN Gate and Lepers' Quarter, Jerusalem 458

Fro7n photograph by Bergheim.
Lepers 459

From photograph by Bergheim.

Sycamore Tree 467

From drawiftg 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 2,^1

" " " " Conrad Schick . . " " '' -^yj

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 Uncials 10

Later Uncials and the Three Best Cursives 11

•ft tC. MAR 1882

I. GENERAL INTRODUCTION

TO THE NEW TESTAMENT.

§ I. Name of the Netv 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 Kat^i) 6iadi]K-q). 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 fountain 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), i. 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.

§ 3. The New Testametit 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 apocryphal 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 Caesarea 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. The 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
Iheir 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 Arrangeinent of the New Testatnent.

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-
circumcision. 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 jfeimsh 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 z. 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),
Doctritial (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.
53), 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 I'hessalonians, Galatians,
I and 2 Corinthians, Romans.

I. GENERAL INTRODUCTION TO THE NEW TESTAMENT. q

A. D. 61-64, second series of Pauline Epistles : Colossians, Ephesians, Philemon,

Philippians ; probably Hebrews.

A. D. 60-70, Matthew, 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 ruJining 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 S, B, A, C, D.

i^ (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 Vatkanus. This is also of the fourth century, possibly written by one of
the scribes employed on S. 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 B. From its location, how-
ever, whatever value it has became the common possession of scholars.

C. Codex Ephraemi 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 Bezce ; 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 manuscripts, 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 ^?, 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 (/. e., 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 Latift.
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 Peshito, 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 yerusalefn- Syriac version, found in a manuscript in the Vatican, is of the fifth
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 Itala, 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
VIII. (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 Amiatitius, 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).

III. 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 : Irenceus,
Origen, Clemens Alexandrinus, Eusebius, Athanasius, CEcumenius, 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. Veiy 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, /. e., 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 Miri/iccB,
from the first word of the preface ; the third (1550), called Jiegia, 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
ihe edition of 1589, and the third edition of Stephens 1550, the translation of our
present English Bible was chiefly 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 yeafs 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 textiis 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
E. 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 ed.,1877, pp. 2S-30.

14 II. SPECIAL INTRODUCTION TO THE GOSPELS.

II. SPECIAL INTRODUCTION TO THE GOSPELS.

§ 7. The 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 Jesus 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 irvtvixo).
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, we 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

l6 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. Chronology. 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, i. e., 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. 17

The date of the crucifixion is also variously assigned from 781 to 786, but the great
majority of modern authors agree upon 783, a. d. 30.

(2.) Chro7iological 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, EUicott,
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 i.
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 748, i. e., 7 or 8 years before the common
era. For particulars, see Wieseler {Chronology of the Gospels), Zumpt {The Year of Christ's Birth),
Andrews {Life of our Lord), 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.

l8 II. SPECIAL INTRODUCTION TO THE GOSPELS.

OUTLINE OF THE GOSPEL HISTORY.

Year of
Rome.

A. C.

Matthew.

Mark.

Luke.

John.

I. Introduction.

i. 1-5.

Genealogies

i. I- 1 7.

iii. 23-38.

B. C.

Antecedent Events

i. 18-25.

i. 5-80.

749

December

II. The Birth and Childhood of Jesus . .

ii. 1-23.

ii. 1-52.

780

A. D.

III. Our Lord's Introduction to His Ministry.

January

From the appearance of the Baptist ....

iii. I, to

i. 1-13.

iii. 1-23.

i. 6, to

To the wedding at Cana of Galilee ....

IV. II.

11. 12.

780

IV. First Year of our Lord's Ministry.
{According to Andrews, narrated by John only.)

From the First Passover ' . .

ii. 13, to

To the second Passover

V. I.

781

V. Second Year of our Lord's Ministry
{wholly in Galilee. )

V. I,

From the beginning of the ministry ....

IV. 12,
to

i. 14,
to

IV. 14,
to

To the feeding of the five thousand and . .

xiv. 36.

vi. 56.

IX. 17.

VI. 14.

The discourse at Capernaum

vi. 71.

780

IV. First Year of our Lord's Ministry.
{According to Robinson.)

From the first Passover, including the follow-

ii- 13.

ing events, narrated by the Synoptists :

The beginning of the Galilean ministry . .

iv. 17.

i. 14,

IV. 14.

The rejection at Nazareth and removal to Ca-

pernaum ....

iv. 13-16.

iv. 16-31.

The call of the four fishermen

iv. iS-22.

V. I-II.

The healing of a demoniac at Capernaum . .

iv. 31-37-

The healing of Peter's wife's mother

viii. 14-17.

iv. 38-41.

The first circuit through Galilee

iv. 23-25.

iv. 42-44.

The healing of a leper

viii. 2-4.

V. 12-16.

The healing of the paralytic

ix. 2-8.

v. 17-26.

The call of Matthew

ix. 9.

ii. 14.

V. 27-2S.

Followed by the second Passover.

V. I.

781

V. Second Year of our Lord's Ministry.

From the second Passover and the Sabbath

controversy in Galilee

xii. I,
to

ii. 23,
to

VI. I,

V. I.

To the feeding of the five thousand and

xiv. 36.

vi. 56.

IX. 17.

VI. 14.

The discourse at Capernaum, including . . .

VI. 71-

The events narrated by Luke in

XI. 14,
to

And those narrated by Matthew, not cited

xiii- 9.

under IV.

782
783

April 7,
30

VI. Third Year of our Lord's Ministry
Until the arrival at Bethany ....
VII. From the Arrival at Bethany

To the Burial of Jesus ....
VIII. Resurrection and Ascension . .

XV. I,

vii. I,

XX. 34.

X. 52-

xxi. 1,

xi. I,

xxvii. 66.

XV. 47.

xxviii.

xvi.

IX. IS,

to
xix. 28.

xix. 29,

to
xxiii. 56.

xxiv.

vn. I,

to
xi. 57-

xii. I,

to
xix- 42.

XX., xxi.

II. SPECIAL INTRODUCTION TO THE GOSPELS. I9

§ 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 impression 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 truer 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 priority, 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.

§ I o. The 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. iio (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 performing 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 latiguage 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 ; {!)) 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.

{6) 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. Did., Am. ed., art. ' Language of
N. T.,' by Professor Hadley.) The whole 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 of
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. 11).

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, asleep on the boat cushion ' (iv.
38) ; that ' he looked round about on them 7C'ith anger ' (iii. 5) ; beholding the rich
young man 'he loved him ' (x. 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. Modern 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. The Gospel accordifig 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 modern
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 evident 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 xiii.
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 n. 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.
ig, 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 \}s\^ 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 Csesarea, 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 JoJm}

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-ii 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
forgery — 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-

1 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 Galilee 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 Synoptic
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.

Chapter I. 1-17.

The Genealogy of yesus the Messiah.

HE book of the "generation of Jesus Christ, * the son of aLuKBiiias-
David, '^ the son of Abraham. j, chkp. xia.

42-45-

Abraham begat Isaac ; 12-16"'

And Isaac begat Jacob ; n.'

Jxxxix* ^s»

And Jacob begat Judas and his brethren ; 36.

And ^ Judas ^ begat Phares and Zara ^ of Thamar ; ^ Luke i. 32,

And Phares ^ begat Esrom ; * John yii. 4a

° ' Acts II. 30.

And Esrom ^ begat Aram ; ^ ?°"i- i-. 3-

'^ c Gen. xii. 3.

And Aram ^ begat Aminadab ; ^ ^'j- .^?- ^

c> ' Gal. 111. 16.

And Aminadab ^ begat Naasson ; ^ '' ^"so^'"'''"'

And Naasson ^ begat Salmon ; ivTI^^f."*

I Chron. ii.
1-15.

And Salmon begat Booz^ of* Rachab ;*

And Booz^ begat Obed of -^ Ruth ; ' J°sh- "-.vi

'-' ' 22-25.

And Obed begat Jesse ; /Ruthii.-iv.

6 And Jesse begat David the king ;

And ^ David the king '^^ begat Solomon, of her that had been the ^ \ ^^- *"•
ivife of Urias ; ^^ ^ • ^Y "^ '°

-' ' - 14 (on vera.

7 And '' Solomon begat Roboam ; ^^ '■"^"
And Roboam begat Abia ; ^^

And Abia ^^ begat Asa ; i*

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 ; ^^

1 Judah 2 pharez and Zarah ^ Tamar ^ Hezron (Greek Esrom)

6 Ram 6 Amminadab '^ Nahshon 8 goaz ^ Rahab

10 //z^ (J^j'^ authorities omit the king ^^ of the zvife of Uriah

" Rehoboam i3 Abijah " G^r^^/5 Asaph ^^ Jehoshaphat

" Uzziah " Jotham " Ahaz i9 Hezekiah

TO MATTHEW. [Chap. I. 1-17,

28 THE GOSPEL ACCORDING

10 And Ezekias ^^ begit Manasses ; ^^
And Manasses ^ begat Amon ; ^i
And Amon ^^ begat Josias ; ^^

11 And Josias 2'^ begat * JechoniaS'^ and his brethren, about the » Esther iL 6.

• 1 OA -r> 1 1 J^"^" ^^^' *

time they were carried away ^ to Babylon : . xxvii. 20.

12 And after they were brought ^ to Babylon, Jechonias^s begat

Salathiel ; ^
And Salathiel ^^ begat Zorobabel ; ^

13 And Zorobabel ^6 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. is, i»
born ' Jesus, who is called *" Christ.

/ vers. 21, as-
Luke i. 31.
ii. 21.

17 So all the generations from Abraham to^ David are fourteen '"^^^^■^^'^^

9Q Ps. ii. 2.
'"' Dan. ix. 25,
26.

Babylon are ^^ fourteen generations ; and from the carrying

generations ; and from David until ^"^ the carrying away into
away into ^^ Babylon unto Christ are ^ fourteen generations.

*" Manasseh ^i Qreek Amos ^^ josiah

24 at the time of the removal — after the removal
2s Zerubbabel ^7 u^to '^'^ removal to

^ Jechoniah
26 Shealtiel
29 omit are

Contents. The genealogy of Christ. Two
lists of the human ancestors of Christ are given
in the New Testament : Matthew, writing for
Jewish Christians, begins with Abraham ; Luke
(iii. 23-38), writing for Gentile Christians, goes
back to Adam the father of all men (for other
points of difference, see on ver. 16). According
to his human nature, Christ was the descendant
of Abraham, David, and Mary ; according to his
divine nature He was the eternal and only-begot-
ten Son of God, begotten from the essence of the
Father. John (i. 1-18) begins his Gospel by
setting forth his divine genealogy. In Him, the
God-man, all the ascending aspirations of human
nature towards God, and all the descending rev-
elations of God to man meet in perfect harmony.
Matthew begins at Abraham : i. to prove to Jew-
ish Christians that Jesus of Nazareth was the
promised Messiah ; 2. to show the connection
between the Old and New Testaments through
a succession of living persofis ending in Jesus
Christ, who is the subject of the Gospel and the
object of the faith it requires.

Christ is the fulfilment of all the types and
prophecies of the Old Testament, the heir of all
its blessings and promises, the dividing line and
connecting link of ages, the end of the old and
the beginning of the new history of "mankind. In

the long list of his human ancestors, we have a
cloud of witnesses, a compend of the history of
preparation for the coming of Christ down to the
Virgin Mary, in whom culminated the longing
and hope of Israel for redemption. It is a histoiy
of divine promises and their fulfilment, of human
faith and hope for the ' desire of all nations.' In
the list are named illustrious heroes of faith,
but also obscure persons, written in the secret
boolc of God, as well as gross sinners redeemed
by grace, which reaches the lowest depths as well
as the most e.xalted heights of society. Mat-
thew's table is divided into three parts, corres-
ponding to three jjeriods of Jewish preparation
for the coming of Christ (see on ver. 17).

Ver. I. The book of the generation (or, birth,
the same word in Greek as in ver. 18). Literally,
'book of birth, birihbook,' /. e., pedigree, gene-
alogy. The title of the genealogical table, vers.
1-17, not of the whole Gospel, nor of the first
two chapters, nor of chap. i. Possibly the title
of an original (Hebrew) document, used by the
Evangelist. — Jesus Christ. This combination is
the Gospel in a nutshell, a declaration that Jesus
is the Christ, the promised Messiah, the great
truth, which the following narrative is to estab-
lish.— Jesus. The human name (ver. 21) = the
Hebrew Joshua (comp. Heb. iv. 8) = the Lord is

Chap. I. 1-17.] THE GOSPEL ACCORDING TO MATTHEW.

Helper, Saviour (Ex. xxiv. 13; Num. xiii. 16;
Neh. vii. 7). — Christ = The Messiah, the An-
ointed One ; the official title. Applied to the
three officers of the Old Testament theocracy :
prophets (i Kings x'lx. 16), priests (Lev. iv 3 ; v.
16 ; Ps. cv. 15), and kings (i .Sam. xxiv. 7, il ; 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.
— The Son of David, ' David the king,' ver. 6.
From him descended One ' born King of the
Jews ' (ii. 2). — The Son of Abraham. The gene-
alogy is traced back thus far, because ' to Abra-
ham and his seed were the promises made ' (Gal.
iii. 16). The Epistle to the Galatians shows the
connection of the gospel and the covenant with
Abraham. ' Son ' here is almost = 'seed ' there ;
both refer to Christ.

Ver. 2. Abraham begat Isaac. ' Begat,' re-
peated throughout, makes prominent the idea of
a living connection and succession. — Judah, 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. Rahab. Another heathen woman, a
sinner also. Undoubtedly the woman of Jericho
(Joshua ii. i ; vi. 23, 25). But by heroic faith
she rose above her degradation. — Euth. 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 of the
working of God's grace outside of Israel, and a
prophecy of the calling of the Gentiles. — Com-
pare the record in Ruth iv. 18.-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 probably young at the time
Jericho was taken, Boaz old 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 Uzziah, three
names are intentionally 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. Josiah. The next king was Jehoia-
kim (2 Kings xxiv. 6 ; 2 Chron. xxvi. 8). He was
forcibly placed on the throne by the king of
Egypt, hence unworthy of mention. — The re-
moval. Spoken of indefinitely, as it extended
over a considerable period of time during three

successive reigns. The word used does not nec-
essarily imj^ly a forcible removal, the Jews being
accustomed to speak of the 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 may have been a different Zerubbabel, or
Salathiel may, according to the law, have raised
up .seed to his brother ' (Alford).

Ver. 13. Abiud. 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
Hodaiah ( i Chron. iii. 24), one of his descendants,
who is further supposed to be the Judah of
Luke iii. 26 ; all this, however, is conjecture.
The downward course reaches its lowest point
in the humble carpenter of Nazareth. The prom-
ised Saviour was to be ' a root out of a dry
ground ' (Is. liii. 2).

Ver. 16. Joseph, the legal father, whose gen-
ealogy is here given. In Luke iii. 23, Joseph ia
called ' the son of Heli.' E.xplanations : —

(i.) Luke gives the genealogy 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 througji liis 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 being legally
reckoned as descendants of the first husband :
comp. Deut. xxv. 5, 6 ; Matt. xxii. 24, and paral-
lel passages.) It is supposed that Jacob (Mat-
thew) and Heli (Luke) were brothers or half-
brothers, one of whom died without issue, the
other marrying the childless wife. If brothers,
Matthait (Matthew) and Matthat (Luke) refer to
the same person. The objection to the whole
theory is, that Jewish usage would insert in the
genealogy not the name of the second husband
(the real 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 born. The form here changes in
accordance with the miraculous conception and
birth of Jesus.

Ver. 17. Fourteen generations. There were
exactly fourteen generations from Abraham to

THE GOSPEL ACCORDING TO MATTHEW. [Chap. I. 18-25.

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 close 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.

David.

Jeconiah.

Isaac.

Solomon.

Shealtiel.

Jacob.

Rehoboam.

Zerrubbabel.

Judah.

Abijah.

Abiud.

Pharez.

Asa.

Eliakim.

Hezron.

Jehoshaphat.

Azor.

Ram.

Joram.

Sadoc.

Amminadab.

Uzziah.

Achim.

Nahshon.

Jotham.

Eliud.

Salmon.

Ahaz.

Eleazar.

Boaz.

Hezekiah.

Matthan.

Obed.

Manasseh.

Jacob.

[esse.
! David.

Amon.

Joseph.

Josiah.

Jesus. ••

Meyer counts Jeconiah twice, since he belongs
to the period before and during the Captivity.
Others, with less reason, repeat the name of
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
involved, two, three, and seven, had a symbolical
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 years of the wan-
dering in the wilderness. Thus 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 the Birth of Jesus Christ,

18 "\ TOW the birth of Jesus Christ was on this wise: "When as a
1 ^ his mother Mary was espoused ^ to Joseph, before they

19 came together, sh^ was found with child* of the Holy Ghost. ^
Then ^ Joseph her husband, being a just man, and not willing'' c
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,^ saying, 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 1* him, and took unto him his wife : And
knew her not till she had ^^ brought forth her first-born son : ^^
and he called his name^ JESUS. s

^ His mother Mary having been betrothed ^ And

* privately, or secretly ^ an ^ begotten ^ for it is he that

' hath come to pass ^ by the Lord through the prophet ^ the

^0 Immanuel ^^ which is, being interpreted ^^ And Joseph arose

^* and did ^* commanded ^^ omit had ^® a son

Luke i. 27.

Luke i. 35.

Deut. xxiv.

Matt. xix. 8.

Luke i.

si;

11. 21.

John i.
Acts iii.

39.
26;

xiii. 23.

IsA. vii

• 14.

Comp. vers
16, 18.

Contents. The circumstances preceding the her vindication by means of a dream ; Joseph's
Nativity: Mary, doubted by her betrothed hus- faith; the name in accordance with prophecy;
band ; his design of putting her away privately ; the actual birth. As the sinless second Adam,

Chap. I. 18-25.] THE GOSPEL ACCORDING TO MATTHEW.

and as the Saviour of men, Jesus could not come
into the world by ordinary human generation, but
by a new creative act of God, or the supernatural
agency of the Holy Ghost. Sin is propagated by
generation, the active agency of man ; and what
is born of the 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 from
a pure virgin (Buddha, Zoroaster, Romulus, Py-
thagoras, Plato). The heathen myths are carnal
anticipations of the mystery of the Incarnation.

Ver. 18. The birth of Jesus Christ. Same
word as in ver. i ( 'generation '). Here it means
* origin.' The more usual word implies a ' beget-
ting ' ; the choice of this word indicates something
peculiar in this birth, as does the form : ' 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. — His
mother Mary having been betrothed to Joseph.
' Betrothed,' not yet ' espoused.' The betrothal
was previous to the discovery. After betrothal
unfaithfulness on the part of the woman was
deemed adultery. — Before they came together,
lived together in one house as man and wife. —
She was found. Perhaps by herself, according to
the revelation made to her (Luke i. 26 ff.). 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 Ghost. 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, born 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. Joseph, according to the Jewish law,
her husband. 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
hearing, 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 higir a regard for the honor and reputation of
a woman is most rare in Eastern countries.
Mary's strong faith may have influenced him
also. — Not willing expresses the mere wish ;
was minded, the intention ; a distinction not al-
ways recognized in discussing this passage. —
Privately. 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-
faithfulness by her husband ! — The two kinds of
divorce among the Jews. The private divorce

here spoken of consisted in giving the wife a bill
of divorce (Deut. xxiv. 1-3 j Matt. xix. 8), with-
out assigning a reason for it. The public divorce
would have involved the charge of adultery, and
consequent punishment, stoning to death. By
preferring the former, Joseph exhibited not only
kindness but self-sacrifice, since her condition,
when publicly known, would be reckoned his
disgrace.

Ver. 20. 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 opportunity. — An angel of the
Lord. Gabriel had appeared 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). — Thou Son of David.
A fitting title in view of the communication to be
made. — Fear not, either for yourself or for her. —
Mary 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 21. Jesus. Comp. ver. i. — :For it is he,
alone, that shall ^ve his people. Joseph, prob-
ably, understood this as referring to the Jews ;
but the phrase, from their sins, spiritualizes the
people as \vell 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 Mary the glory
of Messiah is spoken of; here his saving power;
not because she needed salvation less than Joseph,
but because he was troubled by doubts regarding
her, and now he is told that wfiat 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 the
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 they lose the force of this ante-natal
gospel, this Divme statement, that He w^ho was
born 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 come to pass. An
explanation of the Evangelist, who everywhere
points to the fulfilment of prophecy. — That, i. e.,
' in order that.' The event fulfilled God's purpose
as predicted, and therefore took place. The
prophecy depends on the fact as purposed in the
Divine mind. — Fulfilled. This word has its
usual sense here as applied to prophecy. — By the
Lord, who spoke through the JProphet, i.e., Isaiah
(vii. 14). The writing followed the speaking.
Ver. 23. The virgin, not a virgin. The pro-

THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. 1-12.

phetic spirit of Isaiah had in view a particular
virgin, the mother of the true Emmanuel. The
quotation is but slightly varied from the text of
the Greek translation of the Old Testament called
the Septuagint, in common use among the Jews
at that time. All the variations are merely in
form. Evidently the Evangelist considered these
occurrences to be the first complete fulfilment of
the prophecy of Isaiah. There had probably
been a previous fulfilment in the days of Ahaz,
viz., a sign given to him respecting the temporal
deliverance of the kingdom of Judah. Some re-
fer it to the wife of the prophet. But a higher
reference is clearly involved. The language of
the prophet (Is. vii. 13) indicates something
more important, and what then occurred presents
in many points a type of what is now spoken of.
The Old and New Testaments are related to each
other as type and antitype, prophecy and fulfil-
ment, preparation and consummation. The New
Testament writers do not, however, use the Scrip-
tures by way of accommodation ; whenever a pas-
sage is explained by them as having a second ful-
filment, as in the present case, that fulfilment is
in accordance with the first, only fuller, broader,
more spiritual. Whether the prophets themselves
were conscious of this fuller sense is immaterial ;
for our passage tells of what ' was spoken by the
Lord through the prophet.' — Which is, being in-
terpreted. This indicates that the whole explan-
ation is that of the Evangelist, not of the angel.
— God with us. Applied to Christ in the highest
and most glorious sense : God incarnate among
us, He is still Immanuel, God with us ; once He
came among men and identified himself with
them; now He saves men and identifies them
with Himself.

Ver. 24. Then Joseph — did. He believed,
therefore he obeyed. Thus early in the Gospel
is obedience represented as the fruit of faith.

Ver. 25. Knewhernot. A Hebrew form for
conjugal cohabitation ; comp. Luke i. 36. — A son.
The words answering to ' her ' and ' first-born '
are omitted by some of the best authorities.
They may, however, have been left out to support
the doctrine of the perpetual virginity of Mary.
In Luke ii. 7, the phrase is genuine beyond a
doubt. It does not of itself prove that Mary had
other children, nor does till of necessity imply
this. Yet Matthew, with the whole history of
Christ before him, would scarcely have used the
expression, had he held the Roman Catholic no-
tion of the perpetual virginity. It would have
been easy to assert that by saying : he never
knew her. Many Protestant commentators sup-
pose that the genealogy of David found its end
in Christ, and that Mary could not have given
birth to children after having become the mother
of the Saviour of the world. But this is a mat-
ter of sentiment rather than a conviction based
on evidence. ' The brethren of our Lord ' are
frequently mentioned (four by name, besides
sisters), in close connection with Maiy, and ap-
parently as members of her household. They
are nowhere called his cousins, as some claim
them to have been. They were probably either
the children of Joseph by a former wife (the view
of some Greek fathers), or the children of Joseph
and Mary (as now held by many Protestant com-
mentators). To the first view the genealogy of
Joseph seems an insuperable objection ; for the
oldest son by the former marriage would have
been his legal heir, and the genealogy out of
place. The question, however, is complicated
with other exegetical difficulties and doctrinal
prejudices. The virginity of Mary up to the birth
of Jesus is here the main point. The whole
subject is fully discussed by Lange and Schaff
in the English ed. of Lange's Commentary, Mat-
thew, pp. 255-260.

Chapter II. 1-12.

The Visit and Adoration of the Magi.

1 A ] OW "when Jesus was born in Bethlehem of Judea in the
■i ^ days of Herod the king, behold, there came wise men^

2 from the east to Jerusalem, saying. Where is he that is born
* King of the Jews .-• for we have seen ^ " his star in the east, and

3 are come to worship him. When Herod the king had heard

4 these things^ he was troubled, and all Jerusalem with him. And
when he had gathered ^ all the chief priests and scribes of the
people together,^ he demanded ^ of them where Christ ^ should

5 be born. And they said unto him, In Bethlehem of Judea : for

6 thus it is written by the prophet, ''And thou Bethlehem, in ^ the
land of Juda,^ art not the least among the princes of Juda :^ *for

a LuKB ii. 4-
7-

b Chap. xxi.

S; xxvii. ii

Is. ix.6, 7.

Jer. xxiii.

5 ; XXX. 9.

Luke xix. 38

John i. 49.
c Comp.

Num. xxiv.

'7-

d MiCAH V. 2.
e John vii. 43,

* Magi 2 saw

* And gathering together

' or the Christ

* And when Herod the king heard it
^ omit together ^ inquired

^ omit in ^ Judah

C«AP. II. I-I2.] THE GOSPEL ACCORDING TO MATTHEW.

out of thee shall come ^^ a Governor, -^that shall rule ^^ my people/

7 Israel. Then Herod, when he had privily called ^^ the wise
men,i 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 him,
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

to and stood over where the young child was. When they saw

11 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 ^i their treasures, ^ they presented g

12 unto him gifts i^^ ''gold, and frankincense, and myrrh. And a
being warned of God ' in a dream that they should not return to
Herod, they departed -^ into their own country another way.^

1° come forth ^^ shall be the shepherd ^^ Then Herod privately called

13 and learned of them exactly ^* inquire exactly concerning

15 omit again ^^ I also, omitting also at the end ^'^ ' went their way

IS went on " And coming

-" substitute a semicolon after mother ; arid itisert they before fell

21 opening '^'^ ( , ) instead of{\) "^ or withdrew

2* or by another way into their own country

Is. xl. II.

Ezek. xxxiv.
23.

Ps. Ixxii. 10

Is. Ix. 6.
chap. i. 2a
xxvii. 19.
Gen. XX. 6.
xxxi. II.
Num. xiv. d.
Job xxxiii
IS-

The Date of our Lord's Birth. See In-
troduction, § 8, pp. 16, 17. The visit of the
Magi, while it does not determine the year of the
birth of Christ, fixes a date before which it must
have taken place. Herod was alive when Jesus
was born (vers. 3-12), and therefore A. u. c. 750 is
the latest date which can be assigned to the Nativ-
ity (see ver. 7). The other chronological data are,
(i) the age of Jesus at the date of His baptism
(Luke iii. 23) ; (2) the list of rulers named in
Luke iii. i ; (3) the saying of the Jews at the
first Passover after our Lord's baptism (John ii.
20) : ' Forty and six years was this temple in
building,' etc. To this some add (4) the remark
of Luke respecting Zacharias (Luke i. 5): 'of
the course of Abijah ; ' (5) the appearance of the
star (see ver. 2). It will appear from a reference
to the notes on the various passages cited, that
the more definite statements may be used to sup-
port the view which places the birth of Jesus at
the close of A. u. c. 749, or at the beginning of
750. It is true none of them are decisive ; yet
on the other hand the arguments used against
this view rest on the statements (such as 4 and 5)
which are far from presenting assured chrono-
logical data. As much confusion exists in the
minds of some in consequence of the reckoning
from two eras, we insert a list of corresponding
years. It should be carefully noted that the num-
bers are ordinal, standing for ' first,' ' second,' etc.

A. u. C. 749 750 751 752 753 754 755

B. C. 5 4 3 2 I I 2 A. D.

If we fix the date at the close of 749, the com-
mon era is four years too late, not five, since we
reckon from the close of the fifth year. See on
Luke ii. 8, in regard to the time of the year.
But whatever be the date, the Saviour appeared
VOL. I. 7^

in ' the fulness of the time ' (Gal. iv. 4). The visit
of the Magi is of itself an indication that the
preparation for the coming of the Messiah was
now complete. ' In the first chapter, the Evan-
gelist points out the part which the Jewish people
had in connection with the Messiah. Christ's
genealogy and His birth from the Virgin show
that salvation was of the Jews. The second chap-
ter, which records the arrival of the Magi from the
East, presents the interest of the Gentile world in
Christ. The Magi are, so to speak, the repre-
sentatives of those pious Gentiles whose names

are recorded in the Old Testament Thus

the first chapter of our Gospel illustrates the
hereditary blessing as contrasted with the hered-
itary curse ; while the second proves, that al-
though the heathen were judicially given up to
their own ways, there was among them in all
ages a certain longing after, and knowledge of,
the Saviour (Rom. i.).' Lange.

Contents. Matthew-tells none of the details of
the Nativity (see Luke ii. 1-20), and makes no al-
lusion to the fact that Joseph and Mary had pre-
viously resided in Nazareth. See next section.
He brings into the foreground Joseph, while
Luke tells of Mary. This difference, so far from
being incompatible with the accuracy of both, is
an evidence of truthfulness. Each chooses those
facts which best accord with his purpose. The
pictures are taken from different points of view ;
only real objects can be thus presented. In this
chapter the Evangelist has grouped those events
which further demonstrate the Messiahship of
Jesus. The infant Saviour is recognized by rep-
resentatives of the heathen world, in a state of
expectancy ; Judaism, with its better founded ex-
pectations, is hostile. The close connection of

THE GOSPEL ACCORDING TO MATTHEW. [Chap. II. 1-12.

the facts, narrated in this chapter, is peculiar
to Matthew. The visit of the Magi excites the
suspicion of Herod ; this suspicion leads to the
murder ; the murder to the flight into Egypt ;
and then to the return to Nazareth instead of
Bethlehem. Science (astrology) and history, na-
ture and revelation, all point to the future great-
ness of the child. Prophecy directs whither the
star leads ; the Magi meet the dead orthodoxy
of the Jews ; the frightened ruler would defend
himself with the sword against the ' born King
of the Jews,' but the King ;s miraculously deliv-
ered. The visit of the Magi is profoundly sig-
nificant : they were the forerunners of Gentile
converts, and the whole occurrence foreshadows
the reception given to the gospel in apostolic
times. This section is the Gospel for the Epiph-
any, or Christ's manifestation to the Gentiles.
Other events have been connected with the day,
called also the Festival of the Three Kings (see
on ver. i ).

Ver. I. Now wflen Jesus was bom. Seecnap.
i. 25. Further details are given in Luke ii. 1-21.
The visit of the shepherds had already taken
place, the presentation in the temple was either
shortly before or atter this visit of the Magi. —
Bethlehem of Judea. A small town situated on
the crest of a small hill about six miles south of
Jerusalem. The present inhabitants (about 5,000)
all belong to the Greek church. The name means :
house of bread, probably given on account of its
great fertility. It is called Bethlehem Judah
(Judg. xvii. 7, 8; I Sam. xvii. 12) to distinguish
it from another town in Galilee (tribe of Zebulon)
of the same name; also Ephrath (Gen. xxxv. 19;
xlviii. 7) and Ephrata (Mic. v. 2) ; also 'the -^ity
of David' (Luke ii. 4), because his birth-place
(Ruth i. I-19; I Sam. xvi.). Its insignificance
and its honor are contrasted in the prophecy
(Micah V. 2) quoted by the scribes (ver. 6). —
Herod the Mng, generally called in history Herod
the Great, the son of the Edomite Antipater by
an Arabian mother. Antipater, who was made
procurator of Judea by Caesar, appointed his son
governor of Galilee at the age of fifteen. Herod
was made tetrarch by Antony, but driven away by
Antigonus, a Maccabcean prince. Fleeing to
Rome, he was there crowned king of Judea by
the Senate, through the favor of Antony, and by
the help of the Romans actually obtained the
throne. Securing the favor of Augustus he
reigned thirty-seven years. A skilful ruler, fond
of architectural embellishment, but extremely
cruel and jealous, being charged with the murder
of his wife and three sons. He died at the age of
seventy, shortly after putting to death the third
son, in the 750th year of Rome. This date shows
that the birth of Christ must have taken place at
least four years before the common era. For
forty days before his death he was at Jericho and
the baths of Calirrhoe, hence the events mentioned
in this section must have occurred before that
time. He was the first ruler of the Jews who did
not acknowledge the rights of the Messiah. The
Asmonean princes all did. Before the death of
him who had been foisted on the throne by Ro-
man enactment, one was ' born King of the Jews,'
in accordance with Gen. xlix. 10.

Magi, sages. Originally a class of priests
among the Persians and Medes, who formed the
king's privy council, and cultivated astrology,
medicine, and occult natural science. They are
frequently referred to by ancient aufhors. After-
wards the term was applied to all Eastern philos-

ophers ; and there were many in more Western
countries who made astrology and the like their
trade ; for example, Simon Magus and Elymas
the sorcerer. Hence the term ' magician ' has a
bad meaning, not implied in the word ' magi,'
from which it is derived. The tradition that the
Magi were three kings (Caspar, Melchior, and
Balthazar) appears to have arisen from the num-
ber of their gifts, and from the prophecy in Is.
Ix. 3. The earlier fathers speak of them as
twelve and even fifteen in number. They are
justly regarded as the first fruits and representa-
tives of heathen converts to Christianity. Hence
the festival of Epiphany (Jan. 6), also called ' the
three kings,' celebrating Christ's manifestation to
the Gentiles, though originally instituted for a
wider purpose, was very early associated with this
visit of the Magi, and celebrated as a missionary
festival. The date of the visit was probably
more than twelve days after the birth of Jesus. —
From the east. Either : they came from the east,
or : their home was in the east. The latter is
the more probable meaning, and would imply the
former. 'The east' may refer to Arabia, Persia,
Chaldea, or more remote countries. In all these
astrologers were found, and in all there was an
expectation of some great deliverer to come about
this time, derived, as is supposed, from the proph-
ecy, Dan. xiv. 24. Comp. the Star of Jacob
in Balaam's prophecy. Numb. xxiv. 17. Persia
or Mesopotamia was probably their residence.
The way was doubtless long, but they found
Christ, while those nearer Him had not even
looked for Him. The hope of a Saviour was
given to the Jews as a chosen race, but the same
hope was given to chosen individuals among the
Gentiles. Comp. the many instances in Old
Testament history. — To Jerusalem. At the cap-
ital they looked for the King, or for tidings of
him. For a description of the city, see map and
Bible dictionaries. The ^cavations of the Pales-
tine Exploration Fund tend to alter the commonly
received views in regard to some of the localities.
Ver. 2. Where is he that is born King of the
Jews? Confidence is implied in the question.
The word ' born ' is emphatic ; the one sought
was not only newly born, but a born king, not one
placed on the throne by accident. The question
involves a deeper meaning than the magi de-
signed. A born King of the Jews is the hope of
the Gentiles also, according to the promise now
so widely fulfilled. — For we saw. They prob-
ably had not seen it all along their journey, cer-
tainly not while in Jerusalem. — His star. Comp.
Zumpt on the year of our Lord's birth ; Up/nun
on the star of.Bethlehem. The event was worthy
of such a display of power. Explanations: (i)
A meteor or a comet. Improbable. (2) A mi-
raculous star appearing for their guidance, and
then disappearing (seen by them only, as some
think). (3) A remarkable conjunction of the
heavenly bodies, viz., of the planets Jupiter, Sat-
urn, Mars, and an extraordinary star. First
proposed by the devout astronomer Kepler. Ju-
piter and Saturn were conjoined in the year of
Rome 747, and seen twice (May 20 and Oct. 27),
Mars was added in the following spring. In
1603 a fourth star was in conjunction. It is sup-
posed that this occurred at that time also. The
recent astronomical calculations on this subject'
have been verified at the Greenwich Observatory.
' Abarbanel, a Jew of the fifteenth century, speaks
of the same conjunction as occurring before the
birth of Moses, and found in its recurrence in his

Chap. II. 1-12.J THE GOSPEL ACCORDING TO MATTHEW.

day (a. d. 1463) a sign of the speedy coming of
the Messiah.' Astrologers would attach more
importance to such a conjunction than to the ap-
pearance of a new star, hence the phenomenon
must have been noticed by the Magi. The
Greek word usnd, however, points to a single
star, and the date is two years earlier (b. C. 7)
than that in which Christ is generally supposed
to have been born. These difficulties are not in-
superable, however. (4) The expectations of the
Magi were aroused by the remarkable conjunc-
tion, and their watching was rewarded by the
sight of the miraculous star. This is, perhaps,
the best theory. It recognizes the astronomical
fact, and teaches even more fully the lesson that
the expectant study of nature leads to the discov-
ery of the supernatural. Equally with the last
view it shows us the Magi, because earnestly seek-
ing the Messiah, led to Him by nature, by science,
if astrology can be so termed. God can use
the imperfect researches of men, and blesses
investigations which fail of obtaining the whole
truth ; otherwise modern science would be un-
blessed no less than astrology. Astrology did
not, at all events, prevent them from recogniz-
ing ' His Star.' Among ancient nations there
was a general belief, that strange phenomena in
the sky betokened important events, especially
the birth of great men. A sign in heaven will
precede the second coming of Christ (chap. xxii.
30). — In the east. Seen by them in Eastern
countries, or seen in the eastern sky. The first
was certainly the fact, but the second is the prob-
able meaning here. Some explain it as meaning :
*at its rising,' but this is hardly borne out by the
language. — And have come to worship him. No
doubt in the sense of religious adoration. Gen-
tiles would hardly travel so far merely to render
the homage usually accorded to earthly kings.

Ver. 3. Herod the king; the reigning king —
was troubled, fearing for his throne, as might be
expected from his jealous disposition. — And all
Jerusalem with him. Either : at the same time
with him, or : because of him, knowing his cru-
elty. Many may have dreaded the Advent of the
Messiah, either from stings of conscience or from
dread of the troublous times which were expected
to attend his coming. If the tyrant tremble, all
his surroundings tremble with him. Unbelievers,
in times of danger, are often the most supersti-
tious. Those who do not believe in God, believe
in ghosts or idols.

Ver. 4. All the chief-priests. Probably not a
formal meeting of the Sanhedrin, since to this
belonged the ' elders ' also, who are not mentioned
here. Literally : ' high priests.' It includes, be-
sides the one actual high-priest, those who had
held the office (for the Romans often transferred
it, contrary to the Jewish law), and, perhaps, the
heads of the twenty-four courses of priests. —
Scribes of the people. The successors of Ezra,
the official copyists of the Scriptures, who natur-
ally became its expounders. These two classes
were the proper ones to answer Herod's ques-
tion. — Where the Christ should be born. An ac-
knowledgment that the Messiah had been prom-
ised by God. Herod's subsequent cruelty was a
defiance of God. The scribes knew the letter,
but not the spirit of the Scripture. The Magi,
with less knowledge but more faith, were nearer
the truth. The indifference of the former was
hostility in the germ.

Ver. 5. For, They speak of the prophetic
declaration as decisive. — It is written. It has

been written and still remains on record. — By
(literally, through) the prophet (Micah v. i, 2).
As the prophecy was well knov/n the name is not
given.

Ver. 6. And thou Bethlehem. .. Freely quoted
from the Greek version (the Septuagint)'then in
common use. The Hebrew is literally : ' But
thou Bethlehem Ephratah, too small to be among
the thousands of Judah [/. e., the towns where
the heads of thousands resided, the chief towns
of the subdivisions of the tribes] : but of thee
shall come forth unto me one who is to be ruler
in Israel.' The variations are undoubtedly in-
tentional and explanatory. It is not evident
whether the passage was quoted by the scribes,
or inserted as an explanation by Matthew. In-
stead of Ephrata, we find 'the land of Judah,'
and instead of ' too small to be among ' we have
'art not the least,' which is a sort of question in-
troducing the insignificance of the place, and im-
plying its moral greatness as the birthplace of
the Messiah. Bethlehem was not among the
chief towns of Judah in the list given. Josh, xv,
59. — Princes is, according to a usual figure, put
for the towns where the princes, or heads of
thousands, lived. — For gives the reason for the
greatness in spite of the insignificance. — Shall
be the shepherd. This includes both ruling and
feeding ; the meaning is : shall be a careful and
affectionate ruler.

Ver. 7. Privately. This indicates his evil
purpose, and is quite characteristic of political
suspicion. — Learned of them exactly. He prob-
ably drew some inference from what they told
him, and took measures accordingly. — What
time. This implies how long it had appeared,
quite as much as, when it appeared.

Ver. 8. Contains his deceitful command. It
was a lie diplomatic, based on the truth, for he
sent them to Bethlehem.

Ver. 9. They went their way- The interview
seems to have taken place in the evening, and
they set out immediately afterwards, but night
travelling is customary in the east. — Lo, the star,
etc. The theory of a miraculous star easily ex-
plains the statement of this verse, and if we were
told that the star stood over the house, then no
other explanation will suffice. The expression,
where the young child was, may, however, refer
to Bethlehem. The astronomical theory thus ex-
plains the passage : The most remarkable con-
junction of Jupiter and Saturn took place in May,
and would be visible before sunrise (2. e., in the
east), five months afterwards, a sufficient time to
perform the journey ; another conjunction took
place which would be visible near the meridian
shortly after sunset. If then they set out in the
early night this phenomenon would be apparent
in the direction of Bethlehem. Being near the
zenith it would seem to go before them on their
way. Supposing, then, the standing of the star
to mean its reaching its zenith, there would be
about sufficient time to reach Bethlehem, for the
calculations show that the planets were at the
zenith one and a half hours after sunset. The
time of year, according to this view, was Decem-
ber 5.

Ver. 10. When they saw the star. This shows
that for some time, at least, they had not seen it.
— They rejoiced with exceeding great joy. Lit-
erally, 'rejoiced a great joy exceedingly.' The re-
appearance of the star indicated to them their
success and the truth of then- calculations The
joy, however, was not at the standing of the star.

THE GOSPEL ACCORDING* TO MATTHEW. [Chap. II. 1-23

but at its appearing again, hence miraculous guid-
ance is not necessarily implied.

Ver. II. The house. Probaoly not the place
where Jesus was born, but temporary lodgings, in
which they remained until ' the forty days of puri-
fication "were accomplished. If the event falls
within that period it would be easy to find the
house, since the story told by the shepherds would
not be so soon forgotten in a little place like
Bethlehem. — With Mary, his mother, not ' Mary
with her child' (as the later Mariolatry would
have it). The same order occurs in vers. 13, 14,
20, 21. Joseph seems to have been absent. —
And they feU down and worshipped him, and
Him alone. The worship was more than the
usual reverence to kings, or the journey of the
Magi would seem unaccountable (comp. ver. 2) —
Opening their treasures. The bags or boxes con-
taining their treasures. — Gifts to a superior sov-
ereign were usual in the East. — Gold, Offered
chiefly to kings and gods — Frankincense. A
resinoij^ transparent gum of bitter taste and fra-
grant odor, used in sacrifices and temple worship,
distilled from a tree in Arabia and India. —
Myrrh. An aromatic gum, produced from a
thorn-bush, indigenous in Arabia and Ethiopia,
but growing also in Palestine, used for fumigation
and for improving the taste of wine, but especially
as an ingredient of a very precious ointment.
The Greek word is s7/iyrna. These gifts were
costly, but give no clue to the home of the magi,
nor do they indicate their number or rank.

The holy family were thus providentially sup-
plied with means for the journey to Egypt, and

for the purification of Mary. Strangers from a
distance must be the instruments of providing foi
the born King of the Jews ; the promised Mes-
siah supported in his poverty by heathen. Offer-
ing to the Lord what we have ; He knows how to
put it to the very best use. These heathen show
how the sight of Christ not only leads earnest
hearts to worship, but willing hands to give.

Ver. 12. Being warned of" God. probably they
had asked guidance, because they suspected
Herod's double dealing. They obtained guid-
ance in a dream, or by dreams. — They departed,
or 'withdrew.' — By another way. Avoiding Je-
rusalem, to which they would naturally have re-
turned, wherever their own country might have
been. — Their own country. Still indefinite.

The brief story of this episode thus ends.
Superstition has founded legends upon it ; faith
finds many lessons in it. Heaven and earth
move, as it were, about the holy child as their
centre ; He is so remote, so hidden, so disowned,,
yet near, discovered and acknowledged by those
who seek Him ; their search is helped not only
by Scripture, but by nature and the most imper-
fect science ; the awakening faith of the Gentiles-
and the slumbering unbelief of the Jews. The
star of Bethlehem is a beautiful symbol of the
nobler aspirations of heathenism and of every
human soul toward the incarnate God to whom
it points and over whom it abides. The Magi,
like Melchizedek and Job, open to us a vista oiF
hope respecting the salvation of many who live
outside the visible church and removed from the
ordinary means of grace.

Chapter II. 13-23.
The Flight i?tto Egypt

A ND ^ when they were departed, behold, the^ angel of the

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 :

15 And was there until the death of Herod : that it might be ful-
filled which was spoken of the Lord "by the prophet,^ saying, aHos. xi. »
Out of Egypt have^ I called my son.

1 6 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 1° of the wise men." Then was fulfilled that

which was spoken * by Jeremy ^^ the prophet, saying, ajkr.xxxi. is

^ Now 2 an ^ I tell thee

5 by the Lord through the prophet
' trrfled with {or lightly treated) by the Magi
* borders ^° exactly learned

* And he arose and

* otnit have

* male children
^1 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 weepingy<?r 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 1* 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 cchap.iii. 13;
dwelt in a city called ** Nazareth : that it might be fulfilled which rfchap^iv!i3;
was spoken by^^ the prophets. He shalH^ be called a Nazarene. ^ohn I'.fs''

12 A voice was heard in Ramah ^^ omz'i lamentation and

^■* was reigning over ^^ and ^^ withdrew

1'^ tf;;/// he, substituting a cotfifua at the close of verse 22
^8 through ^^ that he should

Chronology. We place the flight into Egypt
affer the presentation in the temple (Luke ii. 22-
39). The latter took place on the fortieth day,
and the interval which this allows is too brief for
the events of this section. On the relative posi-
tion of the Adoration of the Magi and the pre-
sentation, see Luke ii. 22-39. On the childhood
of Jesus, see Luke ii. 40-52.

Contents. Peculiar to Matthew, who follows
the thread of the history, rather to discover
proofs of the Messiahship of Jesus than to pre-
sent a full and chronological narrative of events.
In this section the fulfilment of Old Testament
prophecy is asserted in accordance with this de-
sign. The flight into Egypt. Herod, failing to
discover the Messiah by craft, seeks to destroy
Him without discovery, by indiscriminate cruelty.
The return to Judea and the residence in Galilee.
Herod, the king of the Jews through Roman
favor, represents the fruitless hostility of Jew and
Gentile to the Christ of God ; which results, how-
ever, in great human distress. Egypt and Galilee
protect Him whom Jerusalem persecutes. Flight
and persecution follow the angelic anthem and
the adoration of the Magi. Egypt the cradle of
God's people, in both dispensations. — 'Jesus has
sanctified even the afflictions of our childhood '
(Starke). — Nazareth a symbol of the humilia-
tion of Christ and the humble condition of His
people.

Ver. 13. The Magi may have communicated
their suspicions or revelation (ver. 12) to Joseph,
to whom as the head of the family the present
revelation is made, in a dream, again. — Egypt,
' as near, as a Roman province and independent
of Herod, and much inhabited by Jews, was an
easy and convenient refuge ' (Alford). In Alex-
andria, its chief city, the Old Testament had been
translated into Greek, and there the Jewish and
Greek religions and systems of thought were
brought into contact, resulting in the philosophy

of Philo and his followers. — Until I tell thee, or,
say to thee (what thou shalt do) — Will seek,
more exactly, ' is about to seek.'

Ver. 14. And he arose. Implying immediate
obedience ; characteristic of genuine faith. — By
night, /. e., the same night. — Departed, or, 'with-
drew,' the same word which was used respecting
the Magi.

Ver. 15. The prophet. Hosea (xi. i). A proph-
ecy referring first to the children of Israel, then
typical of Christ. Alford : ' It seems to have
been a settled axiom of interpretation (which has,
by its adoption in the New Testament, received
the sanction of the Holy Ghost Himself, and now
stands for our guidance), that the subject of all
allusions, the represented in all parables and
dark sayings, was He who was to come, or the
circumstances attendant on His advent or reign.'
— The place of Egypt in history should not be
forgotten. Thence came the children of Israel
and He whom they typified ; but thence, too, an-
cient civilization and the influence which pre-
pared the way for the spread of the gospel. God
did not forsake the Gentile world, though it for-
sook Him. His providential care was as really
present in the formation of that civilization which
issued from Egypt, as in the occurrences which
led Israel and Jesus thither. — The place of so-
journ is unknown, though tradition points to a
village called Metariyeh, not far from the city
of Heliopolis, and near the site of the temple
erected in Egypt for the Jews under the priest-
hood of Onias.

Ver. 16. The beginning of the persecutions
which culminated in the crucifixion. — Then Herod
when he saw that he was trifled with, i. e., duped,
according to his view of the case, by the Magi,
was exceeding wroth. The murderer of his own
wife (Mariamne) and two sons (Alexander and
Aristobulus) would easily murder other children
in his anger. The emperor Augustus made a

THE GOSPEL ACCORDING TO MATTHEW. [Chap. U. 13-23.

Greek witticism on the cruelty of Herod to his
sons, and Josephus records that he ordered a
number of the chief men to be put to death as
soon as he expired, that there might be no re-
joicing at his own decease. Josephus, however,
does not mention the massacre at Bethlehem. It
may have been unknown to him, since the send-
ing forth may have been in secret, as was the
questioning of the Magi (ver. 7), or unnoticed

A Coin of Herod the Great.
among the many horrible crimes of Herod.

will only be right, in estimating the value of the
facts 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 the children, must have been well-ascer-
tained facts before any one would think of finding
a prophetic announcement of them in the words
of Hosea and Jeremiah, which the author quotes
and applies to them.' (Godet.) — Male children,
as the Greek implies. — In aU its borders,
' coasts ' is now applied to sea borders alone.
The neighborhood was included that there might
be no escape, just as the age, two years, was
the extreme limit within which the child could
have been born, according to the time, or period,
whicli lie had exactly learned of the Magi. .(Vs
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 church, especially on the feast of Inno-
cents (December 28).

Ver. 17. Jeremiah the prophet (xxxii. 15).
Free quotation (from the Septuagint) of a typical
prophecy. Not : ' that it might be fulfilled,' but
simply : ' was fulfilled.'

Ver. 18. In Ramah, 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 near
Bethlehem, is represented as issuing from the

Rachel s Tomb

grave and lamenting, thus indicating extreme ca-
lamity. The 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 iigure becomes a typical prophecy
of the grief in Bethlehem. Rachel was the an-
cestress of the tribe of Benjamin, which was al-
ways identified 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 Bethle-

hem on the road to Jerusalem. See the accom-'
panying cut of the mosque, with the village of
Bet Jala in the background. Jews, Christians,
and Mohammedans alike revere the spot, which
is much frequented by ' pilgrims.' ' The wail of
Rachel is renewed in the Church as often as the
witnesses to the truth are put to death by carnal
and worldly men, who profess to be the repre-
sentatives of the Church.' (Lange.)

Ver. 19. When Herod was dead. Herod died
at Jericho about the time of the Passover (April)
in the year 750 after the building of Rome, four
years before the date from which we reckon our

Chap. II. 13-23.] THE GOSPEL ACCORDING TO MATTHEW.

time. The common Christian era was not fixed
until five hundred years later. (See Introd., § 8.)
The length of the stay in Egypt has however
been variously reckoned from a few weeks to three
years in accordance with the various dates as-
signed to the Nativity. The Evangelist adds no
comment on Herod's character, no terms of re-
proach. He can learn little, who will not of him-
self make proper inferences. Josephus describes
the horrible death of Herod, amid alternate de-
signs of revenge and fits of despair.

Ver. 20. They are dead, etc. A similar ex-
pression is used (Ex. iv. 19) in a revelation made
to Moses, with which Joseph was certainly ac-
quainted.

Ver. 21. The land of Israel included Galilee,
but Judea would be reached first on the return.

Ver. 22. Archelaus. Four sons of Herod (the
Great) are mentioned in the New Testament.
(He had ten wives and fourteen children.) (i)
Herod Antipas, the murderer of John the Baptist
(frequently mentioned in Gospels and Acts iv. 27 ;
xiii. i), and (2) A7-chelans, were sons of Malthace
the fourth wife of Herod ; (3) Herod Philip I.
(' Philip,' Mark vi. 17) was the son of Mariamne,
the third wife, and lived a private life, having
been excluded from all share in his father's pos-
sessions ; (4) Herod Philip II. (' Philip the te-
trarch,' Luke iii. i), was the son of Cleopatra,
the fifth wife of Herod, and the husband of Sa-
lome, the daughter of Herodias (Matt. xiv. 6 ;
Mark vi. 22), and his half-brother Philip. — The
name, 'Archelaus,' means ' ruler of the people.'
Herod excluded Archelaus by will from any share
in his dominions, but afterward bequeathed him
' the kingdom.' The Emperor Augustus allowed
him to be ' Ethnarch ' over Judea, Idumea, and
Samaria. He was actually reigning at the time
referred to in this verse. He was afterward sum-
moned to Rome and banished into Gaul. Herod
Agri]3pa I. ('Herod the King,' Acts xii. i, etc.)
and Herod Agrippa II. (' King Agrippa,' Acts
XXV., xxvi.) his son, were descendants of Aristo-
buius, the murdered son of Plerod the Great. —
Was afraid to go thither. Hearing this, proba-
bly, on the way, he turned aside before reaching
Judea. The word go, strictly means ' go away,'
as if he would naturally have gone somewhere
else, /. e., to Nazareth his home. — And. The
rendering of the E. V. ('notwithstanding') has
misled many into the notion that Joseph acted con-
trary to the revelation he received on his return
from Egypt, an idea of which there is no trace
in the original. — Warned, even more than in ver.
12, implies a previous inquiry. — Withdrew, as in
ver. 12, 14. — The parts of Galilee, /. e., the coun-
try itself, the northernmost province of Palestine.'
The name is derived from a word signifying a
ring or circle. The Galileans, though Jews in
religion, were looked down upon by inhabitants
of Judea (Jews in the strict sense), probably be-
cause provincials, and living more closely allied
with the heathen. Samaria lay between Judea
and Galilee.

Ver. 23. It does not follow that Matthew was
not aware of the previous residence of Joseph in
Nazareth. There is no contradiction between his

statements and those of Luke. Each mentions
those facts most important for his special pur-
pose. Matthew's narrative is not a biography,
but brings up facts to prove the fulfilment of
prophecy. He reserves the mention of Nazareth
until he can say : ' that it might be fulfilled,' etc.
Nor was it strange that Joseph, though pre-
viously a resident of Galilee, should at first seek
to return to Judea. The revelations made to
him would suggest Bethlehem as the proper
place to train this 'child.' 'He naturally sup-
posed that He who was of the tribe of Judah
should dwell in the land of Judah, the most re-
ligious, most sacred part of Palestine ; and, as
the promised Messiah, should be brought as
near as possible to the theocratic centre, where
He might have frequent intercourse with the
priests and rabbins, and be educated under the
very shadow of the temple. Only through a spe-
cial command of God, was he led to return with
Jesus to Galilee ; and that he made his abode in
the obscure vale of Nazareth, can only be ex-
plained by the fact, of which Matthew is wholly
silent, that this had been his earlier residence, as
related by Luke.' (Andrews.) All difficulties
are met, if we suppose that when Joseph and
Mary left Nazareth at the time of the census,
they intended to settle at Bethlehem, which they
would regard as the most suitable place of resi-
dence for the expected child, the infant Mes-
siah. — A city called Nazareth. Implying the
comparative obscurity of the place. ' It is situ-
ated on the northern edge of the great central
plain of Jezreel or Esdraelon, into which it opens
through a narrow pass in the wall of hills by which
it is surrounded. The name Nazareth, seems to
be an Aramaic form of a Hebrew word, meaning
a shoot or twig, and applied by Isaiah (xi. i) to
the Messiah as a shoot from the prostrate trunk
or stem of Jesse, i. e., to his birth from the royal
family of Judah in its humble and reduced es-
tate. This coincidence of name, as well as the
obscurity of Nazareth itself and the general con-
tempt for Galilee at large, established an associa-
tion between our Lord's humiliation and his resi-
dence at this place, so that various predictions of
his low condition were fulfilled in being called a
Nazarene.' (J. A.Alexander.) — That it might
be fulfilled. God so willed it, irrespective of Jo-
seph's design of settling there. — Prophets, In-
definite, because what follows is a summing up
of the sense of a number of prophetic allusions. —
That he should be called a Nazarene. He was thus
called, as an inhabitant of Nazareth (comp. Acts
xxiv. 6 : ' sect of the Nazarenes ') ; but no prophet
uses these words or applies this name to the
Messiah. It cannot be a quotation from a lost
or apocryphal book, nor is the term identical with
' Nazarite.' ' The various allusions to the de-
spised and humble appearance of the Messiah
are, so to speak, concentrated in that of Nezer.
The prophets applied to Him the term brajtek
or bush, \\\ reference* to his insignificance in the
eyes of the world ; and this appellation was spec-
ially verified, when He appeared as an inhabitant
of despised Nazareth, " the town of shrubs." ' —
(Lange.)

40 . THE GOSPEL ACCORDING TO MATTHEW. [Chap. III. 1-12.

Chapter III. 1-12.
The Preaching of yohn the Baptist.

1 " T N those days came ^ John the Baptist, preaching in * the * ^.^^^ '• 3-

2 -1- wilderness of Judea, And^ saying, "^ Repent ye : ^ for ''the LuKEiii. a-

3 kingdom of heaven is at hand. For this is he that was spoken ^ jud^ esT 16'
of by^ the prophet Esaias,^ saying, "The voice of 'one crying in ^chap.'xiV;
the wilderness, •'' Prepare ye the way of the Lord, make his paths t"'^^, ^^'

4 straight. And the same John ^ had ^ his raiment of camel's hair, ^ johnl.' II
and a leathern girdle about his loins ; and his meat ''' was ''locusts '^ 2 Kjl's^f'

5 and ' wild honey. Then went out to him Jerusalem, and all Ju- xm^'.

6 dea, and all the region round about Jordan, And were ^ baptized / 1 slm.''x1v

7 of ^ him in Jordan,^'' confessing their sins. But when he saw k Chap.'xxiii
many of * the Pharisees and ' Sadducees come ^^ to his bap- 1 chap.'xxii.
tism,^^ he said unto them, "* O generation of vipers, who hath ^ c'haps. xn.

34;xxiii.33.

8 warned ^^ you to flee from " the wrath to come .-* Bring forth « ' Thess. i.

9 therefore fruits " meet for repentance : ^* And think not to say " ^"^'^ ^^i-
within yourselves, ^ We have Abraham to our father : for I say p John viii
unto yoti, that God is able of these stones to raise up children

10 unto Abraham. And now also the axe is laid unto the root ^^ ^ chap. vH.
of the trees : therefore * every tree ^^ which ^" bringeth not forth '^'

11 good fruit is hewn down, and cast into the fire. ''I indeed bap- r joimi. 26;
tize you with water ^unto repentance: but 'he that cometh ^ vers. 2,8;
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, 27 ; iii.

12 fire : ^^ Whose fan ^"^ is in his hand, and he will thoroughly « J°hn i. 33-.

" •' X Chap, xiii

purge his floor, and ^ gather his wheat into the garner ; but he 3°- .

tr ^ ' O o 1 y Mark ix. 43

will burn up the chaff with ^ unquenchable fire.^^ ^s.

^ Cometh ^ omit And ' omit ye * or through

^ Isaiah ^ Now John himself ' food ^ they were

9 by ^° the river Jordan ii coming

^2 sotne read for baptism ^^ Brood of vipers, who warned

1* fruit worthy of repentance ^^ even now the axe is lying at the root

1^ every tree therefore " that i^ sandals

^^ the Holy Ghost and fire 20 ^^ winnowing shovel

21 cleanse his threshing-floor ; and he ^ill gather his wheat into the
garner, but the chaff he will burn up with fire 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- 2 : ' 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 through the indi-
ing ; the last of the Old Testament and nearest vidual character, as in the apostles and evan-
to the New (comp. chap. xi. 11). He decreases gelists' (Alford). His doubts about the mission'
that Christ may increase (John iii. 30) ; preaches of Christ (chap. xi. 3) recall the impatience of
the law (repentance), because the gospel is at Elijah, at Horeb (i Kings xix. ). Yet his baptism
hand (ver. 2) ; stern in rebuke of sinners (ver. 7), had a greater significance than the Mosaic ritual
he is poor in spirit before the Saviour (ver. 11). 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 Christ (vers. 15-17), the latter in

Chap. III. 1-12.] THE GOSPEL ACCORDING TO MATTHEW.

the announcement, ' Behold the Lamb of God,
which taketh away the sins of the world ' (John
i. 29).

Ver. I. In those days. Nearly thirty years
after the events mentioned in the last chapter
(comp. Luke iii. 23). Of that long period of pri-
vate discipline and preparation in Nazareth, only
one incident is preserved in the Gospels (Luke
ii. 42-52). The Apocryphal histories 'of the
Infancy ' are as foolish as false. This silence
of Scripture suggests lessons of obedience and
reverence to parents, of patience and persever-
ance in the long processes of education for our
life-work. — Cometh, makes his appearance as a
public personage ; probably at the Levitical age
of thirty years, as in the case of our Lord (Luke
iii. 23). This chapter is then the history of six
months. — John, Hebrew : Joha7ian (the Lord
graciously gave) allied to the Phenician name
Hannibal (German, Gottlieb). On the remarkable
circumstances attending his birth and naming, see
Luke i. He was related to the holy family,
through his mother (Luke i. 36). — The Baptist,
well known as such. This title is transferred
from the Greek. Mark (vi. 14, 24) twice calls him
* the Baptizer' ('he who baptized'). Baptism
was a prominent and, as far as previous usage
was concerned, a distinctive rite in his minis-
try.— Preaching. Proclaiming, or publishing, as
a herald does ; so throughout the New Testa-
ment. Not so much the act of formal religious
instruction, as the announcing of facts, the her-
alding of a person. Preaching should still be
thus distinguished from lecturing, catechising, etc.
John was emphatically a herald (comp. vers. 2,
3), and in the truest sense a prophet. — In the
"wilderness, i. e. a region ' not regularly cultivated
and inhabited, but used for pasturage, being gen-
erally without wood, and deficient in water, but
not entirely destitute of vegetation.' This wil-
derness was a rocky tract in the eastern part of
Judea, toward the Dead Sea. This appearance
in the wilderness was not only a fulfilment of
prophecy, but characteristic of the mission of
John : whom men should go out to see (chap,
xi. 7, 8, 9), and symbolical of the isolation of the
Tews under the old covenant.

Ver. 2. Kepent. Not mere remorse, but con-
version and reformation, or turning away from sin
and unto God. The Greek word means change of
mind or heart. A necessary exhortation, because
the people were corrupt, but especially now : for
the kingdom of heaven is at hand, i. e., has be-
come and is now near in time. ' The kingdom
of heaven ' is equivalent to ' the kingdom of God,'
and is used by this Evangelist alone. It is in the
world, but not of the world, heavenly in 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 x.xiii. 2 ; John xix. 12).
From this Jewish error the Apostles were not
entirely freed until the day of Pentecost. It does
not refer exclusively to a kingdom still future,
but to the reign of the Messiah both in its incep-
tion (at the Advent) and its consummation (at
the future ' coming ') The former is the promi-
nent thought here, in other cases the latter. In
the widest sense, it includes the Old Testament
theocracy as a preparation. Matthew's exclusive
nse of ' heaven,' is probably in contrast with the
external (and worldly) Jewish notions.

Ver. 3. For. He thus preached, because he was
sent to fulfil this prophecy. — Is he. All the
Evangelists and John himself thus apply the
prophecy, which is more than a typical one.
Even if the primary reference was to a return
from captivity, the entire fulfilment was in the
mission of the Baptist. — Isaiah, xl. 3. Here, as
in Mark i. 3 ; Luke iii. 4, the Evangelist quotes ;
in John i. 23, the Baptist applies the prophecy
to himself — The voice. From the Septuagint.
Literally ' a voice.' Some suppose John is rep-
resented as a ' voice,' in contrast with Christ as
' the Word,' others because his life was vocal,
' the whole man being as it were a sermon,'
perhaps with reference to the long silence since
the prophet Malachi. — In the wilderness is con-
nected, in the Hebrew, with ' prepare,' here with
' crying.' The sense remains the same. ' The
wilderness' here (and probably in the original
prophecy) refers to the spiritually desolate con-
dition of God's people. — The way of the Lord,
i. e., Jehovah. By implication the coming One
was Jehovah. An allusion to the Eastern custom

JUDEA.

of removing obstacles before the approach ot a
royal personage. Hence the prophecy did not
primarily refer to the return of the Jews from
captivity, when no King was present.

Ver. 4. Now John himself. 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
possibly in the mind of the Evangelist, since our
Lord in his public teaching (chap. xi. 14 ; xvii.
12, 13), referred the prophecy of Malachi (respect-
ing Elijah) to John.— Camel's hair. The coarse
cloth woven of the hair shed each year. The
fine cloth called camlet, is made, of the softer
hairs. Zach. xiv. 3, suggests that this was the
distinctive dress of the Old Testament prophets,
but this is not certain. Elijah was thus distin-
guished (comp. 2 Kings i. 8). — A leathern girdle,

THE GOSPEL ACCORDING TO MATTHEW. [Chap. III. r-12.

such as Elijah wore, of undressed hide. The
austere dress befitted the austere preacher of re-
pentance, whose ministry, like that of Elijah,
aimed at bringing back the people to the spirit of
their fathers (see vers. 8, 9). — His food. A more
exact rendering than 'meat.' — Locusts are still
eaten in the East by the poorest class, and were
allowed to be eaten by the Mosaic law (Lev. xi.
22). The older expositors, not aware that lo-
custs were eaten, give conjectural explanations :
Shrimps, cakes, etc. — Wild honey. Abundant in
Palestine, which is described as ' flowing with
milk and honey.' The term is, however, used
by other ancient authors, of a kind of honey
which issued from fig trees, palms, and other
trees. A still more meagre diet. — Thus John
came 'neither eating nor drinking,' — a Nazarite.
He probably did not enjoin this mode of life
upon others. His position demanded it of him,
and his actual self denial had a symbolical mean-
ing, pointing to the repentance he preached.
John was the forerunner of Christ ; repentance

precedes the assurance of salvation in our con-
sciousness, but the coming of salvation is the
great motive to repentance : ' Repent ye, for the
kingdom of heaven is at hand.'

Ver. 5. To him, /. e., to the banks of Jordan.
— Jerusalem. The inhabitants of the capital city
are first referred to. — All Judea, the multitude
was great enough to justify this expression. —
Round about Jordan. An indefinite expression,
which may include parts of Samaria and Galilee',
but the most remote locality seems to have been
put first and the nearest last. Continued action
is here asserted. John's spiritual power was so
great, that it became quite the fashion, even
among the self-righteous Jews, to go out into the
wilderness to be baptized.

Ver. 6. And they were baptized by Mm. ' They '
is to be supplied, since verse 5 speaks of the re-
gions. Baptism was essentially a symbolical or
ceremonial washing, prescribed at first by the Mo-
saic law, as a sign of moral renovation, joined with
sacrifice. John may have derived his rite from

pilgrims' Bathing Place in the River Jordan.

the practice of baptizing proselytes, but this is
uncertain, as is also the antiquity of this practice.
The objection to this view of the derivation of
John's baptism, is that it would have presented
him as the founder of a new sect, rather than as
the restorer of the ancient ways. There is no
hint that he was thus regarded. Only on this
theory can the baptism of John be identified
with Christian baptism. The children of prose-
lytes were also baptized. A better view is that
John, by his preaching of repentance, declared
the uncleanness of the Jewish people, and bap-
tized the individual Jew upon confession, as a
sign of purification. Thus the rite was essentially
a Jewish one, the final preparatory rite of the Old
'''estament economy, and hence not identical with

Christian baptism. Those who had received
John's baptism were rebaptized (Acts xix. 4) ;
Christ himself was the subject of the rite, as a
Jew (see 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.
II). — Details of external form are not made
prominent in the religion of Christ. If the rite is
not identical with Christian baptism, the mode
practised by John cannot conclusively determine
the proper mode of Christian baptism. The sub-
jects went into the river and were either im-
mersed by John, or water was poured on them.
The Greek verb baptize (from the root bapto, to
dip) is a technical term for a symbolical washing,

Chap. III. 1-12.] THE GOSPEL ACCORDING TO MATTHEW.

with a view to spiritual purification. It is better
in any case to retain the word 'baptize,' as mark-
ing more distinctly this technical sense. — In the
river Jordan. This follows the better sustained
reading. — Confessing their sins. This they did
in every case, usually in a particular and public
manner ; yet the form probably varied. Some
explain, ' on condition of confessing their sins ; '
but this is too strong.

Ver. 7. But when he saw coming to his

baptism. Not ' against his baptism,' though he
opposed them. They came to be "baptized ('for
baptism ' is the sense of a briefer reading), but
John saw they were not fit subjects. Luke rep-
resents John as speaking thus ' to the multi-
tudes.' The coming of these leading people prob-
ably attracted a crowd to whom the language
was equally applicable ; or the Pharisees and
Sadducees themselves formed 'the multitudes,'
more closely defined by Matthew in accordance
with the character of his Gospel.

The Pharisees and Sadducees. Two opposing
parties, here classed together in the same un-
worthy category. They afterwards stood together
against Christ. According to Josephus, both par-
ties originated about the same time, B. C. 154-144.
The Pharisees were the upholders of strict ortho-
dox Judaism, including the traditions of the
elders. The name probably means. Separatists,
but implies, not a separation from the rest of the
people, although this occurred to some extent,
but their desire to separate the Jews from other
nations. They represented one great form of re-
ligious 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
opponents.

The Sadducees (so named from their sup-
posed founder, Zadok), represent the opposite
tendency of skepticism, rationalism, and unbelief.
They rejected tradition, and probably even the
later books of the Old Testament, denied the im-
mortality of the soul, the existence of angels, etc.,
and conformed greatly to heathen customs. Out
of Christ the majority 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-
tism of John. They may be called the Jewish
mystics, and represent a tendency less universal
than the other two schools. They stood no
nearer to Christianity than the Pharisees and
Sadducees, for they adopted both Jewish purifi-
cations, and Alexandrian philosophy. Among
the Greeks and Romans the Stoics correspond to
the Pharisees, the Epicureans to the Sadducees,
the Platonists to the mystical and ascetic Es-
senes.

The two leading schools seem at first to have
recognized John as a prophet, but his words soon
aroused dislike. This grew into enmity when he
announced Jesus as the Messiah, so that after-
wards they tacitly denied his authority (comp.
Luke vii. 30 ; Matt. xxi. 25-27). The new
teacher lost popularity when he rebuked sin and
pointed to Christ.

Brood of vipers. The phrase characterizes
them as both deceitful and malicious. John prob-
ably alludes to the expression, ' seed of the ser-
pent' {Gen. iii. 15); in spite of their descent

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 appHed by one who her-
alded the coming of Christ, to those who caused

;,^,>;c ^/i^l}

Viper.

His death (thus bruising his heel). — Who warned
you 1 Intimated to you, gave you a hint of.
John expresses surprise that such as they could
take the hint. — To flee, i. e., 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. — The wrath to come,
or', the coming, impending wrath of God, here
identified with punishment itself. Foretold by
Malachi (iii. 2 ; iv. 5), 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 fate of the Jewish nation as part of
the 'impending wrath.'

Ver. 8. Bring forth therefore. ' Therefore,' i.
e., if you are really fleeing as you profess to be,
then bring forth fruit (the singular is found in
the original) worthy of repentance (or, iw/r 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 birth, or descent from
Abraham (ver. 9), did not insure the worthy
fruit.

Ver. 9. Think not to say, or, ' that you may
say.' Do not say, nay, do not think that this is
a plausible defence, even within yourselves, in
your own hearts : We have Abraham to our
father, or ' for a father,' i. e., we shall escape, or
be saved, because we are natural heirs to the
promise made to him. This was the Jewish
boast, the Jewish error ; John's preaching went
to the heart of the matter. —For. The reason
the Jewish boast was not valid. — God is able of
(or, 'out of) these stones, i, e., lying loose on the
banks of Jordan, where the words were uttered —
sarcastic. No figurative reference to heathen, or
to monuments. — To raise up children unto Abra-
ham. Very emphatic. God could create others to
take their place as heirs of the promise. Prob-
ably a reference to the spiritual offspring of the
patriarch (Rom. iv. 16; Gal iii. ^). John, either
consciously or unconsciously, predicts the call-
ing of the Gentiles. Spiritual succession not de-
pendent on natural or ecclesiastical (even ' apos-
tolic') succession.

Ver. 10. And even now, while I am speakmg.
— The axe is lying at the root of the trees. The
figure of verse 8 (' fruit ') is carried out. The axe

THE GOSPEL ACCORDING TO MATTHEW.

Chap. III. 1-12.

(Divine judgments) has not been applied as yet,
but is ready for use, implying that ' the trees ' were
unfruitful, or of a bad kind. A striking declaration
of imminent destruction. — Therefore, because of
the position of the axe. — Bringeth not forth good
fruit. There may be blossoms, professions, and
yet no fruit, or the fruit may be bad. — Is hewn
down. Not ' will be ; ' the present tense repre-
sents a certain and immediate future action, or
a general law of the ' kingdom ' which John
heralded. — Into the fire, continued figure, set-
ting forth the effect, God's wrath.

Ver. II. I indeed. Contrast between himself and
the One he heralded. He was not the judge ; the
Messiah would be. — With (literally ' in ') water.
The person baptized stood in the water as the
most convenient place, and may have been im-
mersed, or the water was taken up and poured
on his head. — Unto, /. e., with a view to repent-
ance. — He that cometh after me, the Messiah ;
assuming his speedy appearance, and that the
hearers also expected him. — Mightier. In him-
self stronger and about to exert that strength. —

Whose sandals I am not worthy to bear. 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 Messiah this menial
office of the meanest slave, was too honorable
for one to whom all J.udea resorted. This unex-
ampled humility was stronger
evidence of true greatness
than the power he exerted
as a preacher. A fit fore-
runner of the ' meek and
lowly ' Messiah. Here the
official superiority of Christ
is spoken of, the superiority
of nature is declared in the
Gospel according to John,
chap. i. — He shall baptize
you. Christ himself did not
baptize (John iv. 2). 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 suggested
for or against the identity of
John's baptism and the
Christian rite. — With, liter-
ally, 'in.' The parallel passage (Mark i. 8),
makes it doubtful whether the literal sense is to
DC adhered to ; see below also. — The Holy Ghost.

The third person of the Tr.nity ; not a contrast
between external water and internal spirit. —
Fire. ' With ' is not to be supplied. Some re-
fer this to the fire of judgment, as in ver. 12;
but the close connection with what precedes, and
the actual appearance of ' fire ' on the day of
Pentecost (Acts' ii. 13), favor a reference to the
powerful and purifying influences of the Holy
Spirit (Is. iv.' 4; Jer. v. 14; Mai. iii. 2). '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. 12. Whose winnowing-shovel, etc. Anew
figure, including a reference both to the saved
and the lost ; ' the axe ' referred to the latter
alone. The 'winnowing-shovel,' for separating
the chaff and the wheat, was ready for use, in
his hand, and thus equipped, he will cleanse
thoroughly (from one end to the other) his
threshing floor. The threshing floor was a cir-
cular space on the farm, either beaten hard or
paved, where the grain was trodden out by oxen
or horses. The threshing floor of the Messiah
becomes larger as the course of history moves on.
The thorough cleansing of the floor itself will
be completed when the end of the world comes,
but the process of winnowing is included, i. e.,
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-
eral, then the twofold result is set forth in con-
trasted clauses. — His wheat, the fruits of the
husbandry, the persons saved, hence ' His.' —
The garner, the storehouse ; either the kingdom
of heaven on earth, or heaven itself, probably
both, since Christ's salvation includes both words.
— The chaff, the 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 unquenchable. The violent, uncontrollable
blaze of a straw fire is the figurative representa-

Threshing Floor.

tion of an awful reality. Once begun, the 5ery
judgment continues, until the unquenchable fire
of Gehenna is kindled.

Chap. III. 13-17.] THE GOSPEL ACCORDING TO MATTHEW.

a Mark i. 9-
II ; Luke
iii. 2_i, 22.

b Chap. ii. 22.

Chapter III. 13-17.
The Baptism of Jesus ; the Attestation of the Father and the Holy Ghost.

^3 ""T^HEN cometh Jesus *from Galilee to Jordan ^ unto John,

14 X to be baptized of^ him. ' But John forbade^ him, say-
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-

17 scending like ^ a dove, and lighting ^ upon him: And lo a
voice from heaven,^^ saying, ^ This is my beloved Son, in whom
I am well pleased. ^^

c John i. 32,
33-

d Chaps. xiL
18 ; xvii. 5.

1 the Jordan "^ \>y ^ would have hindered * But

5 Suffer it now ^ suffereth "^ from ^ as

8 coming (and is of doubtful atith or ity) ^"^ out of the heavens

11 in whom I was well pleased, or more literally, in whom I delighted.

Contents. The culmination of the ministry of
John in the baptism of Jesus. The accompany-
ing attestation : to John, a revelation that this
was the Christ ; to Jesus his Messianic inaugura-
tion. It therefore marks an epoch in the Gospel
history, and doubtless in the consciousness of the
God-Man Himself (see notes on vers. i6, 17).
While fulfilling all righteousness (ver. 15), the
well-beloved Son receives witness from the Father
(ver. 17), and is baptized with the Holy Ghost
(ver. 16). A solemn introduction into His public
ministry.

Ver. 13. Then. Probably about six months after
John began to preach ; comp. ver. i — Cometh, as
in ver. i, a coming forth into public view. — From
Galilee, from His home in Nazareth, a long dis-
tance. — To be baptized by him. Jesus who was
sinless, came to a baptism 'unto repentance.'
This condescension formed a part of the obe-
dience to the Divine law (see ver. 15), rendered
by Him as a member of the Jewish nation. The
Jews were baptized in token of uncleanness, so
He, ' numbered with the transgressors,' must
needs go through the rites and purifications pre-
scribed for them. This act closes the concealed
life of quiet subjection and legal submission, open-
ing the public life of mediatorial satisfaction.
Hence He was baptized, both to fulfil all right-
eousness and to receive the Divine attestation ;
certainly not merely to honor John.

Ver. 14. But John would have hindered him.
Peculiar to Matthew. Began to hinder Him, by
act rather than word. — I have need, continuous,
habitual need. — Comest thou to me ■? A question
of surprise, implying a recognition of Jesus as
the Messiah. John's knowledge of Jesus was
sufficient .to occasion the question. His subse-
quent declaration (John i. 33): 'I knew him
not,' does not contradict this. He had not yet
received the sign from heaven that would en-
able him to authoritatively proclaim Jesus as

the Messiah. Compare the very decided decla-
rations made by the Baptist immediately after-
wards.

Ver. 15. Suffer it now. The propriety of
John's scruples is recognized ; but he was 'now '
or ' as yet ' the minister of the law, which Jesus
must fulfil. The relation between them would
soon be changed. — It becometh us. Both John
in his office and Jesus in His. — Eighteousness.
The requirements of the law, regarded as includ-
ing all that is right. — Suffereth him. More than
'he baptized him'; Jesus was really the active
person, since the rite was administered at His
command and by His authority.

Ver. 16. From the water. Mark : ' out of.'
They probably stood in the water, but as both
accounts do not so assert, this is not the essential
fact. — And lo, the heavens were opened. How,
cannot be explained. Doubtless some miraculous
appearance in the sky. Lange even suggests that
the stars appeared. ' Heaven, which was closed
by the* first Adam, is opened again over the sec-
ond.' — Unto him and he saw, i. e., Jesus ; though
John also saw it (John i. 33). The two state-
ments are not contradictoiy, but point to a real
appearance, seen by both the persons who were
concerned in this solemn inauguration. 'Unto
Him ' m.ay also mean ' for him,' for his advan-
tage. — The Spirit of God. Only a Person could
be thus embodied. — Descending as a dove. Luke
says, ' in a bodily form, as a dove.' This state-
ment, in which all four Evangelists agree, is to
be understood literally. A temporary embodi-
ment of the Holy Spirit occurred to publicly
inaugurate our Lord as the Messiah. The acci-
dental, or even Providential, appearance of a red
dove would not call for such marked mention in
all four Gospels. The dove symbolizes perfect
gentleness, purity, fulness of life and the power
of communicating it. — Coming upon him. John
(i. 32) says : ' it abode upon Him ; ' the outward

THE GOSPEL ACCORDING TO MATTHEW, [Chap. IV. i-ii.

sign was temporary, the anointing was permanent.
His active ministry now begins.

The baptism with the Holy Ghost of One ' con-
ceived by the Holy Ghost,' is a Divine mystery.
In one light it was but the outward sign of that
which wab His already. At the same time our
Lord had a human development (comp. Luke ii.
40, 52 ; Heb. v. 8). It may aid us in apprehend-
ing the fact that the Son of God became a real
man, to regard this event as marking the age of
maturity ; the attainment of the full consciousness
of his nature and mission as the God-Man and
Saviour. The time had come for Him to begin
His official work, that time was marked by the
visible sign of the Holy Ghost, here spoken of;
the Divine Spirit now entered ' into some new
relation with the Incarnate Son, with respect to
the work of salvation, and the God-Man received
some internal anointing for His work correspond-
ing to the outward sign.'

Ver. 17. And lo, a voice out of the heavens.
Heard by all who stood by, as on the mount
of transfiguration (chap. xvii. 5). — This is. A
declaration to John that ' this is ' Hhe Messiah.
Matthew, who pays special attention to the proof
of the Messiahship of Jesus, probably gives the
exact language ; Mark and Luke give the sub-
stance : ' Thou art.' — My beloved Son, lit., ' My
Son the beloved ! ' Used in a unique sense.
No one else was or could be a ' Son,' or ' Be-
loved,' as this Person was. The Divine nature

and eternal Sonship of Christ are obviously im-
plied. — In whom. This clause is taken from
Is. xlii. I. See the direct quotation in chap, xii.,
18. — I was well pleased. The clause might be
paraphrased: 'On whom I fixed my delight.'
This means perfect complacency. The original
indicates a past time, not a continued state.
The latter sense is a possible one, declaring the
eternal good pleasure of the Father in the Son,
but this would be only a repetition of the previ-
ous declaration. The more grammatical sense
points to the complacency of the Father in the
Son, when He assumed the office of Mediator
(comp. Eph. i. 4 ; John xvii. 24). Hence the ref-
erence is to the past, not to the time of his bap-
tism. His preexistence is implied, and the mean-
ing is peculiarly appropriate in the circumstances.
The Godhead eternally existing as Trinity was
manifested, as Father, Son, and Holy Ghost, to
us and for us in this occurrence, as throughout
the economy of redemption. The revelation of
the Trinity at the baptism of Jesus gives special
significance to the formula of baptism: 'in' (or
'into') 'the name of the Father,' etc. By this
attestation to his Sonship and Messiahship, Jesus
was anointed as Prophet, Priest, and King.
That such an occasion should involve miraculous
events was to be expected. The supernatural be-
comes the natural in the life of a IDivine human
Person.

Chapter IV. i-ii.

The Temptation.

"'' I ^HEN was Jesus led up of^ the Spirit into the wilder- «

-L ness to be tempted of^ the devil. And when he had
fasted * forty days and forty nights, he was afterward a hun- 1
gered.2 And when the tempter came to him, he said,^ If thou
be * the Son of God, command that these stones be made ^
bread. But he answered and said. It is written, " Man shall c
not live by bread alone, but by every word that proceedeth
out of the mouth of God.

''Then the devil taketh him up ^ into *the holy city, and set- d
teth him on a^ pinnacle of the temple. And saith unto him, lie
thou be * the Son of God, cast thyself down : for it is written,
^ He shall give his angels charge concerning thfie : and in ^ /
their hands they shall bear thee up, lest at any time ^ thou dash
thy foot against a stone. Jesus said unto him. It is written
again,^*^ ^Thou shalt not tempt the Lord thy God, g

''Again, the devil taketh him up into^^ an exceeding high /^
mountain, and sheweth him all the kingdoms of the world, and

Mark i. 12,
13 ; LuKB
iv. 1-13.

Comp. Deut,

ix. 9, 18 ; I
Kings xix. 8.

Deut. viii.
3-

Luke iv. 9-

12.

Chap, xxvii

53 ; Neh.

PsA. xci. n

Deut. vi.
16.

Luke iv. s-
8.

^ by

^ And the tempter came and said to him

^ omit up '' the

® haply ^° Agam it is written

^ afterward hungered
* art 5 become

n
" taketh him unto

Chap. IV. i-ii.] THE GOSPEL ACCORDING TO MATTHEW.

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, i i chron. xxi
* Thou shalt worship the Lord thy God, and him only ^^ shalt k Dkut. vi.

11 thou serve. Then the devil leaveth him,i* and, behold, 'angels / chap.
came and ministered unto him.

XXVI.

55 ; Luke
xxii. 43.

^^ said

^3 alone

— <

i:^forQ.

Contents. The threefold temptadon by Sa-
tan ; the threefold victory over .Satan. He who
came ' to destroy the works of the devil,' triumphs
over him in personal conflict. This was the Mes-
siah's trial and p7-obatioii, as His baptism had been
His inauguration. The second Adam, like the
first, was tempted. Contrasts between the temp-
tations : paradise, wilderness ; fall, victory ; dis-
obedience and death, obedience and life. — The
aim of Satan was to make of Jesus a pseudo-
Messiah, abusing the Divine gifts for selfish ends
by conforming to the carnal expectations of the
Jews respecting the Messiah. — The three temp-
tations : (i) to doubt the Word of God ; (2) to
presume upon the Word of God ; (3) to reject
the Word of God ; or successive appeals to appe-
tite, pride, ambition. On the analogy between
the thre? temptations and the three Jewish par-
ties, and the three great Messianic offices, see
Lange, Matthew, p. 86.

Different views of the temptation : —

1. An external history, Satan appearing in per-
son. Objections : ' It involves something super-
natural.' But this might be expected in such
circumstances. ' Verse 8 cannot be taken lit-
erally.' It may be in a qualified sense. The
personality of Satan is implied, but this is no
argument against this explanation. On the whole
this is the most natural view.

2. An inner experience, a soul struggle with
Satan. The detailed accounts, full of references
to localities and actions, might be thus explained.
But it is necessary to admit some external ele-
ments, and it is difficult to draw the line. Ben-
gel, Lange, and others, combine explanations (i)
and (2).

3. A vision, like that of Peter (Acts x. ), and of
Paul (2 Cor. xii.). It is difficult to account for
the purely historical form of the accounts on
this theory.

4. A parable clothed in narrative form.

5. A myth or religious poem, true in idea, but
false in fact.

The last two are incompatible with the histori-
cal character of the Gospels.

Ver. I. Then, immediately after the events
mentioned in the last chapter, as Mark more ex-
plicitly states. After marked evidence of Divine
favor, the most trying conflicts. — Led up by the
Spirit. Not by His own spirit, but by the Holy
Spirit. The words ''led up' show this. — Into
the wilderness. What wilderness, is a question
of no special iinportance. Tradition points to a
high and precipitous mountain near Jericho, close
by the banks of the Jordan, called Quarantania,
from the forty days' fast. This is the more prob-
able locality ; but our Lord, like Moses and
Elijah, may have gone to the Sinaitic wilderness.
— To be tempted. For this purpose. To this
contest, the God-Man is impelled, not directly

by his own will, but by the Spirit to fulfil the
design of the Father. According to his human
nature, Jesus could be tempted, was in need of
trial. Through this he passed without sin (Heb.
iv. 15). — By the devil. The Greek word means
slanderer, accuser. In the Old Testament he is
called Satan, or adversary. A person, not a
principle or influence, as is evident, from the
whole tenor of Scripture. The personal repre-
sentatives of the two kingdoms here met. As
Christ was in human form, it is natural to sup-
pose the adversary took some bodily form. What
form is not stated, nor is it material. 'The views
which regard the temptation as purely internal do
not require any l^odily appearance. Some sup-
pose that * the tempter,' ver. 3, was a member
of the Sanhedrin, presenting, as the special instru-
ment of the devil, the prevalent false Messianic
notions of the Jews. But ' the devil ' is expressly
mentioned in the second and third temptations ;
the suggestion of verse 9 could not be made with
any power by a Jew ; verse 10 speaks of Satan
by name.

Ver. 2. Fasted. Entire abstinence from food ;
comp. Luke iv. 2. — Forty days and forty nights.
Not fasting by day and feasting by night. The
length of the fast is not incredible. Comp. the
fasts of Moses (Ex. xxxiv. 28) and Elijah (i Kings
xix 8). Absorption in intellectual pursuits, but
especially in spiritual contemplation, will render
any one for a time independent of ordinary food
or nourishment. If necessary, supernatural sup-
port would be granted. There is nothing here
to encourage asceticism, however. Our Lord was
enduring for us, not prescribing fasts to us. He
neither practised nor enjoined monastic habits.
— He afterward hungered. The wants of His
human body were no longer overborne. Here
for the first time the Gospel presents our Lord as
sharing our physical needs. The glorious attes-
tation to His Sonship preceded, the victory over
Satan followed. Sent by God to triumph for us.
He appears identified with us. Even when weak-
est physically, when the temptation would be
strongest. He overcame in our nature what en-
slaves our unaided nature. — The tempter came.
Luke (iv. 2) says that Jesus had been tempted
during the forty days of fasting. 'Tempter,' the
' one tempting,' implying that this was liis office
or business. Actual approach is suggested by
the literal meaning, ' And the one tempting com-
ing said to him.'

First Temptation. Vers. 3, 4. If thou art the
Son of God. The emphasis rests on ' Son.' On
any theory the tempter meant by ' Son,' what our
Lord had been declared to be at His baptism.
That he would not have dared to tempt Jesus,
had he known who He was, is an unwarranted
supposition. The language implies more of taunt
than of doubt. Malicious taunting is more like

THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. i-ii.

.Satan than ignorant doubting. — Command that,
lit., 'speak in order that' these stones may be-
come bread, lit., loaves.' A challenge to the hun-
gering Messiah to display His miraculous power,
as if he had said, Can the Son of God hunger.'
The tempter sought to overcome His trust in God.
The demand was for magic, rather than miracle.
What Satan suggested resembles not the miracles
of the Gospels, but the legends of the Apocry-
phal Gospels, and many 'Lives of the saints.'

Ver. 4. It is written. ' It has been and still is
written,' is the full meaning of this phrase. Each
suggestion was answered by a passage from Scrip-
ture. A hint to honor the Old Testament, which
is rendered emphatic by this particular quotation.
Jesus, who was fulfilling the law, answers Satan
from the law (Deut. viii. 3). The connection is
strikingly appropriate : ' Jehovah suifered thee to
hunger, and fed thee with manna, which thou
knewest not, neither did thy fathers know ; that
he might make thee know that man doth not
live,' etc. The quotation is very slightly varied
from the Greek of the Septuagint. — Man. Feel-
ing so keenly His human needs, our Lord does
not exert his Divine power, nor assert His Divine
dignity, but overcomes the temptation by identi-
fying Himself with ' man,' conquering Satan for
us men. — By, lit., ' upon,' bread alone, i. e., ordi-
nary bread procured in the ordinary way, but by
every word, etc. Many authorities read ' in.' Ac-
cepting this, we explain: we live ordinarily 'upon
bread,' but one who lives upon what God pro-
vides, lives ' in ' it, as an atmosphere. Whoso
depends on the mouth of God, his mouth shall
not want bread, and thus depending, most truly
lives. ' Outward means cannot sustain us, but
God by outward means.' Some have taken ' word '
as meaning ' thing,' because it is not expressed in
the Hebrew (Deut. viii. 3), but this is not strictly
correct. The 'word' may be a promise, com-
mand, which results in the thing needed. The
reference is not to spiritual food. The simple
meaning is : Man is ordinarily sustained by bread,
but if it pleases God, under whose Providential
care he stands, to sustain him by other means,
this will be done, and was done for Israel in the
desert, all done according to the word proceeding
out of the mouth of God. — Thus the temptation
was overcome. The needed supply doubtless
came, and the hungering nature was satisfied,
without the miracle the tempter suggested. We
are here taught to overcome Satan with Scrip-
ture ; to trust God for extraordinary help in ex-
traordinary circumstances ; as He suffered thus,
sharing our needs, we may believe that we can
triumph thus, partaking of His fulness.

Second Temptation; vers. 5-7. Luke mentions
this last. The order here is probably exact ;
vers. 5, 8, indicate an order of succession, which
is not necessarily implied in Luke's account. The
closing verses in the two narratives confirm this
view. Matthew says: 'Then the » devil leaveth
him.' Luke (iv. 13) : 'And when the devil had
ended all the temptation.'

Ver. 5. Then. Probably immediately after-
wards— Taketh him, as a companion. Force is
not necessarily implied, though Satan may have
had for the time being some power over his weak-
ened body. The greater humiliation of being
tempted by Satan included the less, that of being
conducted by him. — Into the holy city. Un-
doubtedly Jerusalem. Some suppose Jesus of his
own accord went to Jerusalem for a day, and was

there met by the tempter, /. e., by some one who
had authority in the temple- The Evangelists,
who write so simply, could easily have told us
this, had they so understood it. — And setteth
him. The conducting and setting were of a similar
character. — On the pinnacle of the temple, i. e.,
the whole enclosure. The word ' pinnacle ' means
either a wing, or a pointed roof, or a gable. The
roof of the temple itself was covered with spikes
to prevent birds from defiling it. A portico of
the temple is meant, probably that called the
Royal Porch, whicli overlooked the valley ol
HinnoiA at a dizzy height. There is nothing to
indicate that the tempter desired Jesus to work a
miracle in the sight of the people in the court of
the temple. Lange supposes that He was placed
somewhere in the temple itself, the temptation
presented being the suggestion that He should,
by a miraculous display, elevate Himself to be-
come the priest-king of that temple. But the
next verse does not favor this theory.

Ver. 6. The devil takes the weapon with which
he had been already overcome. He too, ' can
cite Scripture for his purpose.' But the result
proves that Satan was but a surface reader, or
rather a wilful perverter of the Scriptures. — He
shall give, etc. From Ps. xci. 11, 12. — On their
hands, more literal. — Lest haply, not ' at any
time.' — This promise to all God's people seems
specially applicable to 'the Son of God."' The
words, ' in all thy ways,' are omitted I;,ere, but
without altering the sense. The original is poetic.
Satan uses it literally, tempting to a rash confi-
dence, as in the first instance to distrust. It was
also a temptation to avoid the appointed endur-
ance, and bv one striking exercise of power prove
himself the Messiah.

Ver. 7. Again it is written. Not 'written
again.' In another place ; Deut. vi. 16. Our
Lord corrects the misinterpretation of poetic
Scripture by citing a plain statement of the law.
The original has ' ye,' but Jesus answers : Thou
shalt not tempt, turning it directly upon the
tempter, for every tempting of God is caused by
Satan. — The Lord thy God. By such rash confi-
dence God would be tempted. The direct ad-
dress involves another thought : that Satan in
thus tempting Him was tempting the Lord his
God. Religious fanaticism is a tempting of God.

Third Tkmptation ; vers. 8-10.

Ver. 8. An exceeding high mountain. Its situ-
ation can only be conjectured ; the Mount of
Olives, which was relatively high ; others, the
mountain in the wilderness (Quarantania), Nebo,
Tabor. — Sheweth him. Luke adds, ' in a mo-
ment of time,' this may imply some supernatural
extension of vision. Magical influence on the
part of Satan is less probable than an actual
]5ointing out of the regions in sight, and a vivid
description of the adjoining realms — All the king-
doms of the world ; not to be restricted to Pales-
tine, a narrower meaning which ' world ' occasion-
ally has, but never in such a phrase. It becomes
intelligible on the theory suggested : actual vision
with added rhetorical description.

Ver. 9. Satan in his true character. — All
these things, /'. e., ' all that renders them attrac-
tive to the love of power, pleasure, wealth, honor'
(J. A. Alexander). — Will I give thee. The
world is to a certain extent under the power oi
Satan, not absolutely nor permanently, indeed,
but actually. His greatest weapons are his half-
truths, his perversions of the truth. Recognizing

Chap. IV. 1-25.] THP: GOSPEL ACCORDING TO MATTHEW. 49

in this Person One who would reconquer a king- 13). — Thou shalt worship, etc. The two clauses

dom for Himself, he ofTers to surrender 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 iiermitted religious adoration

that could be 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 thou wilt fall down and worship me. Ver. 11. Leaveth Mm. Luke (iv. 13), 'for a

I'he next verse shows that religious worship is season.' He was tempted again and again ; at

meant ; devil worship in this case. Satan, fallen last in Gethsemane and on the cross. — Angels,

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 ; i Kings xix. 5. Others think,

from One tempted in all points like as we are, ' gave him spititual companionship,' to support

what he asks from us. Him and prove that ' man doth not live by bread

Ver. 10. Get thee hence. A single word, alone.' The view that the angels brought Him

' begone,' ' avaunt,' expressing abhorrence of both food, accords better 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 'ad- 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.

The Preaching of Jesiis and the calling of the Fishermen ; He heals the Sick
and Mnltitndes gather abont Hint.

12 IVJOW when Tesus had hearcP that "John was * cast into ^ciiap.xiv.s;

I *■ I -^ -^ Mark i. 14;

TV . ... ^■^'-^^'■•^.

13 i- ^ prison,- "'he departed^ into GaUlee ; And leavino^ Naz- LuKEm.20.

^ ^ '-' b Chap. X. 19.

areth, he came and dwelt in Capernaum which is upon the '^ luke iv. 14
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- ^is^. i^. , 2.
thalim,^ by the way of the sea,^ beyond Jordan, Galilee of the

16 Gentiles ; 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 : e mark i. 14,
for the kingdom of heaven is at hand. /ciiap. iii. 2;

18 ^And Tesus,^^ walking by ''the sea ^ of Galilee, saw ^^ two vi. 10.

. 1? • ^ Mark i. 16-

brethren, Simon called ^^ Peter, and Andrew his brother, cast- 2°; comp.

Luke v. 2-

IQ ing a net into the sea^: for they were fishers. And he saith "iJohnj
-^ <=> J 40-42.

unto them, Follow me,^*^ and I will make you fishers of men. ^' V'^^i'-''^^?;

' •' John vi. i.

20 And they Straightway 'left ///m' nets, and followed him. And ''Chap.x1x.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

3 withdrew ^ on the shore of the lake ^ Zebulun

^ Naphtali '' Isaiah * or lake

® a great light ^° did light spring up " omit Jesus

^2 he saw ^^ ^j^o is called " come ye after me

VOL. I. 4

50 THE GOSPEL ACCORDING TO MATTHEW. [Chap.

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 alP^ Galilee, * teaching in their
synagogues, and 'preaching the gospeP^ of the kingdom, and
'" healing all manner of sickness and all manner of disease ~^

24 among the people. And his fame went " throughout ^^ all
Syria : and they brought unto him all sick people that were
taken with divers diseases and torments, and those which were
"possessed with devils, and those which were ^ lunatic, and those

25 that had ^ the palsy ^^ ; and he healed them. And there followed
him great multitudes of people from *" Galilee, and froj/i ^-^
*Decapolis, and fro7n ^^ Jerusalem, and /ro7n ^^ Judea, and from
beyond Jordan.^*

^^ the boat ^® or putting their nets in order ^" straightway

18 substitute he /"^r Jesus ^^ in all

20 every disease and every sickness ^^ And the report of him went forth into

2^ all that were sick, holden with divers diseases and torments, possessed

with demons, and epileptics, and paralytics ;
23 omit from and the succeeding comma ^^ the Jordan.

IV. 12-25.

k Chap ix. 35,

xiii. 54 ;

Mark i. 21,

39 ; Luke

iv. 15.
/ Chap. ix. 35;

Mark i. 14.
tn Mark i. 34.
n Mark vii.

26.
o Chaps, viii.

.16, 28, 33.;

ix. 32 ; xii.

22 ; XV. 22.
/ Chap. xvii.

'5-
q Chaps, viii.

6; ix. 2, 6.
r Mark iii. 7,

S ; Luke vi.

17-
J Mark v. 20

vii. 31.

Contents and connection. The appear-
ance of Jesus as the light of the world amidst the
darkness of the land of Galilee, in accordance
with prophecy (vers. 12-16). The record begins
at the close of the ministry of John the Baptist,
whose message is reannoimced by Jesus (ver. 17).
He chooses four fishermen as his attendants (vers.
iS-22), goes through Galilee healing the sick and
followed by great multitudes from all parts of the
country (vers. 23-25). Matthew, as well as Mark
and Luke, begin their account of our Lord's min-
istry at this point. A number of events recorded
by John (i. 19 ; iv. 54) certainly intervened ; in-
cluding the first Passover at Jerusalem. Some
place the second Passover (John v. i) before this
section, which they record as the beginning of the
second year of our Lord's ministry (see Introd.
pp. 18, 19). The fourth Gospel concerns itself
more with events in Jerusalem, the others with
those in Galilee. This may arise from different
sources of information or from difference in plan.

Ver. 12. When he heard, i. e., in Judea. — De-
livered up, /. e., into prison by Herod the tetrarch.
The common version gives an explanation, not a
literal translation. For reason of this imprison-
ment, see chap. xiv. 4; Mark vi. 17. — He with-
drew into Galilee. A withdrawal from prudence
(as chap. ii. 12, 22), hinting that He had been
teaching in Judea. 'Galilee' : here the whole re-
gion of that name, since Nazareth was in lower
Galilee. In John iv. 43-45, it means upper Gali-
lee, or Galilee in the stricter sense. Herod was
tetrarch of Galilee, hence the withdrawal was not
through fear of him. It was due to the opposition
of the Pharisees (John iv. i, and v. 16, 18, if that
occurrence preceded).

Ver. 13. And leaving Nazareth, His early
home. Because rejected there (Luke iv. 16-30).
A second rejection took place at a later period

(comp. chap, xiii- 54-58 ; Mark vi. 1-6). If there
were but one (as many think), it occurred at the
beginning of the Galilean ministry, since Luke's
account is so particular. Against the identity,
see notes on Luke, and on chap. xiii. 54-58. —
Came and dwelt, or having come he settled. — In
Capernaum. A thriving commercial place on the
northwestern shore of the sea (or lake) of Galilee,
hence called here ' the maritime,' which is the lit-
eral meaning of the word paraphrased : which is
on the shore of the lake. Mentioned, not to dis-
tinguish it, but on account of the prophecy which
follows. It was also in the borders of Zebulun
and Naphtali. The exact site of Capernaum, so
often mentioned in the New Testament, is dis-
puted ; the words of our Lord (Matt. xi. 23) have
thus been fulfilled. Some locate it at Khan Min-
yeh, at the northern end of the Plain of Gennes-
aret (El-Ghuweir), near the Fountain of the Fig-
Tree, and on the present highway to Damascus ;
others two or three miles further north, at Tell
H(am, which is more probable on account of the
very remarkable ruins, including a white syna-
gogue (carefully examined and described by Capt.
Wilson, 1866), and on account of the similarity
of the name (Tell Hum means ' Hill of Nahum,'
and Capernaum 'Village of Nahum'). Caper-
naum was an important place, the residence of
Andrew, Peter, and the sons of Zebedee, prob-
ably of Matthew also, chiefly honored by the title,
'His own city' (ix. i). See Schaff, Bible Lands

(1878), p. 343.

Ver. 14. That it might be fulfilled. The pur-
pose of fulfilling prophecy ever involves the
higher purpose of carrying out God's plan thus
revealed. — Isaiah the prophet (Isaiah ix. i, 2).
An independent and free translation. The Sep-
tuagint is quite incorrect here.

Ver. 15. The land of Zebulun, etc. These

:hap. IV. 12-25.] THE GOSPEL ACCORDING TO MATTHEW.

words form the close of a sentence in the orig-
inal prophecy, and are introduced to specify the
region spoken of in this Messianic prediction.
Either an apostrophe to these regions or equiva-
lent to : as to the land of Zebulun, etc. The
sense is the same. — By the way of the sea. The
sea (or lake) of Galilee, not the Mediterranean.
The latter view would indicate that the region
was profane, being the way of the sea for all the
world. But this seems forced, -r- Beyond Jordan,
or 'the Jordan.' Either the country on the west
side already spoken of, or Perea on the east side.
(Both senses are sustained by Old Testament
usage.) The former is preferable, since the va-
rious terms of the verse seem to be in apposition.
Some take this verse as describing the regions sur-
rounding the lake (referring this to Perea), but
Naphtali extended beyond the sources of the
Jordan, /'. t'., northward from Jerusalem. — Gali-
lee of the Gentiles. Upper Galilee, already spo-
ken of by other names. It was near Gentile ter-
ritory and probably had a large Gentile popula-
tion.

Ver. 16. The people; of the region just de-
scribed. — Sitting in darkness. Dwelling con-
tentedly. Isaiah says : ' walking,' but Matthew
indicates that the condition was worse. ' Dark-
ness ' is the usual Scriptural figure for a state of
de])ravity, including more than ignorance. — Saw
a great light. The past tense in prophecy indicates
certain fulfilment. This region had seen Christ, the
light of men, bringing to them ' truth, knowledge,
moral purity, and happiness ! ' The article brings
this out more fully. — The region and shadow of
death. Poetic parallelism, a stronger expression for
'darkness,' meaning either the region where death
resides and the shadow he produces, or simply the
region of the shadow of death. Darkness is spir-
itual death. — Did light spring up, as a star or
the sun arises, the persons being passive. The
Galileans, though probably not more barbarous
and depraved than the inhabitants of Judea, were
despised. Plere the light arose ; to those in the
shadow of death the light came. Among the de-
spised, those furthest from the temple, the work
began and met with best success. This prophecy

Cabling a NeT.

was not understood by the official interpreters.
(John vii. 52.)

Ver. 17. From that time. Either, of this set-
tlement in Capernaum, or the imprisonment of
John the Baptist. — Jesus began to preach. The
beginning of the ministry in Galilee, to an ac-
count of which Matthew confines himself. Dur-
ing most of the time he was probably an eye-
witness.— Eepent : for the kingdom, etc. Comp.
chap. iii. 2. Jesus 'began' with the message of
His forerunner. The expression ' at hand,' in-
dicates that Jesus had not yet publicly declared
Himself to be the Messiah. But John had an-
nounced Him ; He had been accepted as such by
Andrew, Philip, and Nathanael (John i. 41, 45, 49),

and by many others (John iv. i, 39, 41). As He
afterwards sent out His disciples with the same
formula (x. 7), His preaching at this period was
not of a different character from His subsequent
teachings.

Ver. i8. And walking. 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 Luke (v. i-i i). —
As this verse is the beginning of the Gospel for
St. Andrew's day, the name of Jesus was very
early inserted for the sake of definiteness. — The
sea or lake of Galilee. The Greek word, like the
German See, is applied to both lakes and seas.

THE GOSPEL ACCORDING TO MATTHEW. [Chap. IV. 12-25

This sea of Galilee or lake of Gennesaret, called
in the Old Testament Connereth (Deut. ii. 17), or
Cinneroth (i Kings xv. 20), is a body of water of
oval shape, from twelve to fourteen miles long
and about half as broad. It is formed by the
river Jordan, although smaller streams flow into
it. ' The water is salubrious, fresh and clear ; it
contains abundance of fish ; the banks are pic-
turesque, although at present bare ; toward the
west they are intersected by calcareous mountains,
— towards the east the lake is bounded by high
mountains (800 to 1,000 feet high), partly of chalk
and partly of basalt formation.' It is subject to
sudden and violent storms and is remarkable for
its depresiiun, being 653 feet below the level of
the Mediterranean. See Bible Dictionaries. —
Simon, contracted from Simeon. He was called
first. — Who is called Peter, /'. e., ' so called ' at
the time when the Gospel was written, not at the
time of the event here narrated. The common
version does not bring out this distinction ; see
chap. xvi. 18. At a previous interview, however,
(John i. 42) our Lord had declared he should be
named ' Cephas ' (the Aramaic fonn of the same
name). — Andrew his brother. This Greek name
shows how common that language was in the East.
It is not known which was the elder brother ;
sometimes one and sometimes the other is named
first. Their home was Bethsaida (John i. 44). An-
drew and another disciple of John the Baptist,
probably the Evangelist John, were the first fol-
lowers of Jesus (John i. 35-40). They may have
remained with him. Philip was called to follow
him (John i. 43). — Casting a net. They were
busy at their usual avocation, for they were fish-
ers. This does not imply special poverty or ig-
norance.

Ver. 19. Come ye after me. This call is to
be distinguished from the previous acquaintance-
ship and discipleship (John i.), and also from the
later choice and call to the apostleship (Matt.
X.). The call is thus expanded : ' i. An invitation
to full communion with Him ; 2. A demand of
perfect self-renunciation for His sake ; 3. An an-
nouncement of a new sphere of activity under Him;
4. A promise of rich reward from Him. The
call of Jesus to follow Him, i. A call to faith ;
2. A call to labor ; 3. A call to suffering and
cross-bearing ; 4. A call to our blessed home.'
(Lange.)This call to personal attendance, probably
in all cases preceded the call to the apostleship.
Even this office did not obtain full validity until
the day of Pentecost, when the Church was or-
ganized, or, strictly speaking, reorganized. The
Twelve were gradually prepared for their work.
Paul's case is exceptional. — I will make you.
His power, not their ability, made them what
they became. — Fishers of men. ' The main points
of resemblance cannot be mistaken, such as the
value of the object, the necessity of skill as well
as strength, of vigilance as well as labor, with an
implication, if not an explicit promise, of abun-
dance and success in their new fishery.' (J. A.
Alexander.) Our Lord uses human agents ; even
He did not labor alone. Let no one assume to
be independent of others in any good work.

Ver. 20. Straightway (the same word as in
ver. 22). Emphatic ; there was no delay. Luke
tells of a miraculous draught of fishes, which pre-
ceded and prepared the fishermen to obey. His
narrative assumes that Jesus was known to them
(Luke v. 5), and that they gave up their occupa-
tion to follow our Lord constantly.

Ver. 21. Going on from thence. (Mark: 'a
little further.') All four had assisted in the
great draught of fishes (see Luke v. 7, 10). —
James, /. e., Jacob. Probably the older brother. —
John, the Apostle and Evangelist. The detailed
account he gives of our Lord's previous ministry
and miracles suggests that he was among the
'disciples,' he mentions (John ii. 2, 11, 12; iv. i,
8, 27, 31). — In the boat, a fishing boat (not a
' ship '), probably drawn up on the shore. — Mend-
ing, or ' putting their nets in order,' preparing
them for use. The wider sense is perhaps to be
preferred. — He called them, probably using the
same words.

Ver. 22. These two brothers straightway
obeyed, leaving their father also. He was prob-
ably not poor, as he had ' hired servants ' (Mark
i. 20). The lesson, more plainly taught elsewhere,
is : Renounce every human tie, if necessary, to
follow Christ. Yet human ties are not severed
by following Christ. The brothers remained
brethren in the Lord, and these four companions
in fishing were joined most closely as ' fishers of
men.' Comp. Mark xiii. 3.

Ver. 23. And he went about in all Galilee.
The sphere of His ministry is thus marked ; its
character is thus described. ' Galilee ' here prob-
ably includes the whole fertile and well peoplec
district thus named, not upper Galilee alone. The
people of Judea looked down on the Galileans
partly l^ecause of their contact with the heathen,
partly because of their dialect (comp. chap. xxvi.
73). The inhabitants of a sacred capital city would
have unusual contempt for provincials. — Teach-
ing. The people recognized Him as a Rabbi (see
below). — In their synagogues. 'During the Baby-
lonish exile, when the Jews were shut out from the
Holy Land, and from the appointed sanctuary, the
want of places for religious meetings, in which
the worship of God, without sacrifices, could -'
celebrated, must have been painfully felt. Thih
synagogues may have originated at that ominous
period. When the Jews returned from Babylon,
synagogues were planted throughout the country
for the purpose of affording opportunities for pub-
licly reading the law, independently of the regu-
lar sacrificial services of the temple (Neh.- viii. i,
etc.). At the time of Jesus there was at least one
synagogue in every moderately sized town of
Palestine (such as Nazareth, Capernaum, etc.),
and in the cities of Syria, Asia Minor, and Greece,
in which Jews resided (Acts ix. 2, sqq.). Larger
towns possessed several synagogues ; and it is
said that there were no fewer than 460, or even
480, of them in Jerusalem itself.' Winer. — The
service was simple, and our Lord availed himself
of the opportunity of making remarks usually
given (comp. Luke iv. 16-27 ; Acts xiii. 15).
Neither Christ nor His Apostles attempted to
subvert the established order of worship. They
attended the synagogue service, with which, how-
ever. Christian worship has more in common than
with that of the temple. The influence that revo-
lutionized the world was not revolutionary. When
the tree is made good, it grows according to its
God-given form, hacking from without only mars
it. A hint for politicians and would-be reformers.
— Preaching (heralding), teaching and proclaim-
ing, the gospel of the kingdom. The glad tidings
about 'the kingdom of heaven,' or which intro-
duced this kingdom. On the word 'gospel,' see
Introd. p. 14. The good-tidings of the kingdom
consist of facts about the King (comp. Rom. i.

Chaps. V.-VII.] THE GOSPEL ACCORDING TO MATTHEW.

1-4). As our Lord was .1 wise Teacher, He did
not publicly proclaim Himself the Messiah. His
preaching was preparatory ; the full gospel could
aot be preached until after the occurrence of the
facts it presents (comp. note on the Sermon on
the Mount). As a Rabbi, the Galileans would
hear Him; they looked for a less lowly King.

To confirm this preaching, of a new and start-
ling character, our Lord wrought miracles : Heal-
ing every disease and every sickness, etc. His
' doing good ' in this lower form had a higher pur-
pose, to prove a Saviour in a higher sense. On
the miracles of our Lord, see chap. viii. The two
words, ' disease ' and ' sickness ' include all forms
of bodily affliction. The first word occurs again
in ver. 24, hence we render it ' disease ' here.

Ver. 24. The report. ' Fame ' has changed its
meaning. — Syria, the name of the largest Roman
province north and east of Palestine, sometimes
including it. Probably used here in its widest
extent. — They brought to him all that were sick.
Those who had heard of Him and believed in his
power to heal were numerous enough to justify
this expression. — Holden, /. e., under the con-
tinued power of the maladies. — Torments, pain-
ful bodily afflictions, such as the three specified in
the next clause ('and' is to be omitted). — Pos-
sessed with demons, lit., ' demonized.' All the
Gospel statements in regard to this affliction imply
that in those days evil spirits actually invaded the

bodies of men, producing fearful effects. Every
such possession was a sign of Satan's hostility, as
every dispossession was a triumph over him. We
cannot explain how such possession took place.
This passage distinguishes demoniacal possession
from every kind of sickness. — Lunatics, or ' epi-
leptics.' The latter sense is probable, since the
word has this meaning in chap. xvii. 15 (the only
other place where the term occurs). The Greek
word had originally the same reference to the in-
fluence of the moon which is found in ' lunatic'
— And paralytics. The original word corresponds
exactly. Those afflicted with morbid relaxation
of the nerves, as in paralysis and apoplexy. — He
healed them. Whatever the form, He did not fail
to cure.

Ver. 25. Great multitudes, lit, ' many crowds.'
These came from all parts of Palestine ; from
Galilee, where he preached, Decapolis (meaning
' ten cities '), a district princijjally east of the Jor-
dan ; according to Ritter, settled by the veterans
of Alexander the Great, Jerusalem, the capital,
Judea, the southern part of Palestine, and from
beyond the Jordan, here referring to the northern
part of Perea, on the east of the Jordan, south of
Decapolis. The compact style of the original re-
cjuires the omission of ' from ' (italicized in com-
mon version), except in the case of the locality
last named, ' from Galilee and Decapolis and Je-
rusalem and Judea and from beyond the Jordan.'

Chapters V.-VII.

TJie Sermon on the Monnt.

General character. The magna charta of
Christ's Kingdom : the unfolding of His right-
eousness ; the sublimest code of morals ever pro-
claimed on earth ; the counterpart of the legisla-
tion on Mount Sinai ; Christ here appears as
Lawgiver and King ; Moses spoke in God's
name ; Christ speaks in His own. — Its position,
contents, connection, as well as the whole tenor
of the New Testament, show that it is the end of
the law and the beginning of the gospel, the con-
necting link between the two : (i) a mighty call
to repentance for the unconverted, showing them
their infinite distance from the holiness required
by the law ; (2) a rnirror of the divine will for be-
lievers, showing them the ideal of Christian mo-
rality; (3) an announcement of blessings (beati-
tudes) to all in whom the law has fulfilled its
mission, to create a sense of sin and guilt, to
beget humility and meekness of spirit, as well as
to encourage and impel to higher attainments. It
is at once a warning, a standard and a promise,
but not the whole gospel. The gospel is about
Christ as well as from Christ. This discourse
contains little about His Person and Work ; nor
could it. The audience was not ready, not even
the Twelve (Mark, chap. xvi. 21-23), '''^e facts were
not accomplished, the Teacher was wise in with-
holding, was still in His humiliation ; only when
He was glorified did the full glory of the gospel
appear. The improper estimate of its significance
makes Christ a mere teacher of ethics, not a
Saviour ; makes the gospel a higher legalism, not

the power of God unto salvation ; exalting Christ's
earliest instruction to the Apostles at the expense
of the later ; uses His tender words on the Mount
of Beatitudes to make us forget Calvary ; puts
His principles before His Person, failing to lead us
to Him. But while it is not the full gospel, its
tone is evangelical, and its ideal is Christian ; not
telling how or why we are saved, it implies
throughout that God must and will help, encour-
ages us to ask from Him (chap. vii. 11). Ad-
dressed to those under the law, it is the best in-
troduction to the gospel.

2. Leading thought and plan. The connection
of thoughts, so far as Matthew indicates it, is
with chap. iv. ,17 : 'Repent ye, for the kingdom
of heaven is at hand.' The motive to repentance
was the coming of the ' kingdom,' about which the
Jews had wrong expectations. These errors are
met at the outset by a description of the character
of the citizens of that kingdom, while the call to
repentance is both expanded and enforced in the
body of the discourse, which spiritualizes the law.
The leading thoughts are respecting the true stand-
ard of righteousness, negatively, higher than the
righteousness of the Scribes and Pharisees (chap.
v. 20), positively, like God's (chap. v. 48). The
Golden Rule (vii. 12) is not the leading thought,
since the ethics of the discourse are religious ;
see notes.

The discourse follows the method of natural
association, although in some cases the connec-
tion of thought is difficult to determine. A

THE GOSPEL ACCORDING TO MATTHEW. [Chaps. V.-VII.

plan ' is simply such an analysis as will help us
to understand it 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
to the law, with His exposition of the law, cul-
minating in a reference to God's perfection (vers.
17-48). — Chap. vi. Religious duties; the false
and true performance of them contrasted (vers.
1-18) ; instruction regarding dedication of the
heart to God and consequent trust in Him (vers.
19-34). — Chap. vii. Caution against censorious-
ness, prayer enjoined through promise of an an-
swer, to which promise the Golden Rule is an-
nexed (vers. 1-12) ; exhortation to self-denial,
warning against false teachers and false profes-
sions (vers. 13-23) ; conclusion, two similitudes
respecting obedient and disobedient hearers (vers.
24-27). The impression produced on the multi-
tude is then stated (vers. 28, 29).

3. Relatioti of the discourses in Matthew and
Luke (vi. 20-49).

Points of agreement : Both begin with beati-
tudes, end with the same similitudes, contain sub-
stantially the same thoughts, frequently expressed
in the same language. In both Gospels an ac-
count of the healing of the centurion's servant im-
mediately follows. — Points of difference : Mat-
thew gives one hundred and seven verses, Luke
but thirty; Matthevy seven (or nine) beatitudes,
Luke four, followed by four 'woes.' Luke is
sometimes fuller than Matthew, and the order is
occasionally different. Our Lord was sitting (ver.
i) when this discourse was delivered ; apparently
standing (Luke vi. 17) during the other. This
was uttered on a mountain, the other on a plain.
A number of important events mentioned by Luke
before the discourse are heard by Matthew af-
ter it.

Explanations : (a) Two reports of the samf»

W^Wf^^>^^^^

The Mount of Beatitudes.

discourse ; each Evangelist modifying to suit his
purpose. This is the common view, involving
fewest 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 the traditional locality : ' the Horns of
Hattin,' or ' Kur'n Hattin,' see ver. i). The
chronological difficulty is not serious. Matthew
mentions the sending out of the Twelve (chap, x.),
not the choice, which is narrated by Mark and
Luke. The latter immediately preceded the dis-
course (so Luke), the former took place some
time after. The mention by Matthew of his own
call out of its chronological position is readily
accounted for (see in chap. ix. 1-17). — (b) Two
discourses on entirely different occasions. So
Augustine and others. This is an improbable

solution, not called for by the chronological dif-
ficulties. The mention of the same miracle as
immediately following in both Gospels shows
that the occasions, if different, were not widely
separated. — (c) Different discourses, but deliv-
ered in immediate succession ; the longer one on
the mountain to the disciples, the other on the
plain to the multitudes. So Lange. Favored by
the direct address to the disciples, and the al-
lusion to the Pharisees (Matt, v.), not found in
Luke's account ; opposed however by the fact
that the multitudes also heard the longer dis-
course (Matt. vii. 28). — (d) Two summaries of
our Lord's teaching about this time, not reports
of particular discourses. Such summaries would
be in an appropriate place, since in both cases a
general sketch of our Lord's ministry precedes.
But both Evangelists specify the place, and even

Chap. V. 1-16.] THE GOSPEL ACCORDING TO MATTHEW. 55

our Lord's posture. — Accepting the differing re- the momentary image. This fact accounts both

ports of the same discourse, we should remember for the remarl^able essential agreement and the

that the Evangelists did not compose their his- decided individuality and difference in detail,

tories from written documents and with literal which characterize the Gospels. The two reports

accuracy 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 bly 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 had already aroused the an-

ministry, just as pictures embodying the varied tagonism of the Pharisees. See chap. xii. 1-15,

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 vi. 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 : ''^"p.'Luke

2 -^^^ and when he was set,^ his disciples came unto him : And ""' '^'

^ he opened his mouth, and taught them, saying, Ps. ixxviu!

3 "^ Blessed «;r ** the poor inspirit: for theirs is the kingdom 34-

'■ ^ c Comp. Luke

4 of heaven. Blessed are ''they that mourn: for they shall be ^i- 20-23.
1; comforted. Blessed aie •''the meek: for they shall inherit the ei%.\x\.z.

•' ■' J Ps. XXX vn.

6 earth. Blessed are ^thev which do hunger^ and thirst after "•

-' o ^ Is. IV. I, 2.

7 righteousness : for they shall be filled. Blessed are the merci-

8 ful : for they shall obtain mercy. Blessed are '' the pure in fHeb''xiL'i4;

9 heart : for Uhey shall see God. .Blessed are the ^peacemakers : ^Joi^""'-^.

10 for they shall be called the 'children* of God. '"Blessed ^r^ /Rom"viii.%.
they which^ are persecuted for righteousness' sake:. for theirs '"' *=•"'•"♦•

1 1 is the kingdom of heaven. "Blessed are ye, when men shall "' ^'•'^•'•♦•
revile you, and persecute you, and shall ^ say all manner of evil

12 against you falsely, for my sake. " Rejoice, and be exceeding "^corvi to-
glad : for great is your reward in heaven : for so ^ persecuted ^ ^"'chron.
they the prophets which " were before you. ch^pj' ^xiiV

13 Ye are the salt of the earth : 'but if the salt have lost his ^ "'i;.^^""'
savour, wherewith shall it be salted .-• it is thenceforth good for ^LukexTv.3°4^
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 »■ Phii. u. 15.

15 a hill cannot be hid. ^Neither do men li^ht a candle, and put ^Markiv.ai;

■^ o ' r Luke viii. 6 ;

it under a^^ bushel, but on a^^ candlestick; and it giveth light ^^ '''■ 33-

1 6 unto all that are in the house. Let your light so ^^ shine be-
fore men, 'that they may see your good works, and "glorify ^jp^n "v.' s;
your Father which ^* is in heaven.

^ the 2 had sat down, or was seated ^ t|^gy ^1-,^^: 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

Phil. i. II.

THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 1-16.

Contents. The scene (ver. i), the formal
preface of the Evangelist (ver. 2) ; the opening
description of the citizens of the kingdom of
heaven (vers. 3-10) ; their relation to the world
(vers. 11-16), in the form of a personal applica-
tion. The discourse opens with a simplicity
that would be abrupt, were it not so full of
blessing. Only One bringing heaven's blessed-
ness to earth could thus speak. — The beatitudes
(so called from hcati, the word which begins these
verses in the Latin version) are usually spoken of
as seven in number, vers. 10, 11 being considered
supplementary, /. e., ver. 10 sums up the pre-
ceding seven under the comprehensive term of
righteousness, and ver. 11 applies the whole to
the disciples. Describing one class of persons,
they explain each other. — Contrasts: Sinai and
the Mount of Beatitudes ; the law ends with
blessing to those who keep it ; Christ begins
with blessings to those who through it have been
brought to a sense of sin and guilt. The citizens
of the kingdom, as the Jews expected them to be,
and as Christ declared them to be (comp. on
this contrast, the beatitudes and ' woes ' of Luke's
account ; chap. vi. 20-26) ; those whom they
regarded as blessed ; and those whom He pro-
nounced so ; these beatitudes found in the Old
Testament, but only in the light that Christ sheds
upon it ; the world's judgment and Christ's
judgment as to qualities to be honored ; the world
had honored and deified courage, wisdom, and
strength ; Christ proclaims as divine, poverty of
spirit contrition, meekness, moral longings, mercy,
purity, peaceableness, and patient endurance. Men
may adore intellect and power, praising the active
virtues ; but the distinctive virtues of the citizens
of Christ's kingdom are those passive ones He
has shown to be divine.

Ver. I. Seeing the multitudes. Comp. Mark iv.
7, 8 ; Luke vi. 17, on the gathering of these mul-
titudes.— He went up. Not to avoid them, but
to gather from them a willing audience. — Into
the mountain, the Horns of Hattin, according to
tradition. Stanley : ' It is the only height seen in
this direction from the lake of Gennesareth. The
plain on which it stands is easily accessible from
the lake, and from that plain to the summit is but
a few minutes' walk. The platform at the top is
evidently suitable for the collection of a multi-
tude, and corresponds precisely to the " level
place " to which He would " come down " as
from one of its higher horns to address the peo-
ple.' This suits the requirements of the view
that Matthew and Luke report the same dis-
course (see note, p. 54). The central situation
would also permit the gathering there of mul-
titudes from all quarters. — When he had sat down,
or was seated. The usual posture of an Oriental
teacher, and the natural one for familiar instruc-
tion. — His disciples came unto him. The Twelve
had already been chosen (comp. Mark iii. 14 ;
Luke vii. 13-20), but this was not an ordination
discourse to them. It is too general, and they
were not to be sent out at once. The ordination
discourse is in chap. x. ' His disciples ' may in-
clude all who came to be taught, as distinguished
from the ' multitudes ' who had come to see the
miracles of healing.

Ver. 2. Opened his mouth. A formula in-
dicating 'a solemn and authoritative utterance ; '
comp. references. He had before opened the
mouths of others ; the King Himself now be-
comes the Teacher. When the Lord opens his

mouth, tve should open our ears and hearts. —
Taught, literally, 'was teaching,' implying either
continued or habitual discourse. It is appropri-
ate, whether this sermon was uttered on one oc-
casion, or is a summary of our Lord's teachings.

Vers. 3-1 1. The beatitudes constitute an as-
cending series. The same thoughts are found in
the Old Testament, but only since Christ has been
found there. — Blessed. The word, first applied
to God, means more than 'happy.' Happiness
may come from earthly things ; blessedness comes
from God. It is not bestowed arbitrarily ; a rea-
son follows each beatitude.

Ver. 3. The poor in spirit, not 'in body,' nor
'in mind.' The humble, those conscious of their
spiritual needs, and thus prepared to be filled
with the riches of the gospel. The discourse be-
gins at the beginning ; sense of want comes be-
fore spiritual blessings ; the fruit of the law and
the germ of the gospel. The Jews with their
carnal hopes were not 'poor in spirit,' hence the
appropriateness of the introduction. Pride is al-
ways the first and great hindrance to obtaining a
part in the kingdom. — For theirs is. It belongs
to them. — The kingdom of heaven. See notes on
chap. iii. 2 ; comp. chap. xiii. Both the habits of
the Teacher and the expectations of the audience
made this a familiar thought.

Ver. 4. They that mourn, or 'the mourning
ones.' A spiritual mourning is meant. A sense
of need makes men 'poor in spirit,' but a con-
sciousness of the positive power of sin makes
them mourn. Not terror, fear of punishment, but
actual sorrow that sin has power over us. — Com-
forted. This is a promise ; hence the comfort
comes not from ourselves, but from God. If re-
pentance saved, then the promise would be : they
shall comfort themselves.

Ver. 5. The meek ; the mild, the gentle, op-
posed to the ambitious, who succeed in such a
kjngdom as the Jews were looking for. A higher
•quality than the preceding. — Inherit the earth,
or ' the land,' /. e., of Canaan, the type of all
blessings, not merely of spiritual ones. The lit-
eral fulfilment is not infrequent, but the primary
reference is to the Messiah's kingdom.

Ver. 6. Hunger and thirst after righteousness.
' lite righteousness,' i. e., God's ; something with-
out us, given to us, not merely imputed to us,
though that is included, but made ours, part of
our life, as food is assimilated. A still stronger
representation of the sense of spiritual need, ad-
vancing to positive longing, for a blessing, known
to be the one needed, namely, God's approval —
conformity to the will of God. Those thus hun-
gering are blessed, for they shall be filled, shall
get in abundance what they want. A narrow
view of this righteousness interferes with the full
obtaining of it.

Ver. 7. The merciful. Meekness is a passive
virtue, mercy an active one. ' The meek bear the
injustice of the world, the vicrciful bravely address
themselves to the wants of the world.' — 'Every
degree of sympathy and mutual love and help ' is
included. The spring of this grace is in God's
mercy, although it is ever rewarded with new
mercy ; according to the annexed promise : for
they shall obtain mercy. First of all, God's
mercy ; the merciful character is both the evi-
dence and the measure of God's mercy. Mercy
from men is included. All these beatitudes have
a subordinate temporal application, for God rules
the world, despite its sin.

Chap. V. 1-16.] THE GOSPEL ACCORDING TO MATTHEW.

Ver. 8. The pure in heart. Either a single
virtue, or total freedom from sin. The former is
here meant, i. e., a simplicity of heart, or 'that
steady direction of the soul toward the Divine life
which excludes every other object from the hom-
age of the heart' More than sincerity, or chastity
of feeling, or outward purity, such as the Levitical
law demanded and the hearers might have deemed
sufficient, or the moral purity which philosophers
enjoin ; it is inward purity derived from God
(comp. I John iii. 9). Hence the promise : they
shall see God. Fulfilled even here. This vision
of God begins when spiritual vision begins in tne
regenerate heart (Eph. i. 18) ; it is perfected when
in eternity we shall see Him face to face (i Cor.
xiii. 12; I John iii. 2), perfect knowledge being
combined with perfect love.

Ver. 9. The peacemakers. Not simply the
peaceful, but those who recoficile others. How-
ever understood by Christ's hearers, we must
refer it to those who proclaim and further the
Gospel of peace, which alone makes men truly at
peace with one another by making them at peace
with God. In most kingdoms those who make
war stand highest, but in the Messiah's kingdom,
the crowning beatitude respects those who make
peace. — They shall be called sons of God ; recog-
nized as sons, /. e., children of full age. This
acknowledgment is the reward freely given of
God to those doing His work of peacemaking.

Ver. 10 speaks of the blessedness of the citizens
of the kingdom of heaven, as opposed by the
world, and the same idea is repeated in vers. 11,
12, addressed to the disciples directly. Then
follows a declaration of their office in blessing the
world. This variation in the thought leads most
to reckon the beatitudes as seven in number,
closing with ver. 9.

Ver. ID. For righteousness' sake. ' Righteous-
ness ' includes all the preceding graces ; but the
peacemakers are especially persecuted ; the effort
to spread the gospel of peace provokes the hos-
tility of men. Righteous living does the same,
however men may be compelled to admit its ex-
cellence. The Jews would not expect persecution
to befall the Messiah's subjects. Yet theirs is
the kingdom of heaven. The promise to the
' poor in spirit ' also. The only difference grows
out of the nature of the parties. The 'perse-
cuted ' are probably capable of receiving a higher
blessing. One class is spoken of throughout ; the
list of rewards begins and ends with the kingdom
of heaven, a phrase summing up all the bless-
ings.

Ver. II. Blessed are ye. The personal appli-
cation ; a prophecy also, since when men shall
revile you, etc., implies that this will happen.
The first revilers and persecutors were the un-
believing Jews, here referred to indefinitely. —
Revile, i. e., reproach you to your face. — Perse-
cute refers to acts and the last phrase to back-
biting. — Falsely, literally, ' lying ' (agreeing with
' men '). The word is omitted by some author-
ities ; but in any case it is implied. — For my
sake. This shows that all the preceding beati-
tudes describe Christ's disciples, that He is em-
bodied Righteousness. Those only suffer for
righteousness' sake, who suffer for Christ's sake ;
elsewhere we learn more distinctly ; those only
are blessed with righteousness who are blessed
for Christ's sake. The promised trouble for
Christ's sake comes as a part of the promised
blessing for Christ's sake.

Ver. 12. Rejoice, etc. An exhortation based
on the declaration of blessedness in ver. 11, and
confirming it. Needful, because the prospect of
persecution is far from awakening joy. — For
great is your reward in heaven. The reason
both for rejoicing and for the blessedness. ' Re-
ward,' i. e., recompense ; but of grace, not of
debt. ' Great ' implies that it would be beyond
merit. ' In heaven : ' either, in heaven, given in
a future state of blessedness, or heavenly, spirit-
ual, /. e., in the enjoyment of the blessings of the
Messiah's kingdom, the kingdom of heaven. The
latter sense accords best with the language of the
discourse, and culminates in the former one. —
For so persecuted they, /. e., the unbelieving Jews,
(as in ver. 11), the prophets who were before you.
Not an express assertion that the disciples were
prophets. It, however, puts them on the same
level, establishes the connection between the Old
and the New Testaments, showing that the old
antagonism remains. A permanent reason for
rejoicing, not for the greatness of the reward.

Vers. 13-16 teach the relation of the disciples,
as thus described, to the world, under the two
figures of salt and light.

Ver. 13. Ye, /. e., the disciples, though not yet
forming a distinct organization. The influence
here spoken of depends not upon external organi-
zations, but upon the power of Christ in the in
dividual believers. — The salt of the earth. Salt
preserves, Christ's disciples preserve the world
from utter corruption. — Salt seasons food and
prevents insipidity ; Christians are to give a
spiritual seasoning to what is made ' stale, flat,
and unprofitable' by 'earthly' minds; comp.
Col. iv. 6. The first thought is the prominent
one. ' The earth ' refers to society as it exists. —
But. A warning against pride. — If the salt have
lost its savour. A mere supposition, — yet salt in
the East does lose its saltness by exposure, or
foreign admixture rendering it impure, and is
then ' good for nothing,' except to destroy fer-
tility. Dr. Thomson ( The Land and the Book, vol.
ii., pp. 43, 44) mentions an instance coming under
his own observation. Pure salt cannot lose its
savor. The doctrinal bearings of the figure need
not be pressed. — Of men. No special emphasis
seems to rest upon this phrase. The early date
of the sermon forbids an exclusive reference of
the verse to excommunication or deposition from
the ministerial office.

Ver. 14. The light of the world. The influence
of salt is internal, of light, external ; hence
'earth' (ver. 13), and here ' world,' both referrhig
to society or mankind, the latter more to its
organized external form. Light is opposed to
darkness, and dispels it ; is the symbol of truth
and holiness. Christ's disciples .opposed to the
world, and yet to transform it, by driving away
its ignorance and sin. They become the light of
the world, because He is 'the true light,' and
makes them partakers of His light — A city set
on a hill. In the East, cities are often built on
hills. Such a citv may have been in sight, as
later travellers think ; but in any case, the figure
is striking. The Church of God is such a city,
and viiist he seen, like the light.

Ver. 15. A candle, or 'lamp.' — The bushel.
The ordinary household measure, holding about
a peck. Under this the light could be hid. — But
on the candlestick, or 'lampstand;' its proper
place, an elevated holder or stand, so that its light
might he diffused as widely as possible. —It

58 THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 1-48.

sMneth. ' 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
Yer. 16. Even so, /. e., 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 first occurrence of the
may see,' as the common version might be under- gospel phrase, ' Father who is in heaven.' It
stood. — Let your light shine before men, that is taught us by the only begotten Son of God,
they may see your good works. Not professions through whom we become sons of God, who is
or teachings, but what men, with all their 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 your Father who is in hea- come, shows us that in the world we may cause
ven, ' 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.
O217' Lord's Relation to the Law, and His Exposition of its Requirements.

J- "'nr^HINK not that I am come' to destroy the law, or the « Rom. iii. 31.

18 -I- 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. 17.
one tittle shall in no wise pass from the law, till all be fulfilled.'^

19 "^ Whosoever therefore shall break one of these least command- cjas. ii. 10;

comp. Gal

ments, and shall teach men so, he° shall be called the least in i'i- lo-
the kingdom of heaven : but whosoever shall do and teach tlicm,

20 the same "^ shall be called great in the kingdom of heaven. For

I say unto you, That except your righteousness shall exceed rf Rom. x. 3.
"^ the rigJiteojisness 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 'V'^''^^/ 27,

'' _ _ 33, 38, 43-

shalt not kill ; and whosoever shall kill shall be in danger of the /exxx. 13;

' & Deal. V. 77.

22 judgment: But I say unto you, That ''whosoever^ is angry i- ' Jo'm iii
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 /' chaps, x. 17;

■' _ XXVI. 59, etc.

2^ fool, shall be in danger of ' hell fire.'' Therefore if '''thou bring ' chap. xviii.

, '^ 9; Mark ix.

thy gift to the altar,'^ and there rememberest that thy brother , 47-

-' *-■ J k Chaps. VIM

24 hath aught against thee ; Leave there thy gift before the altar, '>'' ''xiii. 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- xxxii

^ ' ■' 6; ]s. lv.6.

^ came ^ came not ^ pass away ^ all things be clone

^ ojiiit lie ^ he " in no wise ^ to

^ every one who ^° tJie best authorities omit without a cause

'1 tlie 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- ^ job xxxi.'i';

r 1 1 1 • 1 Prov. vi. 21;.

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. xviii.
offend 1^ thee, pluck it out, and cast zV from thee : for it is profit- 47-

able for thee that one of thy members should perish, and not

30 ^'//rt/20 |.]^y whole body should ^^ be cast into hell. * And if thy ^ chap. xviii.
right hand offend ^'-^ thee, cut it off, and cast zV from thee : for it 43.

is profitable for thee that one of thy members should perish, and

31 not ///rt/20 thy whole body should ^^ be cast ^^ into hell. It hath

been said,-^ '' Whosoever shall put away his wife, let him give r deut. xxiv.

32 her a writing of divorcement : * But I say unto you, That who- ^chap.xix.g;
soever ^ shall put away his wife, saving for the cause of fornica- 12T Luke'
tion, causeth ^^ her to commit adultery : and ' whosoever shall t Rom. 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 kLev.xIx. 12.

-^ __ j: Num. XXX.

34 the Lord thine oaths : But I say unto you, ^ Swear ^^ not at all ; ^^- ^ ^^

35 neither by heaven ; ^8 for ^ it is God's throne r^^ Nor by the - ^j^-^-^''^'^;!!;.'
earth ; for " it is his footstool : '^° neither by Jerusalem ; for it

36 is *the city of the great King. Neither shalt thou swear by thy
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. 24

39 and a tooth for a tooth : But I say unto you,** That ye resist not 20; deut.
*evil :^^ but ■''whosoever^ shall smite '^"^ thee on thy right cheek, rfiCor. vi. 7.

e Deut. xix.

40 turn to him the other also. And if any man will sue thee at 19; ■ Cor.

_ . V. 13.

the law,^" and take away thy coat, let him have t/ij/ cloak also. / luke vi. 29,

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
would borrow of thee turn not thou away.

43 Ye have heard that it hath been said,^* * Thou shalt love thy 10 ; Ps. '

xxxvii. 26 ;

44 neighbor, and 'hate thine enemy. But I say unto you, '" Love Luke vi. 34.

k Lev. xix. 18
/Com p. Deut

1^ have ^"^ last ^^ t/ie best authorities omit by them of old time xxui. 6.

19 cause thee to offend 20 ^;;;,// that "-i c>;/«V should ;«L..kevi.27

^^ go (according to best autliorities) -^ was said also ^^ maketh

^^ when she is put away '■^^ was said to ^'^ tliat ye swear

2" the heaven '--^ the throne of God ^^ the footstool of his feet

^1 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

a Is. Ixvi. I.
b PsA. x]viii

Chj.
32 ; Mark
XV. 21.
h Prov. xxi.

5o 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 xxiii.

0 Luke vi. 35.

45 secute you ; ^^ " That ye may be the children '^^ of your Father
which '^^ is in heaven : for he maketh his sun to rise on the evil
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

47 have ye .'' do not even the publicans the same ? And if ye
salute your brethren only, what do ye more ^/lau others ? do not

|8 even the publicans so ? *-^ Be ye therefore '' perfect,** even as
your Father which is in heaven *^ is perfect.

39 i/ie best antJiorities read only : But I say unto you, Love your enemies, and

pray for them that persecute you ^'^ may be sons

^1 who ^'^ omtt on *^ the heathen the same

*'' Ye shall therefore be perfect *^ your heavenly Father

/ Acts xiv. 17.

g Luke vi. 32

r Gen. vi. 9 ;
chap. xix.
2 1 ; I Cor. ii.
6; Phil. iii.
15; Col. i.
28; iv. 12:
Jas. i. 4; iii

Contents. Our Lord defines His relation to
the old dispensation (vers. 17-19), thus intro-
ducing the negative leading thought, viz., the utter
failure of the Pharisees to attain true righteous-
ness, according to the law, which He came to fulfil
(ver. 20) ; an exposition of the requirements of
the law (vers. 21-47), culminating in the positive
leading thought, our perfect heavenly Father the
true standard of righteousness (ver. 48). — The
occasion of this part of the discourse was, either
the false notion that the Messiah would introduce
a period of license (ver. 17), or the antagonism
between what He had just saicl and the teaching of
the Pharisees. The former is simpler. Still the
other is natural. A popular audience generally
puts an extreme construction on new doctrines ;
as he seemed to oppose the strict legalists, they
may have asked themselves, ' Will He do away
with the law.' In any case the connection with
what precedes is : Our Lord shows His disciples
that they are to become lights of the world (vers.
15, 16), not as revolutionary radicals but as his-
torical reformers. The law fulfilled by Christ, in
Christ, through Christ. The law spiritualized,
not abrogated. The gentle Teacher the most
exacting ; not externally but internally. The
boldness (' I say unto you'), breadth, depth, and
height of this exposition. Like the introduction,
it culminates in a reference to our heavenly
Father.

Ver. 17. Think not. See above. The great
Teacher addressesHimself to the thoughts of the
audience before Him. — I came. This implies
that He had a special mission ; not as yet a direct
avowal that He was the Messiah. — To destroy, to
undo, or do away with. Christ's mission not
negative and destructive, but positive and con-
structive ; Christianity is neither revolution nor
restoration, but a new creation, which, however,
conserves and perfects all that is good in the old.
— The law or the prophets. The whole spiritual
development of the Old Testament is meant.
This Christ came to fulfil, to make perfect as
doctrine and to exhibit perfectly in life. So that
we need not limit ' law ' to the ceremonial law, or
'prophets' to the Messianic predictions. Christ
fulfils the law : (i) theoretically, by unfolding its
deep spiritual significance, as in this sermon ; (2)
practically, in his holy life, a perfect pattern for
imitation ; (3) by realizing the types and shadows

of the ceremonial law ; (4) by redeeming us
through His expiatory death from the penalty and
curse of the broken law; (5) by enabling vis,
through His Holy Spirit, to fulfil the law in grati-
tude to Him and in living union with Him.

Ver. 18. Verily, lit., ' Amen,' I say unto you.
The Evangelist John generally repeats the first
word. The whole phrase is used by Christ alone,
the absolute, personal Truth. — Till heaven, etc.
Paraphrase : ' While heaven and earth last, one jot
or one tittle shall not pass from the law without all
these, declared, promised, or typified, being done.'
A strong assertion of the permanent character of
the law. — Jot means the smallest letter of the
(Hebrew) alphabet, while tittle, i. e., ' little
horns,' refers to the small turns by which one
letter was distinguished from another. A warn-
ing against contempt for the Old Testament,
which leads at last to a denial of Christ. He has
Himself fulfilled the ceremonial law ; He teaches
the true, higher, spiritual significance of the whole
law.

Ver. ig. An application of the truth just an-
nounced.— Whosoever, therefore, because of this
permanent character of the law. — Shall break,
or at any time may break, one of these least com-
mandments, the smallest part of this law, or, in
the wider sense, of this revelation which God has
made, and shall teach men so, by exam])le or pre-
cept, shall be called, recognized as, least in the
kingdom of heaven, in the new dispensation He
was proclaiming. Such are not excluded, becau.se
not opposing the law as a whole, but only some
of its minutiae. ' Least ' may allude to the Jewish
distinction between great and small command-
ments, a distinction revived by the Romanists,
but which cannot exist in God's law. The pos-
itive declaration which follows corresponds. The
subsequent part of the chapter, especially the
next verse, shows that our Lord does not com-
mand a strict observance of the letter of the cere-
monial law. He there condemns those most scru-
pulous on these points. The fulfilment and the
keeping of the law here required are explained
by the fuller light shed upon it by the Saviour's
exposition. — He shall be called great. ' He ' is
emphatic here.

Ver. 20. The scribes and Pharisees, by mi-
nute explanations of the law, had made it very
burdensome. The people, oppressed by this,

:hap. v. 17-48.] THE GOSPEL ACCORDING TO MATTHEW.

ionged for deliverance. Some hoped for it
through an abolition of the law, but our Lord
opposes this further, by His exposition of the
real demands of the law.

Except your righteousness, your obedience,
rectitude, shall exceed, abf)und more than, that
of the scribes and Pharisees, ye shall in no wise
enter into the kingdom of heaven. 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
way to obey it is not that of the Pharisees. Christ
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
the scribes and Pharisees. We include vers. 31,
32, respecting divorce, under the second contrast
(seventh commandment).

Ver. 21. Ye have heard, when the law was
read in public, etc. — It was said to (not ' by ')
them of old time, ' the ancients.' As the passage
is from the law, the indefinite phrase, ' it was
said,' cannot be referred to a false teacher or
author of tradition. — Thou shalt not kill. From
the Decalogue, the sixth commandment (Ex. xx.
13), the first of the second table ; the fifth belongs
rather to the first table, containing duties to God.
— Whosoever shall kill, commit actual murder,
shall he in danger of the judgment, /. f., subject
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. But I say unto you. 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. — Everyone who. This is the literal
sense. — Angry with his brother. 'Brother' is
equivalent to neighbor, in the wide sense. — The
best authorities omit ' without cause.' Probably
inserted by way of mitigation. Several fathers
expressly say that it is not in the text. — The
judgment. As before, the earthly court. — Raca.
This is a word of contempt, meaning either
' empty head,' or 'spit out,' i.e., heretic. It is
rendered, ' vain fellows,' in the plural, by the
translators in 2 Sam. vi. 20. — Council. The
Sanhedrin at Jerusalem, consisting of seventy-two
members ; the highest earthly court. — Thou fool.
The Greek word implies 'stupid fool.' It may
be a Hebrew expression (' moreh ') containing a
charge of wickedness and great impiety. Perhaps
an allusion to the atheist, Ps. xiv. i. — In danger
of, literally, ' into,' /. e., in danger of being cast
into, the hell of fire, ' 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,
where the corpses of malefactors were thrown,
and was also, it is said, the scene of execution in
certain cases. ' Of fire ; ' either because of the
fires kept burning in this valley to consume the
offal of the city, or on account of the worship of
Moloch, practised there, in which children were
burnt alive. In either case, the whole phrase is a
significant expression for the place of future pun-
ishment. It probably means this here, but not

necessarily. — General sense : murderous feelings
and words are deemed a proper ground of con-
demnation in Christ's kingdom. A more particular
explanation involves a difficulty. Two kinds of
earthly punishment are spoken of, and then a fu-
ture one is attached to the use of a word, which
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
in the motive and spirit. There is also a right-
eous indignation and wrath, an innocent use of
terms like those forbidden here (comp. Matt
xxiii. 17, 19; Luke xxiv. 25; Gal. i. 8, 9 ; iii. I,
3 ; Jas. ii. 20).

Ver. 23. Therefore. Application of the teach-
ing just uttered. — Art offering thy gift at the al-
tar, engaged in what was then the highest act of
worshiJD. Even the most sacred act should make
room for reconciliation. — And there rememberest.
Proper worship makes us mindful of duty to oth-
ers.— Thy brother, one closely connected with
thee. — Hath aught against thee. The charge
may be groundless, but still may give occasion
to bad feeling on our part. — Leave there thy
gift, etc. Better postpone even an acknowledged
religious duty than the duty of reconciliation.
The case is put in the strongest form. — Go thy
way, not to neglect the religious duty, but in or-
der to first be reconciled. The two clauses must
be closely connected. — Then come 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. Agree with thine adversary quickly.
An opponent in a law-suit. — With him in the
way, /. e., to the place of judgment, the last op-
portunity for settlement. The rest of the verse
describes the possible course in case of losing
the suit. The words: 'at any time,' are super-
fluous. — Officer, is the same as our sheriff.

Ver. 26. Verily I say unto thee. A higher ap-
plication of the illustration. The prudent course
in worldly affairs points out the prudent course
in the higher sphere. ' Reconciliation with an of-
fended brother in this life is absolutely necessary
before his wrong cry against us to the Great
Judge, and we be cast into eternal condemna-
tion"' (Alford.) This view can be held without
definitely assigning a higher meaning to adversary
and otficer, etc. The warning against law-suits is
evident enough, but is not the principal thought.
— The last "farthing. A coin of insignificant
value. The meaning
is : until everything
is paid. If our sins be
regarded as ' debts '
this is impossible, but
no conclusive argu-
ment for or against
the eternity of pun-
ishment can be based
on the figure. See,
however, Luke xii. 59, where the reference to
future punishment is perhaps more marked. Ro-
man Catholic expositors understand this passage

A Farthing

THE GOSPEL ACCORDING TO MATTHEW. [Chap. V. 17-

of purgatory; 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. ii. 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 by the scribes, namely, that
adultery alone was forbidden.

Ver. 28. Every one who, not seeth, but vol-
untarily looketh, with a view to lust after her.
Our Lord declares, not that such an one shall
be condemned, but that in his heart 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
may mean 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. 43-4S, 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 better one. — Cause (or ' is
causing') thee to offend, to stumble, to fall into
sin. — Pluck 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. — Profitable. 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
organs of temptation. — Go (or, ' go away ') into
hell. 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 eve 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
belongs 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,
38, 43), is an unnecessary variation. — Quotation
from Deut. xxiv. Our Lord says elsewhere (chap.
xix. 8 ; Mark x. 5), that even this precept was

owing to the hardness of their hearts. — The
writing of divorcement, 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. Fornication, or unchastity. — Maketh
her to commit adultery, not by the fact of her
being divorced, but in view of the extremely
probable case of another marriage. — When she
is 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 infidelity
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. Eph. 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 falsely ; positively, but shalt perform to
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 probably 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. 37.
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. i. 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
ordinary conversation. — Neither by the heaven.
An oath then used, and considered allowable. —
For it is the throne of God. 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 oaths, and
are used by those who scruple to swear outright.

Ver. 35. Nor 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

Chap. V. 1 7-48-] THE GOSPEL ACCORDING TO MATTHEW.

hair of his head, or even transform its color ;
what solemnity, then, in such an oath. Or, if
carried further, to swear by what is under God's
control alone, is to swear by Him, and that in a
very roundabout and senseless way. Dr. Thom-
son ( The Land and the Book) says the Orientals
to-day are fearfully profane, swearing continu-
ally, by the heart, their life, the temple, or the
church.

Ver. 37. But let your speech be, Yea, yea; Nay,
nay. Not only foolish oaths, like those cited, are
forbidden, but also all unnecessary appealing to
God. Even judicial appeals to God should not
be multiplied. The true oath consists in the
simple asseveration uttered under a sense of the
presence of God, before Him, and in Him. —
Cometli of evil, or ' of the evil one.' The mean-
ing is the same in either case. All strengthening
of simple yea and nay is occasioned by the pres-
ence of sin, and the power of Satan, in the world.
— There is no more striking proof of the exist-
ence of evil, than the prevalence of the foolish,
low, useless habit of profanity. It could never
have arisen, if men did not believe each other to
be liars. Liars are most profane, and the reverse
is true. Ignorance and stupidity increase the
habit. Some men swear from want of ideas.

Ver. 38. Eye for an eye, etc. The law of retal-
iation (Ex. xxi. 24) was a judicial rule, righteous
in itself, and especially necessary in the East. In-
troduced to do away with the private revenge, so
common in the time of Moses, it had been per-
verted into a warrant for retaliation of every kind.
Our Lord teaches that while this rule is correct
in law, our personal conduct should be governed
by a very different principle.

Ver. 39. Resist not evil (' wrong'), or, 'the evil
man.' The general principle governing all the
cases mentioned. Lange : ' Our Lord refers to
sin and evil in the world, which is conquered by
wise Christian submission rather than by stren-
uous resistance. To be merely passive, were
weakness ; but a non-resistance, from Christian
principle and for a spiritual object, is true
strength and real victory.' — But whosoever smit-
eth thee on thy right cheek, etc. An application
of the principle to a case of violence against the
person. Christian love must make us bear twice
as much as the world, in its injustice, could de-
mand. This neither justifies the world in its de-
mand, nor requires passive non-resistance, since
the example of Christ (John xviii. 22) and His
Apostles show that there is a time for standing
upon our rights. The literal observance may be
Pharisaical, yet when rendered in the true spirit,
has often most successfully overcome violence.
These remarks apply in general to all the cases
adduced.

Ver. 40. This verse may be thus rendered :
' If any man desires to go to law with thee, and
(by so doing) to take away thy coat (the inner
garment, or tunic), let thy cloak (the more ex-
pensive upper garment) also go to him.' The
' cloak ' was frequently used as a covering at
night, and according to the Mosaic law (Ex. xx.
26, 29) could not be retained as a pledge over
night. Rather give up even what the law cannot
seize than cherish a vindictive spirit. Christians
ought not to be those ' desiring to go to law.'
Such often harbor vengeance while they speak of
justice.

Ver. 41. Impress thee. The word is borrowed
from the Persian, and refers to couriers pressing

men and beasts into the public service, a matter
very obnoxious to the Jews ; it includes also the
quartering of soldiers, and military requisitions,
etc. — A mile, a thousand Roman paces, about
1,520 yards (less than an English mile), but the
proportion, one to two, is the main point.. En-
dure double hardship, even when it seems most
unjust, rather than angrily refuse.

Ver. 42. Give to him that asketh thee. Beg-
ging was as common and annoying then as now.
— And from him that would borrow of thee turn
not thou away, or ' be not turned away.' Ob-
viously to give to every beggar, to lend to every
borrower, would be as hurtful to them as harass-
ing and exhausting to us. Refusal may often be
the best gift. Our gifts and loans are to be meas-
ured by the welfare, not by the desert of the
asker ; and to be made in the spirit of our Heav-
enly Father (ver. 45).

Ver. 43. Thou shalt love thy neighbour. (See
Lev. xix. 18). The original precept referred to
Israelites, and obedience to it helped to keep
them distinct from other nations. But the Phar-
isees, to increase the distance between the Jews
and Gentiles, added the converse precept : and
hate thine enemy, meaning by ' enemy ' the Gen-
tiles (comp. Deut. xxiii. 6). Latin authors speak
of this as a distinctive feature of the Jewish char-
acter. Personal hatred also was probably justi-
fied by this assumed meaning of the words of
Moses. Our Lord ('a light to lighten the Gen-
tiles') opposes this interpretation. Separatism
was necessary to preserve the Jews from heathen
influence, but this addition was contrary to proph-
ecy and to the purpose of God in sending the
Messiah. (Whom He meant by 'neighbor,' we
learn from Luke x. 27 ff.)

Ver. 44. Love your enemies. The controlling
principle, literally and universally applicable.
One of the few precepts which admit of no dis-
tinction between 'letter' and 'spirit.' The law
of love, once deemed applicable only to those of
the same nation, is now declared valid towards all
men, even personal enemies. This gospel prin-
ciple and Pharisaism cannot be reconciled ; hero
chiefly our righteousness must exceed that of the
scribes and Pharisees. By his very hatred our
enemy becomes our neighbor ; his hatred tempts
to retaliation, leaving us no choice but to fall or
else defend ourselves with the weapons of love,
/. ^., to meet 'persecution' with 'prayer.' The
briefer form of the verse, found in the best au-
thorities, is the correct one. The parts we omit
were probably inserted from Luke vi. 27, 28.

Ver. 45. That ye may be. Such action proves,
not makes, the sonship. So doing we show our
resemblance to God our Father (a relation spring-
ing from our relation to Christ) who maketh his
sun, etc., whose love of benevolence is universal
and not measured by the desert of the persons
on whom He showers His providential favors.
Christ here teaches the power and providence of
God in nature, as well as His character of love.

Ver. 46. For refers back to ver. 44 : if your
action is simply in accordance with the precept
of the Pharisees, what reward have ye ? What
merit is there in it .'' — The publicans, the taxgatn-
erers who collected the revenue for the Romans.
The term was odious, because these men were
the agents of the hated Romans, and because the
system of letting out the collection of taxes to the
highest bidder led to great abuses. The ob-
noxious office would soon be filled by a disrepu-

54 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 1-18.

table class ; hence the ]5hrase, ' publicans and understood the verse as setting up our heavenly
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 holl-
as that of the Pharisees, who desi:)ised them. It ness. No other standard is allowable indeed,
is a poor religion which does not beget 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, e.x- afifect 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 us

this respect, no better than that of the heathen. (Phil. iii. 12), and every Christian feels just /« the

— The same. This is correct here ; in ver. 46 it is proportion iti which he has striven after itP (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. Ye 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 in 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, i. e., duties to

accept the correctness of the ordinary view, which our Heavenly Father.

Chapter VI. 1-18.
Contrast between the True and False Perforviance of great Religious Duties.

1 " I ^AKE heed that ye do not your ahns ^ 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 dXva?,,^ 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 ^vers. 6, 16.

3 unto you, They *have* their reward. But when thou doest <5Lukevi. 2+
thine alms, let not thy left hand know what thy right hand

4 doeth : That thine alms may be in secret: '^and thy Father <: vers. 6, is
which ^ 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 corners 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 a^is.xxvi.20
shut thy door, pray to thy Father which '^ is in secret ; and thy

7 F'ather 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 -^for their much ? Comp. i _

•^ -^ Kings xvm

8 speaking. Be not ye therefore like unto them : ^ for your 2^- =9-
Father knoweth what things ye have need of, before ye ask ^^ver. 32.

^ The best ajifhorifies 7-ead, Y\g\\\.QO\isness> ^ who

■'' When therefore thou doest alms * have received

^ o//n't himself ' ® shall recoinjiense thee (t/ie best authorities otnil openly)

■^ And when ye pray, ye shall ^ to stand and pray

^ in the broad ways ^° in praying

10 which 2 art in heaven, ' Hallowed' be thy name. *Thy kingdom

1 1 come. ^ Thy will be done in earth, as it is in heaven.^^ *" Give

12 us this day our daily bread.^^ And forgive us our debts, as we

13 forgive ^^ our debtors. And "lead us not into temptation, but
deHver us from evil : ^^ for Thine is the kingdom, and the

14 power, and the glory, for ever. Amen.^^ " For if ye forgive
men their trespasses, your heavenly Father will also forgive
you : ^^ ^ But if ye forgive not men their trespasses, neither will
your Father forgive your trespasses.

Moreover * when ye fast, be not, as the hypocrites, of a sad ^^
countenance : for they disfigure their faces, that they may
appear unto men to fast. Verily I say unto you, They have^

17 their reward. But thou, when thou fastest, anoint '"thine head,

18 and wash thy face ; that thou appear not unto men to fast, but
unto thy Father which ^ is in secret: and thy Father which ^
seeth in secret shall reward thee openly.^

^1 as in heaven, so on earth ^2 ^^g ^^^/^ ^j^ fjii^ verse

^3 have forgiven ^* or the evil one

^^ The best authorities omit the conclusion : For thine Amen.

^® forgive you also ^'^ sour

r 2 Sam. xii
20 ; Dan. x.
3 ; Zech.vii.

Contents. Our Lord passes from moral to
religious duties, enjoining a ' righteousness '
(ver. i), which exceeds that of the scribes and
Pharisees ('hypocrites'), and has regard to the
character of our ' Father who is in heaven.'
The three leading manifestations of practical
piety: almsgiving (vers. 2-:^), prayer (vers. 5-15),
a.nd fasting (vers. 17-18), as performed by hypo-
crites and by the subjects of Christ's kingdom.
The wrong end : ' to be seen of men ; ' the wrong
method, ' before men ; ' the wrong reward, ' they
have received ' it. The right end, ' to glorify
our heavenly Father' (chap. v. 16); the right
method, ' in secret ; ' the right reward, that which
our heavenly Father shall give. — The false
tendency leads to e.xternalism, publicity, and
present popularity in religion. The true public
worship of God must encourage the meekness
and humility of individual worshippers. — For-
giveness and worship again conjoined (vers. 12,
14, 15, comp. chap. v. 23, 24). — The close con-
nection of self-righteous worship with merely out-
ward worship, and the rapid transition to vain
and sinful worship. — On the Lord's Prayer, see
below.

Ver. I. Take heed. Obedience to this precept
difficult as well as important. The duties are to
be performed, the care respects the ' end ' and
the 'method.' The method to be cared for to
guard against the wrong end. Hiding from men
only necessary to prevent the praise of men from
becoming the motive. — Righteousness. Not
' alms ; ' the common version follows an incor-
rect reading. This verse is a general statement,
which is afterwards applied to particular duties.
— Otherwise, if these things be performed with
this motive, ye have no reward from your Father
which is in heaven. The reward may (usually

VOL. I. 5

does) come from men (vers. 2, 5, 16), but not
from God.

Vers. 2-4. First Example (Almsgiving).

Ver. 2. Therefore, in view of this general pre-
cept. — Alms. A contraction or corruption of
the Greek word used by the Evangelist. — Do not
sound a trumpet before thee, etc. It would be
impossible to blow a trumpet in the synagogues,
where the alms were regularly collected, or even
in the streets, where the giver would be accosted
by the beggar, and hardly carry a trumpet with
him for such casual occurrences. The language
is figurative : a trumpet was sounded before
official personages to call attention to them ;
hence self-laudation and display are meant. —
Hypocrites. The Pharisees are not named, but,
as a class, deserved this epithet. — They have re-
ceived their reward ; already in full, and will get
no more. They have the applause of men ; the
favor of God is denied by ver. i. Their ' due '
reward is not spoken of.

Ver. 3. It is not necessary to find s^nnbolical
meanings in the expressions : left hand — right
hand ; the verse is a figurative command to ' com-
plete modesty, secret, noiseless giving ' (Chrysos-
tom).

Ver. 4. That, ' in order that' The mode should
be chosen with a view to secresy. — In secret ;
more than 'secretly.' Literally, 'in the hidden'
(place). — Thy Father who seeth in secret, in
this hidden place, who is ever and everywhere
present. — ' Himself ' is probably to be omitted ;
if retained, it implies : without regard to the ver-
dict of man. — Shall recompense thee. The terms
differ from those applied to the hypocrites. The
idea there is of ' hire ; ' the hypocrites have re-
ceived that for which they worked ; God gives
this reward : ' of grace, not of works.' — ' Openly '

THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 1-18

has but slight authority; it is literally: 'in the
open ' (place), i. e., in the greatest publicity, be-
fore men and angels at the last clay. The posi-
tion in which almsgiving is placed by our Lord,
as well as chap. v. 42, show that it is a Christian
duty, which can be fully discharged only in per-
son.

Vers. 5-15. Second Example [Prayer).

Ver. 5. But when ye pray. The plural form
is more correct. That men ought to pray is as-
sumed. Prayerless men cannot consistently praise
the Sermon on the Mount and the morality of
Jesus of Nazareth. Religion is the backbone of
morality ; the second table presupposes the first :
no love to man without love to God. — Ye shall
not be. This neither ought to be nor will be the
case, if we are Christ's disciples. — They love, not
to pray, but to stand and pray, etc., for the praise
of men, resulting from the publicity of the places
they chose for their pretended devotions. It
was right enough to pray in the usual posture,
and the synagogues were proper places of devo-
tion ; but the standing was of a kind to attract
attention. Not posture and place, but spirit and
motive are condemned. — In the broad ways. The
word here used is not that found in ver. 2. The
hypocrites would purposely be in such conspicuous
places at the fixed hours of prayer. The fashion
of airing piety in this way has not died out.

Ver. 6, shows the proper way, and the injunc-
tion is made more personal : Thou, when thou
prayest, enter into thy closet. The little room on
the housetop of an Eastern dwelling, used for
such purposes. ' Thy ' implies that the place is
one where the person can secure privacy. — Shut
thy door. This extends the idea of privacy and
solitude. Private prayer, which is exclusively re-
ferred to here, is not to be performed in public
places. The ' closet ' may be sought and the door
shut in a Pharisaical spirit ; but this command is
to be obeyed ; if possible, literally, since our
Lord's example teaches the importance of re-
tirement. Actual solitude may be impossible, but
even in the midst of a crowd we may be alone with
God. How often the duty of secret prayer should
be statedly performed is of course not mentioned.
A prayerful spirit will multiply both opportuni-
ties and desires for the exercise ; ■ while prudence,
not law, calls for stated times.

Ver. 7. But when ye pray. The plural form
is resumed, and continued throughout the Lord's
prayer ; this probably extends the application to
public prayer. — Use not vain repetitions. The
correct sense of the Greek word (lit, ' to speak
stammeringly ') is given in our English version,
although all senseless and irrelevant expressions
are included. — The heathen, i. c, the individual
Gentiles. Comp. the repetitions of the priests of
Baal (i Kings xviii. 26), of the mob at Ephesus
(Acts xix. 34). The same usage prevails largely
among the adherents of all false religions. There
may be ' vain repetitions ' of the Lord's Prayer,
which immediately follows. Hence Luther calls
it 'the greatest martyr.' ' What is forbidden here
is not much praying, not praying in the same zvords
(the Lord did both) ; but the making number and
length z. point of observance'' (Alford). — For they
think they shall be heard for their much speaking.
A second error ; the first seeking to gain merit
before men ; this, attempting to gain merit before
God. Prayer, not a magical charm, but a reason-
able service. ' Much speaking ' not much pray-
ing ; ' vain repetition ' of heathen origin ; merely

external worship leads to senseless and sinful
worship.

Ver. 8. Therefore, because these things are
heathen ; the temptation to adopt or retain hea-
then worship will arise. — For your Father, etc.
Another and more important reason for avoiding
such practices. Our prayers do not tell ' our
Father ' of our needs, but simply confess our
consciousness of them, and our trust that He can
and will supply them. Both of these feelings
must precede answer to prayer. Hence the rea-
son holds good against vain repetitions, not
against childlike petitions.

Vers. 9-13. The Lord's Prayer.

Ver. 9. After this manner therefore. Because
vain repetitions are forbidden, 21. pattern or speci-
men of the true form of Christian prayer is given.
Hence other prayers are not only allowed but re-
quired. Two forms of this prayer exist ; see
Luke xi. 2-4. Hence it is very unlikely that it
was in liturgical use when the Gospels were writ-
ten. 'It must be supplemented for the same
reason that the whole Sermon on the Mount re-
quires supplementary teaching.' Yet opposition
to the use of it in public prayer may be as really
a species of formalism as too frequent liturgical
repetition of it. It is 2, form,, to be devoutly used
on proper occasions, and a perfect patter?i which
could only proceed from the lips of the Son of
God. There is little to prove that it was taken
from forms of prayer already in use among the
Jews. ' Lightfoot produces only the most gen-
eral commonplace parallels from the Rabbinical
books.' But the beauty of the Lord's Prayer is
in its unity, symmetry, completeness, and pervad-
ing spirit.

As regards its contents in general, ' it embodies
all essential desires of a praying heart. Yet in
the simplest form, resembling in this respect a
pearl on which the light of heaven plays. It ex-
presses and combines in the best order, every
Divi?te promise, every human sorrozu and want,
atid every Christian aspiration for the good of
others.' It is generally arranged into three parts:
i]\& preface (address), \.\it petitions [seven, accord-
ing to Augustine, Luther, and others ; six, accord-
ing to Chrysostom, and the Reformed catechisms ;
' deliver us from evil ' being regarded as a dis-
tinct petition in the former enumeration), and the
conclusion (do.xology). The address puts us into
the proper attitude of prayer — the filial relation
to God as our 'Father' (a word of faith), the
fraternal relation to our fellow men (' our,' a word
of love), and our destination for ' heaven ' (a word
of hope). Every true prayer, an ascension of the
soul to heaven, where God dwells in glory with
all saints and where is our final home. — The pe-
titions are naturally divided into two parts : the
first, respecting "the glory of God ; the second,
the wants of men. Hence ' thy ' in the first,
' our ' in the second. The first part presents a
descending scale from God's name to the doing
of His will ; the second, an ascending scale from
' daily bread ' to final deliverance in glory. —
Meyer thus analyzes it : ' Having risen to what
forms the highest and holiest object of believers,
the soul is engrossed with its character (first pe-
tition), its grand purpose (second petition), and
its moral condition (third petition) ; in the fourth
petition the children of God himible themselves
under the consciousness of their dependence upon
Divine mercy even in temporal matters, but much
more in spiritual things, since that which accord-

Chap. VI. 1-18.] THE GOSPEL ACCORDING TO MATTHEW.

ing to the first portion of this prayer, constituted
the burden of desire, can only be realized by for-
giveness (fifth petition), by gracious guidance
(sixth petition), and deliverance from the power
of the devil (seventh petition).' Tholuck re-
marks : ' The attentive reader, who has other-
wise learned the doctrine of the Trinity, will find
a distinct reference to it in the arrangement of
this prayer. The first petition, in each of the
first and second portions of the prayer, refers to
God as the Creator and Preserver ; the second,
to God the Redeemer, and the third to God the
Holy Spirit.' To which Lange adds : ^Devotion
to God, and acceptance of His gifts are contrasted
in the Lord's Prayer, i. Devotion to His name,
to His kingdom, and to His will. 2. Acceptance
of His gifts in reference to the present, the past,
and the future.'' See Lange, Matthew, pp. 123-
129.

Our Father who art in heaven, lit, ' Our Father,
the (one) in the heavens.' A form of address al-
most unknown and to a certain extent unwar-
ranted before Christ came. He had repeatedly
called God by this name in this discourse, now
He teaches this disciples to call Him thus. A
recognition of the new filial relation concerning
which the Apostles have so much to say, and
which is formed through and on Christ, who
teaches this form of address. The added phrase,
' in the heavens,' shows ' the infinite difference be-
tween this and every other human relationship of
a similar kind : He is no weak, helpless earthly
parent.' The word 'our' implies at once our
fellowship with Christ and with one another.
The very preface to the Lord's Prayer is a denial
of Atheism, Pantheism, and Deism, since it rec-
ognizes a God, a Personal God, who is our F'ather
through Christ. — Hallowed be thy name (first
petition). ' Hallowed ' means made holy ; in this
case it can only mean recognized, treated as sa-
cred, and thus glorified. ' Thy name ' is referred
by many to the actual name of God, Jehovah, as
including His self-existent and eternal being to-
gether with his covenant relation. By others to
all by which He makes Himself known. In either
view, the hallowing can be accomplished only
through Christ. God's glory comes first in this
model of prayer ; the proper order. We in our
weakness and need often put our desires first.

Ver. 10. Thy kingdom come [second petition).
The Messiah's kingdom, which in organized form
had not yet come, but was proclaimed by the
Lord Himself, as at hand. It did speedily come,
as opposed to the Old Testament theocracy ; but
in its fulness, including the triumph of Christ's
kingdom over the kingdom of darkness it has
not yet come. For this coming we now pray and
the prayer is answered, in part by every success
of the gospel, and will be answered entirely when
the King comes again. A missionary petition, but
not less a prayer for our own higher sanctification
and for the second coming of Christ. — Thy will
be done as in heaven, so on earth y/iird petition).
' Heaven ' and ' earth,' put for their inhabitants.
As by pure angels, so by men. The idea of hu-
man doing is prominent, our will subordinate to
God's will. ' As ' expresses similarity in kind and
completeness.

Ver. II. Give us this day our daily bread
(fotcrtk petition). First of the second division
relative to our wants. These are subordinate,
but not opposed, to the subjects of the previous
petitions. ' Bread,' food in general ; the form in

the Greek hints that it is ' ours,' /. e., created for
our use ; ' this day ' shows that we are to pray
daily and to ask neither for riches nor poverty,
but, with contentment and thankfulness for the
day's portion only. The word translated 'daily'
has occasioned a great deal of discussion, as I
it occurs only in the Lord's Prayer (here and
Luke xi. 3), and was not current in colloquial
Greek (Origen). Explanations (i) 'required for
our (physical) wants,' 'needful;' (2) 'coming,'
i. e., to-morrow's bread ; but this is contrary to
the whole context (ver. 34), and gives no good
sense, since we do not need to-morrow's bread
'this day;' (3) Romanists refer 'bread' to spir-
itual nourishment (the sacraments) ; but while
this is either included or suggested, the primary
sense must be that of actual bodily food. For a
full discussion, see Lange, Matthew, pp. 121, 126,
and Lightfoot, Revision of the Eng. Nezv Testa-
tnent (Appendix). The propriety of daily family
prayer is suggested by this petition for our ' daily
bread.'

Ver. 12. And forgive us our debts, etc. (fifth
petition). ' Debts,' undoubtedly, moral obliga-
tions unfulfilled, /. e., sins. See ver. 14, which
requires this sense. — As we have forgiven. ' As,'
/. e., 'in the same manner as ; ' not, 'to the same
extent as,' nor 'because.' The spirit of forgive-
ness, which God implants, gives a better assur-
ance of His forgiveness. — Our debtors, like
' debts,' is to be taken in the moral sense. We
are sinners, always needing forgiveness ; forgive-
ness and readiness to forgive cannot be separated,
the latter being the evidence of the former.

Ver. 13. And lead us not into temptation
(sixth petition). The next clause is reckoned the
seventh by many, more from a desire to find in
the prayer the sacred number seven than from
sound interpretation. We prefer to join the
clauses. God cannot tempt us (Jas. i. 13), /. e.,
solicit us to evil, but ' temptation ' means also
a trial of our moral character ; these trials are un-
der God's control, and His Providence may lead,
us into them, may even permit us to be solicited
by evil. This petition asks to be preserved from
these, and by implication, to be shown a way of
escape. In view of the many temptations from
within (our ' flesh '), from without (the ' world '),
and from beneath ('the devil'), to which we are
constantly exposed, there is no help and safety
for us, but in the personal trust in Christ which
underlies the proper offering up of this petition.
We should never seek temptation, but flee from
it ; or if we cannot avoid it, meet it with the
weapon of prayer wielded in that faith which over-
comes the world. — But deliver us, literally, pull
out, draw to thyself. — From the evil, either from
all evil, or from the evil one, as the author of all
evil, who tempts us. A higher petition than the
fifth, implying that God alone can save us from
the power of sin. Entire deliverance by God's
grace from evil (or from the evil one) is entire free-
dom from temptation, and looks toward that final
redemption in heaven where all our wants shall be
satisfied and our prayers, as petitions, be lost in
never-ceasing thanksgiving and praise. Hence
the concluding doxology.

Conclusion or doxology. Wanting in the oldest
copies of the New Testament now in existence ;
though found in the oldest version (probably a
later insertion even there). The Lord's Prayer
was early used in private and public devotion
with a doxology (after the Jewish custom) ; and

THE GOSPEL ACCORDING TO MATTHEW. [Chap, VI. 19-34.

this was inserted first on the margin, then in the
text. It is certainly very ancient, very appro-
priate, and there is a possibihty that it is gen-
uine ; hence it need not be omitted in using the
Prayer, though it must be excluded from the
text of the Sermon on the Mount. — For, ' we
ask all this of Thee because,' thine, by right
and possession, is the kingdom, the blessed do-
minion for which we pray, and the power, om-
nipotence, ability to answer, and the glory, the
glory prayed for in the first petition which is
the end of all our petitions. Forever, as the
unchangeable God. Thus the eternal fulness
of God forms the basis, the sotil, and the aim.
of the whole prayer. — Amen. The word trans-
lated, 'verily,' when used at the beginning of
a sentence. At the close of a prayer it ex-
presses the assent of the worshippers to the
pi^ayer uttered by another. Jewish and early
Christian usage sanction the audible ' Amen ' by
the congregation.

Vers. 14, 15. These verses explain the fifth
petition (ver. 12), substituting the word 'trespass'
for 'debt,' as some liturgies do in the Lord's
Prayer itself. In ' debt ' the notion of obligation '
is prominent, in ' trespass ' that of misstep, falling
away from what is right. The adoption of this
explanation shows that forgiveness and readiness
to forgive were among the leading ideas of the
prayer. They are distinctively Christian ideas.
The people were not prepared to learn the true
g7-oiind of forgiveness, the redeeming work of
Christ, but the principle could be laid down. No
man is forgiven of God (whatever be his under-
standing of the doctrine of justification by faith,
his theoretical belief about the Person of Christ,
and the work of the Holy Spirit) who has not re-
ceived with the forgiveness of his own sins the
spirit of forgiveness toward others. It is impos-
sible that we should be forgiven, because we for-
give others, for none can do this until forgiven of
God for Christ's sake. Because He is our for-

giving ' Father,' He will not brook an unforgiv-
ing spirit in us.

Vers. 16-18. Third Example (Fastifig).

Ver. 16. When ye fast. Fasting as an aid to
prayer and meditation, and a wholesome disci-
pline, is a religious duty, and has a place in Chris-
tian practice. More is meant than temperance in
meat and drink. Stated fasts are likely to be-
come formal ; public fasts are almost sure to be-
come Pharisaical, but there are circumstances
in the life of every Christian which make days of
private abstinence appropriate. The wrong, hyp-
ocritical way of fasting is first mentioned. — Of a
sour countenance, not sorrowful, but sullen, mo-
rose, as is explained further by what follows. —
For they disfigure their faces. They left their
beards and faces uncleaned, attired themselves
negligently, with a purpose in view, viz., that
they may appear unto men to fast, or, that they
may appear unto men, fasting. They did really
fast, but they wished men to see them as they
fasted. There is a play upon the words in the
Greek : They make their faces nnappearahle
('disfigure'), that they may appear unto men
fasting. They obtain their wish, have received
their reward, the hire for which they do such
things.

Ver. 17. When thou fastest. He assumes that
His disciples would practise private fasting. —
Anoint thy head and wash thy face. The usual
practice before meals, especially before feasts.
Special preparation would involve hypocrisy also.
The meaning is, perform the cleansing usual and
proper before meals even when fasting. (The
maxim of sound piety, ' cleanliness next to godli-
ness.' Hypocrisy and false asceticism reverse
the maxim.)

Ver. 18. That thou appear not, etc. The
usual preparations would leave men unaware that
the disciple was fasting, but God, with reference
to whom all these duties are performed, sees and
rewards. Comp. vers. 4, 6.

Chapter VI. 19-34.

Instruction regarding Dedication of the Heart to God ; its Impor'tance enforced

and its Exercise illnstrated.

19 " T AY not up for yourselves treasures upon earth,^ where

J—' * moth and rust doth corrupt,^ and where thieves '^ break

20 through and steal : But lay up for yourselves ^ treasures in
heaven, where neither moth nor rust doth corrupt,^ and " where

21 thieves do not break through nor steal: For where your^

22 treasure is, there will your ^ heart be also. -^The light* of the
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
body shall be full of darkness. If therefore the light that is in

24 thee be darkness, how great is that darkness ! ^ No man can
1 the earth ^ consume ^ thy * lamp

a Prov xxiii

4 ; I Tim.

vi. 9, 10.
b Comp. Jas.

V. 2, 3.
c Chap. xxiv.

43 ; Luke

xii. 39.
d Chap. xix.

21.
e Luke xii. 33.
yLuKExi. 34,

35-

g Chap. x\.
15 ; Mark
vii. 22.

h Luke xvi. 13.

Chap. VI. I9-34-] 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 z Luke xvi. 9,

you, ' Take no thought ^ for your life, what ye shall eat, or what k luke xii.

22-31.
ye shall drink ; nor yet for your body, what ye shall put on. /Vers. 27, 28,

Is not the life more than meat,'^ and the body than raiment } ^ ^or. vil 33,

•' 34 ; Phil. IV.

26 "" Behold the fowls of the air:^ for ^'^ they sow not, neither do ^; comp. i

-' ret. V. 7.

they " reap, nor gather into barns ; yet ^^ your heavenly Father '"xS^i?" ^°^-

27 feedeth them. Are ye not ^^ much better than they } Which ^*- '='^''"-
of you by taking thought ^* can add "one cubit unto his stat- «comp. Ps.

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 o 1 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, shall he not much more clothe

3 1 you, ^ O ye of little faith } Therefore take no thought,^^ say- p chaps. vin
ing. What shall we eat .-' or. What shall we drink } or. Where- xvi'. s. '

32 withal shall we be clothed .-' (For after all these things do the
Gentiles seek :) ^c 1 for your heavenly Father knoweth that ye q verse 8.

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 : -14T Mark
for the morrow shall take thought for the things of itself. ^^ Tim^'iv.°8. '
Sufficient unto the day is the evil thereof.

5 omit the ® Be not anxious '^ the meat

® the raiment ^ the birds of the heaven ^^ that

^^ omit do they ^^ and ^^ ^j-g jjqj- yg

" by being anxious ^^ age ^^ are ye anxious

" omit And ^^ But if God doth ^^ Be not therefore anxious

^ no parenthesis ^^ His kingdom 22 ^jjj ^g anxious for itself.

Connection and contents. The external Ver. 19. Lay not up for yourselves treasures,
connection seems to be between 'they have re- literally, 'treasure not for yourselves treasures.' —
ceived their reward,' which closes each of the Upon tke earth. This qualifies ' lay not up,'
foregoing examples of false piety, and ' lay not rather than ' treasures.' Earthly treasures are
up for yourselves treasures ' (ver. 19). Main not forbidden in themselves, but the earthly stor-
idea : supreme dedication to God ; this is illus- ing up, the earthly desire manifesting itself in the
trated and applied in various ways. The coniiec- common striving after wealth. It "is no sin to
tion of thought, then, is : not only are moral re- be rich, but it is a sin to Im'e 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. — Where
ing, but our whole life is for God and through moth and rust consume. ' 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. 19-21 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 oui
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 break through (lit, 'dig through') and
apply this principle to earthly wants ; ver. 33 steal. The term, ' thieves ' is quite general. Rob-
states the principle plainly while ver. 34 deduces bers in the Ea.st often break through the walls
from it the prohibition of anxious care for the of mud or unburnt brick common in 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 theii
leads to heaping up of treasures on earth. ' place,' their ' kind,' and ' the manner' of theii

THE GOSPEL ACCORDING TO MATTHEW. [Chap. VI. 19-34.

collection.' Not likely to be understood too lit-
erally.

Ver. 20. A positive precept, answering exactly
to the negative one of the last verse : but lay up for
yourselves treasures in heaven. ' Heaven ' some-
times means the atmospheric heaven (ver. 26),
sometimes the stan-y heavens (Heb. xi. 12) ; here
it is used in the highest and spiritual sense of the
unknown region where God has His throne and
reveals His glory (comp. vers. 9, 10). This is the
' place ' where the treasures are laid up ; the
* character ' of the treasures, is therefore, eternal ;
they are to be collected in a heavenly ' manner.'
Hence the reference is not exclusively to a future
locality ; nor is there a thought of purchasing a
future and heavenly reward by laying up a store
of good woi'ks. The superiority of these treasures
is more prominent than the way to lay them up.

Ver. 21. For. A reason for the preceding
precepts (ver. 19, 20). — Where thy treasure is,
whether on earth or in heaven, there will thine
heart be also. The singular pronoun adds im-
pressiveness. Not a question of mere profit and
loss, but of affection and of character. The pre-
cepts are for those who hope to become subjects
of the kingdom of heaven. Such must have their
heart in heaven, hence they must lay up their
treasures there. The dedication of the heart to
God is the underlying thought on which the par-
ticular teachings are based. May be used in sup-
port of the voluntary principle. People talie
more interest in the Church, if they sustain it
by purse and personal effort.

Ver. 22. Not an abrupt transition, but an il-
lustration of the importance of dedicating the
heart to God supremely. — The lamp (the same
word used in chap. v. 15, but different from that
rendered 'light ' at the close of this verse, and in
ver. 23) of the body is the eye. The eye gives
light which it receives from without, and is not
light itself, so the conscience lights the spirit
by light from above. — Single, /. e., presenting a
single, clear image. The application is to single
apprehension of God as the supreme object of
trust and love. — Full of light, or, ' in light,' ' in
full light,' the body having received what the eye
was designed to convey.

Ver. 23. If thine eye be evil. This means,
according to the contrast, ' double,' distorted in
vision. — Full of darkness, or, ' in darkness.'
{The word is not the same as that in the next
clause, but derived from it.) The evil result
of a divided state of heart, where what God de-
signed to be the means of showing Himself to us
as the supreme object of love, fails to perform its
office. The rest of the clause carries out the
same thought. — If therefore, since so much de-
pends on the singleness of vision, the light that
is in thee, what God has placed in us to be the
means of conveying light, referring it to the con-
science. Man can lose the proper use of what
God designed to be the organ of spiritual light,
even this may be darkness. In such a case, how
great is that darkness. A fearful picture of a
confirmed sinful condition ; and it is implied that
a heart without single and supreme dedication
reaches such a condition. — Another view : ' If
then the light which is in thee is darkness, how
dark must the darkness be ! ' i. e., ' if the con-
science, the eye and light of the soul, be darkened,
ui how much grosser darkness will all the passions
and faculties be, which are of themselves naturally
iarkP No blindness is so terrible as blindness

of conscience, when what was made to enlighten
us but increases our darkness.

Ver. 24. A still plainer illustration, to prove
that man cannot be thus divided, must be one,
light or dark, servant of God or of Mammon. —
Serve, i. e., be the slave of, yielding entire obe-
dience. A hired servant might faithfully serve
two masters, but such service is not meant here.
— For either he will hate the one, etc. Explana-
tions : (i) The suppositions the reverse of each
other, with no particular difference between the
two sets of verbs : ' He will either hate A and
love B, or cleave to A and despise B.' (2) The
second clause less strong than the first, the refer-
ence being to the proper master and a usurper ;
the servant may hate the proper master, and love
the usurper, or if he love the former cleave to
him, and despise the latter. The proper master
(God) may be loved or hated, but cannot be
despised. Hence in any case ' one ' in the lat-
ter clause must be God. — Ye cannot serve God
and mammon. This is the direct application.
' Money in opposition to God is personified and
regarded as an idol, somewhat like Plutus, al-
though it cannot be shown that such an idol was
worshipped' (Olshausen). The Chaldee word
' mammon ' originally meant ' trust ' or confidence,
and riches are the trust of v^'orldly men. If God
be not the object of supreme trust, something else
will be, and it is most likely to be money. We
must choose. Not the possession of money, but
its mastery over the mind, is condemned.

Ver. 25. Therefore. Because of the precept
just given. Anxiety, which is distrust of God, is
the source of avarice. Living to God is the
proper life, and it relieves from care, because we
trust Him for what we need. " This thought is
expanded in the remainder of the chapter. — Be
not anxious. The word means : ' to be dis-
tracted,' 'to have the mind drawn two ways.'
Ordinary thought or care is not forbidden (comp.
I Tim. V. 8 ; 2 Thess. iii. 10), yet there is little
danger of its being understood too literally.
When thought about temporal things becomes
anxiety, it has become distrust of God. — Your
life. The word here used means ' soul ' as the
seat of physical life. Hence the needs of this
life are spoken of, what ye shall eat, etc. The
body too has the same needs, but clothing is
more properly connected with it here : what ye
shall put on. Is not the life more than the
meat! ' The meat,' (/. e., food of all kinds),
needed to sustain it. Is not He who gave ' the
life ' able and willing to give what will sustain
it, and He who made ' the body,' what will
protect it.

Ver. 26. Behold, look attentively. — The birds
of the heaven, the sky, the atmospheric heaven.
This expresses the wild freedom above the earth
which contains their food, and also their lower
rank in the scale of creation. — That. Not ' for.'
We are to behold with respect to the birds this
fact, that they sow not, etc. Do not use the
means which we all ought to use. — Barns, any
kind of storehouse. — And, not ' yet ' ; you are to
consider this fact also, that your heavenly Father,
standing in a higher relation to you than to them,
f eedeth them. — Are not ye much better than
they 1 This conclusive argument shows that ver.
25 must be designed to forbid our numerous earth-
ly cares.

Ver. 27. Add one cubit unto his age, prolong
his life in the least. ' Age ' is preferalSle to ' stat-

Chap. VI. 1 9-34-] THE GOSPEL ACCORDING TO MATTHEW.

ure' (the word has both meanings) ; the reference
is not to the body but to the life ; further, to add
a cubit (i8 inches) to the stature would be a very-
great thing. Our age is conceived of as a race or
journey. If then we cannot do what is least by
our care, why be anxious ?

Ver. 28. For raiment. The second thought
in ver. 25 is now expanded and illustrated ; not
only anxiety, but the common and childish vanity
about raiment, is reproved. — Consider, /. e., study,
observe closely ; more readily done in the case
of the plants than in that of the birds. — The
lilies of the field, /. e., wild lilies, growing with-
out human care. The words, ' grass of the field '
(ver. 30) lead us to suppose that wild flowers in
general are meant. Many, hovifever, because of
the reference to the pomp of Solomon, suppose
the Huleh lily is specially referred to : 'it is very
large, and the three inner petals meet above, and
form a gorgeous canopy, such as art never ap-
proached, and king never sat under, even in his
utmost glory ' (Thomson, The Land and the
Book). This flower was common in the neigh-
borhood of Nazareth. — How they grow. So
beautifully, luxuriantly, without human care.
— They toil not, neither do they spin ; perform
no labor in preparing clothing.

Flowers of the Field.

Ver. 29. Even Solomon. The magnificence of
his court is still proverbial through the East. To
the Jew he was the highest representative of hu-
man glory. — Like one of these. ' One ' is em-
phatic. The meanest of God's creatures exceed
in glory the highest earthly pomp. Vanity about
such things is therefore the height of folly. An-
other lesson is hidden beneath the text, ' As the
beauty of the flower is unfolded by the Divine
Creator-Spirit from within, from the laws and
capacities of its oiiin individual life, so must all
true adornment of man be unfolded from within
by the same Almighty Spirit.' (Alford.)

Ver. 30. But if God doth so clothe. ' If ' does
not imply doubt. The direct creative purpose and
act of God is here assumed. — The grass of the
field. Wild flowers belong to the herbage, which
is cut down. It withers rapidly and is then fit
for fuel, being cast into the oven, its beauty gone,
even its substance consumed. —Much more. He
who adorns the transient wild flower, so that hu-
man pomp is mean in comparison, will most as-
suredly provide for His children, whose being is
not for a day, Ijut forever. — 0 ye of little faith,
little faith about what is least, when He has given

us the greatest gift, in giving Him who thus
teaches us. He joins His lessons of trust to what
we see every day, and we need them every day.

Ver. 31. Therefore. The logic is so conclu-
sive, even those of little faith might learn the
lesson. It is not learned, if we are anxious, say-
ing, What shall we eat, etc. Too few have faith
enough to interpret this verse correctly.

Ver. 32. For. A reason against this anxious
thought is now given. The parenthesis is unne-
cessary. — After all these things do the Gentiles
seek, Worldliness and distrust are heathenish.
The Pharisees, boasting of freedom from Gentile
influence, were guilty of such distrust. Worldly
men are quick to mock at the childlike trust in
God here commanded. — For. This introduces
an additional reason, yet one related to the other.
Heathen, unbelievers in God's Providence, may
act in this forbidden manner. Do not resemble
th&m, for you believe that you have a heavenly
Father and he knoweth that ye have need of all
these things. He does not forbid your wants,
but supplies them.

Ver. 32. But seek ye first. No ' secondly ' is
implied, as though we might be avaricious, after
we have attended to the duties of religion. The
first object is supreme. This positive command
is needed, for we can avoid such anxious thought,
only when we have some better object. — His
kingdom, /. e., ' your heavenly Father's ' (ver. 32).
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. — His rightODUsness.
The spiritual purity spoken of throughout. Not
' justification,' 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 these things, these
things needed for the body. — Shall he added to
you, over and above the spiritual blessings, which
result from seeking God as the supreme object.
We are to ask God for temporal things. Chris-
tian prayer implies intimate and constant approach
to God, which would be impossible if we could
not tell Him of all our real needs. To ask for
them unconditionally, or to allow them to crowd
out spiritual desires and affections, is certainly
forbidden.

Ver. 34. Therefore. Either : a further deduc-
tion ; or a summing up. The first vie\x accords
better with the reason given and would presup-
pose the other lessons ; the latter is favored by
the position of the verse immediately after the
general precept of ver. 33, and finds a place more
easily in a logical analysis of the discourse. It is
suspicious for that reason. — The morrow is here
personified. — For the morrow will be anxious for
itself. Not 'take care of itself,' but 'bring its
own cares and anxieties,' do not foolishly increase
those of to-day by borrowing from the morrow.
— Sufficient unto the day, or for the day, is the
evil thereof. ' Evil ' may mean natural or moral
evil, suffering, or sin. The latter sense is the
more usual one, the former suits the context bet-
ter. Perhaps both may be included, the sin being
the want of trust imder the suffering. A hint
that we never fully obey the precepts just uttered,
because our dedication to God is so impeifect.

72 THE GOSPEL ACCORDING TO iMATTHEW. [Chap. VII. 1-12.

Chapter VII. 1-12.

Warning against Censoriousness ; a Declaration of God's Willingness to give,
introducing the Golden Rule of Conduct toward Others.

1 « JUDGE not, that ye be not judged. * For with what judg- "■\l'^Y\^'''

2 •-' ment ye judge, ye shall be judged : and ^ with what measure * xhT^jo : j'al'

3 ye mete, it shall be measured to you again.^ And why behold- ',';.'■''"'■"'
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 t 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.xv.26.
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 ; ^ ^""^^ '''• 9-

8 knock, and it shall be opened unto you : for every one that iask- -^^i^^^^

xvni.
xxi. 22 ;

eth receiveth ; and he that seeketh findeth ; and to him that ^v*'"^'^"'"'! j

24;

, 6:

9 knocketh it shall be opened. Or what man is there of you, jl's. u's,

10 whom ^ if his son ask bread, will he give him a stone .-' Or if L'^v'^m.is!

1 1 he ask a fish, will he give him a serpent } If ye then, " being s chap. xii.
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 a Luke vi. 31.
would that men should do to you, do ye even so ^^ to them :

for ' this is the law and the prophets. « chap. xxii.

1 omit again ^ 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

Ver. 7 is connected with the last chapter, while (vers. 3-5) ; the 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 1), 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. 1-12, grouped as a whole, referring to con- ye be not judged, not by other men, but by God.

duct toward our fellow men. The former part His judgment is more strict, and it takes special

may have been addressed to the opposers ; but account of this harsh censorious spirit. The

the connection of thought is not to be 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 ' acr ord-

evil world (vi. 34) where there is so much to pro- ing to which God's judgment will take place,

Chap. VII. I-I2.] THE GOSPEL ACCORDING TO MATTHEW.

namely, our own severe judgment. The second
clause repeats the same idea, making it more
general.

Vers. 3-5. A figurative application of the
principle just laid down, showing the folly of sin-
ners being censorious, their incapacity for form-
ing a right judgment of others, hinting at the pro-
portionate magnitude which our own faults and
those of others should hold in our estimation.

Ver. 3. And, since the principle of ver. 2 is
correct, why beholdest thou? The verb means
to observe, to voluntarily stare at ; the context
shows that the one addressed could not have clear
vision ; the question indicates that such observ-
ing was unnecessary. The singular ' thou ' is
pointed, too much so for a direct address to the
Pharisees present. — The mote, or splinter ; the
foreign substance in the eye is of the same kind
in both cases. — Considerest not, ' apprehendest
not' Stronger word than 'beholdest.' — The
beam, a hyperbolical expression for a great fault,
to show the relative magnitude. No reference to
one class of sins. The ' mote ' which might be
overlooked is looked for, the ' beam ' of which
one must be conscious is not considered.

Ver. 4. Or how wilt thou say, have the face
to say. A step in folly beyond that represented
in the last verse. — Let me cast out (as in ver. 5) ;
' permit me, I will cast out.' The friendly lan-
guage presents the censoriousness as hypocritical.
True to nature ! The epithet of ver. 5 is not
abruptly introduced.

Ver. 5. Thou hypocrite. Not necessarily the
Pharisees, but any who thus act. Such action
is hypocrisy before God and before the conscience
also. — First, before meddling with others. —
And then shalt thou see clearly. ' See ' differs
from ' behold ' (ver. 3). The look must be puri-
fied before it can be used for this end ; one must
have got rid of great faults before he can see
' clearly ' enough to help his brother get rid of his
faults. To get clearness of vision ourselves is
the great end ; caution is necessary in helping the
brother.

Ver. 6. If the preceding verses were addressed
to the opposing Pharisees, our Lord now turns
to the disciples. We prefer to explain : Harsh
judgment and unwise correction of others were
reproved (vers. 1-5) ; now comes a warning
against laxity of judgment, childish ignorance of
men. The two extremes often meet. The latter,
no less than censoriousness, is an unwise attempt
at the correction of others, and will be avoided
by those who ' see clearly.' — Give not that which
is holy, i. e., the sacrificial meat, the provision of
the priests, unto the dogs. These, regarded as
specially unclean in the East, will receive it, but
such giving will be a desecration. — Neither cast
ye your pearls before the swine. Still more fool-
ish ; ' the swine ' will not receive the ' pearls,'
which are of no value to them, as they cannot eat
them. A resemblance between pearls and the
natural food of swine need not be assumed ; the
reference is to what is most precious. ' The
dogs ' and ' the swine ' were both unclean, the
former probably represent what is ' low, unclean,
heretical ; the latter what is hostile, stubborn, and
savage.' Eastern dogs are more disgusting than
ours, and eastern swine more savage. The rest
of the verse applies only to the savage swine. —
Lest they trample them under their feet. The
pollution, not the destruction, of the precious
things is represented. — And turn and rend you,

turning from the precious pearls, or, turning upon
you. The main reason urged is the defilement of
what is precious ; but the other danger follows.
' Even saving truth must be withheld from those
who would surely reject it with contempt and sav-
age hatred ' (J. A. Alexander). Lange : ' The
dogs ultimately become swine, just as that which
is holy is further designated as pearls, and the
iniquity of the first action passes into the madness
of the second. At last the full consequences ap-
pear, when the swine turn from the gift to the
giver and rend the profane sinners.' No encour-
agement, however, either to ' cowardly suppres-
sion of the truth,' or revenge against its rejectors.
The Crusaders and others drew the latter infer-
ence. Pharisaism does not ' cast out the beam,'
but often ' casts away the pearls.'

Ver. 7. The thoughts of judgment and un-
worthiness (ver. 1-6), might discourage ; encour-
agement is given by showing God's willingness to
give. The objection to connecting this verse with
chap. v. 34, is that it must then refer to temporal
things. At the same time it shows that the trust
there spoken of is a prayerful trust. — Ask, and it
shall be given to you, etc. ' Ask,' ' seek,' ' knock,'
refer to prayer, forming a climax. The first im-
plies simple petition, the second earnest desire,
the third perseverance. ' To ask, indicates the
want of an object, which can only be obtained
by free gift ; to seek, that it has 'been lost ; to
knock, that it has been shut up — hence this prayer,
which is both the work of life and the evidence
of life.' Others apply ' ask ' to prayer, ' seek ' to
our endeavors, ' knock ' to our investigation of
the Scripture ; the former explanation is sim-
pler.

Ver. 8. For every one that asketh, etc. An
invariable rule ; a plain promise, not for the
future, but for the present, since our Lord says :
receiveth, — findeth, — it is opened. This prom-
ise, several times repeated by our Lord, is limited
only by the verses which follow ; comp., however,
Jas. iv. 3, ' Ye ask and receive not ; because ye
ask amiss.' God always answers the right kind
of prayer, but in His own right way.

Ver. 9. Or, to view the matter in another light,
comparing God's willingness with that of a hu-
man father. — What man is there of you, more
exactly, 'who is there among you, a man,' a mere
man. — Of whom, etc. In the Greek there are
two questions, one broken off : ' Whom his son
shall ask for Ijread (and who shall — no), he will
not give him a stone. The loaves or cakes, used
in the East, resembled somewhat a smooth, flat
stone. A deceptive answer is meant.

Ver. ID. A serpent. A response both decep-
tive and hurtful. We often deem the bread a
stone, and the fish a serpent, misunderstanding
God's good gifts.

Ver. II. If ye then, being evil. An argument
from the less to the greater ; ' if,' equivalent to
' since.' An incidental proof of hereditary sin
and general depravity. Yet some elements of
good remain, such as humanity and parental af-
fection. — Good gifts to your children. This is
the rule. — How much more. The difference if
infinite. — Your Father who is in heaven. He was
to be thus addressed in prayer (chap. v. 9) ; real
prayer is based on this relation. — Good things.
Luke xi. 13, 'the Holy Spirit,' which is the best
of the ' good things ; ' he who receives the Holy
Spirit may expect all the rest, as far as ' good '
for him. God gives good gifts only, and what

74 THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 1-29.

He gives is always good. — To them that ask them. — For this is the law and the prophets,
him. Prayer is the condition which God ap- This golden rule is equivalent to ' thou shalt 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, which implies supreme
Ver. 12. Therefore. An inference from vers, gratitude to Him, it is equivalent to the whole
l-ii, summing up the duties to others: not cen- law. Comp. chap. v. 17, which introduced the
seriousness, nor laxity, but giving like God's ; moral precepts of the discourse. — The Golden
as He gives good things to those asking Him, Rule, though 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 your
of chap. V. 48, the cnbninating 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
gests ; but, ' after this manner do ye also.' Not, powerless teacher of correct ethics makes our
do 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.

13 " "pNTER ye in at^ the strait ^ gate: for wide is the gate,'' \f'^ "'»•

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 ^^ Ps-xvi. n

15 few there be that find it. '^ "^Beware of false prophets, which *" '^ Chap. xxiv.

II, 24 ; 2

come to you in sheep's clothing, but inwardly they^ are ''raven- ?^,'J'i;'; '

16 ing wolves. Ye shall know them* by their fruits.^ Do men '^ ^^^^-Z-^"-

*-* -^ 27; Acts XX.

17 gather grapes of thorns, or figs of thistles.? Even so every ^ ^vers. 20;
good tree bringeth forth good fruit ; but a^'' corrupt tree bring- jj^Luke'l'i.

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 / CHap. iii.
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 ^LuVeyi. 46;

Rom. ii. 13 ;

into the kingdom of heaven ; but he that doeth the will of my J^s. i. 22.

22 Father which ^^ is in heaven. ''Many will say to me in that day, ^ chap. xxv
Lord, Lord, have we not * prophesied ^^ in ^'^ thy name } and ^ in ^^ . xii'i. 25-27.
thy name have ^* cast out devils .'' ^^ and in ^^ thy name done ^^ 'f'''- ^■

■' ■' k Mark ix. 38.

23 many wonderful works } ^"^ And then will I profess unto
them, I 'never knew you: '"depart from me, ye that work ^ ^S,-,.^'- 4-

-' ^ ■' m Chap. xxv.

^ by or through

* many are they that enter in thereby

'^ few are they that find it

^ By their fruits ye shall know them
'2 Did we not prophesy
15 demons

irrow

3 omit is

5 straitened

6 that

."* omit they

10 the

11 who

13 by

" omit have

16 do

1'^ mighty works

Chap. VII. 13-29.] THE GOSPEL ACCORDING TO MATTHEW.

24 iniquity. " Therefore whosoever ^^ heareth these sayings of
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.

28 And it came to pass, when Jesus had ^^ ended these sayings," ^^

29 the people ^^ were astonished at his doctrine : ^^ ^ For he taught
them as oue"^^ having authority, and not as the scribes.^*^

^8 Every one therefore that " the best authorities read shall be likened

2° smote 2^ omit had ^^ words ^^ multitudes ^^ teaching

2^ omit one ^® the best authorities read their scribes

(LuKBvi. 47-

o Chaps, xiii
54; xxii. 33i
Mark i. 22 ;
vi. 2 ; xi. 18 ;
Luke iv. 32.

/ Mark i. 22;
comp. John
vii. 46.

Connection and Contents. The exposition
of the requirements of ' the law and the proph-
ets' just given, was far beyond the low morality
of the scribes and Pharisees, and men might easily
be tempted by their own hearts or by others to seek
the easier way. Our Lord therefore concludes by
urging His hearers to avoid the broad way and
seek the narrow one marked out (vers. 13, 14) ;
warns them against hypocritical teachers (vers.
15-20), against self-deception (vers. 21-23), and
closes with two similitudes respecting those who
obey and disobey His precepts (vers. 24-27) ;
vers. 28, 29, tell the impression produced by the
discourse. — Contrasts : the narrow and wide
gates ; the straitened and broad ways ; the good
and corrupt trees, with their fruit ; saying and
doing; active in Christ's name, yet working in-
iquity ; the rock and the sand ; the standing the
storm and falling in the storm ; teaching with au-
thority and teaching as their scribes.

Ver. 1 3. Eater ye in by, or through, the nar-
row gate. The ' gate ' is mentioneel first ; the
way afterwards. It is the entrance gate at the
beginning of the journey of life (the way), not
the gate of heaven at the close. Bunyan's ' Pil-
grim's Progress ' is the best commentary on all
such figures. Explanations : Repentance, faith,
humility, self-denial, poverty in spirit (ver. 3),
the righteousness of Christ ; the last is probably
the best sense, in contrast with the self-righteous-
ness of the Pharisees (the wide gate). — For wide
is the gate and broad the way, etc. More attrac-
tive, more easy to find, and to follow. A reason
('for') why we must be exhorted to enter in by
the narrow gate. To follow our natural tenden-
cies is to pursue the broad way. — Destruction.
The way leads to this ; in one sense it is this al-
ready. Carnal Judaism led to the destruction of
Jerusalem. Carnal Christianity passes on to sim-
ilar judgment.

Ver. 14. Straitened (lit, 'pressed together') is
the way. Even after we pass through the gate
the Christian course continues difficult, is a con-
stant conflict and self-denial, but it leadeth unto
life. Eternal life which begins in this world, but
is obtained in its fuhiess in eternity. The way to

destruction is broad ' because ' it is used by so
many. — Few are they that find the straitened
way. It is not even discovered by most, much
less entered upon. This not because God has
made it so 'strait,' but because so few desire to
find it.

Ver. 15. Beware of false prophets, i. e., teach-
ers. Not only is the way straitened, but those
who might leave the ' many ' to find it are in dan-
ger from false teachers, such as would prevent
them from finding it. The warning may refer to
the false teachers shortly to arise from among the
Jews, but applies to all. — That come to you.
' False propliets ' are defined as those who do
thus. They come ' to you,' to the professed dis-
ciples of Christ ; more anxious to proselyte and
pervert in the Church than to convert in the
world, more meddlesome than missionary in
their activity. — In sheep's clothing. No allusion
to the dress of the prophets, but referring to the
harmless e.xterior, or to the external connection
with God's flock. — Inwardly, or from within,
acting according to their impulses, they are rav-
ening wolves. The old destructive malice re-
mains. The application of this strong (but not
harsh) language to persons must be governed by
what follows.

Ver. 16. By their fruits ye shall know them
This order is more emphatic. This common
figure is carried out in detail in vers. 17-19. — Do
men gather grapes of thorns, or figs of thistles 1
The fruits most highly prized in the East. From
teachers we are to look for valuable fruit ; but
false teachers can only bear after their kind (vers.
17, 18), they are 'thorns' and 'thistles.' The
productions of the bushes here named are said to
resemble slightly the fruits spoken of in each
case ; the harsh spirit of the false teachers has
been compared to the sharpness of the thorns,
and their proselyting spirit to the adhesive quality
of the thistle. The main point is, however, the
impossibility of getting good fruit from ' fruitless
and forbidding plants.'

Ver. 17. The general law of nature is here
laid down positively : As the tree, so is the fruit.
The principle holds good in the moral world.

7^.

THE GOSPEL ACCORDING TO MATTHEW. [Chap. VII. 13-29

Ver. 18 repeats the same truth, asserting the
impossibility of its being otherwise. But while
ver. 16 refers to kinds of plants, these verses speak
of individual trees. — Every good tree, /. e., of a
good nature for bearing fruit. — Good fruit, of a
good kind. — The corrupt tree, literally, ' spoiled,'
but meaning here of a bad quality ; evil 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
bringeth not forth good fruit, is entirely barren.
All is here made dependent on the fruitfulness.

— Is hewn down and cast into the fire. Such
trees can only be used for fuel. The same lan-
guage was used by John the Baptist (iii. 10) in a
wider application, which holds good still.

Ver. 20. Wherefore by their fruits ye shall
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 nothing 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. — Not
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.

— But he that doeth, etc. Of all who thus con-
fess, only those doing the will of God shall enter
into the kingdom of heaven. The contrast is not
between hypocritical professors and holy non-
professors, but between hypocrites and saints, all
making the same outward profession. — My
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. Many. 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 prophecy, or preach. If those seem-
ing to do much in Christ's name are cast out,
much more will others be. — By thy name, i. e.,
called by thy name, and prophesying by the au-
thority of thy name. — Cast out demons; the great-
est exercise of healing po ver. — Mighty works.

The word usually means ' miracles.' Judged by
external results hypocrites 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 you.
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
iniquity. 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.' — Built his house upon a
rock. The Greek has the article with ' rock ' and
' sand,' with a generalizing meaning, ?'. e., rocky
foundation, sandy foundation. The English id-
iom usually omits the definite article in such a
case ; but the E. 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 common in the East, as indeed the
definite articles indicate. No distinct meaning
need be assigned to rain, floods, and winds, but
the rock means Christ. The definite article points
to this, and the figure is thus applied so frequently
in the Scriptures. How we can build upon Christ,
so that our doing of His sayings rests upon union
with Him, is clearly made known elsewhere.

Ver. 26. Doeth them not. Life is the test, not
kiunulcdge, or profession, which may be included
here under the word ' heareth.' — Foolish, i.e.,
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 upon
that house ; and it fell. Instead of adding, ' foi
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 came to pass when, etc. A
summary of our Lord's sayings would not be

Chap. VIII. I-I7.] THE GOSPEL ACCORDING TO MATTHEW. 77

thus referred to. — The multitudes, as in ver. i. bodiment of the Truth. — And not as their scribes

They must have heard Ilim. — Were astonished. 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

Teaching, rather'than 'doctrine;' the former in- authority of learned Rabbins. Our Lord intro-

cludes the manner as well as the matter of His in- duced His expositions thus : ' Verily I say unto

struction, both of which awakened astonishment, you.' No Old Testament prophet assumed such

Ver. 29. For he taught them. This may re- authority, no mere man has a right to do so. He

fer to His habitual mode of teaching. — As hav- who uttered this matchless discourse on morals,

ing authority. ' One ' is not only unnecessary, has personal authority to tell men what is true,

but incorrect. Christ is not ' one ' among others to declare what is right, 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. 1-17.
Miracles at Capernauui.

1 '^ "1 /"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

^ -44 ; i-.UKE

and '' worshipped him, saying, Lord, if thou wilt, thou canst make ^ chap"s.'''ix.

3 me clean. And Jesus put forth ^ his hand, and touched him, ^x.'zoljohn
saying, I will ; be thou clean.^ And immediately * his leprosy ^ ^h^^p^ ;^

4 was cleansed. And Jesus saith unto him, ''See thou tell no xvil™- '*"'
man ; but go thy way, ''shew thyself to the priest, and * offer iii.^'2;v.43i
the gift that Moses commanded, ■''for a testimony unto them. X^ ' ™'"

5 And *' when Jesus ^ was entered into Capernaum, there came 14.

6 unto him a centurion, beseeching him, And saying. Lord, my 4, 10, 2i,'22.

. f Chap. X. 18.

servant ^ lieth at home sick of the palsy, grievously tormented, g luke 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 h Ps. cvii. 20

•' . comp. ver.

9 my servant shall be healed. For I * am a man under authority, 16.
having soldiers under me:^ and I say to this man, 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 zSeechap.ix
unto you, That * many shall come from the east and west, and k Luke xiii

•' •' . . 29; Eph. Ill

shall sit down with Abraham, and Isaac, and Jacob, in the king- &•

12 dom of heaven: ' But the children ^^ of the kingdom shall be '' Luke xiii. 2s
"* cast out into outer ^^ darkness : " there shall be weeping ^^ and '"j^'^^P^^y^jH

1 3 gnashing ^^ of teeth. And Jesus said unto the centurion, Go "■ {^I'^^f'^^-"

51.
^ came down ^ p^y^^ \^^ stretched forth ^ made clean

^ straightway ^ he ® or boy

' only say in a word ^ I also ^ myself

1° the best authorities i-ead 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 " ^^''!'\ukk

15 wife's mother laid, and sick '^^' of a fever. And he touched her ;> 7cor7tJ.' ^
hand, and the fever left her : and she arose, and ministered

16 unto them.i'^ When the ^^ even was come, they brought unto

him many that were 'possessed with devils : ^^ and he cast out <? chap. iv. 24 ;

-' '■ ver. 28, 33.

17 the spirits '" with his word,^^ and healed all that were sick : That r comp. ver
it might be fulfilled which was spoken by Esaias ^^ the prophet,
saying, * Himself took our infirmities, and bare our sicknesses.^^ ^ isa. uii. 4.

^2 omit and
1'' unto him
2^ Isaiah

" the

^^ oi/tit the

22 diseases

15 in that hour
1^ demons

1® 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 does 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 sealing 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 multitudes,
literally, ' 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 ;
but must have been yet more terrific in 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. xiii. 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
preceded by religious lustrations, and introduced
by 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. xvi.' (Lange,
Matthew.) Since the disease was not contagiouS;

Chap. VIII. i-i;. [THE GOSPEL ACCORDING TO MATTHEW.

although infectious and hereditary, the reason for
those regulations is to be found, 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. There came a leper. (See above.) The
coming of the leper is expressly mentioned in all
the accounts. Luke is indefinite as to locality
(' one of the cities '), which indicates a place less
prominent in the gospel history than Capernaum.
— Worshipped him. He performed an act of
homage, which was not necessarily religious wor-
ship. Even such approach was forbidden in the
case of aWeper. — 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
canst make me clean, indicates strong faith in
Christ's power; Wis zuillingness to heal leprosy
had not yet been manifested. One defiled by sin
can now say : ' Thou wilt, thou canst make me
clean.'

Ver. 3. And he (the best authorities omit ' Je-
sus ') stretched forth his 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 thou made clean, indirect 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. See 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 the temple, where it was the duty of the
leper to offer the gift which Moses commanded.
(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
command also implies a caution against making
too much of the external miraculous acts of our
Lord ; a kind of materialism, no less than the
denial of the possibility of such miracles.

Vers. 5-13. The Healing of 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 Lord healed
those judged unclean by the Mosaic law. — There
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 gate.
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. —
My 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, grievously tor-
mented. Luke says : ' ready to die.' Paralysis
or ' palsy ' was a common disease in those days
(comp. iv. 24). Alford : ' The disease in the text
may have been an attack of tetanus, which the
ancient physicians included under paralysis, and
which is more common 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
friends (Luke vii. 6). — Lord, I am not worthy,
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 servant 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 under 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 ceaiturion
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. 10. He marvelled. Not to be explained

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 so great faith. This is the
"icnse 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 many shall
come from the east and west. A prophecy that
the Gentiles, even the most remote, shall enter
the kingdom of heaven. — And shall sit down
(i. e., ' recline at table ') with Abraham, etc. The
jews 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 the sons of the kingdom. The
Jews, who, by hereditary 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 come into Pe-
ter's house. At Capernaum (comp. Mark i. 21,
29 ; Luke iv. 31, 38). Bethsaida, however, is
called (John 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
ministry. — His wife's mother. Peter was there-
fore married. Jerome and modern Romanist ex-
positors iiifer 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. 15. And he touched her hand. Our Lord

could heal by a word at a distance, in the re-
sponse to faith, but He generally made some out-
ward sign of His willingness and will to cure ; the
sign corresponding to the cure and proving that
His will healed. — The healing was instantaneous
and perfect, she arose and ministered unto him
(the singular is sustained 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 in the natural and
womanly way of household duty.

Ver. 16 tells us of a general gathering of the
possessed and sick in Capernaum. Mark (i. 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. — Even.
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 i. 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 sick ;
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 sins, but is here applied to the healing of
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 suffering 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. VIII. 18-IX. i.] THE GOSPEL ACCORDING TO MATTHEW. 81

Chapters VIII. 18-IX. i.

Jesus departs for Gadara ; Answers to those who wotdd follow Him; He
stills the Tempest ; the Demoniacs healed, and the Herd of Swine de-
stroyed ; Gadara rejects Him and He returns to Capernaum.

18 "\ T OW when Jesus saw great ^ multitudes about him, "he ''^^^^'^■js.

19 gave commandment to depart unto the other side. And "•

* a certain scribe came,^ and said unto him, Master, I will follow '^LuKEix.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 ^w head. '' And another of ^ ' Kings xix

20.

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 xsntered into a ship,^ his disciples followed <^MARKhr.36

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 him, 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 ^ s^^ chap.
■''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 ftito the country ^ mark v. i-
01 the brergesenes,^-' there met him " two possessed with dev- viii. 26-37.

. ^ /j Comp. Mark

ils,^*^ commg^* out of the tombs, exceeding fierce, so that no ^:.}'^ 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 i 2 sam. xvi

/^ T 1 1 1 • r '°' Marki

Grod .'' art thou come hither to torment us before the time.''" 24; Lukeiv

30 And 1^ therew 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 :20 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 ^3 them fled, and

^ some authorities omit great ^ one who was a scribe came

3 heaven * or lodging places & the ^ go away

" saith 8 leave the dead to bury their own dead ^ boat

^° they " omit us 12 Gadarenes ^^ demons

1* coming forth ^^ could ^^ omit Jesus

1'^ before the time to torment us ^^ Now 18 send us

2° And they came out and went away into the swine.

" the whole herd rushed down the steep into the lake. ^"^ insert they '^^ fed

VOL. I. 6

82 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. VIH. 18-IX. i.

went their ways ^* 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, ^^j^^^ ^^^^^

* they besought /nm that he would depart out of their coasts.^^ g^' Luke v.
IX. I 'And he entered into a ship,^ and passed over, and came '^^u^'^e^viu.'

into "" his own city. «.'*°dhap. iv.

13 ; Comp.
2* omz^ their ways 25 from their borders Mark ii. i.

Chronology. Matthew inserts this group of
events here ; Mark and Luke at a later point.
We accept the chronology of Mark, who expli-
citly says that Jesus crossed the sea on the even-
ing of the day the parable of the sower was
delivered. The events of this day are recorded
more fully than those of any other during the
ministry in Galilee. The order in Matthew is
probably owing to his desire to group together
important miracles. The incidents mentioned in
vers. 19-22, which are placed very much later by
Luke (the only other Evangelist who records
them), probably occurred just before our Lord
crossed the lake. There is a reason why Luke
should vary from the order of time, but Matthew
would hardly insert them here, unless the chron-
ological order called for it. There is, however,
an appropriateness in their position so near ver.
17 (see ver. 20, and the opening section of chap,
be.). These variations of order show the inde-
pendence of the Evangelist.

Contents. After a day of conflict and toil,
our Lord seeks repose in the evening on the
lake (ver. 18) ; He is detained by doubting disci-
ples (vers. 19-22) ; sleeps calmly during the
storm (ver. 23, 24), but is awakened by fearful
disciples (ver. 25) ; He calms the elements (ver.
26), and ' little faith ' changes to great wonder
(ver. 27). Reaching the other side, His conflict
with sin and Satan is renewed^ the fiercest de-
moniacs, possessed with the most numerous com-
pany of demons, meet Him (vers. 28, 29) ; per-
mitted to enter a herd of swine, the demons de-
stroy these (vers. 30-32), which occasions a con-
course from the city to ask Him to leave them
(vers. 33, 34) ; He departs (chap. ix. i), probably
never to return. The whole section is a vivid
sketch of the various forms of weakness and op-
position our Lord always encounters. The cen-
tral event (the stilling of the tempest) is the
most significant one.

Ver. 18. Now when Jesus saw great multi-
tudes. Some very ancient authorities omit
' great,' but it is better to retain it. The ' multi-
tudes ' had listened to the discourse in parables
(chap. xiii.). — He gave commandment to depart.
To avoid the crowd, who may have been in an
excited condition, and to find repose after a day
of conflict and labor (comp. chaps, xii., xiii.) ;
since this took place in the evening (Mark iv.
35). — To the other side, of the lake.

Ver. 19. And one who was a scribe. ' One ' is
emphatic ; either one disciple (ver. 21) who was
a scribe, or ' one scribe,' suggesting that it was
'are for one of that class to be among his follow-
ers. It is an ingenious hypothesis of Lange, that
these persons all became Apostles, being specially
called at this time. But it is probable that the
Twelve had been chosen before this occurrence.
He thinks Judas and Thomas are the persons

here spoken of, while the third (mentioned by
Luke only) is Matthew. — Master, /. ^., teacher,
an important confession on the part of a scribe.

— I will follow thee, etc. Probably suggested by
the fact that our Lord was about to ' depart.'
But the proposal is to follow Jesus as a teacher
and to faithfully adhere to Him.

Ver. 20. And Jesus saith unto him. The an-
swer alone reveals an improper motive in the pro-
posal.— Foxes have holes, etc., caves, dens. —
Birds of the heaven have nests, more literally,
' lodging places.' The two represent the lower
order of animals. — The Son of Man. A term
applied to no one else, and often applied by our
Lord to himself ; used in Dan. vii. 13, in refer-
ence to the Messiah seen in a vision. The prom-
inent idea is that of the second Adam, but it also
implies that Jesus was the Messiah. The thought
here is of His real humanity, His capability of
suffering and privation, in opposition to the car-
nal expectation of the Jews, shared no doubt by
this scribe. The prophecy of Isaiah (ver. 17)
seems to have led Matthew to introduce this sim-
ilar thought in the midst of a series of miracles.

— Hath not where to lay his head. He did not
own a dwelling, as even the foxes and birds do ;
but we have no reason to believe that He ever
suffered from want of a lodging. Immediately
after we are told how He slept in the cabinless
boat on the lake. Overdrawn portrayals of our
Lord's poverty are always out of place, yet He
who as ' Son of man ' was ' the crown of crea-
tion,' did not possess what the humbler animals
claim, a home.

Ver. 21. And another of the disciples. Cer-
tainly one who had already attended our Lord's
teachings. The conversation, according to Luke
(ix. 59), began with the formal request of our
Lord : ' Follow me.' This verse sounds like a
response to such a command. Tradition says it
was Philip ; but our Lord had said, ' Follow me '
to him first of all Apostles (John i. 43). As wav-
ering is implied, it may have been Thomas
(Lange). — Suffer me first to go away and bury
my father. The father was already dead, and
the disciple wanted to go home and attend to all
the funeral ceremonies, intending to return and
follow Christ.

Ver. 22. Leave the dead to bury their own
dead. 'This is a hard saying, and who can bear
it.' The common interpretation is : Let the
(spiritually) dead attend to burying the (natural-
ly) dead. Such a double meaning is common
in brief -pointed remarks. ' The goal and end of
those who are spiritually dead — their last and
highest aim here is to bury one another.' — If
' dead ' be taken literally in both cases we have
the meaning : Let the dead bury themselves, /. c,
better let them be unburied than that Christ's
disciples be drawn away from their obedience.

Chaps. VIII. 18-IX. i.] THE GOSPEL ACCORDING TO MATTHEW.

Chn-sostbm savs : ' Jesus forbade him to go, in
order to show 'that nothing, not even the most
important work of natural dut}- and affection, is
so momentous, as care for the kingdom of heav-
en ; and that nothing, however urgent, should
cause us to be guilts- of a moment's delay m pro-
viding first for that.'

' Lateen Sail Snip.'

Ver. 23. A boat. The best authorities omit
the definite article. It was, however, the boat
from which he had been teaching (Mark iv. 36).
— His disciples, probably the Twelve, though oth-
ers followed in other boats (Mark iv. 36).

Ver. 24. A great tempest in the sea. The
' storm of wind ' is mentioned by Mark and Luke.
The word ' tempest ' properly refers to the effect
of the wind, being used also of an earthquake.
This lake, like most inland seas, is subject to sud-
den and violent storms. — So that the boat was
covered, lit., ' was becoming covered ' with the
waves. ' Shipping seas ' in a boat without a deck
would result, as Slark narrates, in the boat's be-
coming full, and of course in the ' jeopardy,' of
which Luke (viii. 23) speaks. — But he was asleep
or 'sleeping,' hing on the boat cushion in the
stem (Mark). He who had not where to lay His
head, could still sleep in the storm. Needing
sleep, He slept ; the result was a more striking
exhibition of His power. (On the events of that
busy day, see Mark iv. 35.)

Ver. 25. Save, we perish, or, ' are perishing.'
Discoimected language of anxiet}- or terror, as in
the parallels (Mark iv. 33 ; Luke viiL 24).

Ver. 26. Why are ye fearful. ' Afraid ' would
be too weak, and ' cowardly ' too strong. — Of
little faith. Fear while the Sa^■^our was with
them, evidence of ' little faith ; ' the cr}' to Him
evidence they were not faithless. He rewards the
faith they had, but rebukes them, because of their
' little faith.' — He rebuked the winds and the sea,
saying, ' Peace, be still ' (Mark iv. 39). — Mat-
thew places the rebuke of the disciples first ;
Mark and Luke that of the elements. — A great
calm, a perfect stillness.

Ver. 27. The men marvelled. Probably all
who were in the boat. The parallel passages
oblige us to include the disciples as well as the
boat's crew. The former (' of little faith ') also
wondered. — What manner of man is this. An
expression of astonishment. It neither means,
What country does he come from ; nor. Is he

more than man ? The latter idea is suggested to
those now reading the passage. — Even the wind
and the sea, or, 'the winds and the sea too.' The
latter sense suggests that His power over other
things had been witnessed ; the former intimates
that this was the highest display of power. Such
a miracle, wrought before those to whom the ter-
rors of the lake were the highest natural dan-
ger, was best adapted to convince them of His
power to 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. Afford : ' The
s}-mb(^ic application of this occurrence is too
striking to have escaped general notice. The
Sa^'iour, with the company of His disciples in the
ship tossed on the waves, seemed a topical repro-
duction of the Ark bearing mankind on the flood,
and a foreshadowing of the Church tossed by the
tempests of this world, but having Him with her
alwavs. And the personal application is one of
comfort and strengthening of faith in danger and
doubt.'

Ver. 28. Into the country of the Gadarenes.
Our version has : ' Gergesenes ; ' in Mark and
Luke : ' Gadarenes.' The best established read-
ing in Matthew : ' Gadarenes ' ; Mark : ' Gera-
senes ' ; Luke : ' Gergesenes ' ; though there aie
variations in all three. We know who changed
the word ' Gadarenes ' into ' Gergesenes ' in this
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 variet)- in names has occasioned much dis-
cussion as to the exact localit)'. The common
view is that the cit\' referred to in vers. 33, 34,
was Gadara, the capital of Perea, situated south-
east of the southern end of the lake. It was
about seven miles from Tiberias, on a mountain
near the river Hieromax ; was probably inhabited
by Gentiles, and is now called Omkeis. This
place was not too far away to be ' the city- ' re-
ferred to, since the events occurred before ' the
citj' ' was reached. The name ' Gergesenes ' is
then to be regarded as derived from the old ' Gir-
gashites,' who lived there before the conquest of
the Israelites. (Josephus says the name sur-
vived.) ' Gerasenes ' was probably a corruption,
or derived from the city Gerasa, which was sit-
uated in the same district, though at a great dis-
tance. Another theory, now coming into favor,
is, that a place, called Gerasa or Gergesa, existed
near the lake shore. (See Thomson, Tlie Land
and the Book, ii. pp. 34-37. ) The wood-cut rep-
resents the locality' according to this view. — Two
possessed with demons. Mark and Luke speak
of but one, although the former gives the most
detailed account. They probably mention the
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 associated unless one had been dependent
on the other.' — All three Evangelists agree, that
the meeting occurred just after landing, although
the form of expressing that fact varies. — Com-
ing from out of the tombs. According to the
other accounts, their abode, chosen ' from a mor-
bid craving for the terrible.' One of the eariy
fathers speaks of such caves near Gadara, and
modern travellers confirm the statement. They
were hewn out of the chalky rock, and afforded

THE GOSPEL ACCORDING TO MATTHEW. [Chaps. VIII. 18-IX. i

shelter. The ' possessed ' probably came some
distance toward the lake shore to meet Jesus.
The whole narrative indicates a premonition of
this coming of the Lord. — Exceeding fierce
(comp! Mark v. 3-5). Mark tells of the unsuc-
cessful efforts made to subdue them ; Matthew,
that unsubdued they were the terror of the coun-
try.

Ver. 29. And behold, they cried out. They
strangely enough (' behold ') did not assail ; even
their hostile words confessed the superiority of
Jesus. — What have we to do with thee, lit.
' What (is) to us and thee,' what have we in com-
mon ? The language of the demons, who recog-
nized Him as the son of God. — ' Jesus ' is c^nitted
according to the best authorities. — Dost thou

come hither before the time to torment us 1 ' Be-
fore the time,' z. e., too soon, to be joined with
' come ; ' peculiar to this Gospel. It does not
necessarily refer to some definite time of judg-
ment or torment, when they would be forced to
submit. The language is that of opposition,
blended with consciousness of weakness. It is
demoniacal to defy and oppose, even when con-
scious that it is useless ! According to Luke, our
Lord had already begun to exercise His power,
and they knew they must obey.

Ver. 30. A good way off. Mark says : ' Nigh
unto the mountains ' ; Luke : there — on the
mountain.' The miracle probably took place on
the plain. — A herd of many swine, according to
Mark, ' two thousand.' — Feeding, under the care

Wady Semak, Site of Gergesa.

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. So the demons besought him, Mark
and Luke insert here a question and answer re-
specting the name of the demons, which brings
their number into view. The former speaks of
theii begging not to be sent ' out of the country,'
the laiter, ' into the deep.' The latter phrase
suggests that ' before the time ' (ver. 29), refers to
a time of banishment from earth ' to their own
place.' — If thou cast us out. They recognized
His 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. Go. Their request was fulfilled, and
they went away into the swine. The fact of the
possession of the swine is stated. It is not more
improbable than that the human body could be
under demoniacal control. The animal soul has

desires and appetites which could be influenced
by the demons. — Behold. An evidence of the
reality of the possession. — The whole herd, etc.
The simultaneous rush of the whole herd was
not a natural movement, but due to the pos-
sessed, since few gregarious 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 spirit as well as an animal soul, can be
possessed by demons for a long time without
physical death resulting, but the same destruc-
tive influence quickly kills a lower animal.
Mere sensuous life and demoniacal influence
stand in some relation ; hence this is a warn-
ing against sensualism. The permission given
by our Lord to enter the herd of swine can be
readily justified. It suggests the above warning,
it helped to rid the men of the demons ; there
may have been other reasons growing out of
the Mosaic law, which make the loss of prop-
erty a just punishment ; and after all it was but

Chap. IX. 2-17.] THE GOSPEL ACCORDING TO MATTHEW.

a permission. Criticism of the conduct of Jesus
on this occasion only proves His immaculate-
ness.

Ver. 33. And they that fed them (herdsmen)
fled, in fright and astonishment. The miracle
probably took place at some distance from the
city. — And what was befallen the possessed with
demons. The destruction of the swine was their
personal concern ; the other stands in a subordi-
nate place.

Ver. 34. The whole city, the great mass of the
inhabitants from city and country, as it appears
from the other accounts. — They besought him
that he would depart from their borders. The
people were heathen, and as such were more
affected by the loss of property and the fear of
further damage than by the blessing wrought on
the possessed man. Our Loi'd 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
away.

This 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

demoniacal possession was not identical with
any bodily disease. (2.) It also opposes the
view that while the influence was indeed de-
moniacal, bodily possession was merely a popu-
lar notion ; the persons possessed identifying
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 city, i. e., Caper-
naum. Luke (viii. 40) : ' The multitude wel-
comed him ; for they were all waiting for him.'
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

■Lx. lying on a bed : and Jesus * seeing their faith said unto the
sick of the palsy : ^ 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 paralytic 2 '^^ paralytic ^ are

^ The 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; LUKEV.

18-26.
b Chap. viii.

10, 13 ; vers.

22, 29 ; chap.

XV. 8 ; Mark

X. 52; Luke

xvii. iij ;

Acts ill. 16 ;

xiv. 9.
c Chap. xii. _

25 ; Luke vi.

8; ix._47;

John ii, 24,

25-

d Chap. XV.
31 ; Luke_
vii. 16; xxHL
47; Actsiv

86 THE GOSPEL ACCORDING TO MATTHEW. [Chap. IX. 2-17

9 * And as Jesus passed forth ^^ from thence, he saw a man, ' ^^'^'luke v.

named •'^ Matthew, sitting at the receipt of custom i^: and ^^ fchll'. x. i;

saith unto him. Follow me. And he arose, and followed him. Lukevi.'lsJ
10 And it came to pass, as Jesus ^2 gat at meat^^ in the house, be- ^^p/klrk'

hold, many publicans and sinners came and sat down ^^ with ".' 27,^9"^
[ I him 1* and his disciples. And when the Fharisees saw it, they

said unto his disciples, ^ Why eateth your master with publi- ^-chap-xi-ig;

12 cans ^^ and sinners 1 But when Jesus ^^ heard that, he said unto
them,!^ they that be ^ whole need not ^^ a physician, but they

13 that are sick. But go ye and learn ''what that^^ meaneth, *I ^Hos^'vLe.^"
will have ^^ mercy, and not sacrifice : for I am not come 2° to

14 call the righteous, but * sinners to repentance.^i Then came^^ ^iXim. i. 15
to him the disciples of John, saying, Why do we and ' the Phar- /Luke xviii.

15 isees fast oft, but thy disciples fast not 1 And Jesus said unto

them, Can the children's of the bridechamber mourn, as long =wjohnni.29
as the bridegroom is with them 1 but the '■* days will come,
when the bridegroom shall be taken from them, and then

16 shall 25 they fast. No man putteth a piece 2*^ of new '7 cloth
unto 28 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 bottles ^^ « J"^ '''"'"•
break,22 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 ^^ he

18 or reclined at table " Jesus ^^ the publicans

1^ the best authorities 07nit unto them • " have no need of

18 this 1^ I desire 2" I came not

21 the best authorities omit to repentance ^^ come ,

28 sons 24 0,^^lf |-lie 25 will

28 patch 27 undressed 28 upon

29 that which filleth it up 80 ^ worse rent is made 8I skins

82 burst 88 fresh 84 preserved together

Chronology and connection. Three Evan- cavilling ; confirms the free forgiveness of the

gelists join together the events we group in this gospel by visible signs ; the Pharisees account

section. Mark and Luke, however, place them that blasphemy (ver. 3) which redounds to the

immediately after the healing of the leper near glory of God (ver. 8). The miracle on the soul

Capernaum. We agree with most harmonists in and on the body joined together ; Christ's greater

placing the miracle wrought on the paralytic and work includes the less. — How Christ forgives,

the calling of Matthew together at the earlier once for all, He gives joy with pardon and

period, and inserting the feast between the return through pardon. — Christ's authority on earth to

from Gadara and the healing of Jairus' daughter, forgive is His, as the Son of man ; God gives to

Tairus came to our Lord while at the feast in the men through the Son of man. — Ver. 9. The

house of Matthew (ver. 18). The Evangelist modesty of the Evangelist even when he mfn-

must needs speak of the feast, and properly pref- tions himself ; his implicit obedience. — The

aces that account by telling of his call. As how- publican becomes an Apostle. Vers. 10-17. The

ever the latter event was preceded by an instruc- converted publican brings together his old asso-

tive miraculous incident (the healing of the para- dates and his new ones. The Pharisees murmur.

lytic) in the same city, it too was inserted. Mark The reproof : (i) a warning ; (2) an encourage-

and Luke, having placed the call of Matthew # ment. — The Master knows of but one distinc-

(Levi) in its proper chronological position, men- tion among men ; namely, whether they feel or

tion the feast in the same connection. do not feel their need of Him. — Mercy the most

Contents. Vers. 2-8 : Christ reads the se- acceptable sacrifice. — The disciples of the

crets of the heart, to reward faith and rebuke preacher of repentance fall into legalism.when they

Chap. IX. 2-17.] THE GOSPEL ACCORDING TO MATTHEW.

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-
ism.

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 generally resided. — They brought to Mm a
paralytic. 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, 'laid,' 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 cheer. 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 sins
are forgiven. 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 between sin and suffering is
assumed throughout.

Ver. 3. Certain of the scribes. Many ' Phari-
sees and doctors of the law ' were present, from
all parts of the land (Luke v. 17). — Said within
themselves, i. e., in their hearts, as is plain from
Mark ii. 6. — This man, not necessarily a term of
contempt. — Blasphemeth. 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 hostility on the
part of the Pharisees, although in John iv. i,
there is a hint that this existed. If John 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
often opposed such direct absolution, calling for
priestly intervention.

Ver. 5. For, as a proof that the thoughts were
evil. — Which is easier, etc. Archbishop Trench

correctly sets forth the argument : ' In our Lord's
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 claitn this power
or to claim that ; to say, 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 and 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. 6. 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
house. 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.' (Luke 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 such
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. — Matthew, 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 place of toll, or
'the toll-booth.' Like the four fishermen, at his
regular employment, and probably previously ac-
quainted with Jesus. — Follow me, in 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- made a great feast for our Lord, although he
sioned by the fact that Jairus came to his house, modestly omits the mention of that fact. — The
where the Pharisees were objecting to the keep- common version has inserted ' Jesus ' at the be-

ing company with publicans. The mention of the
feast required a notice of the call of the publican ;
and the call occurred during the powerful impres-
sion made by the healing of the paralytic. — The
house, that of Matthew himself (Luke v. 29), who

ginning of the verse, and omitted it at the close,
without any authority. — Many publicans and sin-
ners came and sat at meat with Jesus and his
disciples. Luke says they were invited, and
Mark : 'they were many and they followed him.'

|^i|^jWli|i«|yii»^i!|^^

The general character of the publicans may be
inferred from their associates, 'sinners,' i. e.,
persons excommunicated and generally disrepu-
table. On the word ' publicans,' comp. chap. v.
46.

Ver. II. And when the Pharisees saw it. Our
Lord had just returned from Gadara, and they
would be on the watch for Him ; or hearing that
He was at the publican's feast, they pressed in.
They were not at the feast ; the conversation
took place after dinner. — They said unto his dis-
ciples, not to Him. Bold enough to act as spies,
but not to censure Him to His face. — Why eat-
eth your Master, etc. The strict Jews would not
eat with the Gentiles (comp. Acts. xi. 3 ; Gal. ii.
12), and these classes were regarded as heathen.

Ver. 12. Our Lord, in figurative language,
lays down a principle, applicable to the case, on
their own estimate of themselves, and the ' pub-
licans and sinners.' — They that are whole have
no need of physician, but they that are sick. 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. 13. Go ye and learn. The citation is pe-
culiar to Matthew. ' You are students of the
Scriptures, yet do not know the meaning of the
passage I quote ; instead of finding fault, go and
learn what you ought to know already.' The

Rabbins used such a form. — I desire mercy and
not sacrifice (Hosea vi. 6). The Greek trans-
lation is here given ; the original Hebrew is :
' mercy rather than sacrifice.' God prefers
mercy to sacrifice, and rejects the latter if it con-
flicts with the former. This the Pharisees had
forgotten in their criticism of His conduct. — Foi
I came not, etc. The best authorities omit, ' to
•repentance.' The sense remains unaltered. —
The righteous, are those thinking themselves so,
sinners, those convinced of their sin ; not those
actually righteous and sinful. The latter view
is admissible ; those actually righteous cannot
be called to repentance, but this would not assert
the existence of positively sinless men. The
former view corresponds better with ver. 12,
gives a more direct reply to the Pharisees, and
enforces the great lesson of the whole passage ;
sense of need is the first step toward Christ
(comp. the beatitudes).

Ver. 14. The disciples of John. Luke puts
the question in the mouth of the Pharisees, but
by this time all the spiritual disciples of John
must have become followers of Christ ; the rest
would lean toward Pharisaism. — Why do we and
the Pharisees fast oft ? Some authorities omit
' oft,' but it is better to retain it. The Phari-
sees, it is supposed, fasted twice in the week
(Luke xviii. 12) ; the remnant of John's disciples '
would be led to a similar practice, by his austere
life. — But thy disciples fast not ? The complaint
also implies : ' if you are a teacher from God, why

Chap. IX. 2-35.] THE GOSPEL ACCORDING TO MATTHEW.

does your teaching result in leading your follow-
ers away from old-established forms and customs,
confirmed by the example of our own teacher,
John.' A demand for a compromise between the
old and the new, as ver. 16 shows. External
legalism here assumed to teach Christ ; and
John's disciples borrowed aid from the Pharisees
whom John denounced.

Ver. 15. Can the sons of the bridechamber.
The companions of the bridegroom, as the bride
was brought to his father's house. The festive
procession was usually in the evening, with
torches, music, and dancing, and the marriage
feast lasted seven days. The application is of
course to the disciples of Christ ; He Himself
being the bridegroom. A common Old Testa-
ment figure. There may also be an allusion to
the words of the Baptist (John iii. 29) in which
he represents himself as the friend of the bride-
groom, Christ. ' Mourn ' and ' fast ' are used
interchangeably ; genuine fasting springs from
real sorrow. — But days will come, etc. 'How
sublime and peaceful is this early announcement
by our Lord of the bitter passage before Him '
(Alford). — Then they will fast. A simple pre-
diction, not a command, hence 'will,' instead of
' shall.' Real fasting takes place where there is
real occasion for it. History shows that pre-
scribed fasts become formal ; that formal fasting
is closely linked with Pharisaical ritualism.

Ver. 16. Two illustrations follow, naturally
associated with a wedding feast. — No one put-
teth a patch of undressed, or, ' unfulled ' cloth
upon an old garment. The patch of cloth that
would shrink, placed on a worn garment, would
tear the weaker fibre ; and a worse rent takes
place, since the new rent is all round the patch
that covered the old one. What is antiquated
cannot be patched up with what is fresh'. The
worn out system of fasting for fasting's sake can-
not be patched up with a piece from the new,
fresh, complete gospel. It is often attempted.
Many special applications may be made, but
care must be taken that nothing directly ap-
pointed by God be deemed ' antiquated.'

Ver. 17. Neither do men put new wine into
old sMns, etc. The skin-bottles common in the
East. Old ones would burst from the fermenting
of the new wine, which would distend new ones

without injury. This figure, representing an in-
ternal operation, is stronger than the previous

Leathern Bottles.

one. The living principle of the new covenant,
if we attempt to enclose it in the old ceremonial
man, is lost, the wine runneth out, and the skins
perish ; even the form is destroyed. — But they
put new wine into fresh skins. The second ad-
jective is not the same as the first. New emer-
gencies require new means. In this case, God
had appointed the new means. The foimer figure
seems most applicable to the mistake of John's
disciples ; the latter to the subsequent dangers
besetting the Apostles. Judaistic Christianity
died, form and spirit were destroyed ; but the
freedom of the gospel for which Paul contended
remained. The new life assumes an outward
form, differing from the antiquated form, and
we must seek to preserve both life and form :
both are preserved together.

Chapter IX. 18-35.

Miracles clustering about tht Healing of the Daughter of a Rnler of the

Synagogue {Capernaum) .

18 "\T /"HILE he spake these things unto them, behold, there '^ JJ^lukk"

V V came a certain ruler, and * worshipped him, saying. My ^ 5"^ '^'^f^
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 " ^''"'- '■" ^s
with ^ an issue of blood twelve years, came behind hi7n, and

21 touched ** the hem "^ of his garment. For she said within her- '^chaps. xiv

o 36; xxiu. s

^ even now died 2 having ^ 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, e See ver. 2 '

23 And the woman was made whole from that hour. And when

Tesus came into the ruler's house, and saw •''the minstrels and /2 Chron.

-' _ XXXV. 25.

24 the people making a noise,^ He said unto them. Give place :

for the s'maid^ is not dead, but sleepeth. And they laughed%- ^"p- Acta

25 him to scorn. But ''when the people were^^ put forth, he went a Acts w. 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 depai^ed thence,^^ two blind men followed

him, crying,^* and saying, « Thou Son of David, have meccy on i chaps. xii.

-' o ^ 2^ J XV. 22 ;

28 us.i^ And when he was come into the house, the blind men xx. 30, 31.

see chap. i.

came to him : and Jesus saith unto them, Believe ye that I am i-

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.

30 unto you. And their eyes were opened; and Jesus straitly John ix. 6.

3 1 charged ^^ them, saying, See that no man know it. But they, vUi. 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 «Comp.chap.

33 man "possessed with a devil.^^ And when the deviP^ was cast (7Chap.'iv.24
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- ;iChap.iv.23

gogues, and preaching the gospel of the kingdom, and ^ healing g chap. x. i

every sickness and every disease ^* among the people.^^

■* do ^ literally, shall be saved ^ turning and seeing her said ' cheer
8 the minstrels and the crowd in a tumult ^ the damsel

^° the crowd was " or this fame ^^ went forth

18 as Jesus passed by from thence " crying out

15 Have mercy on us, thou Son of David 1® say

1'' be it done . ^^ solemnly charged ^^ went forth

20 or there was brought ^i demon 22 dumb man

28 By (literally, in) the prince of demons he casteth out demons
2* every disease and every sickness {comp. chap. iv. 23)
25 the best authorities omit 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

che woman with an issue of blood is cured ; the house of mourning. — The healing of the woman

ruler's daughter is raised ; then two blind men suggests : All believers do not show their faith in

leceive 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 furAer 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 diseased 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 the 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 and to

the highest rank seeks Jesus in the company of strengthen his faith. — The ruler of the synagogue

Chap. IX. 18-35.] THE GOSPEL ACCORDING TO MATTHEW.

witnesses the cure of one ruled out of the syna-
gogue. — Twelve years of sickness overcome,
twelve years of health restored. — The marked
contrasts of the two miracles in vers. 27-34 : 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 en-
couraged by the blasphemy of the Pharisees), is
brought and healed. ' The first of these mira-
cles was, so to speak, enacted on the threshold of
the kingdom of -heaven; the second at the gate*
of hell.' Lange.

Ver. 18. While he spake these things. Either
in the house after the feast, or ' nigh unto the
sea' (Mark v. 21), where the conversation with
John's disciples may have taken place. — There
came. According to some authorities, ' came in.'
The character of the man who came in heightens
the contrast. — A ruler (named Jairus ; Mark and

Luke), /. e., the president of the synagogue, in
virtue of his position as one of the Jewish elders.
Therefore of the highest social rank in the city,
as Matthew and his company were of the lowest.
— "Worshipped Mm. ' Fell at his feet ' (Mark
and Luke). — My daughter even now died. Con-
cise statement. Mark and Luke give fuller de-
tails : the ruler says that she is at the point of
death, and on the way news of her actual death
arrives. He had some faith, but not that Jesus
could heal with a word, so he asks : Come and lay
thy hand upon her, and she shall live.

Ver. 19. Jesus arose and followed him. Jairus
may have hastened, yet our Lord must have pro-
ceeded leisurely if His disciples, as well as the
great crowd, which the other Evangelists speak
of, accompanied Him. Crowds usually attended
Him, but the presence of the chief man of the
city would excite unusual interest.

Oriental Mourning.

Ver. 20. Comp. throughout the notes in Mark
V- 25-34; Luke viii. 43-48. — A woman having
an issue of blood, etc. During twelve years of
sickness she had spent all upon, as well as suf-
fered much from many physicians, and only grew
worse (Mark v. 26). The disease involved un-
cleanness, according to the ceremonial law, and
on the part of the sufferer a sense of shame as
well as fear. ' However commonplace the case
may seem to many, there are some in whose ex-
perience when clearly seen and seriously attended
to, it touches a mysterious cord of painful sym-
pathy.' (J. A. Alexander.) Hence she purposely
came behind him, or 'came to Him from behind,'
and touched the border, or ' fringe,' of his gar-
ment. The edge of the outer robe which He
wore. This was the slightest contact possible.

Ver. 21. If I do but touch, etc. ' May ' should
be omitted ; she was timid, not doubtful. It is
unplied that she wished only to iouch some part
of His clothes, no matter which. She may have

looked for some magical influence, but twelve
years in the hands of physicians in those days
would certainly excuse such a thought in a weak
woman.

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 to make public confession, sealed and
strengthened her faith, presenting her to the
world as healed and clean. — Daughter, be of
good cheer; thy faith hath made thee whole.
Comp. ver. 2. Her faith 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
into the ruler's house. — The minstrels, /. e., the
flute players, who attended funerals. — And the

THE GOSPEL ACCORDING TO MATTHEW. [Chap. IX. 18-35.

crowd in a tumult. There was always a horrible
clamor at Eastern funerals ; and the preparations
had begun, for early burial was usual among the
Jews. The lamentation often began as the last
breath left the body. From the fact that the
crowd outside was dismissed, and the crowd in-
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-
est sorrow.

Ver. 24. Give place. A request for the crowd
to retire. — Ffcr the damsel is not dead, but sleep-
eth. A direct reference to 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 to raise her, as one is wakened from a
sleep. The same words were used of Lazarus,
in whose case the actual raising from actual death
is distinctly affirmed (John xi. 11, 14, 44). There
is also a deeper and more general meaning ; for

Christ has, by His own resurrection and His
promise to raise believers, declared death to be
but a sleep. — And they laughed him to scorn.
They laughed Him down, not sharing the father's
faith.

Ver. 25. The crowd was put forth. They
were put out of the house, as the next clause in-
timates that this putting forth took place before
the Lord went into tlie chamber of death. The
believing ruler exercised his authority in his own
house, though it may have been a work of diffi-
culty, for people cling to a funeral custom with
singular tenacity. — He went in and took her by
the hand. Possibly a condescension to the weak-
ness of the father's faith, but more probably an
outward sign in the presence of chosen witnesses,
to mark the power as His. — The damsel arose,
or ' was raised.' Mark and Luke tell us the
words used ; the former in the language of the
country. She was raised and also arose from her

A Galilean Village.

bed. Her age was twelve years, according to
Mark and Luke. The three accounts supple-
ment each other, showing the variety of inde-
pendent witnesses.

Ver. 26. And the fame hereof, lit., ' this fame,'
or ' report,' went forth into all that land. Many
who had seen the girl dead, must afterwards have
seen her alive.

Ver. 27. And as Jesus passed by from thence.
Probably as He left the house of the ruler, cer-
tainly while on a journey. — Two blind men fol-
lowed him. Peculiar to Matthew. Blindness
was common in the East, and it was natural that
the sufferers consorted. To follow Him, they
need only let the cr(:)wd take them along. — Cry-
ing out and sajdng, Have mercy on ns, thou son
of David. Blind men naturally use their voices a
great deal. The title, ' Son of David,' applied
to Christ by all the blind men whose recovery is

mentioned by Matthew, certainly implied His
Messiahship.

Ver. 28. Into the house. Our Lord allowed
them to cry on until He reached ' the house '
(wherever it was), in order to draw out the ex-
pression of their faith. Possibly He would avoid
a public response to the title ' Son of David.'
The blessing is granted in such a way as to gain
their faith and their confession.

Ver. 29. Then touched he their eyes. As an
outward sign of His power. — According to your
faith, etc. Faith is the hand which takes what
God offers, the spiritual organ of appropriation,
the conducting link between emptiness and God's
fullness.

Ver. 30. And their eyes were opened. A fig-
urative but natural expression for restoration to
sight. — And Jesijs solemnly charged them, almost
equivalent to ' sternly threatened them.' These

Chaps. IX. 36-X. 4.] THE GOSPEL ACCORDING TO MATTHEW. 93

men had already shouted their belief in His Mes- Ver. 34. But the Pharisees said. Many of

Biahship, in the public street, and their over-ready them were probably attracted by the fact that

?eal 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 voke some such expression as is here recorded,
their faith. Zeal which is not according to knowl- — By, lit. 'in,' in league with, the prince of de-
edge, fails to keep silent, even when authorita- mens, he casteth out demons. As no mention is
lively told to do so. They doubtless helped to made of any reply by the Lord, the _ Pharisees
arouse the hostility spoken of in ver. 34. Over- may not have uttered the sentiment in Christ's
zealous people are slow to discriminate between presence. On the meaning of this accusation see
notoriety and success. notes on chap. xii. 22 ff., where it is openly pre-

Ver. 32. As they went forth, i. e., 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 of the latter were their own.

Both he (xii. 22 ff.) and Luke (vi. 14 ff.) mention a Ver. 35 And Jesus went about, 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-

friends of the man, but not necessarily meaning acles performed by our Lord; almost identical

more than : ' there was brought.' — A dumb 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 x:ourse of action. Luke in-

Ver. 33. And when the demon was cast out, dicates three journeys 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 multitudes mar- mentioned by him alone. If this verse refers to
veiled. 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
Been, lit., ' Never did it thus appear,' in Israel, have begun before the Apostles were sent out
The 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 «comp. chap.
J3 compassion on ^ them, because they fainted, and were scat- '' ^^''^ ^'^ ^t-

37 tered abroad,^ '^as sheep having no^ shepherd. "^Then saith he ^Numb^xxvii.
■ unto his disciples, The harvest truly ^ is plenteous, but the la- ^ ^^^^-^s-^

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 Luke vi. 13
power ^^«2Vzj-2f ^ unclean spirits, to cast them out, and -^ to heal/chap.ix.3s-

2 all manner of sickness and all manner of disease.^*^ ^ Now the g mark iii.

16-19; LUKK

names of the twelve apostles are these; The first Simon, "who ^'^^m-'^^;
is called Peter, and "Andrew his brother; 'James the son of -^chap.iv.is;

3 Zebedee, and John his brother ; Philip and Bartholomew ; John i. ^o,
Thomas, and * Matthew the publican ; James the son of Alpheus, \^^^^-^l^^^.^

4 and Lebbeus, whose surname was Thaddeus ; Simon the 9
Canaanite.ii and Judas Iscariot, who also betrayed him.^^

1 for 2 were distressed, and scattered ^ not having a

4 omit truly ^ Beseech ® omit will

■^ And he called « and ^ authority over

10 every disease and every sickness (as ver. 35) " Cananaean {or zealot)

^2 m delivered him up.

THE GOSPEL ACCORDING TO MATTHEW. [Chaps. IX. 36-X. 4

Connection. The concluding verses of chap.
ix., referring to a definite occasion, form a fit in-
troduction to an account of the formal sending
out of the Apostles. Matthew has already men-
tioned the first call of some of the Twelve. Mark
and Luke tell how they had been chosen as a
body some time before, after a night spent in
prayer (Luke vii. 12). The ministry of our Lord
was now assuming a more prominent Messianic
character, and having been under His instruction
for some time, they are ordained as His chosen
messengers. It suits the formal method of Mat-
thew to give a list of the Twelve at this point.
According to all three Evangelists, the date is near,
the close of the second year of our Lord's ministry.

The Twelve Apostles. In the four lists
given by Matthew (x. 2-4), Mark (iii. 16-19), and
Luke (vi. 14-16; Acts i. 13), we find the name
of Peter first, that of VWxYv^ fifth, that of James
the son of Alpheus ninth ; while between, the
same names occur in different order, Judas Iscariot
being always put last. The Twelve seem to be
thus distinguished into three sets oi four each.
In the first the four fishermen, who were once
partners in business, are placed together. Besides
these two pairs of brothers, we have two brothers
(perhaps three) in the third set, while Philip and
Bartholomew were friends. All but Judas were
Galileans, a number had been disciples of John,
Our Lord therefore had regard to natural rela-
tionship and mental affinity in the construction of
Uie Apostolate, and the same principle holds
good in all His dealings with the church. Those
friendships and fraternal ties are blessed which
are strengthened by common attachment to our
Friend and Elder Brother.

The rest of the chapter contains the discourse
delivered to the Twelve, designed for their imme-
diate mission, but also (especially the latter part)
for their greater subsequent work.

Ver. 36. But when lie saw the multitudes.
The original indicates that this was on a partic-
ular occasion. — He was moved with compassion.
Popularity called forth pity. Our Lord's sym-
pathy, like ours, was called forth by particular,
passing events. — Because they were distressed
and scattered, as sheep not having a shepherd.
A figure, showing the spiritual condition of the
people. They were suffering ('distressed') from
the burdens put on them by those who pretended
to be their shepherds, the scribes and Pharisees,
and uncared for by these, they wandered (' scat-
tered') as sheep left to stray from the pasture.
Their physical condition as He looked upon
them doubtless made the figure especially apt.
All who are without the good Shepherd are thus
spiritually vexed and abandoned.

Ver. 37. His disciples. Probably including
more than the twelve. — The harvest, etc. The
people were ready to hear ; but could not, if
more did not enter into the work. As yet. He
was the only laborer. Our weak faith denies the
harvest as much as it diminishes the number of
laborers.

Ver. 38. Beseech ye. A strong word. — The
Lord of the harvest, i. e., God. The harvest in-
cluded the Gentile nations, for the laborers sent
forth at this time afterwards preached to them
also. — That he send forth laborers into his har-
vest. Real laborers are needed, but only such as
God sends forth. This prayer to the Lord of the
harvest was first answered in the sending forth
of laborers (the Twelve) by Christ. The men-

tion of a ' shepherd ' (ver. 36) suggests that the
prayer should be for efiicient laborers who are
good pastors. New pastors now came to replace
the old, oppressive ones who were appointed bv
law and not impelled by the Spirit.

Chap. X. I. And he called unto him his twelve
disciples. There is here an indication that they
had been previously chosen. They are now sent
out as ' laborers.' Henceforward they are ' Apos-
tles ' (ver. 2), with a definite mission ; first to
heal, as Christ did, by the authority He gave
them, so as to attest the truth of the message
they bore respecting Christ and His teachings.
The number twelve (3X4) has been considered a
symbol of the Trinity (3) indwelling in the world
(4). See Lange's Com. Matthew, p. 183.

Ver. 2. Apostles, those sent out ; the name
was given when they were chosen (Luke vi. 13),
but was strictly applicable only after the occur-
rence here mentioned. On its fuller meaning see
Acts i. 2 if. Matthew mentions the Twelve in
pairs, and it is probable that they were thus
joined when sent out two by two (Mark vi. 7). —
The first, Simon, who is called Peter. ' First '
in all the lists ; ' first ' to confess the Messiah-
ship of Christ, usually ' first ' to speak both be-
fore and after the death of Christ. He was not
the first to follow Christ ; Andrew and John pre-
ceded him (John i. 37 ff), nor the first one called,
since Philip was called long before him (John i.
43). In all bodies of men, one must be first al-
though ' first among equals.' Peter was there-
fore/<?rj(?«a//j/, not officially, 'the first.' As re-
gards the primacy of Peter, all that can be ad-
mitted as historically proven, is a primacy of
honor and influence, but without supremac^' of
jurisdiction. See chap. xvi. 18, and John xxi.
15-18. His character constituted him a leader,
but he neither claimed nor possessed this posi-
tion as one of office or rank. ' Simon ' means
' hearing,' ' answer ' ; on the name ' Peter ' comp.
chap. xvi. 18. — Andrew his brother. The name
is probably derived from, or related to, a Greek
word, meaning ' manly.' He was the first (with
John) to follow the Lord, and was called with
his brother (chap. iv. 18 ff.) — James the son of
Zebedee. The same name as 'Jacob,' and^iat-
urally common among the Jews. This one,%su-
ally called James the Elder, to distinguish him
from the other James (ver. 3), was the first of
the Twelve to suffer martyrdom (Acts xii. 2),
as John his brother was the last survivor (on
the name see chap. iii. i). The two brothers
were called ' Boanerges,' according to Mark.
John is generally considered the type of an affec-
tionate character, as he was the bosom friend of
the Lord. Tradition says he was the youngest
of the Twelve. The name of their mother was
Salome, as we learn from comparing Matt, xxvii.
56 with Mark xv. 40. In John xix. 25 it is prob-
able that the sister of the mother of Jesus refers
to Salome ; if so, these two brothers were cousins
of our Lord.

Ver. 3. Philip, not the Evangelist. The first
disciple called, a native of Bethsaida. The name
is Greek. — Bartholomew, i. e., the son of Thol-
mai. He is probably identical with Nathanael
(John i. 43), the friend of Philip, and is also sup-
posed to have been a resident of Cana in Galilee.
— Thomas, i. e., ' twin,' the Greek name of the
same meaning being ' Didymus.' He is fre-
quently mentioned in the Gospel according to
John. — Matthew the publican, the writer of th<^

Chap. X. s- IS-] THE GOSPEL ACCORDING TO MATTHEW.

Gospel, who inserts his previous employment as
a token of the power of grace. — James (Jacob)
the son of Alpheus, called ' James the less,' or,
the younger (Mark xv. 40, where his mother
Mary is mentioned). The name ' Alpheus ' has
been considered identical with ' Clopas ' or ' Cleo-
phas,' since ' the mother of James the less '
(Mark xv. 40) is identical with 'Mary, the wife
of Cleophas' (John xix. 25). His mother's sis-
ter, in John xix. 25, may refer to Salome (see
above). The view that it refers to Mary, the
wife of Cleophas, identifies this James with ' the
Lord's brother' (Gal. i. 19) ; the term being taken
in the wide sense of relative. Others reject the
notion that the two sisters had the same name,
and think that Alpheus was an older brother of
Joseph, who adopted his children, and that thus
they were called our Lord's ' brethren.' We hold
that James the Lord's brother was the author of
the Epistle, 'but not one of the Twelve, nor were
any of ' His brethren,' who were either the younger
children of Joseph and Mary or the children ol
Joseph by a former wife. For the reasons, see
notes on chap. xiii. 55. We only remark here :
In the many-varying lists of the Apostles there is
no hint that these persons were the Lord's breth-
ren ; that in Matt. xii. 46-50 these brethren are
distinguished pointedly from the disciples, at a
time after the Twelve were chosen ; the taunt at
Nazareth, which names these brethren, loses
much of its force, if they were among His disci-
ples ; John (vii. 5) expressly states they did not
believe on Him. On the whole subject see
Lange's Com., Matthew, pp. 255-260.

Lebbeus, whose surname (or other name) was
Thaddeus. Both have the same meaning, ' cour-
ageous.' He was also called ' Judas ' ; was prob-
ably the brother of James, ' the son of Alpheus,'
and the author of the short Epistle of Jude.
Comp. Luke vi. 16 ; Acts i. 13 ; John xiv. 22.
• One of the Lord's ' brethren ' was called Judas

(Matt. xiii. 55) ; and has been identified with this
Apostle. But Matthew was also the son of Al-
pheus, and yet no one affirms that he was the
brother of James. It is as likely that there was
a gi-eat number of persons about our Lord called
James, Judas, and Simon, as that two of the
Apostles mentioned together were not brothers,
although the father of each was named Alpheus.

Ver. 4. Simon the Cananaean. Not ' Canaan-
ite.' If a local term at all, it means ' an inhabi-
tant of Cana'; but it is probably derived from
the Hebrew, and is the same as ' Zelotes ' (Luke
vi. 15, Acts i. 13). The Zealots were a sect "of
strict Jews, who afterwards became fierce fanat-
ics. They were apt to take the law into their
own hands, to punish offences against the Jewish
law. This Apostle has also been considered one
of our Lord's ' brethren,' but ' Simon ' was a
very common name (eight persons, at least, of
this name are mentioned in the New Testament).
These three are joined together in all four lists
of the Apostles, but there is no other hint of re-
lationship. — Judas Iscariot, i. e., ' a man of Ke-
rioth,' in the tribe of Judah (Josh. xv. 25). He
was not, like all the rest, a Galilean. — "Who also
betrayed, or, delivered him up. The choice of this
man remains a part of the great mystery concern-
ing God's sovereignty and man's free choice. He
is generally supposed to have been by nature the
most gifted of the Twelve ; but it is a mistake to
suppose that the Twelve as a body were poor, ig-
norant, or dull. They had fair natural abilities,
a teachable disposition, and the common religious
education ; some had been in the preparatory
school of the Baptist ; Peter and John were men
of genius, especially the latter, as his Gospel abun-
dantly proves ; John possessed a house in Jeru-
salem, and was connected with the family of the
high-priest. All were unsophisticated, simple-
hearted, open to conviction, and fit vessels to be
filled with the saving knowledge of Christ.

Chapter X. 5-15.

Firsi Part of the Discourse to the Apostles, containing Particular Directions
for their Immediate Mission.

5 " 'T^HESE twelve Jesus sent forth, and commanded ^ them, '^ ^J|[g^> 7j

-L saying, Go not into the way of the Gentiles,^ and into ^ z^'E^^^raTv!

6 any'^ QAX.y oi *the Samaritans enter ye not : ''but go rather to 5°|johniv]

7 '^the lost sheep of the house of Israel. And as ye go, preach, cChap.xv. 24.

8 saying, * the kingdom of heaven is at hand. Heal the sick, 176; iTaj'iii.
cleanse the lepers, raise the dead,'^ cast Out devils,^ ■^ freely ye 17.

9 have ^ received, freely give. " Provide neither " gold, nor silver, iv. 17".'

1 . -Br . -,, /Rom.iii. 24;

10 nor brass m your purses ; nor scrip" tor j/^z^r journey, neither Rev. xxi. 6;

xxii. 17.

two coats, neither shoes nor yet staves ^ : for "the workman is^MARKvi. ?

II ; LuiCE

1 1 worthy of his meat. And into whatsoever city or town ve 'x- 3-5 ;

■' ■' ■' comp. Luke

shalP° enter, inquire who in it is worthy ; and there abide till x-..4-i2;

1 When he had charged

^ demons

" no wallet

2 Into a way of the Gentiles go ye not

* raise the dead, cleanse the lepers

^ o>nii have '' no

^ nor shoes nor staff 1° omii shall

.xxii. 35.
k 1 Tim. V. i8'
comp. I Cor
ix. 7-14

96 THE GOSPEL ACCORDING TO MATTHEW. [Chap. X. 5-15.

12 ye go hence.^i And when ye come ^^ into a house, * salute it. ^' '^Sam. xxv.

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,i* 'shake off the dust of your ^ ^^'^^p'="J;f5i^;

15 feet. Verily I say unto you, ™ It shall be more tolerable for the ''• y- ^"*

xvui. 6.
1 CI
24.

land of Sodom and Gomorrah in the day of judgment, than for '" ^^^^ '''•
that city,
li depart 12 as ye enter ^^ as

1* that city

The First Preaching of the Twelve.
The locality from which the Twelve were sent
out, and the length of their tour are unknown.
But Galilee, where our Lord had Himself labored
so long, was doubtless the scene of this first mis-
sion, which probably covered some time. The
instruction given, though directly applicable to
the Twelve on that occasion, ' may be taken as
the type of all the commissions given by Christ
to His servants.' (Lange.) We divide the dis-
course into two sections. The second one is pe-
culiar to Matthew, and more general in its char-
acter. The present one was more immediately
applicable to the first preaching tour.

Contents. Both Mark (vi. 7-11) and Luke
(ix. 2-5 ; comp. v. 3-16) record the substance of
this section, but Matthew, himself an Apostle,
gives a fuller statement, appending much that is
not found in the other Evangelists. Vers. 5, 6
tell where they were to go ; vers. 7, 8 what they
were to do (preach and heal) ; vers. 9, 10 describe
their outfit or want of outfit ; vers. 11-14 their
condtict in cases of reception and rejection, while
ver. 1 5 adds a solemn warning in reference to the
latter case. ' In these first verses (5, 6) we have
the location; in 7, 8 t\i& purpose ; in 9, 10 the fit-
ting out ; and in 11-14 the manner of proceediiig,
of their mission ; ver. 15 concluding with a pro-
phetic denouncement, tending to impress them
with a deep sense of the importance of the ofiice
entrusted to them' (Alford).

Ver. 5. The way of the Gentiles would lead
northward, they were to go toward Jerusalem, as
we infer from the rest of the verse. — Go ye not.
This prohibition was removed after the resurrec-
tion (Acts i. 8). To have taken the way of the
Gentiles at this time would have closed the way
to the hearts of the Jews, who must form the
basis of the Christian Church. — And into a city
of the Samaritans enter ye not. Samaria lay be-
tween Galilee, where they were, and Judea,
whither they probably went. They were not for-
bidden to pass through that region, but only to
stay there. The Samaritans were half-heathen,
the descendants of Gentiles who had been par-
tially instructed in the Jewish religion (comp. 2
Kings xvii. 27-41 ) when they first occupied the
territory of the ten tribes. With them the Jews
had no dealings in the time of our Lord (John
iv. 9), treating them as heretics. They received
the law of Moses, once had a temple on Mount
Gerezim ; and they expected the Messiah, and
our Lord had already avowed Himself the Christ
and gained converts among them (John iv. 9-42).
But the harvest He there promised was to be
reaped after His death (Acts. viii. 5) not through
this sending forth of laborers. They received the

gospel after the Jews and before the Gentiles.
The utterance of this prohibition hints that the
Apostles had some idea of the wider extension
of the gospel.

Ver. 6. Lost sheep (comp. ix. 36). As most
needy and most ready.

Ver. 7. And as ye go preach, proclaim, an-
nounce. The matter of their preaching was the
approach of the kingdom of heaven (comp. iii. 2 ;
iv. 17). Their mission was preparatory; the
gospel tells of a kingdom already come. As yet
they were not instructed to proclaim the King,
but were sent rather to announce the kingdom
(ver. 7), 'to teach men its nature, and to prove it
at hand by their miracles. If men had faith in
the words of the Apostles, they would soon come
to Jesus to be taught by Him.' (Andrews.)

Ver. 8. According to the best authorities,
raise the dead should come before cleanse the
lepers. The Apostles did raise the dead after the
resurrection of Christ, whether they availed them-
selves of this power on this journey is not stated.
The power to do these things was delegated to
them for the specific purpose of calling attention ^
to and confirming their words. — Freely ye re-
ceived. This refers both to the instruction and
the power. ' Freely ' means not abundantly, but
gratuitously, thus they were to give. The grace
and the instrumentality are alike unhought.-

Ver. 9. Although their labor was to be per-
formed gratuitously and not for gain, they were
not to make preparations for the journey, but to
go without first providing a store of money : no
gold, nor silver, nor brass. ' Brass,' not even the
smaller copper coins. — In your purses, i. e., gir-
dles, which were used as pockets or purses.

Ver. 10. No wallet. They need provide nei-
ther money nor baggage. — Two coats, two inner
garments or tunics. — Nor shoes. This either
means a second pair, or that they should wear
their ordinary sandals without waiting to get a
pair of walking shoes. The latter is preferable,
since we should read next, a staff. ' Staves ' was
inserted to avoid a seeming conflict with Mark vi.
8. The meaning really is : they need not pro-
vide a staff especially for this journey, but take
the one they had. They were to be free from
care, not seeking any profit from their office ; out-
wardly unburdened, inwardly carrying the great-
est treasures. Without money or luggage they
would be most free from care, for the workman is
worthy of his meat (or 'sustenance.') Those
who ' freely received ' from them are e.xpected in
their turn to ' freely give.' These verses in their
literal sense apply only to that particular journey,
the principle, 'the workman is worthy of his
meat,' remains always in force. Ver. 8, in forbid-

Chaps. X. i6-XI. I.] THE GOSPEL ACCORDING TO MATTHEW.

ding the spirit of covetousness in the ministry,
shows that the preaching of the gospel sliould
not become a mere Hvelihood ; this verse shows
that the laborers should be without worldly care.
Those among whom they labor should so provide
for them as to prevent care ; the extent of the
provision to be regulated by the mode of living
of those who provide it.

Ver. II. And into whatsoever city or town,
etc. Left to choose their own precise route, their
work involved the exercise of judgment and pru-
dence, it was not a mere mechanical routine. —
Who in it (in the city or town) is worthy. This
refers either to hospitable or to pious character,
probably to both, since they are often united.
Those who bore such a reputation might indeed
be unworthy (ver. 13), but pious people easily
find each other out. The next clause assumes
that they had found the right place. — There
abide till ye depart. In this fixed abode they were
not to give unnecessary trouble (Luke x. 7). They
were not social visitors but messengers of the
gospel. The time of the ministry may be wasted
By social exactions.

Ver. 12. The house. ' The house ' they might
enter, whether it was the house of one really
worthy was to be tested. But whether worthy
or not they were to salute it. Conformity to
proper social customs, without official pride, with
an immediate and friendly recognition of the ex-
pected hospitality, irrespective of the worthiness
or unworthiness of the host.

Ver. 13. And if the house be worthy, /. e., of
your stay. The worthiness of the house is de-
pendent on the worthiness of its head. In its
nature, whatever exceptions there may be, the
family is to be regarded as a spiritual unit. —
Let your peace come upon it. The usual Eastern

salutation meant : ' Peace be to you.' In the
case of worthiness the Lord will ratify your salu-
tation which irvcludes a wish for the higliest pros-
perity. Salutations are not necessarily unmean-
ing forms ; nor should Christians make them
such. — Let your peace return to you. ' Be con-
tent with having brought a blessing on yourselves
by showing such a spirit and obeying my express
command ' (J. A. Alexander). It is implied in
ver. 14 that they should have no further fellow-
ship with such households. The ' angels una-
wares ' would thus be driven away.

Ver. 14. And whosoever shall not receive you,
as guests in the house. — Nor hear your words,
as teachers in a town. If refused in one house,
they need not leave the town at once, although
after inquiring for one ' worthy,' such a refusal
would probably precede a rejection in the place
itself. — Shake off the dust of your feet. To be
done immediately after decided rejection in a
house or a city. The act was symbolical, express-
ing an end of all intercourse, and perhaps an end
of responsibility. As His representatives, their
act implied rejection and consequent judgment
(comp. Mark vi. 11).

Ver. 15. The solemn formula, Verily I say
unto you, introduces a prophetic denunciation of
those who rejected them. — The land of Sodom,
etc., the inhabitants of those guilty and doomed
cities. The higher the spiritual offer rejected,
the greater the sin. Applicable then only to the
Jews with their light, now only to professing
Christians, not to the heathen. As the rejection
would be general, instructions follow which ap-
ply to the ministry of the Apostles during per-
secutions, introducing suitable warnings and com-
forts.

Chapters X. 16-XI. i.

Second Part of the Discourse to the Apostles, containing Instructions Suitable

for their Later Ministry.

16 « "OEHOLD, I send you forth as sheep in the midst of

-L' wolves : be ye therefore * wise as serpents, and "^ harmless ^

17 as doves. But beware of men : for they will deliver you up to
the ^ ^ councils, and they will scourge you ^ in their synagogues ;

18 And ^ ye shall be brought before governors and kings for my

19 sake, ■''for a testimony against ■* them and the Gentiles. "But
when they deliver you up, ''take no thought ^ how or what ye
shall speak : for ' it shall be given you in that same *" hour what

20 ye shall speak. ^ For it is not ye that speak, but the Spirit of

21 your Father which speaketh in you. 'And the^ brother shall
deliver up the ^ brother to death, and the^ father the ^ child:

^ simple
no

VOL. 1.

^ omit the
^ be not anxious
7

2 And moreover
^ omit same

a Luke x. 3.

b Gen. iii. i.
c Rom. xvi.

19; Phil. ii.

15 ; comp.

I Cor. xiv.

20.
(f See chap. v.

22.
e Chap, xxiii.

34 ; Acts xxii.

ig ; xxvi. 11 ;

Luke xii. 11:

comp. Mark

xiii. 9.

yChap. viii. 4.

^Comp. Mark

xiii. 11-13 ;

Luke xxii.

12-1.
h See chap.

vi. 25.
i Ex. iv. 12 ;

Jer. i. 7.
k Luke xii. 12 ;

Acts iv. 8.
/ Vers. 35, 36

98 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. X. 16-XI. i.

and the ^ children shall rise up against their ' parents, and cause '"^^^^■^''^^

22 them to be put to death. '"And ye shall be hated of all men „ chap.' xxiv
for my name's sake : " but he that endureth to the end shall ^ be ^ chap- xxiii.

23 saved. But when they '' persecute you in this city, ^fiee ye into ^jcomp.chap.
another ^ : for verily I say unto you. Ye shall not have gone viii.'^^ ix.^

24 over 10 the cities of Israel, * till the Son of man be come. ''The'^^ q chap!''xvi.

. 28.

disciple is not above his master, nor the ^^ servant above his r Luke vi. 40;

John xiii.

21; lord. It is enough for the disciple that he be as his master, i6;xv. 20.

-' ° ^ ■ s Chips. IX.

and the servant as his lord. •'If they have called the master 34; xii. 24;

•' Mark in. 22;

of the house ' Beelzebub,^^ how much more shall they call them ^ Luke xi. 15.

' -^ t 1 Kings I. 2.

26 of his household } Fear them not therefore : " for there is noth- « Luke 'v'iif '
ing covered, that shall not be revealed ; and hid, that shall not ^-1^^^°^^-^,

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 " ,^3'^-/^^'t. •';:
not able to kill the soul : but rather ""fear him which is able to ^^'j;,,^ ^^^-^^

29 destroy both soul and body in hell. Are not two sparrows sold ^■*'
for a farthing 1 ^' and one of them shall not fall on the ground

30 without your Father. But ^the very hairs of your head are all "^^j^^^ukl"'

31 numbered. Fear ye not therefore, ^ ye are of more value than ^vi-.^^^^""'^

32 many sparrows. Whosoever therefore ^^ shall confess me before ^ xii!"i^'.''^^^

33 men, "^ him will I confess also ^^ before my Father which 2*^ is in ' Rev. iii. 5.

33 heaven. But '^ whosoever shall deny me before men, him will I "c^lp.Maril
also deny before my Father which 2*^ is in heaven. Luke ix. '26

34 * Think not that I am come 21 to send peace on earth: I * ^.7;_^J'.''^

35 came not to send peace, but a sword. For I am come^^ ' to set " comp^'ver^'
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 sJiall be they of his own household.

37 ^ He that loveth father or mother more than me is not worthy d Luke xiv
of me : and he that loveth son or daughter more than me is not

^8 worthy of me. And *he that taketh not his cross, and follow- ^ chap. xW.

•J J _ 24 ; Mark

39 eth after me, is not worthy of me. •'' He that findeth his life Luiceix'2
shall lose it : and he that loseth his life for my sake shall find /■^^l'^- ^^-^

40 it. " He that receiveth you receiveth me ; and '' he that re- ^5;;' '^^^^

41 ceiveth me receiveth him that sent me. ' He that receiveth a ^vit^s^sf*'
prophet in the name of a prophet shall receive a prophet's ^ ulke"!' fl •
reward ; and he that receiveth a righteous man in the name of ^ MarkTx.'s^i

42 a righteous man shall receive a righteous man's reward. And comp.^jo'hn
* whosoever shall give to drink unto one of these little ones a i rKmgsxvii.

10; xviii. 4;

2 Kings iv.

7 offtit their * the same shall ^ the next, or the other ^ cj^ap. xxv.

10 throuo'h ^^ a ^^ or Beelzebul 40 ; iviark

18 the darkness " the light '^ proclaim llto.'"^^

1® Be not afraid of " penny ^^ Every one therefore who

1* I also confess ^ who " came

Chaps. X. 16-XI. i.] THE GOSPEL ACCORDING TO MATTHEW.

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.

Contents. Peculiar to Matthew, though some
of the sayings occur in the other Gospels. As
sach trials and emergencies did not occur on this
journey, some suppose this part of the discourse
was uttered at a later period. But Matthew,
himself an Apostle, would be most likely to give
the whole discourse. The Twelve alone were
prepared for so early a revelation about persecu-
tion ; yet this section is more universally applica-
ble than the vers. 5-15. No satisfactory analysis
can be given ; the whole is a series of alternate
warnings and comforts. Trials await them in the
world (vers. 16-18; no care about their defence
(vers. 19-20) ; the intensity of persecution, with
the promise to those who endure (vers. 21-22) ;
then with a twofold reference, flight in persecu-
tion, with the accompanying promise (ver. 23) ;
the disciples will only suffer as Christ has done
before them (vers. 24, 25) ; holy boldness and
candor enjoined, since we should not be afraid of
men, but fear God, who is our protecting father
(vers. 26-31) ; as we confess or deny, He con-
fesses or denies us (vers. 32, 33). The opposi-
tion is further set forth by the declaration that
not peace but a sword is the result of the gospel
in the world ; so that it divides even the family
(vers. 34-36) ; but Chrjst demands a love beyond
that for the family (ver. y]), that for life itself
(vers. 38, 39) ; and yet despite this opposition
His servants bring Him to those who receive
them, and the reward of reception is a corre-
sponding one (vers. 40-42).

Ver. 16. Behold, as usual, marking a new
thought. — I send you forth. ' I ' emphatic ; I
who know what awaits you, send you into these
trials, but as my ' Apostles,' with my authority
and promise' and support. — As sheep in the
midst of wolves. Contrary to the order of nature,
the meek and defenceless are sent among the
fierce and cruel, their natural enemies. The
spiritual strength He had imparted prevented
the discouragement likely to arise from this rev-
elation of the thorough hostility of the world.
Only His sheep can successfully encounter wolves.
— Be, or ' become,' ye therefore wise as serpents,
and simple as doves. Like serpents, cautious in
avoiding danger ; like doves, in simplicity of mo-
tive (rather than in harmlessness). Wisdom to
avoid persecution without cowardice, simplicity
to encounter it without compromise. The spirit
of Christ alone can combine these apparently an-
tagonistic qualities of serpents and doves.

Ver. 17. But beware of men, /. e., ' wolves.'
Men in general will be hostile and weak. To ' be-
ware ' they must be ' wise.' Not needless sus-
picion but prudent discernment. — Councils. The
regular local courts, which tried for heresy. The
sentence they pronounced was executed in the
synagogues. Literally fulfilled in Apostolic times,
yet in all ages church courts have been apt to per-
secute. Human nature is selfish and intolerant,
and slow to learrt the lesson of mercy and charity.

Ver. 18. And moreover. An additional thought.

Besides trials before Jewish spiritual tribunals,
they should be brought before governors and
kings, before the civil tribunals as common crim-
inals. All kinds of magistrates and rulers are
meant. The civil power has often aided ecclesi-
astical persecutors. Romanists still justify this
step. — For a testimony to them and the Gentiles.
Probably an allusion to the ' witness-bearing '
of martyrdom. This testimony was, of the truth,
and made to the Jews (' them ') and the Gentiles,
yet it was also ' against ' both, in so far as they
rejected the truth. Persecution extended the tes-
timony ; the martyrdom extended the truth.

Ver. 19. But. Here the simplicity of the dove
is to be exercised. — Be not anxious, /. e., do not
be unduly concerned ; comp. chap. vi. 34 — How
or what, neither about i\\&form nor the substance;.
— For it shall be given you. A promise of spe-
cial inspiration for particular emergencies, in that
hour; hence not an encouragement to laziness
regarding pulpit preparation. ' How ' comes
first ; studied eloquence checks the natural utter-
ances of the heart, which are always the best de-
fence : ' when the orator wholly disappears, the
True Orator will appear.' The promise is : what
ye shall speak shall be given.

Ver. 20. It is not ye, etc. Inspiration for
their defence is an indirect proof of the inspira-
tion of the apostolic writings, since the purpose
of both is ' testimony ' (ver. 18), and writing was
a permanent, and hence the most important,
testimony. The inspiration affects both what is
said and hotv it is said. The human form is
influenced by the Divine substance revealed. —
Your Father. Never ' our Father,' except in the
Lord's Prayer, which He taught others to use.
God is our Father in a different sense ; Christ's
sonship differs from ours, and He calls God
simply 'Father' or ' My Father.'

Ver. 21. And. The heavenly ' Father ' aids ;
the human relatives mny persecute. — Deliver up.
Become informers. The first prophecy of actual
martyrdom. The idea of persecution in general
is of course included. — Shall rise up. A strong
word, implying first, rebellion against parental
authority, and then, in this connection, a parri-
cidal course of conduct.

Ver. 22. And ye shall be hated by all. ' All '
other than believers, referred to in ' ye.' This
hatred toward Christ will spread over the world
like an infectious fever or pestilence. — For my
name's sake. The Christianity of Christians, not
their errors or personal faults, will call forth this
hatred. The latter may be the pretext, yet the
world has hated most those whom it was forced
to respect and admire most. — He that endureth,
or 'shall have endured,' i. e., in his confession of
Christ. — To the end. In the case of individual
believers, to the end of life, but primarily with a
literal reference to great epochs ; in this case, to
the destruction of Jerusalem. — Shall be saved.
Literally fulfilled in the escape of the Christians
from that doomed city, but with a wider applica-

tion, and higher fulfilment, in the everlasting sal-
vation. Perseverance to the end, however bitter,
is the evidence of genuine faith.

Ver. 23. This city — the next. General ex-
pressions, though in particular form. — Flee ye.
Here the wisdom of the serpent was to be exer-
cised. Flight in persecution, from selfish regard
to personal safety and comfort, is cowardice And
sin ; but flight from conscientious conviction of
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.
— Ye shall not have gone, etc. The Son of man
shall overtake you while performing this duty.
Before they finished their labors in Judea, the
judgment impending over Jerusalem should come,
and the old economy be entirely set aside. This
prophecy has, however, a typical or symbolical
reference (as chap, x.xiv.). The literal fulfilment
foreshadowed what is yet to take place. In gen-
eral, there will always be a new sphere of labor
for Christ's people when excluded from the old
one ; this succession of opportunities will not
cease until the end comes ; the missionary work
of the Church shall continue till the second com-
ing of Christ. — Till the Son of man be come, re-

100 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. X. 16-XI. i

His followers : ' teacher ' and ' disciple ' ; ' Lord '
and ' servant ' ; ' master of the house ' and 'mem-
bers of the household.'

Ver. 25. If they have called ; as they had al-
ready done (see chap. ix. 34 ; comp. chap. xii.
24). — Beelzebub, more correctly ' Beelzebul.'
The former ( ' lord of flies ') was the name of a
Philistine idol. ' Beelzebul ' means either, (i)
* lord of dung,' the word being changed from
Beelzebub to Beelzebul to 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 the casting out of devils, in chap.
xii. 25, 29, 44, 45.

Ver. 26. Fear them not therefore, because of
the relation to Christ, who will certainlv triumph.
Another reason follows : for there is nothing cov-
ered that shall not be revealed. A proverbial
statement, occurring with a different application
in Luke xii. 2 ; in a different connection, but with
the same general application in Mark iv. 22 ; Luke
viii. 18. This clause refers to God's dealing ; the
next, and hid, that shall not be known, to man's
conduct in regard to what is re-
vealed. The course of thought is :
God designs to reveal His truth
(' there is nothing covered,' etc.).
You 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 is
your duty as my servants to proclaim
the truth ; fear not, for however men
treat it, your Master will set things
in the true light. A subordinate
thought is : Beware of hypocrisy and
holding back of the truth ; which will
be detected hereafter.

Ver. 27. What I tell you in the
darkness, etc. A further incitement
to boldness in preaching. Our Lord
must first privately teach, so as to
train His disciples ; to them the duty
of publishing the truth was commit-
ted. The verse probably alludes
both to the extension of the gospel
beyond the narrow limits of Pales-
tine ; and also to the future revela-
tion by the Holy Spirit, in the ear,
which was to be made known every-
where by the Apostles. — House-
tops. Froir; 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 be not afraid of

them. Boldness and candor in

speaking God's truth awaken deadly

Such opposers, though they can kill

the body, are not able to kill the soul. The word

translated ' soul ' sometimes means ' life,' and is

sometimes contrasted with ' spirit ' ; here where

' body ' and ' soul ' are contrasted and then joined

as including the whole man, it must mean ' soul '

as we ordinarily use that word, *i. e., the whole

immaterial and immortal part of man. Hence :

Housetop.

fers first of all to the destruction of Jerusalem,
since the last verse pointed to that event. The
more remote reference, however, is not excluded.
Ver. 24. The same general statement, with a
different application, is found in Luke vi. 40 ;
John xiii. 16. Here it means they cannot expect
better treatment than He received, thus implying
His sympathy. Notice the relation of Christ and

opposition.

Chaps. X. 16-XI. i.] THE GOSPEL ACCORDING TO MATTHEW.

the soul is not killed by the death of the body ; it
Is the higher part of our nature ; the eternal safety
of the soul is infinitely more important than the
present safety of the body. — But rather fear Mm
who is able, etc. God, not Satan. We may ' be
afraid of ' tlae 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-
stroy both soul and body in hell. God alone is the
dispenser of life and death, temporal and eternal.
Hence reverence and awe, not fear and terror, are
required, as the change of terms implies. The
change from ' kill ' to ' destroy ' is also signifi-
cant. The latter implies not annihilation, but
continued punishment, affecting both the material
and the spiritual part of man ('both soul and
body '). The place of such punishment is ' hell.'
There is no other probable interpretation of the
passage. Such holy ' fear ' is not carnal fear, but
sets us free from that.

Ver. 29 introduces, immediately after the com-
mand to ' fear ' God, a tender 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 sparrows, or ' little birds.' —

Sparrow.

For a penny. Not the same word as in chap. v.
26 ('farthing'), but ' assarion ' (worth about
three farthings English, or a cent and a half
American), the tenth part of a Roman drachm ;
here used to express an insignificant value, the
birds being very plenty and destroyed in great
numbers. —Not one of' them. Too small to be
offered for sale except in pairs, yet God marks
the fall of one. — Fall on the ground, as ' birds
do, when struck violently, or when frozen, wet,
or starved.' Comp. Luke xii. 6: 'Not one of
them is forgotten before God.'

Ver. 30. The very h^irs of your head. The
most special providence, and the most absolute
preservation. No part of our life, of what char-
ax;terizes or adorns it, shall be lost. God, to be
God, must know the very hairs of our head. The
word ' your ' is emphatic, asserting a special care
for Christ's disciples : ' Of you the hairs of the
head are all numbered.' This refers to all who
truly confess Christ (ver. 32).

Ver. 31. Fear ye not therefore. In ver. 25 the
motive was drawn from the relation to Christ,
here from the relation to God : ye are of more
value, /. d'., in the sight of God, who is 'your

lOI

Father ' (ver. 29). ' The humblest of God's crea-
tures have their value in His sight : how much
more human beings. Especially Christians, but
above all, the witnesses of Jesus.'

The scope of vers. 25-31 is : A right sense of
our immortality consists in the feeling that we are
perfectly safe in the keeping of our Father ; let
us then not fear men, but boldly and fully pro-
claim the truth we have from our Master who also
suffered from men.

Ver. 32. Every one, without exception. —
Therefore points to the previous argument for
fearing and trusting God. — Confess me, lit.,' con-
fess in me.' A peculiar mode of expression,
meaning : ' shall make me the object of his ac-
knowledgment among and before men.' The
idea of being ' in Christ,' in vital union with Him,
is also implied. Confession is the first act of
faith ; but confessing Christ must not be con-
founded with confessing a particular creed about
Christ framed by men. — Him will I also confess.
' I ' 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
done.

Ver. 33 solemnly repeats the same thought,
applying it to those who deny Him before men.
Alford : ' The Lord will not confess the confess-
ing Judas, nor deny 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 every genuine
and earnest testimony for Him ; we deny Him
by every unchristian deed.

Ver. 34. Think not, as you naturally might. —
To send (lit, 'cast') peace on the earth. The
immediate result (and purpose, too, since witli
God and Christ results are all purposes) was not
peace, by external means. — I came not to send
peace, but a sword. He was revealed ' that He
might destroy the works of the devil ' (i John iii.
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 peace,
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
chosen ones.

Ver. 35. A quotation (or reminiscence) from
Micah vii. 6, which contains the same general
thought of wars and sorrows ushering in the
kingdom of peace. The sword shall enter into
the family. The conversion of individual mem-
bers to Christ will cause variance. Domestic
peace, the highest earthly peace, is thus disturbed
by peace with God through Christ. It is sup-
posed that the terms : a man {i.e., 'a son ' in this
case), a daughter, a daughter in law (or ' bride '),
refer to those converted, ' because the younger
members and the female members of households
were commonly the first to embrace the gospel,'
and because Christ speaks of these as ' set ' by
Himself.

Ver. 36, from the same prophecy, is a more
general statement of the same thought. — A
man's foes. The idea here expressed is the re-
verse of that stated in ver. 21.

Ver. 37. He that loveth, etc. Not to love

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 superior
to family affection ; because it is a love and de-
votion due 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. — Not worthy of
me. 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. 38. Taketh not Ms cross, etc. We may
supply in thought : as I shall carry my cross.
The culprit bore his own cross to the place of
crucifi.xion. The first allusion to the mode of the
death, which must have startled the Apostles,
even after what had been said.

Ver. 39. He that findeth 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 in 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
literally. The meaning is : Christ must be loved
more than 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 us, and therefore asks us to give our Wv&s for
Him ; He gives His life to us, so that we can give
our lives both to -^wA for Him.

Ver. 40. He that receiveth you, receiveth me.
The concluding verses convey one appropriate
thought, similar to that of vers. 24, 25 : Christ's
disciples are identified with Him. Notwithstand-
ing all 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. — He that re-
ceiveth me, receiveth him that sent me, /. e.,
God. Receiving the servant of Christ is receiv-
ing God. Comp. John xvii. 21, 23, xx. 21. Ap-
plicable to all true Christians.

Ver. 41. In the name of a prophet, /.<?,' be-
cause he is a prophet,' the original implying 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, i. e., a Christian,
one righteous through and in Christ ; the usual
meaning among Christians when this Gospel was
written. — Shall receive 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 little 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 cold 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 unto you. A solemn declara-
tion that for such an act, he shall in no wise lose
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 may be more worthy than the great
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 their 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,' i. e., from the place where
the discourse was delivered, probably in the
neighborhood of Capernaum. — In their 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.

TJie Message from yoJui the Baptist ; our Lord's Anszver, and the Subse-
quent Discourse.

NOW when John had ^ heard * in the prison the works of '* \^^'^
r - - - . L.-35.

3 1 ^Christ, he sent two of his disciples.^ And said unto him, f jo^h,f vf V-
Art thou ''he that should come,^ or do we look for another.^ Ps.^cxv?ii"26i
\ Jesus'* answered and said unto them. Go and shew John again ° d'lt^'^^xZ^'

18 ; XXXV 5;
xlii. 7 ; chap
XV. 30.

5 those things which ye do hear and see

1 omit had ^ by his disciples

* And Jesus

''The blind receive

^ Cometh
6 tell John

Chap. XI. 2-19-] THE GOSPEL ACCORDING TO MATTHEW. IO3

their sight, and *the lame walk, the lepers are cleansed, and the ^is. xxxv.6.
deaf hear,^ the dead are raised up, and •''the poor have the eos-/ is. ixi. i;

■^ ^ ° Luke IV. 18.

6 pel preached to them. And blessed is he, whosoever shall not g is. viii. 14,

. , 15; chaps.

be ^offended in me. "iii. 21, 57;

XXIV. 10 ;

7 And as they departed, Jesus began to say unto the multi- ^vi. 31;
tudes concerning John, What went ye out '' into the wilderness -^ chap. iii.i;

^ -' ' J Luke 1. 80.

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 w'ear soft clothing'^ are in kings' houses. But what went

ye out for ^ to see .-' ^ A prophet } ^^ yea, I say unto you, and ^ '^^^ll;[ ^^e'-

10 more ^^ than a prophet. For ^^ this is /le, of whom it is written, Lu^ei. 76.
'Behold, I send my messenger before thy face, which ^-^ shall ^ mal. m. i-,

1 1 prepare thy way before thee. Verily I say unto you, Among

them ™ that are born of women there hath not risen a greater '" J"'' '''^- '•
than John- the Baptist : notwithstanding, he that is least ^"^ in

12 the kingdom of heaven is greater than he. And" from the days «L"kexvi. 16.
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 zV, " ^ai. iv. 5;

^ -^ ■' chap. xvu.

It; this is ° Elias, which was for to come.^^ '' He that hath ears to ?o-i3;Mark

•' IX. 11-13 i

hear, let him hear. Luke i. 17;

' comp. John

16 But" whereunto shall I liken this generation.'' It is like ,'(^^^- ^-^
unto children sitting in the markets,^" and calling ^^ unto their l^'^^^'^ii.'

17 fellows, And saying,^^ We have piped unto you, and ye have vk' 8^"}^^.
not danced ; we have mourned unto you, and ye have not la- "i,fi^7^'29';

iii. 6, 13, 22 ;

.9.
g Mark iv. 30;

18 mented.^*^ For John came ''neither eating *nor drinking, and

19 they say, ' He hath a devil.^i The Son of man came eating and ^ Lu^ke "^iii
drinking, and they say. Behold a man gluttonous,^^ and a wine- r chap°.'iii.4•
bibber, "a friend of "publicans and " sinners. But wisdom is ^ John vii.20.
justified of her children.-''^ z/ chaps. v;46i

47 ; xviii.

® and the '' to behold, or gaze at ^ omif for MLk^liXs,

^ raiment (in italics) ^** But wherefore went ye out.'' To see a prophet? 16; Luke v.

" much more '^'^ omit Y ox ^^ who 3o;xv. i.

1* literally lesser ^^ ^j-g willing to ^•^ he is Elijah, that should come

1' market-places ^s ^i-,q ^.^ 19 ^^^j gg^y

^ We piped unto you, and ye did not dance ; we wailed, and ye did not
mourn 21 demon

2^ gluttonous man 23 ^^d wisdom was justified by her works.

Introductory Note. The sending out of the (according to Josephus, the fortress of Machaerus,

Twelve probably called into open manifestation situated on the border of Perea near the desert ;

the opposition of the Pharisees : hence Matthew next to Jerusalem the .strongest fortress of the

groups the events indicating this hostility, without Jews) the works of Christ, According to Luke

regard to chronological order. The Twelve were (vii. i8), John's disciples had told him of such mir-

not sent forth until after the period covered by acles as the raising of the widow's son in Nain.

chaps, xi.-xiii. The account of the message from ' Christ,' or ' the Christ.' As Matthew uses this

John precedes, because the course of conduct form nowhere else, it is likely that the disciples

which aroused hostility in the Pharisees had awak- of John had thus spoken of our Lord, meaning :

ened hesitation on the part of John (or at least the one John announced as the Messiah.— He

of his disciples). sent by his disciples. This is the correct reading,

Ver. 2. Now when John heard in the prison 'Two' is borrowed from Luke vii. 19.

I04

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI. 2-19.

Ver. 3. Art thou lie that cometh, i. e., the Mes-
siah, or do we look for another. Explanations :
(i) John was temporarily in depression and doubt,
respecting the slow and unostentatious mode of
Christ's manifestation, and the true nature of his
kingdom. (2) John's disciples (not himself) were
in doubt, and he sent them to be instructed ; the
opinion of some of the Fathers. This saves
John's orthodoxy at the expense of his morality.
There is no mote evidence of doubt in their case
than in that of John. Besides the answer was ad-
dressed to John. (3) John was prompted by im-
patient zeal, and wished to call forth from Jesus a
public declaration of His Messiahship. But this
would have been even worse than doubt. (4) John
wished to learn with certainty whether this worker
of miracles was the one he had baptized. This is
opposed by the phrase ' works of the Christ ' (ver.
2). The first view is preferable. The Bible does
not represent the saints as free from imperfection
and doubt. Elijah, the prototype of John, had his
season of despondency. John was at least disap-
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 u]3on the wicls-ed ruler and court from
whom he suffered ; and yet doubting because
these hopes had not been realized long before.

Ver. 4. Go and tell John, etc. Our Lord
sends a message to John, but does not instruct
his disciples.

Ver. 5. The blind receive their sight, or ' see
again.' The word means this when applied to the
blind. In other cases, 'to look up.' — Thedeadare
raised up. The raising of the daughter of Jairus
probably took place afterwards, but the miracle in
Nain certainly preceded. — The poor have the gos-
pel preached to them. The ' poor ' in spirit are
included. This is the climax. Spiritual deliver-
ance was the greatest miracle. The answer (comp.
Is. XX.XV. 5 ; Ixi. i) means : ' I do great things in
physical healing, but my greatest work is the spir-
itual healing I bring : do not then expect some
wonderful temporal victory, but be content with
the thought that I as Messiah am doing my ap-
propriate and most glorious work.' The reference
to the Old Testament prophecy would give John
both testimony and instruction. Even our Lord
answers doubt out of the Scriptures.

Ver. 6. And blessed is he, etc. This recalls
Is. viii. 14. — Offended, /. c, 'made to stumble.'
This does not upbraid, but cautions, implying
that Christ knew best what to do in His king-
dom. Result of the message : we may well be-
lieve that John was not taken away as a martyr to
righteousness without having his faith restored.
His disciples, after his death and burial, ' came and
told Jesus' (Matt xiv. 12).

Ver. 7. And as they departed. In Luke vii.
24-35, ^^ ^"'^^ '1'^ almost exact parallel to vers.
7-19. The comment follows at once, to up-
hold the character of John, which might have
been undervalued in consequence of his message.
But he is not praised in the presence of his disci-
ples. — The multitudes. The great influence of
John appears from the fact that our Lord thus
appeals to a-mixed crowd. — What went ye out
into the wilderness. Comp. chap. iii. 1-5. — To
behold, or 'gaze at.' As if at some curious spec-
tacle. Popularity is very often due to curiosity,
even in the case of an earnest and faithful preach-
er.— A reed shaken by the wind] Reeds are

abundant on the lower banks of the Jordan. The
meaning is not, simply, you did not go without a
motive, but he whom you went to see was not a
fickle, wavering character. Probably an allusion
to John's doubt.

Syrian Reeds.

Ver. 8. But what : ' if it was not that, what
was it,' etc. — A man clothed in soft raiment ?
An allusion to the coarseness of John's clothing
(chap. iv. 3). — Behold. This is equivalent to, ' oh
no, such are not found in the wilderness.' — In
kings' houses; not in kings' prisons. An allusion
to the courtiers about Herod Antipas. John was
not a flatterer nor had he drawn back from his
testimony to Jesus to escape from prison or from
any selfish motive. Thus our Lord defends His
forerunner from the suspicion of the multitude.

Ver. 9. To see a prophet T To this the crowd
would answer ' yes ' (comp. ch. xxi. 26). But our
Lord adds, Yea, most certainly, I say unto you, I
who can speak with authority on the subject, and
much more than a prophet. John saw and pointed
out Him whom the prophets only predicted, and
he was himself the subject of prophecy.

Ver. 10. It is written. Malachi iii. i. The
last of the prophets had foretold of John. His
office as forerunner of Christ made him greater
than them all. — Behold I send my messenger be-
fore thy face ; etc. The original prophecy is : ' Be-
hold I send my messenger before my face,' etc.
(The latter part of the verse contains a direct
reference to the Messiah.) Heie, and in Mark i.
2, Luke vii. 27, it is changed into a promise of
God to Christ. Our Lord on His own authority
(ver. 9 : ' I say unto you '), applies the phrase,' my
messenger,' to John, and the word ' thy ' to Him-
self, thus appropriating a pronoun referring to
God. Comp. His discourse on a previous oc-
casion (John V. 17-47), in which He refers to His
relation to the Father, to John, and to the Old
Testament prophets.

Ver. II. Verily I say unto you. Only One
could thus speak concerning the greatest ' born
of women.' — There hath not risen ; been raised
into prominence by God. — Born of women.
Among mankind in general. Christ was 'born of
a woman' (Gal. iv. 4), but this differs from the
phrase here used as ' Son of man ' does from

Chap. XI. 2-19.] THE GOSPEL ACCORDING TO MATTHEW.

105

' men.' — A greater. No one, patriarch or proph-
et, king or priest, was greater ; for John was the
forerunner of Christ. Relation to Christ is the
• true measure of greatness. — But he that is least,
lit. 'less,' either less than John or less than
others. The latter seems preferable, and is really
equivalent to ' least.' — In the kingdom of heaven,
i. e., the new dispensation of grace which Christ
introduces. Not ' in the preaching of the kingdom
of heaven.' John on the threshold of the king-
dom, was in position the greatest of all Old Testa-
ment prophets and saints, but the least Christian,
being in the kingdom, is as to position (not per-
sonal merit) greater than he. Those born of the
Spirit are greater than the greatest born of women.
The relation to Christ is still more intimate, and
that determines the relative greatness. John is
regarded as still outside the kingdom into which
he may have afterwards entered. If ' less ' be
understood as meaning 'less than John,' then the
reference is to relative position, i. <?., one lower
in position or dignity in the kingdom of heaven is
greater than John, who occupied the highest place
in the old dispensation. But this is indefinite.
The F"athers referred 'He that is less' to Christ,
but Christ is not in the kingdom (the kingdom is
hi Him), and such a comparison is scarcely ad-
missible after the application of prophecy made
in ver. 10.

Ver. 12. And from the days of John the Bap-
tist until now. A period of not much more than
a year, it is supposed. — The kingdom of heaven
siiffereth violence, or ' is assaulted by storm ' (in a
good sense, referring to the excitement and earn-
est endeavor awakened in the brief period since
John appeared), and the violent (those making the
effort) take it by force (actually succeed in entering
in). Although John belonged to the old economy,
the new ('the kingdom of heaven') was already on
earth, and the first evidence of its coming was
the preaching of John and the e.xcited interest
it had aroused. This is in praise of John, but
designed especially to convey the idea that a new
era had already dawned, which deserved the en-
deavor that had been aroused. Some, with less
ground, suppose John and Christ to be referred
to by ' the violent.' The verse states a historical
fact, suggesting that earnest endeavor is neces-
sary in order to enter the kingdom of heaven.

Ver. 13. For. A proof of the coming in of
the new era. — All the prophets and the law, i. <?.,
the whole Old Testament. — Prophesied. Only
' prophesied.' ' The law ' is also a prophecy, even
its ceremonies point to Christ. — Until John. In-
cluding him as the last of the series, still be-
longing to the old dispensation, but closing its
prophecy, when he ushered in the Messiah. The
joining of John with the prophets is a further sup-
port of his high position.

Ver. 14. And if ye are willing to receive it.
The Jews expected that Elijah would rise from
the dead, hence many would not receive it. The
popular notions on the whole subject of prophecy
were incorrect ; for in the day of fulfilment our
Lord thus prefaces an explanation. — He is Elijah,
etc. Mai. iv. 5, applied to John before his birth
by the angel Gabriel (Luke i. 17). Not the
entire fulfilment of the prophecy, for John him-
self (John i. 21) said he was not Elijah, and our
Lord afterwards intimated that another coming
of Elijah is to be expected (Matt. xvii. 11).

Ver. 15. He that hath ears to hear, etc. This
Tisually follows an important statement, intimat-

ing that he who has the discernment to under-
stand will find the deeper meaning. Here it
suggests : Christ meant more than that John was
Elijah, that he Himself was the Messiah. Then,
as now, properly to understand the Scriptures
was to know Christ. The comparison which fol-
lows intimates that few would ' receive ' the truth
respecting John, or have ' ears to hear ' the glad
news of the Messiah's presence. — If John wished
our Lord to declare Himself, his wish was grant-
ed, but the revelation was, as always, only to those
who really sought to know Christ.

Vers. 16-19 contain parallels and contrasts as
in Hebrew poetry. In Luke the poetic form is
even more marked.

Ver. 16. This generation, /. e., the people then
living in Judea. — Children, etc. These children
are represented as idling in public places, sitting
in the market-places. ■

Ver. 17. One set of children is represented as
having invited another set to play, first in a mock
wedding and then in a mock funeral, but the
latter would not join them. Explanations : (i)
The children calling, represent John and Jesus,
but these two earnest preachers would not be
likened to idling, petulant children, and in that
case the ' mourning ' ought to precede the ' piping.'
— (2) Those who will not play represent the two
preachers, but this is opposed to the word 'fel-
lows ' or 'companions ' in ver. 16, as well as to
the parallel passage in Luke (vii. 32), where the
children are spoken of as ' calling to one an-
other.' All the children were petulant. (3) The
simplest view : The whole company of children
represent the Jews, engaged in the childish pur-
suits of amusement and showing disagreement,
discontent, and petulance. With these ' children '
the children of wisdom are contrasted (Luke).

Ver. 18. For. An evidence of the petulant
spirit (so ver. 19). — John came neither eating
nor drinking. He came as a prophet, and living
in a peculiar manner,' neither eating bread nor
drinking wine ' (Luke vii. 33) ; ' his meat was lo-
custs and wild honey ' (chap. iii. 4). — And they
say, He hath a demon. A demon of melancholy ;
he is a fanatic.

Ver. 19. The Son of man. Peculiarly appro-
priate here, where our Lord speaks of Himself,
as appearing in His exalted mission, eating and
drinldjig, like all other men ; going to places of
festivity, such as the wedding at Cana, the feast
at the house of Levi, identifying Himself with
men in their ordinary life. — Behold. . Those
who cried out against austerity objected also to a
teacher of righteousness, who showed himself
thoroughly human in social life. — A winebibber.
Our Lord used wine, as those about Him did.
There was nothing singular in His social habits
as the Son of man. But the generation which
had denounced asceticism in John, at once mag-
nified this into a crime. — A friend of publicans
and sinners. Thoroughly worldly people seek to
parry the claims of spiritual truth by assailing its
teachers, in childish petulance, with such contra-
dictory accusations, extending their criticisms to
dress, food, expression of countenance, cut of the
beard and parting of the hair. Much time has
been wasted in trying to satisfy those ' sitting in
the markets ' and playing there. Those who hate
the truth will hate its representatives and will
never understand their principles, or be satisfied
with their practice. To our own Master we stand
or fall. — And, or, 'and yet,' in opposition to this

I06 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI. 20-30.

childish conduct, Wisdom, the wisdom of God, the children of wisdom are childlike, in humility

personified here as in the Book of Proverbs, was and faith, and their ' works ' correspond. The

justified; not 'is,' nor 'will be.' — By, or 'from,' result in their case has justified the wisdom ot

her works. 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), 01

is to the actions of these children of wisdom, implying that their contradictory judgments con-

The judgments of the world are childish, those of f uted each other and thus confirmed ' wisdom.'

Chapter XI. 20-30.

Denunciation of Judgment on the Cities of Galilee, followed by a striking
Ascription of Praise and a tender Invitation.

20 nr^HEN began he to upbraid the cities wherein most of his -^ Luke x. 13-

2 1 JL mighty works were done, because they repented not : " Woe b joim i. 44.
unto thee, Chorazin ! woe unto thee, * Bethsaida ! for if the ?.; ; Mark

111. 8 ; Luke

miarhty works, which were done in you, had been done in " Tyre vi. 17

o J ^ J ' -^ d Jonah in. 6.

and Sidon, they would haye repented long ago ** in sackcloth ^<jhj|p^|^. 13;

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 4^/^^^

22.

xvii.
xxu.

Is.

XIV. 13.

thou, * Capernaum, ^ which art exalted unto heayen, shalt ^ be " g^ek.^'xx'vd.
brought down to hell : ^ for if the mighty works, which haye ^"in^'^g/^'*^:
been done in thee, had been done in Sodom, it would haye re- f cdmpiLuke

24 mained until this day. '' But I say unto you. That it shall be ^ chaps'
more tolerable for the land of Sodom in the day of judgment, Acts''x.'46

, ^ , / Luke xxiii.

than tor thee. 34; johnxi.

25 'At that time^ Jesus * answered and said, I thank thee, O 2s.' ""' ^]]
'Father, Lord of heayen and earth, because '"thou hast hid* 24;iCor.i".
these things from the wise and prudent, and hast " reyealed ^ « Ps. viii. 2 ;

e. 1 c '■ • ttS chap. xxi.

26 them unto babes. Eyen so,*' Father ; for' so it seemed good** ^s.

o Chap, xxviii.

27 in thy sight. "All things are^ deliyered unto me of my isjjohniii.

' -^ 35; xiii. 3;

Father: and no man knoweth the Son, but^° the Father; 'sy"- 2; i

Cor. XV. 27.

neither knoweth any man the Father, ^ saye the Son, and he to /iJohnvH.29;

•' ' vni. 19; X.

whomsoeyer the Son will ^^ reyeal Jiim. joiin vii 3^'

28 ^Come unto me, all ji? that labour and are ''heayy laden, and I '■Comp-Luke

29 will give you rest. Take my yoke upon you, and ^ learn of me ; ■" -Ij^"?]!?" u.
for I am 'meek and lowly in heart : and "ye shall find rest unto I.Vi^john

30 your souls. For "my yoke is easy, and my burden is light. t zedi. ix. 9;

2 Cor. X. I ;

1 in 2 Shalt thou be exalted unto heaven ? thou shalt go down „ jer. vi. 16^

unto hell, or Hades. ^ season * that thou didst hide v i John v. 3.

5 and reveal ^ yea "^ or that ^ it was well-pleasing

9 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

tween 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.

— The aufhoritative tone of vers. 21-24, the dec-
laration of what would have taken place, the
positive statement of what will occur at the judg-
ment, form a contrast to the tenderness of vers.
25-30. But both parts coincide with our Lord's
character of holy love. The authority to invite
involves the authority to denounce ; the willing-
ness to bless implies the curse of those who would
not be blessed ; the praise of the Father's good
pleasure befits the Son who reveals Him.

Lessons : In the sight of Christ, one rejecting
Him in the midst of light is worse than a hea-
then ; offers of grace and threats of judgment
are proportionate ; faithful preaching makes the
faithless hearer more guilty ; pride hardens even
more than impurity. The thought of persistent
sin leads our Lord to His Father, yet in thanks-
giving ; ' So it was well-pleasing,' the comfort of
God's adopted children, taught them by the Only
Begotten ; the authority of the Son the security
for our rest in Him ; the declaration of His abil-
ity to bless followed by a declaration of His will-
ingness (see further on the verses).

Ver. 20. Then began he. Probably ' pointing
to a pause or change of manner of our Lord.' —
To upbraid. Often used of men in a bad sense,
here, implying moral disapproval and righteous
indignation. — Wherein most of his mighty works
were done. Probably only the smallest part of
our Lord's miracles are detailed by the Evan-
gelists (comp. John xxi. 25). We have no ac-
count of any miracles in 'Chorazin' and ' Beth-
saida' (ver. 21). — Because they repented not.
The object of the miracles was to lead to repent-
ance.

Ver. 21. The places of less importance come
first. — Chorazin. Mentioned only here and Luke
X. 13. Probably identical with the ruins of
Kerazeh. — Bethsaida. A city of Galilee (John
xii. 21) ; the home of Peter, of Andrew, and
of Philip (John i. 44; xii. 21). Mark mentions
the name twice (vi. 45 ; viii. 22). In one in-
stance the reference to a place on the eastern
shore is obvious- Views : (i) The ancient view :
but one place, namely, on the western shore.
This involved difficulty in explaining Mark vi.
45. (2) The usual modern view : two places,
namely, ' Bethsaida of Galilee ' on the western
shore ; ' Bethsaida Julias ' on the eastern shore.
(3) The latest and best view : One place situ-
ated at the northern end of the lake on both
sides of the inlet, hence partly in Galilee, and
yet on the site of Bethsaida Julias and the
eastern shore of the lake. So Dr. Thomson.
See notes on Mark vi. 45. — Tyre and Sidon.
Ancient Gentile cities in existence at that time.
The corruption of these places had been spoken
of ages before by the prophets. — They would
have repented. Our Lord claims knowledge of
contingent spiritual events. — Long ago. Either,
the cities would have changed their character
in ages past, or the present inhabitants would
have repented speedily. — In sackcloth and ash-
es. The symbol of mourning and repentance
(comp. Jonah iii. 5-9, on the repentance of Nin-
eveh). The costume of mourners resembled a
sack with holes for the arms, and it was usual to
strew ashes upon the head.

Ver. 22. But I say unto you, It shall be more
tolerable, etc. An authoritative judgment as to
the measure of human responsibility. The final
decision in the day of judgment would be His
also.

107

Ver. 23. Capernaum, shalt thou be exalted
unto heaven T The correct reading is a question
anticipating a negative answer : Nay, thou shalt
go down, etc. The place, as the centre of our
Lord's activity, enjoyed special piivileges. In
wealth Capernaum could not be compared with
Sodom ; its lofty situation is uncertain, hence a ref-
erence to this is doubtful. — Shalt go down unto
hell, or Hades, the 'place of the dead,' not the
place of future punishment. A figure of spirit-
ual destitution and desolation, as ' heaven ' repre-
sented privilege. Nothing positive about ' Hades '
can be inferred from this verse, though it cer-
tainly hints at a disembodied state between death
and the resurrection, which differs from ' hell,'
where both 'soul and body' are punished (x. 28).
Temporal judgments have been linked with the
spiritual degradation here predicted ; the very
sites of these cities are disputed. — Sodom (com-
pare its history in Genesis, chaps, xiii.-xix.) was
the synonyme for wickedness. — Remained until
this day. As it was the oldest city of importance
in Palestine, the language is the more striking.

Ver. 24. A future judgment is referred to,
since our Lord speaks of what shall take place
with regard to Sodom, which had been so long
destroyed. The inhabitants had not been anni-
hilated.

Ver. 25. At that season. Probably imme-
diately after the denunciation just recorded. —
Answered. Not necessarily to an oral question,
nor even to the thoughts of the listeners. The
ascription of praise seems rather an answer to
His Heavenly Father. — I thank thee, 'I fully
confess, thankfully acknowledge the justice of
thy doings.'— 0 Father, Lord of heaven and earth.
Christ addresses God as His ' Father,' not as His
' Lord.' There are four instances of such public
address of our Saviour to His Father ; in each
case resulting from deep emotion. Here the
cause was the impenitence of ' His own ' peo-
ple. The term, ' Lord of heaven and earth,' is
peculiarly appropriate, since He was about to
mention another evidence of God's sovereignty.
— That thou didst hide these things, /. ^., the
character and saving work of Christ, but includ-
ing the condemnation of the proud, the saving
of the humble, and the righteousness and mercy
of God as thereby displayed ; for the revelation
of all these things centres in the revelation of
Christ to the believing heart. God hides such
things only in just judgment, and the exercise of
His justice is rather a leaving of the sinner to
the natural result of his sin. — The wise and pru-
dent, according to*^ worldly estimate ; in this case,
Pharisees and proud Jews. Those most learned
and sagacious in all earthly things often cannot
understand the simplest truths of Christianity.
They are hid from them, by God indeed, but
through their own pride. Merely intellectual
culture usually leads to pride, which is the great-
est hindrance in learning moral and religious
truth. — Reveal them. These things are revealed
in general to men in the Gospel, but also, through
this, revealed to individuals. — Unto babes. Those
despised by the world, because often ignorant of
what it values, or considered ' babes,' because
they believe like little children what their Heav-
enly Father reveals to them.

Ver. 26. Yea, that it was well-pleasing in thy
sight. Praise for His ' good pleasure ' which
involves His wisdom, prudence, and goodness.
When men deny these qualities or we cannot fully

ro8

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XH. 1-21.

perceive them, we may still praise His 'good-
pleasure,' as our Master did.

Ver. 27. All things, whether of judgment or
salvation, of hiding or revealing. — Were deliv-
ered unto me by my Father. ' All things were
by the Father brought into connection with, and
subordination to the economy instituted by Christ.'
His power as King extends over both, tlie lost
and saved. — And no one knoweth the Son but the
Father, etc. This great mystery of Christ's power
over all things rests upon the greatest of myste-
ries, the person of Christ, the Son, as related to
the Father, a mystery thoroughly known (as the
Greek word means) only to the two parties, the
Father and the Son. — And he to whomsoever
the Son willeth to reveal it. The Son is the
Revealer of this mystery, and about it all revela-
tion centres, not only written revelation, but the
revelation made to our hearts. This verse, the
genuineness of which is not disputed, contra-
dicts the notion that the view of the Person of
Christ presented in the fourth Gospel is differ-
ent from that of the three others. To know God
men need a revelation from this lowly Saviour.
The same pride still refuses it. John the Baptist
had said this of Christ (John iii. 35), and now
Christ says it Himself in a discourse which began
in a defence of the Baptist.

Ver. 28. Come unto me. Christ now shows
first of all His winiitgness (comp. ver. 27) in this
invitation. — All ye that labour, etc., 'all the la-
boring and the burdened.' A figurative descrip-
tion of men seeking to become holy by external
acts of righteousness. The immediate reference
is to the Jews struggling to obtain deliverance
through the law, and oppressed by the yoke
placed upon them by the Pharisaical interpreta-
tion of it. It is applicable to all men as subject
to misery, actively and passively ; but most di-
rectly to those conscious of sin, striving to make
themselves better, or sinking under a sense of
their guilt. — And I will give you rest. ' I ' is
emphatic ; other teachers lay burdens on you, I

am able, as well as willing, to end your useless
labor and remove the crushing burden.

Ver. 29. Take my yoke upon you. The Jews
called the law a 'yoke' Our Lord here refers to
His rule, doctrine, and leadership. — And learn of
me. Either, take pattern from me, or as the con-
text suggests, become my disciples. — For I am
meek and lowly in heart, not in appearance
merely, as the scribes. Humility is the first
requisite in learning of God. The ' meek and
lowly ' One can teach us this first lesson. The
lowliness seems the greater from the language of
ver. 27. — And ye shall find rest unto your souls.
Rest of soul is the true aim ; we must seek it, and
seek it from Christ. 'Man is made for Christ,
and his heart is without rest, until it rests in
Him.'

Ver. 30. For my yoke is easy (wholesome) and
my burden is light. The ' yoke ' answers to those
' laboring ; ' the ' burden ' to those ' heavy laden.'
Christ does not promise freedom from labor and
burdens, but promises that we shall be so changed
as to find them ' wholesome ' and light. Christ
indeed demands a righteousness exceeding that
of the Scribes and Pharisees, and teaches us that
there is a depth of meaning in the law, which our
consciences did not perceive ; yet He says that
His yoke. His requirements, are wholesome, and
His burden, oftentimes a cross, is light ! One
who goes to Christ to find rest for his soul, ob-
tains from Him peace of conscience and power
to obey. We go to Him as a teacher meek and
lowly in heart ; the first lesson learned is, to
humbly and penitently take from Him what we
need. What He has done fo?- us secures pardon,
what He does in us gives power. The Teacher of
the highest morality could only fulfil these prom-
ises by becoming an actual Saviour from sin ;
that He can and will save is the ground tone of
the whole passage. Saved by Him, indeed, as
Augustine says, the yoke is like the plumage of
the bird, — an easy weight enabling it to soar
heavenward.

Chapter XII. 1-2 1.

Two Sabbath-day Discussions ; Our Lord retires in consequence of the Hos-
tility of the Pharisees.

"AT that time Jesus went on the sabbath day through the
■Lx. corn ; ^ and his disciples were a hungered,^ and * began to

2 pkick the ears of corn,^ and to eat. But when the Pharisees
saw it, they said unto him, "^ Behold, thy disciples do that which

3 is not lawful to do upon the sabbath day.'^ But he said unto
them, Have ye not read ^ what David did, when he was a hun-

4 gered,^ and '^ they that were with him ; How he entered into the
house of God, and did eat -^the shewbread, which was not lawful
for him to eat, neither for them which ^ were with him, ' but only

5 for the priests .-"^ Or have ye not read ^ in the law, how that on

^ grain-fields
* omil day

- hungry
5 that

^ pluck ears of grain

® save for the priests alone ?

a Mark ii. 23-
28; LuKEvi.

'"5-
b Deut. xxiii.

c Comp. ver.

10 ; Luke

,\iii. 14; xiv.

3 ; John V.

10 ; vii. 23 ;

ix. 16.
d I Sam. xxi.

6.
e Comp. I

Sam. xxi. i,

2.
/ Exod. XXV.

30 ; Lev.

xxiv. 5-8.
g Lev. xxiv. g.
h Num. xxviii.

9, 10; Comp.

I Chron. ix.

32; John

vii. 22, 23.

Chap. XII. I-2I.] THE GOSPEL ACCORDING TO MATTHEW. 109

the sabbath clays "' the priests in the temple profane the sabbath,

6 and are blameless .^ But I say unto you, *' That in this place is * ^omp.'^Htg

7 one greater than the temple.^ But if ye had known * what this Jj;_ 1; ^^'"
Ineaneth, ' I will have mercy, and not sacrifice, ye would not / Hos.^vl^'e'.^

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- '"^^'^''LuKE

10 gogue : And, behold, there was a man which had his hand ^'-^-ii-
" withered. ^2 And they asked him, saying. Is it lawful to heal on « Johnv 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 1* fall into a pit on the sabbath day,

12 will he not lay hold on it, and lift it out .-' ^^ "How much then "Comp.chap,

■' , X. 31.

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 it 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 it, he

P withdrew himself ^^ from thence : and ^ great multitudes ^^ fol- ^ Mark Hi. 7;

" see chap. x.

16 lowed him, and he healed them all. And ^charged them that r?,-

' . o q Chap. XIX. 2

17 they should not make him known: That it might be fulfilled '' ;^^j^'-^^ifi'

18 which was spoken by Esaias^^ the jDrophet, saying, * Behold ^^i\\x^2u'
my servant, whom I have chosen ; 22 my beloved, '■ in whom my \ seechap!m;
soul is well pleased : " I will put my Spirit upon him, and he « comp. is.

19 shall shew 2'^ judgment to the Gentiles. He shall not strive, nor iv'.'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 ^ Comp. is
name shall the Gentiles trust.^^

"^ day 8 j-i^a(- vvhich is greater than the temple is here

^ blameless ^"^ Lord of the Sabbath

^^ And he departed thence and went i^ having a withered hand

^^of 1* this ^5 raise it up

^'^ so then ^"^ omit like ^^ took counsel

^^ And Jesus knowing it withdrew ^'^ many

21 Isaiah ^^ chose ^^ proclaim

■^* one ^^ hope

Chronology. Mark and Luke place the certain that the Sermon on the Mount had not

events of this section just before the choice of the yet been delivered ; also that the controversy in

Tivelve, which occurred during our Lord's retire- regard to the Sabbath had already begun (John

ment. The season of the year may have been v. "16) at Jerusalem. The connection of thought

April, at which time the barley would be ripe. seems to have occasioned the order of Matthew.

It has been inferred from Luke's account (vi. i : The easy yoke of Christ and the burden laid

'second Sabbath after the first,') that the second upon the people by the Pharisees are strikingly

Sabbath was in the second week after the pass- illustrated by the conduct of the latter ; the sover-

over; but this is not even probable (see Luke). eignty He claimed (chap. xi. 27) is exemplified by

The supposition that a Passover intervened at His words respecting the temple and the Sabbath,

this time, rests mainly on that phrase, which is The Sabbath Controversy. The misun-

rejected by many modern critics. It seems quite derstanding of our Lord's teachings in regard to

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XII. 1-21.

Sabbath observance arises mainly from overlook-
ing 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 P'ourth
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. Our 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 observance 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 7)iercy (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 Luke vi. i, as to the date. —
Through the grain fields. The grain was probably
barley, which ripens in April in that region and is
usually harvested in May. — His disciples. Not the
' Twelve ' exclusively, probably including most of
them. — And began to pluck ears of grain. 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 Pharisees 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 Sabbath. 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.'
All 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 God, The tabernacle
at 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.
They were renewed every seven days, on the
Sabbath, the old loaves being eaten by the
priests. David probably came on the day the

old loaves were taken away, /. e., 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 by their hunger. Princ^le :
Works of necessity have always been permitted
on the Sabbath.

Ver. 5. The priests in the temple profane
the Sabbath and are blameless? 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
7iecessity on the Sabbath are not only permitted,
but may become a duty (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 real 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 Sabbath only
when so declared by Christ, or as we follow
Christ.

Ver. 7. But if ye had known. They ought
to have known, professing to interpret the Old
Testament. — I will have mercy, etc. Quoted
before (chap. ix. 13), from Hosea vi. 6. Our
Lord properly censures them, after defending his
disciples. They did not recognize this greater
temple (ver. 6), nor accept the service which God
had approved ; ' mercy and not sacrifice,' had
they done so, they would not have condemned 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. Tne 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 hostilitv 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 that a new
air of liberty and love will be breathed into it, so
that instead 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 get 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.'

Ver. 9. And he departed thence. The miracle
which follows, took place on another Sabbath

Chap. XII. 1-21.] THE GOSPEL ACCORDING TO MATTHEW.

(see Luke vi. 6), probably the next one. — Went
into their synagogue. The synagogue of His
opponents, probably in some important town in
Galilee. Luke says He taught there, as seems to
have been His habit.

Ver. ID. A man having a withered hand. It
was not only paralyzed, but dried up. According
to Luke, the right hand ; the language used by
Mark implies that this was the effect 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 asked him,
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.
— Is it lawful to heal, etc. This question was
put that they might accuse him, might find in
His teaching and then in the act of mercy they
expected would follow, the basis for a formal
charge before the local tribunal of which they
were themselves members (see ver. 14).

Ver. II. 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
aaything more than to ' lay planks ' so that the
animal could come out of itself.

Ver. 1 2. How much, then, is a man better than
a sheep 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 is 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 describe our Lord
as looking round upon them (with anger and
grief). The 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 : Stretch forth thine hand. The man had
no power to do this, and as in the case of spirit-
ual 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 healed.

Ver. 14. Then the Pharisees took counsel
against him. ' Held a council ' is almost too
strong ; it was scarcely a formal meeting of the
local tribunal, although 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 John 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 from fear, but to
carry out His ministry without interruption from

III

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,
/. e., 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. 16. And charged them, etc. Mark tells
of the similar command given 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. —
Make 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 about the Messiah. — Isa-
iah the prophet. (Chap. xlii. 1-4). A transla-
tion from the Hebrew, made by the Evangelist.

Ver. 18. Behold my servant. 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 put my Spirit upon him. — He shall
proclaim judgment to the Gentiles ; announce the
final judgment to the Gentiles, presenting Himself
as the Judge. Many from Gentile 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 cry, 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 presents Himself as Judge
and yet is meek ; He is meek, does not strive,
and yet shall be victor. The lessons are ob-
vious.

Ver. 20. A bruised 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. — Smokiiig 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 tenderly
and gently with all such — Till he send forth
judgment unto victory, /. e., till He cause His

112 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XH. 22-50.

judgment to end in victory, so that no further Ver. 21. And in his name shall Gentiles hope.

conflict will romain. ' Send forth ' indicates great On the ground of what His name, as the Messiah,

power. The gentle mode, characteristic of our implies. Those to whom He presented Himself

Lord personally was to be characteristic of His as Judge would learn to trust Him in consequence

dealings through His militant people up to the of the gentle, patient dealing just spoken of, and

day of final decision, when the Judge shall end more fully brought out in the original prophecy,

the conflict in final, absolute victory. The lat- Matthew here omits part of a verse in Isaiah

ter thought is lost, if 'judgment ' is taken as and paraphrases the part he retains, but without

meaning 'the gospel.' any important variation in sense.

Chapter XII. 22-50.

Blasphemous Accusation of the Pharisees ; they afterwards seek a Sign ; the
nearest Relatives of Christ.

22 "' I ^HEN was brought unto him one possessed with a devil.^ " ^j^'^colp.*'

-L blind, and dumb: and he healed him, insomuch that the ^^^p-^-^^-

' ' 34*

23 blind and dumb both spake ^ and saw. And all the people ^

24 were amazed and said, Is not this* *the Son of David.'' cpy|. ^ see chap. ix.
when the Pharisees heard it, they said, This fellow ^ doth not '^ ^gf cha'p.'^x!
cast out devils,^ but by " Beelzebul)^ the prince of the devils.^ ^^^

25 And Jesus ''knew their thoughts, and *said^ unto them, Every ^.s^e chap,
kingdom divided against itself is brought to desolation ; and ^ makk iii. 23

o ij fc> ' -27 ; Luke

26 every city or house divided against itself shall not stand : And "'• '7-22-
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 thejn out .-' therefore ^^^.^^p-..^^

-^ J Kings 11. 3.

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 -?■ i^- =^'''- 24-
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 ; ' com ''Sviarit
and he that gathereth not with me scattereth abroad.^^ |^-^°' ^""^^

31 * Wherefore 1'^ I say unto you, all manner of ^^ sin and bias- ^ hlTs-^o^I''
phemy shall be forgiven unto men : but ' the blasphemy against / co"mp.'"''/°"

32 the Holj/ Ghost 1*5 shall not be forgiven unto men.^^ And J°''"^-'^-
"' whosoever speaketh a word against the Son of man, it shall "' ''^""•'•'3
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 'zvorld to come.^^ " Either make the tree good, and « See chap
his fruit good ; or else make the tree corrupt, and his ^^ fruit

^ or a demonia: 2 t^^t the dumb man spake ^ multitudes

* Is this ^ man 6 demons

'' or in 8 or Beelzebul ^ And knowing their

10 then shall " upon thoughts he said

^2 omi'^ else ^^ o//n't abroad ^* Therefore

^^ every i^ against the Spirit " omi'^ unto men

^" nor in that which is to come i9 its

vm
38; Jas. iv

Chap. XII. 22-50.] THE GOSPEL ACCORDING TO MATTHEW. 1 13

34 corrupt : for the tree is known by his fruit.^o " O generation 21 -See chap. iii.
of vipers, how can ye, being evil, speak good things t ^for out of i* Comp. Luke

35 the abundance of the heart the mouth speaketh. A 22 good
man out of the ^3 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 ^ ^^"'^p-J^^
thy words thou shalt be condemned.

38 Then certain of the scribes and of the^^ Pharisees answered,^^ '- ch^P-^xvi.

39 saying, Master, '^ we would see a sign from thee. But he an- ^i.'i6;'john
swered and said unto them, 'An evil and '^ adulterous genera- \cliXll:
tion seeketh after a sign ; and there shall no sign be given to it, ' ^^^''o^^^~

40 but the sign of the prophet Jonas : ^s For " as Jonas ^^ was three t Mark
days and three nights in the whale's belly ;^^ so shall the Son

•I'll r 1 1 " Jonah i. 17.

of man be three days and three nights m the heart of the earth.

41 "The men of Nineveh shall rise in judgmental yN\X}ix this gene- z/ Jonah i. 2.
ration, and '" shall condemn it : because ^ they repented at the ^j^naiilii. ^
preaching of Jonas ; ^9 and, behold, a ^ greater ^^ than Jonas ^^ is y V"- ^•

42 here. "^The queen of the south shall rise up in the judgmental "^ acS'^k.'
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- «LaKExi.24-
clean spirit ^^ is gone out of a^^ man, he walketh ^^ through *dry bvL ixiii. i;

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 it 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 ^ 2 Pet. a. 20.
state of that man is worse than the first. Even so shall it be
also 3^ unto this wicked generation.

46 While he yet talked^" to the people,^ behold, '^ Jiis mother and d mark iii.
his * brethren 3^ stood without, desiring ^^ to speak with '^'^ him. viii. 19-21.

^ ^ i- e Chap. xiii.

47 Then one said unto him. Behold, thy mother and thy brethren 55; Mark v|.

^' ' ' J J 3 ; John vu.

48 Stand without, desiring ^^ to speak with *° thee. But he an- ff'.°;^or^
swered and said unto him that told him. Who is my mother.'' ix-5;Gai.i.

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 ^^ Ye brood

2- the 23 l-iis 24 ^„iH of thg l^gjjj-t

2^ And 26 o„^if. Qf ^-j-jg 27 insert him

28 Jonah the prophet 29 Jonah ^'^ the belly of the whale

^1 stand up in the judgment ^2 more

33 from the ends 34 gy^ t|-,g unclean spirit when he {or it)

35 passeth 36 Thus shall it be also 37 ^j^g yg^- speaking

38 his mother and brethren 39 seekins:

« to

VOL. I. 8

114 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XH. 22-50.

50 brethren! For -^whosoever shall ^ do the will of my Father -^ comp. joh«

■^ -^ XV. 14 ; Heb.

which ^^ is in heaven, the same *^ is my brother, and sister, and
mother.

11. 1 1.

g Chap. vii.

who

Introductory Note. These occurrences seem,
to have followed each other in immediate succes-
sion. Luke places the last one (vers. 46-50) 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 choice of
the Twelve ; the Sermon on the Mount, the heal-
ing of the centurion's servant (chap. viii. 5-13),
the message of John (chap, xi.) ; and some occur-
rences mentioned by Luke only (vii. 36-viii. 3).
The position s^ves to indicate the growing and
bolder hostility T>f the Pharisees, which was an-
swered by the bold and startling words of our
Lord, awakening the anxiety for His safety among
His relatives, which 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.'— Was brought. Such an one could
not come alone. — One possessed, etc., or, ' a de-
moniac,' blind 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 : Is this the Son of David ? The original
indicates an expectation or hope of a negative an-
swer (see next verse) ; so that we must not attrib-
ute to the multitude any strong spiritual convic-
tion.

Ver. 24. But when the Pharisees 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. — But
by Beelzebub, the prince of demons. The word
'devil,' is applied to but one person in the Scrip-
tures, namely, Satan. On the word ' Beelzebub,'
see 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.'
'By,' literally ' in,' i. e., in intimate fellowship.

Ver. 25. 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 always 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 city and a house.

Ver. 26. And if Satan cast 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 your sons, i. e., disciples,
cast them out ? ' 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 judges.
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 'de-
moniacs' in those days, is proof that supernatural
power, of itself, is no test of truth.

Ver. 28. By the Spirit of God, i. e., 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 God is come upon
you. ' The kingdom you profess to be waiting
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
sufficient 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.

115

Ver. 29. Or. The course of thought is, ' If I
were not the Messiah, stronger than Satan, how
could I thus spoil him ? ' — Spoil his goods. The
strong man represents Satan ; his ' house ' the
world where he has long reigned ; ' his goods,' the
possessed or the evil spirits possessing them. —
Spoil Ms house. The word 'spoil' here is stronger
than the one used in the last clause, indicating
a complete victory over Satan in this world.

Ver. 30. He that is not with me. The oppo-
sition between the kingdom of Christ and the
kingdom of Satan is absolute ; it is impossible
to be neutral. ' Neutrality ' is often the worst
'hostility.' Since these two opposing kingdoms
exist, all moral beings must belong to one or
the other. Our Lord has proved that He is
the stronger, that He is the Messiah, working
miracles by the Spirit of God ; the alternative
is therefore presented in a new form : Christ or
Satan. The Pharisees decided for Satan, and
were consistent in their opposition. Sentimental
admirers of Christ ai^e simply inconsistent ene-
mies.

Ver. 31. Our Lord, who knew the thoughts
of His opposers, now explains the awful mean-
ing of their enmity. — Therefore I say unto you.
A revelation on the authority of Christ. — Every
sin and blasphemy. Every sin up to and includ-
ing blasphemy, with the exception afterwards
mentioned. ' Blasphemy,' the worst form of sin :
it is malicious evil-speaking against God. Even
this may be forgiven if repented of. — But the
blasphemy against the Spirit. The one excep-
tion. ' The Spirit,' of course, means the ' Spirit
of God' (ver. 28). See next verse.

Ver. 32. Whosoever speaketh a word, i. e., in
passing, not as the result of a determined state
of hostility, against the Son of man, against Christ
in the form of a servant, through ignorance of
His real glory, it shall be forgiven him. Even
this great sin can be pardoned. — But whosoever
speaketh. The form indicates determined speak-
ing, in the presence of light. — Against the Holy
Ghost. Not the Divine nature of Christ, but the
third Person of the Trinity, as the Agent working
in the hearts of men, without whom neither for-
giveness nor holiness is possible. — Neither in
this world, nor in that which is to come. ' World,'
i. e., aeon or age ; the present one before the final
coming of Christ, the future one dating from that
event, and lasting forever. The Jewish nation
divided the two by the first coming of the Mes-
siah. The meaning is : shall never be forgiven.
Views of this sin : i. A partiadar sin, that of
deliberately, persistently, and maliciously, in the
presence of proper evidence, attributing the works
of Christ (whether of physical healing or spirit-
ual deliverance) to diabolical agency, instead of
acknowledging the Holy Spirit as the Agent.
(Comp. Mark iii. 36.) The accusation of the Phar-
isees, in this instance, may have been such a sin. It
is very different from ordinary and usual opposition
to God and Christ, and also from ' grieving ' or ' re-
sisting the Holy Ghost.' It cannot be a mere de-
nial of the Divinity of Christ. Those who fear that
they have committed the unpardonable sin, give
good evidence that they have not done so. 2. A
state of determined, wilful opposition, in the pres-
ence of light, to the power of the Holy Spirit, vir-
tually a moral suicide, a killing of. the conscience,
so that the human spirit is absolutely insuscepti-
ble to the influences of the Holy Spirit. Vers.
33-35 favor this view, as also the correct reading

in Mark iii. 29 : ' guilty of eternal sin.' The out-
ward manifestation of such a state will be ' the
blasphemy of the Holy Ghost' It is uncertain
whether such a state is possible ' in this world/
and we should beware of imputing it to any, but
the impossibility of forgiveness is quite evident.
The inference from this view is, that all sin must
either be repented of and forgiven, or culminate
(here and hereafter) in the unpardoned and unpar-
donable state. 3. Many evangelical German ex-
positors think that the clause contains a hint of
forgiveness in another world, /. e., that all sins will
be forgiven, except those which terminate in this
sin here or hereafter. This avoids a difficulty in re-
gard to the future state of those to whom Christ
has not been offered (infants, heathen, etc.), but
neither this passage, nor the other difficult ones
(i Pet. iii. 19; iv. 6), gives sufficient ground for an-
nouncing it as taught in the word of God. It is
at best only an inference based on a doubtful in-
terpretation of the first clause of verse 31, and
the last clause of verse 32. The Scriptures are
wisely silent on the whole question.

Ver. 33. Either make the tree good, etc. — The
law of God's creation is : good trees, good fruit ;
corrupt trees, evil fruit. Judge the tree by its
fruit. My works are good, hence I am good ; the
blasphemous words of the Pharisees show their
character. Some explain ' make ' as meaning
'exhibit,' 'represent,' but the application is the
same. — For Ijy the fruit the tree is known.
Comp. chap. vii. 20. The mention of this gen-
eral principle here favors the view that vers. 31, 32
are to be applied to a state.

Ver. 34. Ye brood of vipers. Comp. chap. iii.
7. The meek and lowly Saviour utters these
words. The Pharisees were referred to, as the
corrupt tree (ver. 33), a poisonous plant ; now as
poisoning animals. There is probably an allu-
sion to the 'seed of the serpent' (Gen. iii. 15),
which is in constant antagonism to ' the seed of
the woman.' — How can ye, etc. ? A moral im-
possibility, for out of the abundance, etc. They
had only spoken against Him ; but this proves
their evil character.

Ver. 35. The thought of ver. 33, in another
figure ; words are represented as fruits. — The
good treasure. The words : ' of the heart,'
though not in the text, suggest the correct ex-
planation. The contents of our hearts are known
to God alone and partially to ourselves, but our
unrestrained utterances show what is laid up there.

Ver. 36. And I say unto you. An authorita-
tive revelation, opposed to the common opinion
of men, yet preeminently reasonable. — Every
idle word, /. e., morally useless. If ' the idle
word ' must be accounted foi", much more the
wicked ones spoken on this occasion.

Ver. 37. For by thy words thou shalt be justified,
declared righteous, acquitted, not made righteous.
The word never has the latter sense in the New
Testament. The index of character will be the
words, not hypocritical ones, although even these
speedily reveal their true character, but those
coming from the heart (vers. 34, 35). ' By' here
points to the true source. — This general principle,
far exceeding ' the righteousness of the scribes
and Pharisees,' concludes this discourse. Its awful
statements challenge every one : Are you with
Christ or against Him ; do your words, coming
from the heart, confess or deny Him.

Ver. 38. Then certain of the scribes and Phari-
sees. ' Others ' (Luke xi. 16) ; on the same occa-

Ii6

THE GOSPEL ACCORDING TO MATTHEW. 1.Chap. XII. 22-50.

sion, however. — Master, or ' Teacher.' In this
instance the term was either a polite formality or
used in ironical doubt ( Luke : ' tempting him '). —
We would see a sign from thee. Luke : ' from
heaven.' They intimated that the miracles of
healing were not sufficient evidence ; might be
attributed to magic or diabolical art. ' A sign
from heaven ' they would regard as conclusive
proof. They either denied that His miracles were
'signs,' or that coming from Him, they could be
signs 'from heaven.' Pharisaism admires mar-
vels of power more than miracles of mercy.

Ver. 39. An evil and adulterous generation.
These Pharisees represent the great part of the
Jewish people, who looked for a temporal De-
liverer, showing signs from heaven. Here, as in
the Old Testament, ' adulterous ' means unfaith-
ful to God, idolatrous. Their craving after a sign
was a token of the same spirit of apostacy which
made them join with heathen idolaters in crucify-
ing Jesus. — Seeketh after, craves, demands as
essential. Comp. i Cor. i. 22. — There shall no
Bign be given to it. ' No sign,' to confirm their
false views of the Messiah. — The sign of Jonah
the prophet. One great sign would be given,
typified in the history of Jonah, — the death and
resurrection of Christ. The sign of Messiahship,
like the Messiah Himself, was the reverse of their
expectations : not a sign 'from heaven,' but from
'the heart of the earth.'

Ver. 40. In the belly of the whale, or 'great
fish.' (Comp. Jonah i. 17, chap. ii. ) Probably
a white shark, which reaches an immense size
in the Mediterranean. Our Lord vouches for
the main fact. — So shall the Son of man be
three days and three nights. In round num-
bers according to the Jewish mode of reck-
oning time. — In the heart of the earth. Either
in 'hades' or in the 'grave.' The first sense
accords better with the case of Jonah, although
nothing can be inferred from this respecting the
locality of the ' place of departed spirits.' Christ's
sepulchre was not strictly in the heart of the
earth. ' The sign of Jonah ' may be traced at
some length ; the following words of our Lord
suggest, that as Jonah emerged to preacli repent-
ance to the Gentiles, so He rose to send the gos-
pel to all nations.

Ver. 41. The men of Nineveh shall rise, i. e.,
as witnesses, by their example. — In the judg-
ment, not 'in judgment' — With this generation,
i. e., at the same time, not necessarily against
them, although this would be the result.

Ver. 42. The queen of the south. The queen
of Sheba (i Kings x. i), supposed to be Sabsea,
in the southern part of Arabia. Josephus rep-
resents her as a queen of Ethiopia, and the Ab-
yssinians claim her as the ancestress of their
kings. — From the ends of the earth. A common
Greek expression for a great distance. A stronger
case than the last (ver. 41). The Ninevites re-
pented under personal preaching ; but the queen
of Sheba was attracted from a great distance to
hear the wisdom of Solomon. — More than. A
superior Person, a more important message, and
greater wisdom. Yet the Jews were not attracted,
did not even give heed.

Ver. 43. The figure in vers. 43-45 refers pri-
marily to the Jewish people, but is applicable
also in the history of Christianity and to individ-
uals (see on ver. 45). — When. The original in-
dicates a supposed case. — Gone out. How, is
altogether immaterial. — Passeth through dry

places, i. e., unwatered, desert regions, such as
demons inhabited according to the popular no-
tion. Our Lord's words, while in one sense an
accommodation to this view, allude to the place
whither the demons go, without stating where it
is. The return into the man is against the view
that the abode of the wicked is meant ; but a
state of greater dissatisfaction and unrest is
plainly indicated.

Ver. 44. My house, i. e., the demoniac. — He
findeth it. Not in a state of moral purity, but
empty of a good tenant ; swept of all that would
be forbidding to an evil spirit ; and garnished, set
in order, and adorned, but in a way inviting to
the unclean spirit.

Ver. 45. Then, seeing this inviting residence. —
Seven other spirits, etc. To be understood indefi-
nitely, of a more complete and terrible posses-
sion ; there being no resistance to their entrance.
— And the last state of that man is worse than
the first. Possibly a reference to some well-
known case ; but the whole is applied directly to
the Jews : Thus shall it be also unto this wicked
generation. Explanations :"i. The jr/^c//?^ appli-
cation to the Jews. The first possession, the
early idolatrous tendency of the Jews ; the going
out, the result of the captivity in Babylon ; the
emptying, sweeping, and garnishing at their return
(Pharisaism, a seeming reformation, but really an
invitation to evil influences) ; the last state, the
terrible and infatuated condition of the Jews after
they had rejected Christ. 2. General application
to the Jews. ' A process of deterioration, with
occasional vicissitudes and fluctuations, but result-
ing in a state far worse than any that had gone
before it ' (J. A. Alexander). Both are true ;
the former is probably the primary reference. 3.
Application to the history of Christianity. The
Reformation, the casting out of the first evil
spirit of idolatry, permitted by Rome, the house
' empty, swept, and garnished : swept and gar-
nished by the decencies of civilization and dis-
coveries of secular knowledge, but empty of liv-
ing and earnest faith ' (Alford) ; the reposses-
sion, the final development of the man of sin.
4. An application to individuals ; external refor-
mation without permanent spiritual results, lead-
ing to a ' worse state.'

Ver. 46. While he was yet speaking to the mul-
titudes. This definite expression fixes the occa-
sion. — His mother and brethren. On the brethren
of our Lord, see chap. xiii. 55. — Stood, ' or were
standing,' without. Either outside the crowd or
the house ; it is not certain that He was in a house.
They remained there unsuccessfully (Luke viii.
19), seeking to speak with him. A sufficient mo-
tive should be looked for. It was probably affec-
tionate solicitude for His safety (see on Mark iii.
21), in consequence of the open rupture with the
Pharisees ; also for His health, since He had not
time to eat (Mark iii. 20). It is uncertain whether
His friends really thought He was beside Him-
self or only said so to screen Him (Mark iii. 21).
They probably did not doubt Him, but mistook
their duty, and adopted a worldly policy, which
though natural and prompted by genuine affection
deserved the rebuke here implied. In any case
the faith of Mary His mother must have grown
stronger before the crucifixion. Luke (xi. 27, 28)
places immediately after the discourse* just nar-
rated, the exclamation of a woman, referring to
His mother ('Blessed is the womb,' etc.), as if
Mary's presence had occasioned it. The response

Chap. XIII. I-S2.] THE GOSPEL ACCORDING TO MATTHEW.

117

there recorded is similar in character to ver. 50
of this chapter.

Ver. 47. Then one said unto him. We need
not suppose that this unnamed person wished to
interrupt the discourse, still less that he would
call attention to the humble relatives to prove
that Jesus was not the Messiah.

Ver. 48. Who is my mother 1 and who are my
brethren'? Implying, not contempt nor careless-
ness, but that the family relation in His case was
peculiar. He was more than man, or was not jus-
tified in thus speaking.

Ver. 49. And he stretched forth his hand tow-
ard his disciples. Mark iii. 33 : ' He looked round
about on them which sat about him,' hence ' dis-
ciples ' in the wider sense. — Behold my mother
and my brethren, ?'. e., these are as nearly allied
and as dear to me (see next verse).

Ver. 50. For whosoever shall do the will of my
Father who is in heaven. Mere profession of
discipleship does not entitle to such a position.
Our Lord does not say how we are enabled to do

the will of His heavenly Father, but makes such'
a result the criterion. — He is my brother, and
sister, and mother. The term 'father' is ex-
cluded; His 'Father' is 'in heaven.' Our Lord
loved His relatives, but all whom He teaches
('His disciples') and saves ('do the will of my
Father'), whosoever they are, stand equally near
Him. Christ loves His people with a love Imman
as well as Divine ; there can be no closer rela-
tionship to Him than that of real discipleship
which manifests itself in this obedience to His
Heavenly Father. Christ was ' the Son of man '
as well as 'the Son of Mary,' identified with
humanity in one sense, even more than with her.
Those who have not seen Jesus on earth, are here
assured of His presence and affection in a way
that should be a constant stimulant to holiness.
Brethren of Christ are brethren to each other.
The dearest and best of friends and relatives, so
often needlessly anxious about us, have no claims
upon us superior to our duties to the gospel of
the Kingdom.

Chapter XIII. 1-52.
The Seven Parables respecting the Kingdom of Heaven.

Introductory Note. The Evangelist has
just represented our Lord in opposition to the
Pharisees. ( A few events probably intervened ;
see Luke xi-xiii.) Thus His claims as the Mes-
siah came out more fully. Instruction as to the
nature of His kingdom naturally followed ; but
in view of the opposition already encountered,
the best method was by parables (see below, on
the. pufpose of the parables).

The parable has been variously defined. Al-
ford : ' a serious narration within the limits of
probability, of a course of action pointing to some
moral or spiritual truth.' In the widest sense it
includes all illustrations from analogy, but in the
strict sense, it differs from a mere simile or 7neta-
phor, which is not a narration ; from z fable (two
fables occur in the Old Testament; Judg. iv. 8-i 5 ;
2 Kings xiv. 9 ; but both are given as purely
human productions) which is not within the limits
of probability, nor designed to teach spiritual
truth ; from a 7?iyth which is told as the truth,
while the design of the parable is evident ; from
a proverb, which is briefer and which may not
contain a figure ; from an allegory, which is self-
interpreting, the imaginary persons receiving
names, performing actions which declare the
meaning, so that allegory is less natural than para-
ble. (On type, symbol, and allegory, as elements
of the parable, see Lange, Mattheiv, pp. 234-235.)
It is not necessary to suppose that our Lord's
parables were always founded on fact, and gen-
erally composed of real incidents. We indeed
resort to fiction in teaching moral truth, because
unaware of facts adapted to convey the same les-
son ; while Christ's knowledge of course included
such facts. It is, however, enough to say that
Christ's parables (His figures also) are based
on analogies which He alone had wisdom to dis-
cern, and authority to proclaim. His parables
give no warrant for new ones ; nor do they de-
termine the propriety of our using fiction to
spread or illustrate the truth.

The purpose of our Lord in teaching by para-
bles was twofold (vers. 10-17) '• to reveal and to
conceal the truth. To reveal to those who really
sought the truth ; to conceal from those who did
not desire such knowledge ; thus rewarding the
former, and punishing the latter. The purpose of
concealing is plainly stated by our Lord Himself,
and may have been in mercy, since it prevented
a greater perverting of the truth to their condem-
nation. The Pharisees were plotting to kill Him ;
His disciples required much more instruction be-
fore He could leave them ; hence a method in-
volving this twofold purpose was not only gra-
cious and just, but prudent also. The Old Tes-
tament parable, spoken by Nathan (2 Sam. xii.
1-6), also concealed and revealed ; it called forth
from David an unprejudiced judgment on his
own conduct, and then produced conviction of
sin. This special purpose is also evident in a
few of our Lord's parables, e. g., that spoken in
the house of Simon (Luke vii. 41, 42).

Parables may be pressed too far ; the general
truth is always tJie central one ; others are usually
involved, but only as related to it. Resemblances
which we discover at every point, although founded
on analogies which God has created, are not to
be placed on a level with what our Lord distinctly
teaches. The uninspired lessons fro77i the para-
bles exceed in number the inspired lessons of the
parables. The former include possible meanings,
the latter necessary ones. The former may be
used to enforce truth revealed elsewhere, the lat-
ter are revelations of truth. Seeking the many
lessons makes us rich in spiritual knowledge,
grasping the necessary one makes us confident.

The seven parables of this chapter seem to have
been spoken on one occasion, and they relate to
one definite subject. The natural and easy tran-
sition in the order, the advance in thought cannot
be accidental. They present the development of
the kingdom of heaven in its conflict with the
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 ern 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 of 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 ex[)erience of each of
of meal, the pervading and transforming influence its subjects, and in every period of its ilevelop-
of Christianity 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.

TJie Parable of the Sozver, and its interpretation ; Our Lord's sayings on His

iise of parables.

1 'nr^HE same day ^ went Jesus out of " the house, and ^ sat by " J^^^^ j^^^^

2 -1. the sea side. And great multitudes were gathered to- ^ ^X^^\Zii^
gether unto him, '^ so that he went into a ship,^ and sat ; and ^ compTLuke

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 '^ Ver. 23; _

° ° _ Gen. XXVI

9 *a hundredfold, some sixtyfold, some thirtyfold.^^ ■''Who^'^ hath '2.
ears to hear,^'^ let him hear. "• 's-

10 And the disciples came, and said unto him. Why speakest

1 1 thou unto them in parables .'' He answered and said unto

them. Because ^it is given unto you to know the mysteries of^chap. xix.

12 the kingdom of heaven, but to them it is not given. ''For who- h chap. xxv
soever hath, to him shall be given, and he shall have more^° iv. 25; Luke

_ viii. 18; xix.

abundance : but whosoever hath not, from him shall be taken ^6 ; comp.

John XV. 2

1 3 away even that ^' he hath. Therefore speak I to them in para-
bles : because they 'seeing see^^ not; and hearing they hear « jer. v. 21;

14 not, neither do they understand. And in them is fulfilled the comp. isa. '

. TO • T, yX\\. 1 9, 20.

prophecy of Esaias,^^ which saith, * By hearing ye shall hear, and k Isa. vI. 9,

10; Johnxii

1 On tliat day ~ boat s the

^ birds ® omit up '^ And others

^ upon the thorns ^° grew up ^^ upon

^3 some a hundred, some sixty, some thirty.
1^ omit to hear ^^ 07nit more

^8 seeing tliey see ^^ Isaiah

40 ; Acts

* as

xxviii. 26,

® the rocky

27.

12 yielded

" He that

" that which

Chap. XIII. 1-23.] THE GOSPEL ACCORDING TO MATTHEW,
shall not 20 understand ; and seeing ye shall see, and shall not^o

15 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 tJieir eyes, and hear with tJieir
ears, and should understand with their heart, and should be

16 converted,^'^ and I should heal them. But 'blessed are your

17 eyes, for they see : and your ears, for they hear. " For verily I
say unto you, That many prophets and righteous men have-^
desired to see those things which ye see,^^ and have not seen ^^
them; and to hear those things which ye hear, and have not

18 heard 2^ them. "Hear ye therefore the parable of the sower.

19 When anyone heareth the word of ''the kingdom, and under-
standeth it not, then cometh ^ the wicked ^8 one, and catch-
eth'^^ away that which was^*^ sown in his heart. This is he

20 which received seed ^^ by the way-side. But ^^ he that received
the seed"^ into ^^ stony places, the same is he^^ that heareth

21 the word, and anon^^ with joy receiveth it ;^'' Yet hath he not
root in himself, but dureth^^ for a while: for^^ ^h^n tribulation
or persecution ariseth because of the word, by and by ^^ ^ he is

22 offended. He also^^ that received seed ^^ among the thorns is
he^^ that heareth the word ; and the care of ''this^^ world, and
the ' deceitfulness of riches, choke the word, and he becometh

23 unfruitful. But^^ he that received seed^^ into ^'^ the good
ground is he^'^ that heareth the word, and understandeth it ;
which also^° heareth fruit, and bringeth forth, some a hundred-
fold, some sixty, some thirty.^^

119

/ Luke x. 23,
24 ; comp.
chap. xvi.

711 Heb. XI. 13 ;
I Pet. i. 10-

n Markiv. 13
-20 ; LuKK
viii. 11-15.

o Vei-. 38 ;
chaps, iv.
23 ; viii. 12.

/ Ver. 38 ;
chaps. V. 37;
vi. 13; John
xvii. 15 ;
Eph. vi. 16 ;

2 Thess. iii.

3 ; I John ii.
13, 14 ; i»-
12 ; V. 18,
19.

q See chap,
xi. 6.

r 2 Tim. iv. 10.

.y I Tim. vi. 9,
ID, 17; comp.
chap. xix. 23.

-" shall in no wise ''■^ haply

2'- perceive

2!* turn again

2- 07)iit have '^^ behold

^fj did not see

2'' did not hear

28 evil 29 snatcheth

30" hath been

2^ that was sown

^"^ And '^"^ upon

^■* this is he

35 forthwith

^^ receiveth it with joy ;

8^ endureth

33 And he

89 the *° who verily.

CoNTE.NTS. The occasion (ver. i); the scene
(ver. 2); the first parable (vers. 3-9); the question
of the disciples (ver. 10); the twofold answer;
(i) why He taught in parables (vers. 11-17); (2)
what He taught in this parable (vers. iS-23).
The parable which begins the discourse refers
primarily to the beginnings of Christianity. The
generous sowing of the Apostolic age ; though
the hearers differ, the sowing always the same ;
with good seed, a full hand and a wide reach.
— The four classes of hearers, the same in every
age. The unfruitful hearers : the fir-st class,
careless, corrupt, utterly hardened ; the second,
enthusiastic but fickle, full of feeling not of faith;
the third, earnest but legal, self-seeking, serious-
minded worldlings — the worst of the three,
though often awakening most hope. The first
have the faults of childhood; the second, of
youth; the third, of more mature years. The
good ground; broken up, deeply stirred, cleared
of thorns. The proportion of fruit varies, but

the whole is fruitful. Historical application :
I. The Jews (who failed to receive the word) ; 2.
The Greeks (shorthved in their devotion); 3. The
Romans (choked by temporal power); 4. As we
hope, the Teutonic races (thus far the most fruit-
ful). ' The mysteries of the kingdom of heaven: '
I. Revealed by Christ, as they are revealed in
Christ; 2. Revealed to faith, concealed from un-
belief; 3. To one class God freely gives; to the
other He denies, the responsibility is theirs; 4.
Willingness to receive leads to abundance, un-
willingness results in inability; 5. The new revela-
tion fulfils the Old Testament (vers. 14, 15), yet
far e.xceeds it in the privilege it bestows (vers. 16,
17). The longing of the O. T. saints, the priv-
ilege of Christians.

Ver. I. On that day. Probably, but not cer-
tainly, the same day. The interval was brief in
any case. Comp. however, Luke .xi., xii. — Out of
the house- If a particular house is meant, that
in which ' his mother and brethren' sought Him

I20

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 1-23.

(chap. xii. 46). — The sea-side, the shore of the
Lake of Galilee.

Ver. 2. Great multitudes. Comp. Markiv. i;
Luke vii. 4. — A boat. Comp. the previous occa-
sion (Mark iii. 9), when ' he spake to his disciples
that a small boat should wait on him, because of
the crowd, lest they should throng him.' The
people stood on the shore, in order to hear Him.
From the boat, the first four parables were spoken;
the other three, to the disciples in the house.

Ver. 3. Many things. Out of the 'many,'
Matthew selects these parables; for this selec-
tion we seek a reason (see note on the whole
discourse). — Behold, calling attention to what
follows, not to some object in sight, which would
have distracted attention from the parable. — The
sower, standing for the class; went forth, /. e., as
usual, pointing rather to a supposed case, than to
something occurring before their eyes.

Ver. 4. By the way-side. The paths or roads
pass close to the edge of the ploughed ground in
unenclosed fields; or the reference may be to the
path across the field on which the sower walked
as he sowed. In any case the seed was exposed,
and quickly picked up by the birds.

Ver. 5. Upon the rocky places. Not full of
stones, but thin soil over rocks. — Forthwith they
sprung up, because, etc. The greater heat of the
shallow soil would cause a rapid growth upwards.

Ver. 6. Soorched, or ' burnt.' The heat of
the sun, so necessary to vegetable life, did this;
but the effect must be connected with the cause :
they had no root. Plants need both sunshine and
moisture; they get the first from their growth
above ground, the second from their growth
below ground; the root however being the prin-
cipal channel of nourishment (comp. Luke :
'moisture '). Hence these withered away.

Thistle of Palestine

Ver. 7. Upon the thorns, /. e., upon soil where
there were roots of thorns, etc., not necessarily
among thorn-bushes. — And the thorns grew up and
3hoked them. The thorns were of ranker growth.
Both ideas are implied in the phrase 'sprung up.'

Ver. 8. Good ground. The proportion of the
harvest is large, but not unexampled. Palestine
was once exceedingly fertile. The remarkable

variety in the form of the paiallel passages shows
independence.

Ver. 9. He that hath, etc. Comp. chap. xi. 15.
A peculiarly appropriate ending to a parable. It
here refers to the understanding of the parable;
the parable itself, as our Lord shows, signified
the outward hearing. The former would in this
case imply the latter.

Ver. ID. The disciples, more than the Twelve
(Mark iv. 10). Evidently this method of instruc-
tion had not been used by our Lord to any great
extent before this discourse. Mark and Luke
omit the question.

Ver. 1 1 . Because it is (' hath been and is ')
given to you. ' To you ' is emphatic. A gift of
God, is here said to be bestowed on one class of
hearers (you), and not bestowed on another
(them). — To know. Without this gift there could
not be proper knowledge of the truth to be con-
veyed by the parable. The two classes are, as in
this case, separated by their own choice. God's
good pleasure, the ultimate ground, involves the
free choice of the persons concerned. — The mys-
teries. A mystery is not necessarily something in-
scrutable in its nature, but it may be that which is
unknown to man in his natural condition, before
it is revealed to him by God. The mysterious-
ness arises mainly from the sinful state of man;
yet God for wise purposes often withholds the
revelation without which these things remain
' mysteries.' The great mystery is Christ Himself
(i Tim. iii. 16), making peace between God and
man, between man and man (Jew and Gentile;
Eph. iii. 4-1 1). This was not fully revealed to
the Apostles until long after the death of Christ,
although they already had clearer views than the
mass of the people. Where this gospel mystery
has been preached, sin alone hides it from men;
however much may remain not fully revealed to
us. — Of the kingdom of heaven. These parables
relate to the kingdom of Christ as a whole. — It
is not given. They hear the parables as para-
bles, not as vehicles of spiritual truth.

Ver. 12. Mark and Luke put this verse after
the exposition of the parable of the sower. — For
whosoever hath. Applied more generally in
chap. XXV. 29. A rule of God's dealings with
men, holding good even in the lower forms of
creation ; here to be applied to knowledge of
spiritual things. The phrase : from him shall be
taken away that which he hath, 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 spiritual knowl-
edge, an interpretation was given, and their
knowledge grew through the outward and inward
revelation ; the people, without this desire, did
not hear the interpretation, consequently they
had less and less spiritual apprehension of the
truth they possessed as Jews, since they got fur-
ther away from Christ who alone fulfilled and
explained that truth.

Ver. 13. Therefore. According to the princi-
ple just mentioned. — Because seeing they see
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
points to merely external perception without con-
sequent mental or moral results.

Chap. XIII. 1-43.] THE GOSPEL ACCORDING TO MATTHEW.

Ver. 14. ItL them, lit., 'to them,' in the sense,
' in their care.' — Is fulfilled. A stronger word
than that commonly used ; a complete fulfil-
ment, which may or may not have been preceded
by a partial one. — Isaiah (vi. 9, 10). Quoted in
John xii. 40 ; Acts xxviii. 26, 27 ; comp. Rom.
xi. 8 ; referred to by Mark and Luke, but not for-
mally quoted. — By hearing, etc. The sense of
the original prophecy is given, but not its form.
In Isaiah is a command ; here a strong predic-
tion, indicating that judgment is a result of what
is done by man as well as what is done to man.

Ver. 15. For this people's heart. A more
exact quotation, but changed into a prediction. —
Waxed gross, become fat, carnal, losing its spirit-
ual life. — Their eyes they have closed ; a persis-
tent course of action. Lest haply. What they
would not do, was what they at length could not
do. The result of their own doings fulfilled God's
righteous judicial purpose, but the blame was
theirs. The parables themselves betokened the
existence of this state of things both as a result
and as a punishment.

Ver. 16. But blessed are your eyes. 'Your'
is emphatic ; ' your eyes, blessed are they,' etc.

Ver. 17. That many prophets, etc. Over
against the responsibility of the ignorant (vers.
13-15), prominence is given to the great and
unmerited privilege of the disciples. They were
permitted to see and know what had been denied
even to inspired and good men who longed for
such knowledge. — Righteous men, not merely ac-
cording to the law, but who longed for something
higher, with the anticipative faith here implied. —
Desired to see those things which ye behold (a
stronger word, meaning ' to gaze upon ' ), and did not
see them. The privilege of the disciples exceeded
not only the privilege but even the desire of these
good men of former times. Hence all was of grace.

yer. 18. Hear ye therefore. ' Hear, in your
hearts, ye who are so highly favored, the true
meaning of these parables.' Our Lord's explana-
tion is to guide us in the interpretation of other
parables. He does not say : it teaches this gen-
eral principle, nor does He give a significance to
all the objects and actions which may be linked
with sowing in a grain-field.

Ver. 19. The word of the kingdom. This is
the seed (comp. Mark iv. 14; Luke viii. 11) ; the
sower being Christ (ver. 37), Himself and His
ministers (i Cor. iii. 6). The spoken word is
made most prominent, as this was almost the only
means used in the Apostolic age, to which this par-
able primarily refers. — Understandeth it not.
Active, personal apprehension is involved. — Then
Cometh the evil one (' Satan,' Mark ; 'the devil,'

121

Luke ) and snatcheth away. Almost during the act
of hearing. This is done through 'birds,' passing
thoughts and desires ; the purpose being ' lest they
should believe and be saved ' (Luke viii. 12). The
immediate cause is hardness of the soil. — This is
he that was sown by the way-side, not, ' he which
received seed.' The form used throughout points,
not to the ground, but to the result of the sowing
in the different cases as representing the different
classes of hearers. Here there may also be a hint
that the loss of the seed is the loss of real life,
avoiding however the thought that Satan could
really keep the word of God itself. This apparent
mixing of metaphors should caution us against
pressing the analogies too far.

Ver. 20. Forthwith receiveth it with joy.
The effect is immediate and apparently good ;
but beneath the surface easily stirred, is a soil
harder than the trodden path. Great py with-
out deep spiritual conviction or conflict.

Ver. 21. Yet hath he not root in himself.
His apparent Christian life is rooted only in the
temporary excitement about him. — Endureth for
a while. The expression implies also : ' is the crea-
ture of circumstances.'' — Tribulation, afflicticms ;
persecution, a special form of affliction ; all aris-
ing because of the word, and intended to strength-
en, as the sunshine the plant ; but the plant with-
out root is withered. — Forthwith (as in the re-
ception of the word) he is offended, or ' taketh
offence and falleth.' Sentimental, superficial,
changeful, one-sided professors of Christianity.
The parable does not decide whether such have
really been subjects of grace.

Ver. 22. "Y^i^ third class holdout longer, but
are unfruitful, from a divided heart, in which evil
triumphs ; the thorns being hardier than the
wheat. — The care of the world, not pure world
liness, which belongs to the first class, but anxie-
ties about worldly things distracting persons
of serious mind. — The deceitfulness of riches.
Whether in the pursuit or possession of wealth.
A false expectation or a false confidence in regard
to wealth will choke the word. Mark adds : ' the
lusts of other things,' other than those presented
by the word. — He becometh unfruitful. Not-
withstanding the previous (and perhaps long con-
tinued) promise of fruit.

Ver. 23. The good ground. This has been
prepared. All is of divine grace, yet the verse
plainly teaches that the persons referred to
actively and zuillingly accept and understand the
truth ; the result being continued fruitfulness.
The degrees vary, since characters and capacities
and gifts vary. This class alone fulfils the pur-
pose of the sower.

Chapter XIII. 24-43.

The Second, Third and Fourth Parables; with the Interpretation of the

Second, in the Honse.

24 A NOTHER parable put he forth unto them/ saying, "The ''^^"X^^'"''
■L\. 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

28 thy field.? from^ whence then hath it tares .f* 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 burn

them : ^but gather the wheat into my barn. ^chap.iii. 12.

31 Another parable put he forth unto them,^ saying, ''The king- ^ MARKiv. 30

— ^2 ' Luke

dom of heaven is like to '*a grain of mustard seed, which a man xiii.'is, ig.

■ . . d Chap. xvij.

32 took, and sowed in his field : Which indeed is the least of ^^ 20 ; Luke

. . . . ^vu. 6.

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 e Comp. Ps.

civ. 12.

lodge in the branches thereof.

33 Another parable spake he unto them; •''The kingdom of/Lukexiii.
heaven is like unto leaven, which a woman took, and hid in

^ three measures of meal, till the whole was^^ leavened. ^ Gen.xviii.

34 ''All these things spake Jesus unto the multitude in para- ''^ ^^"i^ i^- 33,

35 bles ^' ; and without a parable spake he not ^^ unto them : That

it might be fulfilled which was spoken by the prophet, saying, . p^^ j^^^...
i\ will open my mouth in parables ; ^'I will utter things which ^comp Rom
have been kept secret ^^ ^ from the foundation of the world.-^ i cor?'iL^7^

36 Then Jesus sent the multitude away, and went into ™ the ^ j^^Lukexi.
house: and his disciples came unto him, saying, " Declare ^^ 3° ' i^.^'^26T

37 unto us "the parable of the tares of the field. He^^ answered xvir.'s"-' '
and said unto them,^^ He that soweth the good seed is the Son xvH.''24r"

38 of man ; The ^^ field is the world ; the ^^ good seed -'^ are° the iPei. i. 20'.

711 Vsr. I.

children ^^ of the kingdom ; but the 2* tares are ^the children ^^ of « Vers. 24-30;

o- o comp. chap.

39 ^the wicked^' one ; The-^^ enemy that sowed them is the devil ; xy. 75.

_ o Chap. viii.

^the^*^ harvest is '"the end of the world: and the reapers are \-\

^ / John viii.

■40 the -^angels. As therefore the tares "are gathered -^ and burned 44.; Acts

' "-^ '-' xui. 10; see

41 in the fire ; so shall it be in ''the end of this^^ world. 'The Son y^""; .'.?•

~ ' q Joel in. 13 ;

of man shall send forth his angels, and they shall gather out of ^ ver^s "40 49 •
his kingdom "all things that offend,^^ and them which ^^ do j'j^xxvW."''

20 ; comp.

2 tares, also amidst ^ went away * blade sprung ^ And Dan.xii. 13;

^ omitixom ^ did » say ^ saith ^ fohn xv. 6?"

1° lest haply ^^ insert \\\G: ^^ gather up ^^ less than t Chap. xxlv.

^* greater than the ^^ heaven ^^ it was all 3;-

1'^ in parables unto the multitudes ^^ nothing i^ things hidden ^^ 2-i\''^-^v'^\.\

2° of the world in italics, since the best authorities omit the phrase.

"^^ explain ^^ And he ^^ omit unto them ^4 p^^^ ^]-,g

25 insert these "^^ sons ^'^ evil ^8 omit the

29 insert up ^o f^g 31 ^\ stumbling blocks ^^ ^^X

THE GOSPEL ACCORDING TO MATTHEW.

123

Chap. XIII. 24-43.]

42 iniquity ; " And shall cast them into a ^^ furnace of fire : there " J^^- 5°^.^^e

43 shall be wailing ^^ and gnashing of teeth. Then shall '"the
righteous shine forth as the sun in the kingdom of their Father.
•^ Who ^"^ hath ears to hear,^^ let him hear.

23 the weeping ^4 j^g ^hat ^^ o/m'i to hear

■w Prov. iv. 18

Dan. xii. 3.

X See ver. q.

Contents. — The three other parables spoken
in pubHc (vers. 24-33), ^i'^"^ the 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 beginnings ; the forme?- presenting its
extensive power, in consequence of its inherent
capacity for develojjment ; 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 among barbarous nations in
the Dark Ages. The individual application of
the former is not prominent ; it encourages by
showing that the beginnings of grace in the heart
are ^mall, and warms by asserting its rapid ex-
tension. The parable of the leaven points
directly to the mystery of regeneration transform-
ing the soul. — For other lessons see comments.

Ver. 24. Set he before them. With the
double purpose already spoken of ; the word
being often used in reference to food. — The king-
dom of heaven. The subject in all seven par-
ables. Christ's reign in the new economy of sal-
vation. — Is 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 seed, i. e., of a good kind and good
of its kind. — His field. The 'world' (ver. 38) is
' His ' though ' the devil ' works in it.

Ver. 25. But while men slept, i. e., '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. — His en-
emy came and sowed tares also amidst 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
conceals himself.

Tares or Zowan,

Ver. 26. Then appeared the tares 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. Sitnple
life-like dialogue requir-
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
mustard-seed. The plant
grows wild, but was often
found in the gardens of the Jews. In the fertile
soil of Palestine it reached the height of several
feet. ' A grain of mustard seed ' was 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. Less than all seeds, /. e., those sown
by the Jews. — Greater than the herbs. 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 branches thereof.
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 some find in it a refer-
ence to the Church. — Took and hid. Two impor-
tant points : ' took,' from without ; ' and hid,'
/. e., put it where it seemed lost in the larger
mass. — Three measures of meal, probably the
usual amount taken for one baking, an ephah
(comp. Gen. xviii. 6; Judges vi. 19; i Sam. 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,' % others to the

124

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIII. 24-43.

three sons of Noah ; the first not apphcable 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 evil here, as is
usually the case. The parables indeed affirm 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. xxiii. 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 without a parable spake he
nothing unto them. On that occasion ; probably
true also of the subject of discourse, the kingdom
of heaven.

Ver. 35. That, i. e., ' 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 house. Probably His usual
residence. The purpose was to explain the par-
ables more fully and to add others for the benefit
of His disciples that were about Him, with the
Twelve ; Mark iv. 10. — The parable of the tares
would be less likely to be understood by the
multitudes.

Ver. 37. The Son 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 /«.
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 opposing 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
side by side two such classes ; those made heirs
of Christ's kingdom by Divine sowing and those
who are of the seed of the serpent.

Ver. 39. The devil is here represented as the
author of evil in the world (and in 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 vv'hich 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, /. e., of the present order of things.

Ver. 41. The Son of man. Christ Himself is
Lord of angels and Ruler in this kingdom. — Out
of His kingdom. The angels sent forth by Christ
will accomplish what men could not do, ought
not to attempt to do, namely, remove all evil
from the Church and from the world, which will
stand only so long as the purpose of the kingdom
requires it. — All stumbling-blocks, lit, 'scan-
dals.' As punishment is spoken of, this must
refer to persons, those who cause others to falL

— And them that do iniquity. This class in-
cludes the former and yet more. How long this
gathering out will continue is not stated.

Ver. 42. And shall cast them, etc. As the
tares were biirned, 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 be the weeping. Comp. chap. viii.
12. These awful words must mean something
positive and punitive.

Ver. 43. Then shall the righteous shine forth.
The gospel tells how men become 'righteous.'
As such they have a glory, 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 that
hath ears, etc. This conclusion befits the impor-
tance of the pa«-able. The prophecy respecting
the destiny of all men deserves the attention of
all men. Yet even on this point many have no
ears to hear.

Chap. XIII. 44-52.] THE GOSPEL ACCORDING TO MATTHEW. 125

Chapter XIII. 44-52.

The Three Parables spoken to tJie Disciples in the Ho7i.se ; the Conclusion

of the Discourse.

44 A GAIN,^ the kingdom of heaven '^is hke unto treasure hid «P'ov.ii. 4
^T\. in a fiekl ; ^ the ^ which when a man hath found, he hideth,'*

and for joy thereof ^ * goeth and selleth all that he hath, and <5 Ver. 46;

conip. Piov

buyeth that field. xxiii. 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 jo'o .'svui
great 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 ^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 e See ver. 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- ver. 41.

g See ver. 42

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 zvhich is ' instructed unto ^^ the king- ^ chap. xxiii.

dom of heaven, is like unto a man that is a householder, which^° '' chap.xxviii.

19.
bringeth forth out of his treasure ''things new and old. k Cant.vii.13

1 omit Again ^ ^ treasure hidden in the field ^ gj^jf ^-^^

* which a man found and hid ^ ;„ i-,jg JQy i-,g

^ a man that is a merchant "^ and having found * he went

9 filled " up on the " sitting 12 t|^gy

^^ the bad they cast ^* in ^^ weeping

^8 omit Jesus saith unto them i'^ o)>tit Lord

^^ And he said ^^ who hath been made a disciple for 20 ^j^q

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. — The 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 great price (vers. 45, 46), seeking and refer 'the field.' to the external Church, in which

finding ; in both cases, proper eff"ort to appropri- a man may, as it were, stumble on the treasure of

ate the valuable possession ; Tlie N'et cast into true religion ; he naturally possesses himself also

tiie Sea (vers. 47-50), the Church and her efforts, of the means of grace, the external forms of the

the niixed 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

5-)- was sought and obtained at the cost of every-

Ver. 44. A treasure hidden in the field. It thing ; the discovery of the treasure was appar-

i3 possible, but not probable, that our Lord refers ently accidental, and great joy attended it. The

to some case of 'treasure trove,' which had lately field was doctrinal theology. In this, the treas-

occurred. — In Ms joy. 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. Merchant seeking goodly pearls.

126

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XI H. 44-58.

One who is making it his business to seek what
is valuable, what is true and right.

Ver. 46. One pearl of great price. Christ
Himself, not religion ; when this pearl becomes
ours, we have true religion. The seeker finds
and obtains the pearl in its purity. No mention
is made of joy in this case, since this is more
characteristic of those who make the discovery
without seeking. This parable has a historical
application to the present age of investigation and
discovery. True science seeks goodly pearls,
and leads to the discovery of the one pearl of
great price. The pride of science is hostile to all
truth, hence sometimes the ' merchant ' is too well
contented with the ' goodly pearls ' already found,
to look for the one pearl of great price. The two
parables refer to two different classes of persons;
yet both make a discovery, both strive to make
the treasure their own at every cost. The seeker
is perhaps the superior character, and obtains the
superior treasure. We may hope for a purer
Christianity as the result of intense and earnest
investigation ; yet the whole discourse shows that
side by side with this we must expect an intense
and earnest search in the interest of Satan's king-
dom.

Ver. 47. A net, that was cast into the sea.
A drag-net or seine is meant. Appropriate for
an audience largely made up of fishermen. The
parable resembles that of the tares ; that, how-
ever, represented the two developments of good
and evil, side by side in the world (and in the
church); this one is applicable rather to the
missionary effort of the Church. ' The sea ' is a
Scriptural figure for 'the nations' (Rev. xvii. 15 ;
Is. viii. 7; Ps. Ixv. 7). — Gathered of every kind.
This predicted result of Christian effort is suffi-
ciently evident at all times.

Ver. 48. When it was filled. A caution
against too hasty attempts at separating before the
Church has finished her work. If fishermen stop
to sort while drawing in their net, they catch
little, good or bad. — They drew up on the shore,
i. e., the limit of the sea, the end of nations and
of time. The next verse shows that the work of
discriminating is not committed to men, however
successful or zealous in the work of gathering of
every kind. — The good — the bad, /. <?., fishes,
though other animals usually get into the net.
There are but two classes, one the children of

God, and the other thcjse whose destiny is de-
scribed in vers. 49, 50.

Ver. 49. Sever the wicked from among the
just. Comp. ver. 41. The phrase 'sitting down,'
in ver. 48, and other minor points in the two par-
ables, suggest that this may occupy a period of
some length. In the parable of the tares, how-
ever, the final separating process accounts for the
command : ' Let both grow together till the har-
vest ; ' here it is the main point. That parable
emphasized the existence with evil side by side
with good ; this, the separation and clestructio]i
of the evil.

Ver. 50. Repeats word for word the awful
language of ver. 42, giving great solemnity to the
close of the discourse in parables. — The histori-.
cal application is obviously to the closing period
and scene of the Church militant.

Ver. 51. Have ye understood? A test of their
progress in the art of interpretation. They an-
swered rightly, but the next verse suggests that
they did not yet fully understand.

Ver. 52. Every scribe. Official expounder of
the Scriptures, applicable now to the Christian
ministry. — Hath been made a disciple, of Jesus,
the Teacher as well as King. — For the kingdom
of heaven. «Not simply for his own benefit but
for the advantage of this kingdom. — House-
holder, whose duty it is to provide for those of
the household. — Bringeth forth out of his treas-
ure. The ' treasure ' is a constantly increasing
knowledge of God's word, in the Bible, in
nature, in experience. This he must use to in-
struct others ; he must not selfishly conceal it,
nor so set it forth that few can understand it. —
Things new and old. Explanations: (i) the
law and the gospel ; (2.) things hitherto unknown
and those already known ; (3.) the old truths in
new lights, new truths brought into proper accord
with the old ones. This is preferable. He who
forgets the old, will get hold of novelties, but
bring few new things out of his treasure ; he
who forgets the new, will find that his old meth-
ods have become antiquated even to himself, and
others will discover it even sooner. Christ's
methods of instruction give point to these words,
for the old familiar occupations are here used
to illustrate the truths of the new kingdom, and
yet the thoughts and even words of the Old
Testament appear again and again throughout.

Chapter XIII. 53-58.

Christ rejected at Nazareth.

53 A ND it came to pass, that^ when Jesus had finished these

54 -^^ parables, he departed thence. And ''when he was come^ "■ MarkvI.
into ^ his own country, " he taught them in their synagogue, inso- ^ c°'^p-Luke
much that ''they were astoni.shed, and said, Whence hath this man " Se^hap.iv.

55 this wisdom, and these mighty works.? 'Is not this the carpen- '^vit^s''^^
ter's son.? is not his mother called Mary.? and ^ his brethren, ' Pv^Ti'ijohD

56 James, and Joses,^ and Simon, and Judas .? And his sisters, are / see* "chap.

^ omit that " And coming 8 Joseph

xii. 46.

Chap. XIII. 53-58-] THE GOSPEL ACCORDING TO MATTHEW. 127

they not all with us.? Whence then hath this man all these

57 things.? And s'they were offended in him. But Jesus said ^ x^^'e.''''^^"
unto them, ''A prophet is not without honour, save in his own ' joh'niv.'4l!

58 country, and in his own house. And he did not many mighty xH'^/S'

works there* * because of their unbelief.

* there many mighty works

i Chap. xvii.
20.

Chronology, and relation to the account in
Luke iv. 14-30. Views: (i.) Two distinct visits.
That in Luke at the beginning of the Galilean
ministry, and occasioning the removal to Caper-
naum (Matt. iv. 17). This one much later, after
the discourse in parables (chap. xiii. ), the visit to
Gadara and the subsequent miracles (chaps, viii.
iS-ix. 34). (2.) Different accounts of the same
visit, which took place at the earlier period; (3.)
which took place at the later period. We prefer
(i), for the followmg reasons : He would prob-
ably visit His early home a second time ; a second
rejection would be the result of a second visit.
It seems unlikely that the visit, if there was but
one, took place at the later period, yet Mark, who
is chronologically most exact, agrees with Matthew
in placing it about this time. Matthew and Mark
would scarcely omit to mention the attempt at
violence detailed by Luke, while the unbelief of
the Nazarenes would express itself in much the
same way, and the answer of our Lord convey
the same thought. The points of agreement and
of difference are thus most satisfactorily accounted
for.

Ver. 53. He departed thence. The departure
was to Gadara (comp. chap. viii. 18 ; Mark vi.
35 ff.) ; a number of events intervening between
this and the second visit to Nazareth.

Ver. 54. Into his own country. Nazareth as
the home of His parents and the place ' where
he had been brought up ' (Luke iv. 16). — Whence
hath this man." As if to say : This is our towns-
man, what better schooling did he have than we ;
what his family is, we all know, etc.

Ver. 55. The carpenter's son. The word ren-
dered ' carpenter ' is sometimes applied to arti-
sans in general, but it means strictly a worker in
wood. The question, though not contemptuous,
implies : He is one of us, no better than we are,
etc. — They knew His family, and mention the
name of His mother and brothers, speaking also
of His sisters, who possibly still resided in Naza-
reth. On the brothers of our Lord, see the close
of the section.

Ver. 57. And they were offended in him,
made to stumble. They were led into error and
sin with regard to Him. — A prophet is not with-
out honor, etc. The rejection is accounted for
by a proverbial expression, verified by human ex-
perience. ' Familiarity breeds contempt,' ' Dis-
tance lends enchantment to the view,' are still
more general expressions of the same prin-
ciple.

Ver. 58. And he did not there many mighty
Works because of their unbelief. This unbelief
was inconsistent and criminal, for they acknowl-
edged His wisdom and power (ver. 54). Jesus
does not force His love or blessings on us, and
His miracles were not mere displays of Almighty
Power. Where there was no faith, no moral
condition to justify such displays, there our Lord

' could do no mighty works ' (Mark vi. 5). Want
of faith is always the great hindrance.

The brothers of our Lord. Mention is
made fourteen or fifteen times in the New Tes-
tament of the brothers of our Lord, named in
ver. 55. In an ordinary history, this could only
mean that they were the younger children of
Joseph and Mary,or possibly the children of Joseph
by a former marriage. The well-known terms,
' cousin ' and ' kinsman,' would have been used
had the relationship been a different one. Not-
withstanding this, three views have been held :
(i.) That they were the children of Joseph and
Mary; the theory of Tertullian, Helvidius, and
many of the best modern Protestant commen-
tators. ( 2. ) That they were the children of Joseph
by a former marriage ; the theory of Epiphanius,
and the ancient Greek Church. (3.) That they
were the children of Mary, the wife of Alphasus
(Clopas), the sister of our Lord's mother, and
hence his cousins. This was the theory of
Jerome, adopted by the Roman Catholic Church,
and by the older (and some modern) Protestant
commentators. Lange modifies this view, by
supposing that Alphaeus was the brother of
Joseph, and that in consequence of his early
death the children were adopted by Joseph.

I. The first view is the most natural one.
Objections : {a.) It denies the perpetual virginity
of Mary. But this is nowhere asserted, while
Matt. i. 25 and Luke ii. 7, suggest the contrary.
(b.) Gal. i. 19, seems to intimate that James, our
Lord's brother, was an Apostle, while this view
involves the non-identity of this James with
James the son of Alphasus, who undoubtedly
was an Aj^ostle. But the passage in Galatians
has, from the earliest times, been interpreted as
not implying the Apostleship of our Lord's
brother. The identity of names in the list of
Apostles and in that of our Lord's brothers is.
of itself, no proof of identity of persons ; the name
of James especially being very common among the
Jews. Further, at a point in the history after the
choice of the Twelve (John vii. 5), His brethren
did not believe on Him ; they are distinguished
from the 'Apostles' in Acts i. 14; i Cor. ix. 5,
and by implication in Matt. xii. 46-50. {c.) Our
Lord on the cross commended His mother to the
care of John, which is regarded as strange, if she
had other sons. But the spiritual nearness of
John, and the probable kinship (see below, and
notes on John xix. 25) will account for this.

2. The view that they were the sons of Joseph
by a former marriage is not open to any great
objection, though supported by no positive evi-
dence. It too, fails to identify 'James the son of
Alphaeus' and 'James the Lord's brother.'

3. The cousin-theory is beset with difficulties.
{a.) It assumes that two sisters had the same name
(Mary). {b.) It does not account for 'Simon'
and ' Judas ' who were our Lord's brothers. In-

128 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIV. 1-13.

deed, the better supported reading ('Joseph,' ver. The view that Mary had other children furnishes

55) destroys the identity of name with Mark xv. an argument in favor of the historical character

4o('Joses'). (<r.) It is probable that ' Salome ' of the Gospels. Had the story of the miraculous

and not 'Mary' (John xix. 25) was the sister of conception been a fiction, the Evangelists, to

our Lord's mother. The view of Lange is free give consistency to the tale, would have denied

from some of these difficulties, but assumes what that our Lord had any brothers, instead of speak-

is extremely improbable, namely, that at least half ing of them without reserve. For a full presen-

a dozen children were adopted into the family of tation of all the views, see Lange's Comm., Mat-

a poor carpenter. Besides it is a pure hypothesis, thezu, pp. 255-260.

Chapter XIV. 1-13.
The Impression produced on Herod by Reports of our Lord's Works.

AT that time! * Herod the tetrarch heard of the fame ^ '^ _^^^^^;'^^4
of Jesus, And said unto his servants, This is John the ^ LukriVi. i,
Baptist; he is risen from the dead; and therefore '^ mighty xm. i'^'"^
works do shew forth themselves^ in him. '^ ii;°GaT.'ii.'

3 For '^ Herod had laid hold on John, and bound him, and ^put Eph"'i.^ii,
him in prison for Herodias' sake,* -^his brother Philip's wife. Ph'ii."ii 13.

4 For John said unto him, ^It is not lawful for thee to have her. 20.

1 1 1 r 1 1 '^ Chap. xi. 2;

q And when he would have put hmi to death, he feared the John in. 24.

•' c I -f Luke iii. i

6 multitude, because they counted^ him as ''a prophet. But ^- Lev. xviii

■' 16; XX. 21

when Herod's birthday was kept, the dausfhter of Herodias -^ see chap.

.' ^ "- XI. 9 ; comp.

7 danced before them,*^ and pleased Herod. Whereupon he =J?^p- ^"i-
promised with an oath to give her whatsoever she would"

8 ask. And she, * being before instructed of ^ her mother, ' ^"s 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 Jier}^ And he sent, and beheaded John in the prison.

1 1 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.

[3 When 18 Jesus heard of it,'^^ ^ he departed 20 thence by ship 21 ^ J°''"^'- '-
into a desert place apart: and when the people had heard 22
thereof, they followed him on foot 23 out of 2^ the cities.

1 season ^ heard the report concerning ^ do these powers work

* for the sake of Herodias ^ held ^ in the midst

■^ should ^ set on by ^ saith

10 upon a platter the head of John the Baptist. ^^ grieved

12 but because of his oaths ^^ omit at meat " ojfiit her

15 upon a platter ^^ corpse " him ; and they

1^ Nowr when ^® heard it ^° withdrew from

^' in a boat ^'^ multitudes heard ^s ]-,y land, or on foot ^^ from

Chronology. 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. ID shows that it was upon the re- ing of the five thousand, narrated by all four Evan-
turn of the Twelve. Hence chaps, ix. 35-38, x., gelists, forms a definite point of comparison.

Chap. XIV. 1-13.] THE GOSPEL ACCORDING TO MATTHEW.

129

Contents. The section gives a fearful picture
of the Herodian family, in their lust, ambition,
and cruelty. No scene in history presents in
a single group more of the vices characteristic
of corrupt courts : arbitrary imprisonment, dread
of the multitude, adultery and incest, illegal di-
vorce, feasting and intoxication, voluptuous and
immodest dancing, lavish promises and foolish
oaths to the dancer, weak fear of court flatterers,
and the murder of a faithful reprover ; the pic-
ture completed by the superstition of the mur-
derer, who sees in the power of the Messiah only
a token that his victim has reappeared. The
impression produced on the mind of Herod leads
to the withdrawal mentioned in ver. 13.

Ver. I. At that season. Quite indefinite (see
above). — Herod the tetrarch. Herod Antipas
(a son of Herod the Great) now ruler in Galilee ;
a light-minded, prodigal, and luxurious prince,
superstitious and cunning (Markviii. 15; Luke
xiii. 32). He was at Jerusalem when our Lord
suffered, and showed utter heartlessness on that
occasion. He died in Spain, a defeated and ban-
ished man (see on ver. 3). ' Tetrarch ; ' strictly
speaking, the ruler of the fourth part of a country,
but here used less exactly. — Heard the report con-
cerning Jesus. Probably at Machaerus (where
John had been imprisoned), which was remote
from the scene of our Lord's ministry. He first
heard of Him now, through the more extended
labors of the Twelve.

Ver. 2. This is John the Baptist. Comp.
Luke ix. 7-9. This does not imply a belief in
the transmigration of souls, nor prove that Herod
was a Sadducee (although some infer this from
Mark viii. 15); it is the perplexed and terrified
utterance of a guilty conscience. — Therefore, etc.
John had wrought no miracle (chap. x. 41), but
Herod supposed that the rising from the dead
had resulted in higher powers. — Powers, or
'mighty works,' as in chap. xiii. 54, 58. Herod's
desire to see our Lord was at best a patronizing
condescension to the gospel.

Ver. 3. For Herod had laid hold on John, etc.
This imprisonment took place not long after our
Lord began His ministry (comp. chap. iv. 12 ;
Mark i. 14; John iii. 24). — For the sake of
Herodias, his brother Philip's wife. Herodias,
the daughter of Aristobulus (the half-brother of
Herod Antipas), the wife of Herod Philip (not to
be confounded with Philip the Tetrarch, Luke iii.
I ), who was disinherited by his father, Herod the
Great, and lived as a private citizen. Herod An-
tipas was first married to a daughter of Aretas,
king of Arabia (mentioned 2 Cor. xi. 32). Be-
coming enamored of Herodias, his niece and sis-
ter-in-law, he married her secretly, while her hus-
band was still living, repudiating his own legal
wife. Aretas made war against him in conse-
quence, and having defeated him was prevented
by the Romans from dethroning him (A. D. 37).
At the instigation of Herodias he went to Rome
to compete for the kingly power bestowed on
Agrippa, but was banished by the Emperor Ca-
ligula to Cyprus.

Ver. 4. For John said ; not once but habitually,
as the original hints. John was a bold preacher
of righteousness and repentance, not ' a reed
shaken by the wind' (chap. xi. 7). His fidelity
led to his imprisonment. — It is not lawful. The
act of Herod was a crime against his brother,
against his wife, and in itself incestuous, since He-
rodias was his niece (comp. Lev. xviii. 16 ; xx. 21 ).

VOL. 1. 9

Ver. 5. And when he would have put him to
death. At the instigation of Herodias (Mark vi.
19, 20). — He feared the multitude, etc. The
character of John also restrained him ; but the
political motive was needed to overbear the influ-
ence of Herodias.

Ver. 6- Herod's birth-day. Probably the anni-
versary of his accession to power. The nobility
of Galilee were at the feast (Mark vi. 21). The
dancing seems to have taken place late in the en-
tertainment, when all were more or less intox-
icated. — The daughter of Herodias. ' Salome,' the
daughter of Herod Philip. She man-ied her un-
cle Philip the Tetrarch, and after his death her
cousin Aristobulus. Comp. Mark vi. 22. —
Danced in the midst. She had been sent by her
mother to gain an opportunity for killing John
(Mark vi. 21). The dance was a pantomime
probably of a voluptuous character, and was per-
formed 'in the midst,' with the intoxicated party
forming a circle about her. Such conduct was
deemed immodest by Jews, Greeks, and Romans ;
in this case there was added a criminal purpose,
and a sin against her own forsaken father. Pub-
lic dancing (and often private dancing) calls forth
evil passions, even if not designed to do so.

Ver. 7. The promise and oath of Herod show
his gratification, which Herodias had anticipated.
Mark adds : 'unto the half of my kingdom.'

Ver. 8. Being set on by her mother. Insti-
gated rather than instructed. She went out and
consulted her mother, but the mother's purpose
had already been formed, and her answer (Mark
vi. 24) shows great vindictiveness and determina-
tion, as does the demand, not for the death, but
for the head of the Baptist. — Upon a platter.
A large dish. This seems to have been added
by Salome herself, ' as a hideous jest, implying
an intention to devour it ' (J. A. Alexander).

Ver. 9. And the king was grieved. 'Grieved'
rather than ' sorry.' Disturbed rather than peni-
tent. The emotion was in keeping with his
character and feelings toward John, but was of
no avail ; compliance with the murderous request
was the more criminal because he was 'grieved.'
Herod is called ' the king ' by Mark also, al-
though he did not really possess the title. —
But because of his oaths. The oath was fool-
ish, and was sinfully kept. Better break our
word than God's Word. Herod was scrupulous
on this point, and yet an adulterer and murderer.
— And them that sat with Mm. His courtiers
were probably hostile to John. In any case the
fear of men, so powerful for evil, influenced
him.

Ver. ID. And he sent, etc. If the feast took
place in Machserus, the head was brought in
before the feast closed. Some however infer
from Mark's account that the messengers went
some distance, and hence that the feast was
given in a royal palace at Livias (not far from
Machaerus), while others think the nobility of
Galilee would more probably be invited to
Tiberias, the usual residence of Herod. But
the words 'give me here' (ver. 8), indicate
that the prison was not far off.

Ver. II. She brought it to her mother. 'A
Jezebel was not wanting in the history of the
second Elijah.' The vindictive adulteress was
served by the immodest dancer ; the sixth and
seventh commandment stand next each other.

Ver. 12. lookup the corpse, and butied him,
is a literal rendering. — And they went, — probably

I30 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XIV. 14-21.

John's disciples. — And told Jesus. They would Not a ' desert ' in the modern sense, but a thinly
naturally go to Him, if properly affected by the inhabited district ; in Gaulonitis near Bethsaida
interview recorded in chap. xi. Others kept aloof Julias, on the eastern shore of the lake of Tibe-
and formed a new sect. rias (see Luke ix. 'lo; John vi. i), in the domin-
Ver. 13. Now when Jesus heard it. This ions of Philip the Tetrarch. Our Lord would
was not the only cause of tlie retirement (see avoid Herod as well as seek rest for His disci-
Mark vi. 31). The Twelve had returned and the pies. — They followed him. Comp. Mark vi. 33.
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 desert place apart, which is literally rendered : ' on foot.'

Chapter XIV. 14-21.
The Feeding of the Five Thousand.

14 ** A ND Jesus 1 went^ forth, and saw a great multitude, and '^j-^j^^J^L^'ke

.-lx *was moved with compassion toward ^ them, and he* j'oim^i.^s-

15 healed their sick. And when it was evening,^ his ^ disciples chap'^Tv^'sa
came to him, saying, This is a desert place," and the time is /, comp.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. ^ comp. 2

■' i. • >~> J Kings IV. 42

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- 9-

19 manded ^^ the multitude ^ to sit down ^"^ on the grass, and ^'^ took

the five loaves, and the two fishes, and ^looking up to heaven, ^ Mark vii.

' 01 ' 34 ; John

•''he blessed, and brake, and gave the loaves ^*^ to Jiis disciples, ^^^^i''- .

' ' o 1 ' y I Sam. IX.

20 and the disciples to the multitude.^ And they did all eat, and ^^;j'''\^5P:
were filled : and they took up of the fragments that remained ^" yY'Li'^^'e'

21 twelve ^baskets full. And they that had eaten ^^ were about ^o^pihap.
five thousand men, beside women and children. ^ s'ee^chap.

XV. 9.

1 he ^ came ^ he had compassion on

* omit he ^ evening was come ® the

' The place is desert ^ already ^ multitudes

" food ^1 They have no need to go ^^ me them hither

^^ bidding ^* recline

1^ 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, and 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 type 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

Eositive fulness which it contains when Christ's 'estates of Galilee' at Herod's court, and this

lessing 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 derness. 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 Parley 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.

131

it fed, and will it feed, in every age, in every
land of Christendom, to the vv^orld's end ! '

Ver. 14. Had compassion on them. All had
followed Him so far and were in a state of spirit-
ual destitution ; many of them were sick. His
compassion manifested itself in healing their
sick, and in giving them instruction (Mark vi.
34). The approach of the Passover season (John
vi. 4), accounts for the greatness of the multitude ;
many of them were probably on 'their way to
Jerusalem.

Ver. 15. Evening. The first evening, i. <?.,
from three to six p. M. (ninth to twelfth hour of
the day) ; ver. 23 refers to the second evening,
whicli began at six P. M. (the first watch of the
night). — The time, lit., 'hour,' is already past.
Either the time of day is late, or the time for the
evening meal is past. The disciples probably
interrupted His discourse with this suggestion.
Our Lord had continued His work of teaching
and healing, until He had an opportunity to show
how He could supply other wants. Those who
wait on Him shall be fed ! John tells us He
'knew what he would do,' inserting a question
our Lord put to Philip (who was probably the
spokesman) to try him. (See John vi. 5-7.)

Ver. 16. Give ye them to eat. Obedience
seemed impossible, but they did obey through
Christ's power providing the means for them.
Duty is measured by Christ's command, not by
our resources.

Ver. 17. We have here. Andrew said this ;
a lad who was present had this small store of
food (John vi. 8, 9). The disciples, though
full of perplexity and doubt, tried to obey, and
sought food for the multitude. The loaves and
fishes thus obtained, of which they said ' What
are they among so many,' were given by them
to the people. — Five loaves (' barley loaves ')
and two fishes ('small fishes,' probably salt
ones). Plain common food.

Ver. 18. Bring me them hither. The store,
so scanty, is first given to Christ ; thus it be-
comes valuable and sufficient.

Ver. 19. To recline on the grass. ' Now there
was much grass on the place,' John vi. 10. At
that season it would be luxuriant, forming an
easy and convenient resting-place. They reclined
in groups of hundreds and fifties (Mark vi. 40 ;

Luke ix. 14) ; thus confusion was avoided and
the distribution made easy. Such an arrange-
ment precluded deception. There was no dis-
orderly running after ' the loaves and fishes ' ;
Christ's blessings were received througli those
He commanded to impart them. — Looking up to
heaven, he blessed ; and breaking the loaves, he
gave them. The description recalls the Last
Supper, of which this miracle is a premonition.
The word ' bless ' in the Bible means God's
favoring us, our asking favors of Him and our
thanksgiving for such favors; the three senses are
always more or less connected. The form of the
Greek disconnects the ' loaves ' from the word
'bless.' The blessing was therefore mainly a
thanksgiving (comp. John : 'when he had given
thanks'), not simply a blessing of the loaves.
Thus the eucharistic reference becomes promi-
nent.— The loaves to his disciples. The disci-
ples possibly received the broken loaves and fishes
as they were, the miraculous increase taking place
as they distributed them. This points out the duty
of the Twelve, and of the ministry in general ;
but the accounts of the three other Evangelists
indicate a continuous giving on the part of our
Lord.

Ver. 20. And were filled. Philip had said
that 200 pennyworth of bread would only give
each a little, but now all had received enough.
— Of the broken pieces. The pieces they dis-
tributed, pieces, not the refuse. — Twelve baskets
full. ' Baskets ' such as travellers carried with
them. They may have belonged to the disciples,
who collected the broken pieces. What was
gathered exceeded what was first given out.
Christ was no waster ; He enjoined (John vi.
12) carefulness and economy at the close of His
most abundant bestowment. These fragments
were probably for the use of the Twelve, since
such miraculous increase was not the rule, but
the exception. This circumstance mentioned by
all four Evangelists was designed to impress the
miracle upon the disciples (comp. chap. xvi. 9).

Ver. 21. Five thousand men. All the Evan-
gelists mention the number of men. Matthew
alone adds : besides women and children. The
latter classes were probably not numerous, and
would be fed apart from the men. On the effect
of the miracle, see John vi. 14, 15.

Chapter XIV. 22-36.
Jesus walking on the Sea and healing in the Land of Gennesaret.

22 " A ND straightway Jesus ^ constrained his^ disciples to get ''^'^fj^^j^jj-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 '^ .Lu^evi. 12;

pray : and v/hen 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. Marv.

-^ ■' xiii. 35

1 he

2 the

8 boat

4 till

5 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 "^^^^-^f!"^'
troubled, saying, It is a spirit ; ^^ and they cried out for fear.

27 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 13 walked on the water,i2 to go to^* Jesus. But ^ g^ '^'^^p- ^'^
when he saw the wind boisterous,!^ he was afraid; and begin- -^ |fi%*=^^P-

31 ning to sink, he cried, saying. Lord, save me. And imme- chapsl'iv^s,
diatelyi*^ Jesus stretched forth Ms hand, and caught i*" him, and ^vi\lV
said 1^ unto him, ■''O thou of little faith, wherefore didst thou Luke (.'35';

32 doubt.? And when they were come ^^ into the ship,^ the wind 49;ix. '35;
^^ ceased. Then^^ they that were in the ship ^ came and ^1 ^wor- 31; Acts ix.

shipped him, saying. Of a truth thou art ''the Son of God. t'-^i^ioiin

34 'And when thev were srone ^ over, they came into ^^ the land . jv. 15 ; y- 9-

•-'~ J Q ' J J Mark vj. 53

35 of 2* ^Gennesaret. And when the men of that place had^^ john'vTr4
knowledge of him, they sent out into all that country round ^ ^s-^^ ^^^^

36 about, and brought unto him 'all that were diseased;-^ -^i^*^ / ciiap. iv. 24.
besought him that they might only touch "* the hem ^^ of his '"i|"o*^P-
garment: and "as many as touched were made perfectly ^^ "Li^evT.Tg!
whole.

9 came ^^ upon ^^ an apparition ^^ upon the waters

^3 going down from the boat, Peter " come

^5 ojnii boisterous ^^ straightway ^''' took hold of

^* saith ^^ gone up 2° And -^ 07nit came and

22 passed 23 to 24 ^nto ^5 got

26 sick 27 border 28 07nit perfectly

Connection. Immediately after the miracu- they actually did, after the miracle. This accords

lous feeding, the people wished to proclaim Jesus best with all the details as given by the three

a king and were ready to take violent steps for Evangelists. — Till he sent the multitudes 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 prudence, perhaps an exercise of some constrain-

enterprise, which would fulfil their remaining ing power was necessary.

carnal expectations regarding the Messiahship of Ver. 23. He went up into the mountain apart

their Master. Hence our Lord 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. — Evening,

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. Constrained the disciples. See above. Ver. 24. But the boat was already in the
— To go before him to the other side. 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 shore (John vi. 19), i. e., about the middle
Philip, supposed to be on the western side of the of the lake. — Distressed, or 'vexed,' by the
lake ; Capernaum being the ultimate point to be waves. The storm had arisen after they started
reached ; it was in 'the land of Gennesaret' (ver. (John vi. 18). — For the wind was contrary. It
34). But in that case they would have inquired is most probable that they put out into the lake,
how 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 vi. 48)
was a western Bethsaida (see on chap. xi. 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 Lx. 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, which Him with a contrary (west) wind.

Chap. XV, 1-20.]

Ver. 25. In the fourtli watch of the night.
Between three and six o'clock in the morning.
Their danger had lasted nearly all night. De-
liverance is often long delayed, but while the
Master prayed, the disciples could not be lost.
— He came unto them. Mark adds : 'and would
have passed by them,' /. e., to try them. — Walk-
ing upon the sea. The main point here is His
coming over the sea to join the disciples. The nar-
rative implies an exerpise of supernatural power.

Ver. 26. It is an apparition. An unreal ap-
pearance of a real person. The word is not that
usually rendered, 'spirit' — They cried out for
fear. Matthew is an honest witness to tell of
this superstitious fear. As he here discriminates
between ' an apparition ' and a real bodily ap-
pearance of our Lord, he cannot mean the for-
mer when he writes of the resurrection of Christ.

Ver. 27. It is I. An assurance, through a liv-
ing voice, of His bodily presence. — Be not afraid.
The presence of Christ always brings with it this
cheering injunction.

Ver. 28. And Peter answered. The silence
of the other Evangelists is remarkable, but casts
no doubt upon the truthfulness of Matthew's ac-
count. The occurrence is strikingly in accord-
ance with Peter's impulsive character, ' almost a
rehearsal' of the subsequent denial. — If it be
thou. Not the language of doubt. Peter's fault
lay in the words : bid me, etc., which betray a
desire to outdare the other disciples ; comp. the
boast : ' Though all should be offended,' etc.
(chap. xxvi. 33).

Ver. 29. And he said, come. More of a per-
mission than a command, as the result proved. —
He walked upon the waters. Not necessarily
very far ; and yet so long as he thus walked, it
was through supernatural aid from Christ, The
power was obtained and conditioned by faith in
Christ's power. So in our spiritual walk above
the waves of this world.

Ver. 30. But when he saw the wind. ' Bois-
terous,' or 'strong,' is omitted by the best author-
ities. He was going against the wind. This
favors the theory of their course, advanced in the
notes on ver. 24. The other view would imply
that Jesus had walked past them and turned
towards them. — So long as Peter looked to
Jesus only, he had by faith the power of Jesus to
rise above the waters, but when he looked at the
waves, beginning to doubt, he began to sink.
Peter could swim (John xxi. 7) ; yet in his terror
he seems to have lost even his natural attain-
ments. To be near Christ in person avails noth-
ing, unless we are near Him by faith. Peter
sinks without Christ ; clinging to his successors
instead of Christ, must be in vain. — Lord, save

THE GOSPEL ACCORDING TO MATTHEW.

133

me. Comp. Ps. cvii. 27, 28. His faith, too weak
to enable him to walk to Christ, was strong
enough to call to Christ.

Ver. 31. 0 thou of little faith, wherefore didst
thou doubt ■? Chiysostom : we need not fear the
tempest, but only the weakness of our faith.
Hence Christ does not calm the storm, but takes
Peter by the hand. Trench : ' Peter is here the
image of all the faithful of all ages, in the seasons
of their weakness and their fear.'

Ver. 32. And when they were gone up into
the boat. John (vi. 21) speaks of the boat being
immediately ' at the land whither they went.'
This was on the western side of the lake, and
we may either suppose that the wind during the
night had driven them near that shore, or accept
another miracle.

Ver. 33. They that were in the boat. Prob-
ably mariners and others exclusive of the disci-
ples. The effect produced upon the latter is
declared in strong terms, Mark vi. 51, 52. — The
Son of God, lit., son of God. Probably only a
recognition of His Messiahship, but the miracle
would exalt their notions respecting the Messiah.
For the first time men owned our Lord as the
Son of God. John the Baptist had done so by
Divine commission (John i. 34 ; iii. 35, 36).

Ver. 34. And when they were passed over.
This points to ordinary, not miraculous sailing. —
To the land unto Gennesaret. ' Gennesaret ' was
a fertile district, with a mild climate, on the west-
ern shore of the lake (also called the Lake of
Gennesaret). It is nearly four miles long and
half as broad. Modern name : El-Ghuweir.

Ver. 35. The men of that place. Not Caper-
naum, but a more retired spot. The people who
had been fed, came to that city ' seeking Jesus '
(John vi. 24) : it is implied that they found Him
somewhere else. Mark's account suggests that
our Lord passed through other places on His
way to Capernaum. — Got knowledge of him.
When morning came they would recognize Him,
as our Lord was personally well known in Galilee.

Ver. 36. Only touch the border of his gar-
ment. A woman had been thus healed in the
presence of a crowd {chap. ix. 20-22), so that
these people were not superstitious, but had
strong faith. As our Lord was only passing
through, a greater number could be healed in
this way. Christ's miracles were always per-
formed so as to show a connection between Him-
self and the person cured, even though it were
so slight a one as this touch. — This is the fourth
general description of our Lord's ministry ; in
each case; (iv. 24; ix. 35 ; xi. i, and here) after a
series of events grouped together without refer-
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 J. of Jerusalem,^ saying, *Why do thy disciples transgress ^ col ii.s'!'
the tradition of nhe elders.? ''for they wash not their hands ^ Luke ri. 38

^ come 2 from Jerusalem Pharisees and Scribes

134 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XV. 1-20.

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 ^ ^^^^o^^J^;^
and ^ mother : and, He that curseth ^ father or mother, let him '^•

5 die the death.'^ But ye say, •'^Whosoever shall say to his father / ex°d^^xxL
or ]iis mother. It is 3. gift,^ by whatsoever^ thou mightest be 9-

6 profited by me ; And ^^ ^honour not ^^ his father or his mother,^^ ^ ' '^'"- ^- ^■
he 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 ^ ^^^■'^"'•'3-
unto me with their mouth, and ^^ honoureth me with thetr lips ;

9 but their heart is far from me. But in vain they do worship

me, teaching /^r * doctrines the commandments^^ of men. ^ CoUii. 22

10 And he called ^^ the multitude, and said unto them, Hear,

1 1 and understand : ' Not that which ffoeth ^^ into the mouth ^ Comp. Acts

° 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.?^ 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-^.^'p;
blind.24 And ''if the blind lead25 the blind, both shall fall into /ikiv°39.

15 the ditch."^^ Then^'' answered Peter and said unto him,

16* Declare unto us this^^ parable. And Jesus ^^ said, «Are ye /^c^omjxchap.

17 also yet 2^ without understanding } Do not ye yet understand,^ ^ ^^^^- ''^'"
that whatsoever entereth in at ^^ the mouth goeth ^^ into the

18 belly, and is cast out into the draught .? But '"those 2*^ things '' *^''^It' ™"

■' ' o '^ 34 ; James

which proceed out of the mouth come forth from ^^ the heart ; "'• ^'

19 and they defile the man. For oiit of the heart proceed^ *evil •^ •^^^'^^ ps"*'
thoughts, murders, adulteries, fornications, thefts, false wit- '"''•s-

20 ness,25 blasphemies: These are the things which defile a^

man : but ' to eat with unwashen hands defileth not a '^ man. ^ ^'"■'^ """ ^

8 for the sake of ^ God said ^ insert thy

® revileth, or speaketh evil of "^ surely die

8 a gift to God ^ all that wherewith 1° omit And

" he shall not honour ^^ ^;;;/^ ^^ \^[^ mother ^^ omit he shall be free

^* And ye have made void the word of God for the sake of i^ Isaiah

^^ the best authorities omit draweth nigh unto me with their mouth, and
" teaching as their teachings precepts 18 insert to him

19 entereth "20 the 21 proceedeth

22 when they heard the saying took offence ? 23 planted not

2* they are blind guides ; the best authorities omit of the blind
2^ guide 26 the pit 27 And

^^ he 29 Even yet are ye also ^o Perceive ye not

**i everything which goeth into 82 passeth

^^ out of 84 come forth 85 f^ise witnessings

Only Matthew and Mark narrate the events from heaven, followed the feeding of the five
recorded 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

(John vii. i). This chapter begins the story of
the last year of our Lord's ministry, which covers
half the Gospel (chaps, xiv.-xxviii.). The history
of ' the year of conflict ' begins with an account of
a covert attack on our Lord. The Pharisees from
Jerusalem (Mark iii. 22) began their open opposi-
tion some time before (chap. xii. 24ff.). Then
they expressed a blasphemously hostile opinion
respecting the miracles of our Lord ; now they
remonstrate against the conduct of His disciples.
The opposition now, though apparently less bit-
ter, was really more dangerous. The interview
with the Pharisees (vers. 1-9) shows that it is
characteristic of sticklers for the external cus-
toms and ceremonies of religion (Pharisees in all
ages) to be intolerant about little and belittling
questions, to be inconsistent, unrighteous (even
according to their own standard), and hypocrit-
ical. This ever recurring mistake of making
religion consist in ' meat and drink,' is further
rebuked in the saying to the multitude (vers. 10,
11), while the offence taken by the Pharisees
(ver. 12) forms the basis of a declaration that
Pharisaism is not of God's planting and is to be
destroyed, defeating itself (vers. 13, 14). The
exposition of the ' parable ' shows the nature of
real defilement. Moral purity or impurity is from
the heart, not from the food, still less from the
observance or neglect of the ceremonial ' wash-
ing ' of the hands before eating bread. On this
point the Lord's words (ver. 16) are still appli-
cable : ' Even yet are ye also without under-
standing.'

Ver. I. From Jerusalem Pharisees and scribes.
Not 'scribes and Pharisees,' but representatives
of the party of the Pharisees, including 'scribes.'
Possibly a formal deputation from the Sanhedrin
('from Jerusalem '). They came apparently with
a definite and hostile purpose (comp. Mark vii.
i), probably to aid the Galilean Pharisees, or,
as is less likely, in consequence of the conduct
of the disciples of our Lord at the recent Pass-
over feast in Jerusalem. (See ver. 2.)

Ver. 2. Why do thy disciples transgress?
They had seen them thus ' transgress,' either
at Jerusalem (Lange), or, as is more probable,
in Galilee (comp. Mark vii. 2). In reality a
cautious and artful attack upon Christ Himself.
— The tradition of the elders. Certain rules
handed down by word of mouth from Moses and
the fathers of the nation (comp. Gal. i. 14).
'Elders' refers to the authors, not the uphold-
ers, of these traditional customs. 'The Jews
attached greater value to tradition than even to
the written law, appealing in support of it to
Deut. iv. 14; xvii. 10. More especially did they
pay respect to the traditionary injunction of
washing the hands before meals, to which it
was thought Lev. xv. 11 referred' (Meyer). —
For they wash not their hands when they eat
bread. Comp. the explanation in Mar^c vii. 3, 4.
The washing referred to was not an act of clean-
liness, but a ceremonial washing, performed with
scrupulous care. ' Rabbi Akiba, being impris-
oned, and having water scarcely sufficient to
sustain life given him, preferred dying of thirst
to eating without washing his hands' (Alford).
The Pharisees assumed the authority of this tra-
dition. Our Lord opposes, not the custom, but
the principle they assumed. Notice the belittling
influence of legalism.

Ver. 3. Why do ye also transgress? The
neglect is acknowledged, but the tradition at-

tacked. — For the sake of your tradition, /. e.,
you break God's law, in order that you may keep
your (human) tradition. Comp. Mark vii. 9. The
direct command of God was set aside for tradi-
tion by those who claimed to be the strictest
observers of the written law of God.

Ver. 4. For God said (comp. Mark vii. 10),
in the law of Moses. Our Lord assumes that
God spoke through this law. The precepts cited
are apt, since the Pharisees upheld tradition as
delivered by the 'fathers.' — He that revileth, etc.
Exod. xxi. 17. Our Lord quotes, not the promise
in the Decalogue, but the penalty given else-
where. 'Revileth,' lit, 'speaketh evil of,' comp.
Mark ix. 39, which shows that ' curseth ' is too
strong a term. — Surely die. In the original He-
brew : ' dying he shall die ; ' in the original Greek
of this passage : ' let him end with death,' both
equivalent to : 'he shall surely die ; ' this pen-
alty is to be inflicted upon him.

Ver. 5. But ye say. God said one thing, ' ye
say' another, and though you quote tradition,
it has only your own authority. — It is a gift to
God, all that, etc. 'That from which thou
mightest have been benefited by me, is an offer-
ing to God.' The Rabbins taught that by saying
'corban' of his possessions (Mark vii. 11), a
man was absolved from the duty of caring for
his parents, yet the brief expression was not con-
sidered sufficient to bind the party to devote his
property to religious uses.

Ver. 6. He shall not honor his father. The
best authorities omit, 'and.' ' Ye say ; whoso-
ever shall say, etc., he shall not honor his father.'
The Pharisees directly deny the validity of the
fifth commandment. There are two other views,
both of them requiring the insertion of ' and.'
One, that of the common version : ' Whosoever
shall say, etc., and (in consequence) honor not,
he shall be free.'' The other makes the last
clause the judgment of our Lord : ' Ye say, who-
soever shall say, etc., he is not bound, etc., and
(I say that in consequence) he shall not honor
his father.' The parallel passage in Mark favors
the last view ; both views avoid the difficulty of
putting so direct a denial in the mouth of the
Pharisees ; but the true reading and grammatical
usage compel the adoption of the first view. —
The words ' or his mother ' are also to be omitted.
— And ye have made void. Not merely trans-
gressed, but rejected, the word of God. Some
ancient authorities read ' law,' others 'command-
ment,' but ' word ' is better sustained, and is
more forcible.' What God says is of itself a
command, never to be rejected. — For the sake
of your tradition (see ver. 3). Modern Pharisa-
ism does the same. Church tradition leads to
dogmas which deny God's direct commands. Its
upholders persecute not only for infractions of
their interpretations of God's laws, but for dis-
regard of precepts of their own making. Or at
least, they constantly break Christ's law of love,
through zeal for external things about which
Christ gave no express command.

Ver. 7. Ye hypocrites. This word had not
quite so strong a sense then as now. It includes
those self-deceived. — Well did Isaiah prophesy
of you. (Is. xxix. 13.) ' Well,' i. e., aptly. Our
Lord assumes that the prophecy properly referred
to the Jewish people then, while He does not
imply that this was its exclusive or even original
application.

Ver. 8. This people, etc. The briefer form is

136

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XV. 1-20.

now the estiblished reading. Early copyists
inserted the full form. — Their heart is far from
me. In the Hebrew : ' Their heart they have
removed far from me.' Applicable first to the
contemporaries of Isaiah, but descriptive of the
unbelieving Jews in all ages, and, as our Lord
declares, peculiarly 'apt' at that time.

Ver. 9. In vain. This phrase (only implied
in the original passage in Isaiah) refers to the
emptiness of such worship. It is both groimdless
(without true principle) and fruitless (without
proper results). The Hebrew means literally:
' their fearing of me has become a precept of
men, a thing taught.' A rebuke of religion, rest-
ing only on human authority, but as applied to
the Pharisees in this case, showing that such
religion becomes positively false, contrary to
God's commandments. — Alford : ' The portion
of Isaiah from which this citation is made (chaps.
xxiv.-xxxv.) sets forth, in alternate threatenings
and promises, the punishment of the mere nom-
inal Israel, and the salvation of the true Israel
of God. And, as so often in the prop etic word,
its threats and promises are for all tin.os of the
Church ; — the particular event then foretold
being but one fulfilment of those deeper and
more general declarations of God, which shall
be ever having their successive illustrations in
His dealings with men.'

Ver. 10. Then he called to him the multitude.
Without answering the question about 'washing
of hands,' He turns to the people, as if to say,
these hypocrites, though the zealous expounders
of the law, cannot understand its real sense.

Ver. II. Entereth. In this verse, and vers.
17-19, a number of verbs of motion are used, the
exact force of which we seek to preserve in the
corrections of the common version. — Defileth
the man, i. e., makes him common, impure or
profane. The Mosaic law, by a variety of regu-
lations, kept up the distinction between pure and
impure, to teach the importance of moral purity.
This purpose had been lost sight of, and the
external regulation not only made the main mat-
ter, but extended and exalted, so that ceremonial
impurity was considered worse than moral im-
purity. Our Lord opposes only this perversion
of the Mosaic law. Lange : ' What is here said
concerning the going into and coming out of the
mouth, applies to the whole series of Levitical
and moral injunctions concerning purity. The
statement was, in the first place, indeed intended
as a justification of His disciples on the charge
brought against them by the Pharisees. But the
inference was obvious, that all these injunctions
required to be fulfilled in a higher sense (although
this did not imply that the Lord denied their
validity as Levitical ordinances). As a matter of
course, when the symbol would be completely
fulfilled, its outward representation must fall to
the ground.' Pharisees in all ages have exalted
the mere sign and symbol above the reality.
Some people make their whole religion consist
in not allowing certain meats and drinks to enter
' into the mouth.'

Ver. 12. Then came the disciples. After He
went into the house (Mark vii. 17). — The Phari-
sees when they heard the saying, took offence.
Probably the saying in ver. 11, which seemed to
be in opposition to the Levitical law. They were
ready to take offence from the effect of the pre-
vious discourse (vers. 3-9). The disciples, hear-
ing their disparaging and hostile remarks in the

crowd, warn their Master, as their opponents
were important personages.

Ver. 13. Every plant. This refers to the
teaching and traditions of the Pharisees, although
the persons became identified with their false
doctrine. — Which my heavenly father planted
not. The Pharisees claimed Divine authority for
their teaching ; our Lord declares by implica-
tion that it was wholly human and as such should
be rooted up, taken away and destroyed, to make
room for a plant of His planting, the purer doc-
trine of the kingdom. It was a declaration of a
purpose to oppose the Pharisees. To us it is a
promise, with a terrible side indeed, but bidding
us take courage when we see false and corrupt
religion flourishing ; it ' shall be rooted up.'

Ver. 14. Let them alone. His disciples are
not to begin an attack upon the Pharisees. Error,
if let alone, defeats and destroys itself. Let it
work out its self-destructive results ! — They are
blind guides. They profess to be teachers, but
have themselves no spiritual sight. If then the
blind guide the blind, those who follow such are
of course blind also. — Both shall fall into the
pit, which lies in their path ; from the nature
of the case a pit of destruction. Here the effect
on the persons is spoken of. Discussions and
controversies are to be instituted by Christians
with the sole purpose of saving men, the defeat
of false doctrine being left to its own self-destruc-
tive tendency. — As Luke (vi. 39) in his report
of the Sermon on the Mount, gives the same fig-
ure in a different connection, we may infer that it
became proverbial in our Lord's teachings. The
general principle is obvious, but it admitted of
various applications. Here it is used to enforce
a lesson of patience ; in Luke it is connected
with instruction about harsh judgments.

Ver. 15. Peter. He again acts as the spokes-
man, hence 'unto us.' — Declare, /. e., 'expound.'
— The parable. That of ver. 11 (comp. Mark
vii. 17). The declaration in ver. 11, was a 'hard
saying ' to those who were born Jews, and hence
Peter might have called it a ' parable,' especially
as our Lord had so often taught the deeper truths
in that form. Or the disciples, with their Jewish
education, might have thought : this saying to
which the Pharisees so much object is not to be
taken literally, it must be a parable. The cen-
sure of the next verse favors this explanation.

Ver. 16. Even yet. After all the instruction
received. — Are ye also. As well as the multi-
tude (ver. 10). — Without understanding, literally
' unintelligent'

Ver. 17. Perceive ye not ? The truth affirmed
was one easy to be perceived by the spiritually
minded. — Into the draught, /. e., ' drain, sink, or
privy.' The thought of the verse (especially
when further explained by the words in Mark vii.
19: 'because it entereth not into his heart,') is
that food affects the body noc the heart, that the
moral and spiritual state of man is not dependent
on the food or drink he uses, much less on cer-
tain ceremonial observances in regard to these
things. This verse indirectly opposes modem
materialism.

Ver. 18. Expresses in another form the same
thought, indicating plainly that the heart is un-
affected by what goes into the mouth, while what
comes out of the mouth indicates what is in the
heart.

Ver. 19. For out of the heart proceed evil
thoughts, i. e.f reasonings, purposes, not mere

Chap. XV. 21-39-] THE GOSPEL ACCORDING TO MATTHEW. 137

notions. The criminality of acts proceeds from Ver. 20. These are the things 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.

2 1 * nnH EN ^ Jesus went ^ thence, and departed ^ into the coasts * " ^^';:^^ ""•

22 -L of ^ Tyre and Sidon. And, behold, '^ a woman of Canaan ^ ^ See chap. xi.
came out of the same coasts,*^ and cried unto him,^ saying, ^ vii'^2^6.^^'^''
^ Have mercy on me, O Lord, thon Son of David ; my daughter. ^ See chap. ix.

23 is grievously ^ vexed ^ with a devil.^ But he answered her not a ^ seechap.iv.
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 1^ not sent but unto the lost sheep of the house of Israel, s chap. x. 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 it to dogs.^* And she said, Truth,^'^

Lord : yet ^^ the dogs eat of *the crumbs which fall from their 2Lukexvi.2i.

28 masters' table. Then Jesus answered and said unto her, O
woman, ^' great is thy faith : *be it^^ unto thee even as thou wilt, -tseechap.ix.
^And her daughter was made whole ^^ from that very ^^ hour. / chap.ix»22.

29 "'And Jesus departed from 20 thence, and came " nigh unto ^^ '"nark vii
the sea of Galilee; and^^ went up into a^^ mountain, and sat „chap.iv. is.

30 down 2* there. And great multitudes came unto him ^^ having " See chap. xi.
with them those that were Mame,^^ "bhnd, "dumb, ^ maimed, ^ ^f^^arulx'
and many others, and ^'^ cast them down at Jesus' ^^ feet; and *^'

31 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 gloriiied g See chap.
*" the God of Israel. r is. xxix. 23

52 * Then^ Jesus called his disciples unto him,^-^ and said, I have Actsxiii.17

■^ s Mark viu.

compassion on the multitude, because they continue with me 'r'°! '=?™''

J chap XIV.

14-21

^ And 2 virent out s withdrew

^ parts 5 a Canaanitish woman ® from those borders

■^ ^;;/// unto him ^ possessed ^ demon

^^ Dismiss her, or, let her depart 11 was

12 But she came is And i* ^^^^ ^ast it to the dogs

1^ Yea 16 for even i'' itisert done

18 was healf;d i^ oinit very 20 qj^h ixom

21 beside 22 ^nd he 23 the

2* omit dow 1 25 there came unto him great multitudes

26 the lame 27 insert they 28 \y^^

26 speaking «" omit to be si and the lame walking

-'* seeing as ^nto him his disciples

138 THE GOSPEL ACCORDING TO MATTHEW. [Chap.

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^s
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-

36 titude to sit down ^^ on the ground.^^ And '^^ he took the seven
loaves and the fishes, and " gave thanks, and brake thern,^'^ and
gave to his^^ disciples, and the disciples to the multitude.

37 And they did all eat, and were filled: and they took up of the

38 broken meat that was left^* seven baskets full. And they that
did eat were four thousand men, beside women and children.

39 And he sent away the multitude, and took ship,^^ and came
into the coasts of " Magdala.*^

XV. 21-39

8* now three days they continue with me

36 lest haply ^"^ many loaves

39 giving commandment to

*i (,) instead of {.)

*3 having given thanks, he brake,

** that which remained of the broken pieces

*^ borders of Magadan {according to the best authorities).

35 am unwilling to
38 a desert place
^° recline
*2 otnit And

*5 entered into the boat

t See chap
xvi. 10.

u Chap, xxvi

27; Luke
xxii. 17, ig;
John vi. II,
23 ; Acts
xxvii. 35 ;
Rom xiv. 6;
I Cor. X. 30;
xi. 24;
comp. chap,
xiv. 19.

V Josh. xix.
38: comp.
Mark viii.

Contents. The order is chronological (comp.
Mark vii. 24-viii. 10 ; especially the miracle pe-
culiar to that Gospel). This visit of our Lord
to Gentile regions followed an attack from the
Pharisees. (Comp. the course of Paul ; Acts
xiii. 46.) The interview with the heathen woman
is s'triking and prophetic. The Jews reject the
blessing ; the Gentiles seek it with longing desire.
The heathen world had been prepared for Him
who was 'ahght to lighten the Gentiles.' The
incident was timely. It prepared the Apostles
for their universal mission, and also for the
prophecy (chap. xvi. 21) of His death at Jeru-
salem. They must see the faith of the Gentiles,
before they could learn the faithlessness of the
Jews. — On the second miracle of feeding the
multitudes, comp. the account of the first (chap,
xiv. 15-21). Four Evangelists tell of the first;
two of the second. The six accounts emphasize
one thought : Christ the Bread of Life, sufficient
for all.

Ver. 2 1 . And Jesus withdrew. Partly in con-
sequence of the hostility of the Pharisees ; partly
to seek retirement (Mark vii. 24) ; He designed
also, to signify, through the incident which was to
follow, the future admission of the Gentiles into
His kingdom. — Into the parts. Mark vii. 24:
'borders.' He may not have passed much be-
yond the frontier. — Tyre and Sidon. Phoenicia,
here named from its chief cities, was north of
upper Galilee, and inhabited by Gentiles. The
Jewish world was closing against our Lord ; the
Gentile world was not yet open. He sought
seclusion near the border line, but ' He could not
be hid' (Mark vii. 24). The heathen mother
found Him : she was a type of the longing, suffer-
ing Gentile world.

Ver. 22. A Canaanitish woman. Her race,
not her country, is thus noted. Mark, ' a Greek,'

i. e., a heathen by religion, 'a Syro-Phoenician by
nation.' The Phcenicians were the descendants
of the remnant of the old Canaanites. — Came
out. Probably from a distance. — Son of jDavid.
She knew and probably shared in the Messianic
hopes of the Jews. At least she had heard of
our Lord, and believed that He could help her.
Her request : Have mercy on me, exhibits her
faith, far more than the title she used, — Griev-
ously possessed with a demon, lit., 'badly demon-
ized.' Such possessions were therefore not con-
fined to the Jews.

Ver. 23. But he answered her not a word.
(Vers. 23-25, peculiar to IMatthew.) By this
unwonted silence our Lord would try her faith ;
and prove it to His disciples. They were Jews,
and must learn to intercede for a heathen woman,
before they could carry the gospel to the Gen-
tiles. — Dismiss her. They did not mean : refuse
her request (see ver. 24). — For she crieth after
us. Arousing public attention which they knew
the Lord would avoid. Their language was not
selfish, but a recognition of the woman's importu-
nate earnestness, perhaps of her faith.

Ver. 24. I was not sent, etc. His personal
mission was only to the Jews, as their previous
mission had been (chap. x. 5, 6). The exceptions
all pointed to the future spiritual significance of
the phrase : house of Israel. This answer might
suggest to the disciples : ' Is not such a one
really a daughter of the spiritual Israel, though a
woman of Canaan.' It was not a refusal, but a
postponement, to educate her faith and train the
disciples for their world-wide mission.

Ver. 25. But she came. Perhaps into the
house (Mark vii. 24), but more probably to where
He waited for her in the way. Her faith was
more manifest, as the Lord gave her opportunity.
— Lord. Reverential address. — Help me. A

Chap. XV. 21-39.] THE GOSPEL ACCORDING TO MATTHEW.

T39

touch of nature in the mother's prayer ! Mater-
nal love remains even in heathenism ; often lead-
ing to Christ.

Ver. 26. It is not meet. The reply is not
harsh, nor is it a refusal (Mark : ' Let the chil-
dren first be fed'). It calls forth the woman's
faith, and convinces the disciples that it is
' proper ' to bless this heathen woman. — To take
(lit, 'to take away') the children's bread. All
present understood this as referring to tlie bless-
ings provided for the Jews. — To the dogs, lit.,
'little dogs.' A reference to the large savage
dogs so common in the East, would be very con-
temptuous ; household dogs are meant ; a sense
the woman skilfully used.

Ver. 27. Yea, Lord. She accepts the Lord's
word and makes an argument of it. — For even,
not 'yet,' the dogs. Not as one of the children ;
but as a humble dependent, she asks only what
falls to such : the crumbs. Possibly a reference
to the pieces of bread on which, according to the
ancient usage, the hands were wiped ; but the
usual sense is more natural. ' She was, as it were,
under the edge of the table, close on the confines
of Israel's feast' (Alford.) — The woman had
been ear?test in gaining a hearing at all. Her
answer shows a quickness of mind, approaching
wit, humility also, joined with true wisdom ; in
her persevering faith she saw the mind of Christ
even in the seemingly repulsive figure.

Ver. 28. Great is thy faith. The greatest
faith had been shown by Gentiles (comp. chap,
viii. 10) ; and of this woman's characteristics,
' faith ' was not only the crown, but the source. —
And her daughter was healed from that hour.
Mark (vii. 30) describes her return home. As in
the case of the Gentile centurion, the cure was
performed at a distance. The intermediate link
in both cases was strong faith combined with
affection for the person healed. A hint is thus
given in regard to intercessory prayer.

Ver. 29. Departed thence. (Mark viii. 31 is
fuller.) He probably made a circuit, passing
southeastward, through the northern part of the
Decapolis at the foot of the Lebanon range,
reaching the mountainous (and solitary) district
on the eastern shore of the Sea of Galilee. — And
sat there. To obtain here the rest He had
sought in 'the parts of Tyre and Sidon.'

Ver. 30. Great multitudes. Even in this re-
tired place He was not allowed to rest long.
The crowds came having with them, /. e., bringing
with them, a great variety of afflicted ones. —
Dumb. Mark mentions one case in particular (vii.
32-35). — Maimed. The first mention of this class,
i. e., those wounded or diseased in hand or foot ;
our word ' maimed ' implies a loss of the member.
— Cast them down. This may refer to the rude-
ness of these mountaineers, or to their haste, or to
their confidence ; probably the three explanations
are to be combined.

Ver. 31. Wondered. Comp. Mark vii. 37.
The people had probably heard of, but never
witnessed, His power. — The dumb speaking, etc.
This is the form of the original. — They glorified
the God of Israel. They were not heathen, but

Jews. Yet living on the borders, they seem to
ave been affected by heathen nations, and half
recognized other gods.

Vejs. 32-38. This miracle is not identical
with that described in chap. xiv. 15-21. The
circumstances vary in every possible respect : the

number fed, the amount of provision present, the
fragments gathered, even the kind of baskets
used, a different word being found here, and also
in the question of our Lord about the two
miracles (chap. xvi. 9, 10 ; Mark viii. 19, 20).

Ver. 32. And Jesus called unto him his dis-
ciples. Our Lord Himself takes the first step
(comp. chap. xiv. 15). This case was more ur-
gent ; the crowd was not composed of those on
the way to the Passover, and had been three days
with Him. — Three days. The third day was
passing ; so they were hungry and destitute of
provisions, but not yet in actual distress. — Faint
in the way, i. e., because exhausted from the
want of food on their way home in that moun-
tainous region. The Lord's compassion was
called out by their physical want, which, how-
ever, resulted from their desire to be near Him.

Ver. 33. Whence should we have so many
loaves. The question may seem strange after
the miraculous feeding of the five thousand. Bat
it was not so strange as their subsequent reason-
ing about the leaven of the Pharisees and Saddu-
cees (chap. xvi. 6-12). Our own forgetfulness
and unbelief should make us wonder less at the
' little faith ' of the disciples. In the previous
case the disciples emphasized the amount of
bread needed (' two hundred pennyworth ') ; in
this, the fact that they are in a desert place. —
Fill. The long fast called for plentiful provision.
Comp. Mark viii. 4, where the same word is
translated ' satisfy ' in the common version

Ver. 34. How many loaves have ye ■? In the
other case a lad had the provisions ; here the
disciples themselves. The loaves were sevai in
this case. Jive in the other, the number of little
fishes is not specified.

Ver. 35. And giving commandment. The cor-
rect reading joins this verse closely with ver. 36.
In the other case the disciples arranged the mul-
titude (Luke ix. 14; John vi. 10). — On the
ground, not 'on the grass' (chap. xiv. 19) ; they
were 'in a wilderness ' (ver. 33), a desolate region,
in this case.

Vers. 36, 37. The mode of distribution (and
the miracle itself) was precisely the same. —
That which remained of the broken pieces, seven
baskets full. In the other case ' twelve.' The
word rendered ' baskets ' is a different one (prob-
ably larger ones are meant), and the same differ-
ence is observed in chap. xvi. 9, 10.

Ver. 38. Four thousand, instead of ' five thou'
sand.' In this case the material miracle seems
not to have been so great, as respects the number
fed and the fragments remaining. All these va-
riations, which show no gradation between the
miracles, and betray no special design, prove
that the Evangelists give true accounts of two
distinct miracles.

Ver. 39. Into the boat. Probably one await-
ing Him. — Into the borders of Magadan, accord-
ing to the best authorities. (' Magdalan ' is also
found.) Mark : ' Into the parts of Dalmanutha.'
This was probably a village not far from Maga-
dan. Our Lord, pursued by the hostility of the
Jews and seeking retirement, landed at an ob-
scure locality between the two places. The site
of Magdala (Magadan), now called Madschel
(' Migdol,' Josh. xix. 38), is north of Tiberias and
directly east of Cana, on the western shore of the
lake, since the next voyage (chap. xvi. 5 ; Mark
viii. 13 J was across the lake to the eastern side.

I40 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 1-12

Chapter XVI. 1-12.

The ynvs seek a Sign, and our Lord warns His Disciples against

their Doctrijie.

1 *'' I ^HE Pharisees also with the Sadducees^ came, and tempt- "■ ^!:^^"^'-^

J. ing 2 6 desired ^ him that he would shew * them a sign ^ ^i.^38*^^"

2 from heaven. He^ answered and said unto them, ''When it is " S" .""54; 5 ".''^
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 j^ hypocrites,^ '^ye can^ discern '^ Luke xii. 56.
the face of the sky ;'^ but can ye not^*^ discern the signs of the
4. times }'^^ * A wicked ^^ and adulterous generation seeketh after e chap. xi.

. . 39-

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 had forgotten ^^ to take bread. Then ^^ Jesus said unto them,

Take heed and •''beware of ^the leaven of the Pharisees and of /yer- "..;

Luke XII. I

7 the ^^ Sadducees. And they reasoned among themselves, saying, s: '.^°^j^- ^'

8 // is because we have taken ^"^ no bread. Which when Jesus
perceived, he^^ said unto them,^^ '^ O ye of little faith, why -^ see chap. vi.
reason ye ^'^ among yourselves, because ye have brought no ^Chap.xv.^i6.

9 bread } * Do ye not yet understand,^^ neither remember * the ^ ^^~^'- ^;^
five loaves of the five thousand, and how many ^baskets ye took v°.'4^^vlii.

£0 up .-* Neither '"the seven loaves of the four thousand, and how j^ijohnll!

11 many "baskets ye took up.-* How is it that ye do not under- „/chap. xv.
stand 2^ that I spake zV^^ not to you concerning bread,^" that ye „ chap. xv.
should beware 2* of the leaven of the Pharisees and of the^*" vm. 8,20;

12 Sadducees .-^ 2'^ Then understood they how ^*^ that he bade ^/zi?m c^ix. 25
not beware of the leaven of bread, but of the doctrine 2" of the
Pharisees and of the^^ Sadducees.

1 And the Pharisees and Sadducees ^ q^ trying ^ asked

^ to shew 5 But he '° 07iiit It will be

'' heaven ^ the best authorities omit O ye hypocrites

9 ye know how to ^° ye can not ^^ (•) instead of {})

^'^ An evil ^^ of Jonah

1* And the disciples coming to the other side forgot

IS And 1^ omit of the ^"^ took

^^ And Jesus knowing it, said -^^ otnit unto them

20 do ye reason -^ perceive ^- omit it

23 ( ? ) instead of{,) 24 gut beware 25 (.) instead of (?)

2s ofnit how 27 teaching

Contents. I \ consequence of the opposition then withdraws to the eastern side of the sea

Df Pharisees anc scribes from Jerusalem (chap. (ver. 5), not far from Bethsaida (Mark viii. 22).

xv. I, 21), our Lord had withdrawn 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. Galilee 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
ignorance of the Twelve were manifested (vers.
7 ff. ); instruction was given them which would
separate them more decidedly from the Jews
(vers. 6, 12). It is one of the Twelve that tells
of their weakness at this important crisis. — Our
Lord visited Galilee but once more, and then to
take leave of it (comp. chaps, xvii. 22 ; xix. i).

Ver. I. And Sadducees. First mention of
them, in antagonism to Christ. Opposed to each
other, these two parties united against our Lord ;
opposition to the truth overbears other antago-
nisms. Extremes of error consistently meet in
opposing our Lord's people and cause. — Tempt-
ing, or 'tiying' Him, putting Him to the proof.
But He never responded to doubt and disbelief ;
only to faith. To accede to their wish, would
foster their carnal hopes. — A sign from heaven.
Comp. chap. xii. 38. It was the common belief
that visible signs from heaven would attend the
Advent of the Messiah. Their request implied
that the many mighty works He had already
wrought were not of heavenly origin. ' The Jews
require a sign' (i Cor. i. 22); formalism and
self-righteousness tend to superstition.

Ver. 2. When it is evening, ye say, Fair
weather, etc. In answer to their demand for a
' sign from heaven,' our Lord cites two weather
'signs,' such as all men look for, 'in the face of
the heaven.' These signs (cited, not given by our
Lord) hold good in other regions. The design
was to rebuke their carnal and sensuous expecta-
tions (see ver. 3).

Ver. 3. Symbolical meaning (not to be pressed) :
' The red at even of the Old Testament betokened
fair weather at hand. Similarly, the red sky at
the commencement of the New Testament, indi-
cated the storm about to descend upon Israel.
But they were incapable of understanding either
one or other of these signs.' (Lange's Comm.)

— Ye can not. Not a question, but an assertion.

— The signs of the times, i. e., the fulfilment of
prophecy ; the miracles performed before them,
showing that the Messiah had come. The Jews,
with the promise of the Messiah, ought to have
been as quick in discerning the signs of His com-
ing, as those of the weather. Proverbially so
keen to discern the signs of the times as affecting
trade, etc., they have always shown lack of
spiritual discernment. But all men are naturally
slow in discovering the spiritual significance of
passing events.

Ver. 4. Comp. chap. xii. 39 (exactly the same
words). The audience may have been in part
the same, hence no explanation is added here. —
And he left them and departed. Abruptly it
would seem. As events proved, He now gave
them up to their blindness, but with pain at their
unbelief. See on Mark viii. 12 : ' And he sighed
deeply in his spirit.'

Ver. 5. And the disciples coming to the other
side. To the eastern shore. It is improbable that
this conversation took place during the voyage
(see below). — Forgot to take bread. Provisions
were not indispensable for so short a voyage.
The original suggests that the neglect occurred
after they landed. They had but one loaf in the
boat (Mark viii. 14), and started on a land jour-
ney to Cesarea Philippi (ver. 13), through a
region comparatively desolate, without making
provision for it. The visit to Bethsaida on the

way (Mark viii. 22), at a time when our Lord was
avoiding public notice, may have been for the
purpose of obtaining a supply.

Ver. 6. The leaven of the Pharisees and Sad-
ducees. ' Leaven ; ' figure for a permeating spirit-
ual influence, generally an evil one (comp. how-
ever chap. xiii. 33). Their want of bread made
the illustration apt. They were now withdraw-
ing, both bodily and spiritually, from the Jews ;
hence there is probably a reference to Exod. xii.
15-17; comp. I Cor. v. 7. The two opposing
sects are here connected (comp. ver. i) ; Mark,
however (viii. 15), substitutes ' the leaven of
Herod.' The Sadducees had already joined the
Pharisees in opposing Christ, and Herod may
have been in some alliance with them. Politi-
cians often coquet with religious parties.

Ver. 7. And they reasoned among themselves.
In their own hearts and then with each other ;
not in dispute, but in earnest conversation. — It
is because we took no bread. An unspiritual but
not altogether unreasonable thought. As Jews
they would naturally think about not eating bread
with these sects ; but this would imply separation
from the whole nation, and separate provision for
their wants, which they had forgotten. General
anxiety about worldly things would follow.

Ver. 8. And Jesus knowing it said. This
avoids the incorrect notion, that He took some
time to discover it. — 0 ye of little faith. Words
applied to them before (chap. viii. 26 ; xiv. 31)
on occasions of great weakness. After such mira-
cles their cares were unbelieving.

Ver. 9. Do ye not yet perceive. Mark (viii.
17, 18) is more full. Besides want of faith, they
had shown great want of perception.

Ver. 10. Baskets. A different word in the
original from that used in ver. 9, but the same
one we find in the account of the miracle (chap.
XV. 37). This difference incidentally confirms
the truthfulness of the account.

Ver. II. How is it that ye do not perceive,
etc. The recent instruction (chap. xv. 19, 20)
that eating did not defile a man, should have
prevented the surmise about not eating bread
with the Pharisees and Sadducees ; the miracles
should have shown them that lack of earthly
bread was not referred to. Mark stops at this
point in the narrative.

Ver. 12. But beware. This is the correct
reading. — The teaching of the Pharisees and
Sadducees. Comp. Luke xii. i. The leaven of
the Pharisees is ' hypocrisy.' But the Sadducees,
the ' liberal Jews ' of that age, went to the other
extreme. The reference is, therefore, not to what
they taught in common, but to the mode and
spirit of their teaching. In both cases hypocrisy ;
in the Pharisees hypocritical formalism, in the
Sadducees hypocritical liberalism. These two
apparently antagonistic tendencies have been
practically united ever since in opposing Christ.
Without Him strict morality ('Pharisees') and
free inquiry ('Sadducees ') inevitably become hyp
ocritical. Comp. on Mark viii. 15. — The em-
phasis here laid on false ' teaching ' is suggestive.
Principles, tendencies, ' teachings,' are most per-
meating, and Lf evil, most dangerous. To those
who after all the lessons of history, and of ex-
perience, fail to see this, we may apply the words
of our Lord : ' How is it that ye do not per-
ceive ? '

142 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 13-28.

Chapter XVL 13-28.

The Discourse of our Lord with His Disciples, in which He calls forth Peters
Confession and predicts His own Passion and the Sufferings of His Fol-
lowers.

13 "T T T'HENi Jesus came into the coasts ^ of Cesarea Philippi, "■^]^^^{;^^^

V V he asked his disciples, saying, Whom ^ do men say that ^ chaprxi°v. 2 ;

14 I, the Son of man, am.?* And they said. Some say that thou Luke [x! 7"!'
art ^John^ the Baptist; some, "^ Elias ; ^ and others, Jeremias,^ " Luke^Ix. 'I-

15 or one of the prophets. He saith unto them. But whom^ say xvii-^io;"^^

16 ye that I am .-' And Simon Peter answered and said. Thou d ver. 20V

17 art "^ the Christ, ^ the Son of •'^ the living God. And Jesus an- ^ Comp.chap.
swered and said unto him, "Blessed art thou, ''Simon Bar-jona :/Ps. xii'i. 2;

, . chap. xxvi.

for ' flesh and blood hath not revealed it^ unto thee, but my 63;Actsxiv.

"^ 15; I Thess.

18 Father which ^ is in heaven. And I say also^ unto thee, !• 9; Heb.

-' IX. 14.

that thou art Peter, and 'upon this rock I will build my -^'^smp^chap.
church ; and "' the gates of hell '^^ shall not prevail against it. '^ ^"^^ \^^ '

19 And I will give unto thee ** the keys of the kingdom of '^ ' 'r"^^]^^;
heaven: and " whatsoever thou shalt bind on earth shall be Jji Hrt'.Ii.'
bound in heaven ; and whatsoever thou shalt loose on earth ^ Vcor. ii. 10

20 shall be loosed in heaven. ^Then charged he his disciples ;,2 fs.xxxvHi
that they should tell no man that he was Jesus ''the^^ Christ. «Ts. xxii. 22;

21 From that time forth ^^ 'began Jesus to shew unto his disci- iiL^.'"' '
pies, how ^2 that '' he must go unto Jerusalem, and ' suffer many "xvm.^is;^^'
things of the elders and chief priests and scribes, and be killed, t Mark vin. '

22 and be raised again * the third day.^* Then ^^ Peter took him, 21'

. . . q Mark viii.

and began to rebuke him, saying, Be it far from thee, Lord : this 31-ix. i ;

^ o Luke ix. 22

23 shall not ^^ be unto thee. But he turned, and said unto Peter, -?7-

^ _ ' ' r Chap. XX.

Get thee behind me, Satan: thou art "an offence ^'^ unto me: '^z

' .J Chap. xvii.

for thou "savourest^^ not the things that be of ^^ God, but those , '^'",23-

o ' t Unaps. XX.

xxvii.

24 that be of ^^ men. Then said Jesus unto his disciples, If any 5^;
wm« 20 will 21 come after me, let him deny himself, and '"take "Jif^f'^'P'

25 up his cross, and"' follow me. For ^^ whosoever will ^^ save his ^ s^Twl 'h/.
life shall lose it : and whosoever will ^^ lose his life for my sake «,'see chap.

26 shall find it. For what is a man ^3 profited, if he shall gain the ^"john/viii.
whole world, and lose his own soul.?^* or what ^ shall a man jcSe'e chap. x.

27 give in exchange for his soul .? ^s For" the Son of man shall zComp. Ps.

xlix. 7, 8.
1 -NT 1 o n , aDan.vii. 13;

1 Now when 2 pj^j-j-s 3 -^x-^^ ^^^^^ ^;^

* according to the best atithorities that the son of man is ? 28;xxiv. 30;

5 some say, John « Elijah n Jeremiah XSs i.'^V, .

^ revealed it not ^ also say " Hades » Thess. i.'

"he is the 12 ^;/2zV forth ^3 ^?;/// how ^ Dan^vH '10 :

1* the third day he raised up ^^ And Zech'.xiv. 5';

^^ never i'' a stumbling-block i^ mindest chap.xxv.

i« the thing.- of 20 one 21 ,^ould f^'/e

22 shall 28 shall a man be 24 forfeit his life 25 nfg 2 Thess. i. ^

Chap. XVI. 13-28.] THE GOSPEL ACCORDING TO MATTHEW. 143

come in the glory of his Father ''with his angels; and "^ then '' l^y"""- '^•..'°'
28 he shall reward ^^ every man according to his works.^^ Verily pVi^™^"

I say unto you, There be some standing here,^^ which shall '^5{°''Heb'!*ii.

not 2^ ** taste of death/ till they see the Son of man-'' coming in ^ comp

his kingdom.

2" render unto

^^ of them that stand here

^ doing

^ who shall in no wise

chaps. X. 23 ;
xxiii. 36 ;
xxiv. 34.
y Luke xxiii
42

Source of the Jordan — at Cesarea Philrppi.

Contents. The confession (ver. 16), and the
revelation (ver. 21), constitute an epoch in the
training of the Apostles. Despite their little
faith and want of understanding, they cling to
Him as the Christ of God. He calls for a con-
fession of this. Peter, the usual spokesman, makes
it. Then He reveals His passion and the suffer-
ings of His people with Him and for His sake.
This revelation was at first rejected, never re-
ceived by the disciples in its full force until it be-
came a fact. The important statement regarding
the foundation of His Church (ver. 18) is not,
as many suppose, the central thought. It is how-
ever appropriately introduced here, where the con-
fession of the Church [actively with the mouth,
and passively through suffering for His sake) is
made to centre about His Passion, the ground
and motive for that confession. These events
occurred in the neighborhood of Cesarea Phi-
lippi, and on the way thither the miracle recorded
by Mark (viii. 22-26), was performed in Beth-
saida Julias. On thf very edge of the Jewish
territory, these great revelations were made. The
hostility of the Jews had banished Him thither,
but its ultimate effect would be to banish them
from the Land of Promise.

Ver. 13. The parts of Cesarea Philippi. Mark :
' villages.' Probably not the city itself, but re-
tired localities in the neighborhood, better adapted
for private intercourse. The city was situated at
the foot of Mount Hermon, and formerly bore
the name Paneas. Philip the Tetrarch beautified
it, 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
Neronias by Agrippa II., but the village which
now marks the site is called Banias. — He asked
his disciples. While ' in the way ' (Mark viii. 27),
not to that region but from some retired spot,
where He had been praying (Luke ix. 18). —
Who do men say that the Son of man is ■? The
common reading is an alteration to bring out
more fully the implied thought : ' I am the Son
of man, the Messiah.'

Ver. 14. Some say. The people had never
been fully convinced that He was the Messiah.
In the presence of opposition they only held that
He was a remarkable personage. — John the Bap-
tist. Herod's opinion, see chap. xiv. 2. — Elijah.
The forerunner of the Messiah. — Jeremiah, etc.
Some really believed that the old prophets would

144

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 13-28.

reappear in another fonr.. As His preaching be-
came more denunciatory, they would think of
Jeremiah. The whole verse shows the change in
popular opinion throughout Galilee.

Ver. 15. But who say ye, etc. The question
dees not imply that they doubted His Messiah-
ship, but is a demand for a decided expression as
to what He was as the Messiah. This is the main
point in Peter's reply.

Ver. 16. Simon Peter; answering for the others
as well as for himself. — Thou art the Christ ( ' the
Messiah '), the Son of the living God. Peter's
reply is a decided, solemn, profound confession,
that Jesus Christ is the Son of the living God in
a specific sense. This specific sense is clearly
vindicated: (i.) by the presence of the article,
which otherwise might have been omitted : (2.)
by the addition of the phrase itself, otherwise un-
necessary, since the confession of His Messiah-
ship includes all lower ideas ; (3.) from the word
' living,' which is not opposed to dead idols, but
indicates that God is the source of all life, and
that His Son is the fountain of life to men ; (4)
from the declaration that God had revealed this
to Peter, since men of themselves readily form
lower conceptions of Christ. This is the germ
of the true and full statement respecting the Di-
vine Human Person of Christ. The germ itself
was a revelation, and its development was through
subsequent revelation to the Apostles. The doc-
trine of Christ's Person is not the result of hu-
man speculation, but a truth revealed by the
Father of our Lord respecting His only Begotten
Son. As at the beginning of His ministry our
Lord received an attestation from man (John the
Baptist) preceding the attestation of His Son-
ship from heaven (chap. iii. 17), so at this turning-
point a confession from man precedes the re-
newed attestation from heaven on the mount of
Transfiguration (chap. xvii. 5).

Ver. 17. Blessed art thou. An answering con-
fession of Peter as an object of the Divine
favor, a subject of Divine grace (comp. Rom. x.
9). — Simon Bar-Jona, son of Jonah. His human
name and paternity are introduced, probably with
an allusion to the title : Son of man (ver. 13) ;
there is a similarity in the phrases in the lan-
guage then spoken. Simon confesses his belief
in the higher title of Christ ; our Lord refers to
Simon's higher name, Peter. — For flesh and
blood revealed it not unto thee. The knowledge
was not from any human source (comp. Gal. i.
16). — But my Father who is in heaven. The
real knowledge of Jesus as the Messiah, the Son
of the living God, is and must be a matter of
Divine revelation. Men may, of themselves,
hold such a doctrine as part of a creed, but a be-
lief that influences heart and life is the result of
a Divine revelation made in us. Peter's confes-
sion was based on such a belief. For the trials
of faith before them during the remainder of our
Lord's earthly life the disciples needed a knowl-
edge of His Person far above the carnal no-
tions of the Messiah ; the reply of Peter shows
that they had it, and our Lord tells whence it
came.

Ver. 18. And I also say unto thee. In answer
to thy concession. The meaning of our Lord's
words has been angrily discussed, and misappre-
hended by Romanists and Protestants alike. —
Thou art Peter ('petros'), and upon this rock
('petra') I will build my church. The name
Peter' had been prophetically given to Simon

long before (John i. 42), but is now solemnly be-
stowed. It is a masculine form of the Greek
word meaning ' rock.' In the dialect of the
country th^ same word may have been used in
both cases.

Explanations : i. The phrase refers to Peter,
but as a confessor, as in Christ, representing the
other Apostles. This explains both the resem-
blance and the difference of the words : ' Petros '
and ' petra ; ' it is on the whole preferable. From
personal qualities he was the first among equals,
and as he had represented the Apostles in the
confession, so now in the Lord's declaration. He
was also the first to preach on the day of Pen-
tecost, when the Church was fully established,
and first to preach to the Gentiles. When he
was disobedient and dissuading, censure was pro-
nounced upon him (vers. 22, 23); hence only con-
fessing Peter is meant. The other Apostles are
included ; since what is addressed to Peter in the
next verse is afterwards repeated to all the Apos-
tles (chap, xviii. 18), to which some add Eph. ii.
20 ; Rev. xxi. 14. — 2. The Roma^iist viezv : Peter
is referred to, but as the official head of the
Twelve; as such the Bishop of Rome is his suc-
cessor. Were this correct, Mark and Luke
would not have failed to record the saying in
their accounts of this interview. Further objec-
tions : (i.) It obliterates the distinction between
petros and petra ; (2.) it is inconsistent with the
true nature of the architectural figure ; the foun-
dation of a building is one and abiding, and not
constantly renewed and changed; (3.) it con-
founds priority of time with permanent supe-
riority of rank ; (4.) it confounds the apostolate,
which, strictly speaking, is not transferable but
confined to the original personal disciples of
Christ and inspired organs of the Holy Spirit, with
the post-apostolic episcopate; (5.) it involves
an injustice to the other Apostles, who, as a body,
are expressly called the foundation, or foundation
stones of the Church ; (6.) it contradicts the whole
spirit of Peter's epistles, which is strongly anti-
hierarchical, and disclaims any superiority over
his ' fellow-presbyters ; ' (7.) finally, it rests on
assumptions, unproven either exegetically or his-
torically, namely, the transferability of Peter's
primacy, and its actual transfer to the bishop, not
of Jerusalem nor of Antioch (where Peter cer-
tainly was), but of Rome exclusively. Comp.
the note in Schaff's History of the Apostolic
Church, p. 374 ff. — 3. The ultra Protestant
view : Peter's confession alone is referred to.
Only partially correct. Objections: (i.) 'This'
can scarcely refer to something $0 remote as the
confession : on this theory the clause ' thou art
Peter,' has no force whatever, and our Lord is
represented as making a play on words almost
meaningless; (2.) the Church is founded on
living persons, not on abstract doctrines and con-
fessions ; (3.) the whole context is against it : the
confession about the Person of Christ, the sol-
emn utterance of Peter's usual name (ver. 17),
the personal statement of ver. 19. Most later
Protestant commentators reject it. — 4. Christ
means His own Person. So Augustine (in later
years) and many excellent commentators. This
view claims \\\2X petros means a stone and petra a
rock, so that Peter is a living stone from Christ
the true rock, and whosoever would become a
living stone, a 'petros,' must make this true con-
fession of Christ, the Rock, on whom as God
and man the Church will be built. Objections :

Chap. XVI. 13-28.] THE GOSPEL ACCORDING TO MATTHEW.

145

(i.) The distinction between the words may not
have existed in the language used by our Lord ;
(2.) 'this' is made to refer to something not
stated, we are forced to insert in the narrative,
that our Lord pointed to Himself. (3.) Our Lord
is usually represented, not as the foundation, but
as the Builder and Master of the spiritual tem-
ple, into which living stones are built, the first
ones laid (the Apostles) being the foundation.
This view, moreover, avails nothing against the
assumptions of the Papal interpretation.

My Church.. This word occurs only twice in
the Gospels (here and chap, xviii. 17). The
Greek word, meaning ' an assembly called out '
(with a technical sense in classical Greek), was
used to translate the Hebrew expression : Kahal,
' congregation.' While it usually means a local
congregation, it must be taken here in a gen-
eral sense. It refers to a congregation distinct
from the Jewish {'my church') ; the iirst inti-
mation of such a separation. Its formation is
only predicted ('I will build'). It is not the
precise equivalent of ' the kingdom of heaven,'
so often spoken of before this time by our Lord.
' The kingdom of heaven ' is the new dispensation
of grace from heaven of which our Lord was
Ruler and Dispenser ; His Church was to be an
organized and visible congregation of the faith-
ful, manifesting and extending by its worship and
ministry that kingdom. The next verse points to
such a visible organization, as does the fact that
confessing Apostles are spoken of as the founda-
tion. The Jewish idea was that it was to be a
'temporal power,' a State, as the Papal theory
allows. This Church is represented as one edi-
fice having one Builder, one foundation, one plan,
and hence with a continuity in its history and de-
velopment, but the New Testament nowhere
prophesies or enjoins its external uniformity. The
Sacraments and the ministry are directly insti-
tuted, but little else. Outward form is required,
to prevent anarchy, but the history of the Apos-
tolic Church implies that this outward form may
be modified by ecclesiastical enactment which,
however useful, cannot be of equal authority
with the direct institutions of Christ and his
Apostles. Uniformity as the free expression of
internal unity, is a great blessing ; but it has gen-
erally been the result of ecclesiastical or civil
tyranny. Visible unity is the end rather than the
means, of the growth of Christ's Church. Es-
sential unity is maintained, in the confession of
the Personal Christ, by believing persons, in the
participation of the divinely instituted Sacra-
ments, in the preaching of the Word by an or-
dained ministry. All these essentials centre in
Christ. — And the gates of hell, or ' hades.' An
oriental phrase for ' the power of the kingdom
of death.' The figure is that of a strong castle.
— Shall not prevail against it. The Old Testa-
ment organization would perish by violence ; but
no adverse power shall prevail against this Church.
The particular reference is to the spiritual victory
of life over death. The Romanists give this a
more temporal sense, in keeping with the erro-
neous view of the first part of the verse.

Ver. 19. Unto thee. To Peter, who is ad-
dressed throughout ; but as chap, xviii. 18 in-
cludes the other Apostles in the second promise
of this verse, they are probably included here
also. — The keys of the kingdom of heaven.
Power to open and shut. Peter first admitted
Jews (on the day of Pentecost) and Gentiles
VOL. I. 10

(Cornelius) to the Church; and first excluded
(Ananias and Sapphira; Simon Magus). This
promise in its full sense does not extend beyond
the Apostles, who needed special power for their
foundation work ; for the keys are not the keys
of the Church but ' of the kingdom of heaven.'
It is applicable to the Christian ministry, only in
the subordinate sense of proclaiming the word
and exercising prudential (not punitive) disci-
pline.— And whatsoever thou shalt hind, etc.
Jewish usage would explain : ' bind ' and ' loose,'
as equivalent to forbid and permit ; the reference
therefore is to the power of legislation in the
Church (' on earth ') in the case of the Apostles,
Peter being their representative ; this was in ac-
cordance with heavenly design ('in heaven').
Things are probably referred to here ; in the pre-
vious <:.\2M%& persons (admitted or excluded). The
power seems to be judicial also (comp. chap.
xviii. 17, iS). This promise also is, in its fuD
sense, applicable only to the Apostles. Most of
the difficulties connected with the interpretation
of this passage are obviated by considering that
the full gospel could not be preached until after
the Passion, Resurrection, and Ascension of our
Lord ; the Apostles, who had to lay the foun-
dation and be the foundation, must therefore
have knowledge and authority which no one after
them needs or can rightly claim. The foundation
thus laid, the Church enters upon a conflict in
which final victory, though long delayed, is as-
sured. Church authorities must indeed legislate
and exercise judicial power, etc., but not as hav-
ing final and supreme power nor with any assur-
ance of infallibility. For such binding and loos-
ing on earth they may implore, but cannot assert,
heavenly direction and sanction.

Ver. 20. That they should tell no man. Until
our Lord Himself announced His Messiahship
before the Sanhedrin (chap. xxvi. 64), the Chris-
tian acknowledgment was to be kept separate
from the carnal expectations of the Jews.

Ver. 21. From that time hegan Jesus. The
confession prepared them for the revelation. We
infer that He spoke often and familiarly on this
topic, to prepare them for their own trials, and to
impress upon them the truth they deemed so
strange. (Comp. chap. xvii. 22, 23 ; xx. 17-19,
and the parallel passages in Mark and Luke).
— He must go. The necessity of His sufferings
was revealed : not in all its bearings, since after
His resurrection He must still ask : ' Ought not
Christ to have suffered,' etc. (Luke xxiv. 26.) —
Unto Jerusalem. Peculiar to Matthew ; in keep-
ing with the character of his Gospel. — Suffer
many things. His sufferings included more than
the outward persecutions. — Of the elders, etc.
These classes represented the whole Jewish na-
tion. Christ did not reject the covenant people ;
they rejected Him. — And be killed. A startling
announcement to the disciples, and yet Daniel
(ix. 26) and Isaiah (liii. 4-10) had foretold it.
' The cross ' is the necessary climax of His suf-
erings. — The third day be raised up. — ' Accord-
ing to the Scriptures.' (i Cor. xv. 4.) Despite
this plain announcement, they were full of doubt
and despondency after His death.

Ver. 22. Then Peter took him. — Either laid
hold on Him to interrupt Him, or took Him
aside. The explanation, ' took by the hand,' for
friendly entreaty, is unwarranted. — And began to
rebuke him. He did not proceed far in this chid-
ing. — Be it far from thee, Lord, lit., ' propitious

146

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVI. 13-2S.

to thee,' equivalent either to, God be favorable
to thee, or spare thyself. — This shall never be to
thee. — An over-confident declaration, betraying
pride as well as opposition to the purpose of
God ('must go,' ver. 21) revealed by our Lord.
Peter was bold as confessor and as opposer, was
impulsive, perhaps vain and ambitious. More-
over Satan is most busy in seducing us when we
have been most highly exalted and favored by
Christ.

Ver. 23. But he turned. Not turned from
Peter, but turned round. — Said unto Peter. In
the presence of all the disciples (Mark viii. 33),
whom Peter again represented to a certain ex-
tent.— Get thee behind me, ' avaunt,' 'begone.'
Comp. chap. iv. 10, where the same words are ad-
dressed to Satan himself. — Satan. The mean-
ing ' adversary ' is too weak. There was a Satanic
influence at work in Peter, though he was not
conscious of it. ' Has Satan come again ? ' The
Apostle himself was no doubt startled. — Thou
art a stumbling-block unto me, or 'stone of stum-
bling.' Perhaps a further allusion to Peter's
name. Comp. his own words (i Peter ii. 7), in
which the same contrast is found. Not without
a caution for those claiming to be the successors
of Peter. — Thou mindest not the things of God,
i. e., as represented by Christ, not regarding
God's purpose in the foretold death. — The
things of men, i. e., he had carnal views, ex-
pected the temporal exaltation of the Messiah.
Human nature is here represented as opposed to
God, and under the influence of Satan. — A re-
buke for all who have a sentimental admiration
for Jesus of Nazareth, but stumble at the cross,
which belongs to ' the things of God.'

Ver. 24. Unto his disciples. To others also
whom He called about Him (Mark viii. 34 ; Luke
ix. 23 : ' to all'). — If any one would come after
me. A general statement, involving on this oc-
casion the question, will you follow me even to
the death, which, I have assured you, must
come. Unlike worldly leaders, Christ declares
the darker side of His service ; He asks for
willing followers. A religion of force cannot be
Christ's religion. — Deny himself. Let him re-
nounce self as the object of supreme regard ;
this involves the relinquishment of all that in-
terferes with the higher object. — Take up his
cross. The person to be crucified bore his own
cross ; the death was a painful and shameful one.
The reference is to readiness to endure iox Christ,
even death in its worst form. It includes of
course all minor forms of endurance. Comp.
Luke ix, 23, where 'daily ' is added. Continuous
cross-bearing is implied here. — Follow me. Here
in the path of suffering, but also in the path of
holiness and in the path to glory, as the following
verses suggest.

Ver. 25. For whosoever would save his life,
etc. Comp. the same thought in chap. x. 39.
Whoever makes the lower life the supreme mo-
tive shall lose the higher life, and whoever, mak-
ing Christ supreme, shall lose even life for His
sake shall find it in the highest, truest sense.
The contrast throughout the passage is not be-
tween body and soul, but earthly life in all forms
with true heavenly life here and hereafter. Life,
worldly, selfish, fleshly, is opposed to life eternal.
Christian and spiritual. ' The fear of death sub-
jects to the bondage of death (Heb. ii. 15) ; while
readiness to suffer a holy death for Christ's sake
opens up before us true life.'

Ver. 26. What shall a man be profited. In

view of this saving and losing. — Forfeit his life.
Same word as in ver. 25. The variation in the
common version is unfortunate. It has the double
meaning ' life ' and ' soul.' But here ' life ' in the
higher sense is meant, not ' soul ' in distinction
from 'body.' It is plainly implied that gaining
the world in a selfish manner involves the loss of
true life, that such a gain is really only an appar-
ent gain of the world, while the loss is real, ir-
reparable, irretrievable. The usual inferences,
based on the sense ' soul,' are true enough, but not
suggested here. (See further on Mark viii. 37.)

Ver. 27. For. The reason this transaction is
so unprofitable is now given. — The Son of man,
who now in humble form asks to be followed on
the path of suffering. — Shall come in the glory of
his Father. Through suffering to glory. He
spoke first of His own sorrows, then of His peo-
ple's ; now He predicts glory and triumph ;
their's also, because His. In this second com-
ing, afterwards more fully spoken of (chaps, xxiv.,
XXV.), He shall appear as Judge of all, in the
glory of God the Father, and the attendants shall
be his angels. Both a threatening and a prom-
ise in view of the judgment which it involves. —
TJnto every man according to his doing. His
whole character and conduct. This depends upon
the effort either to save the lower life or gain the
higher. This 'doing' results from faith or unbe-
lief.

Ver. 28. Verily I say unto you. Solemn pref-
ace. — There be some of them that stand here.
The Twelve and the people about (Mark viii. 34).

— Who shall in no wise taste of death. Death
is represented imder the figure of a bitter cup.
Some of those present should be still alive when
the event referred to in the next clause should
take place, though they should afterwards die.

— The Son of man coming in his kingdom. Not
the 'coming' in ver. 27. (i.) That was 'in the
glory of His Father,' this ' in His kingdom,' or a
coming of the kingdom of God ' with power '
(Mark ix. i, comp. Luke ix. 27) ; (2.) So definite
a prediction of the final coming is inconsistent
with chap. xxiv. 36 : ' But of that day and hour
knoweth no one,' etc. Nor is it the transfigura-
tion, which was a temporary revelation, but the
establishment of the new dispensation, which
was the coming of the kingdom of God with
power. The more precise reference may be (i.)
to the coming of our Lord after the resurrection ;
but all of them except Judas lived to see that,
and it is implied that some would die ; (2.) to the
day of Pentecost, but this is open to the same ob-
jection ; (3.) to the destruction of Jerusalem, which
ended the old dispensation. Chap. x. 23 refers to
this, and chap. xxv. supports the same view.
That event was of awful significance. In view
of the circumstances, the hostility of the Jews
now manifest, the prediction that Jerusalem
would be the place of His sufferings, the an-
nouncement of His Church as distinguished from
the old economy to be abrogated fully in the ruin
of that city, it seems clear that if one event be re-
ferred to, it is this, which was in so many respects
' a type and earnest of the final coming of Christ'
(Alford). (4.) A wider view refers it 'to a grad-
ual or progressive change, the institution of
Christ's kingdom in the hearts of men and in
society at large ' (J. A. Alexander), extending from
the day of Pentecost to the destruction of Jeru-
salem.

IX. 21

X. lo, i8.
/ Chap, xiv

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, James,^ and John "^'^"^^^j

.-tA. his brother, and bringeth them up into a his^h mountain , i;- 28-36.

' <-" 10 b Chap, xxvi

2 apart,^ And* was transfigured before them: and his face did 37; Mark v.
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 J and said unto Jesus, Lord,^ ^^^ ^^^^p- '^'•
it is good for us to be here : if thou wilt, ^ let us make ^ here '^ S°"1P'-

*-' MarK IX. 5 ;

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 e 2 Pet. i. 17
said, •''This is my beloved Son, in whom I am ^^ well pleased ; /seechap.iii.

17.

6 hear ye him. And when ^ the disciples heard zV, they fell on ^ 2 Pet. i. is.

7 their face, and were sore afraid. And Jesus came and '• touched h Dan. viii.

8 them, and said. Arise, and ^ be not afraid. And when they had
lifted ^^ up their eyes, they saw no man,^^ save Jesus only. ' ^i

9 * And as they came ^* down from the mountain, Jesus k mark ix. 9
charged ^^ them, saying, ' Tell the vision to no man,^^ until the i See' 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 '"■ ?e<= "^"^^

11 first come .-* And Jesus ^'' answered and said unto them,^^ Elias ^

12 truly shall first come,^^ and " restore ^^ all things. But I say K.Comp. Mai.
unto you, that Ellas'^ is come already, and they knew him not, i-'i6,'i7.
but "have done unto 21 him whatsoever they hsted. ^ Like- " S''''' '''''■ ^'

13 wise 2^ shall also the Son of man ^^ suffer of them. Then the "^ chip! "xvi.'
disciples understood^ that he spake unto them of John the
Baptist.

^ insert with him ^ a^fi James ^ {'■) instead of {,) * And he

^ garments became ^ Elijah "^ And Peter answered

* I will make, but ?nany authorities read, let us make

^ Or booths 1° was yet speaking ^^ was

^^ And lifting ^^ one ^* were coming

^^ commanded 1® omit again " he ^^ otnit unto them

^9 indeed cometh 2° shall restore, or establish anew 21 ^\^ .^yj^-jj

22 Thus 2* the Son of man also ^4 understood the disciples

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 pledge of that glory. But The Traitsfiguratiojt, 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 inherent glory burst forth,

Mount Tabor, in Galilee ; but it was more prob- an anticipation and prophecy of His future glory.

ably Herman, which was near Cesarea Philippi, — Moses and Elijah : the one had represented

an uninhabited and lofty mountain, and better Christ's sufferings in type, the other in prophecy :

148

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVII. 1-13.

the Old and New Testaments agree, and centre a prelude of what the ruiers of the Jews would

in the cross ; Christ is revealed as Lord of the do to Christ. Those who reject the preacher of

invisible world, as well as of the future kingdom repentance will soon crucify the preacher of sal-

of glory. — Peter's proposal; an expression of vation

fear and perplexity, and yet of gratitude for ■"^—

privilege ; like privilege often produces like de-
sire to rest before the time. — The dark cloud on
Mount Sinai ; the bright cloud on the Mount of
Transfiguration. — The attesting voice, now a
command to hear Him, as He went to death. —
Jesus only ; the new covenant established on its
own evidence, the Master's authority proclaimed
as sufficient. — When Christ should come forth
from the grave, the truth about Hiin could come
out from secresy (ver. 9). Elijah had appeared ;
the true fulfilment of prophecy was in the com-
mg of John the Baptist ; what was done to him

Ver. I. After six days, Luke: 'about an
eight days,' i. e., 'about a week.' — Peter and
James and John his brother. His companions in
Gethsemane (chap. xxvi. 35 ; Mark xiv. 37), Peter
the leader, James the first to suffer martyrdom,
and John the beloved disciple who lingered
longest on earth. — A high mountain apart. The
transfiguration probably took place in the night
I. Jesus had gone up into the mountain to pray
(Luke ix. 28), which He usually did at night (Lukt
vi. 12 ; xxi. 37 ; xxii. 39 ; Matt. xiv. 23, 24). 2
The Apostles were heavy with sleep. 3. Thej
did not descend till the next day ( Luke ix. 37 )

Hermon. Probable Mount of the Transfiguration.

4. The transfiguration itself could be seen to
better advantage at night than in daylight. On
Mount Hermon snow would be visible, adding a
natural splendor to the scene.

Ver. 2. And he was transfigured hefore them,
as witnesses. Peter afterwards mentions it (i Pet.
i. 16-18) and John alludes to it (John i. 14). The
change in His appearance took place while He
was praying (Luke ix. 29). — His face did shine
as the snow, and his garments became white as
the light. 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 dazzling.' No explanation is
possible that denies the supernatural element.
Our Lord's inherent glory burst forth ; added to
this there was an external heavenly illumination
affecting His garments and surrounding Moses
and Elijah, reaching its highest manifestation in
the luminous cloud spoken of in ver. 5.

Ver. 3. And behold. The second stage of the
miraculous occurrence. — There appeared unto
them. These persons were really present. It was
not a vision, as is plain from the account of
Luke. — Moses and Elijah. The two chief rep-
resentatives of the Old Testament (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 rec-
ognized by the disciples, probably by intuition.
— Talking with him. ' Of his decease which he
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 it. The appearance of these two persons has
been connected by some with the manner of their
departure from earth. But this point cannot be
pressed. Mark's account seems to give a certain
prominence to Elijah (' Elijah with Moses').

:hap. XVII. I-2I.] THE GOSPEL ACCORDING TO MATTHEW.

149

Ver. 4. Lord, it is good for us to be here, etc.
Luke, ' not knowing what he saith,' to which
Mark adds : ' for they became sore afraid.' He
wished to remain there, and perhaps to detain
Moses and Elijah, since they were about to de-
part (Luke ix. 33). The glory was so dazzling,
the privilege seemed so great, the companionship
so choice, that he would cling to the enjoyment,
and let the toils and duties of the future go. —
I will make. The other accounts (and the com-
mon reading here) have : ' let us make.' ' I ' in-
dicates ardent, self-confident feeling. — Three tab-
ernacles, or • booths.' Peter speaks of a ' tab-
ernacle ' (2 Pet. i. 13, 14) just before referring to
this event. — One for thee, etc. Lange : ' That
form of anti-christian error which appeals to the
authority of Peter has given rise to the erec-
tion of three tabernacles (Moses: the Greek
Church ; Elijah : the Roman Church ; Christ : the
Evangelical Church).' This analogy is not to
be pressed. Peter, in his inconsiderateness, may
have thought of inaugurating a new communion,
with Christ for its centre, Moses its lawgiver, and
Elijah its zealot, thus amalgamating externally
the Old and New Testaments.

• Ver. 5. Behold, a bright cloud. ' A sign from
heaven ' granted to the Apostles, though refused
to the Jewish leaders. A luminous cloud, not
dark like that on Sinai. It was analogous to the
pillar of cloud by day and fire by night in the
wilderness and to the Shekinah of the Old Tes-
tament ; a symbol of the glory resting on the
New Testament Church, separating between the
holy and the unholy, and a type of the splendor
of the New Jerusalem. Comp. ' in the clouds : '
chap. xxiv. 30; Mark xiii. 26; Luke xxi. 27. —
Overshadowed them, /. e., our Lord, Moses, and
Elijah, since the voice came from ' out of the
cloud.' A bright cloud could render them in-
visible as readily as a dark one. — And behold a
voice, etc. The culmination. The ' visible pres-
ence ' of God was followed by an ' audible pres-
ence,' giving a solemn attestation to-the Messiah
and Son of God, at a time when His rejection
by the chosen people had begun and His death
been foretold to His disciples. — Hear ye him.
Obey Him, as well as listen to Him. Hear Him,
more than law or prophecy (Moses and Elijah).
Their remaining carnal Messianic hopes- were
thus opposed.

Ver. 6. And when the disciples heard it, etc.
Vers. 6, 7, peculiar to Matthew. The fear began
when the cloud overshadowed the Lord and the
two Old Testament saints (comp. Luke ix. 34),
but culminated at this visible and audible mani-
Eestation of the Father's presence.

Ver. 7. Came and touched them. Comp. sim-
ilar occurrences, Isa. vi. 5-7 ; Dan. x. 9, 10 ; Rev.
i. 17.

Ver. 8. Save Jesus only. Without Moses and
Elijah. The hour of glory was over, and the Lord
now in His usual lowliness, resumed His inter-
course with them, and returned to the labors of
His ministry, which were awaiting Him at the
foot of the mount. The sufficiency of His author-
ity is implied, in view of the command of ver. 5.

Ver. 9. As they were coming down. This
would require some time. — Commanded them.
A special prohibition. — Tell the vision to no one.
' Vision ' does not imply that the occurrence was
a kind of dream, or like the visions seen by the
prophets. The narrative itself forbids this ; the
other accounts use the phrase : ' What things
they had seen.' — Until the Son of man be risen
from the dead. It was too soon to tell of it ;
even the three understood very little (Mark ix.
10). This injunction would also serve to im-
press the occurrence on their minds ; discussion
of it during the intervening period of persecu-
tion would occasion doubts or carnal expecta-
tions. Besides it involved new light concerning
the state of the dead, which could not be received
until the resurrection of Christ. The necessity
for concealment then ceased.

Ver. 10. Why then ■? The connection with what
precedes is, according to Alford : ' If this was
not the coming of Elijah, loas he yet to come? If
it was, how was it so secret and so short ? '

Ver. II. Elijah indeed cometh. Our Lord con-
firms the view, that Elijah should come (Mai.
iv. 5). — Shall restore or 'establish anew,' all
things. Comp. Mai. iv. 6. The actual work of
restoration was however the work of the Mes-
siah, for which Elijah should prepare the way
(comp. Luke iii. 4 ; Acts iii. 21).

Ver. 12. Elijah is come already. Comp. chap,
xi. 14. The prophecy of Malachi had been ful-
filled in John the Baptist, so far as the first com-
ing of the Messiah was concerned. — They knew
biTTi not. They recognized, neither John the fore-
runner of the Messiah, nor the Messiah himself.
Like persecution followed like unbelief.

Ver. 13. He spake unto them of John the
Baptist. •-:- Our Lord referred to John, but this
does not exhaust the meaning of the prophecy in
Malachi. The passages bearing on the subject
indicate strongly another appearance of Elijah
(whether the same person or not is of course un-
known to us) before the second coming of Christ,
to do a similar preparatory work. In every great
spiritual movement there must be one who pre-
cedes ' in the spirit and power of Elijah.'

Chapter XVII. 14-21.
The possessed Ltinatic {epileptic^ Boy.

14 rt A ND when they were come to the multitude, there came "■ ^^^'^{^^^^

■LX- to him a certain'^ man, kneehng down ^ to him, and say- ^''•37-42-

15 ing, Lord, have mercy on my son ; for *he is lunatic,^ and sore ^ chap.iv.24.

1 07nit certain 2 ofnit down ' or epileptic

150 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 ^ Phii. h. 15-

18 long shall I ** suffer^ you.? bring him hither to me. And Jesus </Acts xviu
rebuked the devil ; ^ and he departed out 01 ^ him : and the xi. 1

IQ child ^0 was cured from that very ^Miour. Then came the dis-

-^ -' 1 • lo ^ Comp. Mark

ciples to Jesus * apart, and said, Why could not we cast him ^^ /-r'^^'

'.U

y Comp. John

20 out ? And Jesus said^'^ unto them, -^Because of your unbelief. ^^^ ^.
for ^ verily I say unto you, '' If ye have faith as ' a grain of mus- ^^i^rrxi.23.
tard seed, ye shall say unto ^' this mountain. Remove hence to ^' chap" ''"xiii."
yonder place ; and it shall remove : and nothing shall be irapos- ^ ^'^^ ^.
sible unto you. Howbeit this kind goeth not out but by prayer .S'.'^""^'
and fasting.^^

* suffereth grievously ^ And ® unbelieving

■^ bear with ^ him ^ the demon went out from

10 boy ^^ omzi very ^^ it ^^ he saith

1* little faith ^^ t/ie best aiithor-ities omitvtx. 21.

Contents. All three Evangelists place this
miracle immediately after the transfiguration
(Luke : 'the next day '). This ' may be regarded
as one of the evidences of the genuineness and
authenticity of the narrative, and against the
mythical hypothesis.' Meyer. Lesson : On earth
we may not rest on the mount of spiritual delight,
but must go down into the valley of duty ( Ra-
phael has grouped the two events in his master-
piece). The subject of this miracle had all the
symptoms of epilepsy and was also possessed.
The inability of the disciples to cure him, the
questionings of the scribes (mentioned by Mark)
and the faith of the father, all give additional in-
terest to the occurrence. Thus the training of the
Twelve, now the all-important matter, was car-
ried on. The nine disciples in the valley had
ventured without sufficient faith into a conflict
with Satan and the scribes. The Master came to
their aid, to enforce the needed lesson. The
people, on whom the failure of the disciples had
produced an effect, now wondered again (Luke
ix. 43), but the current of . hostility was not
checked. — Mark is fuller and independent in his
account.

Ver. 14. Kneeling to Mm. An act of hom-
age, not necessarily of worship. The scribes
were questioning with the disciples ; the multi-
tude were amazed and ran to Him (Mark ix. 14-
17). The failure of the disciples (ver. 16) had
probably occasioned a denial of Christ's author-
ity on the part of the scribes. Hence the agita-
tion of the crowd.

Ver. 15. For he is lunatic, or ' epileptic' The
former phrase is more correct etymologically, the
latter best defines the disease in this case, since
all the symptoms are those of epilepsy. In chap,
iv. 24, ' lunatics ' are distinguished from those
' possessed.' Many of those possessed had symp-
toms altogether different. The peculiar difficulty
in this case was the combination of this posses-
sion and epilepsy. The lad was an only son
(Luke ix. 38).

Ver. 16. Thy disciples. Including the nine
Apostles.
Ver. 17. 0 vmbelieving and perverse generation.

The failure to cure, the catechizing of the scribes,
and the effect produced on the people, proved
that all present were unbelieving and liable to be
led astray. But the term ' generation ' requires
a still wider reference to fhe race and generation,
whom this company represented. — How long
shall I be with you T An expression of displeas-
ure. He would not long remain on earth and bear
with their unbelief and perversity. Less prob-
ably, it means that the disciples soon could not
have Him to come thus personally to supply
their lack of faith and power. — To me, empha-
sizing His power, despite the failure of the dis-
ciples. Mark (ix. 20-25) narrates a fearful par-
o.xysm in the lad when brought to Jesus ; a
description of his case from the father with a
new entreaty ; the challenge given by our Lord
to his faith, and his humble, tearful answer ; the
movement of the crowd excited by the previous
failure and controversy ; the language addressed
to the evil spirit.

Ver. 18. And the demon went out from him.
Mark describes the process. The lad lay as is
usual after a very severe epileptic fit. But an
entire cure followed. The multitude marvelled
(Luke ix. 43), but probably did not believe.

Ver. 19. To Jesus apart. In a ' house ' (Mark
k. 28).

Ver. 20. Because of your little faith. A gen-
eral answer, the specific one is recorded by Mark
(and in ver. 21, which is to be omitted). The
attempt showed some faith, the failure ' little
faith.' The revelation of our Lord's death may
have caused despondency and doubt. — As a
grain of mustard seed. Small, yet living (chap,
xiii. 33), and capable of rapid increase, while
their faith had decreased. — Ye shall say unto
this mountain. Probably pointing to one in sight.
Comp. chap. xxi. 21. This promise of power to
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. — Notb
ing shall be impossible unto you. The statement
is limited by the preceding part of the verse.
Comp. chap. xxi. 22.

Ver. 21. The two oldest manuscripts, the best

versions, omit this verse, and there are other
reasons for doubting its genuineness. If retained :
' Howbeit ' should be changed to ' but.' See
notes on Mark ix. 29, where the passage is to be
retained.

Chapter XVII, 22-27.
T/ie Second Prediction of our Lord's Sufferings ; the Temple Tribute.
ND while they abode ^ in Galilee, Jesus said unto them. "■ '^^'"i

30-32; Luke

^ The Son of man shall be betrayed 2 into the hands of j'cht^"''^
men: *And they shall kill him, and the third day he shall be ^'■
raised again.^
And ''when

XXX.

xxxviii.

xvm.
xxi. 28.

And they were exceeding sorry.

24 And ''when they were come^ to Capernaum, they that re- <: Mark ix. 33
ceived ^ tribute money ^ came to Peter, and said. Doth not your d Exod

25 master pay tribute }^ He saith. Yes. And when he was come*
into the house, Jesus prevented ^ him, saying, « What thinkest e chaps.
thou, Simon } of whom do the kings of the earth take custom "^

26 or^ tribute.? of^ their own children,^ or of ^ strangers .? Peter ychap.xxii.
saith unto him,io Of ^ strangers." Jesus saith ^^ unto him, Then '^' '^'

27 are the children ^^ free. Notwithstanding,^* lest we should ^ of- s chaps. v.
fend them,i5 go thou to the sea, and cast a hook, and take up 6,8,\°;'Mark
the fish that first cometh up ; and when thou hast opened his 47.; Luke '

xvii. 2 ; John

mouth, thou shalt find a piece of money :^^ that take, and gfive '^i- '^j ; ■ Cor.

•' ' O vill. 13.

unto them for me and thee.

^ were abiding ^ delivered up

^ the half-shekel ^ spake first unto

"^ the kings of the earth, from whom do they receive toll
^ their sojis 1° And when he said " (, ) instead oi ( . )
^3 surely then the sons are 1* But

^^ cause them to stumble is shekel

* from
^2 said

Contents. The definite details as to time
and place show that our Lord repeated His pre-
diction of His sufferings (chap. xvi. 21-23). Our
Lord now left the foot of the mount and passed
through Galilee (Mark ix. 30) ; the prediction
was made while the people were still wondering
(Luke ix. 43). We infer that they passed di-
rectly from Mount Hermon into Galilee ; on the
way our Lord made this declaration ; reaching
Capernaum, the question about tribute was put.
Both incidents belong together in the education
of the Apostles for the events which were so
soon to come. This was the last visit to Galilee,
the last miracle there. It is unlikely that a visit
to Jerusalem (at the Feast of Tabernacles, John
vii. 2-14) intervened.

Ver. 22. . They were abiding in Galilee. The
first prophecy did not take place in Galilee (chap,
xvi. 13, 21). — Delivered up, etc. The Son of
God would be left to the power of men ; a new
feature in the prediction.

Ver. 23. They were exceeding sorry. No re-
monstrance now, but sorrow, partly from natural
affection, partly from the dashing of their false

hopes. The strife as to who should be greatest,
which followed (chap, xviii. i), shows that their
views were still incorrect ; Mark and Luke speak
of their failure to understand. Men are still slow
to learn the meaning of the death and resurrec-
tion of our Lord.

Ver. 24. Capernaum. His usual residence,
hence the place where the temple tax would be
collected from Him. — They that received the
half -shekel, which every male Jew above twenty
years of age paid (in addition to the tithes) for
the support of the temple. Not a Roman tax,
although changed into this after the destruction
of Jerusalem. The receivers wer^ not publicans,
but those acting for the Jewish authorities. The
value of a shekel is variously estimated from 50
to 70 cents (2J-. 3(/. to 3^. ). — Doth not your mas-
ter ? They expected an affirmative answer. The
temple tax was obligatory ; see Exod. xxx. 13 ff.
(comp. 2 Chron. xxiv. 5, 6). Josephus implies the
same obligation.

Ver. 25. Jesus spake first to him, anticipated
his statement by superhuman knowledge of what
had occurred. — Toll or tribute. Duties or taxes.

152 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVUI. 1-14.

— From their sons, or from strangers, /. e., those exact amount needed). To explain this as mean-
not of their household. ing the value of the fish is frivolous ; no single

Ver. 26. Surely then the sons are free. Peter fish thus caught had such a value. The piece of

had lately confessed that Jesus was ' the Son of money was in the mouth of the fish. Our Lord

the living God ; ' and yet 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 saying 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 money was provided in a way

Christians are free, not from the duties of citi- that asserted Christ's dignity to Peter, and yet

zens, but from the yoke of legality the priest- gave no offense. The fisherman must resume his

hood would put upon them. old occupation to discharge the debt he had so

Ver. 27. But lest we should cause them to readily acknowledged. Our Lord's position, not

stumble. Some 'little ones' might thus be made his poverty, called for this provision. — For me

to stumble (see chap, xviii. 6 ff.) ; the time was and thee. Not 'for us.' A distinction kept up

not ripe for asserting this freedom; our Lord throughout the Gospels (comp. John xx. 17). Our

was still ' under the law ' for us. — Thou shalt Lord's humility and glory both appear here.
find a shekel (a ' stater' = to four drachmas, the

Chapter XVIII. 1-14.
Discourse respecting the Greater in the Kingdom of Heaveft.

1 " A T the same time^ came the disciples unto Jesus, saying, '"J^'^^lu^I^

2 -lX. Who ^ is the greatest ^ in the kingdom of heaven } And |,hap^"xvii'
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, ve shall not ^ enter ^ chap. xix.

'J 14; Markx.

4 into the kingdom of heaven. Whosoever therefore shall hum- 's.;.. Luke.

' " xviii. 17 ;

ble himself as this little child, the same is greatest ^ in the king- co-^p- '?«

5 dom of heaven. And whoso shall receive one such little child

6 in my name receiveth me. But ''whoso shall <^ offend one of ^Markix.42;

■' Luke xvii. 2.

these little ones which believe in me,^* it were better ^ for him ^seechap.

xvu. 27.

that a millstone were ^^ hanged about his neck, and that he were " ^^l "^^^p

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 ' ^ c'^^p- '"^'•

■ 24.

8 '' Wherefore ^^ if thy hand or thy foot ''offend thee.^^ cut them i" '' chap.v.30;

•' • '' ' Mark ix 43,

off, and cast //^^;// 1'' from thee: it is better ^^ for thee to enter ''*•
into life halt or' maimed, ^^ rather than having two hands or two i see chap.

9 feet to be cast into everlasting 20 fire. * And if thine eye ■^ chap.y. 29;
^ offend thee,i° pluck it out, and cast it 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 22 that ye despise ^ ^" '^''^p- ■"
not one of '"these little ones; for I say unto you. That in '%^j?^^- ''•'♦? '
heaven " their angels ^3 do always behold the face of my Father xHr""' ^^''''"

n Actsxii. 15;

^ the greater comp. Ps.

6 j-yj-jj xxxiv. 7.

. to offend {or stumble)
^^ he be sunk
" CT stumbling-block

" it
^° the eternal

"^ their angels in heaven

In that hour

then

to him

a little child

in no wise

cause one of these . .

is profitable

a great

millstone be

or stumbling-blocks

^3 throueh

And

caugeth thee to offend

good

maimed

I or halt

the hell of fire

22 See

Chap. XVIII. I-I4.] THE GOSPEL ACCORDING TO MATTHEW. 153

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- " l^fi^^s'^-
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-

13 eth 2'' 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 ^^ tJie best authorities omit ver. 11 ^6 g^ unto

"^ seek -^ goeth 29 gyg^ it more ^^ over

8* have not gone

Contents. The whole chapter forms one dis-
course, dehvered upon one occasion, after the
return to Capernaum, probably immediately suc-
ceeding the miracle just mentioned. Two dis-
tinct topics are spoken of: i\\^ first, the nature of
true greatness (ver. 1-14), called forth by the
question of the disciples (vers. l) ; the secoftd,
Christian discipline and forgiveness. The latter
poiats to the founding of the Christian Church,
distinct from the Jewish theocracy. The ques-
tion of the disciples may have recognized this
purpose of the Master (so plainly indicated in
chaps, xvi., xvii.) and not have been entirely ow-
ing to carnal views of the kingdom of heaven.
But at all events they needed to learn what was
necessary to enter that kingdom, before they
could understand who would be the greatest in
it. The disciples had not understood our Lord's
previous saying (chap. xvi. 18) as conferring any
primacy upon Peter.

Ver. I. In that hour. As Peter returned from
paying the temple tax. According to Mark (ix.
33), our Lord first asked them about their dis-
pute on this subject ' in the way,' probably to
Capernaum. Hence the declaration : ' surely
then the sons are free ' (chap. xvii. 26), could not
have occasioned this discourse. Nor did they
answer His question (Mark ix. 34) ; His knowl-
edge of their thoughts (Luke ix. 47) probably
shamed them. An indication of the moral
power of His Person. — Who then, etc. 'Then'
hints at a previous discussion. — The greater.
Priority, not primacy. This gives room for a
more general discussion.

Ver. 2. A little child, probably a little boy.
An untrustworthy tradition says it was the mar-
tyr Ignatius. — Set Mm in the midst of them.
He took the child in His arms (Mark). The
whole transaction would of itself show the child's
' submission and trustfulness.'

Ver. 3. Except ye turn. As the context shows,
return from this path of ambition to childlike Im-
mility ; not implying that they had never been
converted. ■ Conversion should follow every fall.
The wider application is to the absolute neces-
sity of conversion (turning ourselves to God) in
entering the kingdom of heaven. The necessity
of regeneration, of which true conversion is a
manifestation, is declared in John (iii. 37). — And
become as little children. In what respect is
shown in ver. 4. — Ye shall in no wise enter. ' In-
stead of discussing who shall be greater, you need
to inquire whether you have entered it.' This is

not denied, but the ambitious question, opposed
to the humility which is essential, should raise a
doubt.

Ver. 4. Humble himself as this little child.
Not humble himself as this little child has done,
but become humble as this little child is in this
company. The absolute innocence of children is
not implied, but simply this : ' The real greatness
of the child consists in its perfect contentment
with its littleness and dependence.' This is nec-
essary for entrance to the kingdom ; our great-
ness there is measured by our humility. The an-
swer virtually forbids the putting of such a ques-
tion, and is then expanded into a discourse about
' the dignity of Christ's little ones.'

Ver. 5. And whoso shall receive one such child.
The consequence and evidence of humility ; still
more prominent in the other accounts. The
primary reference is to children in years, but the
context (comp. vers. 6, 9) extends it to children
in spirit. The general application is to those
apparently small, those needing and receiving in-
struction, forbidding pride and a hierarchical
spirit on the part of Christ's disciples. ' Shall
receive,' /. e., into spiritual fellowship. This im-
plies that little children can be Christians and
members of Christ's Church. — In my name, z. e.,
on the ground of my name ; referring either to
those who receive, or to those who were received,
probably to both. — Receiveth me, since the ' lit-
tle one ' represents Christ. Mark and Luke in-
sert here a remark of John's, about one who cast
out devils in Christ's name, without following
with them. The hierarchical spirit manifested in
forbidding him was rebuked in part by what fol-
lows.

Ver. 6. Cause to offend, or 'stumble.' By
pride, to cause others to fall into unbelief (the
opposite of 'receiving'); not a mere wounding
of over sensitive feelings, or offending a morbid
and incorrect sense of right. Such an applica-
tion would destroy all right as well as all hope.
A warning in regard to our treatment of humble
Christians, especially of Christian children. —
One of these little ones which believe in me. The
weak, unpretending, outwardly insignificant, the
children, the poor, the ignorant, and the weak-
minded are all included. Only he who feeds the
lambs can feed the sheep (John xx. 15). — It is
profitable for him that (to this end). This would be
the purpose subserved by such conduct. — A great
millstone. The large stone used in a mill driven
by asses. — He be sunk in the depth of the sea.

154

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVIII. 1-35

Capital punishment by drowning was common
among the Greeks and Romans, probably not
among the Jews. — The profit of dominating over
the conscience, is a burden about the neck of the
offender which involves his destruction. A warn-
ing both to individual and ecclesiastical bodies.
The principle proved true in the case of the Jew-
ish hierarchv.

Ver. 7. IVoe unto the world, etc. False dis-
ciples, causing Christ's humble followers to stum-
ble, laying burdens on the conscience, cause sin,
bring woe on the world. — For it must needs be,
in view of the existence of sin. — But woe to
that man. If the world receives woe from the
offences, much more he who causes them. There
is an inevitable connection between guilt and
judgment. A reference to Judas is possible, but
the general application is obvious : whatever the
necessity of offences from the actual state of
things in the world, and from the permissive plan
of God, those who lay stumbling-blocks in the
way of Christ's little ones are responsible and
shall be punished.

Ver. 8. And. The connection is : In view of
this woe, remove all causes of offence in thyself!
Comp. chap. v. 29, 30. Here the reference is
more general, namely, to whatever in us, how-
ever dear or necessary, which would lead us as-
tray, sever our fellowship with Christ. Special
application (not to be pressed) : the hand denotes
aptitude for goz<ernine7it, the foot for exertion, the
eye for knowledge, all in ecclesiastical matters.
The context suggests that all these members
(representing talents, etc.) should be used, not
for purposes of pride, but to the edification of
the little ones.

Ver. 9. The hell of fire. The only variation
between this verse and the last and a suggestive
one (comp. the more detailed form in Mark ix.
43-4S). Certain and awful future punishment is
threatened in cases where some darling sin (or
cause of sin) is preferred to Christ.

Ver. ID. See. Little ones are made to offend
through contempt or disregard for them in their
littleness. — These little ones. A direct address
to the disciples in view of their question : Who
shall be the greater.? ' Little ones,' not Christians
in general, nor even truly humble Christians, but
rather weak, growing Christians, including chil-
dren, who may and ought to be Christians. —
Their angels in heaven. They are not to be de-
spised, since they enjoy angelic guardianship.
Both the words and form are against the explana-
tion : ' their spirits after death.' The incorrect
order of the common version encourages this
view, which is a reaction from the Romish angel-

worship. — Do always behold. An allusion to
the fact that the ministers of eastern kings had
access to them ; suggesting that these angels
were not actively employed, ' as if God were
through them always looking upon the little
ones.' The general sense is : God's highest an-
gels represent the least subjects of His kingdom.
' Christ Himself, as the Great Advocate and In-
tercessor, is the central point of their angelic
guardianship.'

Ver. II. This verse is omitted in the most an-
cient manuscripts. It seemed apt at this point,
both in view of what follows, and as a reason for
the admonition in ver. 10, presenting Christ's
conduct in contrast to this ' despising.' He came
to save those altogether lost, such contempt re-
pels those who are apparently on the path of sal-
vation.

Ver. 12. How think ye. This parable (with
a similar one) was spoken on a later occasion to
a different audience (Luke xv. 4-7). Here it is
a lesson for the disciples (the under-shepherds),
showing them their duty : there it is a rebuke for
the Pharisees, who objected to this seeking and
saving on the part of the good Shepherd.

Ver. 13. The ninety and nine which have not
gone astray. Either the unfallen beings in other
worlds, whom Christ in a certain sense left, to
save the ' one ' in this lost world, or those *vho
think they are not lost and who cannot be saved
as long as they think so. The former meaning
seems more appropriate here, the latter in Luke.
The general lesson is : The good Shepherd's spe-
cial care was for those in greatest need, so should
yours be ; even if the needy be but the smallest
fraction of those committed to your care.

Ver. 14. The will of your Father. In ver. 10
where the dignity of the little ones is asserted, our
Lord says ' my Father ; ' here where the duty is
enforced by God's gracious will, ' your Father.'
One of these little ones, as above, weak, humble,
believers : God will not that a single one of them
perish, reach the final state of the lost. ' Little
ones ' cannot refer to all mankind ; here as
throughout, it includes children. It warrants the
belief that children, dying in childhood, are all
saved. The parable shows that it cannot be on
the ground of their innocence, but because the
Son of man came to save them. As a child is
trustful, going to the arms opened to receive it,
so we may well believe that at death that trust-
fulness places it in the arms of Jesus, who saves
it, its infantile trustfulness expanding under the
impulse of a higher state of existence, into a
living faith, no less real and justifying than that
of adults.

Chapter XVIII. 15-35.

Discipline aiid Forgiveness in the Christian Communion ; the Parable of the
Forgiven but Unforgiving Sejt'ant.

15 " 1\ /TOREOVER 1 if thy brother shall trespass against thee,^ aLukexvii.3.

iVi ^go and tell 3 him his fault between thee and him alone : '^ ^^y; ^■''- ^7.;

2 ihess. m.

16 if he shall * hear thee, thou hast ' gained thy brother. But if he '^-

1 And

2 brother sin

^ go shew

c I Cor. ix. 19-
22 ; I Pet.

Ofnit shall iii. i

Chap. XVIII. 1 5-35-] THE GOSPEL ACCORDING TO MATTHEW. 155

will not hear thee^ then^ take with thee one or two more, that
'^in'^ the mouth of two or three witnesses^ every word may be ''^^"^(^r'

17 established. And if he shall neglect ^ to hear them, nell it unto comp.'johr
the church : ^^ but if he neglect ^ to hear the church.^^ ^^ let him . xim.'v.'zo;

18 be unto thee as a heathen man and a publican. ^^ Verily I say ^ c^mp.^iCor.
unto you, ^ Whatsoever ^^ ye shall bind on earth shall be bound r comp.'

in heaven ; and whatsoever ^^ ye shall loose on earth shall be

Thess. iii.6,

19 loosed in heaven. Again I say unto you, That if two of you ^ x^^ 19. ^^'
shall agree on earth as touching any thing that they shall ask, h 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 Peter to him, and said,!^ Lord, how oft ' shall my i Ver. 15.
brother sin against me, and I forgive him .? till ^^ seven times }

22 Jesus saith unto him, I say not unto thee, ^ Until seven times : /{r comp. Luke

23 but. Until ' seventy times seven.^' Therefore is the kingdom of / Grn:iv.24.
heaven likened unto a certain king,^^ which ^"^ would ""take ac- m chap. xxv

24 count of 19 his servants. And when he had begun to reckon, "''
one was brought unto him, which 1* 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 « ^xod. xxi

' 2 ; Lev. xxv.

26 that he had, and payment to be made. The servant therefore ^g- .

^ ^ 01 Kings IV.

fell down, and ^ worshipped him, saying. Lord, have patience " '- ^''^- "

27 with me, and I will pay thee all. Then 21 the lord of that ser- ^ ^"^^ ""■ "^
vant was ^ moved with compassion, and loosed ^^ him, and for-

28 gave him the debt.^* But the same^^ servant went out, and
found one of his fellow servants, which i"* owed him a hundred

3 pence ; and Ije laid hands on him, and took /itjn by the throat, ? Chaps. xx.

29 saying, Pay me that ^s thou owest. And 2" his fellow servant fell i9;Mark"i;
down at his feet,^^ and besought him, saying, Have patience with xfy'.s; Luke

30 me, and I will pay thee all.^^ And he would not: but went r5;xx'24';

... John vi. 7;

31 and cast him mto prison, till he should pay the debt.^^ So xii. s;Rev

vi. 6.

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- ^ Comp. i

John iv. II.

5 he hear t/iee not ^ omt^ then "^ at

8 two witnesses or three ^ he refuse ^^ or congregation

" insert also i- the heathen and the publican

^3 what things soever 1* who i^ pgter, and said to him

^^ until 1'' <?r seventy times and seven ^^ a man ///<3;/ zj a king

1^ make a reckoning with 20 ^ot wherewith 21 ^^d

22 being 23 released ^4 jo^n 25 that

26 Pay whatever 27 go 28 ^^^/^ ^t his feet

29 omit all 3" that which was due 81 exceeding

32 called him unto him, and saith to ^^ pj^n q ^4 besoughtest

156 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XVHI. 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 hkewise -^ Markxi.26

■■• -' see chap, vi

shall 2" my heavenly Father do also ^^ unto you, if ye from your 's
hearts forgive not every one his brother their trespasses.^^

mercy
^^ 07/iii also

8" omi^ unto him ^"^ shall also

^ forgive not every one 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). Our Lord seems to
say : you have taken ' the keys ' into your hands
too soon, and used them improperly (see Mark
ix. 38, 39 ; 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. — Thou hast
gained thy brother. Regained him for God, by
inducing repentance : regained him for thyself,
by regaining 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. — Established. 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 refuse to hear them. Does not
acknowledge his wrong under their influence. —
The public step follows : Tell it unto the church,
/. ^., the particular Christian congregation. — If
he refuse to hear the church also. The admoni-
tion and entreaty of the Church is to be used as
a means of regaining the brother. — Let him be
unto thee as the heathen and the publican, i. e.,
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
•:haracter 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 things soever 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 you. ' 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,
i. 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. TTntU seventy times 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.

157

of forgiveness is the Christian principle. — A
man that is a king. Perhaps in antithesis to the
heavenly king, what is true of the former is much
more true of the latter. — Would, 'desired to,'
make a reckoning with Ms servants, represented
as stewards over his property, or collectors of
his revenues. The special application is to those
enjoying high trusts in the Church. The final
reckoning will be at the final judgment, but there
is also a continual reckoning which God's justice
makes respecting the conduct of men.

Ver. 24. But when he had begun. With one
foremost among the servants. — Ten thousand
talents = ;^2,437,5oo, $11,700,000, if we under-
stand Attic talents of silver. The Syrian talent
was much smaller, but a talent of gold would, of
course, be of much greater value. It signifies a
debt which no one man could discharge, though
he might incur it.

Ver. 25. To be sold, etc. The Mosaic law
permitted something of this kind (Exod. xxii. 3 ;
Lev. XXV. 39 ; 2 Kings iv. i). But verse 34 favors
a reference to the severer customs of Oriental
despots. — And payment to be made. As far as
possible, however insufficient. In the ordinary
course of God's dealings, strict justice is not
only insisted upon, but begins its work.

Ver. 26. I will pay thee all. In fear and
terror he makes a promise he could not fulfil.
The special application is to one convicted of sin
and fearing God's wrath, promising a self-right-
eous obedience, which he hopes will in some way
be a payment in full.

Ver. 27. Forgave him the loan. It was the
lord's money entrusted to him, not an ordinary
debt. The mercy in its greatness, fulness, and
freeness is the single point ; the ground of it is
not stated.

Ver. 28. An hundred pence [denaries] = ;^3
or $15. A comparatively small sum. The trans-
gressions of our fellowmen against us are trifling
in comparison to our sin against God. — Took
him by the throat. Allowed by the Roman law.
An unforgiving spirit is quick to apply the harsh-
est legal measures. — Pay whatever thou owest.
His own debt fully forgiven, yet he insists : He
who owes must pay ! The payment of ' a just
debt,' is demanded ; the worst crimes have been
committed under plea of 'justice.' That the

servant ' went out ' may be significant, since it is
true that when we ' go out ' from, forsake the
presence of, our forgiving Lord, we become im-
forgiving. Only when near Him are we like
Him.

Ver. 29. Fell down and besought him. As he
had done his greater creditor. — I will pay thee.
The best authorities omit ' all.' This may hint
that we are far more ready to promise God (ver.
26) than men, all we owe, though the first prom-
ise cannot be fulfilled.

Ver. 30. And he would not, etc. Entreaty did
not move him, his idea of justice must be car-
ried out. Bitter controversy, unforgiving acts of
discipline, are defended with ' justice ' as the
plea.

Ver. 31. So when his fellow-servants, etc. Not
a warrant for complaints to God against the un-
forgiving. The fellow-servants were exceeding
sorry, not ' angry ; ' the sorrowful cries of God's
people in a world of persecution and oppression
are heard.

Ver. 33. Shouldest not thou? The duty of
forgiveness is obvious, yet so imperfectly per-
formed.

Ver. 34. To the tormentors. Not simply ' jail-
ers' but those who (among the ancient Romans)
sought by legal tortures to find out whether the
debtor had any concealed hoard. It adds the
thought of actual punishment. — Till he should
pay. This condition ' is the strongest possible
way of expressing the eternal duration of his
punishment' (Trench). The debt incurred by
sin cannot decrease, but increases even in a state
of punishment ; the original debt, according to
the parable, is so great that no human being can
discharge it. The passage opposes both the doc-
trine of purgatory and that of the final restora-
tion of unbelievers.

Ver. 35. So shall also, etc. It is an overstrain-
ing of the parable to infer that God revokes His
pardon. The character of the servant is not
that of one actually forgiven, since with pardon
from God power from God is inseparably joined.
Where the moral conditions of a Christian life
fail, the man who fancies he has been pardoned
is actually more guilty that before. Yet the warn-
ing is one needed and efficient in practical Chris-
tianity.

Chapter XIX. 1-12.
Discoin'se abotU Divorce, in reply to the Pharisees.

AND it came to, pass, that^ when Jesus had^ finished these
sayings, "" he departed from ^ Galilee, and came '^ into the
coasts^ of Judea beyond'* Jordan; And ** great multitudes fol-
lowed him ; and he healed them there.

The Pharisees also came unto him,^ tempting him, and say-
ing unto him,^ * Is it lawful for a man ^ to put away his wife for

a Mark x. i-

b Chap, xvii

24.
c Comp. Luke

;x. 51; xvii.

II ; John X.

40 ; xi. 7.
d Chap. xii.

15-

4 every cause .'' And he answered and said unto them.^-^'Have ye/CEN.'i.'z?-

V. 2.

not read, that he which ^ made them at ^ the beginning made

^ 07nii that ^ ojntt had

^ And there came unto him Pharisees

"^ for a tnan

2 borders * msert the

® omit unto them
8 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^gN.ii.24
leave father and mother, and shall cleave to his wife : and " they >^ Mai. ii. 15-

6 twain shall be ^^ one flesh t Wherefore " they are no more
twain, but one flesh. What therefore God hath 12 joined to-

7 gather, let not man put asunder. They say unto him, " Why

did 'Moses then^^ command to give a writing of divorce- ' ^eu'- '^i^-

8 ment, and to ^^ put her away 1 He saith unto them, Moses be-
cause 1^ of * the hardness of your hearts suffered you to put k 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- 1 see chap, v
cept it be^' for fornication, and shall marry another, committeth
adultery : and '" whoso ^^ marrieth her which i^ is put away doth '«^'^Cor. vU

10 commit 20 adultery. His 21 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 vie^i cannot receive this saying, " save 22 «_'^c°'-™-7

they to whom ^it is given. For there are some ^3 eunuchs, " ^.'"2?".'' '^.^"

which^ were so born from their mother's womb : and there are-^ n.''^'

some 23 eunuchs, ^ which ^ were made eunuChs of ^^ men: and ? ^g^ings xx

there be 2° eunuchs, '^ which ^ have2s made themselves eunuchs ^ l^^°''- "'"

for the kingdom of heaven's sake.
it, let him receive it.

He that is able to receive

" the twain shall become

" so that

12 otnit hath

^8 then did Moses

^* Of nit to

15 for

1^ hath not been

" omit it be

18 he that

18 when she

20 committeth

21 The

22 but

23 o?nit some

24 by

25 are

26 omit have

Chronology. Shortly after the discourse re-
corded in chap, xviii. our Lord finally left Galilee,
passing toward Jerusalem. This chapter (comp.
Mark x.) takes up the history after an interval of
some length, omitting a number of events which
are recorded by Luke and John. Intervening oc-
currences (Robinson) : the sending out of the
Seventy (Luke x. 1-16) ; the final departure from
Galilee, passing through Samaria (Luke ix. 51-
56; John vii. 2-10) ; the healing of the ten lepers
(Luke xvii. 11-19) ; the public teaching of Jesus
at the feast of Tabernacles (John vii. 11-53) >
the account of the woman taken in adultery
(John viii. i) ; the reproof of the unbeheving
jews, and the escape from their hands (John viii.
12-59) ; the instruction of the lawyer, and the
parable of the good Samaritan (Luke x. 2S-37) ;
the incidents in the house of Martha and Mary
(Luke X. 38-42) ; the return of the Seventy (Luke
X. 17-24), which should probably be placed ear-
lier ; then in regular order the events narrated
in John ix.-xi ; ' Ephraim ' (John xi. 54) being
in Perea, and this chapter taking up the history
at that point. Lange, without sufficient reason,
refers vers, i, 2, to a previous journey along the
borders between Samaria and Perea. At all
events ver. 3 belongs to the visit to Perea just
before the last Passover.

Ver. I . The borders of Jndea, beyond the Jor-
dan, /'. e., on the east side. Perea proper is prob-
ably meant. This was part of the territory of

Herod Antipas, and extended from the Arnon on
the south to Pella on the north ; or from the
head of the Dead Sea to a point nearly opposite
the boundary between Samaria and Galilee. The
name was also given to the territory between the
Arnon and the sources of Jordan, and sometimes
included the whole eastern part of the Jordan
valley down to the Elamitic Gulf. The breadth
of the district in all three senses was not very '
great. The Christians of Jerusalem sought ref-
uge in Perea (in Pella) just before the destruction
of that city. Some identify this visit with the re-
tirement to Bethabara, or Bethany, beyond Jor-
dan (John x. 40) immediately before the raising
of Lazarus ; we place it after that event and the
retirement to Ephraim (John xi. 54).

Ver. 2. Great multitudes. Comp. Mark x. i :
' And the people resort to him again, and, as he
was wont, he taught them again.' The harmon-
ists insert here the record of Luke, chap. xiii. 22-
xviii. 1-14 ; consisting mainly of parables appro-
priate to the advanced stage of our Lord's minis-
try. This assumes that He was already on the way
toward Jerusalem, when the Pharisees came.

Ver. 3. Came unto him Pharisees. Even in
remote Perea, almost the only remaining field of
labor, Christ's opposers sought Him. — Tempting
him, or, 'trying Him.' — It is lawful, etc. A
matter of dispute between the schools of Hillel
and Shammai. Herod Antipas, in whose domin-
ions Christ now was, had imprisoned John the

Chap. XIX. 1-15.] THE GOSPEL ACCORDING TO MATTHEW.

159

Baptist for too free an utterance on this point. —
For every cause. — The school of Hillel held
that almost any charge on the part of a husband
would justify divorce. They wished not only to
entangle Him in their party disputes but also to
place Him in opposition to the law of Moses (ver.
7). An affirmative answer would probably have
called forth the charge of lax morality.

Ver. 4. Have ye not read, etc. An implied
rebuke for their misunderstanding of the Scrip-
ture teaching on this point. — He wlio made them,
etc. The historical truth of the narrative in
Genesis i., ii. is assumed as the basis of an im-
portant argument. The creation of man is af-
firmed.— Male and female (Gen. i. 27). The
question of the Pharisees is answered by what
God did, in the original creation of man, institut-
ing the sexual relation, and marriage as an in-
dissoluble union between one man and one
woman.

Ver. 5. And said (Gen. ii. 24). Either said by
Adam before the fall, and here cited as said by
God through Adam as the representative of the
race, or by Moses, and cited as an inspired utter-
ance. — For this cause. Comp. Eph. v. 31, where
the passage is applied also to Christ and the
Church. God says, Christ says, that the rela-
tionship between a man and his wife is closer,
higher, and stronger, than even that between
children and parents. Notice : it is the man who
leaves his parents. — The twain shall become one
flesh. ' Unity of soul and spirit,' is not men-
tioned. The absence of it, however great a source
of unhappiness, is not a ground of divorce. The
essential bond is the fact that the twain, by mar-
riage, 'became one flesh,' one man within the lim-
its of their united life in the flesh, for this world.
The one cause of divorce (ver. 9) is incompatible
with the unity as ' one flesh.'

Ver. 6. What therefore God joined together,
etc. Our Lord's conclusion. The sentence forms
a proper part of every Christian marriage cere-
mony. It is Christ's protection of this holy re-
lation. It also implies a warning against hasty
marriages, against ignorance and forgetfulness of
the fact that it is God who forms the indissoluble
tie.

Ver. 7. Why then did Moses command ? Deut.
xxiv. 1-4 (comp. chap. v. 31) had been trans-
formed into a command that divorces should take
place.

Ver. 8. Suffered you. The Mosaic regula-
tions were merely permissive, growing out of
their sinfulness, especially their disposition to be
harsh toward their wives. — But from the begin-
aing it hath not been so. In the original state in
Paradise. Polygamy appears first (Gen. iv. 19) in
conjunction with murder, and in the line of Cain.

Ver. 9. And I say unto you. Spoken in the
house (Mark X. 10, 11). — Except for fornication.
This one ground for divorce, mentioned as a
matter of course, makes no exception to the rule
laid down in vers. 5, 6 ; this offence is in direct
antagonism to the idea of marriage. The Church
of Rome denies the validity even of this ground.
All sins of unchastity are sins against the mar-
riage tie (comp. chap. v. 27-32), loosening it in
spirit, but this act of sin is the only ground for
dissolving it in form. — The woman referred to
is one divorced on improper grounds. Divorce
laws should be framed in the light of ver. 8 ; not
to facilitate, but to regulate, a matter arising
solely from the sinfulness of mankind. The
elevation of women from a condition of slavery
has been the result of Christ's teaching in regard
to marriage ; yet some women, thus elevated,
have advocated divorce 'for any cause.'

Ver. 10. If the case. The whole theory of
marriage just announced is referred to. The
low views then held may be inferred from what
the disciples said : it is not good to marry ; the
ideal seemed so high, that its application seemed
almost impossible.

Ver. II. All men can not receive, or, ' not all
can receive,' this saying. This high ideal can be
understood and put into practice only by those
who get illumination and power from God. As a
rule, the less Christianity, the lower the ideal of
marriage, the more numerous the sins against
this state.

Ver. 12. For there are. Assuming that the
married state is the normal one, three classes are
here mentioned who should (or may) remain in
celibacy : (i.) those who from natural incapacity
or inaptitude, have no desire to marry ; (2.) those
who have been mutilated, a class very common
once and not unknown now ; (3. ) those who ab-
stain from marriage, whether for the first or sec-
ond time, to work the better for Christ's cause.
The first case has no moral qualit}', the second im-
plies misfortune, the third has a moral value. But
it is not set forth here as a law for the ministry,
nor is there any superior merit in celibacy. The
figurative exposition which understands by the
second and third classes those who remain un-
married from moral considerations, or sacrifice,
when married, their conjugal enjoyments to their
spiritual calling, is forced and incorrect, since all
Christians are bound to the latter course and ex-
ceptional cases are here spoken of. — He that is
able to receive it. This does not imply a superior-
ity in those who can receive it, but simply that
such a sacrifice would be expected from some of
His disciples. — On the whole subject of mar-
riage and celibacy, comp. Schaff's History of the
Apostolic Church, § 1 12, pp. 448-454.

Chapter XIX. 13-15.
The bringing of Children to Jesus.

13 " 'T^HEN were there ^ brought unto him little children, that '^ _^^.f YukI

-1- he should put ^ his hands on them, and pray : and the "''"'• 's-'?'

14 disciples rebuked them. But Jesus said, * Suffer little ^ chil- ^ f '^ ''^"'

^ ofnit there

lay

3 the little

l60 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 Jiis 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. 15; Luke xviii. 17), but not to the ex-

again becomes parallel to that of Matthew and elusion of actual children, who probably form

Mark. the majority in the kingdom of heaven. Les-

Ver. 13. Then were brought iinto 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 among 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
hands on them. A recognition of Christ's power injudicious teaching : [a.) by not being taught of
to bless, since He healed by laying on His Christ, through word and example ; ((^.) by being
hands. — And the disciples refiuked them. They taught legalism, i. e., ' 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 children, etc. The a seed of faith mzy exi&t 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 such be- tion conducted in the confident expectation that

longeth the kingdom of heaven. As in chap, xviii. they will show 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, '^ mark x. 17

/ \ ' ' "^J'l Luke

r\. what good thing shall I do, that I may have eternal life t ^ comp'Luk;

17 And he said unto him, Why callest thou me good.? there is -^-^s-^s.
none good but one, that is, God : ^ but df thou wilt* enter into ' NXixI'^j

18 life, keep the commandments. He saith unto him, Which 1 fg""^' """
Jesus said, ''Thou shalt do no murder,^ Thou shalt not commit '^^leTS'
adultery. Thou shalt not steal, Thou shalt not bear false wit- Rom. xiirg!

19 ness, Honour thy father and thy mother: and, ^Thou shalt love " cha^p.^xiif '

20 thy neighbour as thyself. The young man saith unto him. All l^^^^iT'
these things have I kept from my youth up : ^ what lack I yet .? Gar'^n^;

21 Jesus said unto him, If thou wilt* be -^perfect, go «;/^ ^ £/ sell / see<:hap.' v.
that thou hast,* and give to the poor, and thou shalt have ^ ^"''^ ™-

r . , 33 ; comp.

22 " treasure in heaven : and come ««<^" follow me. But when the ^'''^ "■ ^s;
young man heard that ^ saying, he went away sorrowful : f or ''^ *^''^p' ^'^°-
he ^° had great possessions.

23 Then said Jesus " unto his disciples. Verily I say unto you,

♦That a rich man shall hardly enter 12 into the kingdom of ' xfiLz"''^'''

24 heaven. *And again I say unto you. It is easier for 'a camel '^ MaTx.

1 came to him and said 2 77^^ ^^^^ authorities omit Good

3 The best authorities r^a<^Why askest thou me of that which is c^ood ? One
there is who is good 4 wouldest 5 ^ot kill

« omit from my youth up "< ojnit and » thy goods » this

10 was one that " And Jesus said 12 g^ter hardly

24.

I Chap, xxiii

Chap. XIX. 16-26.] THE GOSPEL ACCORDING TO MATTHEW.

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
it, they were exceedingly amazed,^^ saying, Who then can be

26 saved } But Jesus beheld them^^ and said unto ^
men this is impossible ; but with God all things are possible.

161

^8 a needle's eye " And when the

1^ And Jesus looked upon them

them, "* With '« ^en. xviii

14; Job XIM.
2 ; Markxiv.
36; Luke i.

^^ astonished exceedinsrly
"to " ^

Contents. This section is in its proper chro-
nological position. Our Lord ' departed thence '
(ver. 15), but on the way (Mark x. 17) He was
met by this 'ruler' (Luke xviii. 18). Our Lord
first presented the high ideal of marriage, the
closest human tie, with a hint that even this must
be subordinate to the claims of His kingdom ;
then the position of children, next in order of
intimacy ; now comes the relation to earthly pos-
sessions, which men value next (though through
the influence of sin sometimes most of all). Our
Lord meets the young ruler, whom he loved, on
his ground, leads him to a recognition of the idol
that prevents him from entering the kingdom. —
Going away sorrowful is not entering into life. —
Riches are a hindrance so great, that just here
comes in the declaration of God's saving omnipo-
tence. — Our Lord speaks the truth to rich and
poor alike. There is no word here that points to
a ' community of goods,' though this was the oc-
casion, were that doctrine correct. The giving
up of wealth when it is an idol, the crucifixion to
the world, here enjoined, have a moral quality.
There is none in a forced equality of posses-
sions, nor involuntary poverty with the hope of
■winning heaven. Agrarianism, no less than avar-
ice, makes wealth the chief good ; trusting in
poverty, no Jess than trusting in riches, fosters
pride.

Ver. 16. Behold. The circumstance was re-
markable in view of the opposition of the Phar-
isees. — One came. This young ruler, who ran
and kneeled to Christ (Mark x. 17), was an hon-
est, earnest seeker after truth and life, with some
admiration for, and confidence in, Jesus as a hu-
man teacher. But he was in error, as honest and
earnest seekers may be. — What good thing, etc.
Whether a Pharisee or not, he thought to earn
eternal life. Hence the passage must not be
wrested in favor of legalism.

Ver. 17. Why askest thou me of that which
is good ? One there is who is good. The com-
mon version follows a reading corrected to con-
form with the other two. The variety sheds
light on the whole conversation. Either two
questions and answers occurred, or Matthew
gives this form to bring out the true sense.
There is but one good Being and one good thing,
namely, God Himself. — What the young ruler
needed was not to do some good work or to learn
some speculative morality, but to acknowledge
God as the Supreme Good and act accordingly.
This strikes at his sin, the love of riches. It
does not mean: 'ask God ; read His command-
ments, do not ask me? The other accounts pre-
sent this alternative : Christ either claims that
He is Himself God, or denies His own perfect
goodness. The answer rebukes the error of the
question, that eternal life can be won by good
works. — But if thou wouldest enter into life,

keep the commandments. The possibility of do-
ing this perfectly had just been denied. Our
Lord therefore seeks to show the young man how
much he falls short of such a keeping of the
commandments. What follows shows that his
obedience, however strict, did not recognize God
as the supreme good.

Ver. 18. Which? That is, of what kind. —
Thou Shalt not kill, etc. Those commandments
involving duties toward our fellow men are cited,
so as to meet the young man on his own
ground.

Ver. 19. Honour thy father and thy mother.
This commandment connects the two classes of
duties enjoined in the Decalogue, but is here pre-
sented as involving duty to man. Hence the
position it occupies in all three accounts. — Thou
Shalt love thy neighhour as thyself. A summing
up of our duties to men, taken from Lev. xiv. 18.
Comp. Mark xii. 28 ff.

Ver. 20. All these have I kept. Externally
moral, perhaps self-righteous, he yet felt that he
lacked something. Peace of conscience had not
been attained by his keeping of ' all these.' He
had yet to learn how much he lacked of even
comprehending the spirituality of the law.

Ver. 21. If thou wouldest be perfect. Mark
and Luke: 'one thing thou lackest.' One duty
still remained to make his obedience complete,
judged from his own point of view. Not that he
had done all except this one duty, but z^test is pro-
posed, to prove that the whole obedience lacked
the proper motive. — Sell all thy goods. In his
case love of his possessions was the great hin-
drance ; in another it might have been something
else. AH we have belongs to Christ, but this
command is not to be literally obeyed by every
one. The gospel is here put in a legal form to
reach the conscience of the young man ; the
' treasure in heaven ' is not bought by voluntary
poverty. (Comp. chaps, v. 12 ; vi. 20.) — Come,
follow me. The final test. Whenever property
interferes with following Christ, it must be given
up; and he who would be a Christian must be
ready to relinquish it for Christ's sake, not to
win salvation nor to buy a superior place in
heaven.

Ver. 22. He went away sorrowful. Not un-
affected, he yet went away. Nothing further is
known of him. As Jesus ' loved him,' and there-
fore taught him his duty, that love may have fol-
lowed him and led him to a right decision. But
the silence about his future course hints, that
whatever light and love one receives, the decision
is to be made by the man himself. — Our Lord's
comments on ' riches ' show that this young man's
pride was intrenched in his wealth ; a part of it
he might have been willing to pay for ' eternal
life ; ' but being his idol, it must be entirely relin-
quished before he could enter the kingdom of

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. 23. A ricli man shall enter hardly, i. e., than the elephant, and on account of the hump

' with difficulty,' into the kingdom of heaven, 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. Easier for a camel, etc. A strong Ver. 25. Who then can be saved? 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. Looked 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 passengers at the entrance sympathy with their weakness and want of un-
to cities. The first is incorrect, the second un- derstanding. — With men this is impossible. Not
certain and unnecessary. The literal sense is not only in their judgment, but with their power. —
too strong, as both the context and abundant With God all things are possible. 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.

The Reward promised to the Apostles and the Parable of the Laborers, illus-
trating the Nature of that Reward {of Free Gr-ace).

27 nPHEN answered Peter and said unto him, Behold, "we have '''^^f\^-^^

-L forsaken^ all, and followed thee ; what shall we have there- ch^p.^i^yl^o

28 fore .-• ^ And Jesus said unto them, Verily I say unto you, That "•

ye which have ^ followed me, in the * regeneration <^ when the * r^^ "';•■?■
Son of man shall sit in * the throne of his glory, ^ ye also shall c See^ciiap.
sit upon twelve thrones, * judging the twelve tribes of Israel. ^Luk^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 are ^rst shall be last; and ^ the Luke xiif'
last shall be first.'^ ^Comp.chap.

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 ^ chap. xxi.
labourers for ' a penny a day, he sent them into his vineyard, i L'^.^chap.

3 And he went out about the third hour, and saw others standing "'""'■ ^^'

4 idle in the marketplace,^ And said unto them ; 1° 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. i
he went out, and found others standing idle,i2 ^nd saith unto ^"''■'"'•*

7 them. Why stand ye here all the day idle t They say unto him.
Because no man hath i^ hired us. He saith unto them. Go ye

1 Lo, we left 2 ^^j^^t then shall we have ? 3 ^^^^-^ i^^j^g 4 on

s that left ^ the best authorities otnit or wife

■^ But many shall be last that are first ; and first that are last « vvho

9 in the market-place idle 10 to them he said " hour

12 omit idle w gj^it hath

Chaps. XIX. 27-XX. i6.] 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 /Lev. xk. 13.
saith unto '"his steward, Call the labourers, and give ^^ them their '« Luke viu.

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 it,

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 «Lukexii.s5!

^ Jas. 1. II.

13 of the day.^2 But he answered one of them, and said,^^ 0 Friend, o chaps, xxii
I do thee no wrong : didst not thou agree with me for a penny .''

14 Take ^ tJiat thine is^ and go thy way : I wilP^ give unto this ^ chap. xxv

15 last, even as unto thee. * Is it, not lawful for me to do what I ?Comp. Rom
will with mine own .-' *■ Is ^^ thine eye evil, because I am good } r Deut. xv.gj

see chap. vL

16 So 'the last shall be first, and the first last : for many be called, 23.

■' s See chap.

but few chosen.^^ "ix. 30.

'* tAe best authorities omit and whatsoever is right, that shall ye receive
^^ And 1^ pay ^'^ would receive ^^ omit had

^^ householder ^° last spent one ^^ who bore

^ the burden of the day and the scorching heat
23 answered and to one of them ^* Take up that which is thine

^ but I will, or, it is my will to 26 Qr is

"^ the best authorities omit {though many insert) for many be called, but few
cliosen.

The direct reply to Peter's question is found find a secondary and partial fulfihnent 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 ditficul- the Church. — When the Son of man shall sit.

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 the throne of his glory, the throne which be-

freeminent 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 twelve

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. — Judging. 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 tribes of Israel. Scarcely

('So the last,' etc.). the Jewish nation, since our Lord had already

Ver. 27. Lo, we left 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. — Houses. ' Homes,' house-

nant of a mercenary spirit lurking in it. Preem- hold ties, rather than ' possessions,' which are

inence was probably anticipated by Peter, and is mentioned afterwards. — Brethren, etc. ' The

promised in the next verse. family relations are mentioned in the order in

Ver. 28. Ye, z. (?., 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

iii. 5). Joined with what follows, which tells found in Luke xviii. 29. — For my name's 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

will be the final stage of a continuous work, we self-denial. — Hundred-fold. Mark adds : ' now

l64 THE GOSPEL ACCORDING TO MATTHEW. [Chaps. XIX. 27-XX. i6.

in this time.' Abundant compensation will be
given even in this life. Lange : ' Believers are
to find a new and eternal home and country, new
and eternal relationships, and new and eternal
possessions, of which the blessings enjoyed by
them on earth are to be the earnest and foretaste.
All these promises are summed up in that of
being made heirs of eternal life (Rom. viii.).'
Comp. Mark x. 29, 30.

Ver. 30. But many shall be last that are first, ;
and first that are last. A general truth in pro-
verbial form ; here a caution against trusting
to appearances or to the permanence of present
circumstances and conditions. The promise must
be accompanied by a caution, especially in view
of the coming apostasy of Judas. The Twelve
also were liable to mistake priority in time of
calling for priority in position, — a frequent mis-
take in every human society, but doubly a mis-
take where God's free grace is concerned.

Chap. XX. Ver. i. A man that is a house-
holder. The ' householder ' signifies God ; the
' vineyard ' the kingdom of heaven (comp. Is. v.
1-7; Cant. viii. 12); the 'steward' (ver. 8)
Christ; the 'twelfth hour' of the day, or the
evening, the coming of Christ ; the other 'hours,'
the different periods of calling into service. —
Labourers. Specially the Apostles, yet including
all Christians.

Ver. 2. For a penny, or ' shilling ' {denarius).
Between 14 and 15 cents, the usual pay for a
day's labor. Explanations : The general idea is
of reward, but with a special reference to tem-
poral rewards, which may be received while eter-
nal life is lost. Inconsistent with the dignity of
the parable ; and inapplicable to the Apostles.
Besides the penny was paid at the close of the
day, /. e., at the end of man's life or the day of
final account, just when the temporal reward
ceases. Eternal salvation is meant ; for while
the idea of reward is present, the whole drift of
the parable teaches us that God's grace is free
(ver. 15). The mercenary spirit of the first la-
borers has a primary reference to the Jews and
their prejudice against the Gentiles. This en-
vious disposition is thus rebuked. The Gentile
converts went to work as soon as they were
called, without a definite agreement as to price,
trusting in the justice and mercy of the house-
holder. They are commended, and to them was
given far more than they could ask or deserve.
— Those first called represent nationally the
Jews, called with a definite covenant ; individu-
ally, those called in early life and who have spent
their days in God's service. Such are warned
against boasting, or claiming of higher reward
than those called afterwards ; a necessary cau-
tion.

Ver. 3. Third hour. About nine o'clock in
the morning, when the market-place would be
full. — Idle. 'The greatest man of business on
the market-place of the world is a mere idle
gazer ' (Stier). On the special interpretations of
the different hours, see the close of the sec-
tion.

Ver. 4. Whatsoever is right I will give you.
The wages promised indefinite ; the correct read-
ing in ver. 7 omits all promise of reward. The
parable illustrates the truth that salvation is of
grace.

Ver. 7. Because no man hired us. The elev-

enth hour laborers are accepted, but they were
mainly those who had no opportunity at an ear-
lier period.

Ver. 8. His steward. Christ, the overseer of
the house of God, entrusted with the whole econ-
omy of salvation including the distribution of
the final reward (Heb. iii. 6 ; John v. 27 ; Rev.
ii. 7, 10, 17, 28, etc.). It was the Jewish custom
to pay laborers at the close of the day.

Ver. 9. They received every man a penny, or
'shilling.' More than they expected. God does
not measure His reward by the length of man's
life, but by the fidelity of his services, for the
labor is not to earn the reward but to prepare
for it.

Ver. 12. These last spent one hour, etc. A well-
grounded complaint, if salvation were of works.

Ver. 13. Didst thou not agree with me I The
legal claim is answered in a legal way.

Ver. 14. Go thy way. This does not neces-
sarily imply that the first were finally rejected,
receiving only the temporal good they bargained
for. — I will give, 'it is my will or pleasure to
give.' The ground is the wish of the house-
holder.

Ver. 15. Or is thine eye evil. Envy was the
real motive, and the envy was occasioned by the
kindness of the householder : because I am good,
or ' kind.'

Ver. 16. The proverbial expression of chap,
xix. 30, recurs with a different order. The para-
ble, therefore, illustrates the truth that the order
in the calling of individuals and nations will in
many (not all) cases be reversed in their final posi-
tion in heaven. An encouragement to those called
late in life ; a solemn warning to those called
early, urging them to be humble, and ever mind-
ful of their unworthiness before God, lest they
be overtaken by others or forfeit their reward
altogether. The admonition was intended, first,
for the Apostles, especially for Peter, whose
question called forth this parable ; then for Jew-
ish Christians generally, in their feelings to the
Gentile converts, and in their legal tendency ;
and lastly, for all Christians who enjoy special
spiritual privileges and the great blessing of an
early acquaintance with the Saviour. — ' Many
are called, but few are chosen.' This is to be
omitted, though found in many authorities. If
genuine, it means, many are called to be heirs of
salvation, yet few chosen to be preeminent. Free
grace w?V//w the Church is thus indicated. — An
exclusive meaning is not to be pressed upon the
various times of hiring, which show the repeated
call. At these quarters of the natural day, labor-
ers would be waiting. Special applications : The
morning, the age from Adam to Noah ; the third
hour, from Noah to Abraham ; the si.xth hour,
from Abraham to Moses ; the ninth hour, from
Moses to Christ, and the eleventh hour, from
Christ to the end of the world. The different
ages in the life of individuals : childhood, youth,
manhood, old age, and the years of decrepitude.
Lange : the first laborers, Jewish Christians gen-
erally, who were characterized by a mercenary
spirit ; the Apostles are included as a warning to
them ; the second class, ' standing in the mari:et-
place,' the Jewish proselytes ; those hired at the
sixth and ninth hour, the Gentile races ; ' the
eleventh hour ' laborers, the fruits of missionary
labors in latter days.

Chap. XX. 17-34.] THE GOSPEL ACCORDING TO MATTHEW. 165

Chapter XX. 17-34.

Further Revelation respecting His Sufferings ; tJie Ambitious Request of the
Mother of James and John ; the Healing of two Blind Men near Jer-
icho.

17 " A ND Jesus ^ going up to Jerusalem took ^ the twelve disci- '^ *^^;"Y'' ■'^

18 /a. pies apart in the way, and^ said unto them, Behold, *we ^ sle''chlp^'
go up to Jerusalem ; and the Son of man shall be betrayed * ^"- ^'•
unto the chief priests and unto the ^ scribes, and they shall con-

19 demn him to death, And '^ shall deliver him to ^ the Gentiles '^ to <: chap. xxvii.
mock, and to scourge, and to crucify him : '^ and * the third day Acts ii. 23.

. . „ d Chap. xxviL

he shall rise agam." i6-3i.

20 * Then came to him the mother of •''Zebedee's children ^ with e mark x. 35

-45-

her sons, " worshipping /«V;z, and desiring a certain thing^° of /Chap.iv. 21.

21 him. And he said unto her. What wilt ^1 thou .^ She saith unto ^"'•^•
him. Grant ^^ that these my two sons '' may sit, the ^ one on thy AComp.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 i Chap. xxvi.
baptized with the baptism that I am baptized with.?^'^ They xv'iii. 'n;

-^ comp. Is. li.

23 say unto him, We are able. And ^^ he saith unto them, * Ye 22.
shall drink indeed of my cup,^^ and be baptized with the bap- j'''- ^ ; Rev.
tism that I am baptized with : ^'^ but to sit on my right hand,

and on my left,^'' is not mine to give, ^ but it shall be given to /Comp.chap.

24 them ^^ for whom "* it is '^ prepared of my Father. And when '« Chap. xxv.
the ten heard it^^ they were moved with indignation against ^*

25 the two brethren. But Jesus called them unto him, and said.

" Ye know that the princes ^s of the Gentiles ° exercise domin- " ^"'"p

Luke
5-27-

ion 26 over them, and they that are great ^^ exercise authority "'P^'-^-^-

26 upon 28 them. ^ But it shall not be so ^9 among you : but who- p chap. xxiii
soever will be "^^ great among you, let him be ^^ your « minister ; ^''3^^'^^

27 And whosoever will be chief ^^ among yon, let him be ^^ your ^ ?^^^' '""

28 *" servant : Even as the Son of man came not to be ministered r chap. xxii.
unto, but * to minister, and * to give his life a ransom for ^ John xiii. 4,

u 13-15; Phil.

" many. a. 7.

i Is. liii. 10 i
Dan. ix. 26;

1 as Jesus was 2 ^e took ^ and in the way he * delivered -^2°^° xim''

5^;;z//the « unto '' omzf him « be raised up f^ 6 ;'Tit"ii.

9 the sons of Zebedee " asking somewhat " wouldest '4; i Pet. i.

12 command i^ ^nd one " thy left hand ^^ o/m't oi «is'.'lm. ...

^^ am to drink ? 12 ; chap.'

" t/ie best authorities <7;;zzV and to be baptized with the baptism that I am ^j|,- ;f ;„

baptized with ? is g„^jf. ^^d i9 my cup indeed ye shall drink : ix. 28. '

20 myltil hand 21 /^ /^ yj,^ ^j^^j^^ 22 hath been

^^ of it 24 sore displeased concerning 25 rulers

26 lordship 27 (.^gj^ great ones 28 over

29 Not so shall it be ^o would become 3i shall be ^2 would be first

xviii. 35-43-
w Comp. chap
ix. 27-31.

[66 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XX. 17-34.

29 " And as they departed ^ from Jericho, a great multitude f ol- ^ .^^^."^^^^e

30 lowed him. And, behold, " two blind men sitting by the way
side, when they heard that Jesus passed ^^ by, cried out, saying,

31 Have mercy on us, O Lord, ^/loii Son of David.^^ And the
multitude rebuked them, because 3*^ they should hold their
peace : but they cried the more, saying. Have mercy on us, O

32 Lord, t/iou Son of David.^^ And Jesus stood still, and called

33 them, and said. What will ye that I shall 2" do unto you ? They

34 say unto him. Lord, that our eyes may be opened. So Jesus
had compassion on tJieni^ and ^^ "' touched their eyes : and im-
mediately their eyes received ^^ sight, and they ^^ followed
him.

*8 went out '* was passing

35 Lord, have mercy on us, thou Son of David ! ^^ that

8'' oiiiit shall 2^ And Jesus being moved with compassion

8^ they received their sight ^° otnit they

Chronology. The final journey to Jerusalem
begins. The approach of His death calls for a
third prediction to the Twelve, more specific in
its details. The crucifixion is mentioned only in
Matthew's account. On the way from Perea
(see note at the beginning of chap. xix. ) to Jer-
icho, Salome, the wife of Zebedee, prefers an
ambitious request in behalf of her two sons.
This was probably occasioned by the prediction,
and leads to further instruction. Reaching Jer-
icho about a week before the Passover, our Lord
performed the miracle mentioned in vers. 30-34.
Matthevfc' mentions two blind men, Mark and
Luke but one, the former giving his name. Mat-
thew and Mark say that the miracle occurred as
they went out of Jericho ; Luke ' as He was
come nigh unto Jericho.' He also narrates the
interview with Zaccheus and the parable of the
ten pounds, as following this miracle and imme-
diately preceding the journey to Jerusalem. Ac-
cepting Luke's order, we suppose that our Lord
remained for a day at Jericho, and that the heal-
ing occurred during some excursion into the
neighborhood.

Ver. 1 7. And as Jesus was going up to Jeru-
salem. Mark (x. 32) is more graphic. He hast-
ened before them, arousing their amazement and
fear. — He took the twelve disciples apart. Re-
ferred, incorrectly, by some to the retirement to
Ephraim (John xi. 54).

Ver. 18. We go up to Jerusalem. On the
journey to death which He had previouslv pre-
dicted (chap. xvi. 21). — Delivered unto the chief
priests. More detailed than chap. xvii. 22 : ' into
the hands of men.' A double betrayal is implied :
first by His professed friends to His declared
enemies ; then by His own people to the Gen-
tiles.— They shall condemn him to death. A ref-
erence to the judicial condemnation on the part
of the Sanhedrin (chap, xxvii. i).

Ver. 19 And shall deliver him unto the Gen-
tiles. Comp. chap, xxvii. 2 ff. — To mock, and to
scourge, and to crucify. Mark and Luke add :
' spit upon.' Fulfilled in every detail. — And the
third day he shall be raised up. This is added
,is before. The request of Salome indicates that

the disciples did not understand the prediction as
a whole (Luke xviii. 34), plain as it is to us.

Ver. 20. The mother of the sons of Zebedee.
Salome, according to an ancient tradition, the
daughter of Joseph by a previous marriage ; more
probably the sister of Mary the mother of Jesus.
Comp. John xix. 25, and notes on chap. iv. 21 ;
X. 2 ; xiii. 55. The request was suggested by her
sons (comp. Mark x. 35), James and John, who
were called Boanerges (Mark iii. 17) and had
been with Jesus on the Mount of Transfiguration
(chap. xvii. i). — Worshipping him, i.e., saluting
Him with reverence, as was usual in asking favor
of a king. — Asking somewhat. She asked a
favor but did not at once tell what it was, proba-
bly because doubtful of the propriety of the re-
quest.

Ver. 21. One on thy right hand, and one on
thy left hand in thy kingdom. The highest places
of honor, implying special authority also, as is
indicated by the answer (ver. 25). The request
was based upon ignorance (comp. ver. 22), and
prompted by ambition (comp. vers. 25-27), how-
ever natural it may have been.

Ver. 22. Ye know not what ye ask. Addressed
to James and John, who had prompted their
mother. The request could scarcely have been
occasioned by jealousy of Peter. Had he been
appointed ' primate,' this would have been an op-
portunity for upholding him in that position.
When John saw the crucified thieves on the right
and left hand of his dying Lord, he knew what
he had asked. — To drink the cup? A frequent
Scriptural figure for the Providential portion as-
signed to any one ; especially for a suffering lot.
It refers to inward anguish here. — ' With the
baptism,' etc. Omitted by the best authorities.
It occurs in Mark, referring to the outward per-
secutions.— We are able. They were not the
least courageous of the Twelve (comp. John xviii.
15), but they also forsook Him and fled (chap,
xxvi. 56) in the hour of trial.

Ver. 23. My cup indeed ye shall drink. James
was the first martyr among the Twelve ; John
died a natural death at an advanced age, but in
a spiritual sense his was the longest martyrdom.

CHAP. XXI. i-ii.] THE GOSPEL ACCORDING TO MATTHEW.

167

— "Is not mine, etc. Either, it is not a boon to
be gained by solicitation ; or, it is not in my power,
but it will be assigned to those for whom it has
been prepared, according ' to the eternal predes-
tination of eternal positions in the kingdom of
God.' Yet these two might occupy the position.
Christ affirms that His will as Ruler in His king-
dom accords with the eternal purpose of God ;
a purpose which forbade their ambitious solicita-
tion, because its individual objects were as yet
concealed.

Ver. 24. The ten, including Matthew who writes
the account. A proof of humility and truthful-
ness. — They were sore displeased concerning.
This displeasure was no more praiseworthy than
the ambition of the two, and was speedily dis-
countenanced (comp. Mark x. 41, 42).

Ver. 25. The rulers of the Gentiles, i. e., 'sec-
ular princes.' The Jewish form of government,
as ordained by God, was designed to exclude tyr-
anny.— Exercise lordship, lord it, over them,
i. e., exercise tyrannical and arbitrary power. —
Their great ones. Either conquerors and usurp-
ers, or the officers of state.

Ver. 26. But not so shall it be among you.
To maintain superiority of rank by force is not
Christian, even if encouraged by ecclesiastical or-
ganizations. It is worst of all in such organiza-
tions, for freedom in the Christian communion is
necessary to true civil freedom. — But whosoever
would become great among you, /. e., great in the
next life, let him be your minister, /. e., in this
life. Deep humility manifesting itself in a ser-
vice of love is the measure of Christian great-
ness, actually constituting it here, but acknowl-
edged hereafter. This does not forbid official
orders in the Church, but real greatness is inde-
pendent of such orders. However necessary,
they are intended to advance the liberty of the
Church. Office in the Church is to be a ser-
vice.

Ver. 28. Even as the Son of man. What He
asked of them was what He did Himself. —
Came. His appearing in the world was not to be
ministered unto, not to be personally served by
others, nor to exercise an external authority for
His own external interest, but to minister, to
serve others, as His whole ministry showed.
Christ's example enforces the lesson of humility,
but a deeper truth is now for the first time de-
clared. — And to give his life. The crowning act
of His ministering to others. — A ransom for
many. ' Ransom ' may mean only the payment
for a life destroyed (E.xod. xxi. 20), the price paid
for the redemption of a slave (Lev. xxv. 5). As
however it also means 'propitiation' (Prov. xiii.
8), and the word translated ' for ' means ' in the
place of,' this passage affirms that our Lord's
death was vicarious ; by His death as a ransom-
price the 'many' are to be redeemed from the
guilt and power of sin. As soon as the disciples

could bear it, they were taught this central truth
of the gospel, to which they gave such promi-
nence, after the Holy Ghost came upon them.
This tender rebuke of their ambition bases the
cardinal grace of humility upon the cardinal doc-
trine of the Atonement.

Ver. 29. And as they went out of Jericho.
Comp. Mark x. 46 ; Luke xviii. 35. Probably
after the conversation just mentioned our Lord
entered Jericho, and meeting a multitude there
passed out of the city with them and returned
again to encounter Zaccheus (Luke xix. 2-10).
On this excursion He passed the blind men. He
left Jericho for Bethany on noon of Friday (8th
of Nisan), a week before the crucifixion. On
Saturday He was in Bethany (John xii. i). Jer-
icho was in the tribe of Benjamin on the borders
of Ephraim, about two hours journey from the
Jordan, and the road thence to Jerusalem was
difficult and dangerous (Luke x. 30-34). The
district was a blooming oasis in the midst of an
extended sandy plain, watered and fruitful, rich
in palms, roses, and balsam : hence probably the
name ('the fragrant city '). Built by the Canaan-
ites, and destroyed by Joshua (Josh. vi. 26), it
was rebuilt and fortified at a later day, and be-
came the seat of a school of the prophets. Her-
od the Great beautified it, and it was one of the
most pleasant places in the land. In the twelfth
century scarcely a vestige of the place remained,
there is now on the site a wretched village, Richa
or Ericha, with about 200 inhabitants. Robinson,
however, locates the old Jericho in the neighbor-
hood of the fountain of Elisha (two miles north-
west of Richa).

Ver. 36. Two blind men. Mark and Luke
mention but one ('blind Bartimeus, the son of
Timeus '), probably a well-known person, and
hence especially mentioned. — Lord, have mercy
on us, thou Son of David, the better supported
order.

Ver. 31. That they should hold their peace.
The multitude did not object to the title, 'son of
David' (comp. chap. xxi. 9), but thought the cry
would annoy our Lord. — But they cried the
more. In persistent faith.

Ver. 32. And Jesus stood still. He now al-
lows Himself to be publicly called : ' Son of
David ; ' comp. His previous conduct in a similar
case (chap. ix. 27, 28). Mark adds that those
about the blind man said : ' Be of good courage,
rise ; He calleth thee,' showing that they too re-
sponded to the Lord's compassion.

Ver. 34. Touched their eyes. Peculiar to Mat-
thew ; the other Gospels insert : ' Thy faith hath
saved thee.' The question of ver. 32 was de-
signed to call forth an expression of this faith. —
' Thousands have read this simple and touching
story as a truthful history of their own spiritual
blindness, and its removal through the abounding
grace of Jesus Christ' (J. J. Owen).

Chapter XXI. i-il
The Public Entry into yer-usalein.

a Mark xi. i

ND when they drew nioh unto Jerusalem, and were come -.■<>; lukk

J ^ J XIX. 29-38.

to 1 Bethpha2:e, unto^ *the mount of Olives, then sent * chaps. xxiv.

i o ' ' 3 ; XXVI. 30;

John viii.

^ came unto ^ to i;Actsi. 12,

l68 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. i-ii.

2 Jesus 3 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 them, and bring them unto me. And if
any man ^ &2iy 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 '^||A.uiKm
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 him ^° thereon,

8 And a very great ^^ multitude * spread their garments in the e 2 Kings k
way; others cut down^^ branches from the trees, and strewed

9 thcm^^ 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

25, 26.

10 ^in the highest.^^ And when he was come into Jerusalem, all ^rLuUeii. m-

11 the city was moved,^^ saying. Who is this.? And the mul- ^'^^^^-^^1?^'^.
titude 1' said. This is Jesus ^ the prophet of ^^ ^ Nazareth of Gal- "f^^^ -^j^.
ilee '"■ ''^■' '''•.'

*■''-*— 14 ; vii. 40;

ix. 17.

8 Jesus sent ^ insert that is ^ any one i See chap. ii.

^ Now this hath come to pass '^ htsert upon * appointed ^^'

^ garments ^" he sat ^^ most of the

^2 omit down ^^ spread them •'^ iiisert him

15 substitute (!) ^^ stirred " multitudes

18 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 \oth of the 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. xxvi. 17), and was crucified on Ver. i. Bethphage ('house of figs'). Mark
Friday. Reckoning back from this date, we infer and Luke add : ' and Bethany ' ('house of dates ').
that He left Jericho 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 xii. i). On the evening of was probably nearer to Jerusalem. Some sup-
that day, after the Sabbath had ended, the anoint- 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 Olives. This lay be-
Mark xiv. 3-9. John 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

ecy 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 glory given to men, but only in- The temple was in the foreground as one looked

creasing the hatred of the rulers, and hastening down on the city from this elevation. — Then

Chap. XXI. i-ii.] THE GOSPEL ACCORDING TO MATTHEW.

169

Jesus sent two disciples. Their names are not
given. ' Tlie sending of the two disciples proves
the deliberate intention of Jesus to give a certain
solemnity to this scene. Till then He had with-
drawn from popular e.xpressions of homage ; but
once at least He wished to show Himself as King
Messiah to His people. It was a last call ad-
dressed by Him to the population of Jerusalem.
This course, besides, could no longer compromise
His work. He knew that in any case death
awaited Him in the capital.' (Godet.)

Ver. 2. Into the village. Bethphage ; not
Bethany, from which He had just come. — An
ass tied, and a colt with her. More particular
than Mark and Luke, who mention only the colt.
The more literal fulfilment of the prophecy is
thus shown. The unbroken animal would be
quieter if the mother was with him. — Loose
them. This act was to be significant of Christ's
royal prerogative. Yet in His exercise of power
the willingness of men concurs.

Ver. 3. If any one say aught, etc. Probably
a prediction, as well as a measure of prudence.
Both Mark and Luke give it in substance. — The
Lord hath need of them. The tone is still royal,
whether ' the Lord ' here means ' Jehovah,' or
simply 'the Master.' In the former case the
animals would be claimed for religious purposes,
by Divine authority ; in the latter for the well-
known prophet. The two meanings coincided in
our Lord's intention, whatever the owner would
understand.

Ver. 4. Now this hath come to pass. Of this
Divine purpose the disciples had no idea at the
ticne (John xii. 16). Lange : ' The occasion and
need of the moment was the obvious inotive.
But to the Spirit of God these historical occa-
sions were arranged coincidences with the pro-
phetical word. Christ was in need of the foal
of the ass, inasmuch as He could not make His
entrance on foot in the midst of a festal proces-
sion. He must not be lost in the crowd ; it
was necessary that He should take a prominent
position, and appear preeminent. But if He
became conspicuous, it must be in the most
humble and peaceable fashion : hence the choice
of the ass. The dignity of the procession re-
quired the ass's colt, and this made the history
all the more symbolical. But it could not be
concealed from the Spirit of Christ that here
again the plain historical necessity coincided with
the symbolically significant fulfilment of a pro-
phetical word.' Matthew was present, but only
when afterwards inspired did he know what it
meant.

Ver. 5. Tell ye the daughter of Zion. From
Is. Ixii. II. — Behold thy king cometh, etc.
From Zech. ix. 9. Both prophecies were referred
to the Messiah by the Jews. Our Lord was to
enter Jerusalem in a prominent position, not lost
in the crowd thronging to the Passover feast ;
He chooses to ride upon the foal of an ass, not
on a horse, the symbol of pride. But He thus ful-
filled a prophetic announcement, in which the
Messiah is represented as the king entering Jeru-
salem, and yet as lowly, the meekness .symbol-
ized by His riding upon an ass's colt. The Fa-
thers allegorized the incident, regarding the colt
as a symbol of the Gentiles, untamed and unclean
before Christ sat upon them and sanctified them,
the mother representing Judaism under the yoke
of the law.

Ver. 6. Mark and Luke tell of the dialogue

with the owners, which was virtuaR i' predicted by
our Lord.

Ver. 7. Put on them their garments. Upper
garments, to serve as a saddle. — And he sat
thereon, lit., ' on them,' the animals, not the
clothes. He rode on the colt (Mark and Luke),
but the plural here is justified by the usage of
the Greek language. It suggests moreover that
this unbroken colt remained quiet because the
mother was with it, thus affording an incidental
evidence of truthfulness. Some suppose that the
mother represents the Old Theocracy running
idly by the side of the young Church, but this
analogy is forced, since the mother went along to
keep the colt quiet.

Ver. 8. Most of the multitude. Some (proba-
bly the greater number, as it would seem from
ver. 1 1 ) had come from Galilee and accompanied
the Lord from Jericho, others had come out from
Jerusalem (John xii. 12), now crowded on ac-
count of the Passover. ' It is probable that most
of the latter were pilgrims, not inhabitants of the
city, and are spoken of by John as ' people that
were come to the feast." The priests, and scribes,
and Pharisees, stood as angry or contemptuous
spectators, and not only refused to join in the
rejoicings and hosannas, but bade him rebuke
His disciples, and command them to be silent
(Luke xix. 39).' Andrews. — Spread their gar-
ments. ' Oriental mark of honor at the reception
of kings, on their entrance into cities : 2 Kings
ix. 13.' (Lange.) — Others cut branches. For
the same purpose. Probably palm branches
(John xii. 13); significant of joy and victory.

Ver. 9. And the multitudes that went before
him, etc. In responsive chorus. Such ' antiph-
onies ' were common in Jewish worship, especially
in the recitation of the Psalms. Those going be-
fore had probably come from Jerusalem to meet
Him. Stanley : ' Two vast streams of people
met on that day. The one poured out from the
city, and, as they came through the gardens
whose clusters of palm rose on the southeast-
ern corner of Olivet, they cut down the long
branches, as was their wont at the feast of Taber-
nacles, and moved upward toward Bethany with
loud shouts of welcome. From Bethany streamed
forth the crowds who had assembled there the
previous night. The road soon loses sight of

Bethany The two streams met midway.

Half of the vast mass, turning round preceded ;
the other half followed. Gradually the long pro-
cession swept up over the ridge where first be-
gins "the descent of the Mount of Olives" to-
ward Jerusalem. At this point the first view is
caught of the southeastern corner of the city.
The temple and the more northern portions are
hid by the slope of Olivet on the right ; what is

seen is only Mount Zion It was at this

precise point (may it not have been from the
sight thus opening upon them .-') that the shout of
triumph burst forth from the multitude : " Ho-
sanna to the Son of David ! Blessed is He that
cometh in the name of the Lord ! " A few mo-
ments and the path mounts again ; it climbs a
rugged ascent ; it reaches a ledge of smooth
rock, and in an instant the whole city bursts into
view.' Here He 'wept over it' — Hosanna.
The Greek form of a Hebrew word found in
Ps. c.xviii. 25, meaning : ' Save now,' or 'give thy
salvation.' Used as a congratulatory expression,
here applied in the highest sense to the Messiah :
the Son of David. — Blessed is he that cometh.

I/O THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 12-22

etc. 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.

..vv.u. 26), and a part of the Passover hymn (Ps. His person. The effect on the Pharisees is men-

cxv.-cxviii.) — Hosanna in the highest, l e.. May tioned in Luke xix. 39, 40 ; John xu. 19.

our Hosanna be ratified in heaven. Other e.x- Ver. 11. The prophet Jesus from Nazareth of

clamations are mentioned bv Mark and Luke, GaUlee. ' The Galileans may have spoken of him

since in such a multitude they would differ. The with some pride as a well known prophet, but

crowd with enthusiasm thus hail Him as the Mes- they do not now declare that He is the Messiah,

siah, probably cherishing political hopes. The question ' who is this ? ' may have dampened

Ver. 10. All the city was moved. E.xcited by their enthusiasm.

Chapter XXI. 12-22,

The Cleansing of the Temple and the Cnrse of the Barren Fig Tree.

A . ir/~'ii ^11*^ Makk xi.

ND Jesus went into the temple of God, and cast out all 15-18; luke
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. 13.

13 sold <" doves, 1 And said ^ unto them. It is written, '' My house -^ Lev. 1.14;

^ ' ' . V. 7; XII. S

shall be called the ^ house of prayer ; but * ye have made * it a '^ Jsa. wi. ^.

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-'^cha'p^xi.'^'s.

17 lings thou hast perfected ^^ praise .-' And he left them, and

'' went ^2 out of the city into ' Bethany : and he lodged ^^ there, f chap'' xxvi^'

18 *Now in the morning, as he returned into 1* the city, he hun- 1,' ii,''^;'"

19 gered. And when he saw a ^^ fig tree in the way,^^ he came to ag-xxiTso;
it, and found nothing thereon, but leaves only, and said ^ unto 18; xi'i. 'i/'

k IvIariv \i.

it. Let no fruit grow on thee henceforward ^" for ever. 'And -^-m-

1 IS 1 r • 1 ^ Mark xi.

20 presently ^^ the fig tree withered away. And when the disciples 20-24-
saw it, they marvelled, saying. How soon is the fig tree ^° with-

21 ered away ! Jesus ^'^ answered and said unto them, " Verily I say
unto you, If ye have faith, and "doubt not, ye shall not only do
\\\\% zvJiich is done "^^ to the fig tree, but also if^^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 „ see chap,
ask in prayer, believing, ye shall receive.

^ the doves 2 j^g s^j^]-, % ^ 4 make ^ robbers

® And there came unto him blind and lame t g^t

8 itisert that were ^ are saying 1 10 did 11 prepared

12 went forth ^^ Bethany, and lodged " was returning to

15 a single " y^y jj^g ^^y gj^g

" No more shall there be fruit from thee i^ immediately

^8 How immediately the fig tree is 20 ^^d Jesus

21 what is done "22 gyg^ if 23 taken and cast

m Chap. xvii.

20.
n Rom. iv. 20;

vu. 7.

Chap. XXI. 12-22.] THE GOSPEL ACCORDING TO MATTHEW.

171

Contents. The cleansing of the temple and
the cursing of the barren fig tree were closely
connected. According to the fuller account of
Mark, on the day of His triumphal entry our
Lord looked round about the temple, passed out
to Bethany and lodged there. The next day
(Monday), on His way to Jerusalem, He pro-
nounced the curse on the barren fig tree, after-
wards cleansing the temple. The discourse about
the fig tree took place the next morning (Tues-
day). The order of Matthew, in accordance with
his habit and purpose, points out more emphat-
ically the unbelief of the chief priests and scribes
(ver. 15), as represented by the fig tree.

The Temple was built on Mount Moriah, the
top of which was enlarged by building walls from
the valley (of Jehosaphat) and filling in. The
first edifice was erected by Solomon, in seven
years (B. C. 1005), destroyed by Nebuchadnezzar
(B. C. 584). The second by Zerubbabel, seventy
years afterwards, on the same site. It was in-
ferior to the first, not in size but in magnificence ;
the ark had been burnt with the first temple, and
the Shekinah (or visible Glory) did not return.
(Its real return was the visit of Christ.) This
building was frequently desolated and profaned,
last of all by the Romans under Herod the Great,
who, to gain favor with the Jews, afterwards re-
stored it and rendered it more magnificent in
some respects than before. The word ' temple '
was applied to the whole inclosure, which was
square in form. Inside its high wall were the
' porches,' or covered walks. Of these there
were two rows ; on the south side three. Solo-
mon's porch was on the east side towards the
Mount of Olives, and so was the ' Beautiful
Gate,' a magnificent entrance to the inclosure,
directly facing the entrance to the temple proper.
A second wall within the first divided the more
sacred part of the inclosure from that into which
Gentiles might enter : hence the outer court was
called the court of the Gentiles. This was largest
on the south side. The more sacred inclosure
was an oblong square ; the part nearest the
Beautiful Gate was called the court of the tuoi?ten,
and here the Jews commonly worshipped. On
the western side of this court was a high wall,
beyond this the court of the Israelites, entered
after an ascent of fifteen steps by the Gate Nica-
nor. All around this court were rooms for the
use of the Levites, and within it, separated from
it by a low wall, was the court of the priests. At
the eastern end of this court stood the altar of
burnt offering and the laver, and here the daily
service of the temple was performed. Within
this court was the temple itself. In front of it
was an elevated porch, and by the entrance, on
the east side, stood the pillars Jachin and Boaz.
The Holy place, a room sixty feet long and thirty
broad, contained the golden candlestick, the table
of shew-bread and the altar of incense. Beyond
this was the Holy of Holies, a square apartment,
separated from the Holy Place by a costly veil.
Into this the High Priest entered once a year.
White marble was the material chiefly used in
the whole structure, and gold and silver plating
was frequent in the more sacred parts of the
edifice. Elevated as it was, and dazzling to the
eye, as one came over ' the mountains of Jeru-
salem,' it could not fail to produce a powerful
impression. Designed to convey a spiritual les-
son, it too often only awakened pride. It has
been regarded as the symbol of the dwelling-

place of Jehovah ; a figure of the human form ;
a symbol of heaven ; a figure of the Jewish theoc-
racy. But its highest significance was as a type
of the body of Christ (John ii. 21). In this view
it was none the less the dwelling-place of Jeho-
vah.

The court of the Gentiles, the scene of the in-
cident we are about to consider, did not exist in
the first or second temple. Owing to the ad-
vancement of proselytism and the fact that de-
vout Gentiles (' proselytes of the gate ') brought
gifts to the temple, it grew in importance. — See
the Bible Dictionaries.

Ver. 12. And Jesus went into the temple of
God. On the day of His entr\', He had entered it
and 'looked round' (Mark xi. 11), as if to take
formal possession of it. This entrance was on
Monday to purify it ; on Tuesday He took final
leave of it (chap. xxiv. i). This was a fulfilment
of the prophecy of Haggai (ii. 9) : ' The glory of
this latter house shall be greater than of the
former.' — Cast out, from the court of the Gen-
tiles.— Sold and bought. A market was held
there, for the sale of animals and those things
necessary for the temple service. Not the less a
desecration because so great a convenience. —
Money changers. The temple tribute must be
paid in Jewish coin (Exod. xxx. 13), while Roman
money was at that time the currency of Palestine.
The agents for collecting this tribute (chap. xvii.
24) probably found it more convenient to ex-
change money at Jerusalem, and may have them-
selves been the ' money changers.' — The seats, or
'stands.' — The doves. Needed for offerings by
the poor and at the purification of women. — No
resistance seems to have been offered. The traf-
fickers were doubtless awed by the superhuman
authority and dignity of our Lord.

Ver. 13. It is written. The first clause is
from Is. Ivi. 7 ; the second from Jer. vii. 7. —
Ye make it a den of robbers. What they did
here was a sign of the general venality and cor-
ruption, a desecration of a place of worship for
purposes of gain, ill-gotten often enough. Isaiah
adds, 'for all nations ' (which Mark retains), al-
luding to the extension of God's blessings to the
Gentiles. This driving of bargains in the place
where the Gentiles could come and pray, was a
robbery, a contemptuous disregard of the rights
and privileges of the Gentiles. — At the begin-
ning of His ministry (at the first Passover) our
Lord had performed a similar cleansing, narrated
by John (ii. 13-17). Such a cleansing was ap-
propriate both at the beginning and the close of
Christ's ministry. In the first case it was more
the act of a reformer ; here it assumes a Mes-
sianic character. In both we find power, holy
zeal for the honor of the Lord of the temple ;
hence an outbreak of passion is inconceivable.

Ver. 14. Blind and lame. 'A house of prayer'
becomes a house of mercy. The making it ' a
den of robbers ' was unmerciful.

Ver. 15. Wonderful things. Including all His
doings, especially this driving out of the traders.
— And the children that were crying in the tem-
ple. The Hosannas of the day of entry were
kept up by the children, probably only by the
children.

Ver. 16. Hearest thou what these are saying 1
They seem to complain that children express a
religious sentiment, and contemptuously hint that
only children call Him Messiah. Bigotry can al-
ways find some trifle on which to ground its ob-

1/2

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 12-46.

jections. — Did ye ne?er read! A pointed rebuke,
for He quotes from the Book it was their busi-
ness to read. — Out of the mouth of babes, etc.
From Ps. viii. 2, which speaks of the great God
being glorified by His insignificant creatures, al-
though wc find in it a typical reference to the
Messiah. Lange : i. The praise of the Messiah
is the praise of God. 2. The praise of children
is a praise which God Himself has prepared for
Himself, the miraculous energy of His Spirit.
3. The scribes might fill up the rest : Thou
hast prepared praise — ' on account of Thine ad-
versaries to bring to silence the enemy and the ac-
cuser.^

Ver. 17. And he left them, etc. On Monday
evening (see Introductory note). — Bethany was
His stronghold.

Ver. 18. Now in the morning. On Monday
morning. To give point to the incident, Matthew
unites the two morning walks from Bethany (on
Monday and Tuesday). — He hungered. An ac-
tual physical want ; it may have been occasioned
by His leaving Bethany very early in His zeal to
purify the temple where He had seen the abuses
as He looked about, on the previous evening.
Human want and Divine power are exhibited
simultaneously. On Sunday He entered Jeru-
salem amid hosannas, on Monday in hunger.
This hunger may symbolize His longings for
some better fruit from His chosen people.

Ver. 19. A single (lit., 'one ') fig tree. A sol-
itary one. — By the way side, where it was cus-
tomary to plant such trees, as the dust was
thought to help the productiveness. — But leaves
only. Mark adds : ' for the time of figs was not
yet.' The usual explanation is that the fruit of
the fig tree precedes the leaf, hence it promised
fruit. A recent traveller in Palestine (T. W.
Chambers) says this is not the case, and gives the
following explanation : ' The tree bears two crops,
an early ripe fig which is crude and without flavor
and valueless, and a later fig which is full of
sweetness and flavor, and highly esteemed. All
trees bear the first, only good ones have the sec-
ond. Now the tree our Lord saw had not the
second, for the time of that had not yet come,
but it had not even the first, for it had nothing
but leaves, and the lack of the first was sure evi-
dence that the second would also be wanting.'
The solitary tree was a figure of Israel set by it-
self ; the leaves represented the hypocritical pre-
tensions to sanctity, the barrenness the lack of
real holiness. Applicable to false professors in
every age. — No more shall there be fruit from

thee, etc. Peter (Mark xi. 21) calls this a curs-
ing of the tree, i. e., a condemning to destruction.
A miracle of punishment, both a parable and
prophecy in action: a 'parable,' teaching that
false professors will be judged ; a ' prophecy ' in
its particular application to the Jews. There is
no evidence that this affected private property.
The miracle is a proof of goodness and severity.
(In the Old Testament the fig tree appears as a
symbol of evil. ) — And immediately the fig tree
withered away. On Tuesday morning it was
found to be 'dried up from the roots' (Mark xi.
20). The application to the Jewish people is un-
mistakable. Both the actual desolation of the
land and the judgment on the people are pre-
figured. The curse was for falsehood as well as
barrenness. The true fruit of any people before
the Incarnation would have been to own that
they had no fruit, that without Christ they could
do nothing. The Gentiles owned this ; but the
Jews boasted of their law, temple, worship, cere-
monies, prerogatives, and good works, thus re-
sembling the fig tree with pretensions, deceitful
leaves without fruit. Their condemnation was,
not that they were sick, but that, being sick, they
counted themselves whole (condensed from
Trench and Witsius).

Ver. 21. If ye have faith. Comp. chap. xvii.
20 ; Mark xi. 22. Such faith also could perhaps
exist only in Christ Himself, but as it was ap-
proximated by the disciples their power would
correspond. — To this mountain. Either the
Mount of Olives, the size and exceeding difficulty
being thus emphasized, or the mount on which
the temple stood. The latter reference suggests
that they in their faith should bring about the
destruction of the Jewish theocracy. Punitive
power is spoken of ; hence the faith required
forbids arbitrariness and also an unforgiving
spirit (comp. Mark xi. 25, 26, where the latter
thought is brought out). This promise has a
spiritual application to all believers, but gives no
encouragement to fanatical attempts at working
miracles.

Ver. 22. And all things, etc. Mark : 'there-
fore,' showing that the primary application, so
far as miraculous power is concerned, was to the
Twelve. As applied to all Christians, it is of
course confined to prayers of faith (vers. 21 and
22), implying agreement with the will of God,
and excluding the abuse of this promise. Christ
defines believing and effective prayer to be
prayer in His name (John xiv. 13; xv. 16 j xvi.
24).

Chapter XXI. 23-46.
The Attack of the High Priests and Elders, our Lord's Victorious Reply.
ND when he was come into the temple, the chief priests " ^^""^ ™

"A^

27—33 ;

and the elders of the people came unto him as he was ^g""^^ ""■ '
teaching, and said, *By what authority doest thou these things } ^ ^^^^- ^"^^
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 ^ ver. 46;

27 people ;* for all hold John as '' a prophet. And they answered <; slT '"cLp.
Jesus, and said, We cannot tell.^ And he ^ said unto them,

28 Neither tell I you by what authority I do these things. * But e see chap.

•' xvii. 25.

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, /ver. 33;
2Q He ^*^ answered and said, I will not; but afterward he ^re- ,°- ver.'32;' '

,.,.., chap, xxvii.

^o pented, and went. And he came to the second, and said like- 3.; 2 Cor.

. vn. 8, 10;

wise. And he answered and said, I ^^," sir ; and went not. Heb.vii. 21.

31 Whether of them ^^ twain did the will of his father.? They say
unto him, ^3 The first. Jesus saith unto them. Verily I say unto

you, That '' the publicans and ' the harlots go into the kingdom ^ Luke vii

32 of God before you.^* For John came unto you *in the way of ^Lukevn. 37
righteousness, and ye believed him not ; but ' the publicans and '^ [["'s?;^''^'''
the harlots believed him: and ye, when ye had seen zV, ^ re- ^Lukem.12.
pented not ^^ afterward, that ye might believe him.

33 Hear another parable: "'There was a certain householder, "\-^2^\v^k
which ^^ planted " a vineyard, and "hedged it round about, ^' and « p's.^ixS. s;

Is. V. I t 566

° digged a wine-press in it, and " built a tower, and ^ let it out ver. 28.

34 to husbandmen, and * went into a far ^^ country : And when the / Cant. viii
time ^^ of the fruit ^ drew near, he sent his servants to the hus- g chap. xxv

35 bandmen, '"that they might ^^ receive the fruits of it.^'^ And the comp. Luke
husbandmen took his servants, and * beat one, and * killed an- ^ Cam. viii.

36 other, and "stoned another. Again, "he sent other servants •^ ^^b.xi. 36;

J ' o ' comp. 2 Chr.

37 more than the first : and they did unto them likewise.^^ ■^'-^^ ^ chapV^iu!
last of all-* he sent unto them his son, saying. They will rever- j^j'^'xhlt!

38 ence my son. But when the husbandmen saw the son, they "isV-"^''"
said among themselves, '^ This is the heir; come, let us kill " ^j^'^'"' '"'^'

39 him, and let us seize on ^^ his inheritance. And they caught ^^ '" ^. ^^' '""'
him, and ^ cast kiin'^~ out of the vineyard, and slew him. '^x nthM^n

40 When the lord therefore ^^ of the vineyard cometh,^^ what will
4.1 he do unto those husbandmen .? They say unto him. He will

• ^ in Ml 1 J ■ y Actsxiii.46;

miserably destroy those wicked "^^ men, and ^ will let out his xviii.6;

xxviii. 28 ;

vineyard unto other husbandmen, which ^^ shall render him the comp. chap

VIII. II, 12.

- from 3 among * multitude

^ We know not ^ He also "^ ojnii certain ^ Child

9 the 10 And he " will go ^^ the

^^ 07nit unto him 1* before you into the kingdom of God

1^ when ye saw it, did not even repent

'^'^ a man that was a householder who ^"^ set a hedge about it

^^ another ^^ season ^'^ fruits ^^ to

22 his fruits -^ dealt with them in like manner 2* afterward

^^ and keep ^^ took ^"^ cast him forth

^^ therefore the lord 29 snail come ^^ miserable ^^ who

174 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI

42 fruits in their seasons. Jesus saith unto them, Did ye never
read in the Scripture's, 'The stone which the builders rejected,
the same is become ^2 the head of the corner : this is the Lord's

43 doing,33 and it is marvellous in our eyes ? Therefore say I unto
you, '^ The kingdom of God shall be taken ^* from you, and

44 given 35 to a nation bringing forth the fruits thereof. And
« whosoever shall fall ^^ on this stone shall be broken : but on

45 whomsoever it shall fall, * it will grind him to powder.^" And
when the chief priests and^s Pharisees had^o heard his parables,

46 they perceived that he spake of them. But ^^ ''when they
sought to lay hands ^i on him, they '^ feared the multitude,*^ be-
cause ^3 they took him for a prophet.

82 was made ^^ or this /lead of the corner was from the Lord

8* taken away »^ shall be given ^« he that falleth

s'^ scatter him as chaff ^^ and the ^9 ^;;„v had

40 And *^ hold ^^ multitudes ^^ since

23-46

PsA. cxviii.
22, 23 ; Acts
iv. II ; I Pet.
ii. 7.

a Is. viii 14,
is; I Pet.
ii. 8.

b Amos ix. 9.

c Markxi. 18;

Luke xix.

47 ; John

vii. 30, 44.
d Ver. II ; see

vpr. 26.

Time, Tuesday, in the temple, after the dis-
course about the fig tree. The events recorded
in chaps, x.xii., xxiii., took place on the same
day ; the discourse in chaps, xxiv., xxvi., was de-
livered in the evening as our Lord returned from
Jerusalem to Bethany (on the Mount of Olives).
Contents. The assault of the high priests
quickly repelled by the question about the Bap-
tist (vers. 23-27) : two parables directed against
them (vers. 28-32; 33-44); their continued hos-
tility (vers. 45, 46). A Ihird parable (chap. xxii.
1-14), which might be included in this section,
is placed by itself, because peculiar to Matthew
and probably uttered later (see vers. 45, 46).

Ver. 23. Into the temple, probably the 'court
of the Israelites.' — The chief priests and the
elders of the people. Mark and Luke add : ' the
scribes.' Perhaps a formal delegation from the
Sanhedrin. — By what authority doest thou these
things ? Referring both to His teaching there,
and to His cleansing of the temple on the pre-
vious day. They were the proper persons to
challenge His authority. — And who gave thee,
etc. ' Even if you assume to be a prophet, who
sent you ? ' A hint at the old charge of Satanic
power.

Ver. 24. I also, etc. Our Lord places His
authority and that of John together. If they
were incompetent to decide in the one case, they
were in the other. The opportunity to decide
aright was given them, but they refused it.

Ver. 25. The baptism of John. As represent-
ing his whole ministry. — And they reasoned, con-
sulted, so as to agree upon the answer. ,

Ver. 26. From men. This they evidently be-
lieved.— We fear the multitude. Demagogues
who lead 'the multitude' astray 'fear the multi-
tude.'

Ver. 27. We know not. A falsehood ; as
vers. 25, 26, show. — Neither tell I you, etc.
Christ answers their thought : we will not tell.
This refusal is similar to that made when a sign
from heaven was demanded (chap. xii. 38 ff.).
The answer assumes their proven and confessed
incompetency to decide on the authority of a
prophet, and consequently Hi.s superiority to

their questioning. Such a defeat increased their
opposition.

Ver. 28. But what think ye. Peculiar to
Matthew. This parable assumes the conceal-
ment and falsity of their real opinion. Spoken
in love, as an invitation and warning, it led to
greater enmity. —Two sons. The two classes
represented are mentioned in ver. 3. — Child. Af-
fectionate address. — Go work to-day in the vine-
yard. God asks His people to labor every day
in the work He appoints to them, but a special
work is here meant, namely, ' belief ; ' see ver.
32 ; comp. John vi. 29 : ' This is the work of
God, that ye believe on Him, whom He hath
sent.'

Ver. 29. Repented, ' changed his mind ; ' the
application refers to genuine repentance.

Ver. 30. I will go, sir. I, in contrast with this
one who refuses ; an expression of pride. The
answer was hypocritical, since it is not added
that he changed his mind, but simply went not.

Ver. 31. The publicans were already entering,
having listened to John's preaching of repent-
ance, and being disposed to follow Christ. — Go
before you. This does not imply that the rulers
would follow ; though it invites them to do so.

Ver. 32. In the way of righteousness. In the
way of repentance, turning to that righteousness
of life (which the Pharisees professed to esteem);
perhaps with an allusion to Christ Himself as
the Way (John xiv. 6). — Did not even repent
afterward. Even after seeing the repentance of
these classes, you did not profit by it, Remark-
able cases of conversion are designed to be
means of influencing others. — In the parable
the refusing yet repenting son is put first because
it suited the application to the publicans who
' went before.' In the more general application
there is no such priority. The proud and hypo-
critical are always harder to influence than open
sinners.

Ver. 33. Hear another parable. Spoken to the
chief priests and elders, so embittered by the re-
sult" of their attack. This parable points out
the crime to which their enmity was leading
them, though still spoken in love. ' I have not

Chap. XXI. 23-46.] THE GOSPEL ACCORDING TO MATTHEW.

175

done with you yet ; I have still another word of
warning and rebuke' (Trench). — There was a
man that was a householder, or as in chap. xx. i :
a human householder. — Planted a vineyard ; the
nrost valuable plantation, but requiring the most
constant labor and care ; an apt figure of the
theocracy (Is. v. 1-7, iii. 14; Cant. ii. 15), here
representing the Jewish people, as the Old Testa-
ment kingdom of God. A secondary application
to the external Church in later times is required
by ver. 43, where the vineyard (' the kingdom of
God ') is represented as passing over to others.
— Set a hedge about it. Probably a hedge of
thorns, possibly a wall. God had separated His
people from other nations, and guarded them
from heathen influences, by the law (comp. Eph.
ii. 14) and by external marks of distinction.
God's special proprietorship and care are plainly

emphasized. — Digged a wine-press. Mark :
'digged a pit for the wine-press.' The former
was a receptacle into which the juice flowed, and
where it was kept cool ; the latter, the place
where the grapes were trodden out. This seems
to be added to complete the description. Some
suppose it represents the altar of the Old Testa-
ment economy, others the prophetic institution.
— Built a tower. For the watchman who guarded
the vineyard against depredations. In the time
of the vintage, used for recreation, no doubt, as
in European countries. Such towers are still
common in the East, and are of considerable
height. A shed or scaffold sometimes served
the same purpose. This represents the provision
made by God for the protection and prosperity
of His people, especially the Old Testament
Church. — Let it out to husbandmen ; probably

Vineyards at Hebron.

for a part of the fruit, as is indicated by com-
paring ver. 34 ('his fruits') with Luke xx. 10
(' of the fruit of the vineyard '). The parable of
the laborers also (chap. xx. 1-16) introduces the
idea of reward. It has pleased God that in His
kingdom of grace laborers should receive a re-
ward, 'of grace' (comp. i Cor. iii. 8; 2 Tim.
ri. 6). The ' husbandmen ' represei'\t the rulers
of the Jews (ver. 45), but the people as individ-
uals are included (ver. 43). The vinevard is the
people as a chosen nation. — And went into an-
other country, 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
spiritual 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 season of the fruits. 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. —
He sent his servants; the prophets of the Old
Testament, calling for the fruits of righteousness
from the Jewish people.

Ver. 35. Took his servants, and beat one, etc.
The maltreatment of the servants appears in the
history of the prophets (Elijah, Jeremiah, Isaiah);
comp. Neh. ix. 26 ; Matt, xxiii. 29-31, 34, 37 ;
I Thess. ii. 15; Heb. xi. 36-38; Rev. xvi. 6;
xviii. 24. God's messengers have often suffered
since at the hands of the official personages in
the external Church.

176

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXI. 23-46

Ver. 36. Again, etc. The second sending
probably does not refer to any definite time, but
sets forth Cod's long-suffering. — In Mark's ac-
count the climax is the killing of a servant, here
the stoning. The former respects the actual suf-
fering of the servants, the latter the hostility of
the husbandmen.

Ver. 37. His Son. Comp. Mark xii. 6 : ' a
beloved son,' Luke x.\. 13: 'my beloved son.'
The sending of ' His son,' whose superiority to the
prophets is so distinctly marked, is the last and
crowning act of God's mercy ; to reject Him was
therefore to fill up the measure of human sin and
guilt. ' The Son appears here, not in His char-
acter of Redeemer, but in that of a preacher, —
a messenger demanding the fruits of the vine-
yard.' (Alford.) Hence this is the real answer
to their challenge of His authority (ver. 23). —
They will reverence my son. This implies that
God is not willing that any should perish (2 Pet.
iii. 9).

Ver. 38. This is the heir. ' Heir ' in virtue of
His human nature, Heb. i. i, 2. — Keep his in-
heritance. Not ' seize.' An expression of folly
(in addition to the wicked resolve), as though the
death of the heir would permit them to hold the
possession, while the householder lived. This
assumes an unwilling conviction of the Messiah-
ship of Jesus, on the part of the rulers. Up to
this point the parable was History, here it be-
comes Prophecy. In the attempt to maintain
their own authority, which He had challenged,
by putting Him to death, they foolishly defied
God. Some of them might have thought, if we
try to kill Him, He will save himself, if He is
the Messiah (comp. the taunt during the crucifix-
ion, chap, xxvii. 40) ; but this prophetic word
should have banished that thought.

Ver. 39. Cast Mm forth out of the vineyard.
This refers either to the excommunication which
preceded death, or to the crucifixion outside the
gates of Jerusalem ; perhaps to both, the latter
being a result of the former. Mark inverts the
order. — And slew him. Our Lord here recog-
nizes the fixed purpose of the rulers to kill Him.
Yet there is still love in the warning.

Ver. 40. When therefore the lord, etc. The
question is asked, that they may be warned and
condemned out of their own mouth. Matthew is
fuller here than Mark and Luke.

Ver. 41. They say unto him, i. e., the rulers.
Probably the people joined in the answer, as the
parable was spoken to them also (Luke xx. 9)
Mark and Luke seem to put these words in the
mouth of our Lord. — He will miserahly destroy
those miserahle men. The order and repetition
of the original might be thus reproduced : ' these
wretches will he wretchedly destroy.' The rul-
ers, whether wittingly or unwittingly, condemn
themselves. — To other hushandmen. An uncon-
scious prophecy, if they did not yet understand
the parable ; daring hypocrisy, if they did. The
destruction of the husbandmen points to the de-
struction of Jerusalem, which is therefore the
coming of the Lord of the vineyard (ver. 40).
In that case the heir who was killed becomes
Himself ' the lord of the vineyard ; ' comp. what
follows with Peter's citation of the same pas-
sage shortly after the day of Pentecost (Acts iii.
10).

Ver. 42. The stone, etc. From Ps. cxviii. 22.
The ' Hosannas ' at our Lord's entry to Jerusalem
were taken from the same Psalm. The original
reference of the passage is doubtful, whether to
David or to Zerubbabel (Zech. iii. 8, 9 ; iv. 7) ;
but it is properly applied to the Messiah. Com-
pare Is. .xxviii. 16, which Peter cites in connec-
tion with it (i Pet. ii. 6, 7 ; comp. Rom. i.x. 33).
— The builders rejected. The rulers of the Jews
('the husbandmen '), whose duty it was to build
up the spiritual temple, now addressed in rebuke
and warning. — The head of the corner. The
most important foundation stone, joining two
walls. A reference to the union of Jews and
Gentiles in Christ (as in Eph. ii. 19-22) may be
included, but the main thought is, that the Mes-
siah, even if rejected by the ' builders,' should be-
come the corner-stone of the real temple of God.
This involves the important idea, that the ' build-
ers ' would be themselves rejected : the parable
left the Son dead outside of the vineyard, this
citation, representing Him as victor and avenger
(ver. 44), points to the resurrection. — This head
of the corner was from the Lord, etc. ' This '
must grammatically refer either to ' head ' or
' corner.' Others understand it as ' this thing,'
this exaltation of the despised one.

Ver. 43. Therefore. The parable is taken up
again. Because this word of God applies to you,
this interpretation also applies to you. — The lang-
dom of God shall be taken away from you. The
' vineyard ' means the ' kingdom of God ' in all
ages, not exclusively the Jewish people. — To a
nation bringing forth the fruits thereof. Not to
the Gentiles as such, but to the spiritual Israel
(comp. I Cor. x. 18 ; Gal. iv. 29), to be consti-
tuted mainly from the Gentiles. Strikingly ful-
filled in the first century, but secondary fulfil-
ments are constantly taking place. Privilege
abused ever leads to this result.

Ver. 44. And he that falleth on this stone, i. e.,
the corner-stone, Christ (ver. 42). This verse
expands the clause : ' He will miserably destroy
these miserable men,' adding the thought that
Christ Himself is the Judge, whose coming will
result in a twofold punishment. — Will be broken.
Probably a reference to Is. viii. 14, i 5. He who
runs against or falls over the corner-stone, mak-
ing Christ a spiritual offence or stumbling-block
(comp. I Pet. ii. 8), will be bruised. This is the
punishment of the active enemy of the passive
Christ. — On whomsoever it shall fall, it will
scatter him as chaff. When Christ is the active
Judge this utter destruction will be the full pun-
ishment of His enemies. Repentance may inter-
vene and avert this final result. There is a refer-
ence here to Dan. ii. 34, 35, 44, the stone in that
prophecy being identified with that mentioned in
Ps. cxviii., Is. viii., and with Christ Himself.
In addition to the striking fulfilment in the case
of the Jewish rulers, there is an obvious applica-
tion to all who oppose Christ, who take offence
at Him as the corner-stone.

Vers. 45, 46. They now perceived, if not be-
fore, that the parable referred to them ; their de-
termination to kill Him became fLxed (see Mark
xii. 12; Luke xx. 19). Avoiding open violence
because the multitude held him for a prophet,
they welcomed treachery and at last carried the
multitude with them.

Chap. XXII. I -14-] THE GOSPEL ACCORDING TO MATTHEW. l^^

Chapter XXII. 1-14.
The Parable of the Marriage of the Kings Sou.

1 A ND Jesus "answered and spake unto them again by para- « Seechap.Ki.

2 -t^. bles, and said,^ * The kingdom of heaven is like ^ unto a ^ ^i'^'^^^^^^

3 certain king,^ which ^ made a marriage^ for his son, And ''sent ' b°'^,^s.^™^'
forth his servants to call them that were bidden to the wed-

4 ding .-5 and they would not come. Again, '^he sent forth other ^chap. xxi
servants, saying, Tell them which ^ are bidden. Behold, I have
prepared ^ my dinner : * my oxen and my fatlings are killed, and ^ Prov. ix 2.

5 all things are ready : come unto ^ the marriage.^ But they
made light of it, 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

9 which ^ were bidden were not ^worthy. Go ye therefore into ^^ s chap. x. n,
''the highways, and as many as ye shall find, bid to the mar- ^'J;,46.;

10 riage.^ So ^^ those servants went out into the highways, and ''' ^^^^.^''-^^j
gathered together all as many as they found, * both bad and ■ ^f ^-^

1 1 good : and the wedding was furnished ^"^ with guests. And ^^ ^^' ^'''
when the king came in to see ^^ the guests, he saw there * a -^ S°™P' ^

° ° ' Kings X. 22.

12 man which ^ had not on a wedding garment : And he saith unto

him, 'Friend, how camest thou in hither not having a wedding ^ ^^ '^''^p

1 3 garment .-' And he was speechless. Then said the king 2*^ 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 « See 'chap.

14 and gnashing of teeth. For many are "called, but few ^r^ 24^ Rev. xvu.
" chosen.

^ again in parables unto them, saying ^ likened

^ a man that was a king ^ who ^ marriage-feast

* that "^ made ready ^ to ® his own

i** rest laid hold on 11 treated them shamefully

^2 And the king was wroth ^* (?wzV forth ^* omit n^

^5 insert the partings of ^® And "^"^ filled ^^ But

^^ look upon 20 ti^e king said ^^ attendants

"^ omit and take him away ^^ cast him out 2* 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 by 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 grace 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. 15-24 ('the great supper') Preparatory (through the centuries of Jewish his-

resembles this one which is properlv 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 Perea, 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-

178

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXII. 1-14.

ishment : i. on the persons ; 2. on the place of
the persecutors. The invitation to the Gentiles :
I. without any preliminary (ver. 9) ; 2. universal
(ver. 10). The two-fold sifting: i. through the
invitation; 2. at the feast itself (vers. 11-14). —
The excuses of indifference (ver. 5), the .speech-
lessness of self-righteous profession. — The wed-
ding feast implies the offer of the wedding gar-
ment.

Ver. I. Answered. See above. — Again in par-
ables ; not necessarily, in a number of parables,
but in parabolic discourse.

Ver. 2. A man that was a king. Evidently
God : the householder of the former parable. —
A marriage feast for Ms son. The word includes
any great feast, but here a marriage feast is
meant, since the word ' son ' must not be thrown
into the background. It was Christ's marriage,
/'. e., with His covenant people, according to the
imagery of the Old Testament (Is. liv. 5 ; Ezek.
xvi. 4 ; Hos. ii. 19, 20 ; Song of Solomon through-
out; comp. Ps. xlv.). See, also, in the New
Testament (Eph. v. 25 ; Rev. xxi. 9 :) where the
Church is the Bride, and this marriage feast is
the union of Christ and His Church in glory.
The union of the Divine and human natures of
Christ underlies the other union, but is not
prominent here. Believers, as individuals, are
guests, the Church as an ideal whole is the
Bride.

Ver. 3. His servants. In this prophetic para-
ble, not the prophets but the first messengers of
the gospel. — To call them that were bidden. The
Oriental custom was to invite twice : first to the
feast generally (' bidden '), then to the beginning
of the feast itself ('call '). Those 'bidden' were
the Jews. The second invitation was a summons
to expected guests, rather than an invitation.
The first servants, whose message was rejected,
were John the Baptist, Christ, and His disciples
up to this time.

Ver. 4. Other servants, with a plainer mes-
sage, probably the Apostles and Evangelists, as
they proclaimed the full gospel to the Jews from
the day of Pentecost. — I have made ready my
dinner (not 'supper,' Luke xiv. 16). The series
of wedding feasts began with a dinner, preced-
ing the actual marriage. It refers to the begin-
ning of privileges, which culminate in ' the mar-
riage supper of the Lamb.' Although the guests
were the subjects of the King, whom He might
constrain. He invites them even with urgency, to
become guests and friends. — My oxen and my
fatlings. Probably a figurative allusion to the
slaying of the sacrifice, as meat for the feast.
This thought of Christ as slain is necessarily in-
cluded, when a distinctly evangelical sense is put
upon the phrase : all things are ready. The con-
nection of the two clauses suggests a meaning
which may now be profitably used in inviting to
the Lord's Supper.

Ver. 5. But they made light of it. All had
a guilty contempt for the invitation which was
manifested however in two distinct forms : Some
went away, in indifferent worldliness ; others be-
came persecutors of the messengers (ver. 6).
Many refer ' made light of it ' to the indifferent
class alone, but the other view is more grammat-
ical. All modes of rejecting the gospel, even
persecution, are really making light of it. — One
to his own farm. ' His own,' in a selfish spirit.
— His merchandise. Worldliness is here repre-
sented by the two leading occupations of men.

The application is, primarily, to the irreligious
and careless Jewish people ; then to all such in
any age.

Ver. 6. But the rest. Representing the fanat-
ical rulers of the Jews, the Pharisees. — Treated
them shamefully and slew them. Literally ful-
filled, in case of the Apostles and Evangelists.
Indifference often passes into hostility, as the
more consistent attitude.

Ver. 7. He sent Ms armies. The Roman ar-
mies which destroyed Jerusalem were the uncon-
scious instruments of God's (the king's) wrath.
Comp. Is. X. 5 ; xiii. 5 ; Jer. xxv. 9 ; Joel ii. 25.
— Destroyed those murderers. Both the indiffer-
ent and hostile, alike guilty. — Burned their city.
Jerusalem is meant, no longer His, but 'their
city.' The destruction precedes the invitation to
the Gentiles (vers. 8-10). The final rejection of
the Jews and the substitution of the Gentiles took
place at the destruction of Jerusalem, although
the gospel had been proclaimed to the Gentiles
for forty years before.

Ver. S. Not worthy. Compare Paul's lan-
guage to the Jews at Antioch in Pisidia (Acts
xiii. 46) : ' judge yourselves unworthy of ever-
lasting life.'

Ver. 9. The partings of the highways. Places
where streets meet, public squares, etc., in the
king's city, God's world, not Jerusalem. Some
refer it to the outlets of country-roads, of high-
ways, in the English sense, applying it to the
going out into the distant world to invite the
Gentiles. In Luke xiv. 23, where 'hedges' is
added, the latter meaning is evident.

Ver. 10. And those servants. Including all •
gospel messengers ever since. — Both bad and
good. All kinds of people, without regard to
their apparent moral character. The acceptance
of the invitation was (and is) the great concern
of the king's servants. — And the wedding was
filled with guests. The Jews, by their rejection
of the gospel, did not frustrate the grace of God.
Besides the remarkable fulfilment in the early
Christian centuries, there is a reference to the
Church as gathered ever since from all parts of
the world, of 'bad and good,' and containing
some without ' a wedding garment.'

Ver. II. To look upon the guests. The Phar-
isees and all legalists think the opening of the
doors leads to unrighteousness, there follows
therefore a hint of the gospel method of right-
eousness. The coming in judgment (comp.
Zeph. i. 7, 8) is represented as taking place at
the feast, and hence not only without terror but
an occasion of joy, for the properly clothed
guests. God, not man, is to finally discriminate
between the guests. — Had not on a wedding gar-
ment. Each guest should and could have one.
The character of the guests (ver. 10) indicates
that the king himself provided the wedding
garments. The lesson is not that each guest
should take pains to provide himself with the
proper habit. The gift of the wedding garment
accords far better with the Scripture doctrines of
grace. On the other view poverty would have
been a valid excuse, yet the man was ' speech-
less.' ' The wedding garment ' is not faith ; that
is the putting on of the garment ; it is ' right-
eousness,' given of God in Christ ; to be distin-
guished but not divided, as imputed and in-
wrought. Other views : (i.) Charity or holiness;
this leads to legalism by throwing the gospel
basis of holiness into the background. (2.) Christ

Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW. 179

Himself J a less exact statement of our inter- bly to angels, as ministers of judgment. — Bind

pretation. (3.) 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.' — Outer darkness. 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 Judas (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 earnest thou? 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 called. A proverbial

righteousness. Some think it indicates lawless- expression ; see chap. xx. 16. Here the applica-

ness or hypocrisy. — He was speechless. 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 few chosen.

ding garment, to be righteous through and in The general sense is : Few pass safely through

Christ Jesus. the two stages of sifting. The one man in the

Ver. 13. 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.

Three Cunning Assaults overcome by our Lord ; His Questio7i, zvhich silences

His Enemies.

15 "T^HEN went the Pharisees, and took counsel how they ''^'J^_^^.\™^

16 -*- might entangle^ him in his talk.^ And they sent out ''"•^o-ss-
unto 3 him their disciples with * the Herodians, saying, " Master, ^ Mark iii. 6;
we know that thou art true, and teachest the way of God in "^"I^.p- L"''"
truth, neither carest thou for any man:^^iox thou regardest Sff^""^":-^-*

' J C5 a James u. i,

17 not the person of men. Tell us therefore, What thinkest thou.^ ''' ^"'^'^ "^
r8 Is it lawful to give tribute unto ^ Cesar, or not.? But Jesus ^ Chap. xvii

perceived their wickedness, and said, Why tempt ye xne, ye \.t^t^^'^'

19 hypocrites } Shew me the * tribute money. And they brought

20 unto him ^ a penny. And he saith unto them. Whose is this ^ see chap.

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 words J" they marvelled, and 'left ^'Markxii.i2

, . , , . k Chaps, iii.

him, and went their way. 7; xvi. 1,6,

23 The same ^ day came to him the '^ *Sadducees, ^ which say^ 34'; Acts iv!

. . I ; V. 17.

24 that there is no resurrection, and^ asked hmi, Saying, '" Master, / Acts xxiii. s.

-^ in Vers. i6,

Moses said, " If a man die, having no children, his brother shall 36; chajj.

° viii. ig ; !•

25 marry his wife, and raise up seed unto his brother. Nov/ there ^':^jj ^'»;.
were with us seven brethren : and the first, when he had mar- "7"- ^'♦•jj^o":

^ ' 10 , XXllI. o 1

ried a wife, deceased,^° and, having no issue,^^ left his wife unto „ OEUT^'xxvr

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

^8 In thp resiirrprtinn thprpfnrp

^^ In the resurrection therefore

l8o 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 p the power of God. For ^ \torM.t
in the resurrection they neither « marry, nor ?are given in mar- ^ J^g'^Luir

31 riage, but are as the ^^ angels of God ^^ in heaven. But as^^ ''''"• '^
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 r Exod. hi.
Abraham, and the God of Isaac, and the God of Jacob.? God 32.

33 is not the God i« of the dead, but of the living. And when the
multitude ^'^ heard //«V ' they were astonished at his doc- s See chap.

trine.^^

34 ' But when 22 the Pharisees had heard ^3 that he had put the ' mark xii

35 Sadducees to silence, they ^^ were gathered together. Then 25^^^^^^

» one of them, which was ^6 " a lawyer, asked him a question, Luke x. 25-

36 tempting him, and saying,^^ Master, which is the great com- ^ Luice ;»:

37 mandment^sfn the law .? Jesus ^9 said unto him, "" Thou shalt %%^\\
love the Lord thy God with all thy heart, and with all thy soul, ,„ deut. vi.

38 and with all thy mind. This is the first and great ^o command- ^\^^^ ^,,,

39 ment. And the second is like unto \X?^ ^Thou shalt love thy chi/xL.

40 neighbour as thyself. On these two commandments hang ^2 ^ ^^^^^ ^..
y all the law ^3 and the prophets. ^ ^;^^^ ^;i

41 ^ While 3* the Pharisees were gathered together, Jesus asked i'J^^^^

42 them, Savino:, What think ye of ^^ Christ ? whose son is he.? '^5,46.

^ -' ° •' a See chap. I.

43 They say unto him, " The son of David. He saith unto them, ^ j^^^ ^ ^ .

44 How then doth David * in spirit ^^ call him Lord, saying, ' The ^"g^^'^'"^;?-
Lord said unto my Lord, Sit thou on my right hand, till I ^ ^-^^ ^^ ^ .

45 make thine enemies thy footstool .? ^^ If David then call ^ him f^''' Hei).^'?'

46 Lord, how is he his son .? "^And no man 39 was able to answer ^ '(^^^p
him a word, * neither durst any man from that day forth ask ^ Ji"'^^ ^'^^^i
him any more questions. Luke xx. 40.

^* But Jesus ^^ omit the ^® omit of God ^"^ omit as

J8 the God 1^ multitudes 20 it 21 teaching

22 omit when -^ hearing ^^ omit they ^ And

26 omit which was ^7 oj,^^ ^nd saying

28 what commandment is great 29 And he ^ great and first

31 And a second like unto it is this ^- doth hang ^^ the whole law

3* Now while ^^ insert \h.& ^^ 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 polidcal question. The reply sends Vers. 15-22. The Attack of the Young
them away in 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 Pharisees. The main
the Pharisees. The answer produces new aston- element, 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 ver^ 34, 35. Our Lord mode of attack was adopted in view of the com-
now puts a question, which the Pharisees cannot plete failure of the last attempt, and was the
answer, and thus all His enemies are 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,

a.'^sault of the scoffers. 3. The theological assault. These two classes were antagonistic, yet they

Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW.

united in opposition to Christ. Luke (xx. 20)
js 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 about 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.'

— Teachest the way of God, i. <?., the true doc-
trine, in truth. This was certainly hypocritical,
for both the Pharisees and Herod condemned
this Teacher 6i the truth. — And carest not foi
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. i, 3,
9 ; I Pet. i 17.

Ver. 17. Is 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 Romangyoke ; 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 in 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 com
in which the poll-tax was paid. Mark and Luke
intimate that He called for a penny, i. e., 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 Denarius.

Ver. 21. Cesar's. Imperial money was cur-
rent among them. ' Wherever any king's money
is current, there that king is lord ; ' 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. — Render therefore unto Cesar, etc.
Render to ' the powers that be,' the service due
them. Comp. Rom. xiii. 1-7. Obedience to this
prer.ept would have spared Jerusalem, but the

181

subtlest snare they devised for our Lord became
their own destruction. — Unto God the things
that are God'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 fulfilment of political du-
ties is essential to preserve 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.
— Saying, the correct reading points to what was
said at that time. — There is no resurrection.
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. — And they
asked him. A scoffing question, 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
possible they hoped for an answer that might
show sympathy with them. Errorists often think
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. Moses said. Deut. xxv. 5, freely
quoted ; comp. the regulations added in that
chapter. 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-born 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, i. e., in the state
after the resurrection. — Whose wife shall she be
of the seven! 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 of
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. — Not knowing the Scriptures. 'In that
ye do not understand the Scriptures,' /. e., the
Old Testament, which they profesfjed to hold

l82

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXH. 15-46

free from tradition. That Scripture plainly im-
plies the resurrection. — Nor the power of God.
His power to raise the dead. Modern Sadducism
usually knows the meaning of the Scriptures, but
denies ' the power of God,' in this as in many
other things.

Ver. 30. Neither marry, 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 angels 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. 31. But touching the resurrection 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 unto you by God. 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. 32. I am the God of Abraham, etc. Exod.
iii. 6. Spoken to Moses from the burning bush.
The name given by Jehovah to Himself, setting
forth His self-existence and eternity (Exod. iii.
14, 15), supports the doctrine of our immortality,
body and soul. God continues ('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. — God is not the God of
the dead, but 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 Jacob, 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. 11,
23). Only then will we be like Christ, who has
a glorified body (Phil. iii. 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 multitudes. The question was
put publicly. The Sadducees hoped for an evil
effect on the multitudes, but they were astonished,
as they might well be, at his teaching, 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. But the Pharisees hearing. Even
their gratification at the defeat^ of their usual op-
ponents, the Sadducees (Mark* xii. 28 ; Luke xx.

39), did not diminish their erunity. 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
keeping 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 favorable 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 makap the attack very weak,
(4.) The question was designed to draw forth in
response, the first commanjiment : ' 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 conmiandment 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
making Himself the Son of God. This charge
they did bring forward in the council (chap. xxvi.
63-66), and before Pilate (John xix. 7), and it was
probably in their thoughts when they put this
question a few davs before.

Ver. 36. What commandment is great in the
law ? i. e., 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. Thou shalt love the Lord thy God,
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; ' soul, ' the whole en-
ergy of sentiment and passion ; ' mind, ' the whole
energy of thought and will in its manifestation.'
To this Mark adds: 'with all thy strength,'
which refers more especially to the manifesta-
tions of thought and will.

Ver. 38. This is the great and first command-

Chap. XXII. 15-46.] THE GOSPEL ACCORDING TO MATTHEW.

ment. ' Great ' as embracing all the others ;

first ' as preceding the other table in the Deca-
logue. Our Lord here declares the unity of the

first table of the law, its absolute greatness.

Hence no part of this table (the first five com-
mandments) can be regarded as abrogated. This

_' unqualified surrender of our whole being to God '

is to be the aim of our strivings after holiness.

God's essential perfections and His manifested

grace alike demand this.
Ver. 39. And a second like unto it is this.

Our Lord thus exalts the second table to an

equality with the first. God's moral law has

unity : though one table is ' great and first,' the

' second ' is ' like unto it.' Pharisaism puts the

second in a lower place, thinking that seeming

service of God can atone for want of charity to

men. But supreme love to God is to manifest

itself in love to men. Alike binding, the two are

correspondent, not contradictory. The mistake
of humanitarianism is making the ' second ' ' the
great and first ' commandment. — Thou shalt love
thy neighbour as thyself. From Lev. xix. 18.

'Man ought to love his neighbor, i. not as he
does love himself, but as he oicght to love himself ;
2. not in the same degree, but after the same
manner, /. e., freely and readily, sincerely and un-
feignedly, tenderly and compassionately, con-
stantly and perseveringly ' (W. Burkitt). Cases
arise where man ought to love his neighbor more
than his life, physical life, and has done so, sacri-
ficing it for his fellows, his country, and the
church, in imitation of the example of Christ and
the martyrs.

Ver. 40. Loth hang. Like a door on its
hinges. The ' cardinal ' precepts have a com-
mon principle. — The whole law, i. e., all the
Mosaic economy, and the prophets, the subse-
quent revelations of God. Between the law,
which they used as a snare, and the prophets,
who foretold of Christ, there was no contradic-

183

edged interpreters of the Old Testament. Our
Lord would prove the insufficiency of their inter-
pretation on a point which they rightly deemed
of most importance. What they thought of Him,
He does not ask them. Since He has been
abundantly proven to be ' the Christ,' the ques-
tion comes to ics in this form, as an all-important
one. One answer only can be correct. — Whose
Son is he. Not merely a genealogical question,
as our Lord shows. — The Son of David. A com-
mon title applied to the Messiah. A correct an-
swer, but incomplete. This incompleteness is
then proven. On this one-sided view of the
Messiah, as a descendant of David, the king and
warrior, their false political false hopes had been
based.

Ver. 43. How then doth David in the Spirit,
i. e., by the inspiration of the Holy Ghost ; comp.
Mark xii. 36: 'by the Holy Ghost.' — Call him
Lord. Solemnly designate Him thus, implying
superiority.

Ver. 44. The Lord (Jehovah) said to my Lord.
From Ps. ex. i, entitled, 'a Psalm of David,'
probably written after the prophetic address of
Nathan, 2 Sam. vii. 12. It is quoted frequently
in the New Testament as referring to Christ.
The Jews referred it to the Messiah, since no ob-
jection was raised at this point. ' My lord ' im-
plies superiority, not only to David himself, but
to his own royal race and the people of Israel, or
the inquiry would not cause perple.xity. — Sit
thou at my right hand (the place of honor and
trust and power), till I put thine enemies under-
neath thy feet (until He is complete victor).
This refers to an exaltation, exceeding any at-
tainable by a mere man ; and to a triumph be-
yond any political one. The latter thought op-
poses the false hopes of the Jews, while the
whole passage shows the superhuman exaltation
of the Messiah.

Ver. 45. How is he his son? The solution

tion. On the response of the scribe, see Mark is not given here ; but plainly preached by 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. 3, 4). If the Pharisees

Him by a word.' Mark and Luke say: 'No were ignorant of this solution, it was their own

man after that ' [t. e., the encounter of vers. 34- fault, since the Old Testament plainly pointed to

4.0) 'durst ask Him any question,' while Mat- it. Probably they were not ignorant. (The words

thew, in accordance with his rubrical habits, re-
serves this remark until after this encounter.

Ver. 41. Now while the Pharisees were gath-
ered together. Probably as they gathered after
the last attack. — Jesus asked them. Fuller and
more exact than Mark and Luke, who seem to
imply that the question was put concerning the
scribes. This probably took place while His au-
dience was changing : the Pharisees were about
to withdraw, no longer daring to question Him ;
and ' the multitude ' (Mark xii. 37) beginning to
take the vacated places. Comp. chap, xxiii.
which was addressed ' to the multitudes ' and ' to
His disciples' (ver. i ).

Ver. 42. What think ye of the Christ ? ' The
Messiah.' The Pharisees included the acknowl-

of Caiaphas, chap. xxvi. 63, indicate knowledge
on this point.) Our Lord's claims involved this :
He had been called the ' Son of David ; ' He had
claimed to be the Son of God some time before
(John X. 24-38), and they afterwards accused
Him of so doing. They at least knew what His
solution was, and that He claimed to be both
' Son of David ' and ' Lord.'

Ver. 46. And no one was able, etc. They left
Him. Pharisaical Judaism and Christ parted
company forever at this point. Henceforth they
sought to kill Him by treachery. The next chap-
ter shows the character of those who cherished
such hostility against One who claimed to be the
Son of God, their own Messiah, and who had
proved His claims to be well grounded.

l84 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIII. 1-39.

Chapter XXIII. 1-39.

Discourse against the Scribes and Pharisees, concluding with a Lamentation

over Jerusalem,

1 „^HEN spake Jesus to the multitude,^ and to his disciples, '^3^;^g7L;;';i-^

2 J- Saying, * The scribes and the Pharisees sit in Moses' /(?„ 45.46.^^^

3 seat : All therefore whatsoever they bid you observe,^ that ob- Neh! vii'ii'V
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 " ^"-^^
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, /Exoi. xiii.

ir J • o <-> gj Deut. VI.

6 And '' love the uppermost rooms ^ at feasts, and ' the chief seats s; xi. is.

■t^i^ ^ Num. XV.

7 in the synagogues, And ' greetings in the markets,^ and to be 38..; Deut.^

8 called of men, * Rabbi, Rabbi.^'^ * But be not ye called Rabbi : ^^ ^L^Xli'?;
for one is your ' Master, even Christ ; " and all ye are brethren. ■ Lu^e xi. 43.

9 And call no man^"^ yom father upon ^^ the earth: forgone is '^ £3^" Jji.^Vr
10 your Father, which ^* is in heaven. Neither be ye called mas- / see"ch"p.'^'

xxii. 24.

6 ;

1 1 ters : ^^ for one is your Master, ^^ even Christ.^^ But "he that is ^ Mai

12 greatest ^^ among you shall be your servant. And " whosoever vii^^iK"'"^'
shall exalt himself shall be abased ; ^^ and he that ^^^ shall hum- "xx. 26. "
ble himself shall be exalted. ii;xviii. 14;

comp.Ezek.

n But woe unto you, scribes and Pharisees, hypocrites ! ^' for ''^ xxi.26.

■' . . r . P Luke xi. 52.

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^^ j^^^.^
prayer: therefore ye shall receive the greater damnation. Luke'*xx.47^

15 Woe unto you, scribes and Pharisees, hypocrites! for ye whlch^Is'^to
compass sea and land to make one '"proselyte ; and when he is r ActTi\"m;
made,^'* ye make him two-fold more the child ^'^ of hell than 43 ^ ' ^"'
yourselves.

16 Woe unto you, ^ye blind guides, which ^^ say, 'Whosoever shall ^ See chap
swear by the temple, it is nothing ; but whosoever shall swear t Com'p.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 ^7 « Exod. xxx

29.

1 multitudes ^ ^;;/// observe ^ these do and observe

* Yea 5 with their finger. ^ omitiox ' for they

8 chief place ^ the salutations in the market-places

^° omit second Rabbi ^' omit even Christ ^"^ call not any

^^ on " even he who ^^ leaders ^® leader

" the Christ ^^ the greater ^^ humbled 20 whosoever

2^ because 22 yg gQ ^ot in yourselves

"3 Ver. 14 is to be omitted, some authorities insert it after ver. \i.
** become so 25 ^ son 26 ^i-,o 27 h^^-h sanctified

Chap. XXIII. I-39-] THE GOSPEL ACCORDING TO MATTHEW. 185

1 8 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 ^' chap v. 53

19 guilty. 2^ Ve fools and blind :^^ for whether zs greater, the gift,

20 or '" the altar that sanctifieth the gift.'' Whoso therefore shall «< Exod. xxix.

. • 37-

swear 2*^ 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 -^ • Kings viu

13 ; Ps. xxvi

heaven, sweareth by ^ the throne of God, and by him that sit- ^; ^xxxii. 14.

•' •' y See chap, v

teth thereon. 34-

23 "'Woe unto you, scribes and Pharisees, hypocrites! for yesLukexi. 42
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 '"■ Co^p- '

o -' Sam. XV 22.

24 other undone. Ye blind guides, which strain at a ^^ gnat, and

swallow ' a^^ camel. ^ Chap. xix.

24.

25 Woe unto you, scribes and Pharisees, hypocrites! for '^ ye ^ Luke xi. 39,

make clean ^'^ the outside of ''the cup and of the platter,"*! but <^Markvii.4

26 within they are full of^^ 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.
are like unto-^whited sepulchres, which indeed appear beautiful /^ctsxxiii. 3.
outward,''^ but are within '*'' full of dead mens bones, and of ^all ^ Numb. xix.

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 ^^ '^ Luke xi. 47,
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^ ^j; ^,^
unto ^^ yourselves, that ye are nhe children ^^ of them which , ^'' „

^ ' ^ k Comp. Gen.

32 killed ^* the prophets. * Fill ye up then the measure of your "J.^i-'^^^^"'

33 fathers. Ye serpents, ^ ye generation ^^ of vipers, how can ^^ ye ^ seechap.ia

34 escape the damnation ^7 of hell } "». Wheref ore,^^ behold, I send "'L^rxi.49-
unto you prophets, and wise men, and " scribes : and ^^ '^ some of „ (;hap. xiii
them ye shall ^° kill and crucify ; and " some of them shall ye o see chap.

^ scourge in your synagogues, and 1 persecute them ^^ from city / seechap.x

17-

q Chap. X. 23

28 a debtor ^ Ye blind

30 He therefore that sweareth ^^ And he that sweareth

32 ye tithe the ^^ the dill ^^ the cummin

35 left undone ^s and mercy ^7 have left

88 who strain out the "9 the *° cleanse ^' and the dish

42 from *3 the inside of ** thereof ^^ become

4" outwardly indeed appear beautiful " inwardly are ^^ for

49 sepulchres ^'^ tombs ^^ should ^'^ So then ye witness to

63 sons 5* that slew ^^ ye brood ^^ shall ^"^ judgment

58 Therefore - ^^ omit and '"' shall ye ^^ omit them

I86 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXU I. 1-39.

35 to city : That upon you may come all the righteous blood shed

upon the earth, from the blood of righteous 'Abel ^2 unto the ^ g^.^^X" ^^
blood of -^^ Zacharias son of Barachias,^^ t ^hom ye slew between , ^omp.zech.

36 " the temple ^"^ and " the altar. Verily I say unto you, All these
things shall come upon this generation.

37 "^ O Jerusalem, Jerusalem, t/iou ^ that killest ^^ the prophets,
and stonest*^*^ them which *^^ are sent unto thee,^^ how often would
I have gathered thy children together, ^ even as a hen gath-

38 ereth her chickens ^ under Aer wings, and ye would not ! Be-

39 hold, your house is left unto you desolate. For I say unto you,
Ye shall not see me henceforth, till ye shall say, " Blessed is he
that Cometh in the name of the Lord.

^2 Abel the righteous
^* sanctuary
®*^ stoneth

that

•^3 Zachariah son of Barachiah
^^ Jerusalem, Jerusalem, that killeth
®8 her

i 2 Chron

xxiv. 21.
u 1 Kings vi.

2, etc. ; chap.

xxvii. 5 ;

Luke i. g.
V Exod. xl. 6,

29 ; 2 Kings

xvi. 14 ;

Ezek. xl.47.
w Comp.

Luke xiii.

34, 35-
a: See chaps.

V. 12 ; xxi

35-
jr Comp.Deut.

xxxii. II, 12.
r Ruth ii. 12.
a PsA. cxviii.

26.

Contents. This discourse (peculiar to Mat-
thew) was delivered on Tuesday preceding the
crucifixion, although similar sayings (found in
Luke xi., xiii.) were uttered on a previous occa-
sion. The intercourse with the Pharisees had
been used by our Lord as a means of warning
them. The warning had been unheeded ; the in-
tercourse had ceased ; the crisis of their medi-
tated crime was approaching. Our Lord there-
fore turns ' to the multitudes and to his disciples '
(ver. i), and without passion or personal bitter-
ness denounces these His enemies. Those who
find this discourse too severe forget that God has
revealed Himself in Christ as Holy Love. This
awful severity proves Christ's divine mission and
character no less than His tender invitations to
the sinner to come to Him. Indeed, it is a part
of His mercy, since it warns His sheep against
the coming of the wolf, guards us against the
Pharisaism of our own hearts, which is so quick
to rise against Him who redeemed us. Only
One who knew Himself to be free from sin and
clothed with Divine authority and power should
or could utter such a discourse. The Sadducees
are not mentioned ; they were not earnest enough
to oppose Him with bitterness. Moreover the
Pharisees were still the leaders of the people and
while Christ lived, His greatest foes.

The discourse begins with a description of the
scribes and Pharisees (vers. 2-7), which defines
and respects their official position, but reproves
their inconsistency, disclosing their true motive,
namely, the praise of men. Then follows a prac-
tical application, enjoining an opposite course of
conduct, calling for humility over against the
pride which is the root of Pharisaism (vers. 8-
12). The more particular and terrible reproof
follows (vers. 13-36), containing seven (or with
the doubtful ver. 14, eight) woes against them as
' hypocrites ' (the inevitable result of pride) : for
hindering men from entering the ' kingdom of
heaven (ver. 13) ; [for using religion as a cloak
for covetousness (ver. 14) ;] for proselyting zeal
which ruined the proselytes (ver. 15) ; for mis-
guiding the people by their casuistry (vers. 16-22);
for sacrificing the great matters of religion to
minor points of legalism (vers. 23, 24) ; for ex-
ternal purity joined with spiritual impurity (vers.

25, 26) ; for external appearance of sanctity
joined with spiritual deadness and iniquity (vers.
27, 28) ; for exalting themselves above their per-
secuting fathers, in word and act, when they were
themselves persecutors, even now preparing to
fill up the measure of Jewish iniquity and uncon-
sciously to bear its fearful penalty (vers. 29, 36).
Last of all comes a tender lamentation over
Jerusalem, predicting its future desolation, yet
breathing a hope for the distant future (vers. 37-
39). This was Christ's last public discourse.
The ' multitudes ' saw Him next, when ' He came
forth wearing the crown of thorns, and the pur-
ple robe ' (John xix. 5).

Ver. I. To the multitudes, and to his disciples.
Luke (xx. 45) : 'then in the audience of all the
people, he said to his disciples.' His disciples
were probably close about Him, the people gath-
ering about them ; vers. 8-12 appear to be ad-
dressed especially to His disciples.

Ver. 2. The scribes and the Pharisees. Joined
together, because the scribes were mostly Phari-
sees. Study of the Scriptures would be of com-
paratively little interest to the indifferent Sad-
ducees. Theologians, from the nature of their
pursuits, are in more danger of becoming Phari-
sees than Sadducees. — Sit in Moses' seat, as
judges and expounders of the law. As a law-
giver Moses spoke in the name of God ; as judge
and administrator he had successors, with au-
thority to explain what he meant, but not to legis-
late. Under Roman rule, the function of the
Sanhedrin, composed mainly of Pharisees, was
limited to this.

Ver. 3. All things therefore whatsoever they
bid you, these do and observe. Their official
position and authority are respected, because the
law was still an element in their teaching. The
office did not sanctify the officer. Men's official
utterances are often vastly superior to their lives
The verse has a special application to the Jews,
still under the Mosaic law, but a wider one in the
Christian dispensation. There is always a ten-
dency to Pharisaism in public, especially hierar-
chical teachers. The extremes of slavish sub-
jection and of revolution, in both church and
state, are here forbidden.

Ver. 4. Yea they bind, etc. . They so presented

i87

covenant. The tassels themselves signified flow-
ers, or birds ; probably pomegranates, and these
crimson, and not blue, as the ribbons were.
Thus they were remembrancers that fidelity to
the covenant should flourish ; or they were to-
kens that the flower of life was love, and that
love must spring from faithfulness to the cove-
nant.' But the Pharisees, however significant
their ritualism, murdered Him to whom it
pointed. It is a short step from religious page-
antry to religious pride. Canstein : ' Pharisaic
folly ; elegant Bibles and books of prayer, and
no devotion in the heart.'

Ver. 6. The chief place at feasts. The place
on the middle couch at the upper table (which
joined the other two) was considered most hon-
orable. — Chief seats in the synagogues. The
places nearest the reading desk, where the eld-
ers sat. Being in such places (at feasts, in syna-
gogues or elsewhere) is not rebuked, but /^;«^

Chap. XXIII. 1-39.] THE GOSPEL ACCORDING TO MATTHEW.

the correct law as to make its precepts heavy
burdens, like loads, packs on beasts of burden
(comp. Acts XV. 16). The reference is not sim-
ply to the traditions they added, but also to the
mode of presenting the law itself, as demanding
a servile obedience in minute details irrespective
of the spirit of the commandment. Imposing
such burdens, they did not in the least lighten
them by spiritual precept or example. Lange :
' A fourfold rebuke : i. they make religion a bur-
den ; 2. an intolerable burden ; 3. they lay it
upon the shoulders of others ; 4. they leave it
untouched themselves, i. e., they have no idea
of fulfilling these precepts in spirit and in truth.'
Ver. 5. But all their works. Their extensive
routine of duty was not really religious, but per-
formed with this motive : to be seen of men.
Self-righteousness rests on pride, and, inevitably
becoming exhibitional, betrays its origin. — For
they make broad their phylacteries. 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 Exod. xiii. 16, and the pas-
sages inscribed were four in number : Exod.
xii. 2-10; xiii. 11-21; Deut. vi. 4-9 ; xi. 18-
21.) The name, from the Greek word mean-
ing to 'guard,' was probably suggested by the
command of Exod. xiii. 10, where 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 size, as indeed
nearly everything connected with their use
had been made a matter of Rabbinical rule.
As our Lord does not condemn the practice
itself, but only its abuse, it has been inferred
that He Himself used phylacteries ; but this
cannot be proven. It is said that the Phar-
isees wore them constantly, but the common
people only at prayers. The accompanying
cut shows how they were worn as frontlets.
When used on the left arm, the leather thong ;
was made into a little knot of peculiar shape
(like the Hebrew letter Yod) 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
the belittling tendency of formalism. Similar
external badges of professed religious feeling
have been used in all ages, from the same mo-
tives and with the same tendency. — Enlarge
the borders of their garments. ' Of their gar-
ments ' is not found in the correct text, but is
necessarily understood. In Numb. xv. 38, the
Israelites were bidden to wear fringes about their

Phylacteries.

to be there. Pharisaism may now show itself in
taking the lowest place, if this is done in a slavish
obedience to the letter of the gospel, or from a
desire to be invited to go up higher.

Ver. 7. The salutations in the market places.
The places of public resort, where their impor-
tance would be recognized. • Salutations of cour-
outer garment, fastened to it with"a blue ribbon, tesy and kindness in public places are _ certainly
to distinguish them from other nations, and to not forbidden. In these days Pharisaical pride

remind them of their duty to obey the law. The
usage may have existed before that passage at-
tached a symbolical meaning to it. The fringe
may have been the ordinary mode of preventing
the edge of the robe from unravelling, and the
blue ribbon was useful in strengthening the
border. The Pharisees, as sticklers for the rigid

may desire some other form of public recogni-
tion.— Rabbi, literally, ' my master.' The three
degrees in the titles given to teachers were :
' Rab,' master, doctor ; ' Rabbi,' my master ;
* Rabboni,' my great master.

Ver. 8. But be not ye called Rabbi. But this
prohibition includes all the manifestations of

observan';c of the law, made these fringes larger religious pride spoken of, since it prohibits

than otheis. All these external badges had the pride itself. — For one is your Master, or,

proper symbolical meanings. Lange : ' Blue was ' Teacher.' The word ' Christ ' is to be omitted

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 ' agamst lovmg.

i88

THE GOSPEL ACCORDING TO MATTHEW [Chap. XXIII. 1-39

and in any religious matter, using such titles, sig-
nifying dominion over the faith of others ' (Al-
ford). A literal and particular application of the
precept should be made with caution. Such ap-
plications may spring from the very pride here
forbidden. So long as teachers are necessary in
the Church, titles are necessary ; but none which
imply the right to lord it over the faith of others.
Not the title, but the spirit which claims author-
ity in teaching, is forbidden. In any case our
addressing others by the usual title is not forbid-
den ; pride taking the form of want of courtesy
cannot find shelter here.

Ver. 9. Your father upon earth. A natural
father is not meant. Nor are titles of respect to
the aged forbidden. Stephen (Acts vii. 2) began
his defence : ' Brethren and fathers,' and Paul too
calls himself the spiritual father of the Corin-
thians (i Cor. iv. 15), speaks of Timothy as his
son in the faith (i Tim. i. 2 ; comp. Tit. i. 4 ; i
Pet. v. 13). It rather forbids honoring any one as
an absolute spiritual authority, because this op-
poses the authority of our Father in heaven.
Compare the Papal usage in all its forms of
priesthood from the one Father [Papa] claiming
infallibility, to the parish priest, or ' Father,' claim-
ing infallibility derived from that source.

Ver. 10. Leaders. Higher than ' Rabbi,' lead-
ers of sects, etc. — For one is your leader, even
the Christ. Hence the disciples were and ought
to be called Christians, not by any human name
(comp. I Cor. i. 12). As vers. 9 and 10 refer
distinctly to the Father and the Son, some have
referred ver. 8 to the Holy Ghost ; in order to
find here a hint of the Trinity. A possible, but
improbable, interpretation.

Ver. II. The greater among you shall he your
servant (or 'minister,' as the word is translated
in chap. xx. 26). Not, ' shall be called.' The
Pope, whose usual title is a violation of ver. 9, is
called : ' Servant of servants.' ' The greater
among you,' implies a difference among Chris-
tians, but not that one is the 'greatest.' The
greater have alwa3's been those who ministered.

Ver. 12. And whosoever shall exalt himself,
etc. A universal rule of God's dealings, includ-
ing both worlds in its scope. Here it points to
the speedy humiliation of the Pharisees. The
possession of humility is the first requisite in en-
tering the kingdom of heaven (chap, xviii. 3, 4)
and the absence of it made the Pharisees the
murderers of the King.

Vers. 13-ff. The woes. Lange compares these
woes and the beatitudes in the Sermon on the
Mount. This comparison follows the order of
some ancient manuscripts, in placing ver. 14 be-
fore ver. 13. The best authorities leave out verse
14" altogether. It was probably inserted from
Mark xii. 40, and Luke xx. 47. The variation in
the order confirms this suspicion. If retained,
vei. 13 should come first, as the main charge
including all the others. The omission leaves
seven woes, a significant number.

Ver. 13. Woe unto you. This repeated for-
mula is followed in each case by a reason, de-
rived from evil character and conduct. Sin re-
sults in 'woe.' — Because ye shut up the king-
dom of heaven, here represented as a wedding
hall, or palace, with open doors. — Against men;
in their face. This was especially done by so
perverting the Scriptures as to prevent others
from recognizing Christ, the ' Way,' the ' Door.'
Their sin was two-fold : not entering themselves ;

and by both example and false teaching, keeping
back the people who even now were disposed to
enter. This is the chief sin of Pharisaism : by
outward ceremonies and false self-righteous teach-
ing, obscuring the simple gospel of Christ, thus
shutting the door of the kingdom of heaven in
men's faces. The other verses set forth various
manifestations of their wicked example and pre-
cept.

Ver. 14. This verse, though misplaced, is a
part of the word of God (Mark xii. 40 ; Luke
XX. 47). — Ye devour widows' houses, ?'. e , seize
upon the property of the unprotected, here rep-
resented by a particular class. — Even while,
the force of ' and ' is best represented thus. — For
a pretence ye make long prayer. — The guilt was
thus aggravated and the greater damnation, or
' condemnation,' is threatened. There are many
ways of swindling the defenceless, but to do it
with pretended piety, is worst of all. Priestly
Pharisaism very early showed itself in securing
legacies, so that the widows were left destitute,
nor has this form of sin altogether ceased.

Ver. 15. Ye compass sea and land, i. e., spare
no effort, to make one proselyte. Among the
Jews there were two kinds of proselytes, i.
Those who embraced the Jewish religion, con-
forming to all its requirements, ' proselytes of
righteousness.' 2. Those who approved of it,
accepting some of its rites, without being circum-
cised, ' proselytes of the gate.' The former class
is probably referred to here. Shutting the king-
dom of heaven in the faces of their own people
(ver. 13), the Pharisees yet sought proselytes
among the heathen. Real missionary effort was
contrary to the spirit of the Pharisees, indicating
too high an estimate of the Gentiles. Judaism
was designed to diffuse certain religious ideas
throughout the world, not to convert the world
to Judaism. A proselyte of righteousness was
really 'neither a sincere heathen nor a sincere
Jew.' The law could only proselyte, it could not
convert. — Two-fold more a son of hell than your-
selves. ' Proselytes ' generally become more ex-
treme than their teachers. In this case they
would become Pharisees, rather than Jews, lack-
ing even the remnant of good in their teachers.
The usual result of sectarian zeal ; for men are
more easily perverted than converted ; perverts
are more violently zealous than converts ; able to
receive only the external forms, they attach to
these the greater importance.

Ver. 16. Ye blind guides.' Wilfully blind, self-
deluded ('fools and blind,' ver. 17), they per-
sisted in leading others astray. The method
here spoken of is that of arbitrary distinctions
in regard to oaths, perverting religion and moral-
ity. — Who say. Thus they taught. — By the
temple. A common oath, comp. chap. v. 34-37,
where kindred oaths are referred to, and ail
swearing forbidden. — It is nothing, i. e., not
binding ; like the ' mental reservation ' allowed
and taught by the Jesuits. —By the gold of the
temple. Either the gold which adorned it, or the
gold in its treasury. — He is a debtor. This they
regarded as a binding oath. Whatever their
reason may have been, the Pharisees thus put
the gold above the temple. A sign of covetous-
ness, and of a tendency to exalt church orna-
ments above the house of God itself.

Ver. 17. Fools and blind. The distinction was
foolish and false, revealing the character of those
making it. — The temple that hath sanctified the

Chap. XXIII. I-39-] THE GOSPEL ACCORDING TO MATTHEW.

189

gold. Any sanctity in the gold came from the
temple, and the sanctity of the temple came from
God. No inanimate thing can witness an oath.
Hence vers. 20-22 declare that every oath is an
oath by God. Pharisees reversed the order of
the hallowed things. Their casuistry is rebuked,
but neither of the oaths is sanctioned.

Ver. iS. The altar ; in the temple, the only
authorized one. — The gift. The offering placed
upon it. The order of hallowed things is again
reversed (ver. 19). Since all are holy, our Lord
declares that no oath can distinguish between
them (ver. 20).

Ver. 19. Ye blind. The briefer reading is
better supported.

Ver. 21. By the temple. This oath, which
they did not consider binding (ver. 16), is now

traced back to God Himself. — That dwelleth
therein. God came into the temple of Solomon
with visible glory (i Kings viii. 11, 12) ; nothing
is affirmed or denied in regard to the second tem-
ple.- The Pharisees professed to teach on matters
pertaining to God, and forgot the meaning of
these very things.

Ver. 22. By heaven, the great temple of God,
hallowed by the presence of God enthroned there.
The sum of the whole is : Every oath is by God ;
hence make no distinctions between oaths ;
'swear not at all' (chap. v. 34). These verses
really refer, not only to swearing, but to truthful-
ness, in word and act ; they forbid those false
distinctions used to palliate the crime of lying.

Ver. 23. For ye tithe the mint, and the dill
and the cummin. In Lev. xxvii. 30, the Israelites

were bidden to pay a tithe 'tenth part) of the
fruits of the field and of the trees, as an offering
to the Lord. Other demands were made (Num.
xviii. 21 ; Deut. xii. 6 ; xiv. 22-28), exacting in
all nearly one third of the income of each Jew.
It was doubtful whether the tithe of produce ap-
plied to the smallest garden herbs, yet the Phar-
isees, in their over-scrupulousness paid tithe of
'these herbs of small value.' ('The cummin'
resembles fennel.) — Left undone the weightier
matters. 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 utter neglect
of humility, faith, and charity. — Of the law.
Comp. Micah vi. 8; Hosea xii. 6; Is. i. 17. —
Judgment, care for the right ; and mercy, care
for those who are wrong ; faith, in the Old Tes-
tament, fidelity to God, and trust in God ; the
New Testament idea is similar but more full. —
These ye ought, etc. First, the ' weightier mat-
ters ; ' then the lesser ones can be done in the
right spirit. Our Lord does not decide the ques-
tion of minute tithes, but teaches that if, having
fulfilled the 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 least. But attention first of all to what
IS least, leads to neglect of what is great.
Ver. 24. Strain out the gnat, /. e., to filter

wine, so as to avoid swallowing a gnat. The
common version may have been intended to ex-
press this, but more probably contains a misprint.
The saying is proverbial ; this straining actually
took place to avoid defilement (Lev. xi. 20, 23,
41, 42). The same custom obtains among the
Buddhists. — And swallow the camel, e. i., in-
dulge in the greatest impurities. The camel
was one of the largest of the impure animals
forbidden for food. (Lev. xi. 4 : it did not di-
vide the hoof.) Besides to swallow it, would
be to eat blood and what was strangled. What
was impossible literally, is only too possible figu-
ratively. The reality of Pharisaic sin exceeds the
figure.

Ver. 25. Ye cleanse the outside of the cup
and of the dish. The ' cup ' and ' dish ' refer to
drink and meat, the enjoyment of life. They
would give a formal legal purity to sinful gratifica-
tion. On the Pharisaical washings of pots and
cups, see Mark vii. 8. — But within they are full
from extortion and excess. ' From,' /. e., in con-
sequence of, by means of, more fully explained,
the means for their gratification came ' from 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 their
wealth by wrong-doing, and spend it in self-grati-
fication.

1 90

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIII. 1-39.

Ver. 26. Thou blind Pharisee. ' Blind,' fail-
ing to see that the great matter should come
first. — Cleanse first. " Hegin with inward purity.
— That the outside thereof may become clean
also. Outward morality is very important, but it
naturally follows purity of heart. The former
without the latter is not real morality.

Ver. 27. Whited sepulchres. On the 15th of
Adar, before the Passover, the Jews whitewashed
all spots where graves were situated. This was
done to prevent the passage over them, which
occasioned Levitical defilement (Niftn. xix. 16 ;
comp. Ezek. xxxix. 15, from which passage the
custom is derived). — Outwardly indeed appear
beautiful. Beside the ' whitening,' much care
was bestowed upon sepulchres by the wealthy
Jews. — Full of dead men's bones, etc. Comp.
the proper sanitary regulation of Mosaic law con-
cerning dead bodies (Num. v. 2, vi. 6).

Ver. 28. But inwardly ye are full of hypoc-
risy and iniquity. ' Your heart is not a temple
of the living God, but a grave of pestilent cor-
ruption : not a heaven, but a hell. And your re-
ligion is but the whitewash — hardly skin-deep '
(Alford). 'Hypocrisy' is the whitewash. 'In-
iquity,' literally 'lawlessness;' their outward
righteousness was put on, their hearts were really
opposed to God's law. As in the case of the
sepulchres, such persons are not only impure
themselves but contaminate others ; the more
easily from the false outward appearance.

Ver. 29. For ye build the sepulchres of the
prophets. (Comp. Luke xi. 47, 48). According
to the universal custom of building monuments
to ancient and celebrated persons. — And garnish
the tombs of the righteous, those considered es-
pecially saintly. 'The prophets,' the higher
class, are represented as lying for a long time in
unknown, perhaps dishonored, graves. The so-
called ' tombs of the prophets ' are still pointed
out near the Mount of Olives on the road from
Jerusalem to Bethany.

Ver. 30. And say. By the act of building the
tombs, and also in word. — If we had been in the
days of our fathers, etc. Their ' fathers ' by
natural lineage. The moral relationship they
deny, but our Lord affirms it (ver. 31).

Ver. 31. So then. ' You acknowledge the
sins of your fathers, but hypocritically deny your
own, adding hypocrisy to impiety.' — Ye witness
to yourselves, your own consciences condemning
you, that ye are the sons (morally as well as nat-
turally) of them that slew the prophets. Some
find here an allusion to a Jewish proverb : ' One
kills him, and another digs his grave ' (comp.
Luke xi. 47), asserting complicity in guilt ; but
our Lord assumes that evil moral characteristics
are hereditary ; therefore those whose conduct
did not oppose the false principles and crimes of
their forefathers, were partakers in their guilt
(vers. 32, 35, 36). Doing this in appearance
only, the Pharisees showed that they had no true
conception of either their own condition, or the
crime of their fathers. Possibly attributing such
violence to the barbarity of ancient times, they
failed to see that these persecutions sprang from
the same hatred of real righteousness which pro-
duced their hypocritical service. A common mis-
take.

Ver

FUl ye up then. Not irony, but a

terrible prediction, and a judicial consignment of
them to their own ways. Every merciful means
of influence had been used before this was

spoken. To leave them now to show their true
spirit was an act of mercy to others. — The meas-
ure of your fathers. The measure of their
guilt.

Ver. 33. Ye serpents, ye brood of vipers, etc.
Comp. the similar language of John the Baptist
(chap. iii. 7). That was the first, and this the
last recorded address to the unchanged Pharisees.
John had said : ' who hath warned you to flee
from the wrath to come,' our Lord speaks to
them, as obdurate : how shall ye escape the judg-
ment of hell, /. <?., the judgment which condemns
to hell. Our Lord speaks as Judge.

Ver. 34. Therefore behold I send unto you.
Comp. Luke xi. 49. ' Therefore also said the
wisdom of God, I will send them.' Here Christ,
having already spoken as Judge, says, ' I send.'
He is ' the wisdom of God.' ' Therefore ; ' be-
cause they were determined to go on in the way
of their fathers, and were to be left to do so.
The sending of messengers of salvation, the mul-
tiplication of privileges, hastens the doom of the
hardened. A fact in history as well as a declara-
tion of God's word. — Prophets, and wise men,
and scribes. Names applied to the Old Testa-
ment messenger's and teachers ; here applied to
New Testament messengers, whom Christ as
Head of the Church would send. From Luke
xi. 49, we infer that there is also a reference to 2
Chron. xxiv. 19. The Old Testament teachers
had been treated in the same way, and the pre-
diction indicates that they too had been sent by
Christ. ' Prophets ' probably refers to Apostles;
' wise men ' to those specially endowed by the
Holy Ghost, like Stephen; and ' scribes ' to those
mighty in the Scriptures such as Apollos. But
there is no necessary distinction, for Paul be-
longed to all three classes. On the treatment of
the Christian messengers, see Acts v. 40 ; xxiii.
19 ; xxvi. II.

Ver. 35. That upon you may come. The re-
sult would be further guilt, filling up the cup of
iniquity ; the end would be judgment. The in-
evitableness, suddenness, power, and grandeur of
the judgment is intimated. — All the righteous
blood, /. e., the punishment for it. Comp. Sam.
iv. 13 ; 2 Kings xxi. 16, and especially Rev. xviii.
24. — The blood of Abel the righteous. The first
one slain in consequence of the strife between un-
righteousness and holiness. ' The blood of Abel '
(Gen. iv. 10; Heb. xii. 24; comp. Rev. vi. 10),
was a symbol of avenging justice, and even the
blood of Christ has a condemning office. — Zach-
ariah, the son of Barachiah. Probably the per-
son of that name, whose death under such cir-
cumstances is mentioned in 2 Chron. xxiv. 20-22.
Two difficulties present themselves : i. This per-
son is said to be the son of ' Jehoiada,' not of
' Barachiah.' But as Jehoiada died at the age of
130 (2 Chron. xxiv. 15), and Zachariah was spe-
cially called to be a prophet after his death, the
latter was probably a grandson of the former.
Matthew, with his usual exactness, inserting the
name of the father. Possibly Jehoiada was also
called Barachiah. Some think the father's name
an insertion by later copyists, who supposed the
reference was to Zachariah the prophet, whose
father's name was Barachiah (Zech. i. i). 2. This
was not the last Old Testament martyr ; Urijah
was murdered afterwards (Jer. xxvi. 23). But
the book of 2 Chron. stood last in the Hebrew
Bible, and the case of Zachariah was a marked
one in view of the place ' between the sanctuary

Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW.

and the altar,' and of his death-cry : ' The Lord
seeth and will avenge it.' As regards the ap-
plication to other persons, we either have no
trustworthy record of their martyrdom (<?.^., Zech-
ariah the prophet, Zacharias the father of John
the Baptist), or the death took place after this
discourse. Our Lord distinctly refers to what
occurred in past generations. — Ye slew, i. e.,
your nation. In their present conduct they were
partakers of the same sin. — Between the sanc-
tuary, i. e., the temple proper, and the altar,
which stood in front of it.

Ver. 36. All these things shall come upon this
generation. Referring to the fearful calamities
to come upon the Jewish people culminating in
the destruction of Jerusalem, about forty years
afterwards. The punishment was a national one,
to be executed in this world upon that generation,
'as the last in a progressive series of such hypo-
crites and persecutors.' National judgments are
often thus delayed and suddenly executed. But
the individuals of the last generation received no
more than their just due, nor of the former less :
since another world completes the individual
punishment. The Jews were the nation chosen
for the manifestation of God's mercy, and having
repeatedly rejected Him and His messengers,
this generation which rejected His Son became
the vessels of His wrath.

Vers. 37-39. Luke (xiii. 34, 35) inserts this
lamentation at an earlier point 'of the history. It
was probably uttered twice, if but once, on this
occasion, when it was peculiarly fitting. Comp.
also Luke xix. 41-44, where we find another lam-
entation over the city on His triumphant progress
towards it.

Ver. 37. 0 Jerusalem, Jerusalem. A mighty
emotion of compassion follows the stern language
of denunciation ; both are aroused by guilt : in
the one case, that of the blind misleaders ; in the
other, that of the misled people. — That killeth
the prophets. Habitually does so. The crimes
against God's messengers in every age are in-
cluded. — How often would I have gathered. Our

191

Lord speaks of His own merciful desires in the
past, in the Old Testament times and in His
ministry on earth. A hint that He had often
visited Jerusalem, as we learn from the Gospel of
John. — Thy children, thy inhabitants, and in a
certain sense all the Jewish people. — As a hen.
To protect from impending destruction. The
impending destruction was from the 'eagle,' the
standard of the Roman armies. Comp. Deut.
xxxii. II (where the Lord compares His own
dealings to that of an eagle) ; Ps. xvii. 8 ; xxxvi.
7 ; Ivii. I ; Ixi. 4 ; Is. xxxi. 5. Malachi iv. 2 ;
and chap. .xxiv. 28. The figure of a hen was ap-
plied by the Rabbins to the Shekinah, gathering
the proselytes under the shadow of its wings. —
But ye would not. The matter was decided, and
that by the free-will of the people themselves.
As a whole the city had rejected, and would yet
more cruelly reject Him ; though many individu-
als might be saved. Here, as throughout the
Scriptures, man's freedom and responsibility are
assumed, and directly combined with the fact
of God's sovereignty manifesting itself in pur-
poses which He predicts and which f?itcst be ful-
fillefl. To deny the former would be to despise
our Lord's tears over Jerusalem ; to forget the
latter would be to doubt His power to save unto
the uttermost.

Ver. 38. Your house, the temple, which is no
longer God's house, but yours. Desolate, a spirit-
ual ruin to be followed by temporal ruin. Our
Lord shortly afterwards (chap. xxiv. i) left the
temple, as a sign that this had taken place.

Ver. 39. Ye shall not see me henceforth. A
solemn declaration of His withdrawal from His
ministry among them. After this He taught only
His own people. — Till ye shall say, etc. This re-
fers to the future conversion of the Jews (comp.
Rom. xi. 25-32.) — Blessed is he that cometh,
etc. Our Lord had been thus greeted by His fol-
lowers as He entered the city (chap. xxi. 9), but
Jerusalem said : ' Who is this.' The heavy judg-
ments would inevitably come, but hope still re-
mains.

Chapter XXIV. 1-5 1.

The final Departure from the Temple ; the private Discourse on the Mount of

Olives.

1 " A ND Jesus ^ went out, and departed from the temple : ^ and

T\. his disciples came to him for ^ to shew him the buildings

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
here one stone upon another, that shall not be thrown down.

3 And as he sat upon ^ the mount of Olives, the disciples came
unto him privately, saying. Tell us, when shall these things be 1
and what shall be the sign of thy coming, and of * the end of the

4 world .? And Jesus answered and said unto them ^ Take heed *

5 that no man deceive you. For ^ many shall come in my name,

1 went out from the temple and was departing ^ omit for

8 But he answered and * See

a Mark xiii.

1-37; LUKB

xxi. 5-36.
b Comp. chap.
xxi. 23.

c Luke xix. 44.

d See chap.

xxi. I.
e See chap.

xiii. 39._
f Jer. xxix. 8;

Eph. V. 6;

Col. ii. 83

2 Thess. ii.

3 ; I John
iii. 7.

g Ver. 24;
Jer. .xiv. 14;
xxiii. 21, 25.

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 '^Thess-iLz.
troubled : for all '^ these thinscs must ^ come to pass, but the ^ ^,

" k 2 Chron. xv.

7 end is not yet. For * nation shall rise against nation, and ^ 6^ ^_^ ^
'kingdom against kingdom: and there shall be '"famines, and »^Actsxi.28

8 pestilences,^ and earthquakes, in divers places. All these ^^ " '^''" "• ^*-

9 are the beginning of " sorrows.^^ Then ° shall they deliver you " Chap.x. 17
upP to be afflicted,i2 and « shall kill you : and '^ ye shall be hated ^ fo'hn x;i'.°2.

[O of alp3 nations for my name's sake. And then shall many be ^ J°'^"''^-'^'

* offended, and shall betray ^* one another, and shall hate one ' xvfi.'L/^^'

1 1 another. And many ' false prophets shall rise, " and shall de- chap. loi.

12 ceive many. And because iniquity shall abound,^^ the love of «yer. 5.

^ V Chap. x. 22.

13 many^^ shall wax cold. ''But he that shall endure^' unto the !</.See chap.

^ . IV. 23.

14 end, the same shall be saved. And this "'gospel of the king- -^ Coi.i. 23.

^ . .y Luke 11. 1 ;

dom ^ shall be preached in ^ all the ^^ world ^ for a witness ^^ unto iy- 5; Acts

'■ « XI. 28; Rom

all ^^ nations ; and then shall the end come. ;^: 'S; ^^y

' 111. 10 ; xvi.

15 When ye therefore shall see^*^ the abomination of desolation, ,'t

•J J ' z Chaps, viii.

" spoken 2^ of by Daniel the prophet, stand ^^ in the holy place aT>3l^.\l'.2T,

16 ^ (whoso readeth, let him understand,^^) Then let them which be ^V.^" "''

17 in Judea flee into 2* the mountains : ' Let him which ^5 is '' on ^ k°T3%^^"'
the house-top not come^^ down to take any thing ^^ out of his '^ 3"^ ^"'^

18 house : Neither ^^ let him which is in the field return ^^ back to comp'."'!^^'

19 take his ^ clothes.^'' And^^ •'' woe unto them that are with child, 2Sam!^xLl;

20 and to them that give suck in those days ! But^^ pray ye that e chap. 'v.40.
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 ^* -^ ^^"■"'•''

o ' ver. 29.

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 ^ u^fxv.^fg'

23 shortened. * Then if any man shall say unto you, Lo, here zV 2Lukexvii.23.

24 Christ,^ or there; believe zV not. For there shall arise false Christs,

and * false prophets, and ' shall shew great signs and wonders ; ^ See ver. n.

. . . ^ Deut. xiii. i-

* insomuch that, if ti were possible, they shall deceive '"the very ?.; 2Thess.
2?, 26 elect.^' Behold, I have told you before.^^ Wherefore '^^ if Rev. xiii'. 13,

-^ -' 14 ; xvi. 14.

they shall say unto you, Behold, ^ he is in the desert ; ^^ go not ^"icTs^i'ss!
27 forth : behold, he is in the secret ^^ chambers ; believe it not.

5 the Christ ® take heed, be '' omit all ^ must needs

8 The best authorities omit and pestilences ^° But all these things

" travail ^^ unto tribulation ^^ ^11 the ^* deliver up

15 be multiplied ^'^ the many " endureth ^^ (-^g whole

'9 testimony 20 therefore ye see -^ which was spoken

-- standing 23 \^^ \y^^ th^t readeth understand 24 yj^j-Q

^s that 26 go 27 the things ^s ^nd

29 not return so ^loak si But ^2 ^^^

33 on a Sabbath : 84 j^^th not been from 35 ^,^^^51 ^^^

36 had been shortened, no flesh would have been

3'' so as to deceive, if possible, even the elect 38 beforehand

39 If therefore ^o wilderness " inner

Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW. 193

" For as the lightning cometh out of '^^ the east, and shineth*^ " ^"'^'^ ^™-
even unto the west ; so shall also the coming of the Son of ^ Luke xvii.

37; comp.

28 man be.^^ p For ^° wheresoever the carcass is, there will the i°'° ^'"''''•

30.

eagles be gathered together. ? 7^'- ?.!■

■-^ <-" •-> r is. xni. lo

29 Immediately ^^ after « the tribulation of those days shall '' the ^'^'J^. xxxii.
sun 47 be darkened, and the moon shall not give her light, and \l,^°f- %.
'the stars shall fall from heaven, and the powers of the heavens 2o;1:omi"'

30 shall be shaken : And then ' shall appear " the sign of the Son of .Ir'g'';'"'
man in heaven : and then " shall all the tribes of the earth mourn, Kp.'vi \\\
and '" they shall see the Son of man coming in ^^ the clouds of ^ Rev.'vi. 13.

31 heaven-^' with power and great glory. And 2' he shall send ^^ his « Ver.J."' '^"
angels with a great sound of ^ a trumpet, ^° and they shall «• SeV chap
gather together " his elect from * the four winds, '^ from one end ^ chap. xxvi.

" ' 64 ; Mark

of heaven to the other. jx- 1-

y Chap. xiii.

32 Now learn a parable of the fig tree i^^ When his branch is ^i-

10 z I Cor. XV.

yet 52 tender and putteth forth leaves, ye know that summer ^-^ is f 'j^^''*''*-

33 nigh: So likewise ye,^* when ye shall '^^ ggg ^\i ^j-^ggg ^j^j^^^g^ « Se^e^er. 22._

34 know that it is near,^*^ eveji'^ 2Lt the doors. « Verily I say unto , SeuUv:3;.
you. This generation shall not pass,'^' till all these things be ful- '^^^1^20:

35 fiUed.^^ •'^ Heaven and earth shall pass away, but " my words '^ xvf. 2s.''''''

36 shall not pass away. '' But of that day and hour knoweth no is.'"i.' ^(>\
man, no, not ^^ the angels of heaven,^^ ' but my ^^ Father onlv. s VJl'^cxIx.' '

Sq ; Is x]

37 ^ But as the days of Noe ^^ zvere, so shall also the coming of the »• ' .

h Acts i. 7.

38 Son of man be.'^'^ * For as in the '^^ days that were before the ' Zech. xiv. 7.

... ^ Luke xvii.

flood they were eating and drinking, marrying and giving in mar- ^^' ^7-

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 ^ \f^^ """•

40 the coming of the Son of man be.** ^jhen shall two ^^ be in the "'3^"''^ ''^"•

41 field ; the one shall be taken, and the other ^s left. '"Two zvomen " t^'^tutV.
shall be grinding " at the mill ; the one shall be taken, and the ° Jha'ps.'^xxV.

42 other 65 left. " Watch therefore ; ^ for ye know not what hour ^e ^^.^'^Lul^e

43 your Lord doth come.^^ 1 But know this, that if the good-man ^ xx.'Y.'A"'
of the house had known in what watch '" the thief would come ^^ Col Yv'.'il
he would have watched, and would not have suffered his house 6.1°; 'Pet.

V. 8 ; Rev.

44 to be * broken up.'*^ 'Therefore be ye also" ready : for in such Hi. 2, 3;xvi.

45 an hour as '^ ye think not the Son of man cometh. ^ Who then is ^ ^'°"'p- '^^'"•
a^i"' faithful and ^ wise servant, whom his lord hath made ruler '^ «; ^^"ffj^'- ^^''^

2 ; 2 Pet. iii.

4- forth from « jg ggg^ 44 go si^^U be the cominq; of the Son of man '"; Rev. iii,

45 omit For 46 g^t immediately 47 t^g g^-i ^\^^\\ 48 on ^ ciiap! yj^ig.

49 send forth so ^ trumpet of great sound t Lukexii.40

51 from the fig tree learn the parable 52 ^ow become " '^^^^' '''"'■

53 the summer 54 ^^ yg ^^^ 55 (,„iH ghall 56 i-,g jg ^jgi, ,. Comp.Luke

^"^ pass away 58 ^one 59 ^o one, not even ^'',''co;7v 2

^ The best authonties insert neither the Son «i the ^'- Noah ^■keh!\\\.'l

^^ those 64 t^.Q ,.,.,gn 65 one jg taken, and one is ^ See ciiar

«« on what day C7 cometh ^s master «» was coming '"'''■ ^

" broken through " in an hour that '^2 gg^

VOL. I. 13

194 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51.

46 over his household, to give them meat '''^ in due season ? ^ Blessed y Rev.xvi. 15.
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 ^ ^.''Ts'.'"''''

48 his goods. But and ^^ if that evil servant shall say in his heart,

49 My lord "delayeth his coming ;^'5 And shall begin to smite /its "'' ^ ^'^^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 ^ 2Pet.m..2.

51 for /mnp and in an hour that he is not aware of,^° And shall
cut him asunder, and appoint him ^^ his portion with the hypo-

crites : " there shall be^^ weeping and gnashing of teeth.

c See chap
viii. 12.

''^ their meatjt'r food ''^ will set him

'''^ to come " beat his

'^ expecteth not ^° when he knoweth not

''^ 07?iit and
" shall
*i omit him ^^ insert the

Order ok events. After the last public dis-
course (chap, xxiii.) our Lord did not at once
■.eave the temple, but (Mark xii. 41-44 ; Luke
xxi. 1-4) sat quietly in the court of the women,
looking at those casting in their gifts, to find an
opportunity for praising one act of real religion
amidst all the hypocrisy He had just denounced.
(Reformers may find a lesson here.) In perfect
quietude of spirit, not in haste nor anger, He
finally forsook ' His own ' who received Him
not. As He was finally 'departing' (ver. i),
His disciples pointed out the magnificence of the
various structures composing the temple. This
brought out a prediction of its entire destruction.
Passing out toward Bethany, He paused upon
the Mount of Olives, looking towards the temple,
as if still moved with compassion. His disciples
(or more exactly four of them) inquired of Him,
as to the time and signs of His coming. Chap,
xxiv. is the answer, not yet" fully understood.
Chap. xxv. was spoken on the same occasion.

Contents. This chapter refers both to the
destruction of yeriisalem and to the second coining
of Christ, one prophecy respecting tiuo analogous
events. This we may call the panoramic view of
the prophecy, and it may be applied to other pas-
sages (in Revelation and elsewhere). Reasons :
I. An exclusive reference to either the destruc-
tion of Jerusalem or the second coming of Christ
involves insuperable difiiculties. 2. The disciples
asked about both, joining them in time (ver. 3).
The answer therefore refers to both, joining them
in character, not necessarily in time. The disci-
ples needed instruction on both points, for imme-
diate and more remote guidance. 3. The pre--
ceding discourse plainly points to the destruction
of Jerusalem, but chap. xxv. and vers. 42-51 of
this chapter, apply exclusively to the Christian
dispensation. Great care is necessary in decid-
ing what refers to each of the two sets of
events (or, how far the analogy holds good). Al-
ford and others seem correct in holding, that the
two interpretations run parallel as far as ver. 28,
the judgment upon the Jewish Church being the
predominant thought ; after that the Lord's sec-
ond coming is prominent, until in the close of
the chapter it is exclusively treated of. Concern-
ing this nothing definite as to time is made
known (see ver. 36), and the part that Jerusalem
will sustain is and must be unknown, since proph-
ecy is rarely designed to enable us to foretell

future events. Lange regards both chapters as
exhibiting 'the judgments of His coming in a
series of cycles, each of which depicts the whole
futurity, but in such a manner that with every
new cycle the scene seems to approximate to,
and more closely resemble, the final catastro-
phe.'

Ver. I. From the temple, /. e., the exclusively
Jewish part, inclosed from the court of the Gen-
tiles. He never returned, and henceforth the
temple was virtually desolate. The Apostles re-
turned, holding out mercy still ; the last rejec-
tion recorded is that of Paul (Acts xxi. 27 ff.),
who was even accused of polluting it. — Was de-
parting. He lingered for a time. — His disciples.
Mark (xiii. i) : 'one of his disciples.' — To shew
him the buildings of the temple, /. e., all the
structures in the inclosure (see note on p. 171),
especially the stones (comp. Mark and I>uke), as
His answer (ver. 2) indicates. The immense
stones (some of them forty-five cubits long, five
high, and si.x broad) could be best seen from the
court of the Gentiles ; so also the great number
of outer structures, some of them still in process
of erection. The latter fact _gives additional
point to the prediction.

Ver. 2. AU these things ? Mark xiii. 2 : ' these
great buildings.' — Verily I say unto you, etc.
This prophecy was uttered in a time of profound
peace, when the possibility of the destruction of
such a magnificent work of art and sanctuary of
religion seemed very unlikely ; but was literally
fulfilled forty years afterwards ; and that, too, in
express violation of the orders of Titus, who
wished to save it.

Ver. 3. The mount of Olives. Opposite the
temple- The siege of Jerusalem began from
this place, and at the same season of the
year. It was from the side of this mount, that
our Lord two days before had prophesied the
destruction of Jerusalem (Luke xix. 43, 44). —
The disciples. Mark (xiii. 3) : ' Peter, and James,
and John, and Andrew,' the four fishermen first
called and first named in all the lists, the con-
fidential disciples. — When shall these things be "S
The desolation and destruction just prophesied.
— The sign of thy coming, and of the end of the
world ■? They identified these, and joined them
with the destruction of Jerusalem. As these
disciples had been told most fully of His death
(comp. chap. xvii. 9 ff.), they probably mean a

Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW.

195

coming {paroiisia, appearance) after death, to
usher in the end of the world, i. e., the end of the
former dispensation of things, not the destruc-
tion of the world. Being Jews, they would not
think of the destruction of the holy city without
a personal presence of the Messiah in its stead.
As the two events were blended in their minds,
they are not sharply distinguished in the an-
swer.

Ver. 4. See that no man deceive you. The
admonition is prophetic, intimating the perplex-
ity of the whole subject. A caution to Christians
regarding specific teaching about these unfulfilled
predictions.

Ver. 5. Come in my name, as the Messiah.
The Messianic hopes of the Jews were at fever-
heat, as the destruction of their holy city drew
near ; many enthusiasts appeared as seducers of
the people, and awakened false expectations. It
is not known that they claimed the authority of
the Christian Messiah. The prophecy goes be-
yond this, and intimates that Christians would
be in danger of supposing some other person to
be the Lord Himself. In later times fanaticism
among Christians has taken this direction, e. or,^
the Anabaptists in the sixteenth century. — De-
ceive many. An overweening desire to under-
stand this prophecy in its final application, com-
bined with too material conceptions of the Sec-
ond Advent, fosters such deception.

Ver. 6. Of wars and rumours of wars. The
primary reference is to the threats of war
against the Jews before the campaign which
ended in the destruction of Jerusalem. During
this period there were unusual commotions
among the Jews in all countries, and in Rome
too. It is also a prediction of unexampled con-
vulsions before the second coming of Christ.
As wars have been well-nigh continuous, some-
thing greater than ordinary war is probably
meant. — Be not troubled. Be watchful (ver. 5),
but be not disturbed. There will be nothing
even in the last days to terrify the Lord's people.
— The end is not yet, /. e., this state of commo-
tion is to continue.

Ver. 7. Nation shall rise against nation, etc.
Primarily, national uprisings of the Jews ; then,
wars of races, political revolutions, migrations,
etc. Even the times preceding the dissolution of
the Roman Empire have not exhausted this pre-
tliction. — Famines, and earthquakes in divers
places, A famine is prophesied in Acts xi. 28 ;
others are mentioned by Latin historians. Five
great earthquakes occurred in thirteen years.
The best authorities omit: 'and pestilences.'
See Luke xxi. 11, from which it is taken. As
regards the wider fulfilment : ' The passage
combines in one view the whole of the various
social, physical, and climatic crises of develop-
ment in the whole New Testament dispensation '
(Lange).

Ver. 8. The beginning of travail, /. e., birth
pangs. The physical woes are the basis of the
greater succeeding moral woes. 'The death-
throes of the Jewish state precede the "regener-
ation " of the universal Christian Church, as the
death-throes of this world the new heavens and
new earth ' (Alford).

Ver. 9. Then, /. 6'., ' during this time,' not
'after this.' See Luke xxi. 12. — They shall
deliver you up, etc. Soon literally fulfilled. But
it may now be referred to the spirit of persecu-
tion, always latent in the world and to break out

in the last times. — Hated of all the nations,
(Mark and Luke : ' of all men ; ' comp. chap. x.
22). The Roman historian Tacitus speaks of
the early Christians as a hated race of men. But
to be universally abhorred is not a proof of being
a Christian. It must be for my name's sake. This
hatred has not ceased ; it will probably manifest
itself anew in startling form.

Ver. 10. Then shall many be offended, or ' fall
away.' The Apostles understood this of the
first century ; see the repeated warnings against
apostasy in the Epistles. The fulfilment will
culminate in the last days. — Deliver up one an-
other, i. e., to tribunals, to heathen magistrates,
as was the case in Apostolic times. A natural
development of apostasy, then, and to be re-
peated before ' the end ' comes. — Hate one an-
other. Whenever apostasy occurs, this recurs,
since this is the opposite of Christian love. The
Great Apostasv (2 Thess. ii. 3) will thus manifest
itself.

Ver. II. Many false prophets. In the Apos-
tolic times such teachers appeared ; Judaizing
first proclaiming strict adherence to the law,
and afterwards a kind of antinomianism, or ' law-
lessness.' Comp. the later Epistles. The same
moral phenomena will mark an analogous pe-
riod.

Ver. 12. Because iniquity (or ' lawlessness ')
shall be multiplied. A horrible state of immo-
rality prevailed in the first century, and the false
teachers endeavored to join it with Christian
profession ; the inevitable result was a coldness,
a dying out of Christian love. — The love of the
many (the mass) shall wax cold. So far as we
know, this was not literally fulfilled in the first
century. We infer that the entire fulfilment will
come in with the great Apostasy (2 Thess. ii.
3-8). The principle is : wickedness destroys
love ; immorality eats out the heart of Christian-
ity.

Ver. 13. Unto the end. The Christians were
saved from the horrors attending the destruction
of Jerusalem. But the principle is a general one.
For the individual, ' the end ' is the day of his
death ; for the Church, it is the Advent of Christ,
the end of all things. The last sense is the more
important one, giving character to the others.
Over against the apostasy of 'the many' (ver. 12)
we have the faithfulness of the few, in spite of
false teaching (ver. 11), in spite of prevailing
wickedness (ver. 12), an endurance in love.

Ver. 14. This gospel of the kingdom, etc.
The preaching of the gospel throughout the Ro-
man world preceded the end of the Jewish state ;
the promulgation of the gospel throughout the
whole world will be the sign of the end of this
world. — For a testimony unto all the nations. To
them, if they accept ; against them, if they reject
it. It is not revealed here, which result will
preponderate. If the former, this is a cheering
note in a doleful prophecy ; if the latter, this is
the saddest part of the prophecy. In either
case, the duty of sending the gospel everywhere
remains. The universal extension of missions,
no less than the great apostasy, is a sign of the
approach of our Redeemer. This prediction
stimulated the Apostles and should stimulate
us.

Vers. 15-22. These verses certainly refer to
the destruction of Jerusalem. Another fulfil-
ment is probable, in accordance with the parallel
lines of prophecy we have traced in the preced-

ig6

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXIV. 1-51.

ing section (vers. 5-14). But precisely because
the details are so minute, we must be cautious in
applying it to the final catastrophe.

Ver. 1 5. When therefore ye see. This direct
address points to a speedy fulfilment, whatever
may be the ulterior reference. ' Therefore ' takes

Roman Standards.

up the thought of ver. 9, where their personal
persecution had been spoken of. — The abomina-
tion of desolation which was spoken of by (or
' through ') Daniel the prophet (Dan. ix. 27). The
phrase refers to ' abominations, which shall be
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 to the desecration of the temple by
Antiochus Epiphanes (comp. i Mace. i. 54), who
set up there an idol statue of Jupiter. Our Lord
points to a fulfilment, then future. The favorite
interpretation refers it to the Roman eagles, so
hateful to the Jews, and worshipped as idols by
the soldiers, the standards of those who deso-
lated the temple. This is favored
by the addition in Luke's account
(xxi. 20) : when ye shall see Jeru-
salem 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-
tius, A. D. 66) against Jerusalem.
This makes Luke's account refer
to an external sign, and those of
Matthew and Mark to the internal
sign, an abomination committed
by the Jews themselves, which
should fill up the cup of 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 to be a definite and marked
one. — In the holy place. Mark :
' where it ought not ; ' Jerusalem
was ' the holy city' (chap. iv. 5).
The near approach of the Roman army is prob-
ably meant. The Roman eagles, rising on the
heights over against the temple, were the sign of
the fall of the city. In fact they stood on the

Mount of Olives, ' the holy place,' in a higher
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. — Let him that readeth understand. A
remark of the Evangelist, 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 ulterior reference to
'the man of sin' (2 Thess. ii. 4), is probable. It
will be understood by Christians when necessary
for their safety.

Ver. 16. Flee unto the mountains. The Chris-
tians in Judea accordingly fled to Pella, over the
mountains in Perea, and wei'e safe in all those
days of horror.

Ver. 17. On the house-top. The flat roofs of
eastern dwellings were a favorite place of resort.
— Not go down. Some suppose this is a com-
mand to flee along the house-tops or to go down
by the outer stairs as a quicker way. What is
distinctly forbidden is to go down to take the
things out of his house. Extreme haste is en-
joined ; and being hindered by motives of self-
ishness or convenience is prohibited. There is
probably an allusion to the flight of Lot from
Sodom (comp. Luke xvii. 32).

Ver. 19. "Woe unto them, etc. Natural affec-
tion is not forbidden, and this verse expresses
compassion for mothers who were thus delayed.

Ver. 20. Pray ye. The trying events were
distinctly predicted, yet prayer is just as dis-
tinctly enjoined. — Not in the winter, which
would not only make it more disagreeable, but
might prevent their fleeing far enough. — On
a Sabbath. On the Jewish Sabbath. On that
day the gates of the cities were usually closed

Peasant House in Palestine, with steps leading to the top on the outside.

(Neh. xiii. 19-22), besides travelling on that day
would expose them still more to Jewish fanati-
cism. The Jewish Christians, up to the time of
the destruction of Jerusalem, observed the Jew-

Chap. XXIV. 1-51.] THE GOSPEL ACCORDING TO MATTHEW.

197

ish Sabbath, and might scruple to travel more
than the Sabbath day's journey (about an English
mile). Our Lord's anxiety is not for the obser-
vance of the Jewish Sabbath, but for His people.
Ver. 21. Great tribulation, etc. Josephus,
a Jew by birth and education, but a Roman in
religion and sympathies, in describing the siege of
Jerusalem, almost repeats the words of our Lord.
From this ' great tribulation ' the Jewish Chris-
tians escaped by fleeing to Pella. The siege be-
gan at the time of the Passover feast, when the
city was crowded. Internal dissensions combined
with scarcity of food to multiply the horrors.
One woman of rank, named Mary, too, killed and
roasted her own babe (comp. IDeut. xxviii. 53,
56, 57), and was discovered only by those who
sought to rob her of food ; yet even they shrank
back at the sight. The resistance to the Romans
was fanatical, despite the bloody discord within
the city. When at last it was successfully stormed
by Titus, the rage of the Roman soldiers, raised
to the utmost by the stubborn resistance, was per-
mitted to wreak itself unchecked upon the in-
habitants. The sword made the whole city run
with blood ; while crucifixions by way of jest
were very frequent. Eleven hundred thousand
persons perished, the remainder were sold into
slavery, or distributed throughout the Roman
provinces to be destroyed by wild beasts. Thus
the prophecy of Luke xxi. 24 was literally ful-
filled. Yet the Roman leader who conducted
these operations was one of the most excellent
among the heathen. — Nor ever shall be. This
seems to indicate that nothing analogous will oc-
cur again. But ver. 22 is so closely connected
with this verse, that a double reference is prob-
able even in vers. 15-21, which were most strik-
ingly fulfilled in the first century. The final ap-
plication would be to a sudden catastrophe before
the coming of our Lord, which His people will
be enabled to avoid, by recognizing the appear-
ance of the signs He has given. Still these
verses, of themselves, shed little light as yet on
the subject of the last days. The final catas-
trophe is more plainly indicated in the subse-
quent part of the chapter.

Ver. 22. Except those days had been short-
ened, etc. (A prophetic past tense.) Various
causes did combine to shorten the siege of Jeru-
salem, so that the Christians in the neighboring
place of refuge were not so much exposed. These
causes were : (i) Herod Agrippa had begun to
fortify the walls of Jerusalem against any attack,
but was stopped by orders from Claudius about
42 or 43. (2.) The Jews being divided into fac-
tions, had totally neglected any preparations
against the siege. (3.) The magazines of corn
and provision were just burned before the ar-
rival of Titus. (4.) Titus arrived suddenly, and
the Jews voluntarily abandoned parts of the for-
tification. (5.) Titus himself confessed that he
owed his victory to God, who took the fortifica-
tions of the Jews. (6.) It was not the original
intention to storm the place, but events at
Rome made it necessary that Titus should hasten
back, and he therefore adopted this method of
shortening the siege. — But the strong language
of the verse and the prophecy of Daniel (chap,
xii. I ) which is here alluded to, point to a prov-
identia interposition in the great days of tribu-
lation which are to come in the last times. The
shortening of the days will be the hastening of
the Lord's coming.

Ver. 23. Then. Sufficiently indefinite to favor
any or all of the interpretations of the passage.
During the subsequent period, is exact enough.
— If any man shall say to you, etc. This indi-
cates that the disciples tlie)i expected that the
second Advent would immediately follow ; and
was first of all a caution against impostors. But
while such did arise in the first century, the de-
tails of the following verses point to something
further. — Believe it (or ' him ') not. This phrase
furnishes no argument against the visible per-
sonal coming of Christ, which seems to be taken
for granted throughout.

Ver. 24. False Christs. While this may refer
to the impostors of the first century, it now points
to 'Antichrist,' or the many 'antichrists' (i John
ii. 18), constantly arising. —^ False prophets. Such
arose among the Jews, but have arisen ever
since. — Show great signs and wonders, in ap-
pearance probably, but this cannot be insisted
upon. See 2 Thess. ii. 9-12. — So as (the tenden-
cy and purpose) to deceive, if possible, implying
that it is not, even the elect. Others will be' de-
ceived, led astray from our Lord, the real Mes-
siah and true Prophet. It indicates that a period
will come, when the ' deceivableness of unright-
eousness ' shall be augmented.

Ver. 25. Told you before hand. (Mark xiii.
23: 'But take ye heed.') A warning which can
scarcely have been exhausted in the first cen-
turv.

Ver. 26. Behold, he is in the wilderness,
whither the impostors led their followers (Acts
xxi. 38). — Behold, he is in the inner chambers,
teaching in private, proposing some scheme of
deliverance. But ver. 27 points so unmistakably
to the last days also, that we understand this
caution as referring to all teachers who assert
that the kingdom of heaven is in a given locality,
or in some narrow form, and who therefore set
forth some contracted conception of the second
Advent. The caution then is against enthusiasm,
superstition, and fanaticism, in the days of the
waiting Church.

Ver. 27. For as the lightning, etc. At this
point we must accept a direct reference to the
end of the world. The destruction of Jerusalem
was sudden, but here the ulterior sense, which
was never absent, becomes the prominent one. —
From the east. A literal explanation of this
phrase is forbidden by the nature of the case.
The sense is Christ's coming will be sudden and
all-pervading, unmistakable and fearful ; visible
too, we infer ; glorious and purifying also, like
the lightning. Only a Personal coming will fulfil
this prediction.

Ver. 28. Wheresoever the carcass is, there
will the eagles be gathered together. In Luke
xvii. 37, this figure is the answer to the cpiestion
of the disciples : ' Where Lord ? ' referring to the
times of judgment. We therefore apply the
metaphor to the necessity, inevitableness, and
universality (' wheresoever ') of judgment. The
' carcass ' represents moral corruption ; the ' ea-
gles,' God's means of certain punishment when
the time is ripe. The context points to two spe-
cial occasions : i. The destruction of Jerusalem
when the Roman ' eagles ' appeared as ministers
of vengeance ; 2. the last days when the cup of
the world's iniquity shall be full and God's swift
messengers of judgment (' the angels ') shall
come. Yet the principle is of universal applica-
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
of the waiting Church : ' How long, O Lord '
(Rev. vi. 10).

Vers. S9 ff. Referring to the 'last times ' ex-
clusively. Up to this point our Lord, in answer-
ing a twofold cjuestion, has given a two-fold
answer, /. e., spoken of two distinct events as
analogous. The instruction in regard to the
minor and near event (the destruction of Jeru-
salem) was necessary, but now the greater and
more remote event becomes the sole subject.
(Ver. 34 presents a possible exception.)

Ver. 29. But immediately, suddenly after a
slow development, rather than immediately fol-
lowing, or unexpectedly. Ver. 36 shows that
our Lord did not intend to define the length of
the interval, or to encourage us to define it. —
After the tribulation of those days, not the tribu-
lation attending the destruction of Jerusalem,
but the period of trial which belongs to the ' last
times,' for the following reasons : I. In Luke xxi.
24, the period of Jewish dispersion and the ful-
filling of ' the times of the Gentiles ' is put be-
fore this prediction, while the expression in Mark
xiii. 24, also permits the supposition of a long
interval. 2. The reference to the destruction of
Jerusalem is attended with the greatest difficul-
ties. It takes all the expressions of vers. 29-31
in a figurative sense, but the figure exceeds any
reality that occurred in those days. The interval
between the horrors of the siege and the actual
destruction itself was too short to allow of any
events worthy of such a figurative representation
as we find here. 3. To refer it to a merely /r^w-
idential coming of Christ in judging and purify-
ing nominal Christendom, is not at all in keeping
with the specific character of the representation.
— The sun shall be darkened. A reference to the
events attending the destruction of Jerusalem
seems impossible. So long as the prophecy is
not yet fulfilled, its exact meaning cannot be in-
sisted upon. Two views : (i.) Visible phenomena
in the heavens at the visible appearance of
Christ ; in which sense the rest of the verse
needs little explanation except to determine the
difference between 'the stars' and 'the powers
of the heavens.' The former may mean meteors
and the latter the host of stars, or better, the
former the stars in general, the latter the greater
heavenly bodies that affect the earth (the solar
system). This view suggests also the possibility
of actual changes in the physical universe to pre-
pare for ' the new heavens and the new earth.' —
(2.) Spiritual events to occur at the same time.
We add the most plausible interpretations of this
character : ' The sun shall be darkened,' /. e., the
knowledge of Christ, the Sun of the Church and
the world shall be obscured ; the moon shall not
give' her light; the reflected light of science,
which derives its excellence only from Christ, the
true Sun, shall cease to guide (or it may refer to
heresy and unbelief in the Church, for that leaves
her merely a scientific or temporal organization) ;
the stars shall fall from heaven ; the leaders and
teachers of the Church shall become apostates :
the powers of the heavens (the greater heavenly
bodies) shall be shaken : the influences which rule
human society shall be disturbed. Others refer
the whole to the fall of heathenism with its wor-
=!hip of Nature (sun, moon, and stars), but this is
less probable, since terrifying occurrences seem
to be meant (see Luke xxi. 25, 26).

Ver. 30. The sign of the Son of Man in heaven.

This points to some unmistakable appearance pre-_
ceding the personal manifestation of Christ.
Something like the Star of the wise men, some
suppose ; the Fathers thought, a sign of the cross
in the heavens ; a luminous appearance visible
to all, itself a glory like the Shekinah of old, is
the view of many. The important matter is to
recognize it when it comes, not to know in ad-
vance what it will be. — All the tribes of the
earth mourn. All races and peoples shall join
in one chorus, first of great and solemn lamenta-
tion ; not necessarily of real penitence, though
that is not excluded, but rather of terror, occa-
sioned by the events which have occurred and the
foreboding of what is to follow. Comp. Rev. i.
7 ; also Zech. xii. 10-14, where the families of
Israel are represented as mourning. — And they
shall see the Son of man coming. This comirg
is evidently that referred to in i Thess. iv. 16, at
the first resurrection (Rev. xx. 5, 6) ; a compar-
ison with Rev. xix. 1 1 ff. suggests that this Ad-
vent precedes the millennium, but upon that point
there has been much dispute. Certamly nothing
is said here of the general judgment, but only of
the gathering of Christ's people (ver. 31^^ — On
the clouds of heaven. ' In like manner ' as He
ascended (Acts i. 9, 11). — With power and great
glory, manifested in the establishment of His
kingdom on the earth. Some prefer to regard
this coming as the beginning of a series of judg-
ments afterwards set forth in vers. 45-51 ; chap.
XXV., covering the period symbolically set forth
in the term ' thousand years ' in Rev. xx. 5, 6 ;
but with the exception of the final judgment, all
these are represented as occurring before this
coming of the Lord. The safest opinion is, that
a Personal coming of Christ is here meant, to
take place after the times of the Gentiles are ful-
filled (Luke xxi. 24), and to be preceded by great
catastrophes.

Ver. 31. Send forth his angels with a great
sound of a trumpet. According to i Thess. iv.
16, the angels and trumpets are distinguished,
the latter coming first. The trumpet, used to
call assemblies together, refers to some means
employed in connection with the actual ' angels '
to gather Christ's people together. This sound
of the trumpet is to be distinguished from the
great Trumpet of the Judgment day (i Cor. xv.
52 : ' the last trump '), since both this verse and
vers. 40, 41, point to a gathering out from the
world, while at the great Judgment all are col-
lected. — And they shall gather together his
elect, the individual believers, over against the
organizations which contain or conceal thein. A
gathering, either of living and raised believers
into one place, or of the saints hitherto scattered
among the nations into one organization. It is
implied that before that time no one organization
will include all true believers. A lesson against
sectarian bigotry wherever found.

Ver. 32. Now from the fig tree learn the par-
able, namely, what follows. — Putteth forth
leaves, or ' its leaves.' The blossoms precede
the leaves, and when the leaves come, the fruit
season is near. Comp. chap. xxi. 19. The cursing
of the barren fig tree may be in mind even here.
Alford : ' As that, in its judicial unfruitfulness,
emblematized the Jewish people, so here the put-
ting forth of the fig tree from its state of winter
dryness, symbolizes the future reviviscence of
that race.'

Ver. 33. So ye also. Addressed to the disci-

Chap. XXIV. i--si.] THE GOSPEL ACCORDING TO MATTHEW.

199

pies, as representing all Christians. It does not
mean that they should live to see what He had
predicted ; two of the four certainly died even
before the destruction of Jerusalem. — All these
things, i. e., the signs mentioned, culminating in
thee predicted in ver. 30. — Know that he is
nigh. — 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 prominent one, not that of ful-
filment.

Ver. 35. Heaven and earth shall pass away.
Not merely a strong asseveration (sooner shall
heaven and 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.
— But 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 proof.'
' 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. 36. But of that day and hour 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 : but
the Father only. Christ did not know the day
and hour of His future 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. 8). 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. But as the days of Noah 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 he in the field.
Until that time Christ's people are to be in com-
panionship with the world. — One is taken, i. c,
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. Watch therefore. In view of the
suddenness and unexpectedness of this coming,
' watch.' Mark : ' watch and pray.' Not, be al-
ways expecting what will come unexpectedly, nor
be seeking to know what cannot be known, but
be always in the state of readiness, because of
the uncertainty.

Ver. 43. If the master of the house 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 find 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. 35-4*3-
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? A personal question
for every believer, but not a discouraging one. —
The faithful and wise servant. ' Wise ' (or pru-
dent), because ' faithful ' in Christ's service.
Faithfulness alone is success. — Whom his Lord
set over his household. 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.
Ministers of Christ are referred to, since these are
elsewhere represented as ' set ' by Him in the
Church (i Cor. iv. i, 2 ; xii. 28 ; i Thess. v. 12,
13), but for a specific purpose : to give them their
meat (or 'food'), namely, that provided by the
Lord, and adapted and necessary for them, in due
season. The food is God's word, wliich is to be
rightly divided (2 Tim. ii. 15). Ruling is in-
cluded only as far as essential for the purposes of
teaching. It is the ' faithful servant ' whom the
Lord has set over the household.

Ver. 47. He will set him over all Ms goods.
The servant, faithful up to the unexpected ar-
rival of his lord, is rewarded, and is called
'blessed' (ver. 47). The reward is promotion to
be possessor of the full inheritance. Comp. Rom.
viii. 17 ; also chap. xxv. 21 ; Rev. ii. 26; iii. 21.
Alford : ' Each faithful servant shall be over all
his master's goods. That promotion shall not
be like earthly promotion, wherein the eminence
of one excludes that of another, but rather like
the diffusion of love, in which, the more each
has, the more there is for all.'

Ver. 48. But if that evil servant. The form
is changed from that in ver. 45, as if to intimate
that such cases would readily occur, without need
of special inquiry. The verse is a caution to the
faithful to persevere, and a warning to those who
intrude into the ministry. — Shall say, not openly,
for the official position forbids that ; but in his
heart, and in his conduct (ver. 49). — My lord de-
layeth to come. This implies that a long delay
would occur. The servant began well, and still
recognizes Christ as His Lord ('my lord'). The
spring of all his evil conduct was unbelief ;
whether the Lord came sooner or later, his duty
remained the same.

Ver. 49. Beat his fellow-servants. The faith-
ful ones, since the others would join with him.
He plays the lord over God's heritage (i Pet. v.
3), abusing instead of nourishing the household
(ver. 45). Unfaithfulness to Christ, speedily mani-

fests itself in such conduct : censure of others,
pride toward others, despotism over others, who
are ' fellow-servants.' — Shall eat and drink with
the drunken. To show laxity of conduct toward
the evil members of the household, and to in-
vite the world to help him revel. Beating the fel-
low-servants leads to worldliness and immoral-
ity.

Ver. 50. The lord of that servant. Christ is
still ' lord ' of the unfaithful and sinful servant. —
Shall come. Doubt of His coming does not hin-
der it. — In a day, etc. The unexpected, sudden
coming is again brought forward. To the un-
faithful our Lord often comes suddenly in this
world, to correct while hope of amendment re-
' mains, but ver. 51 refers to something final. Be-
fore the Second Advent, when the whole' Church
shall be tried as to faithfulness, the coming to in-
dividuals is at death.

Ver. 51. And shall cut him asunder. An an-
cient mode of punishment among the Israelites
(i Sam. XV. 33; 2 Sam. xii. 31). Extreme pun-
ishment is here meant, but the peculiar expres-
sion indicates something further, a fearful separa-
ting of the conscience and the conduct, so that
the condemning power of the former is a constant
scourge against the continued evil of the latter.
This will be a terrible element of future retribu-
tion. — Appoint his portion with the hypocrites.
Such a servant is not necessarily a mere hypo-
crite, but his conduct deserves and will receive
the punishment allotted to hypocrites. Unfaith-
fulness, especially in the ministry, will suffer the
worst punishment : the faithful servant was also
' wise ' (ver. 45), the evil servant is most unwise. —
Weeping and gnashing of teeth. Comp. chaps.
xiii. 42, 50 ; xxv. 30, 41, 46. The future punish-
ment is of the same character for all, even though
there be degrees of it. This picture of judgment
on rulers of the Church comes first. The his-
tory of ecclesiastical despotism in every age, and
on the smaller as well as the largest scale, abun-
dantly shows how needful the warning has been.

Chapter XXV. 1-13.
TJie Parable of the Ten Virgins.

1 ^ I ^HEN shall the kingdom of heaven be Hkened unto « ten '" ^uUe xix.

-I- virgins, which ^ took their lamps, and went forth to meet '^ jlJhnilL'gi

2 *the bridegroom. And five of them were ''wise,^ and five ivere ^^Z'^'^:"^'

3 foolish.3 They that were foolish took their lamps, and took * '= Chap. vu.

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-^^^^ ^^.^.

6 bered and * slept. And*' at midnight there was a cry^ made, ^s-
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 "i- 3s
9 lamps are gone 1° out. But the wise answered, saying, Not so :

^ that 2 foolish 3 wise

* For the foolish, when they took their lamps, took

6 Now while " But ^ a cry is 8 ^/^^ ^^^.^ authorities 07nit cometh

' come ye forth 10 o-oino-

Chap. XXV. 1-13.] THE GOSPEL ACCORDING TO MATTHEW,
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

1 1 shut. Afterward came ^^ also the other virgins, saying, * Lord,

12 Lord, open to us. But he answered and said. Verily I say unto

13 you, *I know you not. 'Watch therefore ; for ye know neither^^
the day nor the hour wherein the Son of man cometh.^^

11 Peradventure there will not be ^- ODiit but ^^ went away

^* marriage-feast ^^ come ^^ not

^■^ tlie best authorities omit wherein the Son of man cometh

201

g Chap. xxiv.

44.
h Chap, xxii

2.
i Luke xiii.

25 ; comp.

chap. vii. 21

k Chap. vii.

/ Chap, xxiv
42.

The Parable of the Ten Virgins. Closely
joined to the preceding one. Its leading idea is
the readiness of the Church for the coming of the
Lord. See the closing exhortation (ver. 13). The
last parable applies mainly to rulers, this to the
whole Church. Interpreters differ as to the exact
time referred to in this and the following parable.
Both distinctly point to the coming of Christ, and
not to the destruction of Jerusalem ; but is that
coming immediately followed by the judgment
described in vers. 31-46 ? Some hold that a
thousand years will intervene, during which Christ
will personally reign on the earth. This is the
' pre-millenial ' view. The other view is that the
Second Advent will immediately precede the judg-
ment. The numerous intimations that the com-
ing of Christ will be preceded by apostasy and
catastrophes, when joined with a literal interpre-
tation of the prophecy about the ' thousand
years ' in Rev. xx. 4-7, oppose the view that this
period will precede the ' coming ' spoken of in the
last chapter, and alluded to in this parable. The
passage in Revelation cannot be discussed here.
The ' pre-millenial ' interpretation of this parable
involves a number of difhculties. • At the same
time, the main point, respecting the position of
the Advent of Christ, is more and more accepted.
Certainty here is impossible, perhaps undesirable.
All calculations or clefinite explanations about the
lime and order of these last things, are discour-
aged by the whole scope of this discourse. The
parable is peculiar to Matthew ; in Luke xii. 36,
the sudden return of the Lord to His servants
(chap. xxiv. 46-51), is spoken of as a return 'from
the wedding ; ' here it is followed by the same
thought expanded into a parable.

Ver. I. Ttiea- At the period spoken of in the
last chapter. The judgment upon those in office,
having a more direct application to the Apostles,
is mentioned before the judgment upon the peo-
ple. But it is not necessarily prior in time. —
Ten. The number of completion among the Jews;
this number may have been usual in wedding pro-
cessions. — Virgins, as representing separation
from the world, if any special significance is to be
sought. To carry out the apt figure of a wed-
ding, this class of persons must be introduced. —
Took their lamps. Each had a lamp for herself,
probably a torch made by winding rags about a
piece of' iron, and fastening it to a thick wooden
staff. The oil was poured on the wick, the ves-
sel containing the oil not forming a part of the
torch or lamp (ver. 4). — And went forth to meet
the bridegroom. The best explanation is : that

the bridegroom was coming from a distance, be-
fore the wedding ; that the virgins went out to
meet him to attend him to the wedding at the
house of the bride, where the marriage was to
take place. Christ, the Bridegroom, comes from
a distance, the bride is the Church ; but she is
not mentioned here, while the ' virgins ' repre-
sent the individuals making up the Church, as do
the guests in the parable of the wedding of the
king's son (chap. xxii. 1-14). Other views refer
this to the procession, after the wedding, to the
bridegroom's house, where the closing festivities
were held. This accords with Eastern customs,
but is far less appropriate.

Ver. 2. And five of them were foolish, etc.
This equal division may have a meaning. The
correct order is transposed in the common version.

Vers. 3, 4. For the foolish. The insertion of
' for ' introduces this as an evidence of their folly.
— But the wise, provided themselves with oil
in the proper vessels. Explanations: (i.) The
lamps refer to the outward Christian appearance,
the oil to inward spiritual life, the grace of God
in the heart. This we prefer. (2.) The lamps
represent the human heart, supplied with the oil
of the Spirit, the vessels being the whole human
nature. (3. ) The lamps mean ' faith ' the oil
'works,' (4.) the lamps 'works,' the oil 'faith.'
The latter two are far-fetched.

Ver. 5. Now while the bridegroom tarried ; as
they were waiting for him ; an allusion to the
delay of the Lord. — All slumbered and slept.
Sleep overcame them, even while trying to keep
awake. This probably refers to a gradual forget-
fulness of, or ceasing to expect at once, the com-
ing of Christ. It indicates an unconscious giving
way to the influence of the world. Christ's com-
ing will be unexpected by all, even by those who
make calculations about it.

Ver. 6. But at midnight. At a late, dark sea-
son, the most unsuitable too for the foolish vir-
gins to make good their lack. — A cry is made,
Behold the bridegroom ! This was usual. A sign
of the coming of Christ (chap. xxiv. 30). For
the individual, that cry may come at any time.

Ver. 7. Arose, and trimmed their lamps, /. e.,
trimmed the wick and put on fresh oil, so as to
make a brilliant flame. ' All ' did this ; the fool
ish virgins were not lacking in effort. But mere
trimming does little good, if there is no oil.

Ver. 8. For our lamps are going out, not 'have
gone out.' The trimming of the wick made this
apparent. Merely outward Christian appearance
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
' going out.' — This natural request represents
what will occur in various forms in the hour here
prefigured.

Ver. 9. Peradventure. This was a refusal,
though not in form. ' Not so ' is a correct para-
phras-e. The reply is not selfish, even in the figure,
for it is affirmed : there will not be enough. To
have divided the oil would have entirely defeated
the purpose of the procession. In that hour each
must stand for himself, each having for himself
the oil of grace to make his lamp burn brightly.
The brightness of the outward life, moreover, is
to be a part of the glory of that hour. — Go ye
rather to them that sell. This probably refers to
the means of grace ; the Scriptures, prayer, the
ministry. Some even find here an argument for a
set and a paid ministry.

Ver. 10. And while they went away to buy.
They kept up their endeavor to the very last (see
ver. 11), but probably did not get a supply of oil
at that late hour. — They that were ready (/. e.,
the wise virgins) went in with him to the mar-
riage feast ; comp. Rev. xxi.x. 7-9 ; xxi. 2. — And
the door was shut. No more entrance to the
feast. The case of those without ('outer dark-
ness ; ' comp. chap. viii. 12) was finally decided.

Ver. II. Afterward come also the other vir-
gins. The story is carried to its conclusion ; the
foolish virgins did not lack persistent effort. We
may understand the verse as a mere carrying out
of the story, or as showing the persistent appeals
of the self-deceived, without regard to time.
Comp. chap. vii. 22. The more literal applica-
tion is given below.

Ver. 12. I know you not. Comp. chap. vii.
23. The refusal is definite and apparently final,
ind is the basis for the exhortation which fol-

lows. Some of the advocates of the pre-millen-
ial view suppose that this refusal excludes only
from the millenium, not from the ultimate king-
dom of glory in heaven, finding a difference be-
tween the phrase here and in chap. vii. 23. They
refer the parable, not to the final judgment, but
to the coming of the Lord to His personal reign.
On this view the lesson respects the blessedness
of endurance unto the end, of keeping the light
bright for the coming of the Bridegroom, however
delayed. The ten virgins represent Gentile con-
gregations accompanying the Bride, the Jewish
Church. Nor are any of them hypocrites, but
all faithful souls bearing their lamps ; the foolish
ones, however, making no provision for the supply
of the oil of the Spirit, but trusting that the light
once burning, would ever burn, neglecting watch-
fulness and prayer. As it was, their lamps were
only going out (ver. 8), and their effort was too
hate for that time. At the general judgment,
such will be judged in common with the rest of
the dead. To all this it may be objected that the
final judgment has already been spoken of in
chap. xxiv. 51, and that the exhortation of ver. 13
loses its emphasis, if there is another day of
grace for these.

Ver. 13. Watch therefore. The same admoni-
tion as in chap. xxiv. 42, 44. ' Wherein the Son
of man cometh ' is omitted by the best authori-
ties. This makes the exhortation more general.
The coming of our Lord, in so far as individuals
are concerned, is the day of death. Then the
door is shut : the door of repentance, of hope,
of salvation, shut by Him that shutteth and none
can open, ' watch therefore,' that the Christian
profession is supplied by the oil of the Spirit, so
that His sudden unexpected coming may not find
us without oil for our lamps.

Chapter XXV. 14-30.

The Parable of the Talents.

" I j^OR * the kingdom of heaven ^ is as ^ a man '^ travelling into a
JL far^ country, zvlio'^ called his own servants, and delivered
unto them his goods. And unto one he gave five '^talents, to an-
other two, and ^ to another one ; ^ to every man ^ according to
*his several ability ; and straightway "^ took "' his journey. Then ^
he that had^ received the five talents went and traded with the

17 same,^** and made ///^;« ^^ other five talents. And likewise he

18 that Jiad received two, 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^
ceived ^'^ five talents came and brought other five talents, saying,
Lord, thou deliveredst unto me five talents : behold, I have

1 For it is ' as 'whe7i ^ going into another * ^jj^n ^i,q s Q^^^f ^^^

^ each "^ and he went on » straightway » omit had

1" them " omit them 12 j^ Hkg manner he that received the two

^3 itisert the 1* went away " Now after i^ ^,,1^ g^

a Comp. Luke

xix. 12-27.
b Comp.

Mark xiii.

34-
c Chap. xxi.

33-
d Chap, xviii

24-

e Rom. xii. 6;
I Cor. xii.
1 1 ; Eph. iv.

f Chap, xviii
31.

/ I Sam. XXV.

Chj^v. XXV. 14-30.] THE GOSPEL ACCORDING TO MATTHEW. 203

21 gained beside them five talents more.^" His lord said unto him,

Well done, ^/wu ^^ good and faithful servant : ^ thou hast been ^^ -"7^;;; ^^^J
faithful over a few things, ''I will make thee ruler 20 over many //chap. xxiv

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 ^i talents

23 beside them.22 His lord said unto him. Well done, good and
faithful servant : thou hast been ^^ faithful over a few things, "I
will make thee ruler^o 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,
reaping where thou hast not sown,^^ and ^"gathering where thou ^ Cmiip.^is.

25 hast not strewed : ^^ And I was ^6 afraid, and went 2' and hid thy

26 talent in the earth : lo, t/iere 'thou hast i/ia^ is thine.^s His 29/ chap.xx.14.
lord answered and said unto him, T/iot^ wicked and "* slothful ser- "\^°"^- ™'
vant, thou knewest^o 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,^^ ^nd ^/len ^^ at my coming I

28 should have received ^^ mine own with usury.^^ Take ^"^ there-
fore the talent from him, and give zV unto him which 3' hath ^^

29 ten talents. " For unto every one that hath shall be given, and " li^ ^zT
he shall have abundance : but from him that hath not shall be ^xi\"%

30 taken away even that which he hath.^® And " cast ye ^^ the " vfif. I'i.^^'
^unprofitable servant into outer darkness : " there shall be weep- 10.

ing and gnashing of teeth.

" gained other five talents ^^ omti thou ^^ wast -" set thee

21 other two ^^ ^w/7 beside them ^^ ^nd he also that

2* didst not sow ^^ didst not scatter ^^ being ^7 j went away

28 lo, thou hast thine own ^9 But his ^° knewest thou

31 I did not scatter ? ^^ bankers ^^ om/^ then

8* received back ^^ interest ^^ Take ye away

^"^ that ^8 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 iox i\\& 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 his ex- able in Luke applies to official persons; this to all,
ternal activity. There, by the end of the foolish even nominal, Christians.

virgins, we are 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

and work' (Trench). 'There, the foolish virgins of man,' etc. (ver. 13) forbids our supplying 'he

failed /r^;« thinking their part too easy — here the is.' — As when a man going into another country,

wicked servant fails from thinking his too hard' 'going abroad.' Here Christ is represented as a

(Alford). This parable must also be distinguished man of wealth; in Luke as a nobleman gone to

from that of the ten pounds {inince) ; Luke xix. receive a kingdom. — His own servants, 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 cru- istry. —And delivered unto them Ms goods. 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. Five talents — two — one. In Luke

204

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 14-30.

the trust is the same for each servant. So great
a sum as even a single 'talent' (comp. chap, xviii.
24 ) constituted a very valuable trust. The ' jjound '
(of much smaller value) is an official gift; the
' talents,' gifts of the Spirit in different degrees.
The greater value of the talent suggests the su-
periority of spiritual endowments to merely of-
ficial ones. This parable has led to the use of the
word ' talent 'to denote natural endowments also.
— According to his several ability. Here natural
' talents ' are referred to. Even spiritual gifts are
regulated by personal susceptibility and capacity.
The ' ability ' is as really but less directly the gift
of God. Sufficiently our own to occasion strict
responsibility, such ' ability ' is not enough our
own to warrant pride. It is here, moreover, ca-
pacity for ' spiritual ' gifts. — Went on his journey.
The order of the parable is that demanded by its
form ; but the Ascension (the departure) pre-
ceded the day of Pentecost (the distribution of
gifts). This should caution us against theo-
ries about the order of events at the coming of
Christ. ' Straightway,' owing to a change of
reading, must be placed in ver. 16.

Vers. 16, 17. The Lord's absence represents
in general the period between the Ascension and
the second coming of the Lord ; in the case of in-
dividuals, the day of death terminates the period
of activity. — Straightway (see ver. 15). Each
faithful servant began his activity at once ; and
each gained a sum equal to that intrusted to him.
In the other parable, the gift is the same, the
gain varied. Success in official position varies ;
but the blessing from faithful use of God's spirit-
ual gifts is in direct proportion to those gifts. As
applied to us, the talents maybe constantly ^W;/,
as well as constantly gaining.

Ver. iS. Went away, in carelessness. — Digged
in the earth and hid his lord's money. — Not an
active ill-doer, like the wicked servant of chap.
xxiv. 48, but simply neglectful of the blessing
given him. He buried his spiritual gift in wliat
is earthly, fleshly ; ' the napkin ' in the other par-
able means idleness in office. The man with the
one (spiritual) talent is negligent, not because he
has little natural capacity, but from envy, or
false ideas of human inability (ver. 24), etc. The
one talent may represent the general influences of
the Spirit of God. In our history as Christians,
this one may be changed to five.

Ver. 19. Now after a long time. Long in the
history of the whole Church, and long enough in
the case of individuals, to allow them to make
good use of the trust. — Reckoneth with them.
The pre-millenial view places this reckoning at
the Second Advent, the general judgment occur-
ring later. Nothing is said of judgment outside
the Church, yet the wicked sei-vant represents one
who is not of Christ's people.

Ver. 20. I have gained. In addition to and
through the talents entrusted. Spiritual gifts are
the means of increasing spirituality, yet human
effort and responsibility enters.

Ver. 21. I will set thee over many things. In
the kingdom of glory ; or on the other theory,
during the millenium. — Into the joy of thy Lord.
In Luke the official position is recognized in the
rule over ' ten cities,' etc. ; here the reward has a
reference to the personal spiritual life. ' The joy ;'
the blessed inheritance which Christ's servants
will have with Him. The reference to a ' feast '
seems unnecessa'^y.
Ver. 23. Well done. The same commenda-

tion for the same faithfulness ; the amount wa.s
smaller, but the trust was smaller, the reward was
the same also. In spiritual things faithfulness is
success.

Ver. 24. Lord, I knew thee that thou art a
hard man. A common excuse : the master is
hard and selfish. Men represent God as demand-
ing from them what they cannot perform. In the
parable, and in reality, the excuse is inconsistent
and self-convicting. — Reaping where thou didst
not sow. ' This is man's lie, to encourage him-
self in idleness ' (Alford). — Didst not scatter.
A repetition of the former thought, the sowing
being represented as a scattering to bring into con-
trast the gathering into the barn. A reference to
' winnowing ' is less satisfactory.

Ver. 25. I was afraid. Both true and false.
He had a fear of his lord's punishment, but that
did not make him idle. Being afraid of God, is an
excuse not a reason, for men's misimprovement
of His gifts. The insolent speech shows that the
servant did not really regard his master as ' hard.'
— Thou hast thine own. — The interest of the
money, the profit of his own time and labor, due
to the lord, should have been added, before this
could be true. Such a closing of accounts with
God, is an eternal breach with Him.

Ver. 26.- Wicked because slothfuL Neglect is
also wickedness. — Knewest thou. A question.
Granting that this were the case ; comp. Luke
xix. 22 : ' Out of thine own mouth will I con-
demn thee.'

Ver. 27. Thou oughtest therefore to have put.
Lit. ' thrown,' i. e., thrown on the money-table,
which required no exertion. — My money. The
trust demanded this. — To the bankers ; the
Greek word has the same etymology as the Eng-
lish one. These probably represent stronger
spiritual characters who would have quickened
his spirituality. If the ' talents ' be understood
as including temporal trusts, such as money, then
' religious and charitable societies,' as Alford sug-
gests, fulfil this office. — Mine own with interest.
It is implied that the duty, profit, and pleasure of
the servant should have been in gaining for the
master. The theory of Christianity is, that labor-
ing for Christ is not a matter of bargain, but of
loving, interested service. When the servant
came with a false plea of returning to the master
what was justly his, he was condemned on his
own showing. Those who treat the service of
Christ as a bargain, will be justly condemned.

Ver. 28. Take ye away therefore the talent
from him. This command will be given, whether
the latter be a spiritual or temporal gift. — Give
it unto him that hath the ten talents. Comp.
Luke xix. 25, where this command is questioned.
This act of judgment on the slothful servant be-
comes an act of mercy to the faithful one.

Ver. 29. For unto every one that hath shall
be given. The expression is well-nigh proverbial.
Comp. chap. xiii. 12, where it is applied to spirit-
ual knowledge (through parables) ; here it refers
to the whole spiritual life. It is not a law for
conduct between man and man, but of God's
dealings in providence and grace. He is the
owner, and we the trustees, obligated to serve
Him moreover. The principle is not arbitrary,
for the trust is proportioned to ' ability,' and the
taking away is the result of slothfulness and
misuse. The giving is a gracious reward, but
always in accordance with the previous develop-
ment.

Chap. XXV. 31-46.] THE GOSPEL ACCORDING TO MATTHEW. 205

Ver. 30. Comp. chap. viii. 12 ; xxii. 13. An islies 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.

■w

Ezek. xxxiv.

d Ver. 40;
xvii.
16;
Is.

Chapter XXV. 31-46.

The Final yudgmeiit.

'HENi the Son of man shall come in his glory, and all ''f^^/^^'P-
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- * JJ'^^' '""

33 herd divideth his '^ sheep* from the goats : And he shall set the ' ,;

34 sheep on his right hand, but the goats on the left. Then shall ^^^^^
''the King say unto nhem on his right hand, Come, ye blessed ' Rev.^
of ray Father, ^ inherit ^ the kingdom ^ prepared for you * from comp

35 the foundation of the world: For * I was a hungered, and ye <^ iKmg^u^^
gave me meat^: I was thirsty, and ye gave me drink : 4 was a^g-^^^ ...^.

36 stranger, and ye took me in^: * Naked, and ye clothed me: I ^^^.^-/"iiJ;
was sick, and ye visited me : ™ I was in prison, and ye came 3^', J^^- "•

37 unto me. Then shall the righteous answer him, saying. Lord, '' ':'^^i^,l^\
when saw we thee a hungered, and fed thee? or thirsty, and Heb'xi.?6.

38 o-ave thee drink.? When ' saw we thee a stranger, and took ' ^m. 35''''''

»- 1 ^ Is Iviii 7 \

39 thee in } ^ or naked, and clothed tJiee ? Or when ' saw we thee Ezek. xviii.

40 sick, or in prison, and came unto thee.? And the Kmg shall lj-\s,4"

T" > J- ' . / Job XXXI. 32 ;

answer and say unto them, " Verily I say unto you, Inasmuch Rom. xii.
as ye have done ^ it unto one of the least of these ^^ my breth- ;«^2 xim. i. 16.

41 ren, ye have done ^ zV unto me. Then shall he say also unto « see^chap.
them on the left hand, "Depart from me, ye cursed," into ^ever- o chap. vH.

42 lasting fire,i2 prepared i3 for ^ the devil and ' his angels : For M / ch^'P-^f •
was a hungered, and ye gave me no meat : " I was thirsty, and M->-ki-48,

43 ye gave me no drink: I was a stranger, and ye took me not in:^ ^ fpet.^'i":!;
naked, and ye clothed me not : sick, and in prison, and ye vis- , job^x^i. 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 .? ' ^U^;

45 Then shall he answer them, saying, Verily I say unto you, 55..;^Luke
Inasmuch as ye did it not to one of the least of these,i*^ ye did

46 it not to 1' me. And these shall go away into " everlasting ^^ « d-- xii-;
punishment : but the righteous into ^ life eternal.is ^ ^^°,^: "• ^

1 Now when '^ The best ajtthorities ojnit holy ^ all the

4 the shepherd separateth the « to eat « to your home

T And when » home ^ did i" one of these least of

" arcursed ^^ the eternal fire ^^ which is prepared

" not to eat ^^ ^^""^ ''"''"

" unto one of these least " unto ^^ eternal " eternal life

2o6

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXV. 31-46.

Contents We have here a jiicture of the
final judgment, ' the end of the woikl ; ' not a par-
able, though containing the figure of a shepherd
dividing the sh( ep from the goats (vers. 32, 33).
The pre-millenial theory places this after the mil-
lenium, referring it only to those who were not
Christians; 'all the gentiles' (ver. 32). In favor
of this are urged, the previous statements about
the gathering out of the elect (chap. x.\iv. 31 ;
40, 41), the declarations of i Thess. iv. 16, 17 ;
2 Thess. i. 7-10; Rev. xx. 2-15, the answer of
the ' blessed ' in this section (vers. 37-39), which
is considered incompatible with a knowledge of
Christianitv. the whole judgment being accord-
ing to ' works,' without reference to faith. But
this involves many difficulties and inconsistencies,
e. g., that those represented by the foolish virgins
reappear in the judgment ; that during this per-
sonal reign bf Christ, the world still remains in
ignorance of the simplest gospel truth (see vers.
37-39). There are difficulties on the other side :
1.'. g., how the saints who are to judge the world
(l Cor. vi. 2) are themselves brought to this final
judgment ; how the millenium, which is to be a
time of holiness and peace, can immediately pre-
cede the coming of Christ, which is to follow
' tribulation ' (chap. xxiv. 29, 30). It is safest to
hold, that an interval of some kind, the character
of which is not fully known, will occur between
the advent of Christ and the final judgment. That
Christians are not included in the latter, is not
warranted by the section before us. Many of
the materialistic and exclusive notions which
have been appended to the pre-millenial view
are objectionable and hurtful. — The time when
the discourse was uttered should not be lost sight
of, in these discussions as to when it will be ful-
filled. Jerome says : ' He who was within two
days to celebrate the passover and to be crucified,
fitly now sets forth the glory of His triumph.'
This contrast deepens our view of the divine
foresight and majesty of our Lord, and the sub-
limity of this description.

Ver. 31. Now when the Son of man shall
come. An interval is hinted at, but not asserted.
— In his glory, Comp. chap. xxiv. 30. The
'great glory ' culminates in ' His glory ' (comp.
John xvii. 5). — And all the angels with him.
' All the angels,' — ' all the nations ; ' the former
interested and active in the work of man's salva-
tion. Comp. Heb. i. 14; Matt. xiii. 40; xxiv.
31 ; Luke xii. 8. It is an objection to the pre-
millenial view that it must include the redeemed
among these ' angels.' — Sit upon. The sitting
expresses finished victory. — The throne of his
glory. — More than glorious throne ; ' the throne
peculiar to, manifesting, His glory. What and
where it will be, we do not know ; nor are these
the most important questions.

Ver. 32. Shall be gathered. Whether volun-
tarily or involuntarily is not stated ; but all sub-
mit (Phil. ii. 10). — All the nations, all mankind.
The ]3re-millenial view excepts ' the elect,' but of
this exception there is here no hint. Even if
'gathered before (chap. xxiv. 31), they may appear
again as their Master does, at the public declara-
tion of the gracious judgment, indicated by pre-
viously gathering them out in the days of tribula-
tion. — Shall separate them. A process which is
further described. — As the shepherd. Christ is
really the Shepherd of all mankind. — Separateth
the sheep from the goats, lit. , ' the lambs (gentle,
tractable) from the he-goats ' (proverbially wild,

intractable, of less value, to which the idea of
wantonness, uncleanness may be added). To-
gether in the pasture, they are now divided.

Ver. 33. The sheep on his right hand, the
place of preference. The pre-millenial view re-
fers ' the sheep ' to the unconscious Christians
among the heathen, hinted at in Rom. ii. 7, 10,
including the 'other sheep,' 'not of this fold.'
But how unlikely that, in this great jiicture, be-
lievers should be excluded, when the term 'sheep '
is appropriated to them so often.

Ver. 34. The King. Christ Himself. From
this point there is no figure. It is the only time
that our Lord thus calls Himself, though He ac-
knowledges the title before Pilate (chap, xxvii.
II). He is the judge ; comp. Luke xix. 38, and
many other passages. — Ye blessed of my Father.
Not ' blessed ' now for the first time ; whether
believers or unconscious Christians, all the good
in them came from the Father, through the Spirit,
and for the sake of the Son. God has but one
way of blessing. — Inherit the kingdom. Pecul-
iarly appropriate to the ' elect,' even were they
gathered together before this time. Comp. Rom.
viii. 14-17 ; Gal. iv. 6, 7 ; Heb. i. 14. — Prepared
for you from the foundation of the world, Christ
has gone to prepare a place for His people (John
xiv. 2) ; but it was prepared for them from ' the
foundation of the world ' (comp. John .xvii. 24).
The idea of choosing unto eternal life is plainly
implied here, as it is expressed in John vi. 37 ;
Rom. viii. 29, 30 ; Eph. i. 11 ; 2 Thess. ii. 13 ; i
Pet. i. 2. What follows shows human responsi-
bility in the case of all. ' For you ; ' the salva-
tion of men was an eternal purpose.

Ver. 35. For. The evidence that they are the
' blessed of my Father ; ' since the proceedings
are judicial. The real ground lies deeper than
the good deeds themselves (see ver. 40). Those
addressed had been prepared for the kingdom
prepared for them. Such works are the fruit of
Divine grace (ver. 34) ; charity is the daughter of
faith, and faith is wrought by the Holy Spirit.
That ' the verdict turns upon works, and not
upon faith,' is no proof that believers are not in-
cluded; judgment must in all cases be accord-
ing to works, which in Christians are distin-
guished, but not divided, from faith. — Hungered,
etc. Heubner : ' The acts of love here named
are not such as require merely an outlay of money,
but such as involve also the sacrifice of time,
strength, rest, comfort,' etc. — Stranger. A for-
eigner or traveller. In the East such an one was
dependent upon private hospitality.

Ver. 36. Naked, or, poorly clothed. — Sick —
in prison. Healing and release are not men-
tioned, these could be rendered by a few only ;
but visitation, sympathy, care, which all can give.
Vers. 37, 38. Lord, when saw we thee, etc.
The language of humility rather than of igno-
rance. Care for Christ's brethren, as such, would
not be shown by those ignorant of Him. There
is nothing in this description, which makes the
judgment a terror to Christians.

Ver. 40. TJnto one of these least (or, 'these
the least') of my brethren, ye did it unto me.
This principle is the basis of Christian charity, as
of all Christian morality. The prominence given
to it shows that real faith in Christ must mani-
fest itself in such Christian charity. The early
Christians acted at once on this principle. Christ
lives again and perpetually in the persons of His
people ; as we treat them, we treat Him. All

Chaps. XXVI., XXVII.] THE GOSPEL ACCORDING TO MATTHEW. 207

men are to be treated thus, because possible
brethren of Christ. Some suppose that the saints
appear with Christ as judges ; hence the expres-
sion, ' these my brethren.' But no theory need
exclude the pleasing thought that some may have
unconsciously been 'blessed by the Father,' with
love in their hearts, feeling its way to Him who
is Love, through acts of charity to men, even
while Christ has not been made known to them.

Ver. 41. Accursed. 'Of my Father' (ver. 34)
is omitted, for though the curse comes from God,
it is through their own fault. — Which is prepared ;
' from the foundation of the world ' is not added,
but for the devil and his angels, prepared for him
as a devil (his personal existence being evidently
assumed). All these differences show that God
is ever merciful, and that the punishment on
those ' accursed ' is a just one, that they go to
torment prepared for the devil and his angels,
because they have prepared themselves for it. —
That the word eternal means never-ending,
scarcely admits of a doubt ; it is used in ver. 46
of the life of the righteous (see below). The
word fire may not be literal, but whatever the
punishment previous to the general judgment,
after that the bodies of the wicked, then raised,
shall partake in it ; and this is not obscurely
hinted here.

Vers. 42, 43. For. The evidence of their state
of heart follows. Only sins of omission are men-

tioned ; the absence of good works, the destitu-
tion of love, or the dominion of selfishness is suf-
ficient, even without positive crimes, to exclude
from heaven.

Ver. 44. When saw we thee, etc. A self-
righteous plea of ignorance, implying that they
would have done such good works, had they seen
Him. The answer of the Lord in ver. 45, re-
peats the principle of ver. 40. Many fancy they
would do good to Christ, who fail to see Him in
the person of His followers ; and the deceitful
fancy often continues until the day of retribution.

Ver. 46. Into eternal punishment. The op-
posite is eternal life, both never ending, the
Greek word being the same. In the New Testa-
ment it is used fifty-nine times of the happiness
of the righteous, of God's existence, or of the
Church and the Messiah's kingdom, in seven of
the future punishment of the wicked. If the
former end, then the latter may. The word ' pun-
ishment ' expresses positive misery, not ' annihi-
lation ; ' especially ' life,' the contrasted expres-
sion, means here far more than mere continued
e.xistence. Endless and boundless life is con-
trasted with endless and boundless misery. The
two facts, one transcendently glorious, the other
unspeakably awful, are revealed : the details,
blissful and terrible alike, are wisely withheld.
Enough is known to enforce all needed practical
lessons.

Chapters XXVI., XXVII.

The Date of the Lord's Supper. The
point of difficulty is the day of the month. Our
Lord died on Friday, but from very early times
there has been a dispute whether this Friday was
the 15th of Nisan, or the 14th. The former view
places the institution of the Lord's Supper at the
regular time of eating the Passover, on the 14th
in the evening (Exod. xii. 6, 8 ; xxiii. 5), the cru-
cifixion taking place on the 15th, the first feast
day, though not ' the first day of unleavened
bread,' since the leaven was removed on the 14th
(Exod. xii. iS, 19). The other • view is, that
Christ died on the 14th, at the time when the
Paschal Lamb should be slain (after three o'clock
in the afternoon), hence that the Last Supper
was eaten a day before the regular time for the
Passover feast.

Reasons for preferring the former view : —

1. The accounts given in the first three Gospels
undoubtedly make the impression that the Lord's
Supper was instituted during a Passover feast at
the regular time. They all speak of it as ' the
passover,' and Mark says (xiv. 12) that it was
the day ' when they killed ' (or ' were wont to
kill') 'the passover,' while Luke (xxii. 7) re-
marks : ' when the passover must be J<illed ; '
adding, 'and when the hour was come ' (xxii. 14).
The disciples asked where they should prepare
to eat the Passover (Matthew and Mark). An
anticipation of the regular time would have been
noted, if not by the disciples, by the man at
whose house they met.

2. Christ, who came to fulfil the law, would
not have violated it in this instance.

3. A celebration on the day before would not
have been permitted, if it was the custom then
to slay the lamb in the temple.

4. The reasons for the other view are insuf-
ficient : [a) If Christ had been crucified at the
precise time when it was customary to slay the
Paschal Lamb, some hint would have been given
of so important a fulfilment of the Old Testament
types. But in fact the afternoon of the 14th at
three o'clock was before the legal time, {b) The
passages in John which occasion .the difficulty
are not decisive : John xiii. 1-4, ' Before the feast
of the Passover — Jesus riseth from supper,' does
not necessarily mean the day before. Chap. xiii.
27 : ' What thou doest, do quickly,' was under-
stood by the disciples as meaning, buy what is
needed. It is urged that if the feast had begun,
no purchases could be made. But if a whole
day remained, the word ' quickly ' seems unnec-
essary. In chap, xviii. 28, John speaks of the
fear of defilement felt by the Jews, intimating
that early on the morning of the day of the cru-
cifixion they had not yet eaten the passover ; but
this expression may refer to the continuance of
the passover-feast. Besides the defilement would
have ceased in the evening, in time to eat the
Passover, had the evening of Friday been the
regular time. John twice speaks (xix. 14, 31) of
that Friday as a ' preparation.' This need not
be understood of the day before the Passover,
since in all other instances the reference is to the
day before the Sabbath, not before a feast-day.
The Sabbath would be ' a high day ' (John xix.
31), as the first Sabbath of the Passover time,
even though not the first day itself, as the other
view implies, (c) The chief priests were present
at the crucifixion. But if that had been the time
when the paschal lamb was slain, these men
should have been present in the temple, [d) The
objection that an execution would not take place

208 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-

John xviii. 39), and Barabbas seemed to have ered a long discourse. Wednesday evening is

been released before the crucifi-xion (Matt, xxvii. 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 ni^ht to Thursday night.

the treacherous proposal of Judas. John places 3. 1 here 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-
the 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 ; (c)
counts do not decide which is the more exact, Judas had murmured (John xii. 4), and the re-
John xii. 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
per made for Jesus, not an accidental eating there, that have a close relation independent of time.
Such an entertainment was more likely to have

Chapter XXVI. 1-16.

T]ie Declaration of the coming Passion : the Counsel of the Rulers. The
Anointijig at Bethajiy, and the Agreement of ytidas.

1 A ND it came to pass, "when Jesus had finished all these "^chap. vii

2 x\ sayings,^ he said unto his disciples, * Ye know that after * ^^^luke
two days is the feast of ''the passover,^ and the Son of man is ^ johnxi^'ss;

3 betrayed 2 to be crucified. ''Then assembled'* together the ^ comp. Ps.
chief priests, and the scribes,^ and the elders of the people, "i. 47,^3''"

e Vers. 58, 6g ;
Mark xiv.'

4 aphas, And " consulted that they might take Jesus by subtlety, le'; Luke xi.

5 and kill Jiim. But they said, Not on the feast day^ ''lest there johnxv-iilf'
be an uproar^ among the people. ReV. xi. 2.'

6 '' Now when Jesus was in ' Bethany, in the house of Simon Luke iii. '2 ;

xxii. 55 ;

7 the leper, There came unto him a woman having an alabaster johnxi.4g;

. . xvui. 13, 14,

box of very precious ointment, and poured it on 1° his head, as ?4, 28; Acts

unto *the palace*^ of the high priest, who was called-^ Cai- ^ M^'ric^

IV. 6.

XXVll.

8 he sat at meat. But when his ^^ discij^les saw it, they had in- ^ chap.
Q dignation,^2 saving, To what purpose is this waste .'' For this '' ^'^'•^^^ xiv.

y o ' J &' ir tr 3_g ; comp.

ointment ^^ might have been sold ^ for much, and given to the 8°Tuke vlf

10 poor. When 'Jesus understood it, he said ^* unto them. Why ^ see^'^chap.
trouble ye the woman .-' for she hath wrought a good work upon ^ comp^iviark

11 me. For '"ye have the poor always with you ; but "me ye have xH.|.' ■^°'^"

/ Chap. .xvi. 8.

^ words "^ the passover cometh ^ delivered up ^ gathered "« Deut. xv.

^ the best aiiihorities omit and the scribes ® court '^ And they „ jo^n ^iii.

^ Not during the feast ^ a tumult arise "^^ over 33-

^^ the ^2 were sore displeased '^ ointment
" But Jesus knowing it, said

Chap. XXVI. i-i6.] THE GOSPEL ACCORDING TO MATTHEW.

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,
Wheresoever this gospel shall be preached in the whole world,
there shall also this, that this woman hath done, be told i'' ^for
a memorial of her.

14 'Then one of the twelve, called ^^ '"Judas Iscariot, went unto

15 the chief priests. And said unto them}^ What will ye^" give me,
and I will deliver him 21 unto you .? And ' they covenanted with

16 him for 22 'thirty pieces of silver. And from that time he
sought opportunity to betray him.^s

15 omit hath " to prepare me for

" that also which this woman did shall be spoken of

1* who was called ^^ ot?tit unto them 20 what are ye willing to

21 deliver him up 22 weighed unto him

23 t7r deliver him up {as in vers. 2, 15).

209

0 John xiii. 7 ;
xix. 40.

/ Acts X. 4.

q Mark xiv.

10, II ; LuKB

xxii. 3-6 ;

comp. John

xiii. 2,27, 30.
r Chap. x. 4 ;

Vers. 25, 4^;

chap, xxvii.

3 ; Acts i.

16.
i Zech. xi. 12;

comp. Gen.

xxiii. 16.
t Exod. xxi.

32.

Contents. Our Lord had finished His public
work as a Teacher ; from this point He appears
as High Priest. Matthew brings out this most
fully. — The events narrated in this section,
though not given in clironological order (see note
above), are connected in thought. First comes
the more definite declaration of our Lord as to
the appointed time of His death (ver. 2). The
rulers counsel a postponement (vers. 3-5). But
Judas by his treachery (vers. 14-16) is the un-
conscious means of fulfilling our Lord's proph-
ecy. The anointing at Bethany, which took
place, as narrated by John (xiii. i-S), six days
before the Passover, is inserted here, because it
helped to bring about this result.

Ver. I. Had finished all these words, i. c, in
chaps, xxiv., xxv. The time was Tuesday night,
after Wednesday had begun, according to the
fewish reckoning.

Ver. 2. After two days. This means, ' the
day after to-morrow,' according to Jewish usage.
As Wednesday had begun, Friday is the day in-
dicated, beginning at sundown on (our) Thurs-
day. — The passover cometh. On the origin of
this feast, see Exod. xii. The word ' passover '
Expresses the literal sense of the Hebrew word,
which refers to the passing over of the destroying
angel, sparing the first-born of Israel in Egypt.
It was the greatest Jewish festival ; a sacrificial
feast (the paschal Iamb with its blood sprinkled
on the door-posts) and a memorial feast of thanks-
giving. The lamb was not consumed on the al-
tar, nor made the portion of the priests, but used
as food by the household of the offerer. Other
ideas were expressed in the observances con-
nected with it, most of which were typical of
'Christ our Passover.' The word 'passover' is
used in a threefold sense in the New Testament :
( I. ) The paschal lamb itself ; Mark xiv. 12 ; Luke
xxii. 7. (2.) The sacrificial lamb and the supper,
Matt. xxvi. 17; Mark xiv. 14; Luke xxii. 11.
(3.) l:\^& whole feast oi unleavened bread, which
lasted seven days, which is the sense here, and in
Luke xxii. i ; comp. John ii. 13 ; vi. 4 ; xi. 15 ;
xii. I ; xiii. i, etc. — Delivered up to be crucified.
The prophecy here is of the time. The events
had already been foretold. That time was ap-
pointed, because our Lord would thus fulfil all
that was typified in the Passover.

Ver. 3. Then gathered together. The uncer-
tainty of His enemies, despite their hostile desire,
is in contrast with His clear statement of what
would come to pass. ' And the scribes ' is prob-
ably inserted from Mark xiv. i ; Luke .xxii. 2,
Yet ' the scribes ' formed a part of the Sanhedrin,
which was probably assembled on this occasion.
— Unto the court. Not the palace, but the court
it inclosed ; comp. ver. 69 ; Luke xxii. 55. — Who
was called Caiaphas. Josephus says he was origi-
nally called 'Joseph ; ' the form here used may
point to an additional name. John (xi. qi ; xviii.
13) says he was ' high-priest that same year,' and
son-in-law of Annas, who had also been high-
priest and was still called so (Acts iv. 5). The
oflice was hereditary in the family of Aaron, and
held for life ; but Antiochus Epiphanes (b. c.
160) sold it to the highest bidders, and the Ro-
mans removed the incumbent at pleasure. Cai-
aphas was appointed by a Roman proconsul, his
predecessor having been deposed, and was re-
moved by a Roman emperor about six years after
this time. Though of the party most hostile to
the Romans, he and his associates raised the cry :
'We have no king but Cesar' (John xix. 15). The
direct connection of this event is probably with
the close of chap, xxiii.

Ver. 4. By subtlety. On account of the im-
pression made by our Lord upon the people,
which still continued (Luke xxi. 38).

Ver. 5. Not during the feast, /. e , the Pass-
over week, during which the multitudes (some-
times reckoned at three millions on such occa-
sions) remained at Jerusalem. Most of Christ's
followers were Galileans, and the Galileans were
all considered bold and quarrelsome. This fea.st
was often the occasion of insurrection, according
to Josephus. They could not take Him when
they would (John x. 39), yet must take, Him at a
time when they purposed not, but which He had
predicted (ver' 2). Both the taking and killing
took place between the evenings of Thursday and
Friday, which made up the first Passover day.
Even in the greatest humiliation His power and
truth still shine forth.

Ver. 6. Now when Jesus was in Bethany,
On Saturday evening, see note above. — In the
house of Simon the leper. Probably already healed
by Jesus, since otherwise he would have been un-

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 1-16.

210

clean. He must not be confounded with the
Pharisee called Simon, at whose house in Galilee
a similar anointing had taken place long before
(Luke vii. 36-70). The two occurrences are clearly
distinguished in many ways. One tradition makes
this Simon the father o'f Lazarus ; another the
husband of Martha, who served on this occasion.
Both families may have occupied the same house ;
or Simon may have been the owner, and Lazarus
his tenant.

Vcr. 7. There came unto him a woman. Mary,
the sister of Lazarus (com^:). x. 3S-42 ; John xi.) ;
not the woman (in Luke vii.), 'who was a sinner.'
The latter person is generally, but without reason,
identified with Mary Magdalene, and the three
women confounded. — Having an alabaster box,
or ' vase.' Alabaster cruses were considered by
the ancients the best receptacle for valuable oint-
ments or fragrant oils. The vessels usually had
a long neck and were sealed at the top. —

Alabaster Box and Vases.

Of very precious ointment. ' A pound of ointment
of si^ikenard,' according to John; 'ointment of
spikenard, very precious,' according to Mark (xiv.
3, see notes on that passage). It is supposed to
have been a rare gum, from India, liquid when
taken from the tree. The main point is its pre-
ciousness. Comp. the valuation put upon it by
Judas (' three hundred pence ' = /^g or $45, a
large amount for those days.) — Poured it over his
head. By breaking the neck of the flask, prob-
ably by compressing it in her hands. The quan-
tity of ointment permitted her to anoint his feet
also (John xii. 3). The Oriental custom of re-
clining at table made the latter easier than the
former. The expression used by Mark (xiv. 3),
hints that from the head it flowed over the whole
body. It was also usual to wash the feet of hon-
ored guests with water, but the anointing of the
feet would indicate the highest honor. Mary may
have intended only to show this honor, but this
action symbolized Christ's Messiahship, and had
a deeper significance, as our Lord points out
(vers. 10, 12).

Ver. 8. Were sore displeased. Judas was the
spokesman, and probably the instigator of this in-
dignation, the others siding with him. The three
accounts here show perfect indej^endence. ' The
disciples' (Matthew) ; ' there were some' (Mark);
' one of the disciples, Judas Iscariot ' (John). No
doubt, all shared the feeling for the time ; Mark
distinguishes ' some ' in a company, of which the
disciples formed a part ; John mentions the au-
thor of the objection, and gives his motives. If
John and Judas were reclining at this table in the
same relative positions as at the Last Supper,

John would probably have heard nothing but the
remark of Judas. — To what purpose is this waste.
Simon the Pharisee, in the similar case, objected
to the character of the woman ; here the value of
the ointment is thought, as Judas suggested, to
have been squandered by this act of Mary. Sacri-
fices, made out of love to Christ, seem wasteful
to the world, and even to the Church when under
the influence of a mercantile spirit.

Vcr. 9. The best authorities omit ' ointment '
here, but it is necessary to supply it. — Sold for
much. Pliny says that a pound of this ointment
cost more than four hundred denarii (comp.
' three hundred pence,' Mark and John). — Given
to the poor. This suggestion, put forward by
Judas, was with him a mere pretext (see John xii.
6) ; the other disciples may have honestly felt it.
Judas may have hoped to get the money in his
possession, but not necessarily to make off with
it ; his intention was scarcely ripe enough for
such a scheme. Those who hold trust funds,
even for benevolent purposes, are often as un-
scrupulous in adding to them as in increasing
their private store.

Ver. ID. But Jesus knowing it, i. e., the
whole case, as is evident. Said unto them. He
answers, not Judas, but the others. Yet this wa^
a rebuke to Judas, and helped to ripen his treach-
erous design. — Why trouble ye the woman T —
The chief concern is for the affectionate Mary.
Her noble act of love had been misjudged, and
remarks made which would disquiet or confuse
her conscience. (See Mark xiv. 2.) She is de-
fended and encouraged first of all. The impulses
of genuine love to Christ, or His people, are often
thus checked, even by real Christians, who for the
time being speak the cold and selfish language of
the world. — A good work. Christ measured the
moral quality of the act by the motive, the dis-
ciples by its seeming utility. This utilitarian age
presents many temptations to follow the lead of
Judas.

Ver. II. For ye have the poor always with
you (Mark adds: 'and whensoever ye will ye
may do them good ') ; but me ye have not always.
His speedy death is foretold ; but the main point
is, that this opportunity could never return ; while
the care of the poor would be a daily ' duty to
humanity down to the end of time.' The act was
justified by the special occasion. It ought not to
be cited to defend expensive modes of worship at
the cost of neglecting the poor. Such special oc-
casions may, however, recur in our lives. This
verse suggests that no reorganization of society
will ever banish poverty from the earth. There is
but one way of doing this, namely, by Christ's peo-
ple recognizing the poor as ' with them ' and under
the impulse of love like that of Mary, making the
care of them the usual expression of that love.

Ver. 12. To prepare roe for burial. Mary may
have been aware of the predicted crucifixion, and
thought of His actual burial when she anointed
Him. If she was conscious of the meaning of
her own act, then her love discerned what the
disciples could not perceive ; if she was not, then
the Lord gives to acts of love a significance be-
yond the intention. The latter view seems the
more probable one, if the earlier date be accepted.
The expressions in Mark xiv. 8 ; John xii. 7, im-
ply that she had a presentiment of an impending
crisis, after which anointing would be unnecessary
or impossible.

Ver. 13. Verily, etc. A solemn, weighty pref-

Chap. XXVI. 1-16.] THE GOSPEL ACCORDING TO MATTHEW.

ace. — This gospel. The tidings of salvation,
with special reference to Christ's death, just al-
luded to. — In the whole world. A prediction of
the world-wide preaching of His death. — That
also which this woman did shall be spoken of for
. a memorial of her. Fulfilled to the letter. John,
before he tells of this, speaks of Mary as well
known on this account {John xi. 2). It is right
to record and remember the good deeds of those
ivho love Christ, but when the desire to be put on
record enters, the ointment is spoiled. This is the
only case where such a promise is made ; there-
fore the incident has a weighty lesson and holds
up a noble example. Alford suggests, that this
prophecy points to a written record : that it shows
the Gospels cannot have been made up from some
original document now lost ; since Luke omits
this incident, and sucli a document would have
contained it ; Luke could not have seen the Gos-
pels of Matthew and Mark, or he would have in-
uerted this to aid in fidfilling the prophecy.

Ver. 14. Then one of the twelve, who was
called Judas Iscariot. Matthew does not turn
aside from his narrative to declare motives or to
heap up epithets. — The principal motive, as is
inferred from the strong expression of John (xii.
6), was avarice. Other views : that he was unde-
cided whether he would betray his Master, and
wished to see if the chief prie'sts would offer 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 by 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 this more effectually than love of gain.
Temporal ambition doubtless had a place in hi§
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 his associates.
Whatever was known to our Lord, whatever the
purpose of God, the motive of Judas at the time
when the Twelve were chosen, was probably the
same as that of the others. The rest were neither
well instructed nor highly spiritual, and in out-
ward appearance Judas was probably equal to
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
drew near to Jerusalem, ever telling of His death,
Judas could not fail to manifest his real spirit.
This was done at the supper in Bethany. The
reproof then administered had its effect (hence
the order of Matthew and Mark). The trium-
phal entry of the next day may have encouraged
his false hopes, but the subsequent occurrences

211

only disappointed him the more. Seeing the en-
mity of the rulers, hearing the denunciations
(chaps, xxii., xxiii.) upon the class, who as rich
and honored filled the stations to which his de-
sires pointed, convinced from the final prediction
(ver. 2) that our Lord would be put to death, the
hour had come when his sordid soul was ready
to listen to the suggestions of Satan ; ' then en-
tered Satan into Judas, surnamed Iscariot' The
same expression is used by John (xiii. 27), at the
critical moment when Judas left the Passover
feast. His remorse is readily explained. See
chap, xxvii. 3-5. Even that was Satanic. —Chief
priests. Luke adds : ' and captains.' The latter
were the guardians of the temple and its treas-
ures. This probably took place while the San-
hedrin was assembled (ver. 3); but Judas may
have made the offer fo both, in the hope of get-
ting a better reward.

Ver. 1 5. What are ye willing to give me I No
indication of hesitation. Mark (xiv. 10) says
that he went ' in order that he might deliver him
up to them.' — They weighed unto him. This,
which is the correct sense, refers to the actual
payment, which probablv occurred on the night
of the betrayal. — Thirty pieces of silver. Silver
shekels, each worth a little more than two shil-
lings, or fifty cents. The price was itself an in-
sult, since this was the price for the life of a

Shekel of Israel,

slave (Ex. xxi. 2). 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. 12, here fulfilled. (Notice Jo-
seph was sold for twenty pieces of silver. Gen.
xxxvii. 28.) Some think that this was the earn-
est nioney. 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 time. Probably Tuesday
evening. —Opportunity. A time and place suited
to the crafty policy of the Sanhedrin. The ' op-
portunity ' soon offered ; only one night inter-
vened.—To betray him, or 'deliver "him up.'
The same word as in vers. 2, 15. Judas was not
merely to tell where they could take him, but
himself to be the active agent in taking Him and
transferring Him into the hands of His enemies
(.see vers. 47-50, 57). So that 'betray' is the
real meaning.

212 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 17-30.

Chapter XXVI. 17-30.
The Lord's Siipper.

17 <» IVyOW 1 * the first day of the feast op unleavened bread the ''.^^^Tlukb

IN disciples came to Jesus, saying unto him,^ Where wilt /e'^X'xu.

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 - John xi. 2s.
Master saith, <*My time is at hand ; I will^ keep the passover -^ Comp john

' -^ ^ VI. 6, 5, 30

19 at thy house with my disciples. And the disciples did as Jesus vUi. 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 ^ ^^^"J'^j'Xd
sorrowful, and ^ began every one of them to say unto him,^^ /^ Luke xxU.

23 Lord, is it I.''^^ And he answered and said, 'He that dippeth^^ xm. \°^^

24 his hand with me in the dish, the same shall betray me. *The ' 26'"comp.
Son of man goeth ' as 1* it is written of him : ^ but ™ woe unto joknxiii.'is.
that man by ^^ whom the Son of man is betrayed ! it had been 22.

25 "good ^^ for that man if he had not been born. Then ^' Judas, Mari<ix!i2;
which betrayed him,^^ answered and said, Master, is it I .? ^^ 25-27,46;

•^ Acts xvu. 2,

He said '^^ unto him, ° Thou hast said.^^ 3; xxvi. 22,

23 ; 1 Cor.

26 ^And as they were eating, Jesus took bread, and ^blessed it^'^ r.o '/i^^''
and brake zV, and ^^ gave zV ^^ 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 zV-^ to them, saying. Drink ye all of it ; For ''this is^ MARK'*xiv
my 'blood of the new 25 testament,^^ which is shed for "many xxH.^;^-2o,^

29 for the 2'^ remission of sins. But^^ I say unto you, I wilP^ x?. 23-25°'''
not drink henceforth of this fruit of the vine, until that day ^ xiv* iV^^
when I drink it new with you ^^ in my Father's kingdom. '^^ Cor. x 16.

30 And when they had sung a hymn, "they went out into^^ ""the xv. 36.

i. i Exod. xxiv.

mount 01 Olives. s.

u See chap.
^ insert on 2 ^;;^// the feast of omit unto liim ^ t^uke xxii.

^ make ready ^ omit \m\\ ^ i?;;/// had '' o?nit the. 39.;.. John

8 was sitting at meat 9 The best authorities insert d\s,c\-p\ts ^^See cha

1° were eating " to say unto him every one {omit of them), xxi. i.

^2 Is it I, Lord ? i3 \y.^^\-^ dipped i* gven as i^ through

1^ good were it " And is ^^^ \^\^ betrayer

19 Is it I, Rabbi .? 20 g^ith 21 said it 22 „„^i^ j^

23 and lie -^ o?nit \.\\q 25 The best a7ithorities omit ntvi

26 covenant 27 u^ito 28 y^^d 29 gh^ll

8" with you new 3i the kingdom of my Father 32 ^^^^

Contents. Vers. 17-19; the preparation for among the Jews from ten to twenty persons gath-

the Passover. Vers. 20-25 ; the 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 Aimouncement of the Feast —The head of the

a1: the beginning of the chapter (p. 207). house pronounced the thanksgiving or benedic-

The 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
first cup was then drunk by him, followed by
the others. Then the washing of hands, after
praise. 2. The eating of the bitter herbs, dipped
in vinegar or salt water, in remembrance of the
sorrows in Egypt. Meanwhile the paschal dishes
were brought in — the well-seasoned broth (called
charoseth), the unleavened loaves, the festal of-
ferings and the lamb. All these things were
then explained. They sang the first part of the
Hallel, or song of praise (Ps. cxiii., cxiv.), and
the second cup was drunk. 3. Then began the
feast proper (at which they reclined) : the house-
holder took two loaves, broke one in two, laid it
upon the whole loaf, blessed it, wrapped it with
bitter herbs, dipped it, ate of it, and handed it
round with the words : ' This is the bread of af-
fliction, which our fathers ate in Egypt.' He
then blessed the paschal lamb, and ate of it ; the
festal offerings were eaten with the bread, dipped
in the broth ; and finally the lamb. The thanks-
giving for the meal followed the blessing and
drinking of the third cup. 4. The remainder of
the Hallel was sung (Ps. cxv.-cxviii.), and the
fourth cup drunk. Occasionally a fifth cup fol-
lowed, while Ps. cxx.-cxxvii. were pronounced,
but this was the extreme limit. Little, however,
can be deduced from this order in regard to the
mode of celebrating the Lord's Supper. It is
probable that with the first cup our Lord made
the announcement of Luke xxii. 17, 18. The sec-
ond cup may have been devoted to the interpre-
tation of the festal act. The third cup, the cup
of thanksgiving, was probably that of the Lord's
Supper.

Ver. 1 7. On the first day of unleavened bread.
The 14th of Nisan, when the leaven was re-
moved. In the evening of this day (after the
15th had begun) the Passover was eaten. (See
note on p. 207). — The disciples. It is probable
that they came with the intention of inquiring on
this point, and their thought was answered by the
command mentioned in Luke (xxii. 8), to which
they responded : Where wilt thou, etc. As
strangers they must join some household in the
city. The householder kept the lamb from the
loth day of the month ; he presented it in the
temple, ' between the evenings,' i. e., between
three and six o'clock in the afternoon of the four-
teenth, himself slew it. The priests, standing in
a row extending to the altar, received the blood
in silver basins, which they passed from hand to
hand, until at the foot of the altar the blood was
poured out, whence it flowed by an underground
conduit into the brook Kedron. This took the
place of the sprinkling of the blood on the door-
posts. The householder then removed the skin
and fat from the lamb ; the latter was burned on
the altar by the priest, the former was carried
home bound about the lamb. As the number of
lambs was very great the persons bringing them
were admitted in detachments. The disciples
asked where they should find a householder who
was ready to do this, and whom they, as his
guests, would assist. The accounts of Mark and
Luke intimate that most of the preparations were
already made.

Ver. 18. Go into the city. Addressed to ' two
of his disciples ' (Mark), ' Peter and John' (Luke).
— To such a man. The name is not given. Mark
and Luke give the sign by which they should find
the right person : a man should meet them, bear-
ing a pitcher of water, and following him, they

should address the master of the house he en-
tered. Possibly the householder was a believer ;
of a previous understanding there is no hint.
Such hospitality was usual on' such occasions.
This mode of directing the disciples would pre-
vent Judas from knowing the place in time to be-
tray our Lord at the Passover meal. — The Mas-
ter saith. The man must have recognized to
some extent our Lord's authority. — My time is
at hand. The time of suffering ; not the time of
my Passover, over against the ordinary time of
observing it. How far either the disciples or the
householder understood this is uncertain.

Ver. 19. Comp. the fuller accounts of Mark
(xiv. 14-16) and Luke (x.xii. 11-13).

Ver. 20. Even. Luke : ' the hour.' Both point
to the regular time. — He was sitting at meat, or,
' reclining at table.' The original requirement
was, to eat the Passover standing (Exod. xii. 11).
The Jews altered this when they came to the land
of promise and rest.

Ver. 21. And as they were eating. The four
Evangelists are entirely independent in their ac-
counts of the Last Supper. Luke (xvii. 15-18'
records the expression of our Lord's desire to
eat the Passover with them; and. this seems to
have been the first incident, attending the first
cup (the announcement of the feast). The wash-
ing of the disciples' feet is mentioned by John
only (xiii. 4-12), and this preceded the announce-
ment of the betrayer (John xiii. 21-30) which our
verse narrates. The strife as to who should be
greatest, mentioned by Luke only (xxii. 21-30),
seems to have been the immediate occasion of the
washing of the disciples' feet ; hence the probable
order was : (i) the expression of desire ; (2) this
strife; (3) the washing of the disciples' feet ; (4)
the announcement that one should betray Him,
mentioned by all four Evangelists. — One of you
shall betray me. This indefinite announcement
would give Judas an opportunity of repentance.
But it produced no effect, except to startle and
sadden them all.

Ver. 22. Is it I, Lord? Comp. the fuller de-
tails in John xiii. 18-30. The Greek form of this
question implies a denial ; hence the hypocrisy
of Judas in asking the question by himself, after
the others. Yet every Christian may ask such a
question at the Lord's table.

Ver. 23. He that hath dipped the hand with
me in the dish. One near Him. There were
probably a number of dishes, or bowls, distrib-
uted along the table, containing the broth called
charoseth, prepared of dates, figs, etc., which was
used at the Supper, representing, it is said, the
Egyptian bricks or clay. Even this statement
may not have definitely pointed out Judas to the
others. There is a pathetic tenderness in the lan-
guage (comp. Ps. xli. 9, quoted in John xiii. 18).

Ver. 24. The Son of man goeth, even as it is
written of him. Luke : ' As it hath been deter-
mined.' The prophecy implied the purpose. —
But. God's purposes include our freedom (comp.
Acts ii. 23) — Woe unto that man. Stier : ' The
most affecting and melting lanientatioii of love,
which feels the woe as much as holiness requires
or will admit.' Our Lord seems to forget His
own woes in pity for this man. — Good were it for
that man, etc. A proverbial expression for the
most terrible destiny, forbidding the thought of
any deliverance however remote.

Ver. 25. And Judas. John, who was next to
our Lord (John .xiii. 23), gives a more detailed

214

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 17-30.

account of what he saw and heard ; which prob-
ably took place before the question of Judas,
after the giving of the sop. The hypocrisy of that
question at such a time is an indication that,
'after the sop Satan entered into him' (John xiii.
27 ). — Thou hast said it. An afiirmative answer
(see ver. 64; comp. Mark xiv. 62), uttered in
close connection with the words : ' What thou
doest, do quickly ' (John xiii. 27). The misunder-
standing of these words and the immediate with-
drawal of Judas, prevented the disciples from see-
ing, even now, the purpose of Judas.

Judas not present. Matthew and Mark place
the institution after the announcement respecting
the betrayal. Luke hints at the latter after the
account of the former, but his order is obviously
less exact. John shows that Judas went out
after the announcement, but does not mention
the institution at all. It is therefore most proba-
ble that Judas went out (John xiii. 30) before the
institution. As however ' dipping into the dish '
(ver. 23), indicates that the supper was in prog-
ress, which usually began with the breaking of
the unleavened bread, it is possible that Judas
was present at the distribution of the bread, but
not at the giving of the cup. (In that case, the
laity in the Romish Church have only Judas' por-
tion.) The breaking of bread may have been
deferred in this case, or, as is more likely still,
was an act altogether distinct from the usual dis-
tribution of the Passover cakes. The account of
Luke favors the latter view. Practical exhorta-
tions based on the presence of Judas at the
Lord's Supper are of very doubtful propriety.

The Institution of the Lord's Supper.
This feast of love, designed to bind the hearts of
Christians to their Lord and to each other, has,
like the person of our Lord Himself, been made
the occasion of controversies, alike unrefreshing
and fruitless. The blessing of the holy com-
munion does not depend upon the critical inter-
pretation of the Gospel accounts, — important as
this maybe in its place, — but upon childlike faith,
which receives it. The passages to be compared
constantly are : Mark xiv. 22-25 ; Luke xxii. 19,
20 ; I Cor. xi. 23-29. Our Lord on this occasion
founded a permanent ordinance in the Christian
Church ; a sacrament, pointing to His death in
the past, to His life in the present, to His com-
ing in the future ; of which it is a Christian duty
to partake, and a sin to partake unworthily ; it
being a communion of believers as members of
the same body of Christ (i Cor. x. 16, 17). The
main point respects the meaning of the words :*
' This is my body ' (ver. 26). ' This ' in the orig-
inal is neuter, ' bread ' is masculine. ' This ' does
not mean ' this bread,' but ' bread in this service.'
' Is,' may not have been expressed in the Ara-
maic language used by our Lord. The relation
between the words ' this ' and ' my body,' cannot
be determined by this verb alone. The four
leading views may, however, be classed under
two senses given to ' is : '

(i) Literal.

\a) Romanist view.

(/') Lutheran.

(2) Figtirative.

[a) Zwinglian.

[b] Calvinistic.

(i) Literal interpretation.

[a] Romanist view (called transubstaniiatiott):
This is (really and essentially) my body. This

(and nothing else) involves the changing of the
substance of bread into the real flesh of our
Lord, the form only remaining. This view does
not give a literal sense, but implies : This be-
comes (not is) my body. As applied to the cup, it
is not at all literal. According to Luke and Paul,
in giving the cup, our Lord said not, this wine,
but ' this cup is the new testament in my blood.'
This view interprets these words : This wine
(our Lord said; 'this cup ') becomes my blood
(our Lord said ' the new testament in my blood ').
No literal sense of the whole is possible. This
view has led to great abuses : It makes of this
Sacrament a sacrifice ; it makes it efficacious,
whatever be the character or state of the par-
taker ; Its tendencies have been to e.xalt the
clergj at the expense of the people, to exalt the
Sacrament at the expense of the word of God,
to exalt forms at the expense of morality.

{b) The Lutheran view (commonly called con-
substantiation). This declares that the body of
Christ is present in, with, and under the bread.
It seeks to avoid the errors of the Roman doc-
trine, and yet preserve a literal sense, by inter-
preting our Lord's words : 'This is {in a certain
sense and partial ly,\i\x\. not exclusively) my body.'
Of course this is not literal, and involves the
figure of synecdoche, the additional philosoph-
ical difficulty of two substances occupying the
same space at the same time, and the ubiquity
of Christ's body.

(2) The yf^«r«/'/w or symbolical sense. 'This
signifies my body.' This view implies that the
bread and wine remain bread and wine in sub-
stance as well as form. Comp. i Cor. vi. 26-28,
where the bread which is eaten is spoken of as
' bread ' three times.

{a) The Zwinglian view : The Lord's Supper
is a fnemorial sei~vice, and nothing more. The ob-
jection to this view is that it does not exhaust the
phrase as a figure. When Christ says, ' I am
the vine,' ' I am the door,' etc., the lower object,
used as a figure, has attached to it a higher spir-
itual sense. In the Lord's Supper the lower ob-
ject is made a continued sign, emblem, symbol
of the greatest spiritual truth. The consequences
of this bald view are shown in the lower estimate
of the Sacrament, even as a memorial service,
which it has almost invariably produced.

(1^) The Calvinistic view. This maintains the
spiritual or dynamic presence of Christ in the
Lord's Supper over against the literal interpreta-
tions, and His real presence over against the
Zwinglian view.

Both the figurative views agree, that here where
bread is the sign, it is signified : that Christ's
body was broken for us ( i Cor. xi. 24) ; that it
was given for us (Luke xxii. 19) ; further that as
bread is the usual means of nourishing natural
life, so Christ nourishes our spiritual life (John
vi.) ; the Calvinistic view emphasizes the fact
that we, as partakers of the same bread, signify
our membership in the same mystical body of
Christ (i Cor. x. 17). In the Passover the sin-
offering was consumed, not on the altar, but as
food by the household of the offerer. So in the
Lord's Supper the bread was not only an em-
blem of this flesh as ' wounded for the sins of
men,' but also 'as administered for their spiritual
nourishment and growth in grace' (J. Add. Alex-
ander). The Lord's Supper is therefore a feast
of the living union of believers with Christ, and
a communion of believers with each other. It

Chap. XXVI. 17-46.] THE GOSPEL ACCORDING TO MATTHEW.

signifies, and also seals, such union and commu-
nion, becoming to tlie believing heart a means of
grace, and to the unworthy partaker a means of
condemnation (i Cor. .xi. 27-30). By this is not
meant that it conveys, in and of itself, grace and
condemnation, any more than in the case of
preaching, prayer, the reading of the Scriptures,
singing Psalms. The language and feelings of
Christians, when engaged in the solemn service,
assume as much as this.

Practically all may agree, save those who hold
that the Lord's Supper is a sacj-ifice. This opin-
ion is contrary to the cardinal truth of the gospel,
as is manifest not only from a comparison with
those passages of the New Testament which
speak of the sacrifice of Christ as offered ' once
for all,' but from the injurious effects of the doc-
trine, as displayed in the corruptions of the Rom-
ish Church.

Ver. 26. As they were eating. During the
paschal feast, hence this was probably not the
usual breaking of the Passover cakes. — Took
bread. The unleavened cakes, used on these
occasions, easily broken. — And blessed. As was
the custom. Luke and Paul say : ' gave thanks,'
which is the same thing. The word ' Eucharist '
('thanksgiving') is a common name of the Lord's
Supper, as a feast of thanksgiving. Our Lord
probably did not Himself partake. — Take, eat ;
this is my body. (See note above.)

Ver. 27. And he took a cup. Luke and Paul,
' after supper.' Although the institution may
have been independent of the regular mode of
celebrating the Passover, the giving of thanks
mentioned here, taken in connection with i Cor.
X. 16 ('the cup of blessing'), indicates that this
was a cup of thanksgiving, hence probably the
third cup of the Passover feast. — Drink ye all
of it. ' All ' is significant in view of the Roman-
ist usage, which denies the cup to the laity.

Ver. 28. For this is my blood of the covenant.
The wine, poured-out, is a symbol of the blood
of Christ shed for us. Both here and in Mark
the word ' new ' is omitted by the best authori-
ties, though it occurs in the accounts of Luke
and Paul. It was still the same covenant, though
'new.' Hence as the old covenant forbade the
drinking of blood, it could not be commanded
here in a literal sense. As Moses (Exod. xxiv. 8)
sprinkled blood upon the people and said, ' Be-
hold the blood of the covenant,' our Lord points
directly to the shedding of His blood on the

215

cross as 'the blood of the covenant.' He thus
comforted His disciples by explaining His death
to them, and we can find no blessing in it a])art
from this explanation. — Which is shed (or 'being
shed') for many unto remission of sins. Our
Lord here declares, with reference to His ov/n
death, that it was an actual dying for others, to
the end that their sins might be pardoned. That
death for many is the ground of the forgiveness
of each ; the partaking of the cup signifies our
belief that He thus died for us ; the seal of the
covenant assuring our believing souls of forgive-
ness. Both 'bread' and 'wine ' set forth Christ
in us, as well as Christ for us. The blood is a
symbol of life ; the wine, the emblem of Christ's
blood, is drunk, to signify also our new life
through the blood of Christ, just as the eating of
the bread sets forth nourishment derived from
Christ, whose body has been broken for us.
The central fact is the atoning death of Christ,
which we commemorate ; the present blessing is
the assurance conveyed by visible signs, that we
receive, truly though spiritually, Christ, with all
His benefits, and are nourished by His life into
life eternal. The word 'many' seems to hint at
the communion of believers with one another.

Ver. 29. I shall not drink henceforth. He is
done with earthly rites, and at this sad moment
points them to a future reunion at the Marriage
Supper of the Lamb. The ordinance now re-
ceives its prophetic meaning (comp. i Cor. xi. 26
'till He come'), directing believers to the perfect
vision and fruition of that time, through the fore-
taste which this sacrament is designed to give.
It is a tame interpretation which finds here only
a declaration that the Jewish Passover is super-
seded by the Lord's Supjjer. — Drink it with you
new, on some peculiar and exalted festal occa-
sion.— My Father's kingdom. Not to be weak-
ened into ' in the Christian dispensation.' It
points to the victory of the Church, not to its
conflicts ; and the continued celebration of the
Lord's Supper is an expression of assured vic-
tory on the part of His militant Church.

Ver. 30. And when they had sung a hymn
(Ps. cxv -cxviii. ), they went out unto the mount
of Olives, to Gethsemane (ver. 36). Between the
hymn and the going out we must insert the dis-
course and prayer of John xiv.-xvii. The place
of eating the Passover was probably kept con-
cealed, to give time for that closing interview,
appropriate'ly called, 'the Holy of Holies.'

Chapter XXVI. 31-46.

Promises to the Disciples with the too Confident Response of Pete

Lord in Gethsemane.

31 "'T^HEN saith Jesus unto them, All ye* shall be offended'^

-L because of ^ me this night : for it is written, I will <= smite ^
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 ^

33 Galilee. ^Peter^ answered and said unto him, Though all men^

* shall be offended because of ^ thee, yet will I ^ never be of- '
1 in 2 raised up » But Peter * If all ^ I will {omit yet)

r. Ont

Mark xiv.
27-31
See chap.
xi. 6.

Zech. xiii.
7 ; comp.
John xvi.32
Chap, xxviii
7, 10, 16;
Markxvi. 7.
Comp. Luke
xxii. 31, 33.

2l6 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 31-46.

34 fended. ^ Jesus .said unto him, Verily I say unto thee, That ^/^kej
this night, " before the cock crow, thou shalt deny me thrice.' ^^ "j^-.^^^^ .

35 "Peter said » unto him. Though I should " die with thee, yet So.'""''
will 1 5 not deny thee. Likewise also said 1° all the disciples. 33?^john'

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 ^ LuUexxii.

■\1 nrav vonder.^'-^ And he took with him ' Peter and™ the two xviii. i.

•J/ I J J rii iq^ Chap. xviL

sons of Zebedee, and began to be sorrowful and "very heavy. ^^ i- .

' o ■• ' w« Chap. IV 2 1.

38 Then saith he unto them, My soul is exceeding sorrowful, even « PHLii.26^;

39 unto death : tarry ye here, and " watch with me. ^'And he ^ |^-/7.^^^
went a little further,!^ and fell on his face, and '^ prayed, saying, ^ ^X"*^;^;,
^ O my Father, if it be ^^ possible, let ' this cup pass ^^ from me : ^ ^;42.^ ^

40 ' nevertheless, not as I will, but as thou %vilt. And he cometh ; ^"e chap.'^
unto the disciples, and findeth them asleep,'" and saith unto ;< y'^V.^ia ;

41 Peter, What, could ye not " watch with me one hour } " Watch vSTphn
and "pray, that "ye enter not into temptation: the spirit in- « Luke xxii.

42 deed is willing, but the flesh is weak. He went away again the z/cSmp.chap
second time,'^ and prayed, saying, O my Father, if this cup

mav not pass away from me,^^ except I drink it, "'thy will be ^^ seever.39

, 1- 91 r comp. 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 ^ Luke ix. 32-
again, and prayed the ^^ third time, saying '^^ the same words.

45 Then cometh he to his^* disciples, and saith unto them, Sleep

on now, and take i/^?/r rest : behold, ^ the hour is at hand, and .?' Jt?!i"':"-27;

-^ XUl. I.

46 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.

6 inse7'l in '' thrice deny me ^ saith

9 Even if I must ^° In like manner said also

11 his ^^ yonder and pray ^^ sore troubled

^^ forward a little ^^ is ^^ pass away ^'^ sleeping

^8 Again a second time he went away

1^ The best atithorities read this cannot pass away {ojiiitting from me)

-° came again ^^ omit again ^'-^ a ^^ saying again

24 the 25 Arise 26 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 difficuUy fitted into their narratives. They

have taken place on the way across the brook indicate that the prediction about Peter was oc-

Kedron to Gethsemane. 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 tzuo 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.), the 7i:'//(7/d? 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.

ing of the hymn, the prediction about Peter, then Ver. 31. All ye. Not without a contrast to

the incident about the swords (in Luke), ne.xt 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, i. e.. His be-

the remainder of the discourse and the prayer trayal and sufferings, this night, would be made

(John xv.-xvii.), then the actual going out. by them an occasion of stumbling, a snare ; they

Matthew and Mark, however, connect the predic- would forsake and deny Him. — For it is writter

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.

217

come, knew also that it was designed to fulfil
this prophecy. — I will smite the Shepherd, etc.
In the prophecy: 'Smite,' a command. This
change suggests that the coming sufferings were
not only at the hands of men, but in some proper
sense inflicted by God Himself ; God smote Him
instead of His people (comp. Is. liii. 4-10).
' The Shepherd ' is Christ, and in the original
prophecy meant the Messiah (comp. Zech. xi. 7-
14; xii. 10). — And the sheep of the flock; the
Apostles, but with a wider reference also to the
Jewish people. — Scattered abroad. This occurred
both in the case of the disciples, and of the
Tews, after they had rejected the smitten Shep-
herd.

Ver. 32. But after I am raised up. The res-
urrection is again announced. — I will go before
you. The figure of a shepherd is continued.
Comp. the remaining words of Zech. xiii. 7 :
' And I will turn my hand upon the little ones.'
— Into Galilee. In Galilee He collected His dis-
ciples : chap, xxviii. 16 ; John xxi., i Cor. xv. 6.
This gathering was the pastoral work after the
resurrection, hence the other interviews in Jeru-
salem are not referred to.

Ver. 33. But Peter answered. Instead of lay-
ing hold of the comforting part of the promise,
Peter reverts to the first part. — If all ... I will
never be offended. The utterance of affection,
yet of self-confidence and arrogance, since ' all '
refers to the other disciples. Hence he was al-
lowed to fall lower than the rest. This i-eply
differs from that given by Luke and John. Its
tone points to a previous declaration respecting
his want of fidelity.

Ver. 34. Before the cock crow. Mark : ' Be-
fore a cock crow twice.' The first cock crow is
about midnight, and heard by few ; the second,
about three in the morning, is usually called
'cock-crowing' (comp. Mark xiii. 35). The lat-
ter is referred to here : Our Lord meant the act-
ual cock-crowing to be a warning for Peter (ver.
75). It is said that the inhabitants of Jerusalem
kept no fowls because they scratched up unclean
worms. But this is not certain, and such a pro-
hibition would not affect the Roman residents. —
Thrice deny me. Deny knowing me (Luke xxii.
34), a denial of any relation to Christ, virtually a
denial of faith in Him, as the Son of God ; in
contrast with the previous confession (chap. xvi.
16).

Ver. 35. Even if I must die with thee. In
Luke and John, something like this precedes the
prediction of the denial : in Matthew and Mark
it occurs at this point. This favors the view that
two different occasions are referred to. — In like
manner said also all the disciples. The ardent
spokesman influenced the rest. Their assevera-
tions were probably not so strong, but were as
inconsiderate. So 'all' forsook Him (ver. 56),
but Peter alone denied Him.

Ver. 36. TJnto a place called Gethsemane.
Luke (xxii. 39) says in general ' to the mount of
Olives,' though hinting at a customary place ;
John (xvii. i, 2) tells us that was a 'garden' be-
yond the brook Kedron, known to Judas, 'for
Jesus ofttimes resorted thither with His disci-
ples.' ' Place ' means ' a piece of land,' ' field '
(see John iv. 5 ; Acts i. 18, etc.); 'Gethsemane '
means ' oil-press.' It was probably an enclosed
olive-yard, containing a press and garden tower,
perhaps a dwelling-house. It was at the western
foot of the Mount of Olives beyond the Kedron

('black brook'), so called from its dark waters,
which were still more darkened by the blood
from the foot of the altar in the temple (see note
on ver. 17). The spot now pointed out as Geth-
semane lies on the right of the path to the Mount
of Olives. The wall has been restored. Eight
olive trees remain, all of them very old (each one
has paid a special tax since A. D. 636), but
scarcely of the time of our Lord, since Titus,
during the siege of Jerusalem, had all the trees
of the district cut down. Dr. Thomson ( The
Land and the Book) thinks the garden was in a
more secluded place further on, to the left of the
path. — The name has been connected with the
bruising of our Lord for our sins. — His disci-
ples. The remaining eight. — Sit ye here, /. ^.,
' stay here.' These eight would form, as it were,
a watch against premature surprise. — While I go
yonder. Probably out of the moonlight (the
Passover was at full moon) ; not into a house. —
And pray. Our Lord speaks of the coming
struggle as prayer. So Abraham (Gen. xxii. 5),
when he, almost on the same spot, was going to
the greatest trial of his faith.

Ver. 37. Peter and the two sons of Zebedee.
These three witi>esses of His Divine glory on the
Mount, were chosen to witness His human an-
guish in the valley. Yet they did not witness it
(ver. 40). Their nearness seems to have been in
some way a comfort to Him, though they could
not help Him. — And began to be sorrowful and
sore troubled. Two ideas : first, that He was
troubled with woe that falls upon Him ; second,
that He felt forsaken, had a weight of trouble
that drove Him into solitude.

Ver. 38. My soul is exceeding sorrowful.
Comp. John xii. 27. A sufferer all His life. His
sufferings now increased, even unto death. His
human body would have given way under the
sorrow of His human soul, had not strength
been imparted by the ministrations of an angel
(Luke .xxii. 43). Soul and body interacted in
Him as in us. Luke (xxii. 44) narrates more
particularly the physical effects of this agony.
— Tarry ye here and watch with me. He would
have friends near Him, but does not say : Pray
with me ; in this conflict He must be alone. His
command was not merelv to keep awake out of
sympathy with Him, but to be on their guard
against coming dangers. Even then He showed
care for them.

Ver. 39. And he went forward a little. 'About
a stone's cast' (Luke xxii. 41), since that seems
to refer to this second withdrawal. Into the
Holy of Holies He goes alone. Luke, a physi-
cian, gives more vivid statements. — Fell on his
face. Luke : ' kneeled down.' Kneeling and pros-
tration were scarcely distinguished in the east. —
If it is possible. Mark (xiv. 36) : 'Abba, Father,
all things are possible unto thee ; ' Luke (.xxii.
42) : 'if thou be willing.' The bitterness of this
cup was so great, that He desired its removal,
but even this desire was subordinated to the holy
will of His Father. — This cup, (Comp. chap.
x.x. 22.) All His sufferings, including the spe-
cific sorrow of that hour. Hope of relief re-
mains in our anguish ; but He foreknew all.
All the predictions our Lord had previously
made and the events of the same evening, show
that it was not merely a fear of death. — Pass
away from me. God answered the prayer by
giving Him strength to drink it. The removal
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. —
Not as I will, but as thou wilt. In this real
struggle, His wi/l was still fixed in its obedience
to that of His Father. As the God-man He fore-
knew all the bitterness of the cup, and His hu-
man will desired relief, but that will was over-
ruled by the Divine purpose, which coincided
with His Father's will and led to submission.

Ver. 40. Sleeping. Not sound asleep, as we
infer from ver. 43, but in a dozing, drowsy state.
Excessive sorrow has this result (comp. Luke
xxii. 45). Spiritual influences, too, exhaust the
body. Their drowsiness does not prove insen-
sibility ; they had, however, been warned to
watch. — Unto Peter, who had promised most. —
What, or ' so then.' This indicates disappoint-
ment, if not displeasure. His chosen friends
had failed to comfort Him in this crisis.

Ver. 41. Watch and pray. The care for them,
which was involved in the rebuke even, now be-
comes most prominent. They needed then, and,
as the original implies \«hat is habitual, always to
watch, to be on their guard, as well as to pray.
And that for themselves : that ye enter not into
temptation. This includes an entertaining of the
temptation. Others explain it : a temptation
greater than ye can bear. Luke, whose account
is at this point more condensed, inserts this ad-
monition in a different place (xxii. 40, 46). — The
spirit indeed is willing, but the flesh is weak.
' The spirit,' /. e., the human spirit, but only as
quickened by the Holy Spirit. Of itself it could
have no such willingness. In the Epistles the
word ' flesh ' generally means the whole depraved
condition of man ; but here, where it is con-
trasted with the human spirit, it probably refers to
the material part of man's nature. The human
spirit (when acted upon by the Holy Spirit), is
willing to do the present duty, but the flesh, the
body, which is weak (and weakened through sin),
hinders and often produces failure. That was
the case with the disciples. Nor is an applica-
tion to our Lord forbidden. In Him, though
weighed down by sorrow, so that the flesh almost
gave way to death in its weakness (' even unto
death '), the willingness of the spirit triumphed.
Possibly there is a hint of the conflict in believers
between the ' spirit ' and the depraved nature
('flesh'), even though in this case its actings
were through the weary body.

Ver. 42. Again a second time. Mark (xiv.
39) : ' spake the same words.' The prayer is
substantially the same, but the form indicates
more fully the resignation and self-sacrifice : the
cup had not passed away, He must drink it, and
He says : Thy will be done.

Ver. 43. For their eyes were heavy. Drow-
siness, not deep sleep, is meant ; Mark adds
(xiv. 40): 'and they knew not what they should
answer Him.'

Ver. 44. The third time, sa3dng again the
same words. Now full strength came to enable
Him to meet the sufferings before Him.

Ver. 45. Sleep on now. Not ' do ye still
sleep ?' but a permission, /. e., Sleep on now, if
you can. It is not ironical ; the circumstances
forbid that. They could not take their rest, for
the betrayer was coming. — Behold, the hour is
at hand. The hour of His enemies, the hour of
darkness (Luke xxii. 53), but with special refer-

ence to the approach of the betrayer. It is not
certain that the band of Judas had already ap-
peared. — Is betrayed into the hands of sinners.
Our Lord had predicted (chap. xx. i8, 19), that
He would be delivered to the chief priests and
Gentiles ; ' sinners ' here includes both. There is
special significance in the choice of this word at
such a time.

Ver. 46. Arise, /. e., rouse yourselves, not sim-
ply, stand up. — Let us be going. Both expres-
sions imply haste, not necessarily terror. The
conflict is over, the spirit of submission reigns ;
yet He is anxious that the trial of the moment
of His betrayal should be over. His advancing
to meet His betrayer may have been to rejoin
and protect the eight disciples at the entrance of
the garden. — Behold, etc. The band of Judas
now appears.

The Conflict in Gethsemane.

This conflict presents our Lord in the reality
of His manhood, in weakness and humiliation,
but it is impossible to account for it unless we
admit His Divine nature. (Hence there is no
reason for supposing that John omits it because
it presents the human weakness of our Lord ;
especially as John himself frequently alludes to
such weakness.) Had He been a mere man,
His knowledge of the sufferings before Him
could not have been sufiicient to cause such sor-
row. The human fear of death will not explain
it. The conflict of desire and will in Him shows
a higher will than mere men have, a will which
was so controlled in its ruling purpose, that even
the first prayer (ver. 39) breathed entire submis-
sion. Our Lord, as a real man, was capable of
such a conflict. But it took place after the se-
renity of the Last Supper and before the sub-
lime submission in the palace and judgment hall.
The conflict therefore seems to be a specific
agony of itself ; tlje sorrow and grief was not
about the future merely, but in and of that hour,
though not to be accounted for by the merely
human influences which would then affect Him.
There was resting upon Him a sense of the
world's sin, which He was bearing, a suffering
for us, probably conjoined with the fiercest as-
saults of Satan. Otherwise, in this hour this
Person, so powerful, so holy, seems to fall be-
low the heroism of martyrs in His own cause.
The language of His prayers shows that His sor-
row did not spring from His own life, His mem-
ories or His fears, but was either sent directly
from God, or purposely permitted by God. This
involves the vicarious nature of the conflict.
The agony was a bearing of the weight and sor-
row of our sins, in loneliness, in anguish of soul
threatening to crush His body, yet borne tri-
umphantly, because in submission to His Fath-
er's will. Three times our Lord appeals to that
will, as purposing His anguish ; that purpose of
God in regard to the loveliest, best of men, can
be reconciled with justice and goodness in God
in but one way : that which exalts His grace to
us. Our Lord suffered anguish of soul for sin,
that it might never rest on us. To deny this is
in effect, not only to charge our Lord with undue
weakness, but to charge God with needless cru-
elty.

Chap. XXVI. 47-56.] THE GOSPEL ACCORDING TO MATTHEW. 219

Chapter XXVI. 47-56.
The Betrayal.

47 " A ND while he yet spake, lo, * Judas, one of the twelve,'' ^''o-'lukb

■l\. came, and with him a great multitude with swords and joHN'*rvm'

48 staves,^ from the chief priests and elders of the people. Now ^^g^g'^g^ ^^
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. ^.^^'■- ^s-

50 And Jesus said unto him, '^ Friend, wherefore art thou come .■' *^ '^^ See chap

•f ■> ' '_ XX. 13.

Then came they, and laid hands ^ on Jesus, and took him.
t;i And, behold, * one of them which * were with Jesus stretched ^ ^"^p-J""^"

•J ' ^ J XVlll. 10.

out Jiis hand, and drew ■''his sword, and struck a^ servant of the-^^g"''^ """■

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^ ^en.ix. 6-,

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 'legions of angels } But ^^ *how h Comp.Dan.
then shall ^' the Scriptures be fulfilled, 'that thus it must be .-* iv- "•'

^ i Mark v. 9,

^i; In that same ^ hour said Jesus to the multitudes. Are ye come 's.; Luke

-^ -^ •' -' vm. 30.

out as against a thief ^^ with swords and staves ^ for to take ^^ f see ^'^'■- .2.4-

'-' I rs. Ixxxvin.

me .'' I "* sat daily with you ^"^ " teaching in the temple,^^ and ye ^^'S; is.iiu.
56 laid no hold on me.^'^ But all this was done,^^ that the Scrip- '^V^^- ■■ .

' 1 ;« L,uke 11. 46;

tures of the prophets might be fulfilled. 'Then all the disciples „ Markxii'.ss';
forsook him, and fled.

^ .clubs 2 oDiit same ^ take him ^ straightway ^ Rabbi
6 Do that for which thou art come ! """■ '"•

■^ their hands ^ that ^ smote the 1° took ^i saith

^^ its ^^ omit now ^* even now ^^ send to my aid

^^ otnit But ^'^ should ^^ robber

^® to seize ^° o}?iit with you ^i jn 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 glory and who wished to witness the religious ( ! ) cap-
majesty of our Lord even in such an hour ; the ture. — With swords and clubs ; the 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 crowd may have been
ing conflict was proposed and permitted by God. a recognition of our Lord's power or designed to

Ver. 47. Judas 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 the twelve. Usually thus valley, where these might be needed. — From the

termed ; here the phrase em])hasizes the treach- chief-priests and elders of the people, the na-

ery. — "With Mm a great multitude. 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, previously agreed

band'); of the Jewish temple-watch (Luke xxii. upon; comp. Mark xiv. 44, 'had given.' —

52 ; ' the captains of the temple ') ; of others, Whomsoever I shall kiss. The kiss among the

including servants and dependents of the high- ancients was a sign of affectionate and cordial

Luke xix.
47: xxi. 37;
John vii. 28;

220 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 47-56.

intimacy, and particularly a token of fidelity,
Gen. xxix. ii. — Take Mm. Judas may have
feared He might still elude them, either by some
exercise of His acknowledged power, or, more
probably, with the help of His disciples. If the
incidents mentioned by John (xviii. 4-9) took
place, as is probable, on the lirst 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 straightway. John xviii. 5, 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,
Rabbi. A deceitful address. — Kissed 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 make sure, and with the
excitement of his feelings.'

Ver. 50. 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 His
disciples ; Matt. v. 39. — Do that for which thou
art come ! A slight change of reading makes the
common translation incorrect. The expression
is elliptical, and may 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
hands, 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 sword. 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. — The servant of the high-priest. Named
' Malchus ; ' John xviii. 10. — His 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. e., 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. The
double effect of Peter's rashness, damage to Mal-
chus and danger to himself, were thus removed.

Ver. 52. Thy sword ; not mine ! — Into its
place, /. e., the sheath (John xviii. 11). Peter
was still standing with drawn sword. — For all
they that take the sword. A general proposition
in regard to unwarranted recourse to measures
of violence. — Shall perish with the sword. 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. The 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. xiii. 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. 53. Or thinkest thou. 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. — Twelve legions.
He numbers His hosts by ' legions,' as did the
Romans (in whose hands he was). A legion in-
cluded more than si.x thousand men. ' Twelve ; '
probably in allusion to the twelve persons (Him-
self and the eleven) opposed to this midnight
band ; a legion for each ; a mighty host, all-suf-
ficient to help them. Peter is rebuked, 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. 54. How then, if I should invoke this
aid, which I might do, should the Scriptures be
fulfilled'? Our Lord shows His patience and
submission ; even while asserting His majesty. —
That thus it must 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 be incidental
or accidental. He 'must' suffer (comp. ver. 56;
Luke xxiv. 26). This declaration also contained
consolation for His terrified disciples.

Ver. 55. Multitudes. Especially the rulers and
temple-guards (Luke xxii. 52). Mark (xiv. 48)
says ' answers,' /. e., to their actions, not their
words. He was probably bound, at this time,
but His protest does not imply a desire to resist.

— As against 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. But all this hath come to pass. 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 disciples 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. 57-68.] THE GOSPEL ACCORDING TO MATTHEW. 221

their courage fails them. Only after Christ died Lord, other disciples, as Nicodemus and Joseph
fo? men, could men die for Him. -And fled, of Arimathea, took a more decided stand for
Not absolutely. See Mark xiv. 51 ; Luke x.xii. 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 XXVI. 57-68.

Jesus before Caiaphas.

57 A ND « they that had laid hold on 1 Jesus * led him away ' to - L"'^« '""
/\ ^ Caiaphas the high priest, where the scribes and the ^ * f^^^y^f^;.

:;8 elders were assembled.^ But ' Peter followed him afar off unto ^g^',';/'; '^'

-^ ,. •.•i„.i c Acts XVI. 40.

See V
Comj
xviii.
See V
■ Chaf
t»»i ^>*« , - cj - r 1 • John vii.

60 him to death; But found none: yea, Uhough many false wit- 3-;,...45, ^46 ;

, . , 'i-U 3 4-1 <^ Acts XVI. 4c

•^ the hio-h oriest's palace * and went ^ m, and sat with " the ser- ^ see ver. 3.

or r ,.,. Ill 1^ Comp. John

vants 6 to see the end. Now the chief priests, and eiders, and xviii. 15-

' • T 4- 8 / See ver. 3.

all the " council," sought false witness against Jesus, to » P^^ ^ fhap. v..2s

mm ^^ -~ , ^ - 2 r 1 xviii. 3, eic. i

nesses came, 7^/ found they none.* At the last came ^wo false xix.6;^Acts

61 witnesses,io And said. This fellow " said, ' I am able to destroy h Seejchap.

62 the temple of God, and to build it "'in three days. And the ^- ps- x-^i.
high priest arose,i2 and said unto him, Answerest thou noth- ^^ '^^^^^ ^.^

63 ing? what is it which^'^ these witness against thee.? But ^ j5;^_^ ., ^^
"Jesus held his peace. "And the high priest answered and '«^see^|-p.
said 1^ unto him, ^ I adjure thee by '^he living God, that thou « ^^^^ J'^^^J^

6a tell us whether thou be the Christ, the Son of God. Jesus iii.'g.^^"']"

' , 1 1 K T 4. , , " Comp. Luke

saith unto him, 'Thou hast said : nevertheless 1^ I say unto you, xxii. 67-71.
Hereafter ^^ 'shall ye see the Son of man sitting 'on the right v. .; iSam.

■^^^ ^ -' 1 T r 1 T^U XIV. 24, 26.

65 hand of power, and ' coming in ^^ the clouds of heaven, i hen q see chap.
the high priest 'rent his clothes, saying. He hath spoken bias- -gven^^s
phemy ; what further need have we of witnesses .? behold, now ^ -;v- 30^.^

66 ye have heard his i^ blasphemy. What think ye.? They an- 6; Acts xiv.

67 swered and said, He is guilty of death. Then "did they spit "^tp.-^U
in his face, and buffeted 20 him ; " and others ^i - smote him with 3°; Mark x.

68 the palms of their hands, Saying, Prophesy unto us, thou -^-;;p^L;,f

. , 1 ^ 9<) 4.1 •! • "^ Chap. v. 39.

Christ, Who is he that smote 22 thee .-"

I had taken ^ omit the « g^^^'f^^ together

4 the court of the high priest ^ entered , ?T -if

V the chief priests and the whole council Mhat they migh

9 The best authorities read, And they found it not, though many false wit-
nesses came. r 1 • \
w But afterward came two (the best authorities omit false witnesses)

II man '^ stood up '^ what do " the high priest said

15 moreover ^® From henceforth ^'^ at on

19 moreover ^^ ^^^^^ ^^ ^^^^^ ,., ^^^^^,^

Thf Three Triats These seem to have went into the palace. It was not formal, no wit-

belnthreJTdi'S examinations of our Lord, nesses having been called, but rather an attempt

(O An examination before Annas, who, al- to ensnare our Lord m His o^^n word.,
tho Jh deposed, was considered the real high- (2.) The night examination be ore Camphas

pries? by he J^ws, while thev were obliged to mentioned in his section Th's ^^as gma^ in

recoirnizl Caiaphas This is mentioned bv John accordance with his otticial charactei Caiaphas

only^aohiS 13 15, etc.), who followed and the son-in-law of Annas, probably Ined in the

222

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 57-^

same palace with him. This would obviate the
difficulties arising from the views of the Jews
and the autho»ity of the Romans. The guard
seems to have remained in the same palace court
during both examinations.

{3.)" In the morning of Friday the final and
formal examination before the Sanhedrin (chap,
xxvii. I, 2 ; Mark xv. i ; Luke xxii. 66j. Mat-
thew and Mark give the details of the second ex-
amination, Luke of the third, John of the first.
Peter's denials occurred during the period from
the first to the close of the second examination.
John's account shows this. The other Evangel-
ists treat that subject as a whole, hence Matthew
and Mark put it after, and Luke before the ex-
amination. A threefold examination by the sec-
ular authorities succeeded on Friday morning.
These repeated trials were probably caused by a
consciousness of the groundlessness of the whole
proceeding.

Ver. 57. To Caiaphas the high priest. Ap-
pointed by the Romans, Annas having been de-
posed, as frequently occurred (comp. ver. 8). —
Where the scribes and elders were gathered to-
gether. Mark inserts ' the chief-priests,' indicat-
ing a meeting of the Sanhedrin or council (ver.
59). The examination before Annas would al-
low time for them to come together. But it was
not the final assemblage of that body (see chap.
xxvii. I, 2 ; Luke xxii. 66-71).

Ver. 58. Peter followed afar off. Not out of
curiosity, yet like a mere spectator. Such follow-
ing leads to danger, not to victory. — Unto the
court of the high priest. Not the ' palace '
(comp. ver. 3), but the area enclosed by the build-
ing (which may not have been a ' palace '). The
entrance to this was through the 'porch' (ver.
71 ; Mark xiv. 68). A fire was soon kindled in
the court. — Entered in. John (xviii. 15, 16) tells
that he himself, as an acquaintance of the high
priest, went in, while Peter stood without ; the
former procured admission for the latter. The
first denial occurred about this time (see next sec-
tion).— And sat with the officers. Those who
had been engaged in the capture (see ver. 47).
He remained there for some time, from about
midnight to cock crowing (three o'clock). — To
see the end. The fire was kindled in the courtyard
of the house where Annas lived (according to
John), and Mark and Luke, who tell of the ex-
.amination before Caiaphas, refer to Peter's
warming himself there. Annas and Caiaphas
therefore probably lived in the same house.

Ver. 59. The whole council. The Sanhedrin,
Joseph of Arimathea and Nicodemus were prob-
-ably absent (Luke xxiii. 51), since their opposi-
tion would have been in vain (comp. John vii.
50 ; ix. 22). It was not the first time this body
had consulted against Him. See John vii. 45-53 ;
ix. 22; xi. 57; xii. ID. — Sought false witness.
Knowing that true witness could not be had,
they actually sought ' false witness.' Such a sin
is greatest in judges.

Ver. 60. And found it not, /. e., to answer
their purpose. — Many false witnesses came, as
was natural ; but two witnesses to one specific
point were required (Numb. xxxv. 30; Deut.
xvii. 6; xix. 15). — Afterward; after numerous
vain attempts to find two, even apparently con-
cordant, witnesses. — Two. The smallest num-
ber requisite.

Ver. 61. This man. ' Fellow ' conveys a sneer,
not contained in the original. — Said; see John ii.

19, for what our Lord really said. — I am able to
destroy the temple, etc. The testimony as re-
corded by Mark (xiv. 58) differs in form, but the
same Evangelist says (ver. 59) their witness did
not agree. Differing in minor circumstances,
they probably agreed in making the saying one
derogatory to the temple. Such were regarded
as blasphemous by the Jews (Acts vi. 13) ; the
temple being the symbol of their religion. The
witnesses were probably guilty of wilful misin-
terpretation. The Sanhedrin knew what the true
sense of the words was (chap, xxvii. 63), and the
witnesses were probably fully aware of it. Our
Lord's zeal in cleansing the temple (chap. xxi.
12, 13) should have been an evidence to all that
He would not speak slightingly of it. Besides,
if they supposed He meant the temple in Jeru-
salem, they heard His promise of restoring it,
which could not imply hostility to the temple
itself. The words of our Lord are a prophecy
of His death, and yet of His ultimate victory ;
this, in their blindness and fanaticism they could
make a ground for condemnation.

Ver. 62. And the high priest stood up. With
a show of holy horror. — Answerest thou noth-
ing? Silence would be a contempt of important
testimony. — What do these witness against
thee ? Is it true or false 'i if true, what is its
meaning ? To make but one question of the
high-priest's language does not suit the vehe-
mence natural to the occasion.

Ver. 63. But Jesus held his peace. Before
Annas He had spoken (John xviii. 19-23), but
that was not an official hearing. Here under
false witness and reproach He (as before Herod)
is silent, in patience and confidence of victory.
The testimony was false in fact, even if partially
true in form. An answer would have involved
an explanation, which his opposers either knew
already or were too hostile to accept. The si-
lence does not, as early interpreters thought,
point to our silence before the judgment seat of
God, had He not taken our place and been silent
before His judges ; for His silence led to their
greater judgment and self-condemnation. His
claim to be the Messiah was the ground of their
hostility and also the only ground on which they
could demand His death. His silence implied
this, and served to bring the whole matter to an
issue. — And the high-priest said. Our Lord's
silence compels the abandonment of the subter-
fuge. Vet the deceitfulness remained. They
would not believe Him, as He afterwards told
them (Luke xxii. 67). They merely offered the
alternative of a conviction as a blasphemer or an
impostor. — I adjure thee, etc. Gen. xxiv. 3 ; 2
Chron. xxxvi. 13. When a judge used this for-
mula, the simple answer yea or nay, made it the
regular oath of the witness. — By the living God.
In His presence, a witness and judge of the an-
swer. — The Christ, the Son of God^ The latter
term probably meant more than the former.
Mark xiv. 61, and the question at the third exam-
ination (Luke xxii. 67, 70), indicate that Caia
phas used it in a sense similar to that we now
attach to it. ' He and the Sanhedrin wittingly
attached to it the peculiar meaning which, on
previous occasions, had been such an offence to
them (John v. 18 ; x. 33) ; and Jesus, fully uli-
derstanding their object, gave a most emphatic
affirmation to their inquiry. Of all the testimo-
nies in favor of the divinity of Christ, this is the
most clear and definite ' (Gerlach).

Chap. XXVI. 57-75.] THE GOSPEL ACCORDING TO MATTHEW.

223

Ver. 64. Jesus saith. Put upon judicial oath
our Lord replies. To be silent would be con-
strued as a confession that He was not the Mes-
siah. — Thou hast said. An affirmative answer
(Mark xiv. 62: 'lam'). This calm response,
drawn out by the oath, is a public declaration of
His Messiahship. It ensured His death, but
laid full responsibility upon them. The Faithful
Witness (Rev. i.) did not falter or fail. — More-
over, not ' nevertheless.' Over and above the
confession, which they would not believe. His
glory would appear to them as a sign of its truth.
He was conscious of His glory in the moment of
His condemnation, in His deepest humiliation.
This declaration would be a warning to any not
hardened in their opposition, but to most, if not
all, it was a prophecy of judgment. — From
henceforth shall ye see. Not simply at some
time ' hereafter,' but in all the future. Christ's
glorification began as soon as their proceedings
against him were finished, and in such a way as
to make the Jewish people see His power. The
prophecy has been fulfilled ever since. — Sitting
as they now sat to judge Him, with a reference
to the quiet confidence of His future position in
glory. — At the right hand, i. e., the place of
honor. — Of power, /. e., of God, who is Al-
mighty. This expression is used in contrast with
His present weakness. The whole alludes to Ps.
ex. I, which He had quoted to them in the last
encounter (chap. xxii. 44). — And coming on the
clouds of heaven. ' The sign from heaven ' they
had demanded (Mark viii. 11). This refers to
Christ's final appearing, but may include His
coming to judgment on the Jewish people, at the
destruction of Jerusalem.

Ver. 65. Then the high-priest rent his clothes,
his upper-garment, not the high-priestly robe,
which was worn only in the temple. Rending
the clothes was a sign of mourning or of indig-
nation (Acts xiv. 14), but in the former sense
was forbidden to the high-priest (Lev. x, 6; xxi.
lo). Instances of the high-priests using this
sign of indignation occur in the first Book of the
Maccabees and Josephus. The Jews found in 2
Kings xviii. 37, a precedent for rending the clothes
on occasions of real or supposed blasphemy.
Such an action, at first natural, became a matter
of special regulation, hence more theatrical than
real. — He hath spoken blasphemy. This im-
plies : (i.) That our Lord had on oath claimed to
be Divine, else it could not be called blasphemy ;
(2.) that the high-priest, while compelling Him
to be a witness in His own case at once declared
His testimony to be false, else it could not be
called blasphemy. Every one who hears of Jesus
now must accept either His testimony respecting
Himself or the verdict of the high-priest. —
What further need, etc. They had difficulty in

getting witnesses. The true witness answered ;
they refused to believe, but found His confession
sufficient for their purpose. — Behold now ye
have heard the blasphemy. The high-priest as-
sumes that they all agree with him, the whole
verdict being spoken in hot haste.

Ver. 66. What think ye ? A formal putting
of the question to vote. — He is guilty (or
'worthy') of death. The answer of all (Mark
xiv. 64). This formal condemnation was, as they
imagined, according to the law (Lev. xxiv. 16;
comp. Deut. xviii. 20). The Sanhedrin was for-
bidden to investigate any capital crime during
the night, and according to the Roman law a
sentence pronounced before dawn was not valid.
This test vote, however, they considered as set-
tling the question ; hence the ill-treatment which
followed (vers. 67, 68). They were scrupulous in
holding another meeting in daylight and there
passing the final sentence (chap, xxvii. i ; Luke
xxii. 7). Yet even this was illegal, for a sentence
of death could not be pronounced on the day of
the investigation. All the examinations took
place within one Jewish day, beginning in the
evening.

Ver. 67. Then did they spit in his face. The
guard chiefly, but probably the members of the
Sanhedrin also (Acts vii. 54, 57 ; xxii. 2). At all
events they permitted it. It was an expression
of the greatest contempt. Our Lord was treated
as one excommunicated, though the final sentence
had not been passed. — And buffet him. Struck
Him with their fists. — And some ('the officers,'
Mark xiv. 65) smote him. Either with the hand,
or ' with rods,' probably both. Comp. the sim-
ilar treatment at the examination before Annas
(John xviii. 22). This probably took place in
part when Jesus was led into the court to be kept
there until the morning. The officers were prob-
ably those warming themselves by the fire, and
just then Peter denied Him for the third time, so
that our Lord turned and looked on him (Luke
xxii. 61).

Ver. 68. Prophesy unto us, thou Christ. His
face was covered, and after each blow. He was
asked who gave it. The lower ofiicials probably
continued this scofting amusement for some time.
The Roman soldiers were apt in the same kind
of mockery (chap, xxvii. 28-31), First, con-
demned as a blasphemer. He was treated as an
outlaw. Luke (xxii. 65) adds: 'Many other
things blasphemously spake they against Him.'
The term ' Christ ' is used in inockery of His
claims, and His silence would be construed into
an evidence that He was an impostor. Brutal
views of the Messiah were involved in this brutal
play. There is a mocking of Him, which cannot
strike His human body, though directed against
His Person, His office, His mystical body.

Chapter XXVI. 69-75.
Peters Denial.

a damsel 3 « Mark xiv.
66-72 ; JjUkb

69 a^XTOW Peter sat ^without in * the palace : ^ and

1^ came unto him, saying, Thou also wast with Jesus of j^hn^vuV

70 Galilee.* But he denied before them all, saying, I know not '^'^ ' ^^"

b See ver. 3

was Sitting

2 court

8 maid

* the Galilasan

224 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVI. 69-75.

71' what thou saye-st. And when he was gone out into nhe porch, ' \^]\Z\.

another maid sz.-w him, and said unto them that were there, JJJxiv.'s';
72 This fello7v ^ was also with Jesus '^ of Nazareth.*^ And again fj^ls^zl,''
j^ he denied with an oath, I do not know ' the man. And after a ^ I'^e" xviit

while ^ came unto //z;« * they that stood by, and said to Peter, xviii.5°xix.

Surely thou also art one of them ; for ^ thy speech bewrayeth e comp^Luke

74 thee. Then began he to curse ^'^ and to swear, saying}^ I know john xvHi

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.

^ i?ian
8 for even

^ the Nazarene "^ I know not

^^ or call down curses on himself

8 a little while
" ODiit saying

13 how that he had said " omit unto him ^^ thrice deny me

The various accounts of Peter's denial.
All four Evangelists narrate the main facts.
Their candid statements respecting what might
seem derogatory to the good name of one of the
chief Apostles is a guarantee of honesty and
presumptive evidence of truthfulness. (Mark,
who probably wrote under Peter's own direction,
is very full.) Nor is there in the story an inher-
ent improbability, at least for those who have
knowledge of the workings of Divine grace.
To objectors it may be said : ' Thy speech be-
wrayeth thee.' Every point of the narrative ac-
cords not only with Christian experience, but
with the character of Peter as sketched in the
New Testament, and with our Lord's predictions
and warnings to him. What befell Peter may
befall any Christian who relies on his own
strength, especially after self-exaltation (vers. 33-
35), lack of watchfulness and prayer (vers. 40,
43), and presumptuous rushing into danger (vers.
51, 58). The account of Peter's repentance also
finds its confirmation in the Christian heart. It
was occasioned in part by a natural cause (the
crowing of a cock), yet even that was a direct
sign from the Lord : by a look of compassion
and love ; by a remembrance of the Lord's
words, recalling his past sin of pride quite as
much as his present denial. AH were from
Christ, and hence the penitence was genuine.
It was sudden as his sin had been ; it was secret,
sincere, and lasting. This internal evidence of
truthfulness shows that the variations in the four
accounts are evidences of independence, and not
discrepancies. They agree in the main facts,
namely, that Peter was recognized on three occa-
sions during the night ; that he was on all three a
denier of his Lord : but they differ in details.
They mention different recognizers, especially in
the second and third case, they record different
replies and different circumstances. It follows
that not one of the four consulted the narrative
of the others, or derived his account from the
same immediate source. Forgers would have
made their accounts agree ; writers of legends
wuuld have shown a common source ; but these
differences prove that the occurrences took place
and w-ere reported by credible independent wit-
nesses.

It is difiicult, however, ':o construct a single

narrative out of the four accounts. Each denial
could not have consisted of a recognition by a
single person and a single answer by Peter.
Peter was in an excited crowd at night, for prob-
ably two hours or more. Three single questions
and three single answers would not have been all
that occurred, but rather three episodes of sus
picion and denial. The variations therefore go
to prove not only the ijtdefendence, but also the
truthfulness of the narratives. Agreement in
every point would suggest collusion ; the ac-
count of three simple questions and answers would
seem improbable. Having four independent,
competent witnesses, even if at our distance we
cannot arrange all the details, the variations
ought not to shake our faith in the entire ac-
curacy of each and all the narratives. The
theory of evidence that is most satisfactory ac-
cepts three occasions of denial, without counting
each answer as a separate denial ; the more nu-
merous recognitions may have been nearly simul-
taneous, and the answers belonging to each occa-
sion, given in well-nigh immediate succession.

First Denial; vers. 69-70.

Ver. 69. Now Peter was sitting without in
the court, the interior court enclosed by the
house. Mark : ' below in the court,' e. z., below
the room (probably on the ground -floor) where
the examination was going on. If this room
were open towards the court, as was sometimes
the case, then Peter could see something of the
trial. John tells (xviii. 15, 16) how he gained
admission. But warming one's self with Christ's
enemies has its dangers. — A maid. Mark : ' one
of the maids of the high-priest,' probably the
one who kept the door, mentioned by John, since
he connects with this denial Peter's standing by
the fire in the court, expressly mentioned by
Mark and Luke. But two maid-servants may
have made a similar charge on this occasion. —
Jesus the Galilean. Probably contemptuous
banter, or light ridicule, not with a view to se-
rious accusation. The maid seems to have fol-
lowed him into the court, repeating the banter,
which he repelled in the different words recorded
by the different Evangelists.

Ver. 70. But he denied before them all. Be-
fore those gathered about the fire. — I know not
what thou sayest. On this first occasion he de-

Chap. XXVII. i-io.] THE GOSPEL ACCORDING TO MATTHEW.

225

nies, not only his discipleship and knowledge of
Jesus (Luke and John), but even that he under-
stood what she could mean (Matthew and Mark) ;
possibly to two different maids. He practised
evasion, which leads to direct lying, often to per-
jury. Christ's cause is not helped, nor His peo-
ple defended, by crafty policy. Peter drew his
sword in the presence of an armed band, but lied
to a bantering maid-servant. In the Bible ac-
counts of the fall of good men, women have usu-
ally been the occasion, though not the cause, of
the crime. Even the maid at the gate was in-
volved in the crime against Jesus.

Second Denial ; vers. 71, 72.

Ver. 71. Into the porch. In his embarrassing
position, he left the fire, going out to the arched
gateway leading from the court to the street ;
probably no further. Mark mentions a crowing
of the cock, while he was there (comp. Mark xiv.
30). As Peter himself probably informed Mark
of this, it was not the cock-crow that brought
him to repentance ; nor does he conceal his for-
getfulness of the signal. — Another maid saw
him, and said unto them that were there. Tliis
second recognition seems to have been a general
one, beginning by the fire (John, who probably
stood there and tells what he himself witnessed),
recurring in the porch, where this maid attacked
him (Matthew, Mark). If the maid mentioned
in ver. 69, was not the porteress, then it is pos-
sible that she takes up her banter again. Luke
tells of a man recognizing him ; probably a ser-
vant standing in the porch, one of those to whom
the maid spoke. At such a time such a charge
would awaken further remark. — Jesus the Naza-
rene. Again, a woman's weapon, of contempt
and ridicule ; potent enough, when human weak-
ness is not supported by Divine grace.

Ver. 72. Denied with an oath. The oath is
mentioned by Matthew alone, and was uttered to
the maid in the porch. — I know not the man.
From evasion to perjury, one sin leading to an-
other. The expression is even somewhat con-
temptuous ; Peter was now ' a stone of stum-
bling,' not a ' rock.'

Third Denial, followed by repentance ; vers.

73-75-

Ver. 73. And after a little while. ' An hour '
(Luke), so that the second cock-crowing followed

immediately (ver. 74). Peter probably remained
in the porch, as a less conspicuous place. — They
that stood by. A very general recognition by
those in the porch. The second denial had al-
layed the indignation, but the examination was
about concluded, and there was more stir and
excitement. The first man who recognized him,
was probably the one mentioned by Luke ; then
the bystanders joined in : Surely thou also art
one of them, as if to offset his oath (ver. 72) :
for even thy speech bewrayeth thee. The Gali-
lean dialect was peculiar, not making a distinc-
tion between the guttural sounds, etc. ; a ready
means of detection. Peter may have talked,
while in the porch, with assumed unconcern.

Ver. 74. Then began he to curse, or ' to call
down curses on himself,' if what he said was not
true. — And to swear, to call God to witness that
it was true. Probably at this time he was recog-
nized by the kinsman of Malchus (John xviii.
26), who had been in the garden of Gethsemane,
and doubtless in the audience room, until our
Lord was brought out after the examination, or
he would have seen Peter before. — And imme-
diately a cock crew. The second cock-crowing,
about three o'clock in the morning. Just then,
according to Luke (xxii. 61), our Lord 'turned
and looked on Peter.' We infer that this oc-
curred as He was led out after the examination.
Peter was in the porch, not the court. This view
accounts for the fact of so many having recog-
nized Peter there, and agrees with the require-
ments of time.

Ver. 75. And Peter remembered. His mem-
ory was helped by our Lord's look of reproach-
ful love (comp. Mark xiv. 72). — The word of
Jesus (ver. 34). — And he went out, /. e., from the
porch kito the street. His departure was not to
save himself from his perilous position, but to be
alone in his grief. He did not go out into
'black night,' for it was moonlight still. — And
wept bitterly. Tears of true penitence. The
repentance of Judas led him back to the priests,
with money in his hand ; the repentance of Peter
led him to God with tears in his eyes. ' A small
matter (a mean servant) makes us fall when God
does not support us ; a small matter (the crowing
of a cock) raises us again, when His grace makes
use of it ' (Quesnel).

Chapter XXVII. i-io.
Jesus led to Pilate ; the Remorse of Judas.

1 "'"XT /"HEN the ^ morning was come, all the chief priests

* V and 2 elders of the people took counsel against Jesus

2 to put him to death : And when they had bound him, ""^ they
led him^ away, and ''delivered him ^ to Pontius ^ * Pilate the
governor.

3 Then ■'^ Judas, which had betrayed him,^ when he saw that he
was condemned, " repented himself, and brought again "^ ^ the

4 thirty pieces of silver to the chief priests and elders, Saying, I

1 Now when 2 g^^jj ^-j^g s p^^^ ^hey bound him, and led him

* him up ^ The best authorities omit Pontius ^ or, his betrayer "^ back
1.5

a Mark xv

I.
b Luke xxii.

66.
c Luke xxiii.

I ; Johu

xviii. 28.
d Chap. XX.

ig ; Acts iii.

e Luke iii. i ;

xiii. I.
/ See chap.

xxvi. 14.
g See chap.

xxi. 29.
h Chap, xxvi

IS-

And '" Mark xii.
41, 43 ; Luke

XXI. I ; John
viii. 20.

226 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. i-io.

have^ sinned in that I have^ betrayed the innocent blood. And
they said, What is that to us .? * see thou to that? And he i ver. 24.
cast 10 down the pieces of silver in *the temple,^^ and departed, k See chap.

^ . xxiu. 35.

6 and ' went 12 and hanged himself. And the chief priests took / 2 sam^jcvU
the silver pieces,!^ and said, It is not lawful for ^^ to put them Acki. is.

7 into the "" treasury, because 1° it is the price of blood
they took counsel, and bought with them the potter's field, to

8 bury strangers in. Wherefore "that field was called, The field « Actsi. ig.

9 of blood, "unto this day. Then was fulfilled that which was <^chap.xxvm
spoken by "Jeremy ^^ the prophet, saying, ^And they took the ^zech-xLis
thirty pieces of silver, the price of him that was valued,^" whom

ro they of the children of Israel did value ; ^^ And ^^ gave them
for the potter's field, as the Lord appointed me.

8 07nit have ^ to it ^^ flung " sanctuary ^^ ^gnt away

13 pieces of silver " omit for ^^ since '^^ Jeremiah ^^ priced

18 whom they priced on the part of the sons of Israel ^^ And they

Contents. This morning meeting of the
Sanhedrin is mentioned more particularly by
Luke (xxii. 66-71). They must apply to the
Roman governor to have their formal sentence
against Jesus executed. They first decide how
to proceed (ver. i), and then the actual delivery
took place (ver. 2). The account of the remorse
and suicide of Judas is peculiar to Matthew, al-
though referred to in Peter's speech after the
Ascension (Acts i. 16-19). Its insertion in con-
nection with the prophecy quoted, accords with
the character of this Gospel. The repentance of
Peter and the remorse of Judas stand close to-
gether, in the narrative before us, as if to con-
trast them. They actually occurred in quick suc-
cession, although Matthew, to close the subject,
adds events that must have happened later (see
ver. 7).

Ver. I . Now when morning was come. Luke :
' as soon as it was day ; ' comp. John xviii. 28.
Probably about sunrise, since the twilight is short
in that latitude. — All the chief priests and the
elders of the people. The detailed statement of
Mark (comp. Lulve xxii. 66) shows that this was
a formal meeting of the Sanhedrin, evidently a
second one. The mocking spoken of in chap,
xxvi. 67, 68, must have intervened. Luke xxii.
66, indicates that this meeting was held in the
council -chamber within the temple-area, where
alone, according to the Talmud, sentence of death
could be pronounced ; also that a formal proces-
sion conducted Him thither. It is characteristic
of Pharisaism to be most formal when most un-
just. — To put him to death. They decided how
they should cause Him to be put to death in ac-
cordance with the decision of the midnight ses-
sion. Their plan appears to have been : i. To
ask Pilate's consent, without inquiry, to their
sentence of death (John xviii. 30). 2. If neces-
sary, to make the vague charge, that Jesus
claimed to be King of the Jews (ver. 11). This
was the ground on which they forced Pilate to
consent. 3. Another charge mentioned by John
(xix. 7), that He claimed to be the Son of God,
may have been determined on, in case He denied

the political character of His Messiahship. Bui
it had no effect, and the other accusation was re
sumed.

Ver. 2. And they bound him. The bonds put
on Him in the garden seem to have been re-
moved sometime during the night. — And led him
away. Probably in a solemn procession, with a
view of influencing both the people and the gov-
ernor. — Delivered him up. The same word oft-
en translated 'betrayed.' — Pilate the governor.
The title is a general one ; the office held by
Pilate was that of Roman ' procurator ' whose
chief business it was to collect the revenues, and
in certain cases to administer justice. Palestine
had been thus governed since the banishment of
Archelaus (a. d. 6), and Pilate was the sixth
procurator, holding the office for ten years under
the' Emperor Tiberius (probably from A. D. 27-
36). The usual residence of the procurator was
in Cesarea (Acts xxiii. 33 ; xxv. i, 4, 6, 13), but
during the great festivals he was generally at
Jerusalem, to preserve order and to uphold the
supremacy of the Roman power, perhaps also to
administer justice. Pilate had an unyielding and
severe disposition (comp. Luke xiii. i), and his
conduct led to repeated revolts among the Jews,
which he suppressed by bloody measures. He
was therefore hated and at last removed in con-
sequence of the accusations made against his ad-
ministration by the Jews. He died by his own
hand. There are many legends about him, in-
vented by both the early Christians and their op-
ponents.

Ver. 3. Then Judas. Probably on Friday
morning. — When he saw. This he could see
from the procession to Pilate's judgment-hall.
— That he was condemned. That Judas did not
expect this issue, seems contrary to the words
of his confession (ver. 4). This circumstance
shows that his object was not to induce Jesus
to display His glory ; in that case his repent'
ance would have led him to Christ and not to
suicide. — Repented himself, felt sorrow or re-
morse ; not the word usually translated ' repent.'
Remorse is caused by the consequences of sin ;

Chap. XXVII. i-io.] THE GOSPEL ACCORDING TO MATTHEW.

227

repentance is only occasioned by them ; in remorse
the sorrow is for the conseqtiences, in repentance
for the cause, and the sin itself. A terrible proph-
ecy repecting the fate of the betrayer (chap. xxvi.
24) had been joined with the prediction of this
effect of the treachery. As the latter had been
fulfilled, Judas must have felt the terrors spring-
ing from the former. — Brought back the thirty
pieces of silver. He probably received them
during the night. Peter first repented in solitude
before God ; Judas attempted some rectification
before men. The bringing back of the money
really supports the view that his one great mo-
tive was avarice. Remorse, calling for rectifica-
tion before men, would point to the moving cause
of his crime. It is unlikely that more was to have
been paid him.

Ver. 4. I sinned. ' Erred ' is too weak. Al-
though Judas had no real conception of the sin-
fulness of sin, his feeling was intense. All no-
tions that he tried to make his guilt appear small
seem to come from wrong views of his motives
and of his remorse. Fearful sorrow for the
consequences of sin may coexist with entire sin-
fulness. — In that I betrayed, lit., ' in betraying,'
innocent blood. No sign of affection for his
Master, but even Judas may testify to the sinless
perfection of our Lord. Nothing in the three
years' intercourse could now be used to appease
his conscience. — What is that to us % see thou
to it. Tools of crime are lightly thrown away
after the crime. The rulers have no remorse.
Was Judas then worse than his employers ?

Ver. 5. Flung down, with violence. — In the
sanctuary, i. e., 'the holy place.' Either he
stood just outside and spoke to the priests, who
were in the holy place, or in his despair had
even entered this forbidden place. In God's
temple lay the money for which God's Son had
been sold to death, as a testimony against the
Jews. — And departed. Lange thinks into soli-
tude, as if to lead a hermit's life, a frequent effect
of remorse ; bnt it probably refers to the terror
which drove him away, as if from danger. —
And went away. Probably from the temple, or
from his retirement, if he did retire. — Hanged
himself. This is to be taken literally, and oc-
curred shortly afterwards. Peter, a few weeks
afterwards (Acts i. 18, 19), speaks of his death
as well known. That passage shows that the
suicide took place in the field spoken of in vers.
7, 8 ; supposed to have been ' on the steep face
of the southern hill, opposite Mount Zion, which
bounds the valley of Hinnom.' It would seem
that Judas hanged himself over the precipice,
fell headlong in consequence of the rope or
branch breaking, struck on one of the sharp pro-
jecting rocks so common there, and lay 'burst
asunder ' in the field below, which he may be
said to have 'obtained' (Acts i. iS), because it
was bought with his ' reward of iniquity,' and he
himself the first one buried there. Matthew's
account is part of a history, Luke's account part
of a speech to those who were acquainted with
the facts. The former naturally brings into prom-
inence the conduct of the priests, the latter looks
at the death of Judas in the light of the Apostle-
ship he had lost.

Ver. 6. It is not lawful, etc. Based upon
Deut. xxiii. 18. What was put in the treasury
was deemed an offering to God. — Since it is the
price of blood. They thus stigmatized the crime
of their tool, but not their own. Too conscien-

tious to defile the treasury, they were not afraid to
defile their own hands. A characteristically
Pharisaical scruple.

Ver. 7. And they took counsel. Probably
soon after the crucifixion. — The potter's field.
Some well known spot, of little value, because
unfit for tillage. — To bury strangers in. Not
heathen, but either foreign Jews, or, as is more
likely, proselytes of the gate. ' The field of
blood' would be deemed good enough for this
class, who could not be wholly overlooked. The
charity was at all events a cheap one, and Phari-
saism is true to itself in this. Compare the
traders in the court of the Gentiles (chap. xxi. 12).
It is not expressly stated, but suggested by Acts
i. 18, that Judas was buried there. This first
graveyard (instead of the usual isolated sepul-
chres) was not consecrated but desecrated by the
burial of a suicide ; the remains of such are
usually refused a place in ' consecrated ' burial-
grounds.

Ver. 8. The field of blood. ' Akeldama,' Acts
i. 19. The stain of the blood money remained
in the name. It belonged to the Latins until the
fourteenth century and afterwards became the
property of the Armenians. Until the present
century it was used as a burial place. — Unto this
day, i. e., when Matthew wrote.

Ver. 9. Then was fulfilled. The action of the
Sanhedrin undesignedly fulfilled prophecy. — Jer-
emiah the prophet. No such words can be found
in the book of Jeremiah, but something very
siniilar occurs in Zech. xi. 12. Explanations : (i)
Zechariah was changed into Jeremiah. Of this
there is no positive proof of any weight, and
there is no motive for the change. (2) The book
of Jeremiah, being actually arranged by the Jews
as the first of all the prophets, gave its name to
the whole body of their writings. This is the
simplest view. (3) The discrepancy was pur-
posed ; to show the unity of prophecy. Alto-
gether unsatisfactory. (4) A mistake of memory.
This is out of the question. Matthew's other
citations from Zechariah have no name prefixed
(chap. xxi. 5 ; xxvi. 31), but he must have known
the name of the prophet. (5) The most improb-
able theories are, that the passage occurred in
some work of Jeremiah which has been lost, or
was an oral statement, or expunged by the Jews.
(6) Lange refers the words ' as the Lord ap-
pointed me,' to Jer. xxxii. 8. But that passage
is very obscui'e. The view is more ingenious
than satisfactory. We regard the whole as a
free adaptation from Zech. xi. 13. Here the
prophet's labors are valued at thirty pieces of
silver which he is bidden to cast to the potter in
the house of the Lord. If we accept the words :
'a goodly price that I was prized at of them,'
as spoken to the prophet, the reference to the
Messiah is undoubted. The word ' them ' is then
expanded into the clause of the text : whom they
priced on the part of the sons of Israel, referring
to the contemptuous estimate (the price of a
slave) put upon the Messiah by the representa-
tives of the children of Israel, as in the case of
the prophet. Others prefer to render it : ' bought
from the children of Israel,' finding a reference
to the selling of Joseph, taking Judas as the rep-
resentative of the nation. But the Greek means
' priced ; ' Joseph was sold for twenty pieces of
silver ; the priests represented the nation.

Ver. 10. And they gave them fo- the potter's
field. In the prophecy we read : ' to the potter,'

228 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. n-31.

a phrase of which many fanciful explanations ing of the prophecy. —As 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 symbolical mean- something similar in Jeremiah.

Chapter XXVII. 11-31.
Christ before Pilate.
ri « A ND^ Jesus stood before the governor: and the governor « ^^^^.'^^J^^^
l\ asked him, saying, Art thou the King of the Jews.? joHVi^L

12 And Jesus said unto him, * Thou sayest. And '^ when he was ^ i^u^e'xxii.
accused of ^ the chief priests and elders, he answered nothing c s°ee chap.

XXVI 6*^.

1 3 ^ Then said Pilate unto him, Hearest thou not how many d John xix.

14 things they witness against thee .? And he answered him to
never a word ; '" insomuch that the governor marvelled greatly.

ic « Now at that'^ feast the governor was wont to release unto the e markxvI.

J ^ 6-15; LUKB

people^ a^ prisoner, whom they would. And they had then '^^'^-^'^^'^s/'

16 a •''notable prisoner, called Barabbas. Therefore when ^ ^^^y/Rom.\it',

17 were gathered together, Pilate said unto them. Whom will ye ^^reek)
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°|^^^|^;
sent unto him, saying, Have thou nothing to do with '' that fi;^6,'r7r
just " man : for I have suffered many things ^^ this day * in a j^"- ^' '°'

20 dream because of him. But ^^ the chief priests and elders " ] slTchap. ii.
persuaded the multitude ^^ that they should* ask ^^ Barabbas,

21 and destroy Jesus. The ^^ governor answered and said unto ^ Acts Hi. 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- 6-8. '

25 son : 2^ " see ye to it. Then answered all the people, and said, o ver. 4.

26 ^ His blood be on us, and on our children. Then released he / Josh. ii. 19-

comp. Acts

Barabbas unto them :^^ and when he had ^scourged Jesus, he y- 2,?;.

" ■' ' ? Is. hii. 5 ;

delivered him ^ to be crucified. comp.

Luke xxm

^ Now ^ by 8 he gave him no answer, not even to one word xix. i.

* the, or a. ^ multitude ® one ' When therefore ^ who

^ him up ^^ While he was sitting ^^ righteous ^^ ^^ rnuch

18 Now " the elders ^^ multitudes ^^~ ask for " But the

■j8 What then shall I do unto ^® T/ie best aiithorities omit unto him

"^ he 21 exceedingly 22 So when 23 prevailed

^^ arising 25 righteous man ^6 ^:^^q them Barabbas

^^ and Jesus he scourged and delivered up

Chap. XXVII. 11-31.J THE GOSPEL ACCORDING TO MATTHEW.

27 '■ Then the soldiers of the governor took Jesus into nhe com-
mon hall,2S and ' gathered unto him the whole band of soldiers?^

28 And they stripped him, and ' put on him " a scarlet robe.

29 And when they had platted ^^ a crown of thorns, they put it ^^
upon his head, and a reed in his right hand : and they bowed
the knee before him, and " mocked him, saying, Hail, King of

30 the Jews ! And "" they spit ^^ upon him, and took the reed, and

31 smote him on the head. And " after that ^^ they had mocked
him, they took the robe off from him,^* and put his own raiment
on him,^^ and ^ led him away to crucify him.

229

r Mark xv.

16-21.
s John xviii.

28, 33 ; xix.

9 ; Acts

xxiii. 35;

Phil. i. 13.
/ John xix. 2,

3-
u Rev. xvii.

4 ; xviii. 12,

16; comp.

Luke xxiii.

1 1.
V Vers. 31,

41 ; chap.

XX. :g.
■w See Chap.

xxvi. 67.
X Isa. Hii. 7.

28 palace or praetorium

3^ and put it

3* took off from him the robe

29 omit of soldiers
^2 spat

And they platted
^^ when

on him his o;arments

Contents. The account of Matthew is least
detailed, but contains two incidents (vers. 19, 24)
peculiar to itself. The Jews first attempted to
obtain Pilate's consent to the death of Jesus,
without formal accusation (John xviii. 28-32).
Failing in this they make the political charge
(Luke xxiii. 2). Then comes the question of
Pilate (ver. 11). Our Lord acknowledges His
Messiahship, but first inquires in what sense
Pilate puts the question (John xviii. 34). Before
His Jewish accusers He was silent (vers. 12-14).
Pilate finds no fault in Him, but hearing He is a
Galilean sends Him to Herod (Luke .xxiii. 4-12).
On the return from Herod, Pilate offers them the
choice between Jesus and Barabbas (vers. 15-18),
seeking to release Jesus (Luke xxiii. 13-17) ; but
the multitude, under the influence of the priests,
ask that Barabbas be released and Jesus crucified
(vers. 20-23). Luke records three successive
efforts of Pilate to release our Lord ; Matthew
three answers of the people (vers. 21-23). Pilate
was no doubt influenced also by the message of
his wife (ver. 19). Yet by having put Christ on
a level with Barabbas he had already committed
himself and gave way to avoid a tumult. After
the significant hand washing and the awful re-
sponse of the multitude (vers. 24, 25), Jesus was
scourged (ver. 26). Pilate may have hoped that
this would satisfy the Jews ; for, after the crown
of thorns had been put upon Christ, Pilate ex-
hibited Him to the multitude (John xix. 1-4,
' Ecce homo '). Between vers. 30 and 31 we place
a number of incidents mentioned by John (xix.
6-15) : the new accusation on the part of the
Jews, the subsequent interview of Pilate and
Jesus, the threat of the Jews, the final decision
of Piiate, his taunts calling forth the cry : ' We
have no king but Cesar.'

Ver. II. Now Jesus stood before the governor.
In 'the judgment hall' (John xviii. 28), which
the Sanhedriu did not enter for the fear of defile-
ment. Failing to get Pilate's consent without
inquiry, they charge Jesus with 'saying, that he
himself is Christ, a king' (Luke xxiii. 2). — Art
fchou the king of the Jews f They had con-
demned Him for ' blasphemy,' but they bring a
political accusation now, since Pilate would prob-
ably not take notice of the religious one (see
John xviii. 31). — Thou sayest, «.(?.,' yes.' He
first inquires in what sense Pilate puts the ques-

tion, and then explains the nature of His king-
dom (John xviii. 34-37). This is implied here.
Had Pilate understood it in the political sense,
he would not have been so anxious to release
Him.

Ver. 12. Accused. When they sought to es-
tablish their charge. — He answered nothing, as
before Caiaphas. An answer would not have
convinced them, nor furthered Pilate's wish to
release Him.

Ver. 13. How many things'? Comp. Luke
xxiii. 5, as a specimen of the testimony, or accu-
sations, they brought. The main charge was
true in form, but false in fact : His claim to be
a king was not a political offence. So as to the
evidence : He had stirred up the people, etc.,
but not to mutiny or for political purposes.
Honest advocates at the bar should avoid the
tricks of these murderers of Christ.

Ver. 14. And he gave him no answer, ncl
even to one word. This is the emphatic force of
the original. — Marvelled greatly. The silence
of our Lord continued until just before the final
decision (see John xix. 10, 11). Those accused
are not often silent, and? Pilate had probably
found the Jews tried at his bar especially vehe-
ment.

Ver. 15. Now at the feast, or 'a feast' An-
nually at the Passover. — Was wont. Expressly
mentioned by three Evangelists. When the cus-
tom arose is unknown, but it was undoubtedly
designed to soften the Roman yoke. A turbulent
people always sympathizes with criminals con-
denuied by hated rulers. That they could choose
the prisoner was a prominent feature.

Ver. 16. A notable prisoner. A leader in an
insurrection in which he had committed murder
(Mark and Luke). John calls him ' a robber.'
Probably one of the Zealots, of whom Josephus
speaks. His crime was really political. — Barab-
bas, ' Bar-abbas,' i. c, ' the son of his father ; '
although other meanings have been discovered in
it. Some minor authorities call him, ' Jesus Bar-
abbas,' and many think he was a false Messiah ;
but this is a mere conjecture.

Ver. 17. When therefore they were gathered
together. The Sanhedrin was gathered by Pilate
himself, after Jesus had been sent back by Herod
(Luke xxiii. 7). As the morning wore on, there
would be a greater crowd' of others. — Jesus

230

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 11-31.

who is called Christ. Pilate seems to have known
of the Messianic claim. His policy was crooked.
He ought to have released Jesus, but he would
avoid opposing the council. He chose this ex-
pedient, probably with the idea, that the popular-
ity of Jesus would lead the multitude to call
for His release. But he was outwitted, or at
least mistaken. To put Jesus, as yet uncon-
demned, on a level with Barabbas, was a crime ;
a cowardly shirking of responsibility, and a blun-
der ; for this proposal placed Pilate in the power
of the Sanhedrin. Pilate was not ' weak and ir-
resolute ; ' but battled in his purpose by superior
cunning. Yet his purpose, like his character,
was lacking in moral earnestness ; the grand de-
fect of the heathen world at that time. Comp.
his question: 'What is truth' (John xviii. 38), and
his mocking tone throughout.

Ver. iS. For envy, of His popularity. This
implies that Pilate knew something of Jesus be-
fore ; but it shows his injustice, in not protecting
Him as innocent. Still Pilate, while not wishing
to directly oppose the rulers, really desired to
thwart them.

Ver. 19. While he was sitting. Probably
while the people were considering the matter. —
The judgment seat. A lofty seat of authority,
usually on a stone pavement ; comp. John xix.
13. On this occasion he ascended the seat of
judgment to receive the decision of the people,
in the other case (in John) to mock the Jews and
pronounce the final sentence against Jesus. —
His wife sent to him. From the time of Au-
gustus the Roman governors were in the habit of
taking their wives with them into their provinces.
Tradition gives the name of Pilate's wife, as
Claudia Pi-oaila or Procla, and the Apocryphal
Gospel of Nicodemus says she was a proselyte
of the gate, but little weight is to be attached
to this. — That righteous man. She may have
known something of Jesus and was satisfied of
His innocence. Her request hints that Pilate
might incur Divine vengeance by injuring Jesus.
She alone pleads the cause of our Saviour.
Compare Plato's description of the perfectly just
man, who ' without doing any wrong, may assume
the appearance of the grossest injustice ; ' yea
who ' shall be scourged, tortured, fettered, de-
prived of his eyes, and after having endured all
possible sufferings, fastened to a post, must re-
store again the beginning and prototype of right-
eousness.'— Suffered many things, or 'much.'
Some fearful apparition must be meant. — In a
dream. The dream may have been entirely nat-
ural. The governor's wife knew something of
the mission of Jesus ; and the night before, the
Sanhedrin had in all probability alarmed the
procurator's household, coming to demand a
guard. — Pilate's desire to release Jesus was
doubtless increased, but he was already commit-
ted to the choice of the people.

Ver. 20. Now the chief priests and the elders
persuaded the multitudes. Probably while Pilate
was receiving the message from his wife. The
leaders ' would say, Jesus had been condemned
by the orthodox court. Barabbas was, on the
contrary a champion of freedom ; that Pilate
wished to overthrow their right of choice, their
civil rights, their spiritual authority, to persecute
the friend of the people,' etc. The fact that
Jesus was a Galilean may also have been used
against Him.

Ver. 21. But the governor answered. He

may have tried to obtain a decision before the
arguments of the rulers produced an effect, or
simply to end the matter. — Barabbas. Pilate's
cunning recoiled on himself. From this point he
was committed against Jesus. When questions
of justice are entrusted to a mob, the innocent
usually suffer.

Ver. 22. What then shall I do unto Jesus ?
An effort to escape the consec^uences of his pre-
vious false step by appealing to the people, per-
haps also an expression of surprise. — Let him be
crucified. Pilate did not expect this. Their own
law would have punished Jesus by stoning. But
Pilate had placed Jesus on a level with Barabbas
and they ask the punishment due to him. They
put the Innocent One in the place of the guilty.
Thus the details of prophecy in regard to the
manner of Christ's death were to be fulfilled.
Contrast this demand with the ' Hosannas ' of
the previous Sunday. Popular movements which
do not rest on moral convictions are as shifting
as the sand. The ' voice of the people,' when
misguided, may be the voice of Satan ; yet God
overrules even this for good.

Ver. 23. What evil hath he done % Pilate re-
peated this question three times, joining with it
the proposal to chasiise Him and let Him go
(Luke xxiii. 22). The only answer is a more ex-
cited demand, leading to an uproar. The per-
sistence of Pilate shows his real desire to release
Jesus. But the multitude felt that Pilate, by his
previous proposal, was committed to a decision
against Jesus. Hence a governor, representing
the proud Roman power, the nation of legal en-
actments, was forced to parley with a mob, which
at another time he would have crushed with the
severest measures. When Christ is to be cruci-
fied, no alliance of godless men is impossible,
Comp. Luke xxiii. 12.

Ver. 24. When Pilate saw that he prevailed
nothing. The mob triumphed (see Luke xxiii.
23). It was a dangerous time for an insurrection
and Pilate would have been called to account for
it, since the Jews were constantly presenting
complaints at Rome. He could not have made
a defence to his superiors ; so he preferred to
sanction wrong, knowing and confessing it to be
such. — Took water and washed his hands, etc.
A symbolical act, well understood by the Jews
(Deut. xxi. 6), to express freedom from guilt.
But he condemned himself, even while he washed
his hands. — This righteous man. Significant
language just here, when ' this righteous man ' is
about to suffer the punishment of one (Barabbas)
confessedly guilty. He suffered, the just for the
unjust.

Ver. 25. His blood, i. e., the guilt of the pun-
ishment, if He be innocent, be upon us. Pilate
formally puts the responsibility upon them ; but
in a fanatical hate they assume it themselves,
even adding, and on our children. Peculiar to
Matthew, who wrote mainly for Jewish Chris-
tians. The imprecation has been a fearful leg-
acy from that generation. But the curse will be
turned to a blessing, and the blood of Christ be
on that people in its cleansing, healing power
(Rom. xi. 25, 26). As the persecutions of the
Jews have been mainly through unjust civil en-
actments, compare the last cry of the chief
priests : ' We have no king but Cesar ' (John
xix. 15).

Ver. 26. And Jesus he scourged. The guilty
one was released, and the innocent one entered

Chap. XXVII. 11-56.] THE GOSPEL ACCORDING TO MATTHEW.

231

upon his pimishment. Scourging usually pre-
ceded crucifixion. As Pilate made further at-
tempts to release Jesus (John xix. 4-15), some
have thought that this scourging was not the one
which usually preceded crucifixion, but a distinct
punishment — others even think that our Lord
suff"ered twice from the lash. Pilate probably or-
dered the usual scourging, hoping still to release
Jesus. He then showed Him (Ecce Homo) to the
people, but in vain, as he might have known, for
he had (Lukexxiii. 16, 22) already twice proposed
this punishment. Roman scourging was a fearful
punishment. The entire body was bared, the
lashes were given without number, thus differing
from the Jewish mode. It could not be inflicted
upon a Roman citizen (Acts xxii. 25), but was for
slaves. In this case it was inflicted by soldiers.
So that the whips were thongs with lead or bones
attached. The prisoner was usually bound in a
stooping posture so that the skin of the back
was stretched tightly ; as their backs were flayed
by the process, they frequently fainted, and
sometimes died. The soldiers, who afterwards
mocked Him, were not likely to be mild in this
case. Yet the representative of civil justice
proposed this as a milder punishment for One
who was innocent. — And delivered up to be cru-
cified. After the mocking, etc. The delivery
was to the Roman soldiers who executed the
sentence, and yet it was also to the will of the
Sanhedrin (comp. Luke xxiii. 25). Thus Pilate
sacrificed his independent position as a repre-
sentative of the Roman law, to the fanaticism of
the Jewish hierarchy. The State became a tool
in the hands of an apostate and bloodthirsty
Church. Pilate's conduct is an awful warning to
rulers, who to gain popularity pander to religious
fanaticism. His political fall was due to the ac-
cusation of these very people.

Ver. 27. Into the palace, or, 'prastorium.'
The scourging had taken place outside. From
Mark (xv. 16) we learn that it was into the court
{comp. chap. xxvi. 68). The word prcetorium
was applied first to the general's tent in the Ro-
man camp, then to the residence of the provin-
cial governors, who were usually generals. Pi-
late, when in Jerusalem, probably lived in the
former palace of Herod, ' on the northern brow
of Zion, overlooking the enclosure of the temple,
and connected with it by a bridge ' (J. A. Alex-
ander). But Lange thinks that Herod Antipas
would probably have occupied this, and Pilate the
castle Antonia. — The whole band. The tenth
part of a legion, the ' cohort,' numbering from

four hundred to si.x hundred men, then on dutv
at Pilate's residence. It was probably in the
open guard-room of the cohort, but this does not
prove that the place was the castle Antonia.

Ver. 28. And they stripped him. Some an-
cient authorities read 'clothed him.' His cloth-
ing was replaced after the scourging, and prob-
ably also the robe which Herod had put on
Him to mock Him (Luke xxiii. 11), usually sup-
posed to have been white, marking Him as a
candidate for royal honors. This robe was re-
moved, and instead they put on him a scarlet
robe, the sign of His having attained royal hon-
ors. It was probably an ordinary military cloak.
Mark and John speak of it as ' purple ; ' but im-
perial or royal purple is more scarlet than blue.

Ver. 29. A crown of thorns. This would
wound as well as mock Him, though the latter
was the chief design. It is difificult to determine
what kind of thorns was used. Alford says :
' Hasselquist, a Swedish naturalist, supposes a
very common plant, 7iaba or mihka of the Arabs,
with many small and sharp spines ; soft, round,
and pliant branches ; leaves much resembling
ivy, of a very deep green, as if in designed
mockery of a victor's wreath.' — And a reed in
his right hand, as a mock sceptre. The orig-
inal, according to the best authorities, repre-
sents the passive demeanor of Christ, as if His
hand did not close on the reed. — They bowed
the knee. In feigned homage, greeting Him in
the usual form : Hail, King of the Jews ! A
symbolical meaning may be found in all this
mock-adoration.

Ver. 30. And they spat upon him. The sport of
wicked men wounds ; if they are rough, it becomes
brutality. Yet the Jews had done this (chap. xxvi.
67) ; Herod had taught these rude soldiers how
to mock, and Pilate invited them to do it. — The
reed. The mock sceptre. There was an alterna-
tion of mocking homage and cruel treatment.

Ver. 31. And when they had mocked him.
After this occurred the presentation to the peo-
ple (John xix. 5) and Pilate's last attempt to re-
lease Him. But his previous permission of the
mockery shows a great lack of moral earnestness.
' The tender mercies of the wicked are cruel.'
Though Pilate was neither weak nor irresolute,
he exhibited that lack of moral principle which
then characterized the heathen world. His posi-
tion, authority, and convictions, render the course
he pursued one which entitled his name to the
continued pillory of shame accorded to it in the
Apostles' creed.

Chapter XXVII. 32-56.
TJie Crucifixion.

AND " as they came out, * they found a man of '^ Cyrene,
Simon by name : him they ^ compelled ^ to bear his cross. ''

33 'And when they were come unto a place called Golgotha, •'^ that '^

34 is to say, a place of a skull,^ They gave him vinegar to drink ^ ^
mingled with ^ gall : and when he had tasted thereof,^ he would "

^ compelled to go tvith them,
^ gave him to drink wine

^ Place of a Skull

Heb. xiii.
12 ; comp
Num. XV.
35; chap,
xxi. 30.
Luke xxiii
26.

Acts ii. 10;
vi. 9 ; xi. 20
xiii. I.
Chap. V. 41,
Mark xv.
22-37-
Luke xxiii.
33; John
xix. 17.
Actsviii. 23.

232 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 32-56.

35 not drink. And they crucified him, and ^ '' parted his gar- -^ ^"''?'',^^^"-
ments, casting lots : '^ that it might be fulfilled which was spoken ''i''- 23, 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- >{ Actsltv.
tion written, 'THIS IS JESUS THE KING OF THE / Co^piLuk.

38 JEWS. '" Then were there two thieves crucified with him ; ^ johnxix
■^q one on the right hand, and another ^^ on the left. And " they '« LukexxiH

-'=' ^ . . . . . ■' 32,33; John

40 that passed by " reviled him, ^ wagging their heads, And saying, ^x. is.

^ Thou that destroyest the temple, and buildest it in three days, f^: ^s- ..

-' J^ ' -' ' o Luke xxu.

save thyself. '"If thou be ^^ the Son of God, come down from js^^xiii.aQ

41 the cross. * Likewise ^^ also the chief priests , mocking /^m,^^ ^™p"^j^'^-

42 with the scribes and elders, said, * He saved others ; himself he ^ chap. ^xvi
cannot save. " If he be ^* the King of Israel, let him now come ^ Luirj^iit^'

43 down from the cross, and we will believe him.^^ ^ He trusted t see ver. 29.
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 ^^ syTLuk"'
were crucified with him, cast the same in his teeth.^o v PsA.'xxii. s,

45 ^ Now from the sixth hour there was darkness over all the Lukexxiii.

39-43.

46 land unto 2^ the ninth hour. And about ^the ninth hour Jesus ^ Luke xxii-

. . . . 44-

cried with a loud voice, saying, ^ Eli, Eli, lama sabachthani .? :^ Acts iii. i ;

' ■/ c" ' comp. I

that is to say,22 My God, my God, why hast thou forsaken me ? ^'"^^ ''^"'•

47 Some 23. of them that stood there, when they heard that^"^ said, ^ ^^^- '"'"• '•

48 This man calleth for Elias.-^ And straightway one of them

ran, and took a sponge, and '^ filled it with vinegar, and put it "" ^^'^]^^l''-

49 on a reed, and * gave him to drink. The rest said, Let be, let , ^\^?^i°-

^ ^ ' o ' ' 6 Ps. Ixix. 21.

50 us see whether Elias will come ^^ to save him. Jesus, '^ when " ^e^J^john''
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 '^j^s^L.^ke
the top to the bottom ; and •''the earth did quake, and the rocks e Ec'od.'^xxvi

52 rent ; -^ And the graves ^^ were opened; and many bodies of chron! Tii.

53 the saints ^ which slept arose.^*' And came ouf'^^ of the graves ^^ / veV. 54.
after his resurrection, and went ^^ into '' the holy city, and ap- '" 20 -, ° xhesa

54 peared unto many. * Now when the centurion, and they that ^^ See ciiap.
were with him, * watching Jesus, saw -^ the earthquake, and ' Mai^ xv. 39

, 00 1 . , <-> •' '■ ' i Ver. 36.

those "^"^ things that were done, they feared greatly,^* saying,

^ And when they had crucified him, they

^ T/ie best authorities omit the remainder of ver. 35

■^ they sat and watched s And thev

^ are there crucified with him two robbers, i" one ' " art

^'^ In like manner is omit\\\va. " p^g jg 15 on him

" trusteth on " desireth is robbers i^ who

20 or cast on him the same reproaches 21 u^tji 22 ^^^^/^ ^.q ^^^

23 And some 24 jt 25 calleth Elijah

2^ Elijah Cometh

""^ And Jesus cried again with a loud voice and yielded up his spirit.
28 were rent 29 to^abs so that had fallen asleep were raised

" coming 82 tj^gy entered 33 the 84 exceedincrly

Chap. XXVII. 32-56.] THE GOSPEL ACCORDING TO MATTHEW. 233

55 ^ Truly this was the Son of God. '"And many women were ^ ^'^'■- ^.^

there ^ beholding " afar off/^^ which ^' followed Jesus from Gali-

comp. Luke
xxiii. 47.
;« Mark xv.

56 lee, " ministering unto him : Among which ^^ was 0 Mary Mag- lukk xxiii

comp.
xix.25
« Ps. xxxviii.

dalene, and Mary the mother of James and Joses, and * the John
mother of Zebedee's children.^^

o Luke viii

3^ there were there many women ^^ from afar ^"^ who had

3^ whom ^^ the sons of Zebedee

/ Chap. XX.

Contents. This section describes the central
fact of the tvorld^s history. The accounts of the
four Evangelists agree perfectly as to the main
points ; but each mentions circumstances omitted
by the others. Matthew gives ' the fullest state-
ment of the blasphemy against Christ's Messianic
dignity ; and he alone relates the effect produced
upon the realm of the dead by the death of
Jesus. The chief points are, Simon of Cyrene ;
Golgotha ; the bitter wine ; the parting of the
garments ; the watch (this last is recorded by our
Evangelist alone) ; the two robbers crucified
with Jesus ; the blasphemies of the foes ; the
mocking by the robbers ; the darkening of the
sun ; Jesus' exclamation, My God, and the vary-
ing interpretations and the real meaning of the
same ; the giving up of His spirit ; the rending
of the temple-vail ; the excitement in the world
of the dead ; the centurion's testimony ; the
women beholding' (Lange).

The Cross. Of this there were three forms :
I. Crux hmnissa or capitata, a transverse beam
crossing a perpendicular one at some distance
from the top,= -}- According to tradition this
was the form of the Saviour's cross, which ap-
pears probable from the fact that the ' title ' was
placed over the head. The so-called Greek cross
is a form of the crux i??im!ssa, where the two
beams cross each other in the middle, and the
four arms are of equal length. 2. Crux com-
niissa, a transverse beam placed on the top of a
perpendicular one, resembling the letter T. 3.
Crux decussata or ' St. Andrew's cross,' like the
letter X. The cross which appeared to Constan-
tine was of this form, with the Greek letter R in
^ it, so as to represent the first two letters of the
X" word Christos.

In the middle of the perpendicular beam there
was a piece of wood, on which the sufferer
rested, to prevent the whole weight of the body
from falling upon the hands and tearing them
from the nails ; but as it protracted the sufferings
it might itself become a source of great pain.
Usually the cross was erected, and the con-
demned one then fastened on it ; but often the
nailing took place first, and then the cross was
lifted and let fall with violence into the hole dug
for it, giving the sufferer a violent shock. Our
Lord was fastened to His cross by nails, driven
through His hands and feet (comp. Luke xxiv.
39) ; which seems to have been the usual mode.
Each foot was probably nailed separately. Our
Lord may have still worn the crown of thorns ;
especially as the removal of the robe is men-
tioned, and not that of the crown (ver. 31). This
mode of punishment was introduced into Judea
by the Romans. The Jews often hanged those
who had been stoned to death, but the corpse
must be buried the same day, so as not to pol-
lute the land (Deut. xxi. 22, 23). The Romans

permitted the crucified to die slowly ; and the
sufferings sometimes continued for three days.
Their flesh was given to the birds or other wild
animals. At times their sufferings were short-
ened, by kindling a fire beneath, or allowing
lions and bears to tear them to pieces. As ac-
cording to Jewish custom, the bodies must at
once be taken down and buried, death was hast-
ened by the C^-iicifragiwn, the breaking of the
legs, to which was sometimes added ' a mercy-
stroke,' that is, the piercing of the body. If
they were already dead, the latter alone was
given, to make the matter sure. It was a dis-
graceful punishment among the Romans, and
yet more so in the eyes of the Jews. The phys-
ical sufferings were fearfully great. Dr. Richter
thus describes them. ' i. On account of the un-
natural and immovable position of the body and
the violent extension of the arms, the least mo-
tion produced the most painful sensation all over
the body, but especially on the lacerated back
and the pierced members. 2. The nails caused
constantly increasing pain on the most sensitive
parts of the hands and feet. 3. Inflammation
set in at the pierced members and wherever the
circulation of the blood was obstructed by the
violent tension of the body, and increased the
agony and an intolerable thirst. 4. The blood
rushed to the head and produced the most vio-
lent headache. 5. The blood in the lungs accu-
mulated, pressing the heart, swelling all the veins,
and caused nameless anguish. Loss of blood
through the open wounds would have shortened
the pain, but the blood clotted and ceased flow-
ing. Death generally set in slowly, the muscles,
veins, and nerves gradually growing stiff, and the
vital powers sinking from exhaustion.'

Ver. 32. Came out. From the city. Execu-
tions took place outside of the camp, here out-
side of the holy city. Num. xv. 35 ; i Kings
xxi. 13 ; Acts vii. 56. This may have been the
Roman custom also. As Pilate had no lictors,
soldiers led our Lord forth ; a centurion (ver.
54) as usual headed the company. A herald
generally went before the condemned person, but
the Evangelists do not mention this. — A man of
Cyrene, Simon by name. Mark (xy. 21) : 'who
passed by, coming out of the country, the father
of Alexander and Rufus ; ' Luke : ' coming out
of the country.' Probably a Jew who had come
to attend the Passover, as many of them lived in
Cyrene (in African Libya), frequently coming to
Jerusalem (comp. Acts ii. 10 ; vi. 9). Some
think he was chosen, because he was an African ;
others : because he was a slave, as one of this class
would be considered fit for such a service ; others :
because he was a disciple ; others still : because
meeting the procession, he showed some sym-
pathy for Jesus. The last is the likeliest sup-
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
Know nothing more of him. Simon Peter was
not there ; Simon of Cyrene took his place. —
Him they compelled, or ' impressed ' (comp. chap.
V. 41), etc. Jesus at first bore His own cross
(John xix. 17), as was customary. The phrase
' coming out 6i the country ''suggests that Simon
met the procession after the greater part of the
way to (iolgotha had been passed. Tradition
says, that our Lord sunk to tlie ground beneath
the load, but the more exact expression of Luke
('that he might bear it after Jesus ') shows that
tiie after part of the cross alone, which usually
draeged upon the ground, was put upon Simon.
Those who bear the cross after Jesus carry the
lightest end. Another incident on the way is
mentioned by Luke (xxiii. 27-31).

Ver. ■})■},■ Golgotha, that is to say, Place of a
Skull. The name is the form then used, for the
Hebrew word 'skull' (comp. Luke xxiii. 33,
where ' Calvary ' means simply skull). It is very
unlikely that it was the place of execution, and
that the name arose from the skulls of the crim-
inals lying there. The Jews did not leave bodies
unburied,"and in their mode of execution (ston-
ing) the skulls would be broken; there is no
evidence that the Jews had a special place for
public execution ; and a rich man like Joseph of
Arimathea would not have a garden near such a
spot (John xix. 41). In that case, too, the name
would have been : ' the place of skulls.' It is
now generally believed that the form of the ele-
vation (scarcely a hill) resembled a skull. There
is a curious tradition, that Adam was buried
where the second Adam died and rose again.

Tradition has for fifteen centuries pointed out
the site of the present ' Church of the Holy
Sepulchre ' as the actual spot. The arguments
in favor of this ])opular opinion are : the un-
broken tradition, the fact that no good case has
been made out for any other locality. But tradi-
tion has proved an unsafe guide on such points,
and it is highly probable, that this spot was inside
the city wall at that time. Nor is it necessary to
fix the site, the whole question, however interest-
ing, being of little practical importance. The
Apostles and Evangelists barely allude to the
places of Christ's birth, death, and resurrection.
They fixed their eyes upon the great facts them-
selves, and worshipped the exalted Saviour in
heaven, where He lives forever. Since the age of
Constantine, in the fourth century, these locali-
ties have been abused in the service of an almost
idolatrous superstition, yet not without continued
protest from many of the wisest and best men of
the Church. It is repugnant to sound Christian
feeling to believe that a spot so often profaned
and disgraced by the most unworthy supersti-
tions, impostures, and quarrels of Christian sects,
should be the sacred spot where the Saviour
died for the sins of the race. A wrong estimate
of these holy places led to the fearful loss of life
in the Crusades ; the contention respecting them
occasioned the Crimean war ; even those who
profess to be above such superstitions often
spend more of time, trouble, and money in jour-
neyings of sentimental curiosity thither, than
they do for the spread of the gospel of the cru-
cified and risen Redeemer. It would therefore
seem a wise ordering of Providence that the ex-
act locality cannot be determined. Even if the
traditional site be accepted, it is very unlikely
that our Lord pa.'-sed along the so-called ' Via

Dolorosa,' whether Pilate lived in the palace of
Herod or in the castle Antonia.

Ver. 34. Wine, according to the best author-
ities ; but the sour wine used might be called
' vinegar.' See Luke xxiii. 36, where the ' vine-
gar ' offered Him by the soldiers must have been
their ordinary drinking wine ; comp. ver. 49 ; Ps.
Ixix. 21. — Mingled with gall. Mark: 'myrrh.'
The term ' gall " was applied to many bitter sub-
stances, including ' myrrh.' It was a stupefying
draught, such as was commonly given before ex-
ecution. The custom was, however, a Jewish
rather than a Roman one. — He would not drink.
He afterwards took the unmixed vinegar wine,
when He was about to say : ' It is finished '
(comp. John xix. 28-30). He tastes this mixture,
to show that He was aware of its purpose, and
refuses it. He would drink of the cup His
Father had given Him, but not of this. The
early martyrs felt justified in thus mitigating their
pains ; but His vicarious sufferings must be borne
to the fullest extent.

Ver. 35. And when they had crucified him.
Here occurs His touching prayer for the soldiers
(Luke xxiii. 34). To all the physical torture de-
scribed in the note on ' the cross,' we must in
this case add the result of these upon a soul sen-
sitive and capable of suffering beyond all human
comparison : the effect of ingratitude, of lone-
liness, of taunts from those who represented His
own chosen people, and above all His state of
soul as He consciously bore the sins of men.
Men may honestly differ in their statements of
the doctrine of the Atonement, but that our Lord
then and there so suffered for men, that by virtue
of His death we may be at peace with God, who
hates our sins, is the only view that accounts for
the facts. Hence the cross, the instrument of
such torture, the sign of such shame, and on that
account in itself a hindrance to the gospel among
those who saw in it only this, has become the
symbol of honor, blessing, and redemption. Our
forgetfulness of its original significance is an evi-
dence of this charge. Even the superstition that
bows to it, however to be deprecated, witnesses
that the cross is the centre of the Christian
scheme. — They parted his garments, casting lots.
Those crucified were probably entirely naked, at
least their clothes were given to the executioners.
John tells why it was necessary to gamble for the
coat. There were four soldiers (John xix. 23).
The rest of the verse is not found here in the
oldest manuscripts, but was probably inserted
from John xix. 24.

Ver. 36. And they sat and watched him there.
This was usual, to prevent the condemned from
being taken down. ' In this case they had a peace-
ful bivouac which assumed a significant meaning.'

Ver. 37. And they set up over his head. Not
necessarily the soldiers. It was customary for
the person to be crucified to carry ' a title,' sus-
pended from his neck, to the place of execution.
Pilate had written this title, in Latin, Greek, and
Hebrew, and it was undoubtedly intended mainly
to mock the Jews (see John xix. 19-22). — His
accusation, put in a form which conveyed a sneer
against His accusers. Thus He died, with His
proper title over His head. — This is Jesus the
king of the Jews. Each of the four Evangelists
gives a different form of this title. It was writ-
ten in three languages, and possibly in three
forms. John was an eye-witness, and if there
were but one form, that given in his account must

Chap. XXVII. 32-56.] THE GOSPEL ACCORDING TO MATTHEW. 235

be accepted as correct. See John xix. 19-22.
The entire independence of all four Gospels is
fully proven by this variation.

Ver. 38. Then. Luke (xxiii. 32) tells us that the
two robbers were led out with Him. — Two rob-
bers. Probably associates of Barabbas, and
hence placed on either side of Jesus, who had
taken the punishment due to Barabbas. This
proceeding carries out the mockery implied in
the title ; these two representing the subjects of
'the King of the Jews.' The usual punishment
for robbery was crucifixion.

Ver. 39. They that passed by. People walk-
ing about, probably coming that way, for the
purpose of seeing the execution. The morbid
taste for horrors no doubt existed then, and pop-
ular hatred was aroused. Besides, the dignita-
ries were there (ver. 41) ! The elevation seems
to have formed a natural stage for the public ex-
posure of the crucified. — Reviled, literally, ' blas-
phemed.' Thev reviled, but it was in this case
blasphemy.— Wagging their heads (comp. Ps. xxii.
7), in malignant triumph mingled with contempt.
Ver. 40. Thou that destroyest the temple, etc.
The testimony before the Sanhedrin (chap. xxvi.
61) was taken up by the citizens of Jerusalem,
who were proud of their temple. Such taunting
of one executed has been repeated often enough,
and does not, in itself, show that these spectators
were worse than the mass of men. — Save thy-
self. Power to destroy the temple implies power
to do this. — If thou art the Son of God. An-
other reference to the proceedings before the
Sanhedrin (chap. xxvi. 64). The taunt is in a
poetic form (Hebrew parallelism) ; and_ the
crowds at an execution in the east are said to
give vent to their feelings in this way still. Mark
gives the same taunt in different words, and it
was no doubt uttered in many different ways.
Luke says (xxiii. 35) : ' the people stood behold-
ing.' It appears therefore that the derision of the
people was by no means so malignant as that
of the rulers. But their taunts were especially
ungrateful.

Ver. 41. In like manner also the chief priests,
etc. All classes of the Sanhedrin were repre-
sented, probably in large numbers, and their
taunt is of a public, national character. Thus
the chief ecclesiastical personages acted on the
great festival day of their religion. The lan-
guage is differently reported by the several Evan-
gelists. The mockery was probably continued
for some time, and would vary in form.

Ver. 42. He saved others. This may be iron-
ical, or it is a recognition of His miracles of
mercy, to taunt Him with a supposed loss of
power just when He needed it most for Himself.
His very mercy is used in mockery. — He is the
king of Israel, etc. Ironical, with a mocking
suggestion of still being open to the proof of
His Messiahship. — And we will believe on him.
Unless there was an atoning purpose in Christ's
death, it will always seem strange that He did
not offer some such miraculous proof of His
power. The soldiers repeated this reproach, but
of course without this last clause (see Luke xxiii.
36, 37).

Ver. 43. He trusteth on God. In their mock-
ery they repeat almost the very language of Ps.
xxii. 8. Their Pharisaical scrupulousness made
them substitute ' God ' for ' Jehovah,' which oc-
curs in the Psalm, and which the Jews would not
utter. Yet that Psalm was now finding its fulfil-

ment, and the verse they echo is preceded by a
description (ver. 7) of their very gestures. See
ver. 46.

Ver. 44. The robbers also cast the same in his
teeth, or 'cast on him the same reproaches.'
Luke alone tells of the penitence of one (see
Luke xxiii. 39-43). Both probably at first re-
proach Him, but one was afterwards converted,
during the three hours they hung side by side.
It is not satisfactory to refer ' the robbers ' to but
one. At this point occurred the touching inci-
dent recorded in John xix. 26, 27.

Ver. 45. Now from the sixth hour. Twelve
o'clock. The nailing .to the cross took place at
nine o'clock (Mark xv. 25: 'It was the third
hour'). lohn (xix. 14) says that it was 'about
the sixth hour,' when Pilate presented our Lord
to the people for the last time. Whatever be
the explanation of that passage, we accept the
accuracy of the verse before us, confirmed by the
statements of Mark and Luke. From midday to
three o'clock in the afternoon, usually the bright-
est part of the day, there was a darkness. Be-
sides the testimony of the three Evangelists,
early Christian writers speak of it and appeal to
heathen testimony to support the truth. It could
not have been an ordinary eclipse, for the moon
was full that day. Although an earthquake fol-
lowed (ver. 51), yet even that was no ordinary
earthquake, and the obscuration was too entire
and too long continued to be the darkness wliich
often precedes an earthquake. It was a mirac-
ulous occurrence designed to exhibit the amaze-
ment of nature and of the God of nature at the
wickedness of the crucifixion of Him who is the
light of the world and the sun of righteousness.
To deny its supernatural character seems to im-
pair this design. If Jesus of Nazareth is what
the Gospels represent Him to be, the needs of
humanity ask Him to be, and the faith of the
Christian finds Him to be, the supernatural here
seems natural. — Over all the land. Possibly
only the whole land of Judea ; the main point
being the fact in Jerusalem. Still it may refer to
the whole world, /. e., where it was day, espe-
cially as the heathen notices of what is generally
supposed to be the same event, justify an exten-
sion beyond Judea. Heubner : Suidas relates
that Dionysius the Areopagite (then a heathen),
saw the eclipse in Egypt, and exclaimed :^ ' Either
God is suffering, and the world sympathizes with
Him, or else the world is hurrying to destruction.'
Ver. 46. And about the ninth hour. During
the three hours of darkness, our Lord was silent.
He seems not to have become gradually ex-
hausted, for after nearly six hours on the cross,
according to three Evangelists, Jesus cried out
with a loud voice (comp. ver. 50). The agony
resembles that in Gethsemane, but seems even
more intense. Matthew and Mark mention only
this utterance from the cross. — Eli, Eli. The
first words of Ps. xxii., given by Mark in the
Aramaic dialect then spoken : ' Eloi, Eloi.' —
Lama, or ' Lema ' (Aramaic, and better sup-
ported). — Sabachthani, also Aramaic. The trans-
lation follows: My God, etc., suggesting that
Matthew wrote in Greek. The izd Psabn, from
which this cry is taken, had already been cited
(from ver. 8) in mockery by the rulers (ver 43),
whose conduct is described in the Psalm (ver. 7).
The casting lots for His garments (ver. 35) is a
fulfilment o^f ver. 18 (comp. John xi.x. 24). There
are so many othe- points of agreement, thit 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 typicnl of the life, sufferings, and victory of
Christ, necessarily finding its highest aiul most
striking fulfilment in Ilim. — "Why hast thou for-
saken me? These words express feeling, and
the feeHng indicated by their obvious meaning.
Bodily causes, inflammation, interruption of the
flow o"f blood, dizziness, no doubt acted on His
real human body and soul. ]5ut His soul was
capable of unusual sufferings. The speedy death,
while He could cry with a loud voice (ver. 50)
points to a deeper struggle. 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 misery of man, of which the
Saviour was free, but which He voluntarily as-
sumed 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 calleth 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 all occurred in quick succession. —
Took a sponge. It would be impossible to use a
cup. — Vinegar. The sour wine (without the
' myrrh') used by the soldiers, and placed there
in a vessel for their refreshment. The soldiers
had offered Him drink (Luke xxiii. 36) hours
earlier, so that this was probablv not one of
them. — A reed. 'Hyssop' according to John.
This was to reach it to Him. The head of one
crucified would be about two feet above that of
one standing on the ground. — Gave 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 said, 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 loud voice. 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 xi.x. 30). The order of 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
Ilis death : 5. The exclamation : ' I thirst.' 6.

' It is finished.' 7. The final commendation of
His Spirit to God. — And yielded up Ms spirit.
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 proclaim
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 in
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 effusion of blood into the pericardium, where
it quickly separates into its solid and liquid con-
stituents, technically termed crassavientum and se-
7-itm, but in ordinary language ' blood and water.'

Ver. 51: The vail 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 still
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 quake. The earthquake and the
events mentioned next, are peculiar to Matthew's
account. Here, too, miraculous power is most
probable. This v.'as 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 rocks 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 and 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, iDut
niore probably those personally known to the
disciples, as seems implied in the phrase : ap-
peared unto 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

:hap. XXVII. 32-66.] THE GOSPEL ACCORDING TO MATTHEW. 237

for a time, not such a restoration as in the case
of Lazarus, and others. They may have had
glorified bodies and ascended with our Lord.
Not much has been revealed, but enough to pro-
claim and confirm the blessed truth of which the
event is a sign and seal. Jerusalem is still called
' the holy city,' a title it could retain at least until
the day of Pentecost.

Ver. 54. The centurion, who superintended the
execution. — And they that were with him. The
soldiers, as is evident from the phrase : watching
him. Mark and Luke speak of the centurion
only, the latter adding the general consternation
of other spectators. — The things that were done,
i. c'., how Jesus died, as Mark tells us. The two
accounts supplement each other, but show the
usual independence. — Truly this was the Son of
God, or, ' God's Son.' The heathen officer may
have used these words in the heathen sense :
hero or demi-god ; but this is not probable. For
he had lieard this accusation, must have known
something of Jewish opinion ; heathen became
Christians through the preaching of the cross,
why not through the sight of the dying Redeemer.
Such a conversion would be thus indicated. Nor
is it certain that this phrase meant demi-god. It
might be the germ of a Christian confession
without being expressed in the full form, f/ie Son
of God. Comp. the statement of Luke (xxiii.
47) which does not oppose this view. Only the
centurion thus spoke, but as the soldiers ' feared,'
some decided spiritual effect may have been pro-
duced on them also.

Ver. 55. Many women. Luke (xxiii. 49) speaks
of ' all His acquaintance ' before these women.
John was certainly ]3resent, probably some of the
other disciples. — Beholding from afar. At one
time a few ventured near the cross (John xix. 25-
27), but not 'many.' — Who had followed. For
some time, since the journey from Galilee was not
direct. — Ministering unto him, /. c, while they
followed Him. Comp. on this ministry, Luke
viii. 2. Others, who had followed Him to Jerusa-

lem, are distinguished from these (Mark xv. 41),
but it is not necessary to suppose there were two
separate groups of women.

Ver. 56. Among whom, the ministering women,
who stood there. — Mary Magdalene. Mentioned
first here and in Luke viii. 2 (among those who
ministered to Him). Comp. chap, xxviii. 2 ;
John .\x. I, 11-18. There is no evidence that
she was the sinful woman who anointed our
Lord's feet in the house of Simon the Pharisee*
(Luke vii. 37). Many confuse her with another
Mary, the sister of Lazarus (who anointed our
Lord in Bethanv, chap. xxvi. 6-13, etc.). — Mary
the mother of James and Joses. Mark : ' Mary
the mother of James the less and Joses.' Comp.
on chap. xiii. 58. She was the wife of Clopas
or Alpheus (John xix. 25), but in our view not
the sister-in-law of Mary or of Joseph, who is sup-
posed to have adopted her children. — The mother
of the sons of Zebedee, /. f., 'Salome ' (Mark) ;
comp. chap. xx. 20. As John (xix. 25) mentions
a group of women near the cross (at an earlier
point of time, however), two of whom are men-
tioned here (Mary Magdalene and Mary the wife
of Clopas), we identify the person spoken of by
him as ' His (/. e., Jesus) mother's sister,' with
Salome, not with the Mary last named. The
mother of Jesus, so touchingly mentioned by the
beloved disciple, had probably been led away by
him before the time of which Matthew speaks.
"When the mother of our Lord withdrew, the
others remained ' beholding afar off.' These
pious women, who, with the courage of heroes,
witnessed the dying moments of their Lord and
Master, and sat over against the lonely sepulchre
(Matt. xxvi. 61), are the shining examples of
female constancy and devotion to Christ which
we now can witness every day in all the churches,
and which will never cease. On the events which
immediately succeeded before the request of Jo-
seph (the piercing of His side, in consequence of
the scruples of the Jews, which required burial
that evening), see John xix. 31-37.

Chapter XXVII. 57-66.
T/ie Burial, and Securing of the Sepulchre.

WHEN the even ^ was come, there came a rich man oi "■ ^^J'^^^^'l^^
Arimathea, named Joseph, who also himself was Je-

xxiii. 50-56 ;
John xix. 38
-42.

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 i> is Hii.-.g-

c Is. xxii. 16.

had hewn out in the rock : and he rolled ** a great stone to the ^Markxvi.4.
5i door of the sepulchre,^ and departed. And there was * Mary ^ ver. 56;

• chap, xxviii

Magdalene, and ^ the other Mary, sitting over agaiwst the sep- ••
ulchre.

^ And when evening

* The best authorities read it

"^ and 8 tomb

2 this man ^ asked for

^ given up ® And Joseph took

^ And Mary Magdalene was there

238 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVII. 57-66.

62 Now the next day,io that followed the day of /the prepara-Z^ark^^;^^:
tion/i the chief priests and Pharisees came ^^ together unto Pi- ^fJ.-J^J'j,,

63 late, Saying, Sir, we remember that ^ that deceiver said, while ^^t^cor.vi.s;

64 he was yet alive, ''After three days I will ^^ rise again. Com- I'l'^'^' ''^'■
mand therefore that the sepulchre be made sure until the third 'xvt 2'!^'''
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 them,
Ye have ' a watch : ^^ go your way, make it as sure as ye can.^^

66 So they went, and made the sepulchre sure, * sealing 4ho stone,

and setting a watch. ^^

^o on the morrow " which is the day after the Preparation

^^ the Pharisees were gathered ^^ omii will ^* lest haply

15 T/ie best authorities omit by night ^^ and the last deceit will b$

1'^ guard ^^ make it sure as ye know how

1^ together with the guard

z Ver. 66 ;

chap, xxviii.

II.
k Dan. vi. 17.
/ Ver. 60 ;

cliap. xxviii.

Contents. Our Lord's intense agony of mind
no doubt hastened death, although viewed in an-
other aspect, it may be said, that the Saviour hast-
ened His death by a voluntary self-surrender which
the Father accepted (comp. Luke xxiii. 46). The
evidence of His death to the soldiers was the in-
cident mentioned John xix. 34. This early death
was unusual (comp. Pilate's surprise, Mark xv.
44), but thus the Scripture was fulfilled (John
xix. 36, 37). The request of the Jews is also
mentioned in John's account. This was the first
step towards burial, a legal scruple of His mur-
derers : then follows the request of Joseph of
Arimathea and the, events as recorded in the sec-
tion before us. The burial, as an important fact,
is mentioned by all four Evangelists ; the sealing
and guarding of the sepulchre, with the request
which led to these precautions, are peculiar to

Tombs hewn in the Rock.

Matthew. The objections which have been urged
against the accuracy of these details, are readily
answered.

Ver. 57. When evening was come. The first
evening before sundown, at which time the bodies
must be removed (Deut. xxi. 23). Our Lord's
death took place at three in the afternoon. —
There came a rich man. Probably, to the com-
pany of women standing on Golgotha (ver. 56).
His going to Pilate is mentioned afterwards. The
fact of his being a ' rich man ' is mentioned here,
in allusion to Is liii. 9 : ' With the rich in His
death.' — Of Arimathea. Either Ramah in Ben-
jamin (Josh, xviii. 25 ; comp. Matt. ii. iS) 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. — Named Joseph. One
Joseph takes care of Jesus in His infancy, an-
other provides for His burial. — Jesus' disciple.
' Secretly for fear of the Jews ' (John xix. 38).
He was a member of the
~ Sanhedrin, of high character,

who had not consented to the
murder (Luke xxiii. 50, 51).
He seems to have feared that
the body might be removed
in a disgraceful manner, and
his secret faith having been
quickened, he 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
to Pilate. To the palace.
' He went in boldly ' (Mark
XV. 43). Although'it was the
Jewish custom to bury the
bodies of the crucified before
sunset, Pilate's consent was
necessary. On Pilate's sur-
prise, see Mark xv. 44. —
Then Pilate commanded. The
ready consent may have been
owing to the station and char-
acter of Joseph.
Ver. 59. And Joseph tooic it. The body was
taken down by Joseph ( Mark, Luke, and John).
—Wrapped it in a clean linen cloth. A winding

Chap. XXVIII.] THE GOSPEL ACCORDING TO MATTHEW.

sheet. This would enclose the spices used in
the temporary embalming, which now took place,
Nicodemus having brought the spices (John xix.
39, 40). There was not time enough to embalm
on Friday evening, so the costly gifts of Nico-
demus were used to preserve the body, the
women preparing in the interval what they
thought necessary for the further anointing.

Ver. 60. In Ms own new tomb. Peculiar to
Matthew, but implied in the other accounts.
The fact that it was ' new ' (comp. Luke xxiii.
53; John xix. 41), seems designed to overcome
any suspicion as to the identity of Him who rose.
The location was in a ' garden ' (John xix. 41 ),
near the spot of the crucifixiori and hence well
adapted for the hurried burial. — In the rock,
an artificial excavation, probably prepared at
great cost. It seems to have been cut horizon-
tally and not downward. —He rolled a great
stone. The common method of closing sepul-
chres. — To the door. There was but one en-

tr3.11CG. •

Ver. 61. Was there, at the tomb. — The other
Mary. 'The mother of Joses' (Mark xv. 47),
already mentioned in ver. 56. According to
Luke the female disciples from Galilee all beheld
the sepulchre, and returned to prepare spices
and ointments, resting on the Sabbath, which
began that evening. These two not only saw
where He was laid (Mark) but lingered there,
sitting over against the sepulchre, as the evening
came on.

Ver. 62. The morrow, which is the day after
the preparation. The day of the preparation
was Friday, as is plain from Mark xv. 45. ' The
morrow ' was therefore the Jewish Sabbath,
though it is not called so here. The first day of
the Passover (Friday) was in one sense a Sabbath,
hence this designation is more definite. It is also
supposed that the word 'preparation' was the sol-
emn designation in use among the Christians to
distinguish the Friday of the crucifixion (Mey-
er).— Gathered together. On Saturday morn-

239

ing ; the great Sabbath of the year, as the verse
plainly states. While our Lord rested in the
tomb, they desecrated the Sabbath, despite their
great scrupulousness. It is urged that this must
have taken place on Friday evening after six
o'clock, since the rulers would guard against the
stealing away on the first night as well as on the
subsequent one. But their anxiety was about
the night preceding the third day (ver. 64). Be-
sides the women were evidently not aware of the
presence of the guard (Mark xvi. 3). This is
accounted for, if we suppose that this incident
occurred on Saturday, and not on Friday evening
after six o'clock.

Ver. 63. We remember, etc. Comp. chap,
xii. 40; John ii. 19. Even if the meaning of the
saying was hid from the disciples ; enmity was
quick to apprehend it. —That deceiver. The
language of triumph, despite their request.
Friends and foes were both busied about the
dead Christ.

Ver. 64. Until the third day, from His death,
the third after and including Friday. — The best
authorities omit 'by night.' — Worse than the
first. The claim to be the Messiah, etc., was in
their view the first deceit. As regards the effects
of a belief in the resurrection, they judged
rightly.

"Ver. 65. Ye have a guard, or, ' have a guard,'
/. e., I permit you to take one. The Ro-
man soldiers, who certainly composed the guard
(chap, xxviii. 14), were not under their command.
— Make it sure as ye know how. Not ' as sure
as ye can,' nor is it at all ironical. He gives them
the guard, and they are to use the means as they
think best. Pilate shirks the responsibility, but
again gives way. Yet this was overruled for
good.

Ver. 66. Sealing the stone. A string was
stretched across the stone, and sealed to the rock
at either end, with wax or sealing-clay. After
these precautions, the body could not disappear,
except through the miracle of the resurrection.

Chapter XXVIII.

TJie Resurrection.

General Remarks. The resurrection of Je-
sus Christ is distinctly asserted, by four Evan-
gelists whose testimony nowhere shows greater
independence of each other ; in the Acts of the
Apostles ; it is preached directly or assumed in
all the Epistles ; it has been so believed for
eighteen centuries, that if it be not true the his-
tory of Christianity becomes a streani without a
fountain, an effect without a cause. All theories
which seek to set it aside (see below) have proven
utter failures. Without it there is no gospel of
Jesus Christ.

In the various narratives of this most wonder-
ful and mysterious period of forty days, deal-
ing with facts that transcend all ordinary Chris-
tian experience, we might expect, if any\vhere,
differences of statement. The difficulty in har-
monizing the narratives satisfactorily in every
particular, arises naturally from our want of
knowledge of all the details in the precise order
of their occurrence. Indeed, minor differences

with substantial agreement, confirm the main
facts, far more than a literal agreement would.
The Gospel witnesses suggest no suspicion of a
previous understanding and mutual dependence.
' The confusion which confessedly exists in this
part of the gospel narrative, and the consequent
difficulty of reducing it to one continuous account,
is not the fault of the historians, but the natural
effect of the events themselves, as impressed
upon the senses and the memory of different wit-
nesses. If it had pleased God to inspire a single
writer as the historian of the resurrection, he
would no doubt have furnished as coherent and
perspicuous a narrative as any other in the sacred
volume. But since it entered into the divine
plan, as a necessary element, to set before us no<
a single but a fourfold picture of our Saviour's
life and death, we must purchase the advantage
of this varied exhibition, by submitting^ to its in-
cidental inconveniences, among which is the dif-
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,
into one complete view to be seen at the same
moment ' (J. A. Alexander).

Order of Appearances. We suggest the
following as the most probable view ; certainty is
perhaps impossible.

(i.) To Mary Magdalene (John xx. 14; Mark
xvi. 9).

(2.) To the other women (Matt, xxviii. 9).
The main difficulty in harmonizing the accounts
is just here. Some transpose ( i) and (2). Mark
xvi. 9 (that passage is authentic, if not genuine,
see 'notes there) is explicit, while John's account
implies the same. The details of (i) and (2) may
be thus arranged : {a.) Three women start for the
sepulchre, early on Sunday morning (Mark xvi.
I ; comp. Matt, xxviii. i), followed by others
bearing spices (Luke xxiv. i). {/>.) These three
finding the stone rolled away are differently af-
fected; Mary Magdalene starting back to meet
the male disciples who are also coming (John xx.
2) ; the other two remaining, approach nearer
and see one angel sitting upon the stone (Matt,
xxviii. 2-7). They go back to meet the other
women coming with the spices, {c.) While all
are absent Peter and John come and find the
tomb empty (John xx. 3-10). (d.) Mary Mag-
dalene returns, sees two angels in the grave
(John XX. 12), and turning round sees Jesus (Jirsf
appearance), and takes the tidings to the disciples
(John x.x. 14-18). {e.) The other two, surprised
by tne message of the angel, meet the women
bringing spices ; all visit the tomb and see the
two angels standing (Luke xxiv. 4-7), one of
whom was sitting on the right side as they en-
tered (Mark xvi. 5). (_/. ) As they go back they
meet the Lord (Matt, xxviii. 9). The apparent
confusion in the narratives is but an apt reflec-
tion of the tumult of doubt, fear, and joy which
possessed the whole company during that day,
as the different stories were repeated.

(3.) To Peter (Luke xxiv. 34; i Cor. xv. 5).

(4.) To the two disciples on the way to Em-
maus, toward evening on Sunday (Mark xvi. 12,
13 ; Luke xxiv. 13-32).

(5.) To the Apostles [except Thomas), on Sun-
day evening (Mark xvi. 14 ; Luke xxiv. 36 ; John
xx. 19, 24). — These five occurred on the day of
die resurrection.

(6.) To the Apostles, including Thomas ; a
week after (John xx. 24-29), in Jerusalem, where
they had waited throughout the Passover. That
ended on Friday, on Saturday (the Jewish Sab-
bath) they would not start for Galilee ; perhaps
they waited over Sunday because they already
regarded it as holy.

(7.) In Galilee, at the Lake of Gennesaret to

seven disciples (John xxi.), the third time to the
assembled Apostles (John xxi. 14).

(8.) To the multitude of disciples on a moun-
tain in Galilee (Matt, xxviii. 16-20 ; comp. Mark
xvi. 15-1S ; I Cor. xv. 6). Possibly the passage
in I Cor. refers to still another appearance.

(9.) To James (i Cor. xv. 7). It is doubtful
which James this was ; and equally so whether
it was in Galilee or Jerusalem.

(10.) The final ajjpearance, closing with the
Ascension (Luke xxiv. 50, 51 ; Acts i. 9, 10).
Probably referred to in the last clause of i Cor.
XV. 7. Others make that a distinct appearance,
and so reckon (see under 8) twelve instead of
ten.

Why did not Christ show Himself to His en-
emies ? John xiv. 19 fairly implies that our Lord
would not thus do. If we look for reasons why
He would not, they may readily be found. As
regards His enemies His holiness forbade such
an honor to those who had wickedly crucified
Him; His wisdom forbade His constraining
them to a belief, not of the heart, which would
only rouse anew false expectations ; His love
forbade it ; for those who could be reached by
the gospel would be far more ready to receive
it, if there had not intervened such an appearance
to them. Without the Spirit's influence it would
only have hardened them. As regards His dis-
ciples, such appearances would have interfered
with the progress of their strengthening convic-
tion of His resurrection, by depriving them of
the assuring intercourse and quiet contemplations
of the forty days. As regards the proof of the
fact : those who will not accept the testimony
which comes from the disciples whose unbelief
gradually gave way to settled faith, would not be
influenced by any evidence that might have come
from the Sanhedrin.

Matthew mentions only the appearance to the
women on the day of the resurrection, and to the
eleven on the*mountain in Galilee, inserting the
bribery of the guards as the sequel of chap.
xxvii. 62-66. Ver. 18 is also peculiar to this
Gospel. The command to go into Galilee is
found in Mark's account, and John tells in great-
est detail what occurred there, so that both the
command and its fulfilment are well established.
Luke xxiv. 49 is not in conflict with this ; judg-
ing from the context there that command was
given after the return from Galilee. The disci-
ples would naturally linger at Jerusalem ; hence
the first command was needed, to bring them to
the most fitting place for the appearance to the
whole Church (in Galilee where it was safer, and
where the new Church would be most separated
from the Old Economy).

Chapter XXVIII. i-io.
The Resurrection.

N 1 the end of the sabbath,^ as it besran to dawn toward "■ mark xvi.
the first day of the week, came ^ Mary Magdalene and *the ^ se'J'chap°'
2 other Mary to see the sepulchre. And, behold, there was a

xxvii. 61 ;
comp. John

Now in

2 sabbath day

XX. I.

Chap. XXVIII. i-io.] THE GOSPEL ACCORDING TO MATTHEW. 241

great earthquake : for '^ the ^ ansrel of the Lord descended from " <-"omp-Luke

■^ XXIV. 4 ;

heaven, and came and rolled back'^ '^the stone from the door° , J'.;'"' ^"^ ■?.•

' a Lnap. xxvii.

3 and sat upon it. * His countenance *^ was like '^ li^htnins'. and ^°'^^- ^

4 -^his raiment white as snow : And for fear of him the keepers ^-^tirqlMark

5 did shake,^ and became as dead meu.^^ And the angel " an- ^ see^'cUap.
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. /t Chap. xxvii.

7 And go quickly, and tell his disciples that he is risen from the ^^'
dead ; and, behold,i3 » he goeth before you into Galilee ; there . ,,

' Vers. lo, i6j

8 shall ye see hmi : lo, I have told you. And they departed ""^^p- '"''''•
quickly from the sepulchre ^^ with fear and great joy ; and did

run ^5 to bring his disciples word.

. k Comp.Mark

9 And as they went to tell his disciples,^^ behold, Jesus '^' met ''^i-g; Jo'i"
them, saying, All hail. And they came and ' held him by the ^' '' l^'"^^ '^•
feet, and '"worshipped him. Then said ^^ Jesus unto them. Be
not afraid : ^^ go tell » my brethren ' that they go 20 into Galilee,
and there shall they see me.

appearance

away

" who liath been 12 ^^^^ ^s " Jq u ^omb

1^ T/ie best mithorities omit as they went to tell his disciples
" took hold of his is gaith i» Fear not

^ The best mithorities otnitivom. the door
8 watchers ^ quake 10 dead men

1^ and ran

^° depart

i)t Ver. 17 ;

see cliap.

viii. 2.
« John XX. 17;

comp. Ps.

xxii. 22 ;

Rom. viii.

29; Heb. ii.

II, 12.

Ver. I. Now in the end of the Sabbath day,

/. e., the Jewish Sabbath. The next clause shows
che time of the clay ; so that it was really after
the Sabbath had ended, according to the Jewish
mode of reckoning the days. — As it began to
dawn toward. Literally ' at the dawning into.'
Mark says : ' at the rising of the sun ; ' Luke :
'very early in the morning' (literally 'deep
daiun ') ; John : ' while it was yet dark.' Mark
also says : 'very early in the morning.' See Mark
xvi. 2. The twilight in Palestine is not of very
long continuance as compared with most Euro-
pean countries, so that all point to about the
same time, namely, day-break. — Mary Magda-
lene. John mentions her alone. — And the other
Mary. See chap, xxvii. 61, which suggests why
Mai the w mentions these two, omitting 'Salome,'
whom Mark (xvi. i) names. — To see the sepul-
chre. The purpose of anointing or embalming
the body is omitted by Matthew (see accounts of
Mark and Luke). These two women did not
bear the spices. Another motive was present,
an unconscious hope of the resurrection which
hurried these women, who had watched by the
sepulchre, in advance of the others, mentioned
by Luke. Joanna, wife of Chuzas, Herod's stew-
ard (Luke viii. 3), may have been in the advance
party, or with the larger band coming with the
S])ices which had been prepared by all the female
Galilean disciples (comp. Luke xxiii. 55-xxiv.
i-io).

Ver. 2. A great earthquake. Probably wit-
nessed by tlie women. They first questioned
how the stone should be rolled away, so that they
could embalm the body (Mark xvi. 3). The
earthquake is connected with the sudden rolling
16

away of the great stone by the angel. — For an
angel of the Lord. The resurrection itself was
not a matter of actual bodily vision, and seems
to have taken place before the stone was rolled
away (ver. 6). The tomb was opened for the
sake of the women and the disciples, not to al-
low the Lord to pass out. The stone could not
have been a hindrance to Him (comp. John xx.
19, 26). — And sat upon it. This is to be distin-
guished from all the other angelic appearances.
Mary Magdalene probably started back about
this time, and left the other Mary and Salome to
see and hear the angel. Some think the occur-
rences of this verse preceded the coming of the
women and were witnessed by the soldiers only,
and that the message of vers. 5-7 was spoken by
the angel inside the tomb, but this is grammatic-
ally less probable.

Ver. 3. His appearance, rather than his form.
— As lightning. In its exceeding brightness.
Comp. the other descriptibns of the angels within
the sepulchre (Mark xv. 5 ; Luke xxiv. 4 ; John
XX. 12). These angelic appearances cannot be re-
garded as visions. The accounts are too explicit.

Ver. 4. For fear of him, i. e., of the angel.
As the angel was there when the women came,
and the guard did not go back to the city until
after the women departed (ver. 11), it seems
most probable that all these occurrences took
\>\^.ce,jiist as the women came. — The watchers
did quake. In their terror they did not prevent
the women from going into the sepulchre.

Ver. 5. Fear not ye. Let the soldiers fear, but
wo\. ye. This indicates that all were still outside
the tomb. — For I know. He came to help them
in this hour of perplexity, not to frighten them.

242

THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. 11-20.

— Who hath been crucified. The form used is
common in the New Testament, pointing to what
has happened, l)iit with present results.

Ver. 6. He is not here, for he is risen. Hilary :
•Through woman death was first introduced into
the world ; to woman the first announcement
was made of the resurrection.' — Even as he
said. Comp. the e.xpansion of this thought in
Luke x.xiv. 6, 7, to all the women afterwards, /«
the sepulchre. — The Lord. So an angel speaks
of 'Jesus who hath been crucified-'

Ver. 7. Tell his disciples. This is a message
to the disciples, as a body. Women bore the
first glad tidings from beyond the grave. — He
goeth before you into Galilee ; as had been fore-
told in chap. -xxvi. 32. Comp. John x. 4. The
gathering of the flock in Galilee was a measure
of prudence, to prevent persecution, and to dis-
sociate them from the old temple. — There shall
ye see him. Still part of the message, and yet
indirectly applicable to the hearers also. — Lo, I
have told you. These words, adding solemnity
to the important announcement, are peculiar to
Matthew, and a mark of accuracy.

Ver. 8. And they departed quickly from the
tomb. As we suppose, the visits of Peter and
John, and of Mary Magdalene, occurred ne.xt ;
then these two women met the others, and re-
turning with them, all entered the tomb, where
the message was repeated (Luke xxiv. 3-8). The
word ' quickly ' is not against this, for the events
must have taken place in rapid succession. —
With fear and great joy. A natural state of
mingled feeling, in view of what they had seen
and heard. Fear at what they had seen, joy at
what they had heard, and both mingled because
the latter seemed too good to be true. The sarnie
state of mind is indicated in all the accounts.

Ver. 9. The first clause is to be omitted, but
the sense is not affected. — Behold, Jesus met
them. This (the second) appearance is mentioned
by Matthew only. Luke xxiv. 24: 'but Him
they saw not,' is a report of what the two disci-
ples had heard before they left Jerusalem. — All
haU. A joyous salutation. — Took hold of his
feet. Li mingled fear and joy. The action was
very natural in such circumstances, and was al-
lowed to strengthen the evidence of His resur-
rection (comp. on the other hand, John xx. 17).
In Mary's case this was not necessary. — And
worshipped him. Before the resurrection, ' wor-
ship ' had been rendered to Jesus by strangers,
not by the disciples. We therefore think that
religious worship is here meant, not mere rever-
ence, though the word often has the latter sense.
'The intercourse and companionship of the Lord,
after His resurrection, with His disciples, during
the forty days of joy, bore manifestly a different
character from what they did before His death.

Through His death and resurrection, the glori-
fication of His body had begun ' (Lisco).

Ver. 10. Fear not. This injunction was called
for by the mingled emotions of those addressed.
The language has also the vivacious form of joy-
ous feeling. — Go, rell my brethren. A touching
term coming from the Risen One, and applied to
those who had forsaken Him. It indicates His
continued affection and their fellowshi]5 wit!'.
Him in His glory. — That they depart into Gali>
lee. In the excited, half doubting, half rejoicing
mood which characterized all the believers, male
and female, there was a necessity for a repetition
of this command (see ver. 7). Frequent appear-
ances, repeated commands \\&x& called for ; the
first to convince them, the second to direct them.
(According to our view of the harmony, this
message had been given twice already by the
angels : once without and again within the sepul-
chre.) Our own experience shows the same need.
Hence we are prepared to exjject that there were
other appearances than those recorded here.
Matthew passes over most of them, mentioning,
probably, only those which impressed his own
mind most, or seemed best adapted for his pur-
pose. — And there shall they see me. This seems
to refer, as in ver. 7. to the whole body of the
disciples, who under the leadership of the eleven
returned to Galilee about nine days afterwards,
many of whom came to Jerusalem again before
the Ascension (Acts i. 13-15). Matthew is si-
lent about the subsequent appearances to the
Apostles in Jerusalem (Mark xvi. 14; Luke xxiv.
36 ; John xx. 19, 26), though present on these
occasions. As he wrote for Jewish Christians he
may have wished to emphasize the ajjpearances
in Galilee, in order to lead their minds away
from Jerusalem, to which their education would
still make them cling. All theories of different
traditions (Judean and Galilean) about the resur-
rection, are unsupported by the contents of the
several Gospels.

All attem]3ts to deny the historical character of
the resurrection and the subsequent manifesta-
tions of Christ have failed. To suppose that the
Apostles lied, as did the .Sanhedrin (chap, xxviii.
13), is a moral impossibility ; that the resurrec-
tion was a mere reviving from apparent death is
a physical impossibility ; that the apjjearances
were mere visions, ecstasies, having no reality
outside the minds of the persons, is psychologi-
cally impossible ; such visions are not so often
repeated nor to so many persons. Phantoms,
visions, the result of too lively imaginations ( ! )
do not revolutionize the world. Consistency re-
quires that those who deny the reality of the res-
urrection, deny the Apostolic history also ; and
what is then left to account for Christianity, a
fact which must be accounted for ?

Chapter XXVIII. 11-20.
The Falsehood in Jerusalem ; the Appearance in Galilee.

11 "\ TOW when^ they were going, behold, some of ''the watch^ « chap.xxvii.
1 ^ came into the city, and shewed ^ unto the chief priests all

12 the things that were done.* And when they were assembled
^ while 2 guard ^ ^q\^ 4 come to pass

d Chap. ix.
3 1 ; Mark i.

Chap. XXVIII. 11-20.] 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 * Ch.ip.xxvu.
governor's ears, we wilP persuade him, and secure you.'^ g^ <r Acts xii. 20.
they took the money, and did as they were taught : and this
saying ''is commonly reported^ among the Jews until this
day.

Then^ the eleven disciples *went away ^° into Galilee, into a^^ e Seever. 7.
mountain * where Jesus had appointed them. And when they

18 saw him, •''they worshipped him : but some doubted. And Jesus / See ver. 9.

. . , . S r>iin. vii. 13,

came^^ and spake unto them, saying, ''All power is^^ given unto

19 me in heaven and in ^* earth. '' Go ye therefore, and * teach
*alP^ nations, ''baptizing them' in ^^ the name of the Father,

20 and of the Son, and of the Holy Ghost : Teaching them to
observe all things whatsoever I have ^^ commanded you : and,
lo, I am with you alway, eveji unto '"the end of the world.
Amen.^^

16
17

5 And having assembled with the elders and taken counsel ^ away

■' make you secure ^ was spread abroad ^ But

^° o/nii away ^^ unto the ^^ came to thetn ^^ authority was

^* on ^5 make disciples of all the 1® into

^'' oiiiil have ^* The best mitJiorities omit Amen.

Acts ii.
36 ; Rom.
xiv. 9 ; Eph.
i. 20-22 ;
Phil. ii. 9,
10 ; Col. ii,
JO ; I Pet.
iii. 22 ; see
chap. xi. 27

h Mark xvi.
15, 16.

i Chap. xiii.

k Luke xxiv.

47-
/ Rom. VI. 3 ;

Gal. iii. 27.
>« See chap.

xiii. 39.

Contents. The two incidents of this section
seem to have been placed together, to mark a
contrast. Judaism reaches its lowest point, when
it must bribe heathen soldiers to lie for it. Mat-
thew would thus lead the minds of the Jewish
Christians, for whom he wrote, away from the
desecrated mount in Jerusalem, to the mount in
Galilee, where our Lord proclaims His glory and
power. The Gospel closes with a command and
a promise (ver. 20) to those who should go forth
as despised Nazarenes (Galileans), the fulfilment
of which not only proves the falsity of the rulers'
story, but left Judaism forever impotent. It is
a fitting close for all time. For on the fulfil-
ment of the promise, always connected with obe-
dience to the command, rests the proof of the
whole simple narrative.

Ver. II. While they were going. The fact
that the soldiers did not go first, indicates that
all the occurrences at the sepulchre occupied but
a short time. — Some of the guard, etc. They
told the truth, possibly hoping for a bribe. —
Chief priests, under whose directions they had
been, and to whom they ought to report.

Ver. 12. Taken counsel. This was a meeting
of the Sanhedrin. Whether public or secret,
regular or specially called to meet this emer-
gency, is unknown. — They, i. e., the chief priests
and elders. — Gave large money. More than they
gave Judas. This is the lowest depth of their
malice ; and a humiliating position.

Ver. 13. Stole him away while we slept. The
story carries its refutation on its face. If all the
soldiers were asleep, they could not discover the
thieves, nor would they have proclaimed their
negligence, the punishment for which was death ;
if even a few of them were awake, they might

and would have prevented the theft. A few
timid disciples would not have made such an at-
tempt. But men in the infatuation of unbelief,
will believe any story however improbable.

Ver. 14. And if this (/. e., the reported sleep-
ing on guard] come to the governor's ears. There
is no evidence that Pilate took any notice of the
matter, but the soldiers ran a risk, against which
they are now insured. — We will persuade him.
A hint at further and costly bribery ; for Pilate
was avaricious and corrupt. But he may never
have heard the story. — Make you secure. They
were ready to promise this, though to gain their
end they would not scruple to sacrifice their
tools.

Ver. 15. This saying. This report of the sol-
diers ; not the entire account here given. — Was
spread abroad. This points to the time when the
falsehood gained currency. — Until this day, i. e.,
when the Gospel was written, possibly thirty or
forty years after the resurrection. It was current
among the Jews in the second and third centu-
ries, and has been believed in later times. In
view of this currency of the story, it follows that
either the Sanhedrin or the early Christians in-
vented a lie. There is no middle ground. The
testimony we possess, the proper inquiry after
motives on either side, as well as the history of
both for eighteen centuries, show conclusively
that it was the early Christians who invented the
falsehood.

The Risen Lord in Galilee.

Ver. 16. But the eleven disciples. As this
meeting was appointed before our Lord's death
(chap. xxvi. 32) as the message of the angel
(ver. 7), repeated by our Lord Himself (ver. 10"

244 THE GOSPEL ACCORDING TO MATTHEW. [Chap. XXVIII. 11-20.

was probably addressed to the whole body of ficiency they can go. Evidently addressed to all

disciples, and as the language of ver. 17 ('some the brethren, not to the^ Apostles only, and so
doubted') could scarcely apply to the eleven, ' ■ • > ' ^' '-

we infer that all the disciples who could be

broughi- together were assembled on this occa-
sion, identifying it with the appearance men-
tioned in I Cor. xv. 6 ('five hundred brethren at
once'). It was probably the ^-/j,'/'//! appearance,
preceded by that at the Sea of Galilee (John
xxi.j. 'The eleven disciples ' are mentioned as

understood in the early Church (comp. Acts viii.
1,4). — Make disciples of. More than 'teach.'
It includes the two means which follow : ' bap-
tizing' 'teaching' (ver. 20), probably referring to
the whole process of Christianizing, from begin-
ning to end. Because Christ rules (ver. 18), go,
not to conquer men by force, but to work on
their hearts — make them disciples, docile pupils

representatives of the entire band. — Went into in the school of Christ. — All the nations. The

Galilee. Probably on the Monday after the Pass- limitation of chap. x. 5 is now removed. Then

over feast had closed, nine days after the resur- the disciples needed time to learn ; now their

rection. — Unto the mountain where Jesus had commission is made universal. Yet the Jewish

appointed them. Evidently a definite place of prejudice could not be overcome at once, and the

meeting, but exactly when and where is un- Apostles themselves, until further revelation came

known. An apocryphal tradition of a late date (Acts x.), were in doubt whether circumcision

(13th century) says that the mountain was the were not first necessary. This fact shows that we

northern peak of the Mount of Olives, which it could never have had the gospel, if the Gospel

is asserted, was called Galilea. 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
the district of Galilee, remote from Jerusalem.
Some conjecture that it was Mount Tabor. Were

Baptizing them. The ' discipling ' consists of two
parts : baptism, the rite of admission, and the
subseqiie7it instrziction. This is the ordinary pro-

a knowledge of the locality important, it would cess in 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. the covenant in infancy ; then a growing up in
Ver. 17. They worshipped him. The word Christian instruction. Too often, parents have
might mean something less than religious wor- clung to the former with superstitious scrupulous-
ship, but it does mean that in many cases ; the ness, and neglected the latter. This method can
matter could scarcely be mentioned, if it meant apply only to Christian churches already estab-
less here. — But some doubted. A few, probably lished. As the Jewish religion began with the
of the five hundred, not of the ' eleven.' Some promise of God, and the faith and circumcision
say the doubt was respecting the identity of our of adult 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 countries
sequent conviction and testimony the greater by the preaching of the Gospel to, and by the
weight. But they came there because they baptism of, adults. But even in the case of adult

thought He was risen, and the sight of the Lord
had ill all other cases produced conviction, The
doubt was probably whether it was proper to
worship Him, especially as the following words
of our Lord apply so directly to such a doubt.
So now 'some,' attached to our Lord, have a
speculative doubt as to the propriety of accord-
ing Him Divine honors. When it becomes a posi-
tive denial of the power He claims in the ne.xt
verse, genuine faith in Him is scarcely possible.

Ver. 18. And Jesus came to them. He may
have been seen first at a distance, or He may
now have approached those who doubted. — All
authority was given to me in heaven and on
earth. An expression of His glorification and
victory. The primary reference is to His author-
ity as Mediator, extending over all in heaven
and on earth, for His Church. It ' was given '
by the Father, to Him as the God-man, though
as the Eternal Word, He had such glory before
the foundation of the world. Before the resur-
rection the disciples were not ready for this rev-
elation, nor had the victory of the God-man
been won. Hence to exalt the truths spoken by
our Lord before His death above those which
He uttered after Plis resurrection, or taught His
disciples through this power, is to lose the full
glory of the gospel. Our Lord now announces
the fact, but this victory was won at the Resur-
rection. He lingers on eartii to assure His

converts, a full instruction in the Christian re-
ligion does not, as a rule, precede, but succeed
baptism, which is an initiatory rite, the sacra-
mental sign and seal of regeneration, /. e., of the
beginning of the new life, not of sanctification
or growth in holiness. — Into the name, etc. This
inckides the idea of ' by the authority of,' also
' dedicated into communion and fellowship with.'
It implies, not only a confession on the part of
the one baptized, but an admission to privilege :
the rite, the sign and seal of both. It is into one
name, of the Father, and of the Son, and of the
Holy Ghost. It is impossible that this means,
the one name of God, of a mere man, and of an
attribute of God. It is the one name of One
God, existing (as well as manifested), as Father,
Son, and Holy Ghost. Comp. the baptism of
Jesus, where all three persons of the Godhead
revealed themselves. — The doctrine of the Trin-
ity receives powerful support from passages like
this, but it rests even more on facts, on the whole
Scripture revelation of God as Father, Son, and
Holy Spirit in the three great works of creation,
redemption, and sanctification. All of which are
signified and sealed in this formula of baptism.
Since God reveals Himself as He is : this Trin-
ity of revelation (ceconomical Trinity) involves
the Trinity of essence (ontological Trinity).

Ver. 20. Teaching them. This teaching is a
continued process, which partly precedes and

chosen ones, and at the ascension enters into His partly follows baptism. As the eleven Apostles

Inheritance. and their companions could not do all this, we

Ver. 19. Therefore. The glorification of Christ find here the institution of a continuous baptiz-

is the ground of His sending them, and the ing and teaching. That this involved an office,

blessed reason why in their weakness and insuf- arises not only from the necessity of the case,

Chap. XXVIII. 1 1-20.] THE GOSPEL ACCORDING TO MATTHEW. 245

but from the fact that the Apostles are addressed
primarily, though not exclusively. — All things
whatsoever I commanded you. The doctrines
and precepts of Christ, nothing less and nothing
more, are the proper subjects of Christian faith
and ]3ractice. In these, however, are included
the Old Testament which He repeatedly con-
firms, and the further revelations He made to
those personally 'commanded' by Him, includ-
ing the Apostle Paul. — And, lo. To encourage
them. — I am with you. A proof of Christ's
Divinity. By His Providence, His S])irit, His
life ; for the idea of vital union with Him had
already been declared (John xiv. 20 ; xv. 5 ; xvi.
22). The simple language of the passage, as well
as the facts of Christian history, forbid our limit-
ing this promise to one set of men, claiming to be
successors of the Apostles. There is, of course,
involved a special promise to those engaged in the
fulfilling of the previous command. The Apos-
tles, the organizers of the Church, arranged about
the appointment of those who should perform this
service. But in their peculiar otTice they could
have no successors, and in the organization of the
Church they were governed not so much by fornial
rules as by the exigencies of the case. The prom-
ise of Christ's abiding ])resence is to His ])eople
as individuals constituting a whole, those in re-
sponsible stations receiving special grace only as

they have special needs which they present on the
plea of this promise. — Alway. Literally: 'all
tlie days.' Never absent a single day, however
dark, until the last when He shall come again.
— Unto the end of the world. This does not set
a term to Christ's presence, but to His invisible
and temporal presence, which will be exchanged
for His visible and eternal presence at His com-
ing. Now Christ is luitli us ; then, when He shall
ai)|)ear in glory, we shall be wilh J/iin where He
is (1 John iii. 2). The fact of the Ascension is
clearly implied here, as well as in other passages
of this Cospel, as chap. xxii. 44 ; xxiv. 30; xxv.
14, 31 ;,xxvi. 64. The word 'Amen' was added
afterwards. The Gospel does not end abrujjtly,
but a])i)ropriately ; simply and yet majestically.
Evidently this interview is recorded by the Evan-
gelist, as implying the institution of the Christian
Church, distinct from Judaism, — an important
point for readers of Jewish origin. If men now
seek for the Apostolic Church, let them remem-
ber Christ's words as recorded by an A])ostle :
and they will find it where Christ is. This glo-
rious fact of the unbroken succession of Christ's
life through all ages of Christendom is the true
doctrine of the Apostolic succession, and is not
only an irresistible evidence of Christianity, but
an unfailing source of strength and encourage-
ment to the believer.

THE GOSPEL ACCORDING TO

MARK.

Chapter I. 1-13.
John the Baptist ; our Lord's Baptism and Temptation.
HE beginning of the gospel of Jesus Christ, "the Son of "xiv. 33- ..

° ^ "^ ^ b Matt. m.

God ; 1 iii"-,6"'^"

2 *As it is written in the prophets,^ "^Behold, I send my mes- c MAL.'iji. i;

11' -- Matt. XI. 10 J

senger before thy face, which shall prepare^ thy way before ^Lukevii.27.

3 thee.* ^ The ^ voice of one crying in the wilderness. Prepare J°'i» '• ^3-

4 ye the way of the Lord, make his paths straight.^ John

did baptize in the wilderness, and preach,'^ the baptism of ' ^f ActTli.

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^^-^^

9 ■''Audit came to pass in those days, that Jesus ^ came from \ll^\^\^

10 Nazareth of Galilee, and was baptized of John in Jordan. And
straightway coming up out of the water, he saw '' the heavens h is. kiv. 1.
opened,^" and the Spirit like ^^ a dove descending upon him :

11 And there came a voice from heaven,^'^ j-(7j/z;/^, Thou art my
beloved Son, in whom^° I am well pleased.

12 'And immediately^^ the Spirit driveth him^^ into the wilder- zMatt. it.

13 ness. And he was there ^^ in the wilderness forty days tempted iv. 1-13-
of Satan ; and was with the wild beasts ; and the angels min-
istered unto him.

1 ( . ) instead of ( ; ) ^ The best mithorities read Isaiali the prophet

8 who shall order * omit before thee ^ A

® ( ; ) instead of {.) '' John appeared, he who baptized — and preached

8 unto remission ^ all they ^° omit all " omi/ of

12 a leathern girdle ^^ ( • ) instead of { ; ) " And he

'5 he that is ^^ I baptized ''' rending is ^s

1^ And a voice came out of the heavens 2° The best authorities read thee

21 straightway 22 driveth him forth ^ ojnit there

Chap. I. 1-13.] THE GOSPEL ACCORDING TO MARK.

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 title (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 baptism of Jesus (vers. 10, n) and of the
temptation (vers. 12, 13) completes Mark's ac-
count of the preliminary events.

Ver. I. The Title. The beginning of the
gospel. 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,
3, as a second confirmatory title. — Of Jesus
Christ, i. e., concerning Jesus Christ, who is the
subject of the gospel.— The Son of God. Mat-
thew (i. i), writing for the Jews, says : ' the Son
of David, the Son of Abraham ; ' but Mark, writ-
ing for Gentile Christians, adds the title, the
meaning of which is most 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 prophecv. Matthew and Luke quote the
latter in a different connection (Matt. xi. 10, see
the notes there for an explanation of the proph-
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. —He who
baptized — 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. iii. i, 6. Contrast the abrupt intro-
duction of John bv Matthew and Mark with the
full account of Luke (i. 5-S0). — 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 ' renris-
sion of sins' was to come from the Messiah,
whose forerunner he was.

Ver. 5. And all they of Jerusalem, 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. Comp. Matt. iii. 5. — Confessing their
sins; since 'repentance' was the main theme of
this preparatory ministry.

Ver. 6. Locusts.
companying cut.

247

See on Matt. iii. 4, and ac-

Locusts.

Ver. 7. There cometh he that is, etc. The
English version does not give the definite idea of
the'original. The denunciation and warning re-
cordecCbv Matthew (iii. 7-12) and Luke (iii. 7-14)
are omitted by Mark, who merely gives the sum
of John's preaching as a forerunner of the Mes-
siah.—To stoop dWn, 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 men-
tion gestures. The perfect independence of the
Evangelists thus appears. Nothing could more
vividly depict to an eastern audience the inferior-
ity of John the Baptist to the Messiah, than
these words.

Ver. 8. With the Holy Ghost. In Matthew's
account the word ' in ' is used, but not here : On
the day of Pentecost, when the great fulfilment
of this prophecy occurred (Acts ii. 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. From Nazareth. Peculiar to Mark. —
In Jordan, lit., ' into the Jordan.' Comp. ' out of
the water ' (ver. 10).

Ver. ID. Straightway. A favorite expression
in this Gospel. —He saw,?, f., Jesus Himself,
though John also saw it (John i. 32). — Eending.
A stronger expression than that used by Mat-
thew and Luke.

Ver. II. See Matt. iii. 17. — Came out of the
heavens. The latter phrase is to be joined with
'came,' not with 'voice' as in the E. V. — In
thee (compare 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 mav always be rendered 'straightway.' —
The spirit driveth 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 continued during the
forty davs, although the more personal assault
was made at the close of the fast. — Satan, the
])rince of darkness, was personally engaged.—
With the wild beasts. A graphic touch peculiar
to Mark, enhancing the horror of the scene.
Christ was probably threatened with physical

248 THE GOSPEL ACCORDING TO MARK. [Chap. I. 14-34.

danger from (he wild beasts. Scarcely a fipura- an allusion to the second Adam as the restorer

tive expression of His loneliness and heljjless- of Paradise. — Ministered. Probably with food

ness. I'ossihiy 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.

Chapter I. 14-34.
Our Lord begins His Ministry in Galilee: the First Disciples called; Speci-
mens of His Miracles at Capernanvi.
14 a "X TOW after that John was put in prison,^ Jesus came into "■ M-->'t-'^-"-
1 >l GaHlee, * preaching the gospel of the kingdom 2 of God, ^ .^J.""' '"■ '->'
15' And saying, '^ The time is fulfilled, and '' the kingdom of God is ^ y,;',";\''ii'|:
at hand : repent ye, and believe ^ the gospel. Kpi','i'^''o.'

16 ''Now as he walked^ by the sea of Galilee, he saw Simon rf matt. iv.

-^ 18-22; comp.

and Andrew his brother casting a net into^thesea: for they ^"Kj;^^

17 were fishers. And Jesus said unto them. Come ye after me, 4°-4^-

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 soji 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.

21 ^And thev went ^*^ into Capernaum ; and straightway on the ^ Matt.iv. 13;

■' L ' c J Luke iv. 31

22 sabbath day ■''he entered into the synagogue, and taught. And ^-.v-

-' .' i^ o • o y Ver. 30; see

^ they were astonished at his doctrine ^^ ''for he taught them as ^''^"V/-^3-

-' ^ g' See Matt.

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 '' ^iii^ ^g^^"'
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 ' co.'^f'i^'.V^
^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 '^'xir,6.^''"'

27 loud voice, he came out of him. And they were all amazed, in- ^ M^att^vi'ii 4*!
somuch that they questioned among themselves, saying, What '"26.'^^'
thing is this .-• what new doctrine is this V^'' 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 ^ ^/^^ ^^^.^ anthorittes omit of the kingdom'

8 believe in * And passing along '' in '^ left the nets

■^ o;/nt thence * boat ^ putting the nets in order

^^ go " teaching 12 -jg having

" insert straightway " ^w/Vlet us alone ;

^5 the bi'xt authorities rcadV^\\-a.\. is this ? A new teaching !
'^'^ omit for

" the best authorities read And the report of him straightway went out
everywhere i^ i^j-o 19 Galilee round about

Chap. I. 14-34.] THE GOSPEL ACCORDING TO MARK.

29 "And forthvvith,20 when they were come " out of the syna-
gogue, they entered into the house of Simon and Andrew, with

30 James and John. But Simon's wife's mother lay sick of a

31 fever; and anon 20 they tell him of her. And he came and
took her by the hand, and lifted ^i her up ; and immediately 22
the fever left her, and she ministered unto them.

32 And at even,23 p when the sun did set,2'i they brought unto
him all that were diseased, and them that were possessed with

33 devils.25 And all ^ the city was gathered together at the door.

34 And he healed many that were sick of divers diseases, and cast
out many devils ; 2^ ''and sufifered not the devils 25 to speak, be-
cause they knew him.

249

H Matt. viii.
14-16; Luica
iv. 38-41-

o Vers. 21, 23.

/ Comp. Luke
iv 40.

q Ver. 21.

r See ver. 25.

^ straiglitway

2'- omit immediately

2* after the sun was set

Chronology. This Gospel presents the few-
est deviations from the chronological order. In
the whole narrative of the ministry in Galilee,
we find but one such : in the case of the feast at
Levi's hou.se; chap. ii. 15-22. On the occur-
rences between the temptation and the appear-
ance in Galilee, see Introduction, pp. 17, 18, and
on Matt. iv. 12-25; John i. 19-iv. 42. All har-
monists agree in jjlacing the events recorded in
this section in both chronological and immediate
succession. Attention to this fact aids greatly in
imderstanding the pro])er order of events as re-
corded by .Matthew. The transfer of His resi-
dence from Nazareth to Capernaum took place
before the calling of the first di.sciples (vers. 16-
20) ; see Matthew iv. 13 ; Luke iv. 16-30.

Ver. 14. Now after John was delivered up,
/. c, put in jjrison. On the reason of this im-
jDrisonment, see chap. vi. 17. — Jesus came into
Galilee. .See Matt. iv. 12. Not from fear of
Herod, but on account of the opposition of the
Pharisees, and also to reach the Galilean masses
who had been impressed by the preaching of
John. — Preaching the gospel of God. See be-
low and comp. Matt. iv. 17, 23, from the latter
])assage the words : ' of the kingdom ' have crept
in here.

Ver. 15. The time is fulfilled. The right time,
already predicted, has come in fulfilment of
pro])hecy. — The kingdom of God is at hand.
Matthew : ' the kingdom of heaven.' The reign
of the Messiah, which is the kingdom of God,
has approached. Comp. Matt. iii. 2. — Kepent.
Comp. the jMeaching of John the ISaptist ; Matt,
iii. 2. — Believe in the gospel. Peculiar to Mark.
The mcss.ige of John the Baptist did not include
this. As yet our Lord does not preach faith in
Himself; that must come later. Yet even here
is the germ of faith in a Personal Redeemer.
The Jews all hoped for the kingdom of God.
Jesus proclaims it, but adds something they do
not seem to have expected : repentance and faith
in order to enter it.

Ver. 16. See on Matt. iv. 18, etc. The form
of the original shows entire independence of
Matthew, and the more graphic style of Mark.
— In the sea, not ' into ; ' the net was in the
water, and they were moving it there.

21 raised

23 when evening was come

2^ demons

Ver. 17. Come ye after me. A more literal
rendering of the command recorded by Matthew :
'Follow me.' — To become. More strictly ac-
curate than Matt. iv. 19, hence not copied nor
condensed from that account.

Ver. 19. A little further. An exact statement,
peculiar to Mark. Matthew mentions in this
connection that Zebedee was in the boat ; Mark
inserts that fact in the next verse.

Ver. 20. With the hired servants. Peculiar
to Mark. Zebedee was not poor, and was not
left helpless by this act of his sons. — Went
after him, not simply 'followed llim' (NKitt. and
Luke). The great ixirticularity of the brief ac-
count suggests that Peter himself told Mark the
story. 'Simon,' — without the addition : 'called
Peter' (Matthew) is historically more accurate.
Hence the order of Mai*v is probably the more
exact, Peter being an eye-witness throughout.

Ver. 21. And they go into Capernaum. See
on Matt. iv. 13. This was jjrobably the begin-
ning of our Lord's ministry in that place. The
events recorded by Matthew, chaps, v.-viii. 13,
occurred later. — Synagogue. See on Matt. iv.
23.

Ver. 22. See on Matt. vii. 2S, 29; comp. Luke
iv. 32.

Ver. 23. Comp. Luke iv. 31-37. A man with
an unclean spirit. Lit., 'in an unclean spirit,' in
his power, in intimate union with him. See on
Matt. iv. 24.

Ver. 24. What have we to do with thee. Lit.,
' what to us and to thee,' what have we in com-
mon ; comp. Matt. viii. 29. — To destroy us. The
language of the demon, overbearing the con-
sciousness of the man. The plural indicates,
either the presence of more than one evil spirit,
or that this one speaks as the representative of
the class. The destruction referred to includes
banishment to tonnent (comp. Matt. viii._ 29),
and also the destruction of the empire of Satan
in the world, signified and begun in such expul-
sions as these. — I know thee. Already con-
scious of His influence, the evil spirit with super-
natural saciacitv recognizes Him as the Messiah.
— The Holy One of" God. An acknowledgment
of His Messiahship, but not nece.ss;irily of His
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. Rebuked him. Our Lord refuses the explained (see on Matt. viii. 1-17).

testimony of demons to His Person. —Hold thy Ver. 29. And straightway. On the 'sabbath

peace. Lit., 'be thou muzzled,' silenced. A day' (ver. 21) after the occurrence in the syna-

command joined with enforcing power. — Come gogue. — The house of Simon and Andrew. Now

out of him. Two distinct personalities are living in Capernaum (see on Matt. viii. 14). —
spoken of, the demon and the possessed man.

Ver. 26. Had torn him. A paroxysm attended
the dispossession (comp. chap. ix. 26 ; Luke ix.

With James and John. Mark alone mentions
these. The particularity favors the theory that
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 loud voice, to follow Christ (vers. 17, "-'

The act of the demon, not a cry of pain from the
demoni.ic. Luke (iv. 35) adds that the demon
'hurt him not.' The grajjhic and minute de-
scription forbids the view that this was a cure of
epilejjsy.

Ver. 27. They questioned among themselves.
Only a miracle could produce this effect. The
people began to think and argue for themselves,
not to ask the scribes. — What is this 1 a new
teaching ! This is the rendering of the more
lively report of Mark. They rightly inferred,
that such new and unexampled power was to
attest a new revelatiun from God. — Mark and
Luke mention this miracle first, without saying

Ver. 30. And straightway they tell him of
her. Matthew omits this telling ; Luke says :
'they Ijesought Him for her.'

Ver. 31. Took her by the hand, and raised her
up. Mark is here more minute than Matthew or
Luke. See on Matt. viii. 15.

Ver. 32. And when evening was come, after
the sun was set. The Sabbath had ended, and
they felt at liberty to bring the sick and pos-
sessed. — Them that were possessed with demons,
or, more literally, 'those demonized, under the
power of evil spirits.' The two afflicted classes
are distinguished.

Ver. 23- Gathered together at the door. Pe-

that it was actually the /irst. 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 does

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
leper (chap. viii. 2-4), in accordance with the
purpose of his Gospel. Mark gives special
prominence to Christ's power over demons.

Ver. 28. And the report of him straightway
went out everywhere. The correct reading pre-
sents most graphically the effect of the miracle.
— Region of Galilee round about. Not the re-
gions adjacent to Galilee, but the adjacent re-
gions of Galilee.

Vers. 29-34. This ifliracle and those in the
evening following are mentioned by Matthew
(viii. 14-17) and Luke (iv. 38-41). The order of

cause there was not time, or because they lacked
faith ; both Matthew (viii. 16) and Luke (iv. 40)
say that all were healed. — Suffered not the de-
mons to speak. This was usual. See ver. 25 ;
comp. the more particular account of Luke (iv.
41). Our Lord could be Himself the witness to
His claims (comp. John viii. 14-18) ; practically
no man ever believes in Christ without first be-
lieving Christ Himself independently of other
witnesses. Besides these were unworthy wit-
nesses ; it was not the right time for the truth
they stated. But Satan and Satan's emissaries
can speak the truth when it will serve an evil end.

Chapter I. 35-45.
Our Lord's First Chruit through Galilee: the Healing of a Leper.
' A ND in the morning, rising up a great while before day, « lukeiv. 42

he went out,i and departed into a solitary ^ place, and

36 ^ there prayed. And Simon and they that were with him fol-

IJ 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-
gogues throughout all Galilee, and cast ^° out devils. ^^

40 ^And there came a le-per to him,^^ beseeching him, and ^ ^^'^'^- '''''•

^ a great while before day, he rose up and went out ^ desert

^ And they found liim * anci they say ^ All are seeking thee

^ saith ' the best authorities insert €i?,Q'fi\\^x^ ^ to this end

^ went into i<> preaching and casting

" demons 12 cometh to him a leper

b See Matt
xiv. 23.

c Is. Ixi. I.
d See ver. 21.

Chap. I. 3S-4S-] THE GOSPEL ACCORDING TO MARK. 25 1

''kneeling down to him, and saying unto him, If thou wilt, thou ^ ^^"^-jj^"-

41 canst make me clean. And Jesus, ^^ moved with compassion, ^^•
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.30L

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 it
much, and ' to blaze ^^ abroad the matter,^^ insomuch that Jesus
could no more openly enter into ^' the ^^ city, but was without in
* desert places : and ' they came to him from every quarter.

^3 he {according to the best authorities) 1* stretched ^^ made clean

^® the best authorities omit as- soon as he had spoken ^"^ straightway

^8 solemnly i^ tell no man anything

20 spread 21 story, ///., word 22 ^^

h Conip. Luke

V. 15.
z See Matt.

xxviii. 15.
k 2 Cor. xi. 26.
/ Chaps, ii. 2,

13; iii. 7i

Luke V. 17 ;

comp. John

vi. 2.

Contents. The journey through Galilee here
spoken of (vers. 35-39) is the first one recorded
in the Gospels and is identical with that men-
tioned in Luke iv. 42-44 ; Matt. iv. 23-25. Mark
and Luke, however, are more definite than Mat-
thew ; the passage just cited from the latter may
be a more general description of our Lord's min-
istry in Galilee, The miracle here given in de-
tail by Mark (vers. 40-45) is in its proper chrono-
logical position. Matthew (viii. 2-4) deviates for
a purpose. — The emendations suggested in this
section conform to the better established Greek
text and bring out more fully the lively character
of Mark's style.

Ver. 35. A great while before day, or, ' while
it was still night.' Luke : ' when it was day,' or
literally, ' it becoming day.' Both refer to the
same point of time, the earliest dawn. Between
this and the parallel passage in Luke there is a
great difference in words, though none in matter.
A proof of the independence of Mark, since
Matthew does not give these details. — Into a
desert place. Just as in Luke. 'Solitary place '
really expresses the uninhabited character of the
region referred to, but the word is usually ren-
dered 'desert.' Evidently near Capernaum. —
And there prayed. Our Lord's example enjoins
secret prayer. His work and ]5rayer are closely
connected. The punctilious observance of the
Sabbath in Capernaum gave the people tiieir rest,
and yet must have abridged our Lord's repose.
Prayer with Him seems to have been not only
intimate communion with His Father, but a nec-
essary preparation for His ministry. How much
more needful for us !

Ver. 36. They that were with him. ' Simon,'
mentioned first as head of the house from which
Jesus had withdrawn ; the others were : James
and John and Andrew, though perhaps more
may have been with them.

Ver. 37. And they found him. Search and
uncertainty is implied, since He had retired to an
unfrequented s])ot. — All are seeking thee. The
crowd soon followed Simon and his friends. See

Luke iv. 42. Peter said this to induce Him to
return, and the crowd besought Him to stay.
The will of the multitude did not govern Him,
as they supposed, hence the reply in the next
verse.

Ver. 38. let us go elsewhere into the next
towns. Spoken to the disciples, who are invited
to go with Him. The answer to the multitude is
given by Luke (iv. 43) : 'I must preach the king-
dom of God to other cities also.' — That I may
preach there also. Not to work miracles, but to
preach; though He did both (ver. 39). The
crowd gathered because of the works He per-
formed, but His great object was to teach. Al-
though indifferent to the immediate wisli of the
multitudes, He shows His desire to really bless
them, by seeking them even while all sought
Him. — For to this end came I forth, i. c, from
God. Luke : ' therefore am I sent.' Probably
neither the disciples nor the multitude under-
stood this. It surely means more than that for
this reason He came out of Capernaum or out
of the house, because that coming forth (ver. 35)
was to pray, not to preach.

Ver. 39. In their synagogues. Lit, 'into,'
implying that He went into them and reached
the ears of the people. — All Galilee. Not the
next towns only, but throughout the whole region ;
comp. Matt. iv. 23; and especially Luke iv. 44.

Vers. 40-45. See on Matt. viii. 2-4. Mark's
account is fuller, showing independence, and con-
firming the view that Matthew has deviated from
the chronological order. From Luke v. 12-14
we conclude that the miracle occurred at some
other place than Capernaum, although Mark ii. i
suggests that it was not far from that city.

Ver. 40. A leper. See on Matt. viii. 2. The
variations from that account are only in the
choice of words and the oinission of 'Lord ' here.

Ver. 41. Moved with compassion. Peculiar to
Mark, suggesting the report of an eye witness
(Peter).

Ver. 43. Solemnly charged him. This implies
strong emotion. Our Lord perceived the man's

25^

THE GOSPEL ACCORDING TO MARK.

[Chap. II. 1-12.

disobedient spirit. — Straightway sent him away.
Not out of the house, for there is no evidence tliat
the miracle was performed in a house. Possibly
out of the city into which the leper had come
(Luke iv. 12) ; but away from Himself, for de-
spite our Lord's compassion, feelings of grief
seem to have Ijeen awakened by the man.

Ver. 44. The purport of our Lord's charge to
the healed lei)er is now given. See on Matt. viii.
4. .Such prohibitions (comp. Matt. i.\-. 31 ; Mark
V. 43) were called forth by circumstances. Evi-
dently this man needed the warning.

Ver. 45. And began to publish it much. This

he did at once ('began'). Whether he went to
the priest at all is not mentioned ; but he was
disobedient at all events in this matter, which is
mentioned by Mark only. — Spread abroad the
matter. Lit., ' the word,' i. e., the account of
what had hajjpened, not the word of Jesus. This
was wrong, a specimen and type of the injudi-
cious zeal, all too common among those whom
the Lord blesses. — Could no more. Moral in-
ability. His purpose would have l)een defeated
by entering where the people were excited by
this report. The evil effect of the leper's diso-
bedience. — Into a city. Meaning in general 'into

Ruins of Synagogue at Meirun.

town,' not the particular city where the numbers
had been healed. — Was without in desert places.
Not to avoid the people, for it is added : and
they came to him from every quarter, and Luke,
without stating that the leper himself had sjjread
the report, tells of this effect of the miracle.
Some think our Lord, after touching the leper,
w^as unclean according to the Jewish law, and
hence remained ' in desert places.' But He
would not have acted from this motive unless He
acknowledged the uncleannesSi and such an ac-
knowledgment could not be affected by the lep-

er's report, which is said to be the cause of His
keej^ing away from the cities. Nor would the
multitudes have come thus to an unclean ])erson.
The retirement was rather from motives of pru-
dence, to avoid exciting the multitudes with their
carnal ex])ectations and prematurely increasing
the hostility already awakened at Jerusalem (John
iv. i) and beginning to show itself in Galilee.
See next section. This hostility must be re-
garded as much greater, if we accept the view
that the events recorded in John v. had occurred
before the Galilean ministry.

Chapter II. 1-12.
The Healing of the Paralytic.

AND again he entered into "Capernaum after some days ; '^?°'^p-^^'*-
and it 1 was noised that he was in the house. And •"•s
straightway 2 many were gathered together, insomuch that

1 And when lie 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 them, no, not so much as about

3 the door: 3 and he preached* the word unto them. 'And they ^ ^g? lukb'
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 ^Comp-LuUe
when they had broken it 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 12 forgiven thee.i^

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 mfes.^i^'^who can forgive sins but God only .?i5 And imme- '^p™^?;
diately,^^ when Jesus perceived ^' in his spirit that they so rea-
soned 18 within themselves, he ^^ said 20 unto them, Why reason

9 ye these things in your hearts.? Whether is it 21 easier to say to
the sick of the palsy,^! 77^/^2 gins be ^2 forgiven thee ;i3 or to say,

10 Arise, and take up thy bed, and walk .? But that ye may know
that the Son of man hath power ^3 on earth to forgive sins, (he

11 saith to the sick of the palsy ^i) 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.

8 insomuch that not even the parts about the door could any longer hold

them * was speaking ^ come, bringing unto him

6 a paralytic '' omit which was ^ crowd

9 whereon the paralytic ^"^ And Jesus seeing their faith, saith
11 the paralytic ^'^ are -"^ The best authorities omit thee

1* The best atithorities r^«^/ speak ? he blasphemeth

15 but one, even God.? ^^ straightway " Jesus perceiving

18 reason ^® omitht ^o saith -^ omit \t

22 Thy ^^ authority ^* omit thy way

On the cure of ih& paralytic, see on Matt. ix. when this incident occurred. From Luke's ac-

2-8, and com]). Luke v. 17-26. Mark's account count we infer that lie had already healed others

is the most minute and graphic. on this occasion.

Vers. I. Capernaum. ' His own city.' Matt. Ver. 3. Borne of four. ' In a bed ' ver. 4 (and

ix. I. — After some days. More than one day, Luke). Mark alone mentions the number of

but how many does not appear. Still even this men. _ ,. t.,

indefinite mark of time favors the view, that the Ver. 4. Could not come nigh unto him. The

order of this EvanQ;elist is exact. —Noised. This doorway v/as full (ver. 2). — They uncovered (un-

sutr^ests a private entrance into the city, and then roofed) the roof where lie was. Luke says what

a ceneral report that He was there. — In the is here implied :' they went upon the housetop,'

house. The article is wanting in the original ; the probably by an outside stau'case. That they

phra'^e is ecjuivalent 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 they

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 i)araphrased in the common ver- open to the same objection. It is most probal) e

sion — Insomuch 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

could any longer hold them. This suggests a was in the court, as ver. 2 implies, and that these

constantlv inrreasing 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, i. e., self. This was an evidence of their earnest-

'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- rect. This occurrence is to prove the incorrect-
tress, somciimes merely a sheepskin, used for the ness of tlieir estimate of Him.
service of the sick, or as a camp-bed. Of course Ver. 8. In his spirit. An immediate and
bedsteads were and are unknown in the East. supernatural knowledge is thus indicated : itself

Ver. 5. See on Matt. ix. 2. ' Be of good no slight evidence of His power to forgive sins.

cheer,' is omitted here, and in Luke's account, — Why reason ye I Comp. on Matt. ix. 4, where

the latter has ' Man ' instead of ' Son.' their thoughts are called ' evil.'

Ver. 6. Certain of the scribes sitting there. Vers. 9, 10, 11. See on Matt. ix. 5, 7.

The authorized expounders of the law. Luke Ver. 12. Before them all. A hint that the ac-

defines them more particularly (v. 17). These count comes from an eye-witness. — They were

were of the Pharisaical party. From Luke's ac- all amazed, etc. Matthew, ' feared ; ' Luke

count and from the term 'sitting,' we infer that combines all three, and tells that the man also

they came early ; it is probable they were in the glorified God. The impression produced was a

upper room where our Lord was, nearer to Him very powerful one, and the emotions were of a

and in the most conspicuous position. — In their mixed character : wonder, gratitude, and fear. —

hearts. That they did not speak, seems clear We never saw it on this fashion, or, 'thus.' This

from the various accounts. was the prevalent feeling, a conviction that the

Ver. 7. Why doth this man thus speak "i He kingdom of God was manifesting itself as never

blasphemeth ! Who can, etc. This is the best before. It is scarcely necessary to suppose that

established sense of the verse. ' This one,' con- it is a comparison with previous miracles. The

temptuously; 'thus,' i. e., such great things; remarkable feature (Luke : 'strange things'), was

the words in the original resemble each other : the attestation of the miracle to the power to

This one in this ivise. If our Lord were what forgive sins (Matthew : ' glorified God, who had

the scribes deemed Him, their judgment was cor- given such authority to men ').

Chapter II. 13-22.
The Call of Levi ; the Feast and Discourse at his House.

13 A ND he went forth again by the sea side ; and « all the mul- ' ^^^ <=''^p- >•

14 -LX. titude resorted unto him, and he taught them. -^And as -^ '^^ Vlu^b
he passed by, he saw ^ Levi the son of Alpheus sitting at the ^ coTp^.^'
receipt of custom,^ and said unto him, Follow me. And he ^■^■^'^- *^-

15 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 1° he eateth and drinketh with ^ pub-

17 licans and sinners .? ^^ When ^^ jgs,^is heard zV, 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 /« matt. ix.
fast :i^ and they come and say unto him. Why do the disciples v^33-3S."''°
of John and ^^ of the Pharisees fast, but thy disciples fast not .?

19 And Jesus said unto them. Can the children ^' of the bride-
chamber fast, while the bridegroom is with them } as long as

^ place of toll 2 fjig ^g^f authorities read it cometli to pass

8 that he was sitting < insert and 5 sat down with

" And the scribes of the Pharisees
'' the best authorities read when they saw that he eateth
8 insert the 9 o;/iit tliey 10 07;tit How is it that

" ( ! ) instead 0/ (?) 12 ^nd when " call righteous men

" o;nit 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 ^^

Mays will come, when the bridegroom shall be taken away from ' Luke xvii.

21 them, and then shalP^ they fast in those days.'^^ No man also'^i
seweth a piece of new ^'-^ cloth on an old garment ; else the new
piece that filled it up taketh away from the old,23 and the rent

22 is made worse.^* And no man putteth new wine into old bot-
tles ; 2^ else the new wine doth ^^ burst the bottles,^^ and the
wine is spilled,^' and the bottles ^5 will be marred i^s but new
wine must be put^s into new bottles.^^

18 ^„2i^ t-i-ie 19 will 20 ^/ig i,gst atitJwrities read In that day

21 omti also "^ unfulled

28 i/ie best mithorities read t\?,& that which filleth it up taketh away from it,

the new from the old ^* a worse rent is made

25 skins ^^ will ^^ pensheth

28 otnit will be marred ^^ is put

On the chronology, see on Matt. ix. 2-17. Ac-
cording to the view there defended, the feast and
discourse (vers. 15-22) occurred some time after
the call of Levi, and these verses only, in the
first thirteen chapters of Mark, are out of chron-
ological order.

Vers. 13, 14. The call of Levi. Undouhtedly
the same as Matthew the Apostle and Evangelist.
See on Matt. ix. 9. The three accounts agree in
matter, but with the usual variation in words.
Ver. 13 is more specific than the parallel pas-
sages. — Went forth again. Either with a refer-
ence to ver. I (' He entered again'), or possibly
in allusion to the previous call of four disciples
by the sea-side (chap. i. 16, etc.).

Vers. 15-22. The feast at Lroi' s house and dis-
courses there. See on Matt. ix. 10-17.

Ver. 15. In his house. That of Levi, who
made the feast for our Lord (Luke v. 29). The
passage before us does not decide this, but any
other view needlessly creates a discrepancy. Our
Lord did not pass directly from the custom house
to the feast. In all three accounts the interval
is left indefinite. See on Matt. ix. 10. The nar-
rative is lively in stvle. — For they were many
and they followed him. Mark alone gives this
reason for the number of publicans and sinners
gathered there, namely, that persons of these
classes were numerous and that they very gener-
ally followed Christ. The fact that the host was
one of the former class (and would naturally
gather his associates), is brought out by Luke.

Ver. 16. See on Matt. ix. il. Both Mark
and Luke, in different forms, say that these
scribes were of the Pharisees, i- e., of that party.
— When they saw that he eateth. It is probable
that they came, not as guests, but toward the
close of the feast, so that they may or may not

have actually witnessed this as lookers on. Luke
(v. 30) represents the objection as made against
the disciples. Their criticism probably included
both the master and His followers. The correct
form : He eateth .... sinners ! points to an ex-
clamation of surprise, which may have preceded
the hostile question. — On ver. 17, see on Matt.
ix. 12.

Ver. 18. And John's disciples and the Phari-
sees were fasting. This explanatory remark,
peculiar to Mark, may point to some particular
fast, which these classes were then observing.
The form of the question in Matthew and Luke
indicates the habits of these classes. —They
come. Matthew says ' the disciples of John '
asked the question. Luke seems to put it in the
mouth of the Pharisees, while this phrase joins
both classes as inquirers. The two were gradu-
ally coming together. See on Matt. ix. 14.

Vers. 19-22. See on Matt. ix. 15-17- The
matter is piecisely the same, but Mark is in
some respects fuller than the others, showing
that his account cannot be an abridgment of the
others. Comp. especially the phrase : the disci-
ples of John and the disciples of the Pharisees.

— As long as they have the bridegroom with
them, they cannot fast. This repetition is pe-
culiar to Mark. — In that day. Mark, though so
concise, seems fond of such solemn and specify-
ing repetitions.

Ver. 21. That which filleth it up (lit., ' che
fulness ') taketh away from it, the new from the
old, and a worse rent is made. The form is pe-
culiar to Mark, and characteristic of his lively
style. The variations show entire independence.

— Compare : the wine will burst the skins, and
the wine perisheth, and the skins, with Matt.
ix. 17 ; Luke v. 37.

2S6 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 2 « J^^j^.'^lj^^'f^-

l\. fields on the sabbath day ; and his disciples began, * as i,]';,l~^-^^i^

24 they went, to pluck ^ the ears of corn.^ 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 1 How he went into the house of God in

the days of * Abiathar the high priest,^ and did eat the shew- c i Chron.
bread, which ^ is not lawful to eat but "* for the priests, and gave comp. i'.

Sam. XXI. I,

27 also to them which were with him .-' And he said unto them, wuiiaSam.

' via. 17

''The sabbath was made for man, and * not man for the sabbath : '^ kx. xxiii.

' 12 ; Deut. V.

28 Therefore^ the Son of man is Lord also^ of the sabbath. ^ ^^^, ;; ^^
in. I •''And he ^entered again into the synagogue; and there -^g^^^YL^'i;^

2 was a man there which had a withered hand.^" And they ^ ^hap.'V. 23,
* watched him, whether he would heal him on the sabbath day ; /^ u,uexiv. i

3 'that they might accuse him. And he saith unto the man ^ Luke°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.? But they held their peace.

And when he had looked '^^ round about on them *with anger, ''' ^^^- ^'- '^•
beino: grieved for ' the hardness ^* of their hearts, he ^^ saith unto ^ Rom. xi. 25;

. Eph. iv. .8;

the man. Stretch forth thine hand. And he stretched tt out : ^° see chap. vi.

52.

6 and his hand was restored whole as the other.^^ And the
Pharisees went forth,^^ and straightway '"took counsel with '"Jfj^ j"^*"'
" the Herodians ^^ against him, how they might destroy him. " ^'"''^ "^^ '•

7 But " Jesus withdrew himself with his disciples ^^ to the sea: " ^''^"- ^"•
and a great multitude ^ from Galilee followed him,^^ and '' from ^ ^^^ chap. i.

*-' ' 45-

8 Judea, And '" from Jerusalem, and ^frorn Idumea, and/;w« ^be- 1 LuUev'i!27!
yond Jordan ; and they ''about '^- Tyre and Sidon, a great mul- •" G^'^EzlTk.^'
titude, when they had heard what great things ^^ he did, came xxxvi. 5.^'

9 unto liim. 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

1 was going ^ grain ^ began to mal<;e tlieir way, plucking

^ Did ^ when Abiathar was high-priest ^ insert it

'* save 8 So that ^ even 1° who had his hand withered

11 harm ^^ insert Ti. ^3 And he looked '* at the hardening

15 and 1^ it forth " the best aulhoriiies omit whole as the other

1* out ^^ with tlie Herodians iield a consultation

2"^ And Jesus with his disciples withdrew 21 followed: {omitting \\\\y\)

^- And beyond Jordan, and about {see notes) ^^ hearing all the things that
2* boat 25 omit had

Chap. III. 1-12.I THE GOSPEL ACCORDING TO MARK. 257

11 pressed upon him 'for to touch him, as many as had "plagues. '^'^^22^''^^'
And "unclean spirits, when^^ they saw ^'^ him, fell down before " ^^^\^],l^

12 him, and cried, saying, Thou art ""the Son of God. And ^ he ^^ Lii^g'j^^j,
straitly charged them -^ that they should not make him known.^^ ^Jv.^^^"'

2^ whenever ^7 beheld ^^ he charged them much ^9 manifest

X See Matt,
xii. 16.

Chronology. See on Matt. xi. 1-2 1. These
events took place just before the choosing of the
Twelve (ver. 14, etc.). On the theory of a three
years' ministry in Galilee, they occurred shortly
after the visit to Jerusalem mentioned in John v.,
when the enmity of the Jews was awakened on
this point of Sabbath observance. The interval
between the call of Levi and these controversies
mav have been of considerable length.

Ver. 23. His disciples began. While so doing
they were interrupted by the objection of the
Pharisees. — Began to make their way, plucking
off the ears. That they ate the grain, appears
not only from the parallel passages, but from
the reference to David's eating (ver. 26). Some
think the sense is : broke a way through the
grain by plucking off the ears. But this would
not have been necessary, since they could tread a
path through. Evidently tliis account also in
ver. 27 points to an act of necessity. Mark
chooses the phrase in accordance with his graphic
style.

Ver. 24. See on Matt. xii. 21, for the Phari-
saical views of the Sabbath.

Ver. 26. When Abiatliar was high-priest.
The argument is the same as in Matt. xii. 3, 4.
The name here introduced occasions some diffi-
culty. According to i Sam. xxi. ' Ahimelech '
was the high-priest who gave David the hallowed
bread. ' Abiathar ' was the son of Ahimelech
(i Sam. xxii. 20) and the friend of David. He
afterwards became high-priest, being the only
one of his father's family who escaped from the
anger of Saul. Some have therefore supposed
that the title ' high-priest ' is given to him, be-
cause he afterwards held the office. But the
original (according to the correct reading) is al-
most equivalent to : during the high-priesthood
of Abiathar. Probably both father and son had
the two names, Ahimelech and Abiathar. In 2
Sam. viii. 17, and i Chron. xxiv. 6, 'Ahimelech
the son of Abiathar ' is spoken of where the same
father and son are undoubtedly referred to, since
the time was during the reign of David, after the
father had been killed by Doeg (i Sam. xxii.). In
I Sam. xiv. 3, the father is called Ahiah (' the son
of Ahitub') ; in i Chron. xviii. 16, the son is
called, ' Ahimelech the son of Abiathar.' The
father was certainly called ' Abiathar,' and, as
actual high-priest, is here meant. This explana-
tion is the simplest.

Ver. 27. The Sabbath was made for man, and
not man for the Sabbath. Peculiar to Mark, but
intimately connected with the quotation from
Hosea (Matt. xii. 7). The Sabbath is a means
to an end ; it was instituted by God (in Paradise,
and, like marriage, has survived the fall), for the
moral and physical benefit of man. To this
gracious end, as all experience shows, i/ie observ-
ance of one day in seven as a day of religious
REST is a necessary tneans. Pharisaism makes the
observance itself the end, and so establishes its
minute rules, as shown in the days of our Lord.

VOL. I. 17

Irreligion misapprehends the end, by forgetting
that man's spiritual needs are to be met, and
hence despises the means, namely, a religious ob-
servance of the Christian Sabbath. But because
' the Sabbath was made for man,' because of our
needs, the first day of the week which our Re-
deemer, as Lord of the Sabbath, has substituted
for the seventh day, is to be observed by Chris-
tians, not as a day of pleasure-seeking, or even
of excessive religious exertion, but as a time for
physical rest combined with a religious activity
and enjoyj/ient. Like all Christian duty. Sabbath
observance is to be prompted by love, by a desire
for such religious enjoyment, not by any minute
rules of Pharisaism. To observe the Christian
Sabbath in such a way that our temporal and spir-
itual welfare is thereby furthered is in one aspect
a far more difficult duty than to conform to Phari-
saical external rules on the subject. But it be-
comes easy, as other duties do, under the prompt-
ings of grateful love to 'the Lord of the Sabbath,'
— While Christian men may hold a different
theory, the workings of that theory on the con-
tinent of Europe proves its incorrectness. While
the State cannot make men religious, or secure a
Christian observance of the Sabbath, it can and
ought to prevent its opeji desecration, and to pro-
tect Christian citizens in their right to a day of
rest, which is also necessary for the welfare of
the state itself. ' Man ' here includes children.
For them, also. Sabbath observance should be a
means, not an end. Too often parents, from con-
scientious motives, have exacted from their chil-
dren only a legal, Pharisaical observance of the
day, making it a burden and a dread to them. It
should rather be used as a day for the training of
the little ones, not in Pharisaism, but in the gos-
pel of Jesus Christ ; so that, as soon as possible
it may become to them a day of religious pleasure
Neither pastor nor Sunday-school teacher can do
this so well as parents.

Ver. 28. So that the Son of man is Lord also
of the Sabbath. The connection here differs from
that of the other accounts, and the idea is more
full. Since the Sabbath was made for the ben-
efit of man, it follows that the Son of Man (the
Messiah, but especially in His character as the
Head and Representative of humanity) is Lord
(Sovereign over all that belongs to the interest of
man and hence) also of the Sabbath ; i. e., not for
its abolition, but for its true fulfilment ; comp.
Matt. V. 17. See further on Matt. xii. 8.

Chap. III. 1-6. See on Matt. xii. 9-14.

Ver. I. He entered again. On the next Sab-
bath (Luke vi. 6). 'Again' may refer to i. 21
In that case the place was Capernaum. — The
synagogue. It is doubtful whether we should
render : ' the ' or ' a synagogue.' Matthew says
definitely 'their synagogue,' i. e., that of His op-
ponents. Luke adds that ' He taught there.' —
Withered. This word suggests disease or acci-
dent as the cause. It was the ' right hand '
(Luke).

258

THE GOSPEL ACCORDING TO MARK. [Chap. III. 1-12.

isees. — To the sea. To the shores of the sea of
Galilee ; perhaps to a boat from which He might
teach (ver. 9, chap. iv. i ; comp. Luke v. 3).
This description of the crowds waiting upon His
ministry is the fullest given in the Gospels. The
verses are unfortunately divided in the E. V.
Two classes are spoken oi, first, a great multitude
from Galilee, where He was teaching, who fol-
lowed Mm, holding to Him in His conflict with
the Pharisees, then : from Judea, etc. — a great
multitude, who in consequence of the reports of
His works came unto Mm. Others prefer to dis-
tinguish the second crowd as those who came
from Tyre and Sidon, but the correct reading [
forbids this view. The original emphasizes the
greatness of the crowd in the first instance, and
in the second their coming from different and
distant places. — Idumea. Edom, southeast of
Palestine, a sort of border land between the Jews
and Gentiles. The inhabitants were descend-
ants of Esau, but had been conquered and made
Jews by violence about one hundred and twenty-
five years before Christ. — Beyond Jordan. Perea,
east of Jordan. — About Tyre and Sidon. The
leading cities of Phenicia, north of Palestine
along the sea-coast. They stand here for the
whole district. Probably Jews and heathen alike
came from all these quarters. The route of
traffic between the points here specified was by
Capernaum, so that reports would quickly spread
and crowds easily gather.

Ver. 9. That a small boat. The original re-
fers to a boat even smaller than the usual fishing-
boats. — Wait on him. Be constantly at His
service. — Because of the crowd. A different
word from 'multitude' (vers. 7, 8), though the
one usually so translated. The purpose was
probably both to teach from the boat and to re-
tire from the crowd when He wished. It was
doubtless thus that He retired shortly afterwards
(ver. 13). His ministry, rather than His personal
comfort, was thus furthered.

Ver. 10. They pressed upon Mm. Not merely
gathered about Him to hear Him, and thus
created a pressure, but actually pushed them-
selves upon Him, to touch Mm. The last clause
shows that all were healed, as Matthew states. —
Plagues. Lit., ' scourges,' not a particular class
of diseases, as the word ' plagues ' now implies.
On the healing power, comp. Luke vi. 19.

Ver. II. And unclean spirits. The demon
identified himself with the person, since the con-
fession was undoubtedly that of the evil spirit. —
Whenever they saw him. This was the usual
effect. — Fell down before Mm and cried. The
possessed man fell down, and his voice uttered
the cry ; but both acts are attributed to the evil
spirit ; hence the intimate possession. — The son
of God. Comp. chap. i. 24, 34.

Ver. 12. And he charged them much. Matt,
xii. 16, shows that some such charge was given
to all who were healed ; probably to prevent a
premature rupture with the Pharisees. But the
prohibition to evil spirits was special, and usually
given. See the addition Matthew (xii. 17-21)
makes to this account of our Lord's healing.

Ver. 2. And they watched him. Watched
Him closely. — Whether he would. Lit., ' will ; '
Mark's account being in the present tense.

Ver. 3. Stand forth. This command is omit-
ted by Matthew. The account of Luke (vi. 8) is
fullest. The subsequent discourse is rendered
more impressive by the position of the diseased
man.

Ver. 4. Matt. xii. 10 shows that the question
of our Lord was preceded by one from the Phari-
sees, just as His command had been occasioned
by 'their thoughts' or 'reasonings ' ^Luke vi. 8).

— Is it lawful ■? i.e., according to the Mosaic law.

— To do good, or to do harm. To benefit, or to in-
jure, rather than to do right or to do wrong.
This is repeated yet more forcibly : to save a life
or to Mil ? Our Lord thus establishes the pro-
priety of works of mercy on the Sabbath, even
according to the Mosaic law (see on Matt. xii. 11,
12, where the falling of a sheep into a pit is in-
troduced). His opponents were silenced ; and his
authority as ' Lord also of the Sabbath ' (chap,
ii. 28) is then vindicated by the miracle.

Ver. 5. And he looked round about on them.
So Luke, who adds ' all,' implying that He took
a formal survey of those in the synagogue. —
With anger. A holy indignation, mentioned by
Mark alone, and no doubt expressed in His look.

— Being grieved for the hardening of their hearts.
The original implies a compassionate sympathy
for their spiritual insensibility. These two feel-
ings, usually excluding each other, are here com-
bined. In this, Christ manifests the character of
God as Holy Love, — His anger was the result of
holiness. His compassion of love. This charac-
ter is revealed in the Bible alone. Of themselves
men discover either God's anger, forgetting His
love, or His mercy, forgetting His holiness. So,
too, they are usually angry without compassion,
or compassionate without being just. ' Harden-
ing ' is preferable to ' hardness,' since the original
suggests a process as well as a result. This pro-
cess was going on as the effect of their opposi-
tion to Him, and as a punishment for this sin
against privilege. For it man is responsible, and
it can put men beyond the reach of the Saviour's
compassion. Not that anything is too hard for
Him, but He never saves us against our will. —
On the cure, see Matt. xii. 13.

Ver. 6. With the Herodians. Mark alone
mentions this fact. The Herodians were the
court party, the adherents of the Herods. As
friends of the Romans they were the political an-
tagonists of the Pharisees. — Held a consultation.
' Took counsel ' is too indefinite ; ' held a coun-
cil ' implies a formal, legal assembly. Hatred of
the truth produced this strange alliance. The
Pharisees were ' filled with madness ' (Luke), and
would seek the support of those who could help
them in their purpose, as they afterwards did
that of Pilate. Dislike of John the Baptist may
have made the Herodians hostile to Jesus also.
* Hierarchs and despots are necessary to each
other,' and combine against Christ.

Vers. 7, 8. Withdrew. Not to avoid the mul-
titudes, but rather to fulfil His ministry among
them, undisturbed by the opposition of the Phar-

Chap. III. 13-19.] THE GOSPEL ACCORDING TO MARK.

259

Chapter III. 13-19.
The Choice of the Ttvelve.

, A ND he goeth up into a ^ mountain, and calleth unto him

14 xV whom he ^ would: and they came ^ unto him. And he
ordained * twelve,^ that they should ^ be with him, and . that he

1 5 might send them forth to preach, And * to have power '' to heal

16 sicknesses, and^ to cast out devils:^ And ^"^ "^ Simon he sur-

17 named Peter; And James the son of Zebedee, and John the
brother of James ; and he surnamed 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
Iscariot, which ^^ also betrayed him : and they went -^^ * into a
house.

^ the 2 he himself ^ went * appointed or made

5 Some ancient authorities add : whom also he named apostles

^ might ' authority

8 tlie best authorities omit to heal sicknesses, and ^ demons

^° Some ancient authorities insert And he appointed the twelve.

^^ otnit The ^- the Cananasan ^^ who

^*. the best authorities read he. cometh

a Matt. X. I ;
Luke vi. 13.

b Matt.x. i;

Luke ix. i.
c Matt. x. 2-

4; Luke vi.

14-16; Acts

i. 13.

d Comp.Luke

vi. 16 ; Acts

i. 13.
e Chaps, vii.

17 ; ix. 28;

comp. chap.

ii. I

Luke tells of great works of healing imme-
diately succeeding the choice of the Twelve.
During the withdrawal, after the opening hostil-
ity of the Pharisees (ver. 7), this choice took
place, followed by the Sermon on the Mount, of
which Mark makes no mention. This event is
to be distinguished from the sending out of the
Twelve. See notes on Matt. ix. 36, x. 4. Comp.
Mark vi. 7 ; Luke ix. i.

Ver. 13. Into the mountain. Probably the
mount of Beatitudes (comp. Matt. v. i) ; or pos-
sibly the hill country in contrast with the sea-
shore. Our Lord spent the previous night in
prayer, choosing the Apostles in the morning
(Luke vi. 12, 13). — Whom he himself would.
The freedom of choice is made prominent. He
gathered a larger number of disciples about
Him and chose out twelve (Luke vi. 13). This
verse probably refers to the latter act. Strictly
speaking, this was rather the formal announce-
ment of His choice, for most of them (seven at
least, had been specially called before this time.
— They went, lit., ' went away ' (/. e., from the
others) unto him.

Ver. 14. Appointed. Literally, 'made,' nomi-
nated, set apart. The word ' ordained ' may mis-
lead. The addition 'whom also He named apos-
tles,' found in some authorities, is probably taken
from Luke. — That they might be with him.
This hints that they were first to be trained for
their work. The best preparation for doing
Christ's work is being with Christ. — Send them
forth This took place afterwards. The word
Mark uses implies that they were 'Aposdes,' a
title now given them (Luke vi. 13), yet rarely ap-
plied by the other Evangelists. The discipleship
was the main point while Christ lived, and only

through the direct choice of the Master to the
most intimate discipleship, did they become
Apostles.

Ver. 15. The phrase, 'to heal sicknesses ' is to
be omitted. Mark gives special prominence to
the power of casting out demons.

Ver. 1 6. He surnamed Peter. It is not as-
serted that this name was first given on this oc-
casion. Still the words of our Lord at His first
meeting with Simon (John i. 42) were prophetic,
and Mark seems to have mentioned the name for
the first time here, because it was the Apostolic
name. On the lists of Apostles, see Matt. x.
1-4.

Ver. 17. Boanerges. A transfer into Greek
of an Aramaic word, which was modified from
the Hebrew. Mark, writing for other than Jews,
interprets it. He alone mentions it. — Sons of
thunder. This seems to have been occasioned
by their 'vehement and zealous disposition, as in-
dicated in Luke ix. 54 ; comp. Mark ix. 38.' This
does not imply censure ; for these traits, when
sanctified, would be praiseworthy. John was not,
as he is often portrayed, of a soft and almost
effeminate disposition. Such neutral characters
are rarely heroes of faith. The Apocalypse re-
veals the son of thunder. The name may refer
also to the corresponding character of their elo-
quence. Powerful, fervid preachers are still thus
termed. With the ancients, thunder was the
symbol for profound and solemn utterances. The
name would be prophetic in this application. It
was not used frequently, like Simon's surname,
because it was borne by two brothers, one of
whom was martyred earliest.

Ver. 18. Matthew arranges the Twelve by
pairs ; Mark does not. In other respects the

26o THE GOSPEL ACCORDING TO MARK. [Chap. III. 13-35.

lists of Matthew and Mark correspond most events took place ; see next note. If a partic-
closely. — Cananaean, or, ' Zealot ; ' see Matt. x. ular house is meant, there is an undesigned coin-
4; Luke vi. 15; Acts i. 13. / cidence. Matthew, in prefacing the parables of
Ver. 19. And he cometh into a house. 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 by Mark, who speaks of this enter-
section. In the interval a number of important ing a house, without telling of His going out.

Chapter III. 20-35.
CJiarges against our Lord, by Relatives and hostile Scribes ; His replies.

20 A ND the multitude cometh together again, "so that they « Chap.vi.31.

21 -^^J^ could not so much as eat bread. And when *his friends b Comp. ver

31.

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 ^ 2 Cor. v. 13 ;

comp. John

from Jerusalem said, ^ He hath Beelzebub,^ and by the prince of ^^1°;,^ .

23 the devils'* casteth He out devils.* *And he called them unto Lukexl'15
him, and said unto them in parables, How can Satan cast out ^z^^g^LuKB

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.

xii. 31, 32 ;

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 in ^ ^^."-j,^"^'

30 danger of eternal damnation.^^ Because they said, He hath an cor. xt.'a?;
unclean spirit. J^^- "• '°"

31 ''There came then his brethren and his mother,^* and, stand- ,4 matt. xii.

32 ing without, sent ^^ unto him, calling him. And the ^^ multitude viii. 19-21.
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 1 And
he looked round about ^^ on them which sat^^ about him, and

35 said,23 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.

1 heard it 2 ^^^t ^ gj. Beelzebul * demons

^ Shall not be able to stand ^ But no one

■^ the house of the strong man ^ oj,jH ^jn 9 things

^° their sins and their blasphemies ^^ But whosoever

^^ Hath no forgiveness forever

^8 guilty of an eternal sin {according to the best mcthorities)
" the best authorities read, and there came his mother and his brethren ;
15 they sent 16 ^ " ^yas sitting ^s g^y

1^ And answering them, he saith 20 ^nd 21 ^jj^jf about

22 that sat round 23 gaith 24 g„jn ^„

Chap. III. 20-35.] 'THE GOSPEL ACCORDING TO MARK.

261

Chronology. At this point we find the larg-
est gap in Mark's narrative. Shortly after the
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
by Luke, and in most cases by both. The miracle
immediately preceding the occurrences of the sec-
tion before us, was the healing of a blind and
dumb demoniac (Matt. xii. 22), which called forth
the charge of the scribes (ver. 22). Vers. 20, 21,
are peculiar to Mark.

Ver. 20. Cometh together again. If the last
clause of ver. 19 means a return to Capernaum,
' again ' must refer to chap. ii. i. — They could
not so much as eat bread. A vivid description

of the thronging. Our Lord and His disciples
could not find time to have their regular meals.
Notice the excitement and popularity was now at
its height ; the opposition now takes definite form
and stems the tide.

Ver. 21. His friends, lit. 'those by him.' The
exact reference is doubtful. The nearer relatives,
spoken of in ver. 31, may not be included, since
they waited outside ; but probably the whole cir-
cle was engaged in this effort with varying feel-
ings, the immediate family persisting longer (see
on Matt. xii. 46). — Heard it, i. e., what was go-
ing on ; they may have heard that the scribes
had come with a hostile purpose (ver. 22). —
They went out, etc. Either from Nazareth, or
from their house in Capernaum, since it is un-

Ekron, City of Beelzebub.

certain in which place they now lived. — For they
said. The relatives just spoken of. — He is beside
himself. This implies either 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 already, in all
probability, said that He was possessed, His rel-
atives, from motives of policy, may have adopted
this modification 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 was policy resulting from want of faith,
though perhaps not from positive disbelief. This
doubting, worldly policy, which could seek to
shelter Him by meeting the accusations of His
foes half way, is in keeping with the desire to
thrust Him forward which was afterwards shown
(John vii. 3-5) Yet even among these relatives
there was probably a great variety of opinions
regarding Him.

Vers. 22-30. See notes on Matt. xii. 23-32.

Ver. 22. The scribes that came down from
Jerusalem. Mark thus defines the parties, while
Matthew (xii. 23) states the occasion of the ac-
cusation. The purpose of their coming was
doubtless to entrap and oppose Him, and hence
the place was probably Capernaum, since they
would go to His headquarters. — He hath Beelze-
bub. See on Matt. x. 25, xii. 24. Mark, how-
ever, both here and in ver. 20, states with greatest
definiteness that they charged Him, not only with
exercising Satanic power, but with being Himself
possessed by an evil spirit.

Ver. 26. But hath an end, i. e., ceases to be
what he is ; the supposition, which His enemies
advanced, would, if fully carried out, argue Satan
out of existence.

Ver. 29. Guilty of, more than in danger of, or
even liable to, indicating a present subjection to.
— An eternal sin. Thus Mark expresses the same
idea given by Matthew ; ' neither in this world,
nor in that to come.' The word we translate
' sin' includes the idea of guilt (Rom. iii. 25, v.
16), but can scarcely be rendered "punishment."
It usually refers to an act, 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 (ver. 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 Matthew (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 sent unto Mm ; in

the most fearful aspect of eternal punishment ; ver. 32 he inserts : And a multitude was sitting

namely, being forever deprived of the needed in- about him ; in ver. 34 he mentions our Lord's

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. 32. than the Twelve is evident. The blessed truth be-

Ver. 30. Because they said, he hath an un- longs to multitudes who sit about Jesus and feel

clean spirit. -This does not necessarily define the His look of affection in a higher spiritual sense.

Chapter IV. 1-34.
Christ's Teaching in Parables.

1 " A ND he began again ^ to teach by the sea side : and there a. matt. xiii.

■t\. was 2 gathered unto him a ^ great multitude, so that he viiL^^-io.*^^
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 ^ parables, ^ and said unto them in his doctrine,^ ^ ^^p xii.

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 fowls ^ of the air^'' came and devoured it up.^^ And some^^
fell on stony ground,!^ where it had not much earth ; and im-
mediately 1* it sprang up, because it had no depth ^^ of earth :

6 But 1^ when the sun was up, it was scorched ; and because it

7 had no root, it withered away. And some^^ fell among i'' 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 21 thirty,

9 and some 21 sixty, and some ^i a hundred. And he said unto <^ ver.23; see
them,22 " He that '^ hath ears to hear, let him hear.

10 And when he was alone, they that were about him with the

1 1 Twelve asked of him the parable.^* And he said unto them.
Unto you it ^5 is given to know 26 the mystery of the kingdom

1 again he began 2 jg 8 insert very {according to the best authorities)
\ boat 5 were s \^ 7 teaching « the sower went forth

® birds 10 07nit of the air " omit up 12 otj^gj.

18 roc\.y ground " straightway 16 deepness le And

" itisert the is jnto the 19 yielded

20 growing up and increasing ; 21 unto 22 ^„„y ^^^0 them

,^ who 24 the parables 25 ^mit it

28 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 </ iCor.v. 12,

. 13 ; Col. iv.

12 done in parables: * That seeing theymay see, and not perceive ; ?; 'i^ess-

and hearing they may hear, and not understand ; lest at any Tm- !"■ i-

time ^^ they should be converted,^^ and ^//^z> sins ^° should be

i^ forgiven them. -^And he said ^i unto them. Know ye not this/MATT. xiii.

•J ^ _ ' -^ 18-23; Luke

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 thesa*^ are they which are sown

19 among 1" thorns ; such as hear *^ the word, And the cares of
this world, and the deceitfulness of riches, and the lusts of ot'her
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 it, and bring forth fruit,
some *^ thirtyfold, some *^ sixty ,*'^ and some *^ a hundred.*^

21 And he said unto them, » Is a *^ candle brought to be put ^ Matt. v. 15;
under a *^ bushel, or under a*^ bed .'' and not to be set ^^ on a*^ i&; x"- 33-

22 candlestick } ^ For there is nothing hid, which shall not ^^ be h Matt. x. 26;
manifested ; neither was any thing kept ^^ secret, but that it i?" xIl"'.'

23 should come abroad.^^ i jf ^ny man have ^* ears to hear, let ^ See 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 / Man. vii. 2;

25 unto you that hear shall more be given.^^ '" For he that hath, ,«%''e^ Matt!"
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 « 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 ^s the earth bringeth forth ^^ fruit of herself ;
first the blade, then the ear, after that ^^ the full corn in the ear.

2T omit these 28 haply 29 should turn again

30 and it {according to the best authorities) 3i saith

^^ ^nd 33 which hath been sown in them

3* in like manner 35 upon the rocky places 36 jgy

^^ but 38 ^,^„-^ but 39 then ^o tribulation

" others ^2 ^hese are they that have heard ^3 those

** were ^5 ^^^^ ^he 46 ^,,„-^ gome ^'^ sixty fold

48 hundred fold 49 the so put " save that it should be

S2 was it made ^3 to light 64 hath

65 and more shall be given unto you {the best authorities omit that hear)
6« upon the earth 67 spring up and grow

68 o?mt For 69 beareth so then

Joel iii. 13 ;
comp. Rev.
xiv. 15.

Matt. xiii.
31,32; Luke
xiii- 18, 19.
Matt. xi. 16;
Luke xiii. 18^

264 THE GOSPEL ACCORDING TO MARK. [Cmap. IV. 1-34

29 But when the fruit is brought forth,^^ immediately^* "he putteth "
in ^2 the sickle, because the harvest is come.

30 ^And he said, ^Whereunto^^ shall we liken the kingdom of/

31 God .-• or with what comparison^* shall we compare ^^ it? It is
like a grain of mustard seed, which, when it is sown in ®^ the

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, »■

34 as they were able to hear it. But '^ * without a parable spake '
he not unto them : and ' when they were alone, he " expounded ^
all things to his disciples.'^^

Matt. xiii.

34-

Comp. John
xvi. 25.
Ver. 10.
Comp. 2
Pet. I. 20.

"^ IS ripe

** in what parable
*^ upon
yet

82 sendeth forth ^^ How

®5 place {according to the best authorities)
^'' being ** ( > ) instead of {:)

'0 can 71 And

"^"^ but privately to his own disciples he expounded all things.

On Parables, see Matthew, pp. 117, 118. In
his report of the discourse in parables, Mark
gives but three, one of them not mentioned else-
where. Each independently chose these out of
the many uttered. In Matthew we find the
chronological development of the kingdom of
heaven brought out ; here, all three parables are
drawn from familiar agricultural pursuits, pre-
senting the one idea of the growth or develop-
ment of the kingdom of God : the first, as re-
spects the soil, or the difficulty of its beginnings ;
the secoftd, illustrating the relative independence of
this development ; the last, its wonderful exten-
sion. Mark here introduces (vers. 21-25) what
Matthew records as uttered on other occasions.
Our Lord was in the habit of repeating striking
figures, proverbs, and aphorisms. This discourse
took place the 'same day' (Matt. xiii. i) with the
occurrences just mentioned (chap. iii. 20-35).
The hostility of the Pharisees called for the
teaching by parables in its purpose of concealing
the truth, which is most strongly expressed by
Mark (ver. 12), while the choice of the Twelve
(chap. iii. 14) formed the nucleus of a band of
followers (comp. ver. 10) in whom the other pur-
pose of revealing the truth could be fulfilled.

Ver. I. And again he began. 'Began' may
refer either to this new mode of instruction, or to
His beginning with the gathering of the crowd.
'Again' may point to a similar occasion (chap,
iii. 7). — A very great multitude ; lit., ' greatest.'
There is every reason to believe that this was the
greatest. It was the turning point in His public
teaching ; since the parabolic instruction now be-
gins. — A boat. Probably the one provided for
this purpose (see chap. iii. 9). It is doubtful
whether the definite article is here used in the
Greek. — In the sea. The boat was small, and
His position was near the surface of the water,
the audience being slightly elevated above Him.
This is the best way of arranging an audience, but
the world seems to have discovered it quicker
ihan the church.

Ver. 2. And he taught them. The reference

is to His habit of teaching. — Many things. Out
of these Mark selects what follows. — In his
teaching, perhaps, with a reference to this par-
ticular kind of teaching. Christ's teaching was
authoritative, and in this as in most cases, doc-
triiial. He presents new truth here, not mere
exhortation (see ver. 11).

Vers. 3-9. The Parable of the Sower.
See on Matt. xiii. 3-9. The similarity between
the two accounts is very great, as might be ex-
pected in the case of such a striking parable.
Matthew was present ; Mark probably heard it
from Peter, who was also present. Luke's account
(viii. 5-8) is briefer, and he does not describe
the position of the Teacher and His audience.

Ver. 3. Hearken. This, inserted by Mark
only, seems to introduce the whole discourse, as
deserving great attention.

Ver. 7. And it yielded no fruit. This Mark
adds, showing that his account is not an abridg-
ment. The same result is of course implied in
the other narrative.

Ver. 8. Growing up and increasing. The
words are peculiar to Mark. This is spoken of
the ' fruit,' but in the wider sense of the whole
progress of the plant, since all this is necessary
to the real fruit or grain, which was brought
forth. This verse puts the smallest proportion
first ; in Matthew's account it is put last. Other
verbal differences attesting the independence of
the Evangelists, are indicated as far as possible
in the foot-notes to the text.

Vers. 10-12 give the reason for speaking in
parables ; see on Matt. xiii. 10-17. Matthew's
account is fuller, but Mark's is, in some respects,
more specific and stronger.

Ver. 10. Alone. This refers to a temporary
withdrawal, when His disciples ' came ' to Him
(Matthew), for He evidently spoke further to the
multitude (Matt. xiii. 24-35). — They that were
about him with the twelve. Matthew and Luke
say less definitely: 'the disciples.' What fol-
lows was spoken neither to the multitude nor to
the Twelve alone. — Asked of Mm the parables.

Chap. IV, 1-34.] THE GOSPEL ACCORDING TO MARK.

265

— The plural is the more correct form. Mat-
thew says more definitely : ' Why speakest thou
unto them in parables ?' and Luke : ' What might
this parable be ? ' The answer in all three ac-
counts is : first, a reason why He thus taught,
and, secottdly, the exposition of this particular
parable. Both questions must have been asked,
as is implied in the indefinite statement of this
verse. This was precisely the purpose : that
those who would seek might know ' the mystery,'
and those who would not put forth this effort,
might not.

Ver. II. The mystery. Matthew and Luke:
'the mysteries.' All the mysteries of the gospel
form but one mystery, namely, the mystery of
Christ for and in His people. And to them ' is
given the mystery of the kingdom of God.' The
omission of ' to know ' renders the declaration
even more forcible. These parables are to re-
veal, not good moral advice, but tricth otherwise
unknoivn, the peculiar doctrines of the gospel,
which can be fully received only by those to whom
spiritual discernment is given. Christ did not
come merely to teach the Golden Rule or the
Sermon on the Mount. — Unto them that are
without. Matthew : ' to them.' Luke : "to
others.' A separation between the disciples and
others had begun. (Afterwards, ' those without '
meant those not Christians ; i Cor. v. 12.) ' Those
without ' did not receive this gift of God neces-
sary for the understanding of these truths, were
without its influences. But their position was ac-
cording to their own choice ; Christ forbade none,
and the disciples in this case were not merely
the Twelve chosen by Him, but all who would
come.

Ver. 12. That, in order that. ' When God
transacts a matter, it is idle to say that the result
is not the purpose ' ( Alford). This purpose is in-
dicated here even more strongly than in Matthew.
The object of the parable is both to conceal and
to reveal the truth, according to the moral state
of the hearers. Mark only uses the prophecy of
Isaiah (vi. 9, 10), without citing it directly as Mat-
thew does. It was already partially fulfilled when
the Jews hardened their hearts against the preach-
ing of Isaiah, the Evangelist among the proph-
ets ; it was completely fulfilled, when they re-
jected the gospel itself as proclaimed by the Son
of God. Their moral utiwilliiigness preceded
their moral inability, and the latter was a divine
judgment on the former. So Pharaoh first hard-
ened his heart before God judicially hardened
him. Here, where a separation between Christ's
followers, and those without, is first plainly
marked, the point of discrimination is spiritual
knowledge. This shows the importance of Chris-
tian truth, which implies doctrine.

Vers. 13-20. Explanation of the Para-
ble. See on Matt. xiii. 18-23. The agreement
with Matthew is striking, but Mark's independ-
ence is evident.

Ver. 13. Know ye not this parable? An an-
swer to the second question, implied in ver. 10.
It is not a reproof, but means : ' You find you
cannot understand this without assistance.' The
next question : and how then will ye know all
parables % extends the thought to all parables,
but intimates further : ' The first parable of the
kingdom is the basis of all the rest. If they un-
derstand not this, they could not understand any
that followed. If they had the explanation of
this, they had the key for the understanding of

all others.' Hence our Lord gives, not rules of
interpretation, but examples, one of which is here
preserved, to be our guide in interpretation. To
understand the parables, God must help us (ver.
11). Wrong interpretations are those which do
not tend to conversion and forgiveness (ver. 12).

Ver. 14. Peculiar to Mark, though involved
in the other accounts.

Ver. 15. Satan. Matthew : 'the wicked one ;'
Luke : ' tlie devil.' Being spoken of in the ex-
planation of the parable, or in a didactic way,
Satan must be a real personal being, and not
merely the symbol of evil.

Ver. 16. Likewise, or, ' in like manner.' ' After
the same analogy carrying on a like principle of
interpretation ' (Alford).

Ver. 17. This verse, as emended, presents the
case more vividly : they have no root, but on the
contrary are temporary, transient : then, as
might be expected, when, etc. — Tribulation.
The Greek word is usually so translated.

Ver. 19. The lusts of other things. This in-
cludes all other worldly distractions. The de-
sires become ' lusts,' because the objects inter-
fere with spiritual growth. What is in itself in-
nocent may become a snare.

Ver. 20. The closing words of the parable
(ver. 8) are repeated in the last clause of this
verse, as in Matthew, and the same difference in
order is preserved.

Vers. 21-25. Comp. Luke viii. 16-18. The
same thoughts are found in different places in
Matthew. They were doubtless repeated.

Ver. 21. See on Matt. v. 15. The application
here is to teaching in parables : Although thus
spoken in secret, they were not to remain mys-
teries, confined to a few ; the purpose, as in case
of a lamp, was to give light. Hence they should
take care to learn their meaning, ' not hiding
them under a blunted understanding, nor when
they did understand them, neglecting the teach-
ing of them to others ' (Alford).

Ver. 22. For there is nothing hid, etc. See
on Matt. X. 26. Here these words are a literal
statement of what was figuratively expressed in
ver. 21. — But that it should come to light.
This is the purpose of the temporary secrecy, a
thought implied throughout, but more strongly
expressed here. Even the concealing is for the
purpose of revealing. Only by such a process
could Christian truth be ultimately spread. The
concealing, hiding purpose, mentioned in ver. 12,
is not without this gracious use of revealing the
truth more fully to those who see the evil effect
of rejecting it.

Ver. 23. This occurs in a different place and
slightly different form in Matthew's account (xiii.
9), but was probably repeated.

Ver. 24. Take heed what ye hear. Luke :
' how ye hear.' The latter is implied in the for-
mer, for what we hear really depends on how we
hear. The reference is to a proper improvement
of the opportunities now graciously afforded
them, as appears from what follows. — With
what measure ye mete, etc. See on Matt. vii. 2.
The principle is the same in both cases ; but
there the application is to censorious judgments,
here to our Lord's mode of instruction and the
way it was received. Giving and receiving are
reciprocal. As you treat me as your Instructor
(giving attention), you will be treated (in receiv-
ing profit). — And more shall be given, lit., ' ad-
ded,' /. e., in case you hear properly. 'That

266

THE GOSPEL ACCORDING TO MARK. [Chap. IV. I-34.

hear,' omitted in the best authorities, was proba-
bly inserted to express this obvious sense. The
reference may possibly be to teaching as well as
to giving attention; vers. 21, 22, allude to this,
and ' mete ' is more appropriately applied to giv-
ing out to others. The promise of increased
knowledge is certainly given to those who faith-
fullv teach in God's kingdom ; but here the other
application is the primary one, as appears from
the more immediate connection.

Ver. 25. For he that hath, etc. See on Matt,
xiii. 12, where this thought precedes the explana-
tion of the parable of the sower. It was possi-
bly repeated, since it is equally apt in both cases.
There as well as here the application is to spirit-
ual knowledge. (In Matt. xxv. 29, the applica-
tion is more general.) There is nothing arbitrary
in this rule ; it is a law of God's dealing in the
kingdom of nature as well as of grace.

Vers. 26-29. The parable of the seed
GROWING, WE KNOW NOT HOW. Found here
only.

Ver. 26. And he said. The instruction to the
people is resumed, or ' to them ' would probably
be added. — As if a man, i. e., any one. It is
not necessary to interpret this ; the main point is
the seed, the agent being in the back-ground
throughout. Besides, it is difficult to apply it
either to Christ (except on one theory suggested
below) or to His ministers ; for the language of
ver. 27 seems 'inappropriate in the case of our
Lord, and the putting in the sickle inapplicable
to His ministers.' Human agency in general may
be referred to. — Should cast seed upon the earth,
literally, shall have cast seed upon the earth. A
single past act of sowing, not involving great
care, as the expression plainly intimates.

Ver. 27. Aiid should sleep, etc., i. e., live as
usual without further care of the seed sown. —
He knoweth not how. The emphasis rests on the
word ' he ; ' he who sows does not know how
that takes place which he expects to occur, and
to occur for his benefit. A true picture, since
such knowledge is not permitted to the wisest of
men, and what is known helps the growth very
little.

Ver. 28. This verse presents the main points
of the parable, yfrj^.- The earth beareth fruit of
herself, as if from a self-acting power. The
growth in nature is according to certain laws
which act independently of man's agency, though
the agency of God who established these laws
and acts through them, is not denied. The same
is true in the kingdom of grace ; spiritual growth
is independent of human agency. That God's
power is involved, appears from the whole
tenor of Scripture. While, therefore, the main
lesson of the parable is about spiritual things,
that lesson rests on an analogy of nature, assum-
ing that in nature God operates through the laws
He has established. The growth of the king-
dom of God, in general and in individuals, is ac-
cording to a development which is natural, i. e.,
in accordance with certain laws in the realm of
grace, which are analogous to what are called
natural laws, and like them acting with a certain
spontaneousness ; though God's constant energy
is present in both. The mistakes opposed by
this truth are : first, expecting growth without
any seed ; secondly, taking up the seed to see how
it grows, i. e., perpetually exacting a certain kind
of experience, and testing discipleship by unwise
and premature measures ; thirdly aizd chiefly, try-

ing to make the growth according to our notions,
instead of according to God's law of develop-
ment, and thinking our care and anxiety can ac-
complish this. A particular form of this error
is met by the next clause : first the blade, then
the ear, then the full com in the ear. The ma-
turity of the Church or of individual Christians
does not come at once. The repeated ' then '
marks the gradual progress better than 'after
that.' The same word is used in the Greek in
both clauses. The lesson is therefore one of
patience. While we are not to press a particular
meaning upon these three stages, the parable
plainly implies that we must be careful not to
mistake the blade from the seed of grace for
ordinary grass, still less to think the immature
ear will never be ripe grain. Indeed, as there is
germination, we know not how (ver. 27), before
the blade appear, we should not be discouraged
if we notice no results, still less expect that we
can tell how or when the germ begins to de-
velop.

Ver. 29. But when the fruit is ripe. The
Greek means either : ' when the fruit shall have
yielded itself,' or, according to the more usual
sense, of the word used, ' when the fruit allow-
eth,' i. e., when it is ripe. In either case the
thought of independence of human agency is
kept up. — Straightway he sendeth forth the
sickle, because the harvest is come. The agency
which sowed enters again. If it means human,
agency, the conclusion is simply : this develop-
ment and fruitfulness is for man's benefit, thought
independent of his care. We reap in spiritual
things, though God alone (by His laws of grace)/
gives the increase. If it refers to Christ, it is.
hinted that when the grain is ripe He harvests-
it, takes matured Christians to Himself. The-
parable possibly has a historical application :■
The sowing referring to Christ's instituting the-
Church ; the intervening period to his absence,,
during which the growth continues according tO'
the laws of the Spirit's influence ; and the har-
vest to His return. Such a view suits the posi-
tion of the parable between that of the sower
(the beginnings of Christianity) and that of the
mustard-seed (its wonderful extension). But this
is not to be insisted on, since the agent is not
brought into prominence. The main lesson is :
that of spiritual growth independent of our
agency, even though we sow the good seed and
reap the harvest. Hence, patience with imma-
ture Christians, and patience with an immature
Church. Both cautions are constantly needed
to prevent our becoming uncharitable and schis-
matic.

Ver. 30-34. The Parable of the Mustard-
Seed. See on Matt. xiii. 31-35 ; comp. Luke
xiii. 18-19.

Ver. 30. How shall we liken? Opening a
discussion with a question seems to have been a
usual mode with Jewish teachers. Here our
Lord graciously includes His disciples ('we')
who were also to teach about the kingdom of
God, — a hint that Christ's way of teaching is
still to be followed.

Ver. 31. In the earth. Mark is fond of re-
peating the same expressions ; an evidence that
his Gospel is not an abridgment.

Ver. 32. Shooteth out great branches. Lit.,
' maketh.' Peculiar to Mark. — This parable,
setting forth the wonderful extension of the king-
dom of God, is an appropriate close to the selec-

Chaps. IV. 35-V. 21.] THE GOSPEL ACCORDING TO MARK. 267

tions made by our Evangelist. After the difficul- taught a certain set of truths in this way alone,

ties in the beginning (the sower) and the slow since this would carry out the purpose of mercy

growth independently of human agency have and judgment indicated in vers. 11, 12. 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 directly encouraged. disciples to extend the truth (vers. 21, 22). — But

Ver. 33. With many such parables. The privately to his own disciples. The correct read-
many such expressions in the Gospels should put ing and the Greek order alike emphasize the iso-
an end to the foolish assumption that each lation of the disciples. — He expounded all things.
Evangelist intended to tell all he knetu. — As they That they needed this is evident from the Gospel
were able to hear. Not merely as they had op- accounts, and we have specimens of these exposi-
portunity of listening to His instructions, but tions in this chapter and Matt. xiii. ; xv. 15. In
'according 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 subsequent
Teacher ! It is taken for granted that He intu- teachitig of the Apostles gives us the fruits of this
itively knew their capacity, a point in which well- training, revealing the truth more plainly than
meaning instructors may fail. was possible then. A caution to those who uji-

Ver. 34. And, not ' but.' The contrast be- derrate the Epistles, which embody what is not
gins with the next clause. — Without a parable told us in the Gospels. Still the specimens re-
spake 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 {Gergesa) rejects our Lord.

35 " A ^^ '^^ same^ day, when the even ^ was come, he saith « matt. viu

/a. unto them, Let us pass ^ over unto the other side, luke viii.

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 ^zKingsvii.

■■■ 7> 10; comp.

37 other little ships.' And there arose ^ a great storm of wind, Johniv.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,i^ asleep on a pil-
low : ^2 and they awake him, and say unto him. Master, carest

39 thou not that we perish 1 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 t

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. viu

28-34; LUKS

2 into the country of the Gadarenes.^^ And when he was come viii. 26-37.
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 -y^

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)
8 ariseth ^ 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. 35-V. 21.

and the chains had been plucked 20 asunder by him, and the
fetters broken in pieces : neither could any man ^i tame him.

5 And always, night and day, he was in the mountains, and in

6 the tombs,22 crying,^^ and cutting himself with stones. But ^^

when he saw Jesus afar off,^^ he ran and ^ worshipped him, d See Matt

7 And cried ^3 with a loud voice, and said,^^ What have I to do

with thee, Jesus, thou Son of * the most high God } ^ I adjure « ^g"!'^^^^-

8 thee by God, that thou^^ torment me not. (For he said unto ^^£'7.3 ^^

9 him, Come out of the man, thou unclean spirit.^^) And he-/"^^^'^-^^^^^
asked him. What is thy name '^ And he answered, saying. My ^^i./^^^^^"

10 name is ^ Legion : ~^ for we are many. And he besought him ^ mIu. xxVi.
much that he would not send them away out of the country, ^^i;'. 3^"''^

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 '^5 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 it 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 * in his ^ comp. Luke

16 right mind;*'^ and they were afraid. And they that saw ^V 1 2 Cor. v. 13.
told *i them how it befell to him that was possessed with the

17 devil,^2 and also'^^ concerning the swine. And they began to

18 pray ** him to depart out of their coasts.^^ * And when he was k lukk viii.
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 i SeeMatt.iv.
done for him : and all men did marvel.

21 "'And when Jesus was ^^ passed over again by ship ^* unto "''^^"

Luke viii.

'^'^ rent ^^ and no man had strength to

22 among the tombs and in the mountains ^^ crying out

2* And '^^ from afar ^6 j^g g^ith ^^ omit that thou

"^^ Come forth, thou unclean spirit, out of the man

^^ And he saith unto him, Legion is my name ^° mountain

2^ And they ^^ omit forthwith ^^ he ^* came ^^ rushed

36 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. 35-V. 21.] THE GOSPEL ACCORDING TO MARK,
the other side, much people ^^ gathered unto him ; and he was
nigh unto the sea.^^

269

^^ a great multitude was

^^ by the sea-side

The Time of the voyage across the lake is
fixed by the account before us. It was the even-
ing of the day (ver. 35) when the discourse in
parables had been uttered. The other accounts
(Matt. viii. 18 ; Luke viii. 22) can readily be har-
monized on this- view. The conversations with
some who would follow Him (Matt. viii. 19-22)
seems to have taken place just before He crossed
the sea. It had been a busy day ; our Lord had
first healed a demoniac (Matt. xii. 22), then en-
countered the accusation of His family (Mark iii.
20, 21) ; afterwards the accusation of the Phari-
sees (chap. iii. 22-30 ; more fully in Matt. xii. 24-
45), when His mother and brethren sought Him
(chap. iii. 31-35 ; Matt. xii. 46-50) ; then after
some discourses narrated by Luke only (chap. x.
37-xii. 59), departing to the sea-side had given

the long discourse, parts of which are recorded
in chap. iv. and Matt, xiii., then encountered half-
hearted followers (Matt. viii. 19-22), 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 particulars omitted by both the other
Evangelists.

Ver. 35. And on that day, when evening was
come. Mark is most definite. — Let us go over
unto the other side. This vivid form of the com-
mand indicates 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.

Ver. 36. And leaving the multitude. They
did not send them away, but left them. — As he
was ; without preparation. He was already in
the boat, and they set off at once. — Other boats.
The best authorities do not give the diminutive
form, 'little 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
subject to sudden storms, but very few boats are
seen there now.

Ver. 38. In the stem, asleep on the cushion.
The ordinary cushion, at the stern 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
needed the rest, and this the disciples must have

Gadara (Umkeis).

known ; hence there is a tone of unkindness as
well as unbelief in the language he recorded :
Carest thou not that we perish'? The various
accounts indicate a variety of expressions, all of
fear, though this includes a complaint. The sanie
want of faith is still manifest in Christians in
times of trial, even though not thus expressed.

Ver. 39. Peace, be still. Mark alone preserves
these words.

Ver. 40. Have ye not yet faith. ' Yet,' in
view of the late instruction, and His numerous
miracles. Mark, in many instances, brings out
the weakness of the disciples most prominently ;

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 said one to another. This
seems to have been the hmguage 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,'
i. e., 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-
39. 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 demoni-
acal possession.

Vers. 3-5. Mark's description of the man is
most full and striking. Both he and Luke tell in
different words that his dwelling was among, lit.,
' in ' the tomhs, a fact only hinted at by Matthew.
Peculiar to this narrative is the mention of the
fact that no man could bind him any more ; as well
as the proof of it from the unsuccessful attempts
which had been made (ver. 4). The case was
probably one of long standing, and repeated
efforts had been made to confine him (Lulie viii.
29). — Fetters were for the feet, chains, 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 tombs in which he
dwelt, but in the mountains, 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 be ac-
cepted or rejected as a whole. (See on Matt,
viii. 34). Mark's gospel, more fully than any of
the others, shows Christ's power over evil spirits.
The power is measured by the difficulty of the
case.

Ver. 6. And when he saw Jesus 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 worshipped him;
Luke : 'fell down before Him,' which may be all
■ that the word ' worshipped ' means. But the 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 besought — send them away. The
singular and plural here used confirm the ex-
planation just given. — Out of the country, /. e.,
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. 13. Being about two thousand. 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 country, lit., 'in the fields,'
i. e., the villages and houses by which they
passed. So Luke ; Matthew is less minute. —
They, i. e., 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 ; — clothed, not naked
now ; — and in his right mind, sane, not a ma-
niac, as he had been under the demoniacal influ-
ence. — Even him that had the legion. The real-
ity of the possession is emphasized by the fact
that they identified this man as the former ter-
ror to the district. — They were afraid, terrified,
awe-struck.

Ver. 16. And they that saw 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 boat. —
How it happened. Not merely the fact which
those coming already perceived, but the way in
which the cure had occurred.

Ver. 17. To depart out of their borders. See
on Matt. viii. 34. That Evangelist omits all the
incidents of vers. 15, 16, 18-20.

Ver. 18. As he was entering into the boat.
The correct reading shows that he had not yet
entered. — Besought him. The same word used
in the last verse. The reason of this request
was probably personal gratitude to our Lord.
He would thus separate himself from those who
rejected his Deliverer. Possibly he feared a re-
lapse.

Ver. 19. Go into thy house unto thy friends,

etc. He may have been in danger of despising
his friends in the district that rejected Christ.
His previous life may have harmed them ; our
Lord would make his future life a blessing to
them. — Tell them. The command to those
healed was often to keep silence, here it is the
reveT'se, and for a good reason. There was no
danger of tumult attending such a proclamation
in that region as in Galilee. Then our Lord,
even when rejected, would leave a preacher be-
hind Him. — How great things the Lord hath
done for thee. Luke : ' God hath done for thee.'
So that ' the Lord ' means "Jehovah, but it is also
a fair inference that it means Christ Himself (see
ver. 20). — And hath had mercy on thee. This
hints at a spiritual blessing.

Longitude East from b

Map of Decapolis.

Ver. 20. In Decapolis. See on Matt. iv. 25.
The region (of ten cities east of the Jordan) of
which this immediate district formed a part. The
healed man became a preacher, not only where
Christ had been rejected but where He had not
gone. His message was his own experience :
how great things Jesus had done for him, which
he understood to be the same as ' how great
things the Lord hath clone for thee.' Our Lord
was not altogether unknown in this region, but
His personal ministry did not extend further than

this visit and another through the northern part
of Decapolis (chap. vii. 31). In Pella, a city of
Decapolis, the Christians found refuge at the
destruction of Jerusalem.

Ver. 21. A great multitude was gathered unto
him. Comp. Luke viii. 40. The night after the
discourse was probably passed on the lake, so
that this was the day after ; possibly the second
day. — By the sea side. He resumed His teach-
ing there. We disconnect this verse from what
follows. See note on next section.

Chapter V. 22-43.

77^1? Raising of yairus Daughter ; and the Healing of the Woman on the

Way.

" A ND, behold,! there cometh one of Hhe rulers of the syn- '^^^^^Tluke
^^ agogue, Jairus by name ; and when he saw him, he fell ^ b^y^xt^~-^t\(^
23 at his feet, And besought ^ him greatly,^ saying, My little
daughter lieth ^ at the point of death : I pray thee^ come and

38 ; Luke
xiii. 14 ;
Acts xiii. isi
xviii. 8, 17.

omit behold
much

2 and seeing him he falleth

^ beseecheth

^ insert that thou {see ftotes')

272 THE GOSPEL ACCORDING TO MARK. [Chap. V. 22-43.

'^lay thy hands on her, that she may be healed ; and she shall '^ ^il'Tz-'^ii?'

24 liveJ And yesus^ went with him ; and much people^ followed Lu'^ei'v. 40J
him, and thronged ^0 him. =""'• ^^•

25 And a certain ^^ woman, which had an issue of blood twelve

26 years, And had suffered 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

28 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- ^ ^^^ <=hap.
diately ^^ knowing ^^ in himself that * virtue had gone out of « ^uke vi. 19
him,2° 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 3 the ruler of the syn- g Seever. 22.
agogue's house certain which said,^^ Thy daughter is dead ; why

36 '^ troublest thou the Master any further.? As soon as Jesus -^ Luke vii. 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. 34- See
no man to follow ^s him, save * Peter, and James, and ^ John the k See Matt.

38 brother of James. And he cometh^*^ to the house of ^the ruler /chap.iii. 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- »« Ver. 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 say unto thee,) "arise. And Z^^^^^'^o

'' made whole (/zV., saved), and live « he ^ a great multitude

1° they were thronging " omz^ certain 12 the things concerning

13 crowd " omzi may " garments ^^ made whole

" her " And straightway Jesus i* perceiving

2° that the power from him had gone forth 21 ^o 22 healed

23 they come from ike house of the ruler of the synagogue, saying
2* The best authorities read But Jesus, not heeding (or, overhearing) the

word spoken 26 insert together 26 t^gy ^ome

2'' and he beholdeth 28 ^ tumult 29 people weeping'and wailing

80 child 31 forth 32 the father of the child and her mother

83 omit lying 84 ^^d taking 35 he saith

Chap. V. 22-43.] THE GOSPEL ACCORDING TO MARK.

straightway the damsel arose, and walked ; for she was of the
age of twelve years.^^ And they were astonished ^'^ with a great

43 astonishment

273

And he ^ charged them straitly * that no man ^ jervm^i's;

should know it ; ^^ and ^'^ commanded that something should Matt!
be^^ given her to eat.

See

twelve years old
this

^ amazed
*" insert he

88 amazement
*^ that something be

Chronology. These miracles were performed
very shortly after the return from the country of
the Gadarenes. From Matthew, however (ix.
18), 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 cometh, to the house of Mat-
thew (Levi). Mark is fond of using the present
tense. — Jairus. So Luke. Matthew omits the
name. The original is vivid : seeing him he fall-
6th at his feet.

Ver. 23. My little daughter. ' Little daugh-
ter,' one word in 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 girl as re-
ported on the way thither (ver. 35), 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.
— That 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 is prominent in the accounts of
Mark and Luke. That so important a person 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-
sicians. 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 especially would be poorly treated, and
treated without tenderness, first because the pa-
tient was Levitically unclean, second because she
was a wo7nan. 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, especially
in the matter of delicate diseases. All, physi-
cians included, may learn a lesson here in the
treatment of invalids of the female sex.

VOL. I. 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 con-
cerning Jesus. This paraphrase brings out the
correct sense. She had heard of His doings, as
well as His name. — In the crowd (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 (i. e.,
by feeling) in the body.' The first clause tells of
the cessation of the ordinary symptom of her
disease, this points to a new sense of health.

Ver. 30. That 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 disciples. 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. —
Told 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 symptoms, etc. So that the
naturalness of the picture is remarkable.

Ver. 34. Be healed. 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 peace.
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 troublest thou the master
(Greek : ' teacher ') any further ? The underly-
ing thought is : the case is now beyond the help

274

THE GOSPEL ACCORDING TO MARK. [Chap. VI. i-6.

of Jesus, who might have cured, but cannot raise
her. The language is kind, and indicates faith.

Ver. 36. But Jesus not heeding, or, overhear-
ing, the word spoken. The correct reading in-
troduces a word, which usually means, to pass by
as unheard, not to heed : more rarely, to over-
hear. In either case, it is a mark of accuracy in
this account. The message was addressed to the
ruler, not to our Lord. Either He did not heed
it, though He heard it ; or He heard it, when it
was not addressed to Him, the former seems
preferable. — Be not afraid, only believe. Luke
adds : ' and she shall be made whole.' The de-
lay seemed fatal, was in itself a trial to the faith
of Jairus, especially now that the crisis had
come. Yet what had just happened, for the
message came ' while He was speaking ' (ver.
35), would encourage Jairus, especially as faith
had been exalted in the miracle which the ruler
himself witnessed.

Ver. 38. Beholdeth a tumult. Mark gives
prominence to the noise common in such circum-
stances ; Matthew, to the ' minstrels ; ' Luke, to
the weeping. Evidently the same scene is de-
scribed and the accounts derived from eye-wit-
nesses. See on Matt. ix. 23.

Ver. 39. When he was come in. The crowd
was kept outside, three disciples accompanying
Him. He then speaks to the crowd inside, and
after their scornful reply (ver. 40), they are put
out of the house, at least kept from entering into
the chamber of death. See on Matt. ix. 24.

Ver. 40. Entereth in where the damsel was.
The whole account, just here, seems to have been
derived directly from Peter who was present.

Ver. 41. Taiitha cumi. These were the words
used, in the dialect of the country. Mark cites
such Aramaic expressions a number of times (iii.
17; vii. II, 34; xiv. 36). The addition of an
interpretation shows that he wrote for other than
Jewish readers, but the insertion of the very

words is a mark of accuracy, and of the strong
impression made upon the eye-witness. — Damsel
(I say to thee) arise. ' Damsel ' is a word of en-
dearment, as if it were : ' Rise, my child,' and
' Taiitha ' has precisely that sense. ' I say to
thee,' is inserted so that the meaning shall be
as plain as possible. Some suggest that it was
to show that the words used were not a magical
formula, but an actual address or command ; but
this is not probable.

Ver. 42. Straightway the damsel arose. Luke,
the physician, speaks of her spirit returning. —
And walked. Peculiar to Mark, and an incident
which would be impressed upon an eye-witness.
— For she was twelve years old. Before her
death she was old enough to walk and was now
restored just as before. Up to this point there
was nothing to indicate that she was other than
an infant. Luke mentions her age much earlier
in his narrative, while Matthew omits it alto-
gether. It is impossible to believe that these
three Evangelists copied from each other, or
from a common source, in regard to this occur-
rence. The attempt to differ and agree in this
way would be either altogether unsuccessful or
cost more than it was worth. — Amazed. A
stronger word than that usually translated ' as-
tonished.'

Ver. 43. Charged them much. A tumult might
be excited, the carnal expectations about the
Messiah might be roused. Comp. i. 43 ; Matt,
ix. 30, etc. — That something he given her to eat.
The miraculous power now ceased : she needed
food ; her strength would be recovered by nat-
ural means. At the same time it was an evidence
that she was actually restored. — Matthew, who
was probably outside with the other disciples, tells
of the spreading of the report of this miracle,
while Mark, probably informed about it by Peter
who was inside the house, gives the particulars of
what occurred there.

54-58.

Chapter VI. i-6.

Rejection of our Lord at Nazareth.

ND he went out from thence, and came ^ into his own "■ ^^"- ''"'•
country ; and his disciples follow him. And when the
sabbath day was come, he began to teach in the synagogue :
and many ^ hearing him 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
his hands } Is not this * the carpenter, the son of Mary, the b 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 ^
him. But^ Jesus said unto them, A prophet is not without
honour, but 1° in his own country, among his own Vm.}^ and in

^ Cometh 2 ^^^^ authorities read the many

* omit From * and what is the wisdom that
^ this mail {according to the best authorities)

* and isuch mighty works {according to the best authorities) "^ and Judas

xiii. 55.

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 '^ f^^.^^h^^'ix
that ^ he laid his hands upon a few sick f olk,^^ ^nd healed them. ^ |^gg ^.j, ^

6 And ^ he marvelled because of their unbelief.

7 •'' And he went round about the villages, teaching.

12 omit folk

23-

e Is. lix. 16.
/Matt. ix. 35;

Luke xiii.

22.

Chronology. This visit to Nazareth is the
same as that mentioned by Matthew (xiii. 54-58),
but different from that recorded by Luke (iv. 14-
30). See notes on the former passage. Some
other miracles intervened between the raising of
Jairus' daughter and this rejection (Matt. ix. 27-

34).

Ver. I. Went out from thence. From Caper-
naum.— His own country, i. e., Nazareth. — His
disciples follow him. Mentioned by Matthew
also ; this opposes the identity with the visit
mentioned by Luke.

Ver. 2. The sabbath-day. Mark, here as so
often, is more specific than Matthew. — Many,
according to many ancient authorities, ' the
many," the multitude of this city. — What is the
wisdom given unto this man ? This acknowledge-
ment of His wisdom conveys a sneer. More
graphic than Matthew's statement. — And such
mighty works (or, 'powers') wrought by his
hands. We may supply either 'whence are,'
or ' what are.' The latter seems to give the
sense of the correct reading. It is plain, from
ver. 5, that they referred to miracles in other
places.

Ver. 3. The carpenter. Matthew : ' the car-
penter's son.' Our Lord had probably wrought
at the trade of Joseph ; though the Nazarenes
would in any case naturally identify Him with
the occupation of His reported father. All Jew-
ish young men learned a trade. The legends
and fancies about the infancy of Christ are very
foolish; but the Son of man would doubtless
share in the primal curse (Gen. iii. 19). — On

the brethren of our Lord, see Matthew, pp. 127,
128.

Ver. 4. Among his own kindred. Peculiar to
Mark.

Ver. 5. And he could there do no mighty work.
His power was not changed. His miracles were
not feats of magic, but required two conditions
to call them forth : an opportunity and a suffi-
cient moral purpose. ' Unbelief ' prevented both.
The unbelieving would not come for healing ;
to heal such would be contrary to His purpose
in the miracles, the demonstration of His spirit-
ual power. Hence, He ' could not' When men
do not believe, they do not give Him the oppor-
tunity to save them, and to save the unbelieving
is contrary to His purpose, and impossible. The
few miracles of healing in Nazaretli were of the
most usual character ; but these too were doubt-
less according to the faith of the subjects.

Ver. 6. He marvelled because of their unbelief.
To be taken literally. On another occasion our
Lord ' marvelled ' (Matt. viii. 10 ; Luke vii. 9)
at the great faith of a heathen centurion. Both
instances indicate the great importance of faith.
— Went round about. The unbelief of Nazareth
did not stop our Lord's activity. This circuit
was closely connected with the sending forth of
the Twelve (ver. 7) ; hence it seems to be identi-
cal with that mentioned in Matt. ix. 35, if we
refer the latter to a distinct journey. It would
be the third circuit through Galilee, which be-
gan with this rejection at Nazareth and continued
until the return of the Apostles, when they all
withdrew (ver. 30).

Chapter VI. 7-13.
The sending out of the Twelve.

AND he called tmto him ^ the twelve, and began to send
them forth by two and two ; and gave them power over ^

a Matt. x. i,
9-14 ; Luke
ix. I, 3-5 ;
comp. Luke
X. 4-1 1.

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 be'^^ shod with sandals ; and not b Acts xii. 8.

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
a testimony against ^^ them. Verily I say unto you, It shall be

c See Matt,
viii. 4.

^ calleth unto him

^ put not

® Whatsoever place

^ insert the
® Wheresoever
^ itisert that is

^ no bread, no wallet

■^ thence
" unto

to go

2^6 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 ^ >s- v. 14.
with oil many that were sick, and healed them.

^^ The best authorities otnitfrom Verily to the close of the verse ^^ demons

■ Matthew prefaces his fuller account by tell-
ing of our Lord's compassion for the multitudes
(Matt. ix. 36-38). Luke gives a very brief state-
ment (Luke ix. 1-6). The choice of the Twelve
took place some time before (chap. iii. 13-19),
within the same year. Mark gives only a portion
of the first part of the discourse recorded in
Matthew.

Contents : their outfit or want of outfit (vers.
8, 9) ; the mantier of proceeding (vers. lO, ll) ;
vers. 12, 13 describe their activity.

Ver. 7. By two and two. These pairs seem
to be indicated in the list given by Matthew,
although he does not mention that they were
thus sent out. A proof both of truthfulness
and of independence. — Power over the unclean
spirits. Peculiar to Mark, and characteristic of
his narrative.

Ver. 8. Save a staff only, i. <?., if, as was
usual, each had a staff for walking, let him take
it, but not provide one especially. This explana-
tion, which is strictly grammatical, removes the
apparent difference between the command as
recorded here and by Matthew and Luke. Our
Lord did not prescribe minutely what each should
wear and carry, as monkish rules do. The point
is : make no special preparation, take no special
care : ' for the workman is worthy of his food '
(Matthew), a thought involved in the words : no
bread, which Matthew omits. — No wallet. A
leathern pouch. The correct order is as here in-
dicated.— No money in their purse, lit., 'not
brass into the girdle.'

Ver. 9. With sandals, i. e., such as they had
on at the time, without waiting for shoes es-
pecially adapted for the journey (Matthew :
' nor shoes '). — The construction changes into a
direct command in the last clause, as if the mem-
ory of one present had supplied it.

Vers. 10, II. See notes on Matt. x. 11-15.
Mark, however, adds : for a testimony unto them
(comp. Matt. x. 18). Luke says, ' against them.'
This solemn act, which meant a cessation of in-
tercourse, was a testimony to them, and against
them also, a token that the truth was still the
truth, and their rejection would be a ground of
judgment.

Ver. 12. That men should repent. Not simply,
preached repentance, but preached in order that
men might be lead to repentance ; the latter in-
cluding the former.

Ver. 13. Anointed with oil many sick. Pe-
culiar to Mark. To suppose that the oil was used
medicinally is contrary to the whole tenor of the
narratives. It was ' the vehicle of healing power
_ committed to them ' (Alford), an external sign
such as our Lord sometimes used to connect
Himself and the person cured. It was probably
also a symbol of anointing by the Holy Spirit.
A practice of this kind continued in the Apostolic
Church (see Jas. v. 14) ; but neither the fact nor
the symbolical meaning justify the Roman sacra-
rtient of extreme unction (observed also in the
Greek Church, with the difference that it may
be repeated, while the Roman Church adminis-
ters it only once, at the approach of death).

16
17

Chapter VI. 14-29.
The Murder of John the Baptist.

a A ND king Herod heard of him ; ^ (for his name was spread '^ ^'^'^Jf^
^^ abroad; 2) and_he said, That,^ John the Baptist * was ^ ^='•7-9-
risen from the dead, and therefore mighty works ^ do shew
forth themselves 7 in him. * Others said, That^ it is Elias.% chap.
And others said, That^ it is a prophet, or^ as one of the proph-
ets/ But when Herod heard thereof, he said, It is 1° John, whom
I beheaded : ^^ he is risen from the dead.^^ Yox Herod himself
had sent forth and laid hold upon John, and bound him in
prison for Herodias' sake,^^ j^ig Brother Philip's wife ; for he had
married her. For John had ^^ said unto Herod, It is not lawful
^ thereof 2 ^,3^ become known

. XIV.

Vlll.

28 ; see
Matt. xvi.
14.

* that baptized, or the Baptizer
' do work 8 Elijah

'^ (, ) instead of { : )
'^ the sake of Herodias

2 omit That
^ is ^ the or these powers

^ omit or 1° omit It is

^^ omit from the dead

" omit had

Chap. VI. 14-29.] THE GOSPEL ACCORDING TO MARK. 277

IQ for thee to have thy brother's wife. Therefore Herodias " had "^ ^^°: ^•

^ ■' 23, in the

a quarrel ^^ against him, and would have killed ^^ him ; but ^'^ ^on^-Viie

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 <^chap. xii.
a convenient day was come,^^ that ^^ Herod on his birthday chap.Tv"'^6.
*made a supper to his •''^ lords, •'''''high ^3 captains, and * chief es- " Ij^'^Esther

22 tates"^^ of ^' Galilee ; And when the daughter of the said He-/klv! vi.'i^'.
rodias^^came in, and danced, and ^^ pleased Herod and them '^ i^!'''' ''"'"■
that sat with him, the ^^ king said unto the damsel, Ask of me i i.u]lk^^xix^'

23 whatsoever thou wilt, and I will give it thee. And he sware Vm-so^J^^-
unto her, Whatsoever thou shalt ask of me, I will give it thee, k Lukelii!'i!'

24 ' unto the half of my kingdom. And she went forth, and said i Esther v. 3,

6 ; vii. 2.

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 ^9 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 it} they came and took up his corpse, and
laid it in a tomb.

^^ set herself ^^ desired to kill " and

^8 a just and holy man i9 kept him safe

20 the best authorities read was much perplexed

^^ a convenient day having come 22 ^vhen

23 and the high 24 ^^^ chief men

26 and the daughter of Herodias herself having come in

2^ she instead of and 27 ^nd the 28 forthwith

29 upon a platter so straightway

8^ a soldier of his guard 82 ^^q bring his head

See on Matt. xiv. 1-13 ; cnmp. Luke ix. 7-9. Whom I beheaded. The emphasis rests on 'I,'

Mark's account is detailed, going back to the and the correct reading is more graphic 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 Antipas, the (Matt. xiv. 2). Others held the same view (Luke

•Tetrarch' (Matt., Luke). — Heard. The activity ix. 7).

of the Apostles, preaching and performing mira- Vers. 17-19. See on Matt. xiv. 3, 4,
cles as the messengers of Jesus, now specially Ver. 20. For Herod feared John. Herod's

attracted his attention. — For his name had be- feelings toward John are detailed by Mark only.

come 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 as 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 safe, or ' preserved him,' i. e., from

as well as of the acts which occasioned them. — Herodias. — Was much perplexed. This idea.

2/8

THE GOSPEL ACCORDING TO MARK. [Chap. VI. 14-44.

which is restored by the correct reading, shows
most strikingly the peculiar and divided state of
Herod's mind. —Heard him gladly. Some real
influence for good was beginning to operate.
The description is not unnatural.

Ver. 21. A convenient day, i. e., for the pur-
pose which Herodias cherished, not for Herod's
feast, which took place at the fixed time. — When
Herod on his birthday. Herodias planned the
schemes beforehand. — Lords, etc. Political ser-
vants and military officials, then leading men of
the land. ' His ' belongs to the first class only.
Strictly speaking, Herod had no chief captains
(chiliarchs) of his own.

Ver. 22. See on Matt. xiv. 6, 7. — The daugh-
ter of Herodias herself. Not a common dancing
girl, but her own daughter was put to this de-
grading task, for the accomplishment of her ma-
lignant purpose. Some of the best authorities,
however, read : ' his daughter Herodias.' She
was now, in law, his daughter, and thus a mem-
ber of his own family is made to arouse feelings,
which, while sinful in themselves, led him into a
crime he did not wish to commit. — It should be
noted that the opening clause of this verse is
joined closely to the first clause of ver. 21, the
day having come, — the damsel having come in ;

what intervenes describes the convenient day.
The main thought is : she pleased Herod. — The
fact that the whole company was pleased is men-
tioned by Mark only, who also gives the words of
Herod.

Ver. 23. TJnto the half of my kingdom. The
full form of the oath is here preserved. Ahas-
uerus (Esther vii. 2) made a similar oath to his
queen ; this was to a girl whose graceful immod-
esty had pleased the king.

Ver. 24. She went forth. The studied vin-
dictiveness of Herodias is here brought out.

Ver. 25. With haste. She shows no reluc-
tance, but is a genuine daughter of the Herodian
family. Her request is put most strongly : I will,
i. e., this is my choice. — Forthwith, after as short
an interval as possible.

Ver. 26. Exceeding sorry. Mark's language
is stronger than that of Matthew.

Ver. 27. A soldier of his guard. The word
is a peculiar one, derived from the Latin. The
members of the body-guard would be entrusted
with the execution of capital sentences, but that
was not their special office. — In the prison. See
on Matt. xiv. 10.

Ver. 29. His disciples, i. e., those of John.
They ' came and told Jesus ' (Matt. xiv. 12).

•" A NI

Chapter VI. 30-44.

The Feeding of the Five Thousand.

ND * the apostles gathered ^ themselves together unto
esus, and ^ told him all things, both ^ what * they had

31 done, and what ^ they had taught. And he said ^ unto them,
Come ye yourselves apart into a desert place, and rest a while :
for there were many coming and going, and they had '^ no

32 leisure so much as to eat. And they departed into a desert

33 place ** by ship privately.*^ *And the people'^ saw them de-
parting,^ and many knew him,^ and ran afoot thither ^^ out of

34 all ^^ cities, and outwent them, and came together unto him.^^
And Jesus, when he came out, saw much people,^^ and •'' was
moved with ^* compassion toward them, because they were as
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 now 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 i''' to eat. He ^^ an-
swered and said unto them, Give ye them to eat. And ^ they

^ gather ^ insert they ^ omit both * whatsoever ^ saith

® went away in the boat to a desert place apart

■^ the people {in Italics) ^ going ^ thein {in Italics)

1° they ran together there on foot {or by land) 11 from all the

^2 The best aiithoj'ities omit the last clause of ver. 33
^8 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 is But he

a Luke ix. lo.
b Matt. X. 2 ;

Luke vi. 13 ;

xvii. 5 ; xxii.

14 ; xxiv. 10.

c Chap. iii. 20.

d Ver. 45 ;

chap. iii. 9.
e Matt. xiv.

13-21; LUKB

ix. 10-17;
John vi. 5-
13 ; comp.
chap. viii. 2
-9-
/ See Matt,
ix. 36.

g Comp. John
vi. 7.

Chap. VI. 30-44.] THE GOSPEL ACCORDING TO MARK.

say unto him, * Shall we go and buy two hundred pennyworth

38 of bread, and give them to eat ? He ^^ saith unto them, How
many loaves have ye .'' go and see. And when they knew, they

39 say, Five, and two fishes. And he commanded them to make

40 alP^ 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 t/iem 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.

279

" And he

^ And he took the five

he brake

^2 broken pieces twelve baskets full ^^ and also

2* ate 2^ T/ie best authorities omit about

k Comp.
Numb. xi.
13, 21, 22 ;
2 Kings iv.
43-

20 that all should
. and looking up to heaven, he blessed ; and

The entire independence of Mark's Gospel is
fully apparent in this section, which tells of one
of the few events recorded by all four Evangel-
ists. In the emendations we have sought to re-
produce the vivacity of the original.

Ver, 30. And they told Mm all things. This
report was probably given at a time previously
appointed for their reassembling.

Ver. 31. Come ye yourselves (i. e., you alone)
and rest awhile. The motive was that they
should rest. Another reason for this departure
was Herod's state of mind.

Ver. 32. A desert place. Near Bethsaida
(Luke), on the eastern side of the lake (John).
— Apart. The same word as in ver. 33. ' Pri-
vately ' points to concealment, which was scarcely
designed. The departure was not in secret (ver.

33)-

Ver. 33. A striking picture of the contmued
popularity of our Lord. We give the translation
of the better supported, approved reading.

Ver. 34. And he came forth. Either disem-
barked from the boat, or, more probably, came
out from His retirement. Upon landing they
went up some hill or cliff and from that point
saw the great crowd. (John vi. 3, 5). It is not
certain that the needed rest was obtained. — Had
compassion, etc. Comp. Matt. ix. 36, which tells
of the same feelings on an earlier, but similar
occasion. — He began to teach them many things.
This shows what He deemed their greatest need
to be, although at the same time ' He healed
their sick ' (Matthew) ; comp. Luke ix. 11.
' Began ' may mean, either that He began at
once, or that He only began, the day being
already far spent. The former is more probable.

Vers. 35-37. See on Matt. xiv. 15, 16, and
especially John vi. 5-7. From the latter ac-
count we learn that our Lord put a question to
Philip, who had probably been the spokesman,
to try him, and that he answered in language
more generally stated here. — Two hundred penny-
worth. This sum is mentioned mainly because
it was an estimate of how much it would cost to

give to each one a little (John vi. 7). Some have
supposed that this was the amount of money they
had in their common treasury, but it seems
rather to be mentioned as a sum beyond their
ability to pay. It was = $30, or £(), 5, a large
amount of money then, since a denarius, or
'penny,' was the hire of a day's labor.

Ver. 38. Go and see, lit., ' go, see.' Peculiar to
Mark. — When they knew. By finding a lad
with these provisions ; see John vi. 8, 9. The
answer was given bv Andrew.

Ver. 39. Upon the green grass. ' Green ' is
inserted by Mark alone, in his usual graphic way.

Ver. 40. In ranks, by hundreds, and by fifties,
This is the fullest account of the way they were
placed, though all four Evangelists intimate that
the crowd was arranged in an orderly manner.
Some have thought there were 50 seats in breadth
and 100 in length, thus making 5,000 (ver. 44).
Gerlach : ' Two longer rows of 100, a shorter
one of 50 persons. The fourth side remained,
after the manner of the ancient's tables, empty
and open.'

Ver. 41. Mark here agrees most closely with
Matthew and Luke, while John is less full. The
emendations correspond with those in Matt. xiv.
19. — And the two fishes divided he among them
all. In the case of the fish there is no mention
made of a distribution through the disciples.
The greater detail in regard to the bread was
probably due to its higher symbolical meaning.
Moreover all did not partake of the fishes ; comp.
John vi. II. Mark's mention of the division of
the fishes is another evidence of the exactness so
characteristic of this Gospel.

Ver. 43. Among the many peculiarities of
the various accounts of this miracle and the simi-
lar one (Matt. xv. 32-39; Mark viii. 1-9), none
are more remarkable than the variety of expres-
sions used to tell of what was gathered by the
disciples. Among the six accounts no two are
precisely alike. It is impossible to reproduce
the dissimilarity. — And of the fishes. This also
is peculiar to Mark, the conclusion of the pre-

280 THE GOSPEL ACCORDING TO MARK. [Chap. VI. 45-56

vious statement (ver. 41). What remained of Ver. 44.' Five thousand men. Mark, usually

the fishes was probably included in the contents so exact, does not speak of the ' women and

of the twelve baskets, although John seems to children' (IMatthew). 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^'^-y^^^

±\ *the ship,i and to go to the other side before unto *" Beth- ^''^g^s;^;;^^

46 saida,2 while he sent away the people.^ And when he "^had sent ' ^i'j'^^om"'

47 them away,^ he departed into a ^ mountain to pray. And when a Luklix.'6r;
even was come, the ship ^ was in the midst of the sea, and he Acts xviii.

48 alone on the land. And he saw them toiling^ in rowing ; '^ for Cor. u! 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 e Comp. Gen.
him walking upon the sea, they supposed it had been a spirit,^ Luke 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 ,7, ^,^',^"'
heart ^ was hardened. . ^ ii^'^'joha

53 ''And when they had passed over, they came into the land of Romi^xi.'^;

54 Gennesaret,^* and drew to the shore.^^ And when they were h ; see '

55 come out of the ship,^ straightway they knew^^ him, And ran ^^-'^ matt. xiv.

. 34-36; comp.

through that whole region round about, and began to carry John 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- ' fif.^.o';''^^"
ment : and as many as touched him * were made whole. '^ ^^^ '^^^'^' ^

^ boat 2 before him unto the other side to Bethsaida

8 he himself sendeth the multitude avi^ay
■* And having taken leave of them 5 |-}^g

^ seeing them distressed ^ ( , ) instead of { : ) « omit and

^ that it was an apparition ^ But he straightway spake

^1 the best authorities omit beyond measure, and wondered
^2 understood not concerning i3 ^^^t

" the best authorities read ovtx to the land, they came to Gennesaret
15 moored there le g^ got knowledge of

" transfer round about is wheresoever i9 insert into

20 hisert into the 21 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
other case where IVIark uses this name (chap,
viii. 22), it undoubtedly refers to Bethsaida Julias
on the eastern shore of the lake. It is most
likely that the same place is meant here. Beth-
saida, the city of Andrew and Peter, is supposed
to have been on the western shore, and ver. 45
seems to point to a place across the lake. But
the disciples were driven westward, across the
lake, against their will, and this can be best ex-
plained by supposing that while the ultimate
destination was ' the other side,' they were to go
first to Bethsaida on the same side and there
take up our Lord, after He had sent away the
people. On the reason for sending them away,
see John vi. 15.

Ver. 48. Distressed in rowing. Lit., 'tormented.'
In consequence of the contrary wind. John says
they rowed about twenty-five or thirty furlongs ;
yet they must have been thus engaged for some
time, since it was not until about the fourth
watch of the night (three to six in the morning)
that our Lord appeared. — Would have passed by
them. Mentioned by Mark only : This was to
try them. It seems best to suppose, not that
both were going in the same direction, but that
their courses crossed, and that, seeing Him go
on His path over the sea, they were affected as
ver. 49 describes. This too will best account for
Peter's loss of courage in the boisterous (con-
trary) wind. See on Matt. xiv. 30. Lange thinks
that this passing on was, as it were, to show
them the way, to show that they need no longer
toil to meet Him at eastern Bethsaida, but might
pass directly over.

Ver. 50. For they all saw him and were troub-
led. A proof that this story was not due to the
over-heated imagination of a few of them. At
this point Peter's attempt to walk on the water
occurred.

Ver. 51. Were sore amazed in themselves.
Too much so, as the next verse indicates. Hence
' beyond measure ' has been inserted.

Ver. 52. For they understood not concerning

the loaves, lit., ' on the loaves.' ' There was no
intelligent comprehension foutided on the miracle
of the loaves. They did not from the miracle
they had seen, infer the power of the Lord over
nature' (Alford). — But their heart was hard-
ened. ' Had been hardened ' is equally near the
meaning. Not in the sense in which we now
use these terms, but meaning rather slowness of
intellect. Yet there is a tone of censure in the
verse. This state of mind was in keeping with
their character as portrayed throughout the Gos-
pels, and true to human nature.

Vers. 53-56. Mark's account is here the full-
est, as to the details of the healing work in Gen-
nesaret. John introduces other incidents and an
important discourse uttered to those who sought
our Lord.

Ver. 53. Passed over to the land. The cor-
rect reading strengthens the view that there was
no miraculous sailing, since it distinguishes the
passing over to the land, and the coming to Gen-
nesaret. The natural course of things is further
apparent from the last phrase : moored there, /. e.,
came to anchor, or, made fast, possibly ran the
boat on shore, although there is nothing in the
original answering to the phrase : ' to the shore,'
of the common version.

Ver. 54. They knew, or, got knowledge of,
him. It was soon known that the great Healer
was there. He was recognized as such, since the
region was probably near Capernaum. See on
Matt. xiv. 35, and comp. John vi. 24, 25, 59.

Ver. 55. To carry about in beds. Some were
taken to ohe place, others to another, as they
heard where our Lord was ; some may have been
carried from place to place after Him, but it is
not meant that this was generally necessary.

Ver. 56. Wheresoever he entered. This im-
plies that a journey of some kind followed. —
Country, lit, 'fields.' — Market-places, here with
a wide sense. — This description may refer to a
period of some length, and indicates the great
number of miracles performed by our Lord. The
Passover was at hand (John vi. 4).

Chapter VII. 1-23.
Discourse about Eating with Unwashen Hands.

1 " nr^HEN came together^ unto him the Pharisees, and cer-

2 -i- tain of the scribes, which came ^ from Jerusalem. And
when they saw some of his disciples eat ^ bread with * defiled,*

3 that is to say, with unwashen hands, they found fault.^ For
the Pharisees, and all the Jews, except they wash their hands

4 oft,^ eat not, holding the tradition of the elders. And wheti
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

^ And there are gathered together 2 having come

^ that some of his disciples ate their ^ or common

^ omit they found fault, and inclose vers. 3, 4 in parenthesis (see notes).
^ diligently, or with the fist '' bathe, Gr., baptize themselves

* omit, as the ^ washings, ///., baptizings

a Matt. xv.
1-20.

b Ver. 5 ; Acts
X. 14, 28 ;
xi. 8 ; Rom.
xiv. 14 ;
Heb. X. 29;
Rev. xxi.27.

c Heb. ix. lo;

comp. John

ii. 6.
d Matt, xxiii.

25 ; Luke

XI. 39-

282 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 1*

of you hypocrites, as it is written, *This people honoureth nig'^isA.xxix.is.

7 with i/ieir lips, but their heart is far from me. Howbeit in
vain do they worship me, teaching /br 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 20 tradition. For Moses said, •''Honour-^ fj^°°"'™'
thy father and thy mother ; and, ^ Whoso curseth ^^ father or^ j^f°''"""'

1 1 mother, let him die the death : 22 But ye say, If a man shall say

to his father or mother, B is ^ Corban, that is to say, a gift,^^ Lev.'l.^^,
by whatsoever "^ thou mightest be profited by me ; he shall be M^att. ^vu'

12 free ?^ And ^^ ye suffer him no more ^'^ to do aught for his

1 3 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 oy\Q of youp- diwd understand: There is nothing from without
a 22 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.^s And

when he was ^e entered into the house from the people,^^ »his' xv.Ts'.'^*""

18 disciples asked him concerning ^^ the parable. And he saith
unto them, Are ye so ^9 without understanding also .? ^^ Do
ye not perceive, that whatsoever thing from without entereth *i

19 into the man, it 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 ^^d he said, That which '^ uTaSs^

21 Cometh 43 out of the man, that defileth the man. For from ''•'^•'"•^'
within, out of the heart of men, proceed evil thoughts,

1" and brazen vessels : omiiting and of tables " and the scribes ask

12 insert their is the best autJwrities read defiled

" did Isaiah prophesy i^ teaching as their teachings precepts

16 ye let go 17 and

18 the best atithorities 07nit the remai7ider ofver. 8 ^^ well do ye

20 omit own 21 revileth 22 surely die

23 (that is a gift to God) 24 ^U that wherewith

25 omit, he shall be free 26 ^^^^-^ ^nd 27 yg no longer suffer him

28 making void the word of God 29 handed down

80 And he called to him the multitude again, and said

81 Hear me all of you 32 the 83 o-oinf

3* proved out of the man are 35 fj^g ^est authorities oinit ver. 16

3« omit was s^ multitude 38 of him, omitting concerning

39 So then are ye also 4o omit also ^i goeth

*2 making all meats clean 48 proceedeth

Chap. VII. 1-23.] THE GOSPEL ACCORDING TO MARK. 283

22 adulteries,^ fornications, murders, Thefts, ' covetousness,^^^^'^;'-..29;

' 7 > ) '2 Pet. 11. 14.

'"wickedness,^'' deceit, " lasciviousness, "an evil eye, blasphemy, "'^^(S^^j."^?^-

23 pride, ^ foolishness : All these evil things come *^ from within,
and defile the man.

** tratisfer adulteries to the end of the verse
*® wickednesses

*^ cove tings
^■^ proceed

21 ; Gal. V.

ig: Eph.iv.

19; 2 Pet. iu

7; Jude4.
o See Matt.

vi. 23.
/ 2 Cor. xi. I,

17. 23-

The history of the last year of our Lord's min-
istry begins here. See notes on Matt. xv. 1-20.
Mark introduces several independent details :
the fact that the opposers came from Jerusalem
(ver. i), the explanation of the Jewish washings
(vers. 3, 4) ; but he omits the remarks to the
disciples about the Pharisees taking offence
(Matt. XV. 12-14).

Ver. I. And there are gathered together unto
him. Against Him, as we see. — From Jerusa-
lem. They had recently come.

Ver. 2. When they saw, /. e., on some very
recent occasion. — That some of his disciples ate
their bread. ' This incident naturally brings to
view the constant and intrusive surveillance to
which our Lord and His disciples were sub-
jected' (J. A. Alexander). — Defiled, or 'com-
mon.' Comp. Acts X. 14, 15. — That is unwashen
hands. This explanation shows that the Gospel
was written for Gentile readers. — The clause :
' they found fault,' is to be omitted, the construc-
tion is broken by the explanation of vers. 3, 4.

Ver. 3. All the Jews. Pharisaism had the
upper hand. — Diligently, lit., ' with the fist.'
The two interpretations now most generally
adopted are : (i) Actually ' with the fist,' as a
peculiar ceremony on such occasions. Probably
it was part of the rite, 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.) (2) 'Dili-
gently,' thoroughly, in accordance with a He-
brew expression, which uses the fist as meaning
strength. But Mark is giving an explanation to
Gentile readers, and he would 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 the ceremony was
formal.

Ver. 4. And from the market. It is doubtful
whether this means : when they come from the
market, or, what comes from the market. We pre-
fer the former (see below). — Except they bathe,
lit., ' baptize ; ' according to another reading,
'sprinkle themselves.' The original means, either
baptize themselves, or, for themselves. The for-
mer is the more obvious sense. In either case, it
was a religious ceremony. — Washings, or, ' bap-
tisms,' i. e., ceremonial, religious washings. The
passage clearly proves the wider usage of the
terms ' baptism ' and ' baptize ' in Hellenistic
Greek, whether by immersion, or pouring, or
sprinkling. Christianity does not prescribe any
particular mode as essential. Disputes about the
form of baptism savor much of what our Lord is
rebuking in the discourse which follows. — Cups.
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. —

Brazen vessels. 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 these
things were ceremonially washed, or baptized, in
case of defilement. Ordinary washing for cleanli-
ness is not referred to. It is probable that the
Pharisees multiplied the occasions of defilement,
as they had done the articles which could be de-
filed, but it is scarcely possible that these bap-
tisms took place before or after every meal.
These usages were based on Lev. xii.-xv., but the
main authority for them was not derived from this
source, as is evident from the language of the
Pharisees (ver. 5) and of our Lord (vers. 8, 9).

I )k!A\\«i/tHy84S^>rc'

Washing of Hands.

Ver. 5. See on Matt. xv. 2.

Vers. 6, 7. This citation is placed in a differ-
ent position by Matthew, but the sense is pre-
cisely the same.

Ver. 8. Yet let go the commandment of God,
etc. This verse is peculiar to Mark, ' setting
forth their depreciating of God's command in
comparison with human tradition, before their
absolute violation of that command in vers. 10
II.' (Alford.) — Tradition of men. '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, according
to the best authorities.

Ver. 9. Well. Ironical ; the same word as in

284

THE GOSPEL ACCORDING TO MARK. [Chaps. VII. i-VIII. lo.

ver. 6. — Your tradition. The tradition of the
elders was that of ' men,' and they had made it
theirs, living by it, contrary to the laws of God.
•At the bottom of all rigorous enforcement of
traditional observances there is an unconscious,
or half conscious, repugnance to submit perfectly
to the law of God ' (Lange).

Ver. 10. For Moses said. Matthew : ' For
God commanded.'

Ver. II. Corban. This was the Hebrew word
used, which Mark translates into Greek for his
Greek readers. Both mean a gift to God. The
term ' Corban ' seems to have included all kinds
of offerings, though some think it was applied in
the time of Christ only to offerings without a
sacrifice. On the whole verse, see Matt. xv. 5, 6.

Ver. 12. Ye no longer suffer Mm, etc. Not
necessarily that they actively forbade it, but their
teachings virtually permitted him to neglect his
father and mother altogether. This is the com-
ment of our Lord, not the language of the Phar-
isees. Comp. Matt. xv. 6.

Ver. 13. The last clause of ver. 8 was prob-
ably taken from this verse.

Ver. 14. And he called to him the multitude
again. Not ' all the multitude.' ' Again ' im-
plies that during this questioning the crowd was
not so closely about Him as usual, but it does
not follow that He had been judicially exam-
ined in the synagogue. — Hear me ail {0/ you).
' All ' is peculiar to Mark.

Ver. 15. See on Matt. xv. 11. Mark does not
mention ' the mouth,' but that is implied.

Ver. 16 is not found in some early manuscripts.
The words were a common close to instruction
difficult to understand.

Ver. 17. Into the house. The remarks about
the Pharisees (Matt. xv. 12-14) were uttered first,
then his disciples (' Peter,' Matthew) asked of
him the parable. If Peter was Mark's inform-
ant, there is modesty in this variation.

Ver. 19. Making all meats clean. The gen-
eral thought of vers. 18, 19, is the same as that

of Matt. XV. 16, 17, but besides the fuller form
Mark gives, he inserts this new detail. The
clause may be joined with 'draught; ' it then re-
fers to the purifying process, which takes place
in the impure matter coming from the body.
God having thus provided for a purifying (phys-
ical) process, how absurd to make the spiritual
condition depend on food, especially upon cer-
tain ceremonies connected with it. A grammat-
ical difficulty, however, attends this view. Many
therefore consider this an explanation of the
Evangelist = T/iis he saith ; making all meats
clean. This view is very old, but open to grave
objections. The variation in readings is against
it, there is no similar instance of interpretation,
and it gives an unusual sense to the word ' pu-
rify,' or ' make clean.'

Ver. 2 1 . For from within, out of the heart of
men. This represents, even more emphatically
than the form preserved by Matthew, that the
heart of man is 'the laboratory and fountain-
head of all that is good and bad in the inner life
of man,' hence his responsibility, etc. That the
body is the seat of sin is here denied. Both
materialism and asceticism are opposed. Mark's
catalogue of sins is fuller than that of Matthew.
Here, as there, the plural seems to indicate that
the sins are common and notorious.

Ver. 22. Covetings, lit., ' covetousnesses,' grasp-
ing, greedy desires, with the attending peculiar-
ities. — Wickednesses. ' Malignities ; ' evil dis-
positions.— Deceit. Fraud, as distinguished from
actual theft. — Lasciviousness. Sensual excess.
— An evil eye. A figure for eitvy. — Blasphemy.
Proud and spiteful anger, manifesting itself in
abusive language against God. — Pride. Self ex-
altation, leading to arrogance towards God and
man. — Foolishness. Senselessness, unreasoning
folly, in thought, as well as in the words and acts
which result. A fearful catalogue, true to nature
still. How well our Lord, the purest of the pure,
knew the depths of iniquity from which He would
save sinful men !

Chapter VII. 24-VIII. 10.

The Visit to the Borders of Tyre and Sidon ; the Return through Decapolis,
and the Feedittg of the Four Thousand.

24 a A ND from thence he arose, and went^ into the borders of a matt.xv

■T^ 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
Greek, " a Syrophenician by nation ; ^ and she besought him

27 that he would cast forth the devil 10 out of her daughter. But
Jesus 11 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 12 unto him, Yes,^" Lord :

' went away "^ {.) instead of{,) 8 And he

5 But straightway a woman ^ little

b Comp.Rom.

i. 16.

c Matt, iv 24.

* and

'' having heard of him, came
" And he 12 saith

® now the

Yea

^° demon

Chaps. VII. 24 -VIII. lo.] 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.^^

31 ''And again, departing from the coasts ^'^ of Tyre and Sidon, 37; comp.'
he came 1^ unto « the sea of GaHlee, through the midst of the -30."

e See Matt.

32 coasts 1^ of ■'' Decapolis. And they bring unto him one that was iv. is.

, - . . . . /See Matt. iv.

deaf, and ^ had an impediment in his speech ; and they beseech 25.

. . .?■ Is. XXXV. 5

33 him '' to put ^'^ his hand upon him. And ' he took him aside ,6-
from the multitude,^^ and put his fingers into his ears, and » he . ?,3-

' r <=> ' t Chap. viii.

34 spit,22 and * touched his tongue ; And ^ looking up to heaven, ^ ^^^
"*he sighed, and saith unto him, Ephphatha, that is, Be^^ opened, ^f'chlp.

35 ''And straightway^* his ears were opened, and the string of his ^sg"' ^j^att.

36 tongue was loosed, and he spake plain. And "he charged them „zComp.chap.
that they should tell no man : " but the more he charged them, „ see 'chap.

37 so much the more a great deal they published it; And^^ were ^Comp.Matt.
^beyond measure astonished, saying, He hath done all things r/s'.'*^ ^^
well : he maketh both ^^ the deaf to hear, and the dumb to

speak.
VIII. 1 ^In those days the multitude being very great,^^ and hav- ^^4^'^'^^'
ing28 nothing to eat, Jesus ^^ called his disciples tmto him, and

2 saith unto them, '^ I have compassion on the multitude, because ^ vL'34-44.^^"
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 1 ^^ 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 them ; and they did "^^ set

7 them before the people.^^ And they had a few small fishes :
and he blessed, and ^^ commanded to set them *^ also before

8 them. So*^ they did eat, and were filled : and they took up of

" and yet, or even is ghe went away unto

1^ the best authorities read znd found the child laid upon the bed and the

demon gone out " he went out from the borders

18 and came through Sidon i^ borders ^° lay

21 insert apart 22 gp^t 23 gg ^hou

24 omit straightway 25 ^jjd they 26 gyg^

2'' when there was again a great multitude, 28 ^^d they had

2' he 30 t]-,gy continue with me now

81 their home ^2 ,•„ 33 ^^d some ^4 ^j-g come

85 whence shall one be able to fill . 86 ^ desert place

8'' giveth commandment to 88 multitude

89 and having given thanks, he *" omit did

*i and having blessed, he *^ these ^8 ^^d

286 THE GOSPEL ACCORDING TO MARK. [Chaps. VII. 24-VI II. 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, ^ chap. iii. 9.
and came into the parts of Dalmanutha.

" of broken pieces that were

^6 the best authorities omit that had eaten

46 boat

CoMP. notes on VtAX. xv. 21-39. The miracle
(vers. 32-37) ispecuiar to Mark and of special
interest.

Ver. 24. And from thence. Probably Caper-
naum, though the locality is nowhere specified.

— Went. Matthew : ' withdrew,' to avoid the
Pharisees. — The borders of Tyre and Sidon. See
on Matt. XV. 21. Some ancient authorities omit
' and Sidon,' probably to avoid a difficulty in ver.
31. — Entered into a house. To avoid notice. —
And he could not he hid. From the desire of the
mother who came. She entered the house, and
afterwards followed Him in the way. Some
however suppose that the first entreaty (Matt.
XV. 22) took place outside the house and the
final entreaty within it, so that ' He could not be
hid,' because she pressed in.

Ver. 25. Having heard of him, came. Prob-
ably into the house. — Fell at his feet. In her
final entreaty also she ' worshipped Him ' (Matt.
XV. 25).

Ver. 26. A Greek, i. e., a Gentile in religion.

— Syrophenician by race, such a nation no longer
existed. There were Phenicians at Carthage in
Libya (Africa), as well as in Syria. The Pheni-
cians were Canaanites by extraction (comp. Matt.
XV. 22). — She besought him. Here occurred all
the details given in Matt. xv. 23-25.

Ver. 27. Let the children first be filled. ' This
important addition in Mark sets forth the whole
ground on which the present refusal rested. The
Jews were first to have the gospel offered to
them for their acceptance or rejection ; it was
not yet ti}>ie for the Gentiles ' ( Alford).

Ver. 29. For this saying. As an evidence of
htr faith. — The demon is gone out. As He spoke,
the miracle was performed (Matt. xv. 28).

Ver. 30. And she went away to her house.
This sketch of her return is peculiar to Mark.
She had obeyed the command : ' Go thy way.' —
Laid, or, 'thrown,' upon the bed. Just as the
demon left her, but in a quiet condition, which
was the evidence that the demon had gone. The
correct order favors this view. The exhaustion
was natural, and a sign of complete disposses-
sion.

Ver. 31. And came through Sidon. Not the
city, but the district thus termed. The course
was first northward, then eastward, then south-
ward or southwestward, through the midst of the
region of Decapolis (the northern part) to the
eastern shore of the sea of Galilee. See map of
Decapolis, p. 271. In making this circuit, our
Lord was seeking needed retirement.

Ver. 32. Had an impediment in his speech.
Lit., ' hardly speaking.' It is more probable that
he was ' deaf and dumb ' than a ' stammerer,' etc.
Deafness usually causes dumbness. An actual
and separate defect in the vocal organs is, how-
ever, suggested both by the form here used and
the mode of healing. This man was not pos-
sessed, as many thus afflicted were. Possession

and such diseases and deformities are to be dis-
tinguished ; the more so, since Mark is specially
apt to tell of our Lord's power over unclean
spirits. — To lay his hand upon him. They
thought this was necessary.

Ver. 33. Took him aside from the multitude
apart (or, ' by himself '). This may have been
in consequence of some peculiarity in the jnan
himself, or in the spectators. The people of that
district (see Matt. xv. 30, 31) were probably rude
and more or less under heathen influence. The
peculiar manner of the miracle was not occa-
sioned by the difficulty of the case. The design
seems to have been, still to connect the miracu-
lous effect with His own person, yet to show
that He was not bound to one mode. It is
not necessary to find a symbolical meaning in
each act. — And he spat and touched his tongue.
Probably moistening His finger with saliva, He
touched his tongue. The two parts affected by
disease were touched, to show that our Lord
could choose His own mode. We may, how-
ever, regard the miracle as a literal fulfilment of
Is. XXXV. 5. ' Then shall the ears of the deaf be
unstopped,' etc.

Ver. 34. And looking up to heaven. In prayer,
perhaps to show His connection with God the
Father in heaven, over against the magical influ-
ences which may have been assumed by the peo-
ple of that district ; perhaps to affect the deaf
and dumb man, who could perceive this. — He
sighed. In sympathy, always felt, but here ex-
pressed ; perhaps also in distress at the ignor-
ance and superstition He would overcome. —
Ephphatha. The precise word used, translated
into Greek by Mark, meaning be thou opened
(thoroughly). It is closely related to the He-
brew word used in Isaiah xxxv. 5. The com-
mand was addressed to the man, as shut up from
the world by the defect of these two senses.

Ver. 35. The string of his tongue, the impedi-
ment, whatever it was, was loosed, was removed.
— And he spake plainly (or ' rightly'). It is not
necessarily implied that he was able to speak in
some way before the cure. ' Mark shows, in his
account of the miracles, a preference for those
healings, in which the gradual process of the
cure, as connected with the instrument and the
development of it, is vividly presented ' (Lange).

Ver. 36. Charged them, etc. The prohibition
was mainly to prevent excessive zeal among these
mountaineers (comp. Matt. xv. 30, 31).

Ver. 37. Beyond measure. Their excessive
zeal was equalled by their excessive astonish-
ment. — He hath done all things well. Perhaps
an allusion to Gen. i. 31 ; the same Power and
Beneficence were manifested in His healing as in
God's work of creation. — The dumb to "speak.
This favors the view that the cured man was en-
tirely speechless. The whole verse intimates
that this was but one of many miracles. Comp.
Matt. XV. 30, 31.

Chap. VIII. I-2I.] THE GOSPEL ACCORDING TO MARK. 287

Chap. viii. i-io. The Miraculous Feeding Ver. 8. Baskets. 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. In those days. Matthew gives no and children.'

mark of time, and Mark is indefinite. ' Three Ver. 10. Into the regions of Dalmanutha.

days ' (ver. 2) is more specific. Matthew : 'Magadan ' (E. V. ' Magdala '). The

Ver. 3. And some of them are come from far. two were probably near each other, north of

Peculiar to Mark. Tiberias, and our Lord seems to have landed at

Ver. 7. A few small fishes. 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 blessed. 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 tha^iksgiving.

Chapter VIII. 11-21.

The Encounter with the Pharisees, and the Recrossing of the Lake.

" A ND the Pharisees came forth, and began to question '^ ^'^^^J'^- ''^•
■^"^ with him, * seeking of him a sign from heaven, tempt- ^ iCor.i. 22.

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 '^See Matt.
among themselves, saymg, It is ' because we have ^ no bread.

17 And when Jesus knew it, he ^ saith unto them, Why reason ye,
because ye have no bread } perceive ye not yet, neither under-

18 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 } 1^ When I brake ^ the five loaves among ^^ five thousand, e Chap.vi.41,
how many baskets full of fragments ^^ took ye ^'^ up } They ^*"

20 say unto him, Twelve. And when -^ the seven among ^^ four /vers. 6, 9.
thousand, how many baskets full of fragments ^^ took ye ^* up .''

21 And they said. Seven. And he said unto them, How is it that
ye do not ^^ understand }

1 or trying 2 ^^^/^ ^fi-g^ 8 again entering mto the boat
* And they forgot 5 y^^^^^ 6 omit of

■^ omit saying, // is « they had ^ And Jesus knowing it

1° w;///yet '^'^ {,) instead of {^) ^'^ iox i\iQ

18 broken pieces 1* ye took ^^ jjq yg ^^^ ^^^

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 Pharisees. Matthew: 'with opposition speedily found Him, since they ba-
the Sadducees.' But the former were the leaders, gan, 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. — Came forth. Ver. 12. And he sighed deeply in his spirit.

THE GOSPEL ACCORDING TO MARK. [Chap. VIII. 11-26.

288

This sigh, or groan, came from His heart, show-
ing how keenly He felt the opposition He encoun-
tered. They showed more decided enmity, but
the plain prediction of His death which so soon
followed (ver. 31), shows that He knew the crisis
was approaching. ('The sign of the prophet
Jonah,' Matt. xvi. 4, points in the same way.) It
may have been a sign of His entering, though
with human pang, upon the appointed path of
tribulation. But the sigh was mainly for these
who would reject the atoning sorrows they were
the instruments in producing.

Ver. 13. This presents more distinctly than
the parallel in Matthew the immediate departure
in the waiting boat. — To the other side. He
returned to Galilee but once again, and then as
quietly as possible (chap. ix. 30, etc.).

Ver. 14. In the boat with them more than one
loaf. The conversation did not necessarily take
place in the boat. When they landed (Matthew)
they forgot to supply themselves with provis-
ions for their land journey, although they had
brought but one loaf with them in the boat.
No stock of provisions was needed for the short
voyage.

Ver. 15. The leaven of Herod. Matthew:
' of the Sadducees.' Herod was not a professed
Sadducee, but our Lord was warning against
what all these had in common. On the alliance
of the Pharisees and Herodians, see on chap. iii.
6. The one common characteristic of the Phar-
isees, Sadducees, and Herodians was ' hypocrisy '
(see on Matt. xvi. 12), the last named party co-
quetting with the other two as politicians do, and
of course acting hypocritically.

Ver. 16. The sense of this verse is clear, but
the form varies in the early authorities.

Ver. 17-20. The reproofs here given and the
references to the miracles, are somewhat fuller
than in the parallel passage ; the answers of the
disciples about the fragments are preserved, the
distinction between the two kinds of baskets
being kept up. Notice that the last clause of
ver. 18 should be joined with ver. 19.

Ver. 21. Do ye not yet understand, i. e., after
these miracles. Mark stops with this brief ques-
tion, because in writing for Gentile readers his
main design was to show the condition of the
Twelve, rather than to warn against Jewish no-
tions.

22
23

Chapter VIII. 22-26.
The Blind Man in Bethsaida.

AND he Cometh 1 to "Bethsaida; and they bring a bUnd '^ s^chap.vi.
man unto him,^ and besought^ him *to touch him. And ^ Seechap.iu.
•^ he took 4 the bhnd man by the hand, and led^ him out of the ' Jj^^P" ''"■
town ; *^ and when "^ he had spit'^ on his eyes, and* put ^ his ^ see "hap.^v.

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 ;/See 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 ver. 23,
town,^ nor tell it to any in the town.^^

^ The best mithorities read they come 2 j-q him a blind man

^ beseech ^ took hold of ^ brought

^ village '' and spitting ^ j^g j^jfj 9 ^nd, omitting he

^° Seest thou anything " I see the men ; for I behold thetn.

^^ The best authorities read Then again he laid his hands upon his eyes ;
and he saw clearly, and was restored ; and he saw (was seeing) all
things plainly.
18 home 14 Do not even enter

1^ The best authorities oviit this clause

This miracle, mentioned by Mark alone, is of
peculiar interest, as exhibiting a gradual cure.
In this case as in the last miracle (chap. vii. 32-
36), there was a suggestion from the people as to
the mode of healing, a separation from the
crowd, a different mode from that suggested, in-
cluding the application of saliva. The place was
undoubtedly Bethsaida Julias on the eastern side
of the lake. It is probable that there was no
other Bethsaida. See on Matt. xi. 21.

Ver. 22. And they come to Bethsaida. They
had not landed there, but probably stopped there

to procure provisions. Our Lord did not in-
tend to remain there ; He was seeking retire-
ment, to prepare His disciples for the future. —
A blind man. Probably not born blind. See on
ver. 24. — To touch him, as though the touch was
necessary to heal him.

Ver. 23. Brought him out of the town. A
more decided separation even, than in the last
case (chap. vii. 33). The reason may have been
the unbelief of the place, since the man was par-
ticularly commanded not to go back there (ver.
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. 25). 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 see the men ; for I behold them as and ought not to expect Christ's work of grace

trees walking. The first exclamation is one of joy- to be manifested in all cases through the same

ous surprise : ' I see the men,' /. e., 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, in

he adds : ' because as trees,' i. e., indistinctly, ' I which other agencies are apparently involved ; a

behold them ' (the men, not trees, as some infer protest against the notions, which look for mag-

f'rom 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 (chap. 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 saw himself he follows Christ, who leads him by the
clearly (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 plainly. The last clause represents a Ver. 26. To his 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 cotdd 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.

21-28; LUKK

ix. 22-27.

Chapter VIII. 27-IX. i.

T/ie Discourse near Cesarea PJiilippi.

27 " A. ND Jesus went out,^ and his disciples, into the towns ^ of '^ ^-^(^{J^^^

■^A. Cesarea PhiHppi : 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, EHas ; ^ 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 ^ ^fLuW

3 1 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 tmto
Jiini with his disciples also, he ^^ said unto them, Whosoever
will ^^ come after me, let him deny himself, and take up his

1 forth 2 villages ^ in * Who ^ told him, saying

'° and others, Elijah '' but others that thoii art one

* asked ^ omit And ^^ by ^^ otnit of

^^ iiisert the ^^ the " he turned about, and seeing

^* and saith ^® mindest ^'^ otnit 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.

35 cross, and follow me. For whosoever will ^o save his life shall
lose it ; but whosoever shall lose his life for my sake and the

36 gospel's, the same^i ghall save it. For what shall 22 it profit a
man, if he shall ^3 gain the whole world, and lose his own

37 soul.? 24 Or 25 what shall ^6 a man give in exchange for his '^

38 soul.? 27 'i Whosoever therefore shall 28 be ashamed of me and
of my words, in this * adulterous and sinful generation, of him
also shall the Son of man 29 be ashamed, when he cometh in e
the glory of his Father with -^ the holy angels. /

IX. I And he said unto them, Verily I say unto you. That there be
some of them that stand here,^^ which shall not ^i taste of death,
till they have seen ^2 the kingdom of God come ^ with ^^ power, s

20 would 2^ omit the same ^^ doth ^s to

' 24 forfeit his life 25 For ^6 should 27 ufg

28 For whosoever shall ^^ transfer also to this place

80 There are some here of them that stand by
31 who shall in no wise ^2 till they see ^3 jn

27-IX. I.

Rom. i. 16 ;
2 Tim. i 8,
12, 16 ; Heb.
xi. 16 ; I
John ii. 28 ;
comp. Matt.
X. 23.
See Matt,
xii. 39- .
Luke ix.
26 ; Acts X.
22; Rev. xiv.

See Matt,
xxiv. 30.

See notes on Matt. xvi. 13-28. Mark omits
the blessing bestowed on Peter, and the subse-
quent promise, but inserts the rebuke. A signifi-
cant fact, showing the humility of Peter. The
reference to the institution of the Church as a
separate communion, is also wanting. Hence
the Passion of Christ is the central truth, involv-
ing the active and passive confession of His peo-
ple, and not the institution of the Church, much
less the primacy of Peter. It is remarkable that
this fundamental confession of faith was called
forth by our Lord, not in Galilee or Judea, but
near Cesarea Philippi (Banias), a Roman settle-
ment on the extreme northern boundary of Pal-
estine.

Ver. 27. In the way. Luke (ix. 18), without
naming the locality, tells that He had been ' alone
praying ; ' an important preparation for the im-
portant revelation which was to follow. This
was not necessarily ' in the way ' from Bethsaida
to Cesarea Philippi, but may have been during
some journey while in those regions. Mark is
less full than Matthew in vers. 28-30, but in
exact accordance (see on Matt. xvi. 14-16, 20).

Ver. 31. After three days. Matthew and
Luke : ' the third day.' The latter is the more
definite expression for the same period.

Ver. 32. And he spake the saying openly.
Not necessarily in public, but rather without C07t-
cealment, explicitly, not indirectly. Peculiar to
Mark

Ver. 33. And seeing his disciples. This look,
mentioned by Mark only, shows that Peter had
not taken Him aside, but laid hold on Him to
interrupt Him. Luke omits altogether the rebuke
of Peter.

Ver. 34. Called nnto him the multitude. The
crowd was never far off. What He would now
say was of universal application. He would pre-
pare the multitude to hear what He had just
revealed to the Twelve, and test their willingness
to follow Him to death. He thus showed His
wisdom as a Teacher, in adapting the truth to
die audience. — Take up his cross. Luke inserts
' daily.'

Ver. 35. And the gospel's. Peculiar to Mark.
See the note on the same addition in chap. x. 29.
But ' for my sake ' remains the leading thought :
for the sake of the gospel, because it tells of the
personal Redeemer.

Vers. 36, 37. These verses are emended in
accordance with the best readings. — Life, same
word as in verse 35, comp. Matt. xvi. 25, 26. — In
exchange, lit., 'as a ransom price.' The price
which the earthly minded gives for the world is
his ' life,' in the highest sense. But after having
laid that down as the price, what has he as a
counter price (that is the exact sense of the Greek
word), to buy the life back again ?

Ver. 38. Shall be ashamed of me, and my
words. Disown me and reject my words. The
two terms correspond with those in ver. 35 :
'for my sake and the gospel's.' There is a
hint of the same thought in Matthew's account
(xvi. 27), and something analogous is found in
Matt. X. 33. — In this adulterous and sinful
generation. Com. Matt. xii. 39. These words,
peculiar to Mark in this connection, suggest that
being ashamed of Christ is the result of paying
attention to the verdict of such a generation. —
The son of man (now lowly, despised and rejected
of men) also be ashamed (disown and reject). —
Cometh. At the Second Advent. — In the glory
of his Father. See Matt. xvi. 27. Luke is fuller :
' In His own glory, and the Father's, and of the
holy angels.' — Holy angels. Matthew : ' His
angels.'

Chap. ix. ver. i. The same prediction is found
in the accounts of Matthew and Luke. From
the account before us (chap. viii. 34) we see
that those standing by included more than the
disciples. — In power. Peculiar to Mark, and
characteristic since he presents our Lord mainly
in His power. The coming referred to was prob-
. ably at the day of Pentecost, or the destruction of
Jerusalem, and the consequent triumph of Chris-
tianity, as a religion distinct from Judaism (see
on Matt. xvi. 28). This would be not simply wzV/5
power, but in power, /. e., its principal manifesta-
tion would be an exhibition of power.

Chap. IX. 2-13.] THE GOSPEL ACCORDING TO MARK. 291

Chapter IX. 2-13.
The Transfiguration.

2 « A ND after six days Jesus taketh with him Peter, and ^ M'^'^'^; ^^'

/_\ -' ■' ' 1-13 ; LuKH

-^J^ James, and John, and leadeth^ them up into a high 'x. 2S-36.
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 ; ^ for 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 tilP^ the Son of man were risen ^'^ from the dead. And they
kept that ^^ saying with themselves,^^ questioning one with an-

1 1 other 2*^ what the rising from the dead should mean.^^ And

they asked him, saying, Why say '' the scribes ^^ that Elias ^ "^ ^""e^'v'^r^

12 must first come .-• And he answered and told ^^ them, Elias ^ ^^•
verily ^* Cometh first, and restoreth all thmgs ; and "how it is is. 1111.2, 3.

r 1— (- ot; oc Dan. ix. 26;

written of the Son of mauj--^ that he must^^ * suffer many zech.xiii.7.

■' e Chap. vili.

13 things, and •'be set at nought. But I say unto you. That Elias^*' 31..; Luke
is indeed come, and they have done ^^ unto him whatsoever '^ ^"H '"'".»•

■> II ; Acts IV

they listed, as ^^ it is written of him. "•

^ bringeth ^ glistening ^ ^/^^ fj^^f authorities otnit as snow

* such as ^ so whiten ^ Elijah

■^ answereth and saith ^ Greek Rabbi

^ the best authorities read to answer ^^ became 11 came

12 overshadowing ^^ ^nd there came a voice " omit saying

16 were coming ^^ gg^yg when " should have risen again

18 the 1^ omit with themselves ^o questioning among themselves

21 what is this rising again from the dead ? ^^ Or, The scribes say

28 And he said unto 24 indeed ^^ ( ? ) instead of{,)

26 should 27 Elijah also 28 did 29 ^^^^ ^s

On the connection and locality, see notes on purpose was 'to pray' (Luke), the ultimate pur-
Matt, xvii. i-ij. 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 gives the most vivid

sents several independent details, in his graphic description of it, omitting the other deftiils. —

style. _ Became. 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 day of Pe- ing ' (Alford). —Such (garments) that no fullei

ter's confession : ' about an eight days ' (/. e., a on earth can so whiten. This indicates that the

week). — By themselves. Not smiYAy in private splendor was preternatural. The fuller's busi-

C apart'), but actually 'alone.' The immediate ness was to wash soiled white garments, and

292

THE GOSPEL ACCORDING TO MARK.

[Chap. IX. 2-13.

make them clean and glistening. Persons of
high rank were often distinguished by the bright-
ness of their white garments. Beyond all these
efforts of human splendor was the glory of our
Lord's raiment. An anticipation of His future
glory as the Son of man.

Ver. 4. Elijah with Moses. Elijah is more
prominent in this account, and probably was in
the scene as witnessed by Peter.

Ver. 6. For they became sore afraid. All
three Evangelists speak of this fear, or religious
awe : Mark here, Luke : ' as they entered into
the cloud.' Matthew: when ' they heard ' the
voice. This indicates a continued and growing
awe. It is placed earliest by Mark, who thus
accounts for Peter's words.

Ver. 7. The account of Mark is the more
vivacious, according to the correct readings.
Mark and Luke omit : ' in whom I am well
pleased' (Matthew). — Hear him. The great
practical lesson of the whole occurrence.

Ver. 8. And suddenly, etc. Mark omits some

details here. The withdrawal itself was not nec-
essarily sudden, but their perception of it was. —
Save Jesus only. His authority suffices ; His
love redeems ; His glory is the great end, —
With themselves. Peculiar to Mark ; it hints at
the self -consciousness of an eye-witness, and sug-
gests that our Lord was near them as they
looked. Matthew tells that they looked up after
He touched them.

Ver. 10. And they kept the saying. Probably
this particular saying about the resurrection as
the limit of their silence about what they had
seen on the mount. Obedience to the command
of ver. 9, is assumed in the account of Matthew,
and asserted in that of Luke, and is of course
implied here. — Questioning among themselves,
etc. The perplexity was about this Resurrection,
' What is the shall have risen again from the
dead,' would be a literal rendering. However
much they believed in a general resurrection, it
was difficult for them to conceive of a resurrec-
tion after which they could tell of these things.

Tabor. Traditional Mount of the Transfiguration.

The unexampled fact, now the basis of our faith
in a Living Saviour, could not be understood in
advance. They doubtless continued wondering
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. ^11. The question is the same as in Matt,
xvii.io (see notes there). Three renderings are
possible : ' saying. The scribes say,' etc., ' How
is it that the scribes,' etc., ' Why,' etc. The last
is probably the sense here. See on ver. 28.

Ver. 12. The punctuation is in dispute. The
E. V. does not give 'how 'its proper meaning.
Most later scholars take the first half only as a
question: And how is it written of the Son of

man ? then the answer : That he should suffer,
etc. Others take the whole as one question.
The next verse shows that the main point is not
so much to prove that the Son of man must soon
suffer, as that the predicted Elijah had come,
and, like the Old Testament Elijah, had suffered
as the Messiah also would, hence that this Elijah
was John the Baptist (Matt. xvii. 13).

Ver. 13. Even as it is written of him. There
is no direct prophecy of the sufferings of the
predicted Elijah. But as the prophet Elijah suf-
fered, it might be inferred from the Old Testa-
ment, that the forerunner of the Messiah (called
Elijah) would suffer, especially in view of the
predicted sorrows of the Messiah Himself. 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 Lt matte.

XVll.

14 " A ND when he^ came to his'^ disciples, he ^ saw a great '^ ^'^j^^.'^lukb

-^~V multitude about them, and the ^ scribes questioning with ^-37-42-

15 them. And straightway all the people,* when they beheld^ him,

16 were * greatly amazed, and running to /zzV;« saluted him. And * *^'^^p- .''^^•

° -' ° 33 ; XVI. 5,6.

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 c Matt. vii. 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 hira;^^ and ^& "^ ^°.^li-,^y^\

21 fell on the ground, and wallowed foaming. And he asked his ^^'
father. How long is it ago ^i since this came^'"^ unto him .? And

22 he said, Of^^ a child. And ofttimes 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- ^ x\T^'^''''*

25 belief. When Jesus saw that the people ^^ came running to-
gether, he rebuked the foul ^^ spirit,-^ saying unto him,^° Thotif^^''-^^
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 ^ Matt. xvii.
come into ''the house, his disciples asked him privately, * Why -^ s^'e chap.

29 could not ^ we cast him out 1 And he said unto them, This i See'ver. i.
kind can come forth ^^ by nothing, but ^^ by prayer and fasting.^^

* multitude
^ otnit and said
^^ it rendeth
" were not able
2** insert grievously
2^ From
-■^ omit with tears

31 And crying out, and tearing him sore, he ^2 became

33 the more part 34 raised 35 q,.^ saying. We could not

3*^ out 37 sjjyg 38 fjig fjg^f authorities otnit and fastins:

1 they

2 the

3 omit the

^ saw

^ them

■^ insert him

^ omit have

1° having

11 it seizeth

13 grindeth

" withereth

15 it

IT And he

13 them

19 bear with

21 How long tim

e is it

22 hath come

24 both into

25 If thou canst

26 otnit And

23 a multitude

29 unclean

3" command

294

THE GOSPEL ACCORDING TO MARK. [Chap. IX. 14-29.

Contents. Mark's account is most detailed
and vivid. He alone mentions the contention
with the scribes, the amazement of the people,
their running to Jesus. The wretched state of
the possessed youth is most vividly represented,
and the effect of the presence of Jesus upon him.
The description of the interview with the father
(vers. 21-25) is as valuable as it is touching. The
report of the subsequent conversation with the
disciples is brief, and no mention is made of the
effect upon the people (Luke ix. 43).

Ver. 14. And when they came. ' The next day '
(Luke). — The scribes questioning with them.
The disciples were not yet prepared to defend
themselves, and their failure to cure the lunatic
boy was probably used, not only against them, but
against their master.

Ver. 15. Were greatly amazed. Our Lord's
countenance may have retained some traces of
the glory on the mount, as in the case of Moses.
The word here used (struck with awe) indicates
more than surprise at His sudden coming. — Eun-
ning to him. Luke : ' Much people met Him ; '
see note on Matt. xvii. 14. — Saluted Him. Wel-
comed Him, whatever had been the influence of
the debate with the scribes. Christ's presence put
an end to this debate.' The evidence of Christ's
presence and the exhibition of His power always
produce a similar effect.

Ver. 16. Asked them. Probably the scribes.
The opposition was thus transferred from the dis-
ciples to our Lord. — What question ye with
them ? About what, what is the subject of dis-
cussion ?

Ver. 17. One of the multitude. The scribes
were silent, but the person most deeply interested
answers. The subject of dispute was connected
with the cure of the lunatic boy. Tlie scribes feared
to repeat their objections, lest our Lord should
convict them in the presence of the multitude by
working a miraculous cure. The hostility to our
Lord was always cowardly ! — I brought. He
actually brought his son, expecting to find Christ,
to thee, not knowing of His absence. It was his
only son (Luke ix. 38. ) — A dumb spirit. A spirit
causing the boy to be speechless ; not that the
demon was a silent one.

Ver. 18. Wheresoever it seizeth him. The symp-
toms, as described here and by the other Evan-
gelists, are those of epilepsy. The fits were sud-
den, but the dumbness seems to have been con-
tinuous.

Ver. 19. Saith to them. Not to the man
alone (as the incorrect reading implies), though
he was included, but to the multitude, whom our
Lord addresses as representing that faithless,
or, ' unbelieving,' generation. — How long, etc. ?
This indicates ' holy impatience of their hardness
of heart and unbelief. In this the father, dis-
ciples, scribes, and multitude are equally in-
volved ' (Alford).

Ver. 20. And when he saw him. When the
lad saw Jesus, the spirit convulsed him. But the
original gives a stronger hint of the intimate con-
nection between the demon and the possessed
person. ' The kingdom of Satan, in small and
great, is ever stirred into a fiercer activity
by the coming near of the kingdom of Christ.
Satan has great wrath, when his time is short '
(Trench).

Ver. 21. And he asked his father. To bring
Dut his faith.

Ver. 22. To destroy him. The father describes

the case still further, representing the demon as
a malignant enemy seeking to kill his only son.

— If thou canst do anything. The father's sense
of need is stirred by the recital, but his faith is
ver)- weak. Not strong at first, it had probably
been weakened by the failure of the disciples. —
Have compassion on us, and help us. The father's
feelings are intense, as he naturally and properly
identifies himself with the misery of his son.
(comp. Matt. xv. 25). But intense feeling is not

faith !

Ver. 23. If thou canst ! The sense of the
passage is : ' The question is, not what is possi-
ble on my part, but on yours.' The best author-
ities omit the word ' believe.' The man's words
were repeated by our Lord either as a question ;
' Did you say ; if thou canst } ' or as an exclama-
tion : ' As to thy words, if thou canst, all depends
upon faith,' etc. — All things are possible, etc.
The fundamental law of the kingdom of God.
The measure of faith is the measure of our
ability, because according to our faith Christ's
power is ours. Christ is the object of faith ;
faith can only be omnipotent as Christ is om-
nipotent.

Ver. 24. And straightway the father of the
child cried out. A touching description, true to
nature and drawn from life. Tlie full form ;
' the father of the child,' not only implies that
the son was a child in years, but suggests the
spiritual connection between ' father ' and ' child '
in this matter, and the effect of the faith of the
former upon the cure of the latter. When the
father's faith had been sufficiently tested, the
helpless child was healed. — I believe, help thott
mine unbelief, /. e., want of faith. The man's
faith is further awakened by the challenge of our
Lord ; but this increase of faith only shows him
how great his doubt is ; and he at once adds to
his coivfession of belief a new prayer for help, —
help for himself, that thus help might come to
his only son. This will seem natural to all who
have any faith, and paradoxical only to outright
unbelievers. Weak faith is yet faith and when it
leads to prayer it becomes stronger. Alford :
' Nothing can be more touching and living than
this whole most masterly and wonderful narra-
tive. The poor father is drawn out into a sense
of the unworthiness of his distrust and " the
little spark of faith which is kindled in his soul
reveals to him the abysmal deeps of unbelief
which are there " (Trench).'

Ver. 25. A multitude came running together.
Our Lord would avoid too great publicity (comp.
ver. 30) ; the father's faith had been sufficiently
tested, hence the command to the evil spirit was
now uttered. The words are preserved by Mark
only: I (emphatic, /although my disciples could
not cast thee out) command (authoritatively)
thee. — Enter no more into him. These unusual
words show the unusual malignity of this kind of
a spirit (ver. 29).

Ver. 26. Crying out, uttering an inarticulate
cry. Spoken of the demon, but with the same
hint of intimate connection alluded to in ver. 20.

— And he became as one dead. Exhaustion fol-
lowed the excitement, but this very quietude was
a token that the demon was gone. — The most
part, lit., ' the many,' according to the correct
reading. This was the general verdict.

Ver. 27. Took him by the hand. The usual
external act which connected His person with
the subject of a miracle. — And he arose, 01

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 given is to be omitted there. — TMs

of the successive steps. This mode of healing kind. Probably evil spirits in general. The dis-

would serve to strengthen the father's faith, and ciples had cast out evil spirits before, 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 house. 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 E. 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.

The Return to Capernaum. Second Prediction of His Passion ; Discourse
about who should be Greatest.

30 a A ND they departed thence, and passed through Gahlee ; '^^^^^'^lukk

31 x\ and he would not that any man should know it. For he "^^ 43-45-
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.^ * But they ii.°™o'; L^
understood not that ■* saying, and were afraid to ask him. johnxii.ie!

33 And he ^ "^ came to Capernaum : and being ^ in the house '^ he 24.

Ill 11171 -1 1- If 1 0 <^ MATT.xviii.

asked them, What was it that ye disputed ' among yourselves ^ .1-5; lukh

IX. 4o~4^*

34 by ^ the way .'' But they held their peace : for by the way *they ^ LuUe xxii.
had disputed among themselves,^"^ who j-/^^«/</ 3^^^ the greatest. ^^ ^ ver. 50.

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,^^^'^^-j^f|

36 and servant of all. And he took a child, and set him in the Luife xxtf.'
midst of them : and ^when he had taken him ^^ in his arms, he ^ ciiap. x. 16.

37 said unto them, Whosoever shall receive one of such chil-
dren ^^ in my name, receiveth me : and ^ whosoever shall re- ''^ ^^^ ^^"•

J ' ' X. 40.

ceive ■"' me, receiveth not me, but him that sent me.

38 *And John answered him, saying,^^ Master, we saw one *'cast- ' Lukeix. 49
ing out devils ^^ in thy name, and he followeth not us ; and we '^^='"''^»"

39 ^forbade him, because he followeth not us. But Jesus said, "^ ^°^^p,^ ^j
Forbid him not : for there is no man which ^^ shall do a mira- ^^'

^ up 2 ^^nd when ^ after three days he shall rise again.

* the ^ they ^ when he was

' of what were ye reasoning ^ omii among yourselves

^ in 1° one with another ^^ was ^^ greater

^^ one would " he ^^ taking him

^® little children " receiveth ^^ John said unto him
^^ demons 20 ^q Qj^g ^j^^^

296 THE GOSPEL ACCORDING TO MARK. [Chap. IX. 30-50.

40 cle2i in my name, that can lightly 22 speak evil of me. "^ For he "^i^'^p:;. 3^.

41 that is not against us is on our part.^s For " whosoever shall „^"ee'Mau.
give you a cup of water to drink in my name, because ye be- "' ^^■
long to Christ,2* verily I say unto you, he shall not ^s lose his

42 reward. And "whosoever ^ shall offend one of these IxtWe ones ^^^'^-^^^'H;
that believe in me,^^ it is ^^ better for him that a 28 mill-stone ^ ^Se, Matt.
were hanged 29 about his neck, and he were cast into the sea. """• ^^■

43 ''And if thy hand ''offend thee,^^ cut it off : it is better for thee ^ Ss"^'^"'
to ^1 enter into life maimed, than ^2 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 '" g^^"- ^""•
thy foot P offend thee,^° cut it off : it is better for thee to ^^ enter

halt into life, than ^2 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.^s ^And if thine eye -^ ^^^[l; -^■'
offend thee,^'^ pluck it out: it is better for thee to^^ enter into the
kingdom of God with one eye, than ^2 having two eyes to be

48 cast into hell fire : ^7 Where * their worm dieth not, and the fire ^„ g^^'^Le/ti.

49 is not quenched. For every one shall be salted with fire, " and ^ ^^^^^ ^.^

50 every sacrifice shall be salted with salt.^^ " Salt ?> good: but 34; Matt. v.
if the salt have lost his ^^ saltness, wherewith will ye season ""^Jf coh iv!
it ? ^ Have salt in yourselves, and ^ have ^*^ peace one with an- ^\^^_ ^ii.

, , 18:2 Cor.

other. xiii. 11; I

Thess. V. 13 ;

21 mighty work {or power) 22 ^^d be able quickly to ^^ for us comp. ver.

^ the best mithorities read in this name that ye are Christ's

25 in no wise ^6 shall cause .... to offend ^7 were

28 if a great 29 hung ^'^ cause thee to offend

81 it is good that thou ^2 rather than ^^ thy two

8* the fire unquenchable ^^ tke best authorities omit vers. 44, 46

3® the best authorities omit into the fire, etc.

^'' the best authorities omit fire

38 the best authorities omit and every sacrifice, etc. ^^ its *" be at

34-

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 house. 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 the 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. But 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 was 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. 30. Passed through Galilee; probably than by the promise to Peter (Matt. xvi. 18, 19).

over by-ways, that opportunity might be given They probably thought that their rank ncnv would

for instructing 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 the child

habitually, during this private journey. — His dis- was brought (ver. 36). In any case it was more

ciples. The twelve, as is indicated by the paral- humble than the dispute had been,

lei passages. Others may, however, have been Ver. 35. If any one would, or, 'desires to,'

included. — Is 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 shall be last

prophetic. The delivery was into the hands of of all; if he would be truly first then he will

men, /. <?., by God. See on Matt. xvii. 22, 23. take this lower position voluntarily, and be ser-

Ver. 33. When he was. Literally, ' being ; ' vant of all.

Chap. IX. 30-50.] THE GOSPEL ACCORDING TO MARK.

297

Ver. 36. And taking him in Ms arms. Pecul-
iar to Mark. The child seems not to have been
brought in, but to have been a member of the
household. Tradition says it was the martyr Ig-
natius, of Antioch, who was therefore called Chris-
tophorus (borne by Christ). The little one may
have been the child of one of the Apostles, per-
haps of Peter, at whose house this may have oc-
curred.

Ver. 37. Comp. Matt, xviii. 5 ; and also Matt.
X. 40.

Ver. 38. John said to him. Luke : ' answered,'
so the E. V. here also. It was an answer in the
wide sense ; for the command to receive a child
in His name would suggest the question of John.

— We saw. Probably on their missionary tour.

— One casting out demons in thy name. This
unknown man had wrought such miracles as the
Apostles did and by the same power, though it
had not been directly committed to him as to
them. He was not a follower of Jesus, yet he be-
lieved in the power of our Lord sufficiently to at-
tempt this exorcism. The needed power was given
him ; undoubtedly to teach the lesson here re-
corded. — We forbade him. This forbidding may
have so disturbed his faith, that he could no
longer exorcise. — Because he f oUoweth not us.
This repetition is characteristic of Mark. They
probably demanded that the man should either
stop his activity or join them. How natural !

Ver. 39. Forbid him not, /. e., such a man. —
For there is no one, etc. The success of the mir-
acle would strengthen the faith, the germs of
which were manifested in the attempt to work it
in the name of Christ. — Be able quickly to speak
evil of me (the word is usually rendered ' revile').
The use of so strong a word points to a sharp
distinction between the two classes: 'for' and
'against us.' This is a warning against limiting
' the work of the Spirit of God to any sect, or
succession, or outward form of church' (Alford).
The Apostles lost no authority from this excep-
tional case. The two mistakes have been : either,
denying that such exceptions exist ; or, regarding
these cases as the rule not the exceptions. While
the Apostles were taught this lesson in toleration,
the man receives only negative praise. There
are always earnest Christian laborers who decline
to be orderly in their methods. Their irregular-
ity calls for toleration, not approval.

Ver. 40. Against us is for us. Matt, xii, 30 ;
' He that is not with me, is against me.' As re-
gards Christ and His people, there is no neutral-
ity. In certain cases, the absence of hostility is
a proof of friendship ; in others, the failure to
cooperate is the proof of enmity; and both
might occur in the experience of the same per-
son. But in all cases there is either friendship or
enmity. The apparently contradictory proverbs
suggest the need of discrimination in applying
them. The saying in Matthew refers more to
inward unity with Christ ; this one to outward
conformity with His people. The former may
exist independently of the latter, and its exist-
ence unites real Christians, whatever their name
and outward differences.

Ver. 41. For whosoever shall give you, etc.
Comp. Matt. x. 42. Here the lesson is intended
directly for the Apostles. — In this name that ye
are Christ's, /. e., because ye belong to Christ.
It may include a reference to the recognition of
Christ's name on the part of the giver. He al-
ways recognizes what is done to His people, but

His people are so slow to recognize what is
done for Him, if not done by them and in their
way !

Ver. 42. See on Matt, xviii. 6. The connec-
tion is probably with ver. 37, as there represented,
but the question of John and the answer to it pre-
pared for this advance of thought. By their con-
duct in that case they had been in danger of giv-
ing such offence. — One of these little ones. The
actual child was probably still in His arms.

Vers. 43-48. See on Matt. .xvi. 8, 9 ; v. 29, 30.
The account before us is fuller, though the best
authorities omit verses 44, 46. — Where their
worm dieth not and the fire is not quenched.
There is a reference to Is. Ixvi. 24. These awful
words plainly point to a future state of never-
ending punishment.

Vers. 49, 50. These verses, which have no par-
allel, form the most difficult passage in this Gos-
pel. The difficulty is perhaps lessened, by fol-
lowing the most ancient authorities and omitting
the second clause. It is agreed that the inter-
polated clause, ' every sacrifice,' etc., refers to Lev.
ii. 13. As the salt is there expressly called ' the
salt of the covenant of thy God,' a good sense
was designed to be given by the interpolation,
and ver. 50 equally requires such a good sense.
As to the ' fire ' the immediate connection would
point to eternal fire, but as there is a refiner's fire
also, this sense is not absolutely necessary ; nor
on the other hand must the ' fire ' and ' salt '
be regarded as two different figures for exactly
the same thing. Nor will any interpretation be
satisfactory which does not fully bring out the
meaning of the word 'for.' Explanations: (i.)
For (giving a reason why it is better to cut off,
etc.) every one (all without exception, those who
thus deny themselves and those cast into hell)
shall be salted with fire (as the symbol of Divine
purity which either purifies or consumes, so that
both refining fire and eternal fire are included
under the same figure). The interpolated clause
will then be explained : ' And every sacrifice '
(those accepted of God are here referred to, not
those rejected) 'shall be salted with salt' (with
' the salt of the covenant of thy God '). All must
enter the fire of God's purity in some way ; those
who offer themselves ' a living sacrifice ' are sea-
soned with salt, are preserved in the fire ; while
others are salted only with fire, the same fire of
Divine purity becoming eternal fire of judgment
to them. This is a strong reason why the self-
denials just enjoined should be made, while the
connection with the next verse becomes plain. — ■
Salt is good (see Matt. v. 13, and in this case it is
the preservative salt, whether the doubtful clause
be omitted or not, the salt of the covenant, so that
the ' fire ' only purifies) : but if the salt have lost
its saltness (if you profess to be in the covenant
and are not, if the failure to cut off the offending
member shows this to be the case) wherewith
will ye season it T Have salt in yourselves (' this
grace of God, this spirit of adoption, this pledge
of the covenant'), and (as a fruit, with a refer-
ence now to the strife with which the conversa-
tion began, ver. 34) have peace one with another.
This view is unaffected by the omission of the
doubtful clause. (2.) _ Another interpretation
agrees with this, except'in making the salt and
fire identical : this difference appears only in the
clause : ' and every sacrifice shall be salted with
salt,' which is thus interpreted : this very fire
with which every one shall 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 =just as, reason for the eternal punishment. This view

and makes two figurative expressions identical, too takes ' and ' as = just as : ' Every one ' (con-

(3.) Another view takes the two clauses of ver. demned) ' is salted with fire ' (preserved from an-

49 as opposed: 'Everyone' {i.e.,oi those con- nihilation, so that the punishment can be eter-

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' (/. e., 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 covenant,' 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 presented for the preceding exhortations analogy of Scripture. The first view is to be pre-

is 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.

Chapter X. 1-12.
Discourse about Divorce.

1 A ND he arose from thence, and " cometh into the coasts ^ of " ^.^J"^- '''''•
•^^ Judea by the farther side of^ Jordan: and the people re-
sort^ unto him again; and, *as he was wont, he taught them * ?haps>2^;

2 again. And the Pharisees came to him,* and^ asked him, Is it xii.l'stxU.'

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 '^ ,g7^2 Pet'.

7 them male and female.^'' *For this cause shall a man leave his (/gen. i. 27;

8 father and mother and ^^ cleave to his wife ; And they ^^ twain ^ gen. ii. 24.
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. vii.
married to ^^ another, she committeth adultery.

^ borders 2 fj^g jjg^f authorities read and beyond the

8 multitudes come together ^ And there came unto him Pharisees

^ insert they ® 07nit to '' But Jesus said

8 your hardness of heart ^ commandment

1" the best authorities read male and female made he them ^^ itisert shall

12 the 13 become " that ^^ qj;jH ^^th ^^ the

" concerning this ^^ the best authorities read she herself ^^ 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 (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. 13-16), 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. From thence. From Capernaum, the feast of dedication and before the raising of Laz-

Chap. X. 13-16.] THE GOSPEL ACCORDING TO MARK.

299

arus. — Come together unto Mm again. As they
had done on the previous visit (John xvi. 41, 42),
or as occurred in Galilee (vers. 2-9). The ac-
counts of Mark and Matthew agree closely, but
the former puts the law of Moses first, and then
that of Paradise.

Ver. 2. Mark omits 'for every cause' (Mat-
thew), but the whole subject is brought into dis-
cussion, — a dangerous topic in the territory of
Herod, the husband of Herodias.

Ver. 3. What did Moses command you 1 Pe-
culiar to Mark. This question at once takes the
matter out of the sphere of tradition and Rabbin-
ical hair-splitting, into that of Divine law.

Ver. 4. See on Matt. v. 31, which is precisely
the same.

Ver. 5. For your hardness of heart. Their
general sinfulness, with special reference to harsh-
ness toward their wives, which this regulation was
designed to counteract. It was not to encourage
divorce. — He wrote. This implies that some of
the precepts of the Mosaic law were of tempo-
rary validity, designed only to educate the chosen
people. The law of Paradise is, in one sense,
more permanent, just as Paul exalts the Abra-
hamic covenant above the law (Gal. iii.).

Vers. 6-9. See on Matt. xix. 4-6. Our Lord
sanctions the words of Gen. ii. 24, by making
them his own. Whether at first spoken by Adam,
or a comment by Moses, they are the words of
God (Matthew). This is the first precept or proph-

ecy of Holy Writ, but again and again quoted. As
z. remnant of Paradise \\\.& marriage relation suf-
fers many attacks from ' the seed of the serpent'

Ver. 10. And in the house. An accurate de-
tail peculiar to Mark. The fuller private teach-
ing was needed, for these disciples were to teach
the world new lessons on the subject of marriage
and divorce, and thus elevate women. Sadly
enough, women who have been elevated by these
teachings are seeking to overthrow their author-
ity, thus unwittingly laboring for the renewed
degradation of their sex.

Ver. II. See on Matt. xix. 9, where the case
of one marrying a divorced woman is added. —
Against her. It is not clear whether this means
the first or second woman. But the marriage
with the second is a crime against the first, as
well as adultery with the second. The one justi-
fiable ground of divorce is omitted here, being
understood as a matter of course.

Ver. 12. And if she herself put away, etc.
Mark's account is peculiar in representing the
woman as seeking the divorce. This was un-
usual among the Jews (exceptional cases : Mi-
chal, I Sam. xxv. 44 ; Herodias, Matt. xiv. 4),
though it occurred among the Greeks and Ro-
mans. Probably in this confidential interview,
the delicate subject was discussed in all its bear-
ings (Matthew preserves particulars omitted
here), and Mark preserves a specification more
applicable to Gentile readers.

Chapter X. 13-16.
Children brought to Jesus.

, A ND they brought young ^ children to him, that he should

a Matt. xix.
13-15; LUKK
xviii. 15-17.

touch them ; and his ^ disciples rebuked those ^ that

14 brought them. But when Jesus saw it, 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 2 the

* them, the best authorities omitting thdA brought them
^ to such belongeth ^ in no wise

* he blessed them, laying his hands upon them.

* omit and
'' And taking them

See notes on Matt. xix. 13-15 ; comp. Luke
xviii. 15-17, who at this point resumes the paral-
lelism with Matthew and Mark. The account
before us is the fullest and most striking of the
three.

Ver. 13. That he should touch them. So
Luke, Matthew : ' lay his hands on them and
pray.'

Ver. 14. Much displeased, t. e., at the rebuke
of the disciples. Peculiar to Mark. Some sign
of displeasure was probably on His countenance.
How careful we should be not to call forth His
displeasure, by keeping children from Him, be-

cause we are speculating on high themes about
marriage and divorce.

Ver. 1 5. See on Matt, xviii. 3. The connec-
tion here is remarkable. Not only may infants
be brought to Christ, but adults, in order to enter
the kingdom, to come to Him, must become h'ia
them. Only as a little child can any one enter
the kingdom. It is fairly implied that children
in years can be Christians, recognized as such by
their parents' act and the Master's act through
His ministers, trained as such by parents and
pastors, and a promise that His grace will not
fail, where our faith does not fail.

300 THE GOSPEL ACCORDING TO MARK. [Chap. X. 17-31.

Ver 16 And taking them in Ms arms. 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 read 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 liis hands on them. 'We have

Chapter X. ly-'^i.
The Rich Young Man, and oiir Lord's Discourse on Riches.

17 „ A ND when he was gone forth into ^ the way, there came « matt^^j^''^
"/\ one running,^ and * kneeled ^ to him, and ^ asked him, ^ |;^'^i8-3°;-
Good Master, what shall I do that I may inherit eternal life > 4°-

18 And Jesus said unto him, Why callest thou me good.? there is

19 none good but one, that 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 9 have I observed 1° from my youth. Then Jesus « behold- ^ ^l;,^^^J^^_
ing 1^ 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. /ver. 32.
But Jesus answereth again, and saith unto them. Children, how

hard is it for them ^ that trust in riches to enter into the king- ^ ^"I'p^s^hx.

25 dom of God ! It is easier for a camel to go through the eye of p^ov.'xi.Vs;
a needle,^^ than for a rich man to enter into the kingdom of 1T1m.v1.17.

20 fV>/nir \-KTa.rf>. o ctnn i cVi*=»rl '' nnf r>f TYi (=>a c n r(=' ca^rino■ ' ^'

26 God. And "^^ they were astonished '' out of measure, saying

27 among themselves,^! Who then ^^ can be saved } And ^^ Jesus
« looking upon them saith, With men it 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 2^ Jesus answered and ^^ said. Verily I say unto you,

1 And as he was going forth on (///., into), ^ there ran one to him

8 kneeling ^ omit and ^ none is good save one, even God.

^ The co7-rect order is Do not kill, Do not commit adultery,
' Do not defraud ^ omit answered and ^ these things

^° kept " And Jesus looking upon 12 omit thy way

^8 the best authorities omit take up the cross, and

" But his countenance fell ^^ tj^g le ]-,g vvent away sorrowful

1'' insert was one that ^^ amazed ^^ through a needle's eye

20 But 21 saying unto him 22 Then'who

28 omit And 24 fgj. ^n things are possible with God.

26 omit Then ^6 ^mit And -'' 07!iit answered and

37-

Chap. X. 17-31.] THE GOSPEL ACCORDING TO MARK.

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
children, and lands, * with persecutions ; and in the world ^^ to

31 come eternal life. 'But many that are f^rst shall be last ; and
the last first.

the correct order is mother or father
the best authorities omit or wife

301

i Luke xviii.

k 2 Cor. xii.

10; 2 Thess.

i. 4 ; 2 Tim.

iii. 2 ; comp.

Acts xiv. 22.
/ See Matt,

xix. 30.

8" insert sake

^1 Or age

The position of this section is the same in all
three Gospels. Ver. 17 shows that our Lord had
already started on His journey to death. This
gives the greater emphasis to His demand for
self-denial from the rich young man. The con-
nection with ver. 15 is also significant : the love of
riches is the very opposite of receiving ' the king-
dom of God, as a little child.'

Ver. 17. On (lit., ' into ') the way. On His jour-
ney to Jerusalem, as He finally left Perea. —
There ran one, etc. Peculiar to Mark. This
eagerness and respect was the more remarkable,
since the man was a 'ruler' (Luke), and 'very
rich.' Still the enthusiasm was also that of youth
(Matthew: 'the young man'). — Good Master,
what shall I do ? Matthew : ' Master, what good
,thing ? ' Both ideas were no doubt included in
the original question, but in Matthew's narrative
the one point (' good thing ') is taken up, in Mark
and Luke the other ('good master'). Both what
was good, and who was good, had been misap-
prehended by the questioner.

Ver. 18. Why callest thou me good ■? Matthew
(the correct reading) : ' Why askest thou me of
that which is good ? ' In applying the term ' good '
to our Lord, the young ruler was honest, but mis-
taken. He used it without fully apprehending its
meaning. On the connection of this answer with
the one 'good thing,' see Matt. xix. 17. Either
' there is none good, but God : Christ is good ;
therefore Christ is God' — or, 'there is none
good, but God : Christ is not God : therefore
Christ is NOT good' (Stier). Since but one
is good, God, then giving up all for Him is the
last test, and following Christ (ver. 21) is do-
ing that.

Ver. 19. Do not defraud. This probably an-
swers to the tenth commandment. Matthew gives
the sum of the second table of the law. See on
Matt. xix. 18, 19.

Ver. 20. See on Matt. xix. 20.

Ver. 21, And Jesus looking upon him loved
him. A touching particular peculiar to Mark.
The young man made no immediate response to
this love. How then could Jesus have loved him
in his self-righteousness and worldliness .'' The
phrase ' looking upon him,' indicates that the love
was called forth by the loveliness of the young
ruler. Despite all his mistakes, there was in him
something lovely. To this loveliness there was
a response in the heart of Him who shared our
humanity so entirely. It may have been a part
of the sorrows of His earthly life, that such af-
fection met no proper spiritual response. This
view neither diminishes \!t).t. power oi our Saviour's
affection, nor assumes, what is nowhere hinted,
that the young man was at heart right. — One

thing thou lackest. The ruler himself had asked
such a question (Matthew).

Ver. 22. But his countenance fell. A strong
expression, peculiar to Mark, who loves such
minute details of look and gesture. See on Matt,
xix. 22.

Ver. 23. Looked round. A second look of
Jesus, in earnest sadness, we may well suppose.

Ver. 24. Were amazed. The word is a strong
one. Mark introduces this astonishment of the
disciples earlier than Matthew, and adds the
Lord's explanation : Children (a term of affection
to tranquillize them), how hard it is for them that
trust in riches, etc. That this trust is almost in-
separable from the possession of riches, is im-
plied by the connection with ver. 25 (on which
see Matt. xix. 24). Some ancient authorities omit:
'for them that trust in riches,' thus making the
statement more general.

Ver. 26. Astonished out of measure. Driven
out of their wonted state of mind, dismayed.
Evidently they felt that having riches almost in-
evitably led to ' trusting in riches.' In fact many
who have not riches are seeking wealth as the chief
good, because they already t7-ust in it. Because
the impossibility was thus extended, the question,
Then who can be saved] was so natural.

Ver. 27. Looking upon them. This third look
is mentioned by Matthew also. The first (ver.
21) was a look of affection, the second (ver. 23)
a look of sorrow, the third of kindness bringing
hope, for the grace of God is declared to be
equal to this task, impossible with men. This
passage opposes the love of money in every form
and among all conditions of men. The desire
for wealth, even more than the actual possession
of it, interferes with entering into a kingdom
where humility is a cardinal virtue and self de-
nial an essential pre-requisite. He has learned
the lesson right, who applies this mainly to him-
self, seeking the almighty grace which can save
him from his trust in earthly things.

Ver. 28. Peter hegan to say. Probably under
the influence of the astonishment just mentioned.
On the promise to the Apostles, see Matt. xix.
28. Mark's account presents a few peculiar
features.

Ver. 29. And the gospel's sake. A similar
addition occurs in chap. viii. 38. Mark perhaps
inserts this in both places, in consequence of his
own shrinking from suffering on account of the
Gospel (Acts xiii. 13; xv. 38); so also, 'with
persecution ' (ver. 30), He would guard others
against his own mistake.

Ver. 30. Now in this time. So Luke. It is
implied, though not very plainly, in Matthew's ac-
count. — Houses, 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. Accordmg 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 your 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 Jerusalem.

" \ ND they were in the way going up to Jerusalem; and «matt xx.
l\ ^ Tesus went^ before them : and ''they were amazed ; and xviu. 31-33.

.' •' o Luke IX. 51.

as they followed, they ^ were afraid. And he took again the "^ ^'^'■- ^■t-
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 '^ 6s^^xv. Tg^^
the third day'' he shall rise again. ^2"''^see"'

35 «And James and John, the sons of Zebedee, come unto him,^ 67^
saying,^ Master, we would that thou shouldest do for us what- ^ 20-28.

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 .? ^3 and -^ be ^* baptized with the baptism that I am baptized / ^"''^ ='"• s°-

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 it shall be given to ^^ them for whom it

41 is^^ prepared. And when the ten heard it, they began to be

42 much 20 displeased with 21 James and John. » But 22 Jesus called g comp.Luk*
them to Jam, and saith unto them, Ye know that they which

1 was going 2 ^nd they that followed s the

* that were to 5 y^to
^ shall spit upon him, and shall scourge him

^ the best authorities read aiter three days

* And there come unto him, James, etc. 9 insert unto him
^^ the dest atithorities read 2isk oi thee " And they

12 are ye able to is ^^^^^y ^f 14 ^j. j.^ ^^

16 are able is The cup that I drink ye shall drink " or

18 it is for 19 hath been 20 gore « concerning 22 And

Chap. X. 32-52.] THE GOSPEL ACCORDING TO MARK. 303

''are accounted to rule over the Gentiles exercise lordship over-^ Gai. h. 2,6

them ; and their great ones exercise authority upon ^^ them.

43 But so shall it not be ^^ among you : but * whosoever will be ^^ '' See chap, 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 ^^ J^''i"'^J^-3"LuKB
cho with 2^ his disciples and a great number of people,^*' blind ^ comp^LuL
Bartimeus, the son of Timeus, sat by the highway side beg- xk"'i." '

47 gii^g-^^ And when he heard that it was Jesus of Nazareth,^^
he began to cry out, and say, Jesus, thoti 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, Thoti 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-»«.seeMau

IX- 2.

ately^ he received his sight, and followed Jesus ^^ in the way. « chaps, v. 34;

■> =' ' ■' -^ vi. 56 ; Luke

^^ over "^^ But it is not so {according to the best authorities) ^gj xvli-^gj

2^ would become ^® would be first among you '^'^ come Acts iv. 9;

28 from 29 and so a great multitude "^^^[^ ' J^^"

^^ the best authorities read \h.Q son of Timaeus, Bartimaeus, a blind beggar,
was sitting by the wayside ^^ or the Nazarene ^^ rebuked

3* cried out ^^ and said, Call ye him ^^ cheer

3'^ sprang up ^8 answered him, and said ^^ And the

*° Greek, Rabboni *i 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 xviii. 34, even the revelation to the Twelve was

final journey 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 better view is: The Twelve

rea and this final journey. nearest to Him were amazed, and the larger com-

Ver. 32. They were in the way. Actually on pany of followers were afraid, though further

the public road. — Going up to Jerusalem; con- away from Him. — And lie took again the twelve

tinning the journey already begun. — Jesus was (aside), as He frequently did. — Began to tell,

going before them, leading the way. Probably Opened up this subject again, for the third time,

implying some remarkable energy in His gait, exclusive of the intimation to the three chosen dis-

some determination or eagerness in His manner, ciples (chap. ix. 9). This was a fuller and more

— And they wfere amazed. At His eagerness, detailed revelation of the time and the mode of

By this time they knew that great danger awaited His sufferings and of the agents who should be en-

Him at Jerusalem. — And they that followed him gaged therein. — That were to happen, not 'that

were afraid. Of this known danger to Himself, should.' Certainty and nearness are implied,

which they may have thought threatened them- Ver. 34. Spit upon Mm. See chap. xv. 19.

selves also. This 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. 32-52.

don. — After three days. This form is given by
Mark in all three predictions (chaps, viii. 31 ; ix.
31, and here).

Ver. 35. And James and John. The request
doubtless originated with them. In the account
of Matthew (xx. 20, 22), the answer is addressed

cheus (Luke xix. 1-27), after which He began
the journey to the neighborhood of Bethany. —
The son of Timeus, Bartimeus. Some think the
father was well known, but the order in the orig-
inal suggests that the son was the well-known
personage. 'Bar' = son, as Mark seems to ex-

to them, and Salome appears as an intercessor for plain. — A bUnd beggar. He was probably beg-
' gmg as he sat, as the E. V. states,

but the original does not necessarily
mean this. Why Matthew (xx. 30-
34) mentions two blind men, and
Mark and Luke but one, has been
variously explained ; but it is alto-
gether unnecessary to find a contra-
diction in the accounts. The prom-
inence of this one is evident from
the narrative before us, which is in
many respects the most exact and
vivid of the three.

Ver. 47. Notice the contrast be-
tween the title given by the curious
crowd : the Nazarene (the form used
by Mark, and with one exception by
him alone), and that in the cry of
the blind beggar : Son of David ( Mes-
siah).

Ver. 48. See Matt. xx. 31. The
continued crying is even more strong-
ly set forth here.

Ver. 49. Call ye him. Peculiar in
this form to Mark, and omitted alto-
gether by Matthew. This was a ' reproof to the*
reprovers.' It seems to have had an effect, for
the words now addressed to the blind man are
full of sympathy : Be of good cheer, rise, he call-
eth thee. The order is that of kindness, faith
would put : ' He calleth thee ' first. The for-
bidding and the cheering address represent the
priestly spirit which would keep men from apply-
ing directly to Christ, and the true spirit of the
Gospel messengers.

Ver. 50. Casting away his garment. A detail
indicating that the narrative comes from an eye-
witness. Bartimeus did not stop to care for the
cloak that might be lost, if it impeded his pro-
gress. Nay, if he received his sight, it could
easily be found again. — Sprang up. This mark
of eagerness is also peculiar to this account.

Ver. 51. Master (or my Master). The word
is 'Rabboni' (as in John x.x. 10), the most re-
spectful of the three titles, Rab, Rabbi, Rabboni.
Comp. Matt, xxiii. 7. — That I may receive my
sight, or, ' see again.' Not how or why, but the
desire, which he believes the Lord can grant in
the best way.

Ver. 52. Go thy way. Not necessarily a com-
mand to depart, but a token that his prayer was
granted. The commendation is omitted by Mat-
thew, who speaks of our Lord touching the blind
man, but this seems more accurate. — Followed
him in the way. Not simply for the time being,
we suppose, but joined the multitude who went
up to Jerusalem with our Lord. The effect on
the people is described by Luke. Our Lord thus
proved that He came to minister (ver. 45). This
is the last miracle recorded in detail in the Gos-
pels, and one of the most encouraging.

Blind Beggars.

them. Either both mother and sons preferred
the request, or the mother for the sons. The
form of the request is more fully stated here, but
in both accounts there appears the same con-
sciousness that what was desired was of doubtful
propriety.

Vers. 36-41. See on Matt. xx. 21-24. This
account has some marks of independence. — In
thy glory (ver. 37), instead of 'in thy kingdom '
(Matthew). Mark also omits ' by my Father ' after
'prepared' (ver. 40). The two clauses about
His baptism (vers. 38, 39) are peculiar to this
Gospel ; the best authorities omit them in Mat-
thew. We find a vividness too in use of the
present tense : that I drink .... that I am bap-
tized with (vers. 38, 39). ' The Lord had already
the cup of His suffering at His lips : was already,
so to speak, sprinkled with the first drops of the
spray of His baptism of blood' (Alford). — Be-
gan (ver. 41) is peculiar to Mark, intimating
that the feeling of the disciples was soon inter-
rupted.

Ver. 42. Accounted to rule over the Gentiles,
have the title of rulers, God being the real Ruler,
or are recognized as rulers, the essence of all
heathen government being despotism. The latter
is perhaps the more suggestive sense.

Vers. 43-45 show few variations from Matt.
XX. 26-28. See notes there.

Ver. 46. And they come to Jericho. Mark
specifies this, and this shows that our Lord en-
tered the city before the blind man was healed, so
that Luke's account (chap, xviii. 35) must refer
to a second entrance. On the location of Jericho,
and the date of this miracle, see Matt. xx. 29. —
As he went out from Jericho. Probably on some
excursion, from which He returned to meet Zac-

Chap. XI. i-ii.] THE GOSPEL ACCORDING TO MARK. 305

Chapter XI. i-ii.
The Public Entry into Jerusalem.

1 " A ND when they came nigh to ^ Jerusalem, unto Bethphage <^ matt. xxJ.

■l\- and * Bethany, at the mount of OHves, he sendeth forth ^ xix-Vjs.

-" ^ ' 5 See Matt.

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^'' xidu^'s'"''^

3 sat ; loose him, and bring him. And if any man ^ say unto
you, Why do ye this t 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 1 And they said unto them even as Jesus had

7 commanded : ^^ and they let them go. "^And they brought ^^ ^ John xu.

. 12-15.

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 them

9 in the way.^^ And they that went before, and they that fol-
lowed, cried, saying,^^ * Hosanna ;^'^ Blessed is he that cometh « psa. cxvin.

TO in the name of the Lord \'^^ Blessed be"^^ the kingdom of our
father David, that cometh ^^ in the name of the Lord r^^ Ho-
sanna in the highest.^*^

1 1 •''And Jesus ^^ entered into Jerusalem, and ^ into the temple :/Matt.
and when he had looked round about upon all things, and now
the eventide was come,^^ ^ he went out unto Bethany with the g Matt. xxi.

, 17; ver 19.

twelve.

1 drew nigh unto ^ omit forth 8 insert that is

* and straightway as ye enter

^ the best authorities read no man ever yet '° one

"^ otiiit that ^ otnit he ^ the best authorities ittsert 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
1^ omit saying ^"^ substitute (!) 21 ^^

22 0,^i^ in the name of the Lord '^^ he ^ omit and

2^ it being now eventide

On the chronology, see p. 168 ; this entry took Ver. 3. And straightway he will send, literally,

place on Sunday the loth of Nisan. The narra- 'sendeth,' him again hither. In Matthew the

tive of Mark is the most exact. clause corresponding to this is probably a declara-

Ver. I. Unto Jerusalem. The words ' to ' and tion of what the owner, or those objecting would

'unto' (E.V.) are the same in the original. — And do. Here the word 'again ' (found in the best

Bethany. So Luke ; see note on Matt. xxi. i. authorities) compels us to take it as part of the

Ver. 2. A colt. 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 colt. Mark is more de-
man ever yet sat. This agrees 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 ; Deut. xxi. 3 ; I Sam. vi. 7). Probably the door of the owner's house. — In the

vol.. I. 20

XXI.

10, 12.

3o6

THE. GOSPEL ACCORDING TO MARK.

[Chap. XI. 1-26.

open street, or, 'lane.' The E. V. following the
Latin Vulgate, paraphrases : ' in a place where
two ways meet.' The phrase refers first to a
way round, /. e., round a block of houses, then to
the street of a town (usually winding in the East).

Ver. 5. And certain of them that stood there.
It was done openly. These persons were ' the
owners ' (Luke xix. 33), probably members of the
family of the owner.

Ver. 6. And they (the questioners) let them
(the two disciples) go, or let them alone to do

what they wished. Peculiar to Mark, and cor-
responding with the message of ver. 3. The
reference to the prophecy of Zechariah (Mat-
thew, John) is omitted by Mark and Luke.

Ver. 7. Sat upon him. On the colt. Luke
and John specify this. See on Matt. xxi. 7.

Ver. 8. Others leaves, and houghs, or, ' layers
of leaves,' one word in Greek. The common
reading seems to have been an alteration for the
sake of uniformity. — Which they had cut from
the fields. This, which is the more correct ex-

Jerusalem and Mount of Olives from the Hill of Evil Council.

pression, shows that those who did not spread
their clothes in the way, went off from the high-
way, in their zeal, to obtain a substitute. This
minute stroke is peculiar to Mark, but corresponds
with John xii. 13, where the providing of palm
branches is implied.

Ver. 9. Comp. Matt. xxi. 9.

Ver. 10. Blessed is the kingdom of our father
David, that cometh ! or, ' the coming kingdom of
our father David ! ' This form of the Hosannas
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 truth and error in the 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 ; Luke xix. 37-44.
Ver. II. Into Jerusalem into the temple. He
passed at once into the temple, and visited no
other point. On the temple, seep. 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 the suc-
ceeding one, was spent in Bethany.

12
13

Chapter XL 12-26.
The Barren Fig Tree ; the Cleansing of the Temple.
" A ND on the morrow, when they were come ^ from Bethany, " J^att. xxi
T\. he was hungry : ^ And seeing a fig tree afar off having
leaves, ^ he came, if haply he might find any thing thereon : * Comp.Luke
1 insert out 2 he hungered

Chap. 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 yet. ^ And Jesus* answered and said unto
it, No man eat fruit of ^ thee hereafter^ for ever. And his dis-
ciples heard it.

15 ''And they come to Jerusalem: and Jesus* went into the -^ matt. xxi.

•' J J J ^ t2_i6; Luke

temple, and began to cast out them that sold and '' bought in "'"• 45-47;

•-^ *-" corap. John

the temple, and overthrew the tables of the money changers, "• '4-17-

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. m. 7.
house shall be called of all nations the house of prayer 1'^'^ but

18 ^ ye have made it a den of thieves/'^ And the scribes and ^ Jer. vH. n
chief priests ^^ heard it, and •''sought how they might destroy / Matt. xxi.
him : for they feared him, because ^ all the people ^* was aston- ™-'i2-

■' ' ir ir g- See Matt.

ished at his doctrine.-^^ ^"-28.

19 ''And when even was come,^^ he went ^" out of the city. ^ Luke xxi.

20 *And in the morning, as they passed by,^^ they saw the fig/MATx. xxi.

21 tree dried up ^9 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 22 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 ,2^ believe that ye receive ^^ t/iem, and ye shall have

25 t/ie7n. And when 'ye stand praying, '"forgive, if ye have aught /Matt.vi.j;

■^ ■' ... Luke xviu.

against any ; ^^ that your Father also which is in .heaven may ";

o J ' J _ ■' m Matt. VI.

26 forgive you your trespasses. " But ^^ if ye do not forgive, ^^ '^^^^ ^. ^
neither will your Father which is in heaven forgive your tres- ""'"■ "•
passes.

8 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

^2 robbers ^* And the chief priests and the scribes

1* for all the multitude ^^ teaching 1^ evening came

" insert forth ^^ And as they were passing by in the morning

1^ withered away 2° Greek Rabbi 21 07nit For

22 omit That ^^ taken up and cast 2* believeth

2^ what he saith cometh ^6 \^^ omitting whatsoever he saith

-'' All things whatsoever ^^ ye pray and ask for

2^ have received ^o ^ny one

81 The best authorities omit ver. 26.

Order of Events. On Monday mornhtg the the fig tree was found to be withered (ver. 20)
fig tree was cursed (vers. 12-14), on the same and the subsequent discourse (vers. 21-26) de-
day the temple cleansed (vers. 15-19), the chief- livered on the way to Jerusalem (ver. 27), where
priests murmuring at the children's Hosannas the whole day was spent. See next section,
there (Matt. xxi. 14,15); on Tuesday morning Ver. 12. And on the morrow (Monday). This

3o8

THE GOSPEL ACCORDING TO MARK. [Chap. XI. 12-26.

definite statement must explain the indefinite ac-
counts. — From Bethany. This too is a mark of
accuracy.

Ver. 13. Afar off, or, 'from afar.' Mark pre-
sents the appearance of the tree in the distance :
having leaves. — If haply. Because it had
leaves. This scarcely implies doubt in J/is mind,
since the. design was to teach the Apostles a very

Figs.

important lesson. — For it was not ♦:lie season of
figs. The full season had not come, yet the
leaves gave promise of fruit. The failure was
then in the barrenness of the tree, a fit symbol of
the pretentious hypocrisy of the Jewish hierarchy.
See on Matt. xxi. 19.

Ver. 14. His disciples heard it. Another
mark of accuracy, suggesting the report of an
eye-witness.

Ver. 15. And they come to Jerusalem. Still
another mark of accuracy. On the cleansing of
the temple, see on Matt. xxi. 12 (John iii. 13-17,
refers to a distinct occurrence).

Ver. 16. And he suffered not that any one.
Peculiar to Mark. How He stopped this prof-
anation, we do not know. — Should carry a ves-
sel, including utensils, tools, etc. — Through the
temple, i. e., the court of the Gentiles, which
seems to have been used as a thoroughfare.
This practice involved the same sin as the others
(ver. 15), and expressed the same contempt for
the Gentiles.

Ver. 17. For all the nations. Part of the
original prophecy (Isaiah Ivi. 7) and of the quo-
tation also ; but the stress cannot be laid upon it,
since Matthew and Luke omit it. It shows the
independence and accuracy of this Evangelist.

Ver. 18. Might destroy him. The determina-
tion to kill Him had been formed before (see
John xi. 53). ' How,' was now the question. The
answer was the treachery of Judas, who prob-
ably meditated this step already (from the time
of the supper at Bethany on Saturday evening),
but first treated with them on the next (Tuesday)
evening.

Ver. 19. Out of the city. To Bethany, as on
the evening previous (ver. 11). Comp. Matt,
xxi. 17, which also refers to Monday evening.

Ver. 20. Withered away from the roots. The

day before the ' leaves ' were visible ' afar off ; '
to-day, Tuesday, the blasting was complete. Our
verse does not say when this took place, but
when they ' saw ' it. Matthew says that it took
place ' immediately.'

Ver. 21. Peter. Mark is more definite here
than Matthew. — Calling to remembrance. Peter
himself probably informed Mark of the circum-
stance. This minute detail, implying an interval,
confirms the view that Mark gives the more ex-
act account. — Which thou cursedst. The lan-
guage of Peter ; yet our Lord's act was a curse,
;. e., a judicial word and act of condemnation
(see on Matt. xxi. 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 it. Mark, who in-
serts Peter's language, which might be misunder-
stood, alone tells us about forgiving (ver. 25).

Ver. 22. Have 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
which 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
themselves the widest application, but the next
two verses show that the Apostles were directed
to God as the source of power for themselves,
spiritual power in the case of all believers, mirac-
ulous power in their case, in view of their spe-
cial mission.

Vers. 23, 24. See on Matt. xxi. 21, 22. — This
mountain. Probably pointing to Mount Moriah,
where stood the temple, the centre of the Jewish
worship and the bulwark of the hypocritical hier-
archy. — What he saith cometh to pass. The
present tense of ce^-tainty. — Therefore (ver.) 24
connects the promise with the faith of miracles
(ver. 23), and hence \\\^ primary application is to
the Twelve. — All things. ' All ' is emphatic. —
Pray and ask for. The correct- reading is more
striking. — Believe that ye have received. The
original implies, that when you asked you re-
ceived, God at once granted your request, so that
the answer comes before the fulfilment, which is
spoken of as future : ye shall have them, lit., ' it
shall be to you.'

Ver. 25. When ye stand praying. A common
and proper posture in prayer (comp. Luke xviii.
13). — Forgive if ye have ought against any one.
See on Matt. v. 23, where the converse is pre-
sented : ' thy brother hath aught against thee,'
and Matt. vi. 14, etc. That such sayings should
be repeated almost word for word, is not at all
strange. A forgiving temper is necessary for
them in working miracles, as well as faith and
believing prayer ; their faith and the power it
wields should never be used in the service of
hate. A caution against passing judicial con-
demnation on the evil and unfruitful, as He had
just done, even though their faith should be
strong enough, to effect like results (Matt. xxi.
21 ; 'ye shall not only do this which is done to
the fig tree,' etc.). The best authorities omit
ver. 26.

Chaps. XI. 27-XII. 12.] THE GOSPEL ACCORDING TO MARK. 309

Chapter XI. 27 -XII. 12.

The Attack of the High Priests, Scribes, and Elders ; our Lord's Victorious
Reply ; the Reproving Parable of the Wicked Husbandmen.

27 A ND they come again to Jerusalem : " and as he was walk- a matt. xxi.
±\. ing in the temple, there come to him the chief priests, and J^_^'^='"'-

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. xm.
certain ^^ man planted a vineyard, and set a hedge about it, and "lukexx.
" 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 22 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,^^ '^ Lukexx
he sent him also^^ last unto them, saying, They will reverence Matt. iu. 17.

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-

1 ( ; ) instead of { , ) ^ And they said ^ or

* omt't answered and ^ omzt also ^ thing, ///., word

'' from * shall we say, From men ? — ^ all held

1° to be ^^ answered Jesus and say ^^ we know not

18 <?;«// answering ^^ Neither tell I ^^ in

I*' omit certain " a pit for the winepress ^^ another

19 fruits 20 took

21 and him they wounded in the head, and handled shamefully

22 omit again ^^ ( : ) instead of { , )
^ He had yet one, a beloved son : ^^ omit also

26 him forth "^ therefore shall

PsA. cxviii.
22,23.

310 THE GOSPEL ACCORDING TO MARK. [Chaps. XI. 27 - XII. 12

yard do*.? he will come and destroy the husbandmen, and will

10 give the vineyard unto others. And have ye not read ^ this
Scripture,

^ The stone which the builders rejected
Is become ^9 the head of the corner :

1 1 This was the Lord's doing,30

12 And it is marvellous in our eyes .? /chap.xLis
^ And they sought to lay hold on him, but feared the people ; ^i

for they knew that he had spoken ^^ the parable aganist them :
and c they left him, and went their way.^^

'^^ The same was made

Matt, xxii
22.

2^ Have ye not read even
^° This was from the Lord

31 lay hold on him ; and they feared the multitude ;

32 they perceived that he spake

away

On the //;«t', see on Matt. xxi. 23-46. The
two accounts agree closely, Matthew alone inserts
the parable of the two Sons. Comp. also Luke
XX. 1-8.

Ver. 27. Again into Jerusalem. Mark is more
particular here. — Walking in the temple. 'As
if at home, or in His Father's house ' (J. A. Alex-
ander) ; possibly to see if the profanation had been
renewed, but according to Matthew : ' as He was
teaching' (so Luke) ; so that He seems to have
taught as He walked, which was not at all sin-
gular. All three classes of the Sanhedrim are
mentioned here.

Ver. 28. See on Matt. xxi. 23. Mark with
his fondness for solemn repetitions, adds to the
second question : to do these things. This im-
plies the only authority which could justify such
acts is one given for this purpose. Their chal-
lenge, thus becomes even more definite.

Ver. 30. Answer me. Peculiar to Mark, bring-
ing out yet more decidedly His challenge of their
moral competency, to decide as to His authority.
The tone is peremptory, implying confidence of
victory in this encounter.

Vers. 31, 32. Matthew carries out the reason-
ing of the rulers ; but Mark puts the second part
of their pondering in the form of a question :
Shall we say. From men ? — then abruptly an-
swers in His own words (not theirs) : they feared
the people ; for all held John to be a prophet in-
deed. Luke tells that the fear of being stoned
entered into the thoughts of the rulers.

Chap. XII. I. And he began to speak unto
them in parables. A series of parables was
spoken. Matthew records three ; Mark and
Luke preserve the principal one only. Comp.
the emphatic language of Luke (xx. 9) : ' this
parable ; ' and the words : ' Hear another para-
ble ' (Matt. xxi. 33). All three accounts show that
the parable was spoken in the presence of the
people, but directly to the parties who had as-
sailed Him ('to them'), and 'against them' (ver.
12). — A pit for the wine-press. A verbal varia-
tion from Matthew's account. See on Matt. xxi.
33-

Vers. 3-5. The description of the maltreat-
ment of the servants differs in all three accounts,
showing that no special interpretation is to be
given to the different sendings. The actual
suffering of the servants is brought out by Mark,
the climax being the ' killing some.' — ffim they
wounded in the head (ver. 4). The servants are
represented as not even coming into the vine-
yard ; the first one was stoned at a distance, with
the purpose of killing. The gradation is : beat-
ing, trying to kill, actually killing.

Ver. 6. He had yet one, a beloved son. Mark's
account is more graphic and touching here.

Ver. 8. Killed him, and cast him forth out of
the vineyard. Matthew and Luke invert the
order. This variation is perhaps a caution against
interpreting the details of the parable too closely ;
but see on Matt. xxi. 39.

Ver. 9. He will come and destroy. The full
answer of the hearers is given by Matthew,
Here the substance of the answer is given, not as
coming from them, but spoken by our Lord Him-
self.

Vers. 10, II. See Matt. xxi. 42, and the
thoughts there added in vers. 43, 44 ; comp.
Luke XX. 17, 18; both narratives are fuller at
this point.

Ver. 12. And they sought to lay hands on
him. The three accounts supplement each other
here. The purpose to seize Him is plainly stated
in all. Mark shows that it was a continued effort
(literally 'they were seeking' ) ; while Luke tells
that they would have done so on the spot, had
they not been afraid of the people. — For they
perceived, etc. Matthew gives the more general
reason for this fear : ' because they held Him as
a prophet.' Their desire to seize Him was in-
creased by this parable, but their fear of the peo-
ple was also increased, since they (/. e., the rulers)
perceived that he spake the parable against
them, and in the presence of the people (Luke
XX. 9), so that they felt themselves convicted be-
fore the people. Conscience made them cow-
ards. On the interpretation, see on Matt. xxi.
33-46.

Chap. XII. 1 3-37-] THE GOSPEL ACCORDING TO MARK. 31I

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^MAxr. xxu,

14 -^^~J^ the Herodians, to ^ catch him in ^^w words.^ And when luke'xx.
^ ' . 20-38.

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 ful 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 it. 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 ^ oeut.xxv.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 :^^ 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 .? 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 xx. 37
unto him, saying, ^ I am the God. of Abraham, and the^ God of

27 Isaac, and the ^ God of Jacob .-* He is not the^ God of the dead,

but the God 2'^ of the living : ye therefore do^^ greatly err.

^ that they might ^ in speech ^ not for any one * 07nit answering
^ The things that are Cesar's render unto Cesar, and the things that are

God's unto God.
'° marvelled greatly "^ And there * omit the ^ that if

1° a wife behind him ^^ the best atcthorities read child

^2 Ofntt that ^3 the " omz't now

15 t/te best authorities read leaving no seed behind him

1^ omit had her, and ^' also died

18 the best authorities omit therefore, when they shall rise
13 omit And 20 ^Jq yg ^ot err for this cause, that ^i nor ^- ojnit the
23 omit which are -* But touching ^^ are raised ^^ at the Bush, how
'^'^ the best authorities ofnit the God ^^ omit therefore do

comp. Rom.
xi. 2.
d ExoD. iii. 6

312 THE GOSPEL ACCORDING TO MARK. [Chap. XII. 13-37.

28 ' And one of the scribes came, and having heard them reason- ' ^^^'^ =""
ino-29 toc^ether, and -^ perceiving ^o that he had answered them / Luke xx. 3*
well, asked him. Which is the first commandment of all.^^i

29 And 19 Jesus answered him,32 j^e first of all the command-
ments ^3 is, ^ Hear, O Israel ; The Lord our God is one Lord :^Deut.v..

30 And thou shalt love the Lord thy God with all thy heart, and

3 1 with all thy soul, and with all thy mind, and with all thy strength :
this is the first commandment.^* And^^ the second is like,
namely^ this, '•Thou shalt love thy neighbour as thy self . a lev. xix. .8.

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 ; ^6 and * there is none other but he : And ^ De'u'lv.ss-
to love him with all the heart, and 'with all the understanding, ^ coi.Vg."'
and with all the soul,^^ and with all the strength, and to love his '«;^ fa^'n. x^v.
neighbour as himself,^^ ^ is 39 more than all " whole burnt offerings "^i^'^^^'

34 and sacrifices. And when Jesus saw that he answered discreetly, „ ^^^'^^j.''^ ;^
he said unto him. Thou art not far from the kingdom of God. ^ Mltt'-^xxii.^'
"And no man after that*^ durst ask him any question^- m.^o"''^

35 P And Jesus answered and said, while he taught ^2 in the tem- P matt. xxH.
pie. How say the scribes that^^ Christ is the son of David .? \'^^^^^-

36 For** David himself said by *^ the Holy Ghost,

3 The Lord said to my Lord, *' ^^" '"'■ '

Sit thou on my right hand,
Till I make thine enemies thy footstool.*^

37 David therefore*^ himself calleth him Lord ; and whence is he

then^^ his son .? And the common people *9 '"heard him gladly. ^ Chap.vi.20.

2» questioning ^ knowing ^^ what commandment is first of all ?

82 0ffiit him 88 tjig i)est authorities omit of all the commandments

8* the best authorities omit this is the first commandment

86 07ttit like, namely

86 the best authorities read saidst with truth that he is one

8'' the best authorities omit and with all the soul

88 one's neighbour as one's self 89 insert much « any more

*i italics unnecessary *^ as he was teaching *8 ifisert the

** omit For *^ in *^ the footstool of thy feet *"> omit therefore

*8 omit then *^ the great multitude

Vers. 13-17. First Assault. — The ques- lem, 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. 20-26. 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 of Mark is graphic, but and contains in principle the solution of the great

presents no new details. — To catch him by speech, problem of church and state, or the relation of

(ver. 13), lit., ' by word ; ' to lay hold of Him 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 23-33 ; comp. Luke xx. 27-40. The latter

t^eir discourse. — They marvelled greatly at him Evangelist is fuller, especially in vers. 34-36.

(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 so 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 cause, 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. I3-37-] THE GOSPEL ACCORDING TO MARK.

313

which is added at this point by Matthew and
Luke, is narrated by Mark in ver. 34. — In the
book of Moses, at the Bush, i. e., in the chapter or
passage where the well-known 'bush ' is spoken
of. It can scarcely mean, when Moses was at the
bush, or when God spake at the bush. The arti-
cle before ' God ' is omitted in the Greek, except
in the phrase : the God of Abraham. The argu-
ment derived from this designation of God in
favor of the immortality of the soul, against the
Sadducees who denied it, reveals the marvelous
insight of our Lord into the deepest meaning of
the Scriptures. The personal everliving God calls
Himself the God — not of the dead which would
be dishonoring — but of those who live in perpet-
ual communion with Him, to whom He has com-
municated His own immortality.

Vers. 28-34. Third Assault. See notes on
Matthew xxii. 34-40. Luke (xx. 39) merely hints
at this.

Ver. 28. Knowing that he had answered them
well. This scribe no doubt rejoiced in the de-
feat of the Sadducees, but was also really pleased
with our Lord's answers. They accorded with
his intellectual convictions, perhaps with his
moral tendencies, and he probably desired further
instruction. — What commandment is first of all 1
On this question as a temptation, see notes on
Matthew. The fearfully belittling tendencies of
Pharisaical legalism may be inferred from the
following statement : ' The Jews enumerated six
hundred and thirteen ordinances ; three hundred
and sixty-five prohibitions, according to the days
of the year ; two hundred and twenty-eight com-
mandments, according to the parts of the body.
The Pharisees distinguished between lesser and
greater commandments ' (Braune). The phrase
may mean : ' first of all things,' however.

Vers. 29-31. Mark quotes Deut. vi. 4, 5;
Lev. xix. 18, more fully than Matthew. Notice
the briefer readings adopted in the foot-notes. —
With all thy strength. This probably refers to
moral energy ; but it is not necessary to discrim-
inate accurately, as is suggested by the variations
of the different passages. (The Septuagint em-
ploys a different word of similar import.) — There
is none other commandment greater than these.
The unity of the moral law prevents any discrim-
ination between its precepts : it is one law of
love, the hinge (Matt. xxii. 40) of the whole O. T.
revelation. There can be none greater. No one
can love God without loving his fellowmen,
and no one can truly love man without loving
God. The former is the source of the latter.
Hence the first table (the first five command-
ments) enjoins love to God, the second table (the
last five commandments) love to our neighbor.

Ver. 32. Well, Master, thou saidst with truth.
Without doubt the scribe spoke candidly, though
Matthew states that his question was put, ' tempt-
ing ' (or ' trying,' i. e., putting to proof) our Lord.
He may have been chosen by the Pharisees as
their unconscious tool, because of his candor.
Besides our Lord's words may have awakened a
spiritual apprehension of the law. He represents
a large class, outside the kingdom, in a more
hopeful condition than Pharisees in the visible
church, but he had not yet taken the decisive
step. — That he is one ; and there is none other
but he. The form is impressive.

Ver. 33. With aU the understanding. The
scribe substitutes 'understanding' for 'mind,'
which seems to express the same thought less ab-

stractly. Mark preserves the answer in fuii. — Is
much more than. Better, ' more acceptable to
God, and more useful to the worshipper.' — All
whole burnt offerings and sacrifices. ' Burnt
offerings,' i. e., those commanded in the law.
Such things took up the whole attention of
legalists. It was a bold saying in those times
and in that place. Christ's atoning sacrifice is
the centre of the gospel, but he who has a correct
theory on this subject, without being led to the
love here spoken of, is but a Pharisee at heart,
below the standard of this man.

Ver. 34. Discreetly. Understandingly, intelli-
gently, wisely ; more than ' discreetly,' in the more
modern sense. — Thou art not far from the king-
dom of God. Intellectually on the right road,
nearer to the kingdom than a mere formalist
could be, recognizing the spirituality of the law,
perhaps conscious of the folly of self-righteous-
ness ; but, though standing as it were at the door,
still outside. — Alexander. While the worst of
His opponents were unable to convict Him of an
error, or betray Him into a mistake, the best of
them, when brought into direct communication
with Him on the most important subjects, found
themselves almost in the position of His own dis-
ciples. — And no man any more durst ask him any
question. A natural effect of the previous exper-
iments. No further question is put to Him, but
He asks one which they cannot answer. Matthew
however, gives more prominence to the fact that
no one 'was able to answer Him a word,' and
so puts this statement after the victorious ques-
tion of our Lord. Such independent testimony
is the most valuable, especially here where our
Lord asks a question respecting His own Per-
son, in some respects the central question of
Christianity.

Vers. 35-37. The Victorious Question of
OUR Lord. The central question of Christianity.
See on Matt. xxii. 41-46; comp. Luke xx. 41-44.

Ver. 35. Answered. The whole controversy
(which we have joined as one section) is regarded
as one ; and this is our Lord's reply to their
assaults. — As he was teaching in the temple. Of
course on the same day. Matthew brings out the
triumph over the Pharisees. Mark the impres-
sion on the people, in whose presence- (ver. 37)
the Pharisees were confounded. The account of
the former is fuller and more accurate, as regards
the opening of the discussion on this point.

Ver. 36. David himself said in the Holy Ghost.
Luke : ' in the book of Psalms.' The influence of
the Holy Spirit upon David in penning the
Psalms, is assumed. This passage (Ps. ex. i) is
more frequently referred to in the New Testament
than any other.

Ver. 37. And whence. From what source
shall we seek an explanation of the fact that He
is his Son. Or perhaps simply : ' how can He
be his Son.' — And the great multitude. This
multitude was made up of ' the common people,'
since the upper classes were withdrawing, but
that is not the prominent idea. A great multi-
tude still listened to Him. — Heard him gladly.
Lit., sweetly, with relish, with pleasure. This
was after He had virtually claimed to be the Mes-
siah : David's Lord, as well as David's Son.
See on Matt. xxii. 45. Had He desired to estab-
lish a temporal kingdom, the multitude would
now have followed Him. But hearing Christ
with relish, is not necessarily accepting Him as a
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.

"^A

Chapter XII. 38-44.
Denunciation of the Scribes ; the Widows Mites.
ND he said unto them " in his doctrine,^ * Beware of the « chap. iv._2.

b Matt, xxiii.

scribes, which love ^ to go in long clothing,^ and love^ (;4);^'luke

39 ' salutations in the market-places, And the * " chief seats in ^ g;^{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.''

1 1 1 1 1 1 '^ Luke xxi.

4.1 ''And Jesus sat ^ over agamst * the treasury, and beheld now 1-4-

' 11^ Johnviii. 20.

the people^ •''cast ^ money into the treasury: and many that/ 2 Kings xii.

42 were rich cast in much. And there came a certain i*' ^^Qox s Brass ^ m

^ '■ Matt. X. 9.

widow, and she threw ^^ in two mites, which make ^ a farthing. ''■ Matt. v. 26.

43 And he called mito him his disciples, and saith ^^ unto them,
Verily I say unto you, That ^^ * this poor widow hath cast more i 2 Cor. viii.

44 in,i* than all they which have cast ^^ into the treasury : For all

they ^^ did cast in of their abundance ; '^'^ but she of her * want^ Phii.iv. n

did cast in all that she had, even all her ' living.

Luke viii.
43 ; XV. 12,
30.

1 And in his teaching he said ^ desire to walk in robes

3 to have * omit the ^ and chief ® They that

'' condemnation ^ And he sat down ^ multitude

10 one " cast ^^ said ^^ omit that

^* cast in more ^^ that are casting ^^ they all ^"^ superfluity

The accounts of Mark and Luke agree here
very closely. The denunciatory discourse of
Matt, xxiii., is given in this abridged form, the
other incident is omitted by Matthew. We join
them together because they form a striking con-
trast. Comp. ' devour widows' houses ' (ver. 41)
and the 'poor widow' (ver. 42). Both expres-
sions are peculiar to Mark and Luke (see on
Matt, xxiii. 14). Even after such fearful denun-
ciations, our Lord quietly sits in the court of the
women (ver. 41).

Vers. 38-40. The Denunciatory Discourse.
Matthew, writing for Jewish Christians, gives a
full report ; but early Gentile readers only heeded
this brief outline.

Ver. 38. The phrase ' unto them ' is to be
omitted. The discourse was both to the multi-
tude (ver. 39) and to his disciples (comp. Matt,
and Luke). — In his teaching; implying that
much more was said. — Beware, be on your guard
against. — The scribes. Matthew : ' the scribes
and the Pharisees.' See Matthew xxiii. 2. —
Desire. A description of the scribes as a body,
not of a certain class among them. There were
few to whom this description could not apply. —
To walk in robes, displaying their flowing robes
as a sign of their official position. Desiring to
display a sign of ecclesiastical dignity is here con-
demned. Monks have generally adopted ' long

robes,' and too often the length of a clerical coat
is the measure of the Pharisaical tendency among
Protestants. Comp. further on Matt, xxiii. 6, 7.

Ver. 40. And for a pretence. The sense is :
They devour widows' houses, and that too while
they are praying at great length. Ecclesiastical
officials may repeat this crime, by attaching to
themselves the defenceless classes here repre-
sented by ' widows ' with the design of obtaining
control of their property. Pharisaism, in all ages
and organizations, has encouraged this.

Vers. 41-44. The Widow's Mites. Comp.
Luke xxi. 1-4.

Ver. 41. And he sat down over against the
treasury. He did not leave at once, after prom-
ising the desolation of the temple (Matt, xxiii. 38),
but remained quietly sitting in the court of the
women, opposite ' the Treasury.' This was the
name given to thirteen brazen chests, called by
the Rabbins ' trumpets,' probably from the shape
of the mouths into which the money was cast.
They were for various kinds of gifts. The refer-
ence here is probably to the place, or room
(comp. John viii. 20). where these chests stood.
— And beheld, or, ' was beholding.' — Money.
Lit., ' brass,' copper-money, which probably
formed the usual offering. — Cast in much, lit.,
'were casting many things,' perhaps many pieces
of copper, since in that form the gift would seem

Chap. XIII. 1-37.] THE GOSPEL ACCORDING TO MARK.

315

larger and make more noise. That Pharisaism
could do this is certain ; thus they would cause
these ' trumpets ' to sound before them.

Ver. 42. And one poor widow. ' One ' in con-
trast with the ' many ' just spoken of, not without
a suggestion of her loneliness. Possibly this
widow was ' poor,' because her house had been
' devoured ' (ver. 40). — Two mites. The ' mite '
(lepton) was the smallest Jewish copper coin.
The Greek name means ' fish-scale,' suggesting
its diminutive size. Its value was about one
tenth of an English penny, one fifth of a cent.
She had two and gave both. — A farthing. Mark
(not Luke) adds for his Roman readers an ex-
planation, using a Greek word (taken from the
Latin) meaning the fourth part, as our word
' farthing ' does.

Ver. 43. And he called unto him. Peculiar to
Mark. Our Lord directed their special attention
to this act of the widow. — More than all they that
are casting into the treasury. Not more than a
specific number, but than the many who had
given and were still giving. The reason follows.

Ver. 44. For. The worth of a gift is to be
determined not by its intrinsic value, but by what
it costs the giver. The measure of that cost is
what is /i?/?, not what is given. — Her whole liv-
ing (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 One
who spake as never man spake. We are here

contributions for the extension of His kingdom,
this incident shows that the success He has ac-

corded has been on account of the gifts which

taught, not simply to give, but how to measure involved self-denial, these being the only valua-
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 Ejid of the World.

ND as he went ^ out of the temple, one of his disciples sMatt-xxIv
saith unto him, Master, see ^ what manner of stones and xxi. 5-36.

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 Tames and John and Andrew asked him privately, i> See Matt

■^ "^ ■' xvu. I.

4 Tell us, when shall these things be.? and what shall be^ t\\Q

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

8 what stones and what buildings !
f is

^ insert forth ^ behold

* omit answering ^ insert here ® on

8 these things are all about to be accomplished .?

3 omit answering them *° insert unto them ^^ See that no man

^2 the best authorities omit For ^^ he

" omit ye ^^ these " come to pass

3i6 THE GOSPEL ACCORDING TO MARK. [Chap. XIII. 1-37

8 the end shall not be i' 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.21

9 ' But take ^ heed to yourselves : for they shall deliver you up c Matt.x. 17,'
to councils ; and in the synagogues ye shall be beaten : and ye

shall be brought ^3 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 ^s leadj/ou, 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 21 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 therem,^^

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 3^ 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 in ** those days shall be affliction,^^ such as was

not ^^* from the beginning of the creation which God created ^ see 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 ^8 omit and ^^ the best authorities omit and troubles

^ things are ^^ pains ^^ insert ye, ^^ shall stand

2* governors ^s u^to "6 preached unto all the

2'' And ^^ omit shall ^^ be not anxious

'° the best authorities omit neither do ye premeditate ^^ omit the

32 deliver up 83 ^{^ child 84 gf„jf their

85 or put them to death 86 endureth to

8'' the best authorities omit spoken of by Daniel the prophet, ss },g ,

8® unto *" omit into the house *^ nor enter in

^2 return back to take his cloke ^8 Jt 44 ^;^// jn

*5 tribulation ^^ hath not been the like *'"' until now

*^ and never *» omit that so j^g

" would have been ^2 j^e chose ^8 ^\^ jjg shorten

" the Christ 65 Lq^ ^hgre 66 /^

Chap. XIII. I-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

31 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 xxi.

34 time is. For the Son of man is ^ as '^^ a man taking a far jour- is'; Heb^'
ney,''^ who ""^ left his house, and gave^* authority to his servants, ^CompMatt.
and to every man "^^ his work, and "'^ commanded '^^ the porter to

35 watch. ''Watch ye^* therefore: for ye know not when the

. „ h Ver. 37-

master '^ of the house cometh, * at '^^ even, or at midnight, or See Matt.

" XXIV. 42.

36 * at the cockcrowing, or in the morning : Lest coming suddenly 'Cpmp.Matt

37 he find you sleeping. And what I say unto you I say unto all, '^ ^''^^p- ",'"■
^ Watch. ^ ^^'- 35-

^■^ that they may lead astray, 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 away ^^ until

^ or '^^ no one, not even the angels in heaven

^' // is as when ''^ away from his country ''^ having

''^ given '5 each one ''^ omit and

''■' insert also "^^ lord ''^ whether at

This discourse is recorded by three Evangel- stones and what buildings. 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. These great buildings. Our Lord

occasio7i and circumstances of delivery (vers. I-4) takes up the thought of His disciples, and proph-

are described most fully by Mark. In vers. 5-23 ecies the complete destruction of this great edi-

we find a reference to both the destruction of fice.

Jerusalem and the end of the world, the judg- Ver. 3. Over against the temple. A graphic

ment upon the Jewish nation being 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

vng is more prominent, and in vers. 32-37 it alone spread out like a map before one sitting there. —

'S referred to. Andrew (the brother of Peter) is added to the

Ver. I . Out of the temple. The final solemn more private company on this occasion,
departure (see Matt. xxiv. i). — One of his dis- Ver. 4. When these things are all about to be

ciples. Mark is most definite here. — What accomplished. In all three accounts ' the sign '

3i8

THE GOSPEL ACCORDING TO MARK. [Chap. XIII. i-

is asked for. The full form of the question here
given (especially the position of ' all ') shows
that they classed together the destruction of
Jerusalem, the return of our Lord and the end of
the world, as one great series of events, about
which He had often spoken to them. Hence
both are spoken of in the answer, though not
joined in time.

Foundation Stones on the Temple Area.

Ver. 5. Began to say. Began His first ex-
planation, which probably took a wider range
than they had expected. — See. 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 synagogues. The punctua-
tion is doubtful. The literal meaning is : ' into
synagogues.' This may be explained 'ye shall
be taken into synagogues and beaten ; ' the syna-
gogue being the place where such punishments
were inflicted for greater publicity. Others join
this with what precedes ; ' to councils and to
synagogues ; ye shall be beaten,' etc. (Comp.
Matt. X. 17, 18.)

Ver. 10. Must first be preached unto all the
nations. 'Preached,' lit. proclaimed, which is
the proper conception of preaching. See on
Matt. xxiv. 14. Here it comes earlier. But the
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 anxious beforehand. Peculiar
to Mark, though Luke xxi. 14, 15, resembles it.
The same thought occurs in Matt. x. 19, 20. The
two discourses have other points of resemblance.
' Neither do ye premeditate,' is to be omitted.

Vers. 12, 13. Comp. Matt. xxiv. 9, 10, 13 ; x.
21, 22. — Endureth. In the confession of Christ
('for my name's sake'). Confessor once meant
martyr ! When Mark wrote, martyrdom was
common. Suffering for Christ's sake has not
ceased.

Vers. 14-20. See on Matt. xxiv. 15-22. Here,
as there, the prominent reference is to the de-
struction of Jerusalem, answering the question
of the disciples more directly than what precedes.
' Spoken of by Daniel the prophet,' is to be
omitted ; probably inserted from Matthew. —
Where it ought not (ver. 14) is less definite than
'in the holy place' (Matthew). 'Your flight'
(ver. 18) was probably inserted to conform with
Matthew. — The like (ver. 19). Peculiar to Mark,
who gives a peculiarly solemn form of this pre-
diction, in accordance with his style. — Whom he
chose (ver. 20). — Did he shorten the days. In
this vivid way, the choice of believers, and the
shortening of the days are spoken of diSpast, both
being parts of God's purpose, which will be ful-
filled.

Vers. 21-23. S^^ °" Matt. xxiv. 23-25, also
vers. 26-28, which have no parallel here. In ver.
23 we find again : But take ye heed. ' Ye ' is
emphatic. — All things is peculiar to Mark's ac-
count.

Ver. 24, ff. From this point, the reference is
to the second coming of Christ, the fulfilment of
'these things all' (ver. 4), in the widest sense.
See on Matt. xxiv. 29. — But. Here almost
equivalent to ' nevertheless ; ' although I have
foretold you all things, yet the subsequent tribu-
lations may still astonish you. — After that tribu-
lation. The length of the interval is not definitely
indicated. See on Matt. xxiv. 29, and Luke xxi.
24. On the rest of the verse and ver. 25 see
Matt. xxiv. 29, 30, where a number of details are
added. Comp. also, Luke xxi. 25, 26, where the
language is quite different. — And the stars shall
be falling. 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 clouds ; Matthew : ' on the clouds of
heaven,' Luke : ' in a cloud.' — With great power
and glory. See on Matt. xxiv. 30.

Ver. 27. From the uttermost part of the earth,
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 different form, and inserts ' with a
trumpet of great sound.'

Vers. 28-31. See on Matt. xxiv. 32-35 ; almost
word for word the same. Comp. also, Luke xxi.
29-33, where the form is different, but the thought
precisely identical.

Ver. 32. Neither the Son. Here distinguished
from ' angels,' as above them, since there is a
climax, 'angels,' 'the Son,' 'the Father.' The
verse is to be taken in its plain sense (see on
Matt. 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
preserving the same general tone, differ in de-
tails. Matthew (vers. 37-41) refers to the days
of Noah, as illustrating the suddenness of the
Lord's coming, and then records the exhortation
to watchfulness in connection with the figure of a
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
regular parable, which bears some resemblance
to the figure in Matthew's account, but makes
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 even, 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. Coming suddenly (as He will come)

(Matt. XXV. 14-30). he find you sleeping (which was a neglect of His

Ver. 33. Watch, or, ' be awake ;' not the word express command). The special duty of the
usually thus 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 is. Because of this un- Ver. 37. I say unto all, watch- 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 country, sojourning in a our Lord's coming, whether at our death or in His

foreign land. — Having left his house and given personal appearing, is uncertain ; therefore we

authority (/. e., the delegated power necessary for should always be ready. Faithfulness to Him

their duty) to his servants, to each one his work bids us not only work 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 part of

just as he went away) to watch. This injunction the discourse is doubtless what is contained in all

is the main point of the parable. three narratives, namely, the coming of the Lord

Ver. 35. Watch therefore. ' Ye ' is to be and our duty to be watchful,
omitted, since ' watch ' is the emphatic word. — •.

Chapter XIV. i-ii.

The Cotcncil of the Rulers, the Anointing at Bethany, and the Agreement

of yudas.

1 " A FTER ^ two days was the feast of the passover, and ^^"^ "''^Jf'.'^i^^^

-^~~^ 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^j^'j^,
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,^^ \Yhy 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 1 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

1 Now after ^ and the ^ with subtlety * kill him

5 For ® during the feast ' lest haply there shall be a tumult

8 while he was ^ costly ^° omit and

" that were sore displeased among ^^ saying

•3 To what purpose hath " been made

15 the best authorities read this ointment ^^ omit have been

17 But ^^ always with you 1^ can

2° hath anointed my body beforehand ^i And verily ^^ the

d Matt. xxvi.
14-16; Luke
xxii. 3-6.

320 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 1-26.

the whole world, this'^'^ also that she hath done^* shal be
spoken of for a memorial of her.

10 '^And Judas Iscariot, *one^^ of the twelve, went ^^ unto the

11 chief priests, to betray him 2'' unto them. And when they^joh„^vL
heard it, they were glad, and promised to give him money.
And he sought how he might conveniently betray him.^^

28 that ^* which this woman did ^5 jjg that was one

2^ insert away ^'^ that he might deliver him up

2^ deliver him up

Chronology. See pp. 208, 209. To the
prediction of Matt. xxvi. i, 2, Mark gives no par-
ellel. His account of the anointing at Bethany
resembles that of John (xii. 1-8), but he gives
independent details, in his graphic manner.

Ver. I. After two days. Probably on Tuesday
evening after the denunciation of the scribes, etc.
Possibly, however, on Wednesday. — The feast
of the Passover and the unleavened bread. The
Passover meal was the beginning of the feast of
unleavened bread, which lasted for seven days.
On the further details of the conspiracy, see on
Matt. xxvi. 3-5.

Ver. 2. Lest haply there shall be a tumult.
The form indicates expectation that this would
certainly result.

Ver. 3. While he was in Bethany. Indefinite
as in Matthew's account. — Ointment. John :
' a pound,' etc. — Spikenard, or ' nard pistic'
' Nard ' means an oriental gum, but the Greek
word ' pistic ' is akin to the word meaning ' faith-
ful,' and probably refers to the purity of the
precious gum. But others understand it as mean-
ing 'drinkable,' i.e., liquid; some think that the
adjective refers to the place from which it came.
— Very costly. See ver. 5 ; comp. John xii. 5. —
She brake the box. Crushing the neck of the
cruse with the hand. See notes on Matthew.
Mark alone gives this detail.

Ver. 4. There were some. Matthew : ' His
disciples ; ' John : ' one of His disciples, Judas,'
etc. The best authorities omit the words, ' and
said.' Judas alone spoke out ; the feeling was
general, though no doubt instigated by him.
See on John xii. 6.

Ver. 5. And they murmured against her. Pe-
culiar to Mark. The original seems to indicate a

harsh address to Mary, though there was proba-
bly also a general murmur against her.

Ver. 6. Let her alone (so John, but addressed
in the singular to Judas). — The rest of the verse
corresponds with Matthew.

Ver. 7. Whensoever ye will ye can do them
good. Peculiar to Mark, but implied in the other
accounts.

• Ver. 8. She hath done what she could. Lit.,
'what she had she did.' Peculiar to Mark.
High praise ! What she did was a costly work in
itself, and yet is judged by the same standard as
the act of the poor widow (chap. xii. 44), on
whom a similar commendation is bestowed. —
She hath anointed my body beforehand. These
words most plainly indicate that Mary, even if
she did not understand the full significance of her
act of love, in some sense anticipated His speedy
death. — Burying. The Greek word refers to
the whole preparation for the tomb.

Ver. 9. Throughout (literally ' into ') the whole
world. This graphic touch pictures the future
work of evangelization ; the gospel going out
into the whole world. On the important infer-
ences from this verse, see note on Matt. xxvi. 13.

Vers. 10, II. See on Matt. xxvi. 14-16 ; Luke
xxii. 3-6. Both accounts are fuller. — He that
was one of the twelve, lit., '■the one of the
Twelve,' pointing to a well-known one. — That
(in order that) he might deliver him up unto
them. The definite purpose of Judas is brought
out more fully here than by Matthew. The de-
livery to them involved all the rest of our Lord's
sufferings. — When they heard it. Hearing the
proposal. This is peculiar to Mark. — Promised.
The money was probably not paid until the night
of the betrayal.

■^°A

Chapter XIV. 12-26.

The Lord's Supper.

ND^ the first day of unleavened bread, when they ^matt. xxvi.
Killed ^ the passover, his disciples said ^ unto him, xxii. 7-13.

Tin -111 ^' Q.OX. V. 7.

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
2 sacrificed 3 g^v * make ready

* insert on
^ omit forth

say
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 '- ^^'f;^"^'

15 shalP 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 1* evening he cometh with the twelve. And 2o44rLuKB
as they sat and did eat,^^ Jesus said, Verily I say unto you, One 2^. ' ' '

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 .-' ^^ And he answered and ^^ said unto
them, It is one of the twelve, that^*^ dippeth with me in the

21 dish. The 2^ 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 ^ 26-29; lukb
brake it, and gave to them, and said, Take, eat ; ^^ this is my 2°. is; ' Cor,

'^ XI. 23-25.

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 2* the "^^^"^ ^"^
mount of Olives.

"^ enter * the best authorities read my ^ may ^° insert himself

1^ ready ^^ and there ^^ the ^* when it was ^^ were eating

1^ One of you shall betray me, even he that eateth with me
1'^ omit And ^* the best authorities omit and another said^ Is it I ?

^^ ojfiit answered and ^'^ he that ^^ For the ^^ omit indeed

23 even as ^* unto ^^ through ^^ not ^'^ he

2^ when he had blessed, he "^ Take ye ; the best authorities omit eat
3" a 3^ otnit it ^^ the best authorities omit new

33 covenant 34 ^vhen

Contents : The preparation (vers. 12-16) ; unloads his beast, or halts for the night ; then an

the /aj-jOT/^r (vers. 17-21) ; the iiistitiition of the inn or place of public entertainment; then a

Lorcfs Slipper (vers. 22-26). On the mode of hired room, as here ' (Alexander). The correct

celebrating the Passover, see on Matthew xxvi. reading ' my,' is suggestive. 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 little that is peculiar. Ver. 15. Tipper room. On the second floor.

Vers. 12-16. The preparation for the Pass- Some think it was the ' Alijah,' or the room on

over. the housetop, as represented in the accompany-

Ver. 13. Two of his disciples. Luke gives ingcut. — Furnished, z. f., with tables and couches,

their names : ' Peter and John.' — A man bearing — Ready, i. e., by the householder, who provided

a pitcher of water. This was the sign by which the lamb, etc. See on Matt. xxvi. 17. — Make

they should know him. The vessel was earthen, ready. The further preparations necessary fon

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 guest-chamber. ' The word counts of Luke and John,

used properly denotes a place where a traveller Ver. 18. One of you shall betray me, even he

VOL. I. 21

322

THE GOSPEL ACCORDING TO MARK, [Chap. XIV. 12-52

that eateth with me. The first clause is word
for word the same in the accounts of Matthew,

Upper Room, or Guest Chamher.

as ver. 20, indicate, that Judas reclined near Him.
On the probable order of the various incidents
narrated by the four Evangelists, see Matt. xxvi.
21.

Ver. 19. The question of Judas (Matthew) is
omitted here. Comp. at this point John xiii.

23-30-

Vers. 22-26. The Institution of the
Lord's Supper. See notes on p. 219 ; comp.
Luke xxii. 19, 20; i Cor. xi. 23-25; also John
vi. 51 ff. The peculiarities of Mark's account,
which resembles closely that of Matthew, are
merely the omission of ' eat ' (ver. 22) ; the in-
sertion of the clause : And they all drank of it
(ver. 23) ; the omission of the words : 'for the
remission of sins,' after for many (ver. 24), and
the slightly briefer form of the thought in ver.
25. — On the incidents which occurred before the
departure to the Mount of Olives, and the proba-

Mark, and John ; the last clause, so graphic, and bility that Peter's denial was twice foretold, see
so full of grief, is peculiar to Mark. This, as well notes on Matt. xxvi. 30, 31-46.

Chapter XIV. 27-52.
The Way to Gethsemane ; the Agony in the Garden ; the Betrayal.

27 « A ND Jesus saith unto them, All ye shall be offended be- « matt.xxv!.

-^X cause of me this night :^ for it is written, *I will smite i> Zkqh.xiW.j.

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, even in this night, before the cock crow '^ twice, thou^ shalt c Vers. 68, 72
deny me thrice. But he spake the more^ vehemently, If I
should'^ die with thee,I will not deny thee in any wise.^ Like-
wise ^ also said they all.

32 ''And they came to '^^ a place which was named Gethsemane :
and he saith to his disciples. Sit ye here, while I shall pray.

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
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 ■^lomp'! Luke

36 pass 1* from him. And he said, "Abba, Father, all things are g n'^m";;;!.
possible unto thee ; take away this cup from me : nevertheless,^ 6.^' ^'''■'''"

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

^ the best authorities omit heca.use of me this night 2 ^-f^sert abroad

8 Howbeit 4 raised up

* That thou, to-day, even this night, before the cock crow twice {according

to the best authorities) 6 exceeding '' must

8 omit in any wise ^ And in like manner ^o come unto

" greatly amazed, and sore troubled 12 jfisert he

" insert even " insert away is ^;,„y yg

d Matt. xxvi.
36-46 ; Luke
xxii. 40-46

e See chap. ix.
15-

Chap. XIV. 27-52.] THE GOSPEL ACCORDING TO MARK. 323

ye enter ^^ into temptation. The spirit truly u ready,^' but the

39 flesh is weak. And again he went away, and prayed, and

40 spake ^^ the same words. And when he returned, he ^^ found
them asleep again,2o (for their eyes were ^^ heavy,) neither ''wist

41 they 22 what to answer him. And he cometh the third time, /, comp.chap.
and saith unto them, Sleep on now, and take j/oi^r 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 2' multitude with swords ^matt.xxvI.
and staves, from the chief priests and the scribes and the elders, ^^.t^r'sit

44 And 28 he that betrayed him had given them a token, saying, ^-"i? "'"'•
Whomsoever I shall kiss, that same 29 is he ; take him, and lead

45 /lim away safely. And as soon as ^^ he was come, he goeth
straightway ^i to him, and saith, Master,32 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 3" off his ear. And
Jesus answered and said unto them. Are ye come out, as
against a thief,"^^ ^i^h swords and wit/i ^^.sta.ves 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 /rw^^ naked ^^c^/; and the young men"^

52 laid"*^ hold on him : And he left the linen cloth, and fled from
them *^ naked.

^® that ye enter not ^'^ indeed is willing ^^ saying

^^ i/ie best mithorities read a.g3i\n he came and ^o sleeping

^'^ insert very ^'^ and they knew not ^3 Arise ^'^ begoing

25 behold 26 straightway ^7 ^/^^ ^^j.^ authorities omit great -^ Now

29 omit same ^° when ^1 straightway he came ^2 Qreek Rabbi

23 omit l\l?iS\.e:r {second ti//ie) ^^ But a certain ^^ his

2^ the ^'' took 2^ robber ^^ omit with

*° seize ^^ but this is done that the Scriptures might

"•2 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. xxvi. 31-46. The detailed form of this saying, together with

The conversation, recorded in vers. 27-31, took Mark's 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. — To-day. During the twenty-

Vers. 27-31. The Way to Gethsemane. four hours, beginning at sundown. — This nighit.

In close agreement with Matthew. The words The prediction becomes more specific. — Before

'because of me this night' (ver. 27) should be the cock crow 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-

you will be gathered again in Galilee. See on crowing' (ciiap. xiii 35).

Matt. xxvi. 32. Ver. 31. He spake exceeding vehemently.

Ver. 30. That thou, emphatic, ' even thou.' This might be paraphrased : ' he went on repeat-

324

THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 27-52

ing superabundantly.' The correct reading em-
phasizes the intensity of the denial. — And in
like manner also, etc. These protestations occu-
pied some time, probably continuing until they
entered Gethsemane.

Vers. 32-42. The Agony in Gethsemane.
See on Matt. .\.\vi. 36-40 ; comp. especially Luke
xxii. 39-46.

Ver. ;i^. To be greatly amazed and sore trou-
bled. The first expression used by Mark is
stronger than that used by Matthew, the second
is the same in both Gospels.

Ver. 35. The hour might pass away from him.

The ' hour ' representing the specific conflict of
that hour in the garden. See p. 218.

Ver. 36. Abba, Father. Mark gives, not only
the substance of the prayer (ver. 35), but some
of the words of our Lord. ' Abba ' is the word
for ' Father ' in the dialect of that time and coun-
try. In explanation Mark adds the Greek word.
But before this Gospel was written, ' Abba
Father ' came into general use as an address to
God (Rom. viii. 15; Gal. iv. 6), probably from
our Lord's use of the former word. — All things

Old Olive Trees in Gethsemane.

are possible unto thee. Peculiar to Mark, and
doubtless a part of the very form used. — How-
beit, not what I will. The form differs from
that of Matthew, and might be paraphrased :
' But, t/ie great question is, not what I will, but
what thou wilt.'

Ver. 38. The spirit, etc. Precisely as in Mat-
thew, though differently translated in the E. V.

Ver. 40. And they knew not, etc. Comp.
Peter's remark on the Mount of Transfiguration
(chap. ix. 6). They could make no reply, either
from a sense of their failure, or more probably
from physical stupor.

Ver. 41. The third time. The third prayer,
mentioned in Matt. xxvi. 44, is of course implied
here. — It is enough. That is, enough of your
watching with me, or seeming to watch with me.
Even could you watch, it would no longer avail,
the hour is come. 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 time
intervened to allow them to sleep. Some explain
it : the conflict is over ; others : he (;'. e., the be-
trayer) is still far off. But the former is contrary

to usage, and the latter to the context. The single
word in the original is therefore well rendered ;
' it is enough.' See further on Matt. xxvi. 45.

Ver. 43-52. The Betrayal. See on Matt.
47-56 ; comp. Luke xxii. 47-53 ; John xviii. 3-12.

Ver. 43. Straightway. Mark's favorite ex-
pression ; the appearance of Judas and his band
was sudden. — The scribes. Peculiar to Mark, as
in other cases.

Ver. 44. Had given them a token. This is
brought out more distinctly here than in Mat-
thew. The word 'token ' confirms the view that
the Roman soldiers had been instructed to obey
this sign. — Lead him away safely. Either in
such a way as to prevent any attempt at rescue, or
' confidently,' without being afraid of Him. The
former is more probable.

Ver. 44. Master, ' Rabbi.' This was hypo-
critical reverence. At the Passover, Judas used
the same word, while the disciples said, ' Lord '
(Matt. xxvi. 25, 22). — Kissed him. The stronger
word is here used, as in Matt. xxvi. 49.

Ver. 46. Mark omits our Lord's words to
Judas.

Ver. 47. The stroke of Peter is mentioned
most briefly here.

Chap. XIV. 27-72.] THE GOSPEL ACCORDING TO MARK. 325

Ver. 51. A certain young man. 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. — Having a linen cloth, 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 his 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. Naked. Bengel says : ' Modesty

was the owner of the garden ; others again that was overcome by fear in this great danger.' The

it was a member of the family where the Passover words ' from them ' are to be omitted.

ver.
68.

Chapter XIV. 53-72.
Christ before CaiapJias ; Peter s Denial.

53 A ND they led Jesus away to the high priest: and with him '^ J;fMATT.
■l\ were assembled ^ all the chief priests and the elders and johnxlm^'

54 the scribes. And Peter followed him afar off, *even ^ into the b Comp."' '"^'
palace '^ of the high priest : and he sat * with the servants, and

55 "^ warmed^ himself at the fire.^ And ^ the chief priests and all " jo^n xvii
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^i their witness agreed not together. And there arose ^^

58 certain, and bare false witness against him, saying. We heard
him say, '^ I will destroy this temple ^ that is made with hands, 29.

1 . 1 . 10 , T -n 1 •! 1 f 1 • 1 ^ Actsvii.48;

and withm ^-^ three days 1 will build another ^ made without xvii. 24 ;

Heb. ix. II,

c;q hands. But neither ^^ so did their witness agree together. 24.

•' ■■^ _ o <-j y2Cor. V. I.

60 And the high priest stood up in the midst, and asked Jesus,
saying, Answerest thou nothing } what is it ivJiicli these wit-

61 ness against thee .-* But he held his peace, and answered noth-
ing. s'Again the high priest asked him, and said ^^ unto him, ^ ^XJ'xxii.

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 Uo cover his face, and to '^^"et'""'
buffet him, and to say unto him. Prophesy : and the servants ^^ ' thervii. s!"
did strike him with the palms '^^ of their hands.

66 ''And as Peter was beneath in the palace,^ there cometh one 69-75; lukk
^l of the maids of the high priest : And when she saw ^^ ^ Peter John xviii.'

' & r 16-18,25-27.

^ there come together with him ^ insert within ^ court ^ ^^'^- s-t-

* was sitting ^ warming ^ in the light of the fire

■^ Now ^ the whole ^ oi>iit for 1° it not

11 and ^^ stood up '^ in ^* And not even

1^ saith ^^ at ^'^ with ^^ further need have we of

1^ officers ^^ received him with blows {according to the best aiitJiorities)

-^ And seeins:

326 THE GOSPEL ACCORDING TO MARK. [Chap. XIV. 53-72

warming himself, she looked upon him, and said,!^ And 22 thou

68 also wast with Jesus of Nazareth.23 g^t 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 Z'l^^-^^ill
saw him again, and began 26 to say to them that stood by, This

70 is one of them. And he denied it again.2" And a little after,28
they that stood by said again ^^ to Peter, Surely thou art o/ie of
them : for thou art ^o a Galilean, and thy speech agreeth thereto?^

yi But he began to curse and to swear, saying, I know not this
72 man of whom ye speak. And ^2 "the second time the cock ^ vers. 30,6s
crew. And Peter called to mind the word that ^3 Jesus said
unto him. Before the cock crow twice, thou shalt deny me
thrice. And when he thought thereon, he wept.

22 ojf^if And ^^ with the Nazarene, even Jesus

24 I neither know, nor understand "^^ the

26 saw him and began again "" But he again denied it

28 after a little while again ^^ o^nit again ^o ijisert also

81 the best authorities omit and thy speech agreeth thereto.

32 the best atithorities insert straightway ^^ how that

On the order of events, see on Matt. xxvi.
57-68. This was the second examination, that
before Annas (John xviii. 13, 19, etc.) having oc-
curred first. During this second examination the
denials of Peter took place.

Ver. 53. With him, /. e., the high-priest. Mark
mentions the three orders of the Sanhedrin.

High-priest.

Ver. 54. Wanned himself in the light of the
fire. Lit., ' in the light ' (comp. Luke xxii. 55,
56). The open fire in the court gave light, and
Peter was recognized by the light of the fire (ver.
67), comp. also John xviii. 15, 16, 18.

Ver. 56. Agreed not together ; ' were not

equal.' Not necessarily implying contradiction.
No two agreed on one point, so as to give the
evidence necessary for a legal conviction.

Ver. 57. Certain. Matthew, more definitely,
' two.'

Ver. 58. We .... I. These words are em-
phatic.— Made with hands .... made without
hands. Probably our Lord had used these ex-
pressions, since, as we nozv understand them,
they express so plainly the correct meaning of
the saying mentioned in John ii. 19, etc. An al-
lusion to Dan. ii. 34, is possible.

Ver. 59. Not even so, etc. Even in regard to
the statement just made, their evidence varied.
Ver. 60. On the questions of the high-priest,
see on Matt. xxvi. 62.

Ver. 61. The high-priest asked him. Putting
Him on oath, according to Matt. xxvi. 63. — The
Son of the Blessed, i. e., of God, since the Rabbis
used a word of this meaning as the ordinary
name for God. It occurs only here in the New
Testament. The action of the higli-priest indi-
cates that this implied a distinct question : Do
you claim, in claiming to be the Messiah ('the
Christ'), to be also ' the Son of God.'

Ver. 62. I am. Any allusion to the significant
name of God : ' I Am ' (Ex. iii. 14), is very im-
probable. Comp. ' Thou hast said ' (Matthew).
' From henceforth ' is omitted here. See notes
on Matt. xxvi. 64.

Vers. 63, 64, are less full than the parallel
verses, Matt. xxvi. 65, 66. — Clothes, inner gar-
ments, two being sometimes worn by persons of
consequence.

Ver. 65. Some. Others than the ' ofiicers,'
spoken of below. The context (ver. 64) points
to members of the Sanhedrin as engaged in this
cruelty. — The officers. Probably those who had
been by the fire (ver. 54). — Received him with
hlows of their hands. The correct reading is thus
translated, describing the conduct of the officers
when they received Jesus again as their prisoner.

Chap. XV. 1-19.] THE GOSPEL ACCORDING TO MARK. 327

Vers. 66-72. Peter's Denial. See on Matt. Ver. 70. And after a little while. About an

xxvi. 69-75 (comp. the parallel passages in Luke hour elapsed (Luke xxii. 59). — Again. Notice

and John), where the difficulties are treated of. the correct position. — For thou art also. Not,

Ver. 66. Beneath. Below the hall where the as Jesus is ; but, in addition to what has been

trial took place. — One of the maids. The same said, this is another reason. 'And thy speech,'

one mentioned by Matthew and Luke, possibly, etc., was probably inserted from Matthew,

but not necessarily the porteress referred to by Ver. 72. Mark repeats the saying of our Lord

John. with the same accuracy as in ver. 30. — And when

Ver. 67. Thou also wast with the Nazarene, he thought thereon, he wept. Continued weep-
even Jesus. 'Nazarene,' used in contempt. ing is implied. The word translated 'thought

Ver. 6S. 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 cock crew, occasioned by the crowing of the cock, this the

The first or mid-night 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,' /. e.,

lection. . he threw himself out of the place; 'beginning^

Ver. 69. The maid. Probably the same one, 'continuing,' ' covering his head,' etc. The most

but possibly the porteress. On the cause of this fanciful view is: ^casting (his eyes) on'' (Him),

second denial, which so soon followed the first, i. e., looking at the Saviour as He passed,
see on Matthew.

Chapter XV. 1-19.

CJirist before Pilate. The Mockery by the Soldiers.

ND straightway in the morning the chief priests held a '^ j'^^f^"!^^^^!!-
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 ^ Luke xxiu.

' I ; John

King of the Jews } And he answering said ^ unto him. Thou ^MA^^^xxvii

3 sayest it. And the chief priests accused him of many things ; xxul'^'al'sT

4 but he answered nothing.* And Pilate asked him again,° say- J°_"s. ''^'"
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, ^j^'^^'^^'y-^^^'^'

7 whomsoever they desired.^*^ And there was one named ^^ Ba- ^j^'jo^;!,'
rabbas, zvhich lay'^'^ bound with them that had made insurrec- ^^"'■39;xix
t.ion with him,^^ who had committed murder in the insurrec-

8 tion.^* And the multitude crying aloud ^^ began to desire him ^^

9 to do as he had ever done ^^ unto them. But ^^ Pilate answered
them, saying, Will ye that I release unto you the King of the

10 Jews .? For he knew^^ that the chief priests had delivered him

1 1 for envy.-o g^j- []^q chief priests moved the people,^^ that he

12 should rather release Barabbas unto them. And Pilate an-

1 transfer \\e\A. s. cons\Ji\X.2ii\on to this place ^ him up ^ saith

^ the best autlwrities omit but he answered nothing
^ again asked him ^ the best authorities r^a^/ accuse thee of

' no more ^ anything ^ the {or 2)

^° whom they asked of him ^^ the man called -^'^ lying

^^ the best authorities oiiiit with him
" in the insurrection had committed murder

^5 the best atithorities read went up and ^^ to ask him

" was wont to do ^* And " perceived

20 for envy had delivered him up ^^ stirred up the multitude

328 THE GOSPEL ACCORDING TO MARK. [Chap. XV. 1-19.

swered and said again '^ unto them, What will ye then that I

13 shall 23 do 7mto 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 t And they cried out the

1 5 more ^4 exceedingly. Crucify him. And so Pilate, willing ^s to
content the people,^^ released Barabbas unto them,^^ and deliv-
ered Jesus, when he had scourged him, to be crucified.

,,,. . 1111 iii9S-ni y Matt.xxvu.

16 •''And the soldiers led him away into the hall, called ^» Preto- 27-30.

17 rium ; and they call together the whole band. And they
clothed 29 him with purple, and platted ^o a crown of thorns,

18 and 31 put it about his headF" And^s 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.

22 the best authorities rm^ answered again and said ^3 ^^at then shall I

24 the best mithorities omit the more ^^ And Pilate wishing

26 multitude "^ unto them Barabbas

28 within the court, which is the 29 clothe ^^ plaiting

31 they ^2 on him ^^ insert they ^* smote his head

This account is closely related to that of Mat-
thew, but the remorse and suicide of Judas are
omitted, and in the narrative of the trial before
Pilate some independent details are introduced.

Ver. I. The whole council. Comp. Luke xxii.
66-71, where the particulars of this morning
meeting are given ; also Luke xxiii. i.

Vers. 2-5. See on Matt, xxvii. 11-14. The
examination before Herod (Luke xxiii. 8-12)
occurred next. — Accuse thee of (ver. 4). The
same word as in ver. 3, according to the best
authorities.

Ver. 6. He released. The original implies
habitual action.

Ver. 7. With them that had made insurrec-
tion, etc. Peculiar to Mark. Barabbas, doubt-
less the leader, was one of these insurgents and
murderers.

Ver. 8. And the multitude went up, /. c, be-
fore the residence of Pilate, and began to ask.
This picture of the mob in Jerusalem is true to
the life. As the day wore on, the crowd col-
lected, partly to see the trial, partly to call for
the usual release of a prisoner, partly to be in a
crowd, as is always the case on festival occasions.
Pilate proposed to the rulers the choice between
Jesus and Barabbas (Matthew, Luke), but the
mob had probably already desired the latter as a
political prisoner.

Vers. g-14. See on Matt, xxvii. 17-23. Mark's
account is much briefer than the other three. In
ver. 9 it agrees more closely with John xviii. 39 ;

referring however to the first proposal of Pilate,
before the message from his wife. Ver. 12 de-
scribes the second, ver. 14 the third attempt of
Pilate. In ver. 13, again does not mean a rep-
etition of the same cry. The cry for the cru-
cifixion of Jesus, was the answer to the second
attempt of Pilate.

Ver. 15. Wishing to content the multitude.
The word ' wishing ' points to a decision, a deter-
mination, neither a hearty desire, nor a mere per-
mission. In Matt. i. 19 the same word is trans-
lated ' was minded,' Pilate wanted to release
Jesus, but in the dilemma (of his own making)
concluded to gratify the mob. On the scourging
see on Matt. x.xvii. 26.

Ver. 16. Within the court, which is the Pre-
torium, or ' palace.' The governor's residence.

Ver. 17. With purple. See on Matt, xxvii. 28.
Lange : ' The scarlet military cloak no more re-
quired to be a real purple, than the crown of
thorns required to be a real crown, or the reed a
real sceptre ; for the whole transaction was an
ironical drama, and such a one, too, that the in-
famous abuse might be readily perceived through
the pretended glorification. The staff must be a
reed, the symbol of impotence ; the crown must
injure and pierce the brow ; and so, too, must the
purple present the symbol of miserable pretended
greatness : and this was done by its being an old
camp-mantle.'

Ver. iS, 19. See on Matt, xxvii. 29, 30.

Chap. XV. 20-41. THE GOSPEL ACCORDING TO MARK. 329

Chapter XV. 20-41.
TJie Crucifixion.

20 « A ND when they had mocked him, they took ott the pur- " matt.xxvu.

■^~~^ 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- ^ Luke xxHL
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 ^J^o^^^^^-j^y-

23 place of a skull.''' 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. john

XIX. 14.

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 f ul- ^ xxfio?"''^
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 s chap. xiv

30 buildest it in three days. Save thyself, and come down from the

31 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- ''« psa. 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 it, said, Behold, he calleth Elias.^^ *And one ran ' ^^t^johlf
and filled ^ a sponge full of vinegar, and ^^ put it on a reed, and "''• ^'^■
gave him to drink, saying. Let alone ; ^^ let us see whether

37 Elias 24 will come ^s to take him down. *And Jesus cried with ^9 ^ ^.f jo^^"

xix. 30.

^ from him the purple ^ on him his garments : ^ and they lead

* one passing by, Simon of Cyrene, ^ from

^ insert to go with the>n '' Place of a Skull * offered

^ oj/'iit to drink

1'^ the best authorities read And they crucify him and part
11 insert among them ^'^ each ^^ robbers 1* ofnit the

^^ and one ^^ The best authorities omit ver. 28.

1^ reviled ^^ In like manner

" mocking him among themselves with the scribes, said
20 insert the ^^ now come down 22 reproached

2^ omit saying '-^ Elijah ^^ filling ^^ omit and

2'' Let be ^^ cometh 29 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 ^o over against him, saw that he so
cried out, and ^i gave up the ghost, he said, Truly this man was
the Son of God.

40 "There ^2 were also women looking on afar off:^^ among
whom was"* Mary Magdalene, and Mary the mother of James

41 " 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. 20-41.

/ Luke xxiii.

45-
til Matt. xxvu.
54 ; Luke
xxiii. 47.

n MATT.xxvii.
55,56; Luke
xxiii. 49 ;
comp. John
xix. 25.
o Luke xix. 3
/ Chap. xvi.
I ; comp.
Matt, xxvii.
56.

30 who stood by
32 And there
35 little

31 the best authorities oinit cried out, and
33 beholding from afar 34 ^^gyg holV

36 07nit also ^'^ who

See on Matthew xxvii. 32-56. Mark's account
resembles that of Matthew, but has independent
details.

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. Coming from the country. 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
Bufus. 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 Place
of a Skull, since Golgotha means 'skull,' and
Luke (xxiii. 33) calls the place simply 'skull.'
This is an additional reason for supposing that
the name was owing to the conical shape of the
ground. See on Matt, 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 was the third hour, /. e., 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 from
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 tlie accuracy
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 {i. e., 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 John uses
the Roman mode of reckoning time, from 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 such a day
these two men could not make a mistake. With
memories so correct about such minute details,
they could not possibly forget p7-ecisely w/icn
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 originally
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 I,ord.

Ver. 28. This verse (a quotation from Is. liii.
12) is omitted by the oldest manuscripts and re-
jected by the latest critics. In Luke xxii. 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. 33. The sixth hour. The form of the
verse, as well as the connection, shows that our
Lord had already hung for some time upon the
cross (see ver. 25).

Ver. 34. Eloi. This is in the Aramaic dialect
then in use. Our Lord probably used the Hebrew
form ('Eli') given by Matthew, which more
closely resembles the name Elijah. A quotation
from the Old Testament would naturally be made
in Hebrew. On the meaning of the cry, see on
Matt, x.xvii. 46.

Ver. 36. Saying, Let be, etc. In Matthew's
account, these words are addressed to the man
who gave the vinegar, here spoken by him to the
others. A sign of accuracy ; such a conversation
is natural ; the one addressed by the crowd fling-
ing back their own words. ' Let be ' means ' let
this suffice,' until we see Elijah coming. The
man may have had the passing earnest thought
that Elijah might come. But to keep on good
terms with the e.vcited jeering rabble, he as-
sumes the same tone with them. — To take him
down. Matthew : 'to save Him.' The two Evan-
gelists give two distinct parts of the same con-
versation.

Ver. 37. Gave up the ghost, the literal sense
here is: 'breathed out,' expired. 'A beautiful
substitute for died, which all the Evangelists ap-
pear to have avoided' (J. A. Alexander).

Ver. 39. The centurion. Mark here and in
vers. 44, 45 gives the Latin term, Matthew and
Luke the Greek. — Who stood by over against him,
i. e., in front of Him ,' watching ' (Matthew) Him.
— Saw that he so gave up the ghost. The pe-
culiar cry is mainly referred to, hence this was
very early inserted, and is retained in the E. V.
Mark alone gives prominence to this point, and
it is characteristic of his Gospel. ' The Lion of

Judah is, even in His departing, a dying lion '
(Lange). On the centurion's language, see on
Matt, xxvii. 54.

Ver. 40, 41. These verses agree in substance
with Matt, xxvii. 55, 56, but the order is different
and the other variations throw much light on the
questions which have arisen as to the persons
mentioned. — Mary, the mother of James the
little. Undoubtedly the wife of Alpheus (John
xix. 25), hence 'James the little' is the Apostle
'James the son of Alpheus' (chap. iii. 18; Matt.
X. 3). We hold that she was not the sister of
our Lord's mother (see on Matt. xiii. 55 ; John
xix. 25), but that Salome was. An additional
reason for this view, and also against the opinion
that James the son of Alpheus, here spoken of, is
identical with 'James the Lord's brother ' (Gal.
i. 19), is to be found in the expression here used :
' James the little.' This may refer either to his
age or his stature, probably the latter ; but in
any case it is used to distinguish him. James the
son of Zebedee had been put to death many years
before this Gospel was written (Acts xii. 2), and
the readers of this Gospel would need this term
only to distinguish this person from James the
Just, the brother of our Lord, who was well-
known throughout the early church, and the
author of the General Epistle of James. — Joses.
Against the view that this too was one of the
Lord's brothers (Matt. xiii. 55, Mark vi. 3) is the
fact that his name occurs here twice (vers. 40, 47)
to distinguish this Mary, when according to the
theory we oppose, two other brothers (Judas and
Simon), who are thus assumed to be Apostles,
are not mentioned. Mary the mother of our
Lord had probably been conducted away by John
before this time (see Matt, xxvii. 56; John xix.
27).

"A^

Chapter XV. 42-47.
The Burial.
ND now when the even ^ was come, because it was the
preparation,^ that is, the day before the sabbath, Jo-
seph 3 of Arimathea, an * honourable counsellor,^ which also
''waited^ for the kingdom of God, came,*^ and went in boldly^

44 unto Pilate, and craved ^ the body of Jesus. And Pilate mar-
velled if he were already dead : and calling unto him ^ the
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 Unen,!^ and took ^^ him down,
and ^3 wrapped 1^ him in the linen,^^ and laid him in a sepul-
chre ^^ which was ^^ hewn out of a rock, and rolled a stone
unto ^s the door of the sepulchre. ^^ And Mary Magdalene and
* Mary the mother of Joses beheld where he was laid.

1 when evening was now come ^ Preparation

3 there came Joseph * councillor ^ who also himself was waiting

6 omit came '' and he boldly went in ^ begged

9 learned it ^° granted the corpse " a linen cloth

12 taking ^^ omit and ' " wound ^^ insert cloth

16 tomb " had been " against

a Matt.
xxvii. 57-61 1
Luke xxiii.
50-56; John
xix. 3S-42.

b Acts xiii. 50
xvii. 12.

c Luke ii 25,
38.

d Ver. 39

e Chap. xvi. i

332

THE GOSPEL ACCORDING TO MARK. [Chap. XVI. i-8.

This section contains some minor incidents
omitted in all the parallel accounts.

Vcr. 42. The Preparation. C'omp. Matt, xxvii.
62. — The day before the Sabbath, /. e., Friday.
Joseph and the Jews (John xix. 31) desired 'that
the bodies should not remain upon the cross on
the Sabbath.' The Sabbath of the festival week
was, as usual in such cases, a ' high day ' (John
xi.x. 31).

Ver. 43. An honourable councillor. A mem-
ber of the Sanhedrin (comp. Luke xxiii. 51).
' Honorable ' here means noble in station. — Who
also himself was, etc. He e.xpected the Messiah,
and had been a secret disciple of Jesus (John
xix. 38). — Came. Literally, having come, i. e., to
the scene of the crucifixion (Matt, xxvii. 57). —
He had probably seen the breaking of the legs
of the other two, and was aware of the request of
the Jews that the bodies should be taken down.
If he would pay this tribute of respect to one
whom he had followed in secret, he must quickly
and publicly take this step. — And he boldly went
in. The decisive act which marked the change
from a secret to an open discipleship.

Ver. 44. And Pilate marvelled. Not at the
request, but : if he were already dead. This
shows there was something unusual in this case
of crucifixion. Pilate had already given orders
to have the legs of the crucified broken and the
bodies taken down. The first part of the order
had been carried out, but our Lord was already
dead. The two other bodies were probably taken
down at once, but Joseph, appearing at Golgotha
(as Matthew and Mark state) made known to the
soldiers his purpose ; hence they left the body of
Jesus on the cross, perhaps going with Joseph to
Pilate, in the expectation that his request (as that
of a rich and influential man) would be granted.
The sudden announcement of the rapid death of

this Person, in whom he had been so interested
that day, amazed him, and led to his inquiry of
the centurion.

Ver. 45. Granted the corpse to Joseph. Pre-
sented it to him. The position of Joseph seems
to have occasioned this ready compliance, though
Pilate was doubtless glad to hear that Jesus was
dead and lO h^ve Him buried.

Ver. 46. And he bought a linen cloth. It has
been argued from this purchase that the day was
'not the first day of unleavened bread, which
was one of sabbatical sanctity,' but in Lev. xxiii.
7, labor alone was forbidden on that day. That
the tomb belonged to Joseph is implied here, that
it was new is omitted by Mark alone.

Ver. 47. Mary the mother of Joses. The same
person mentioned in ver. 40. — Beheld, lit. , ' were
beholding,' a continued action. Matt, xxvii. 61 :
' sitting over against the sepulchre.' — Where he
was laid. Luke (xxiii. 55), although mentioning
the Galilean women mote generally, says : ' and
how His body was laid.' Evidently the inspec-
tion was with a view to mark the spot, for the
future anointing ; but affection made these two
linger. The original indicates that they came
after the burial, entering without hesitation the
garden of the rich councillor. The two mem-
bers of the Sanhedrin (Joseph and Nicodemus ;
John xix. 38, 39) were still probably there. The
company was a singular one, but a type of the
Christian congregations collected together by the
death of Christ. — Salome was absent. If she
were the sister of our Lord's mother, she should
go to comfort her mourning sister, who had prob-
ably left the scene of the crucifixion under the
conduct of John some time before. Their tem-
porary residence would be in the same place
(John xix. 27). An incidental hint of accuracy
and truthfulness.

Chapter XVI. i-8.

The Women at tJie Tomb of the Risen Lord.

1 " A ND when the sabbath was past, * Mary Magdalene, and "■

■LX. <^ Mary the mother of James, and '^ Salome, had ^ * bought

2 sweet 2 spices, that they might come and anoint him. And f
very early in the morning,^ the* first day of the week, they f

3 came unto the sepulchre" at the rising of the sun.^ And they
said" among themselves, Who shall roll us away •''the stone/

4 from the door of the sepulchre } ^ And when they looked, they
saw 9 that the stone was rolled away : ^*^ for it was very ^^ great.

5 And ^ entering into the sepulchre,^ they saw a young man ^
sitting on the right side, clothed in '' a long white garment ; ^^ '*

6 and they were affrighted.^^ And he saith unto them, Be not
affrighted : ^^ ye seek Jesus of Nazareth, which was " crucified :

Matt.
xxviii. 1-8 ;
Luke xxiv.
i-io.

John XX. I.
Chap. XV. 47.
Chap. XV. 40.
Luke xxiii.
56; John
xix. 40.

Chap. XV. 46.

Comp. John
XX. II, 13.
Rev. vi. II ;

vii. g.

^ 07nit had
* on the
■' were saying
® And looking up they see
^^ exceeding;

^ otnii sweet
^ come to the tomb

" the Nazarene, who hath been

* oviit in the morning
^ when the sun was risen
^ tomb
^^ The best authorities read\s rolled back
^^ a white robe ^^ amazed

Chap. XVI. i-8.] 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 ' ^^^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 ina7i ; ^^ for they were afraid.

^^ 0}>iit your way 1® The best authorities omit quickly

^■^ for trembling and astonishment possessed them
1* and they said nothing to any one

On the Resurrection and order of Appearances,
see pp. 239, 240. This section does not tell of
any appearance, and shows the usual indepen-
dence in the story of the visit to the tomb.

Ver. I. When the Sabbath was past. After
sunset on Saturday. — Bought spices. Luke
xxiii. 56 does not necessarily imply that the prep-
aration of spices took place on Friday, before the
beginning of the Sabbath. Even if most of the
women began the preparations at that time, these
three were not thus engaged. The two Maries
sat over against the sepulchre late on Friday
(Matthew), and Salome had probably rejoined
her sister Mary. (See on chap. xv. 47.) The
resting on the Sabbath is expressly affirmed by
Luke. — Anoint him. Nicodemus (John xix. 39,
40) had done this in a necessarily hasty manner.
See on Matt, xxvii. 59.

Ver. 2. Very early. In the East this would
mean before sunrise, as the other accounts show.
The anxious women would go to the tomb as
soon as possible. — When the sun was risen.
This may be taken literally as referring to the
time when they reached the tomb, or less exactly
' when the sun was about to rise.'

Ver. 3. Who shall roll, etc. ? A natural and
graphic touch in the narrative. The Lord had
removed the difficulty, before it was actually
encountered.

Ver. 4. Looking up. They may have been
looking down before, absorbed in their conversa-
tion ; the tomb was probably above them, cut
horizontally in the face of the rock at a slight
elevation. — They see that the stone is rolled back.
Possibly 'rolled up,' as if it had rested in a hollow
at the door of the tomb. — For it was exceeding
great. This does not mean that the greatness of
the stone was the reason of their anxiety and
questioning, although this was doubtless true, but
that its size enabled them to notice the position
even in the early morning. A vivid touch pe-
culiar to Mark. An angel had removed it (Matt,
xxviii. 2).

Ver. 5. And entering into the tomb. That it
was of great size is evident. This entrance, as
we think, took place after an interval, during
which the three separated, after the angelic
message mentioned in Matt, xxviii. 2-7, the two
Maries returning with the other women and
entering the tomb. On the other intervening
events, see notes on Matthew, p. 240. — A young
man. Mark thus vividly describes an angel.
Luke speaks of ' two men,' afterwards referring
to them as 'angels' (xxiv. 23). Mark describes
the first impression as the women went in. Luke
is more general, but it is not probable that he
joins the two angels spoken of separately by
Matthew and Mark. For according to John,

Mary Magdalene saw two angels sitting in the
tomb, and this was probably before the entrance
of these women. — Sitting on the right side.
Compare John xx. 12, which refers to a differ-
ent occasion. Also, Luke xxiv. 4 (see notes
there), which tells of the same occurrence within
the tomb, but less definitely. Peter and John
had already been there and seen no angel (John
xx. 3-S). The mission of the angels was to com-
fort and" instruct the disciples, not to perplex
them and us by the mysterious disappearances
and reappearances which some other explanations
suggest. — White robe. A supernatural bright
ness may be implied, as in chap. ix. 3. Comp.
Matt, xxviii. 3; Luke xxiv. 4. — And they were
amazed. As was natural, even if there had been
a previous appearance of angels.

Ver. 6. Be not amazed. This is probably not
identical with the message in Matt, xxviii. 5-7,
given outside the tomb, but a second one (re-
ported bv Luke also), which is, however, sub-
stantially a repetition of the previous one.

Ver. 7. But. Emphatic : instead of lingering
here, go tell, etc. — And Peter. A spedal token of
love to thi^ one \A\o had denied Him, and a rec-
ognition of his prominence among his equals. —
Into Galilee. Comp. Luke xxiv. 6, 7. The ques-
tion : 'Why seek ye the living,' etc., probably pre-
ceded the words : He is risen (ver. 6). — As he
said to you. Chap. xiv. 28 ; see on Matt, xxviii. 7.

Ver. S. And fled from the tomb. In a tumult
of excitement. — For trembling and astonishment
possessed them. This was the reason of their flee-
ing. — And they said nothing to any one ; for
they were afraid. Matthew twice (xxviii. S, 11)
speaks of their going to deliver the message,
hence some explain this clause : they told no one
by tlie way. But Mark's words mean that they
did not, immediately at least, deliver the message.
The ' fear ' spoken of by Matthew is made prom-
inent here ; joined with the fright from what they
had seen was a fear that their reports would be
(as they actually were) deemed ' idle tales ' by the
disciples (Luke xxiv. 11). In this state of inde-
cision, as they ran back, the Lord meets them
(Matt, xxviii. 9, 10), overcomes their fear ('Be
not afraid,' He says), and they go on with the
message, now coming from the Lord Himself.
The remarkable events of that day produced
mingled and indeed confused emotions. To that
of fear and indecision, Mark gives prominence.
Even these faithful women were full of doubt :
a fact that upsets all theories resembhng the Jew-
ish falsehood, mentioned by Matthew. Strangest
of all, however, would be the sudden ending of
the Gospel at this point of indecision. See next
section.

334 THE GOSPEL ACCORDING TO MARK. [Chap. XVI. 9-20.

Chapter XVI, 9-20.
Appearances of the Risen Lord ; the Ascension ; Conclicsion.
9 "V TOW when Jesus^ was risen early the ^ first day of the | J°'^^;;?=|;4
1>I week, «he appeared first to Mary Magdalene, *out of ^ ^ ]°|5;; ^^^-s.

10 whom he had cast seven devils.* ^;z^ <^ she ^ went and told ^ ^;;''^ "''^•
them that had been with him, ''as they mourned and wept. -^ joh„ ^[ ^^

11 And they, when they had heard that he was alive, and had been ^ Lukeix.29.
seen of her, ^ believed not.*^ \ 13" ^ '""'''

12 After that ^•'' he appeared^ in ^another form ''unto two of ' ssVs'"'!''"

a- 1 Aii*^ Luke xxiv.

13 them, as they walked, and went ^ mto the country. 'And they 36;johnxx.

t . '9) 26; I

went ^'^ and told it unto the residue : ^^ neither believed they Cor. xv. 5.

•' I Matt.xix. 8;

them.^2 ^'i^'p- ''• 3-

m Vers, ii, 13.

14 Afterward ^^ ■'' he appeared ^ * unto the eleven ^* as they sat at « Man.

~ ^ ■■■ -' xxvni. 19.

meat, and ^^ upbraided them with their unbelief and ' hardness ° c°i- J- ^:.

' r P Rom. viu.

of heart, because ™ they believed not them which ^^ had seen ^^^-j^^^ ;;; ^g

15 him after he was risen. And he said unto them, " Go ye into ^ j^^hn ;;; ^ .

16 all the world, and "preach the gospel *to every creature.^'^ ''He ^ ^PeJuLzi.
that believeth and is *■ baptized * shall be saved ; but ' he that ^ ^^^'^hess. h.

17 believeth not shall be damned. ^^ And these signs shall follow " ^uke'x^' if;'
them that believe ; "In my name shall they cast out devils ; ^^ ^\A.^\\vl

18 "they shall speak with new tongues ; "'They shall take up ser- z; Ac'ts'^u.' 4^;'
pents ; and^^ if they drink any deadly thing, it shall not ^^ hurt 5'; I'cor.'
them; ^ they shall lay hands-on the sick, and they shall re- 30; xii'i. i';

XIV 2, 4, etc.
cover. '"> Luke X. 19 ;

Acts xxviii.

19 So then ^ after the Lord ^^ had spoken unto them, he^* "was 3-s- .

■^ _ _ ^ _ X Acts IX. 12,

received up into heaven, and *sat on ''^^ the right hand of God. i7;seechap.

20 And they went forth, and preached every where, "^ the Lord ^ ^^'^^^^-^/j?'
working with //z^;«, and confirming '^ the word "with signs fol- ^^■{j'"^^^'
lowing.26 Amen. l^^.

51 ; Acts i.

•^ he 2 on the ^ from * cast out seven demons ^ Ac^svii. 55;

^ She ^ disbelieved '^ And after these things Rom. viii. '

8 was manifested ^ on their way ^^ inserl ii\v2.y " rest ^^: ^^^■^(■

12 and them also they believed not ^^ And afterward i°'Heb.' i"'
" zV^j^r/ themselves i^ insert \\t 1^ that 3;viii..i;x.
i'' the whole creation is disbelieveth shall be condemned J Pet^iii.22.

13 demons 20 gygn 21 j^ no wise 22 ^^g ^^n See iMatt.
23 the best authorities read the Lord Jesus, after he ^\'^-'

94 • , 1 -^ ' nc , <^ Heb. u.3,4.

^'^ omit he 25 sat down at ^Chap.iv.14;

28 by the signs that followed Luke i. 2

e Acts V. 12 ;
xiv. 3.

The genuineness of vers. 9-20. 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. 419), accord-
(l.) They are not found in the two oldest and ing to the testimony of some Church Fathers,
best _ manuscripts of the New Testament (the the passage was wanting in most copies. (3.)
Smaitic and the Vatican) ; but in one of them The section contains no less than twenty words
(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 ne.xt book be- ary character,
gins on the next column. In some other manu- But 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.
Especially Irenaeus (t 202), who lived more than
two hundred years before Jerome and was a
pupil of Polycarp (the pupil of John), quotes
ver. 20, word for word, as the conclusion of the
Gospel. The close of ver. 8 is very abrupt in
the Greek, and cannot be the proper conclusion
of the Gospel. Even those who reject this sec-
tion think that some other conclusion must have
existed, which has been lost. The omissions in
the early manuscripts (fourth century) can be ac-
counted for. The Fathers state, that the Roman
Christians were very anxious to obtain Mark's
Gospel. An incomplete copy (as Lange sug-
gests) might have got into circulation, which
would find favor in the fourth century, because
it omitted the unbelief of the Apostles. It is
possible that it was written by Mark, but later
than the Gospel itself. There are other conjec-
tures, namely, that the last leaf of the original
Gospel was early lost, that the section was erased
because it was supposed to be inconsistent with
the other Gospels. The best writers admit the
great antiquity of the section, even if written by
another hand than that of Mark. Its statements
are undoubtedly authentic.

Contents. Three appearances of our Lord
are here mentioned: (i.) To Mary Magdalene ;
(2.) To the two on the way to Emmaus ; (3.) To
the eleven (on the same day or a week later).
The date of the discourse which is added (vers.
15-18) cannot be determined. The whole chapter
emphasizes the slowness of the disciples to be-
lieve in the Resurrection, gives the steps by
which their disbelief was overcome, tells of the
great commission (vers. 15-18), and closes with
a brief statement of the Ascension (ver. ig) and
the subsequent activity (ver. 20).

Ver. 9. On the first day, etc. Not the same
expression as in ver. 2. The emphatic repetition
suggests that the readers knew the sacreclness of
'the first day' among Christians. — Appeared
first. See p. 240, and the full account of John
(.XX. 14-17). — From whom he had cast out seven
demons. See Luke viii. 2. This fact has not
been previously stated in this Gospel, and this is
an argument in favor of the genuineness of this
section. Here, where Mary Magdalene is men-
tioned alone, was the most appropriate place for
this description. The first manifestation of our
Lorcl's victory over the grave was made to one
in whom He had won such a victory over Satan.
Ver. ID. She went and told. Comp. John xx.
18. Emphasis seems to rest on the word ' she ; '
she was the first to tell them, the others probably
returning later, after they had seen the Lord on
the way (Matt, xxviii. 9). — Them that had been
with him. An unusual expression for ' disciples,'
probably including the whole company of His
followers. — As they mourned and wept. A nat-
ural touch, showing how little they anticipated
His resurrection.

Ver. 1 1 . Had been seen of her. Another ex-
pression peculiar to this section. But ' new facts,
new words.' — Disbelieved. A different form from
' believed not ' (ver. 12). Comp. Luke xxiv. 11.
Their disbelief has been overruled for good ; it
furnishes abundant proof that they did not invent
the story of the resurrection.

Ver. 12. After these things. This expression,
peculiar to this section, marks definitely a second
appearance, after the 'first' (ver. 9). The ap-
pearance to Peter is not mentioned ; the author

is emphasizing the unbelief of the eleven, so that
he chooses a revelation to two, not of their num-
ber. — Was manifested ( a different word from
that used in ver. 9), etc. See Luke xxiv. 13-35,
where this manifestation is narrated with rich-
ness of detail. — In another form, so that they
did not recognize Him. Luke says : ' their eyes
were holden.' But there was some actual differ-
ence in the bodily appearance of our Lord. —
Two of them, of the disciples in the wider sense
(vers. ID, II). — As they walked, to Emmaus.
The manifestation took place at the close of the
walk, but this is the language of brevity. Had
the account been more explicit, a captious crit-
icism would have asserted that this verse was
copied from Luke.

Ver. 13. They. Emphatic, giving prominence
to these successive messages. — The rest, i. <?.,
of 'them that had been with Him' (ver. 10). —
And them also they believed not. Despite the re-
peated testimony. Luke (.xxiv. 34) tells how
these two met the company who told them, ' The
Lord is risen indeed, and hath appeared to Si-
mon.' But he speaks immediately after of their
terror at His appearance (xxiv. 37) ; their state
of mind was not one of decided belief. The
same impression is conveyed by Matt, xxviii. 17 ;
John XX. 20. A conflict of doubt and belief
would be very natural, or even a division of opin-
ion, some doubting and some believing. Even
if all believed that the Lord had appeared to
Simon, some might, for various reasons, still
doubt the message of the two disciples. This
apparent discrepancy with Luke may have en-
couraged the copyists to omit the passage, if they
found any authority for doing so.

Ver. 14. Afterward. ' Later' not 'last,' though
the word may bear such a meaning. This was
the last manifestation of that day, and is fully de-
tailed by Luke (.xxiv. 36, etc.) and John (xx. 19-
23). Mark joins with it the last revelation of
our Lord on earth. See on ver. 15. — Sat at
meat. In strict accordance with Luke xxiv. 41-
43, though evidently independently written. —
Upbraided them with their unbelief. He in-
structed, as well as upbraided them ; but the
matter is here described from one point of view.
This ' unbelief ' was in the fact of His resurrec-
tion. — Hardness of heart. They seem to have
remained that day in an intellectual and moral
stupor. — Because, etc. The specific reproach
was that in the face of suflicient evidence they
doubted a glorious fact, which He, whom they
loved, had predicted again and again.

Ver. 15. And he said unto them. There is no
reference to the appearances in Galilee. The
more important points of the revelations made on
various occasions up to the time of the Ascension
are summed up. These words may, however,
have been uttered on one occasion. Comp.
Matt, xxviii. 19 ; but here the style is brief, ener-
getic, as usual in Mark's narrative.

Vers. 16-18 are peculiar to this Gospel and
quite characteristic. They may have been uttered
on the mountain in Galilee, or more likely still,
just before the Ascension, mentioned immediately
afterwards (ver. 19). — Preach the gospel, pro-
claim the glad tidings ; not simply give instruc-
tion in Christian morality, but announce the facts
they had been so slow to believe, that Jesus who
had been crucified is risen, is the living Saviour
for lost men. — To the whole creation. To men
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-
verse. Comp. Col. i. 15, 23; Rom. viii. 19-23-
The duty to evangelize the whole world, so
plainly stated here, is even strengthened by this
view of the passage.

Ver. 16. He that believeth and is baptized
shall be saved ; but he that disbelieveth shall be
condemned. The obvious lessons of this verse
arc pressing and practical, (i.) The belief is be-
lief in Jesus of Nazareth, crucified and risen
again, as an all-sufficient Personal Saviotir. It is
belief of the gospel (ver. 15), because the gospel
presents Christ. (2.) Baptism is generally but not
absolutely necessary to salvation. It is not said :
He that believeth not and is not baptized will be
condemned. The first trophy of the crucified
Lord, was the unbaptized yet believing robber.
Many martyrs had no opportunity of baptism.
Multitudes of unbaptized children die in infancy,
and the vSociety of Friends reject water-baptism.
Yet the other clause shows the general necessity.
Baptism cannot be deemed indifferent in view of
this command. None are condemned simply be-
cause not baptized, but positive unbelief is the
one certain ground of condemnation, whether the
person be baptized or not baptized. (3.) Nothing
can be proved from this passage as to the order
in which faith and baptism must always come.
In Matt, xxviii. 19, 20, it is altogether different.
(4. ) The form of the original is peculiar, and points
to a future and permanent division of mankind
into 'saved' and 'condemned.' (5.) The con-
demnation for the sin of unbelief, implies a pre-
vious offer of the gospel. The preceding verse
points to a proclamation of the offer to every one,
without exception, and the sin of unbelief has its
spring in something independent of any such
offer. Blessedness is impossible for those who
when they know of Christ do not trust Him. (6.)
The word 'condemned' implies just what our
Lord has expressed again and again in awful lan-
guage (chap. ix. 43-49 ; Matt. xxiv. 51 ; xxv. 30,
46).

Ver. 17. And these signs shall follow them
that believe. This promise is to be taken liter-
ally; but is it to be limited to the Apostolic
times, or is it to be extended to all Christians }
In favor of the limitation mav be urged : the
reference to the founding of the Church which
runs through the whole passage ; the cessation of
the necessity for such ' signs ' as proofs of the
truth, and the cessation of such miraculous
gifts as a fact in the history of the Church. Yet
it is highly probable that the promise is more
general. Alford : ' Should occasion arise for its
fulfilment, there can be no doubt that it will be
made good in our own or any other time. But
we must remember that "signs" are not needed
where Christianity is professed: nor by mission-
aries who are backed by the influence of power-
ful Christian nations.' Fanatical and supersti-
tious use of the promise is due to a failure to un-
derstand the nature of these things as 'signs.' —
In my name. This presents the power by which
all the succeeding miracles should be wrought.
— Shall they cast out demons. Comp. Matt. xii.
28 on this 'sign.' It is characteristic of Mark to
emphasize this form of miraculous power. — They

shall speak with new tongues. See Acts ii. 4 ;
X. 46 ; I Cor. xiii., xiv. This was literally fulfilled.
A symbolical meaning, such as new forms of
spiritual truth, is unnecessary. As the whole was
written after the manifestation of the gifts of
tongues in the Apostolic times, this clause is no
proof of a later origin of the section. These
' tongues ' were the most striking signs for the
first success of the gospel, hence we might ex-
pect to find such a promise.

Ver. 18. They shall take up serpents. See
Acts xxviii. 3-5, where this promise was fulfilled
in the case of Paul. We therefore retain the
simple meaning : they shall take up serpents
without injury, as a ' sign.' As the word trans-
lated ' take up ' has a variety of secondary mean-
ings, some explain it here, 'drive forth,' 'destroy,'
but the other is the more obvious sense. Most
untenable is the fanciful symbolical interpretation
which finds an allusion to the brazen serpent in
the wilderness (John iii. 14). — Even if they
drink any deadly thing. While literal fulfilments
of this promise are not recorded in the New
Testament, such may have occurred. — And they
shall be well. Instances abound in the Acts of
the Apostles.

Ver. 19. So then. This phrase, not found
elsewhere in this Gospel, introduces the conclu-
sion.— The Lord. A term of the highest rever-
ence in this case. — Jesus is inserted on good
authority. — After he had spoken unto them.
Both the time and place of the discourse are
indefinite, and the fuller account of the Ascen-
sion is not contradicted by anything here stated.
— Was received up into heaven. See Luke xxiv.
51 ; Acts i. 9. The original suggests also the
idea of being taken back again. — And sat down
at the right hand of God, in the place of honor
and power. The Ascension is the natural com-
pletion of the Resurrection. After such a glo-
rious triumph over death and hell, Christ could
not die again, but only return to His former glory
and take possession of His throne and kingdom,
at the right hand of God the Father Almighty.
On Christ's presence there, see John xix. 3 ; Acts
ii. 33 ; vii. 56 ; Eph. i. 20 ; Col. iii. i.

Ver. 20. And they went forth. Not out of
the room (ver. 14), but out into the world (ver.
15) to preach everywhere. The writer cannot
mean that our Lord ascended from that room. —
Everywhere. The gospel was diffused very rap-
idly, and at the date of Mark's Gospel the use of
this general term was perfectly justifiable. — The
Lord working, etc. The fulfilment of the promise
in vers. 17, 18, is here stated. This close cor-
responds admirably with the character of the
whole. The wonder-working Son of God is rep-
resented as continuing to work through His
Apostles. The emphasis hitherto given to His
miracles is preserved in this brief sketch of their
activity, and that too in close connection with
Him as the Glorified Redeemer, still working the
same wonders. J. A. Alexander : ' If the orig-
inal conclusion of this book is lost, its place has
been wonderfully well supplied.' — Amen. This
word is better supported liere than at the close
of the other Gospels, but is of doubtful au-
thority.

THE GOSPEL ACCORDING TO

LUKE.

Chapter I. 1-4.
T/ie Preface.

1 TTORASMUCH as many have taken in hand to set forth in
A order a declaration of ^ those things ^ which " are most

2 surely believed ^ among us, Even as they delivered them unto
us, which ^ *fr.om the beginning were "^ eyewitnesses, and^ ''min-

3 isters of * the word ; •''It seemed good to me also, having had
perfect understanding ^ of all things from the very first," to

4 write unto thee ''in order, ''most excellent ' Theophilus, That
thou mightest know the certainty of those things,^ wherein
^ thou hast been ^ instructed.

^ To draw up a narrative concerning

^ or are fully established

® having traced the course

^ concerning the things {Greek words)

2 matters
who 5 and became

■^ accurately from the first
^ wast

a Acts ill. 18 •

Rnm. iv. 21

Col. ii. 2 ; I

Thess. i. 5 ;

Heb. vi. II.
0 John XV. 27;

Mark i. i.
c 2 Pet. i. 16 ;

I John i. 14
d Acts xxvi.

16.
e Mark iv. 14.
f Acts XV. 25.
g Acts xi. 4 ;

xxiii. 23.
h Acts xxiii.

26 ; xxiv. 3 ;

xxvi. 25.
i Acts i. I.
k Acts xviii.

25 ; Rom. ii.

18 ; I Cor.
xiv. ig.

This PREFACE is a model of brevity, simplicity,
and modesty, as well as of purity and dignity of
style. It does not contain expressions of Hebrew
origin, and, like most prefaces, it is formal and
highly iinished. It differs from the Introduction
to the Gospel of John (i. 1-5), which is more
doctrinal, each preface being strictly character-
istic of the Gospel which follows. Luke, who
depicts most fully the Son of Man, appearing
indeed in Israel, but for the benefit of the whole
race of man, brings out here the human side in
the origin of the sacred writings. This preface
claims truthfulness for the narrative which fol-
lows, on the ground of the author's patient inves-
tigation (ver. 3), and presents itself as a certain
foundation (ver. 4) for faith in the facts of the
Saviour's birth, life, death, and resurrection.

Ver. I. Forasmuch as, a good translation of
the full sounding Greek word (found only here in
the N. T.). — Many. This cannot refer to the
Apocryphal Gospels which were written later ;
nor to hostile or incorrect accounts, but, as the
next verse shows, to such sketches of the great
facts of salvation as had already been drawn up
by Christians, in various places, from the testi-
mony of eye-witnesses. Many such were doubt-
less in existence then, but being more or less
fragmentary would not be preserved. Luke may
have used some of these in compiling his narra-
tive, but to what extent it is useless to inquire.
VOL. I. 22

Even in the first two chapters, where the influ-
ence of Hebrew documents is most probable, the
peculiarities of Luke's own style may be noticed.
It is barely possible, but not at all probable, that the
Gospels of Matthew and Mark are included here.
See Introd. p. 19. — Have taken in hand. This
indicates the difficulty and importance of the task,
not necessarily the failure of these persons to ful-
fil it. Luke felt their labors to be insufficient,
not from incorrectness, but from the fragmentary
character of their narratives. — To draw up a
narrative, etc. Not mere sayings, but sketches
which aimed at completeness and order. — Those
matters. The grt^t facts of the life of Christ
formed the substance of preaching in the Apos-
tolic times. — Are fully established. The word
has reference to the entire acceptance of the facts
as fully established, hence ' surely believed ' is
partially correct. Some prefer the meaning :
' have been fulfilled among us.' This would
point to the facts of the Gospel history either as
completed in the Apostolic age, or as fulfilling
the purpose and promise of God. In any case
the facts were both established and accepted,
since in an age when writing was not so common
as now, many undertook to arrange these facts in
a written narrative.

Ver. 2. They delivered them, or, ' handed them
down.' The oi-al instruction of the Apostles is
here referred to. From this (see ver. 4) the writ

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, /. e.,
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 Word,' 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 sfiritici saiicto, ' 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. — Most excellent.
An official term, like our word 'honorable,' not
referring to moral character. (Comp. Acts xxiii.
6 ; x.xiv. 3 ; xxvi. 25 ; in all three cases applied
to an immoral heathen governor.) — Theophilus.
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 Jew, and
from chapters xxvii., xxviii., that he lived 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 feigned one, to
designate believers. Ambrose : ' If you are a
lover of God, a Theophilus, it is written to thee ; '
Ford : ' The name Theophilus imports the temper
of mind which God will bless in 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
firmer faith. — Concerning the things, Greek
' words,' i. e., the statements of living, divine-
human facts of salvation which centre in the
Person of Christ. Christianity is a religion that
is ez'crlasting, for facts cannot be altered ; univer-
sal, for facts appeal to all ; mighty, for facts are
stronger than arguments. — Wherein thou wast
instructed. 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.
Atiiiottncemeiit of the Birth of yohn, tJie Forerunner of Christ.

5 '' I ^HERE was *in the days of Herod, the ^ king of Judea, a « Matt. ii. t

-L certain priest named Zacharias, * of the course of Abia : 2 ^ i chr. xxiv.

^ 10, 19; Neh.

and his wife zvas^ oi the daughters of Aaron, and her name ^"^.i?

6 was Elisabeth. And they were both '^ righteous before God, ^ Gen. vii. i ;

xvii. I ; I

walking in all the commandments and ordinances of the Lord Kings ix. 4;

2 Kings XX

7 blameless. And they had no child, because that Elisabeth was 3' Jobj. r,

■^ Acts xxni.

8 barren ; and they both were jiow^nqW stricken in years.^ And^ PhiMHe.^'
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 '^ ' chr xxiv
01 the priests ofHce," his lot was * to burn incense when he ^"'•.'+'

XXXI. 2.

10 went into the temple of the Lord.^ -^And the whole multitude ' ?."•'?:',:/!•
of the people were praying without, at the time ^ of incense. xxiWiT-'z

1 ... Chr. xxix.

1 omit the 2 Abijah n.

3 he had a wife {according to the best authorities) "^ Rr'^'viii'^'

* Greeks advanced in their days 6 Now ° ' . . ^v. vm. 3,

priesthood
hour

days 6 Now ^ served as priest 4.

to enter into the temple of the Lord and burn incense

Chap. I. 5-25] THE GOSPEL ACCORDING TO LUKE. 339

r r And there appeared unto him an angel of the Lord, standing

12 on the right side of ''the altar of incense. And when Zacharias s Ex. xxx. i.

13 saw ///;;/, '' he was troubled/*^ and fear fell upon him. But the ^ Judg v;.22;

•J J ' i xui. 22 ;

angel said unto him, Fear not, Zacharias : for thy prayer is ^^"2'^' U
heard ; and thy wife Elisabeth shall bear thee a son, and ' thou x.'4;'Re"^.

14 shalt call his name John. And thou shalt have joy and glad- ^^^^ ^^ ^

15 ness ; and * many shall rejoice at his birth. For he shall be >fe Ver. 58.
great in the sight of the Lord, and 'shall drink neither wine ^ Num. vi. 3;
nor strong drink ; ^^ and he shall be filled with the Holy Ghost, 4;ch.vii.

16 '"even from his mother's womb. "And many of the children of '"JaT'L/s!

17 Israel shall he turn to the Lord their God. "And he shall go "g^^'- '"■ ^'
before him ^^ in the spirit and power of Elias,^^ to turn the " Matt.^xi.n;
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 / Gen. xvii
this .-• for I am an old man, and my wife well stricken in years. ^°

IQ And the angel answering said unto him, I am ^Gabriel, that ? ^an. viii.

■^ , ^ ^ ' 16; IX. 21,

stand in the presence of God ; and am sent to speak unto thee, t^'-^^ ...

^ ' -^ ' Matt, xviii.

20 and to shew^*^ thee these glad tidings. And, behold, ''thou 1°; Heb.i.
shalt be dumb,^" and not able to speak, until the day that these '' f^if,fl
things shall be performed,^^ because thou believest not ^^ my

21 words, which shall be fulfilled in their season. And the people
waited 2° for Zacharias, and marvelled that^^ he tarried so long^^

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- s See 2 Kings

, „- , '^i- 5 ; 1 Chr.

tration were accomplished,-*^ he departed to his own house.-*^ «• 25-

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. ''^- '• 4-

^o And Zacharias was troubled when he saw hitn

1^ Greek sikera ^'^ before hi?n in his presence ^^ Elijah

" for the Lord a prepared people ^^ Qj-eek advanced in her days

16 bring i' silent !» come to pass ^^ didst not believe

20 were waiting 21 ^^,|.,i]g 22 ^^^if g^ jqj^^

-3 was making signs 24 when 25 fulfilled

26 unto his house 27 these 28 iji^eri she 29 ^jQ^e unto

Contents. Chaps, i. and ii. forming the pst style, and hence have been supposed by many to

fart 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 Persoit of the

to Elizabeth (vers. 39-56); the birth of John historical C/^w/, is the best and only satisfactory

(vers. 57-80). Both chapters are Hebraistic in explanation of these remarkable antecedents. All

340

THE GOSPEL ACCORDING TO LUKE.

[Chap. L 5-25.

other explanations leave the historical problem
greater than ever.

Ver. 5. In the days of Herod. See on Matt,
ii. I. — A certain priest. Not the high-priest. —
Zacharias, /. e., ' the Lord remembers.' — Of the
course of Abijah. The eighth of the twenty-four
classes, into which the descendants of Eleazar
and Ithamar, the sons of Aaron, were divided (i
Chron. xxiv. ). Each of these ministered in the
temple for one week, from the days of Solomon
until the destruction of the first temple, and from
the restoration of the courses by Judas Macca-
baeus until the final destruction of Jerusalem by
Titus. In the latter period the names and order
of the courses were preserved, but not the de-
scent. At the destruction of the temple by the
Romans, the course in waiting was that of Jehoi-
arib (the first), and date was the 9th day of the
Jewish month Ab. But these data do not deter-
mine the date of the occurrence before us, since
each course must serve at least twice in a year,
and 'after those days' (ver. 24) is indefinite. —
Elisabeth, i. e., ' God's oath.' The wife of Aaron
bore the same name (Ex. vi. 23 : ' Elisheba').

Ver. 6. Righteous before God. Not outwardly,
but really, pious. — Commandments and ordi-
nances. The former probably refers to special
commandments, the latter, as its derivation hints,
to that by which God defines what is ' righteous '
for men. — Blameless. The full sense may be
thus expressed: 'walking,' etc. — so that they
were ' blameless.' They were ' saints ' after the
Old Testament pattern. The promise made to
Abraham (Gen. xxii. 18) was about to be fulfilled,
and the first revelation was made to one of the
Abrahamic character.

Ver. 7. Well stricken in years (Greek, 'ad-
vanced in their days '). A translation in quaint
old English of the Hebrew phrase used in Gen.
xviii. 1 1 . See that passage, which presents the
similar case of Abraham and Sarah.

Ver. 8. Served as priest, is more simple than
the paraphrase of the E. V. The words used
here and in ver. 9 are not the same. — In the
order of his course, i. e., during the week his
course served in the temple.

Ver. 9. According to the custom of the priest-
hood. To be joined with what follows, not with
what precedes. The ' custom ' was to assign by
lot for each day the various parts of the service
to the priests of the course on duty for the week.
The most honorable office, which fell to Zacharias
on this occasion, was allotted to the same person
but once, i. e., for one day during the week of
service. — To enter into the temple of the Lord,
i. e., ' the holy place.' Beyond this only the high-
priest could go. — And burn incense. At the time
of the morning and of the evening sacrifice. The
sacrifice was offered on the great attar of burnt-
offering, which stood outside in the court of the
priests. One priest took fire from this altar to
the altar of incense, and then left the priest,
whose duty it was to burn incense, alone in the
holy place; the latter (Zacharias in this case), at
a signal from the priest presiding at the sacrifice,
kindled the incense.

Ver. 10. Were praying. The smoke of the
incense was symbolical of acceptable prayer ris-
ing to God ; comp. Ps. cxli. 2 ; Rev. v. 8 ;' viii. 3,
4. It was the custom to pray without, i. e., in
the courts of the men and women, at the hour of
incense, i. e., while it was burnt. This was prob-
ably at the time of the morning sacrifice, as the

allotment seems to have just occurred. Josephus
tells of a vision to John Hyrcanus, the high-
priest, while offering incense.

Ver. II. Appeared to him. An actual angelic
appearance. The pious priest, engaged in this
high duty, alone in the holiest spot into which he
could enter, at the most sacred moment, would
be in a state of religious susceptibility ; but the
revelation itself came from without, from a per-
sonal spirit sent by God. The presence of an-
gels in the place dedicated to God, even at such
a time of corruption, is suggestive. — On the
right side of the altar of incense. Probably on
the right of Zacharias : the right side (comp.
Matt. XXV. 33), indicative of a blessing, was in
this case the north side of the altar, where the
table of the shew-bread stood. ' The temple, so
often the scene of the manifestation of the glory
of the Lord, becomes again the centre, whence
the first rays of light secretly break through the
darkness.'

Ver. 12. Fear fell upon him. This fear was
natural, for angelic revelations had not occurred
for centuries.

Ver. 13. For thy prayer is heard. The doubt
of Zacharias (ver. 18) indicates that he had
ceased to pray for a son. The prayer was doubt-
less a Messianic one, even if he still cherished
some hope of a son in his old age. The answer
includes both the public and private blessing.
The Messiah will appear in his days, and the
forerunner promised of old (Mai. iv.) shall be his
son. — John, 'God graciously gave.' Comp. 2
Kings XXV. 23 ; 2 Chron. xvii. 15 ; xxiii. i ; xxviii.
12; Neh. vi. 18; xii. 13; where the Hebrew
name occurs in diiferent forms. See on Matt,
iii. I.

Ver. 14. Many, etc. The promise was not for
the father alone ; hence the prayer was probably
general.

Ver. 1 5. He shall be great in the sight of the
Lord. Spiritual, not temporal, greatness is prom-
ised. — Neither wine nor strong drink. ' Sikera,'
the Greek word here used, refers to liquors of an
intoxicating character, not prepared from grapes.
He was to be a Nazarite (see Num. vi.). Such
vows were not unusual in New Testament times
(see Acts xxi. 24). John ranks with Isaac, as a
son begotten in old age ; with Samson and Sam-
uel, as granted to the barren in answer to prayer,
and as a Nazarite (comp. Judges xiii. 5 ; i Sam.
i. 12). — Filled with the Holy Ghost, not with
wine (comp. Eph. v. 18). — Even from his moth-
er's womb. ' From his very birth,' hence the Holy
Spirit may work in and on infants.

Ver. 16. To the Lord their God. Not to Christ,
but to God. A prediction of John's ministry, as
preparatory and reformatory, — the baptism of
repentance. .See on Matt. iii. i.

Ver. 17. Before him in his presence. ' Go be-
fore' implies the coming of the Messiah, but ' in
his presence ' refers to ' the Lord their God.' —
In the spirit and power of Elijah. An evident
allusion to Mai. iii. i ; iv. 5, 6. See on Matt. .xi.
14; xvii. II. — To turn the hearts of the fathers
to the children. Parental affection had grown
cold amidst the moral corruption ; the reformer
would strengthen these ties. This is better than
the explanation : ' to restore to the children the
devout disposition of their fathers.' True ref-
ormation strengthens family ties. This is the
principle, prophesied by the" last Old Testament
prophet, announced by an angel in the first ray

Chap, I. 5-38.]

THE GOSPEL ACCORDING TO LUKE.

341

of light ushering in the New Dispensation, ful-
filled in John's ministry, in the whole history
of Christianity. Whatever weakens family ties
cannot be 'reform.' — And the disobedient; im-
moral, in contrast with ' just.' — To the wisdom
of the just. Lit., ' in the wisdom.' This is the
sphere in which the results will occur : some
take ' in ' as meaning ' by,' but this is less usual. —
To make ready for the Lord, i. e., for God. A
preparation for the coming of the Messiah is
undoubtedly meant, but the thought of God's ap-
pearing when the Messiah appeared underlies
the prediction. — A prepared people. Not the
people of Israel, but a people prepared out of
Israel.

Ver. 18. Whereby shall I know this ? What
is the sign according to which I may know this.
Comp. Abraham's question. Gen. xv. 8, but no-
tice that in Abraham's case faith was strong
(Gen. XV. 6 ; Rom. iv. 19), while here the unbe-
lief of Zacharias appears in the sign given him
and in what follows : For I am an old man. Le-
vites could serve up to the age of fifty years
(Num. iv. 3 ; viii. 24); but there was no such
limitation in the case of priests.

Ver. 19. I am Gabriel; comp. Dan. viii. 16;
ix. 21. ' Man of God.' — That stand in the pres-
ence of God. One of the chief angels (archan-
gels) nearest to God. According to Tobit xii. 15,
there were seven such. Comp. Rev. viii. 2. The
Rabbins say,, that the names of the angels were
brought from Babylon by the Jews, but this does
not prove that the belief in them, or in their
rank, was derived from heathenism. Comp. Josh.
V. 13-15. The name was known to Zacharias
from the book of Daniel, and is announced by
Gabriel to assert his authority. — To bring thee
these glad tidings. The message was a gospel
message.

Ver. 20. Thou shalt be silent. The next clause
tells why. — And not able to speak. 'Dumb'
(E. V.) seems equivalent to ' not able to speak ; '
but the effect is mentioned first, then the cause.
This dumbness was miraculous. — Because thou
didst not believe. The sign was also a punish-
ment, and a deserved one. Abraham and Sarah
went unpunished in a similar case. But Abraham
had faith, and Sarah's subsequent troubles may
have been punitive. As the coming of the Mes-
siah drew nigh, the demand iox faith was greater ;
the great condition of the new covenant was thus
emphasized. The punishment doubtless became
a healing medicine for the soul of Zacharias,
thus constrained to silent reflection. — "Which
shall be, etc. An assertion of the truthfulness

of angelic messages in general, and a justification
of the punishment of the priest's unbelief when
an angel spoke to him in the holy place.

Ver. 21. Were waiting for Zacharias, etc.
They would wait, not for him to pronovmce the
blessing, for this was the office of the other
priest, who carried the fire into the holy place
(see ver. 9) ; but because it was usual. — Mar-
velled, etc. Their wonder was both at and during
his unusual stay. The brief stay of the priest is
said to have been occasioned by ' the fear that
the people who were without might imagine that
any vengeance had been inflicted on him for
some informality ; — as he was considered the
representative of the people' (Alford).

Ver. 22. They perceived. They probably
asked why he had remained so long, and at
once found that he was both deaf (ver. 62) and
dumb, as the word ' speechless ' implies. From
this they inferred that he had seen a vision in the
temple, which was confirmed by Zacharias him-
self ; for he (on his part, in response) was mak-
ing sig^S to them, doubtless trying to hint what
had happened. ' When the voice of the preacher
(Is. xl.) is announced, the priesthood of the Old
Testament becomes silent' (Chemnitz), or can, at
best, only make signs.

Ver. 23. When the days of his ministration
were fulfilled. He continued to serve until the
week of service expired. He did not feel him-
self absolved from his duty by his affliction.

Ver. 24. And after these days. Probably im-
mediately after. — Hid herself five months, /. e.,
the first five months of her pregnancy.

Ver. 25. Thus hath the Lord, etc. This sug-
gests the reason she hid herself. Since God had
graciously removed her barrenness, she would
leave it to Him to make this mercy manifest to
others, and thus to take away her reproach
among men. But she doubtless thus sought
greater opportunity for devotion. The connec-
tion between her retirement and John's solitary
life cannot be altogether overlooked. The views
that she hid herself from shame, or to avoid de-
filement, or as a measure of bodily precaution,
or to wait until it was certain, or from unbelief,
are incorrect. In comparing this story with the
similar one of Abraham and Sarah, we must
emphasize the difference. In the O. T. narrative,
it is the man who is strong in faith, the woman
who is weak ; here the reverse is true. In the
case of Mary this becomes still more prominent.
The blessing on women, especially as mothers,
appears thus early in the story of the ' seed of
the woman.' (Comp. Gen. iii. 15.)

Chapter I. 26-38.
The Aiimmciation ; the Miraculous Conception.

AND ^ in the " sixth month the angel * Gabriel was sent from « Comp. ver.
God unto a city of Galilee, named *" Nazareth, ** To a^ver-/?.-

-' ' ' c Matt. II. 23

virgin espoused^ to a man whose name was Joseph, of the '^ j^^'"- >• '*
28 house of David ; and the virgin's name %vas Mary. And the
angel ^ came in unto her, and said,
1 Now 2 betrothed ^ he

26
27

e Comp. Dan.
ix. 23 ; X 19.

/ Judg. vi. 12.

342 THE GOSPEL ACCORDING TO LUKE. [Chap. L 26-38.

«Hail, thou that art highly favored,
''The Lord is with thee :
Blessed art thou among women. *

29 And° when she sz-v^ him,^ ^ she was^ troubled at his saying,^ ver. 12.
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 '^'^^]^^^/-^'ll
thv womb, and bring forth a son, and 'shalt call his name (Ch.ii.2..

J . ' ^ k Mark v. 7.

32 JESUS. He shall be great, ^' and shall be called the Son of ^ ^ sam. vii^.
the Highest;^ and 'the Lord God shall give unto him the ^f^fj'-g"'.

33 throne of his father David : "' And he shall reign over the ^^^JijS'.Je^
house of Jacob for ever ; and of his kingdom there shall be no ^^^Rj^J;^'i|;^.

34 end. Then said Mary unto the angel. How shall this be, seeing Sbad!':i^ii

35 I know not a man .? And the angel answered and said unto fohnx'ii.U;
her, "The Holy Ghost shall come upon thee, and the power of „ M'au.'i.2o
the Highest ^ shall overshadow thee : therefore also that holy
thing which shall be born ^^

36 of God. And, behold, thy cousin ^^ Elisabeth, she hath also

of thee 11 shall be called '^ the Son " ^^l;^:^,^^

13 64 ; Mark i
I ; John i.

conceived a son in her old age ; and this is the sixth month Acts'wiifsV;
Ij with her, who was^* called barren. For ^ with God nothing^ oel^xvin.

14; Jer.
xxxii. 17 ;

38 shall be impossible.^^ And Mary said. Behold the handmaid of

the Lord : be it unto me according to thy word. And the

angel departed from her.

* The best authorities omit this clause '° But

^ the best authorities otnit when she saw him '' iftsert greatly

Matt. xix.
26; Rom.

8 might 3 iVIost High

^1 the best authorities omit of thee

^•^ is begotten

12 kinswoman

^3 she also hath

no word from God shall be without power

Contents. The occurrence here narrated is
called the Annunciation, ushering in the Miracu-
lous Conception of Christ. The account of Mat-
thew presupposes such a miraculous conception
(Matt. i. 18-25). There, however, Joseph is the
more prominent person ; here Mary. Luke may
have derived his account from her. The view of
Mary's character and position, prevalent in the
Roman and Greek churches, does not rest upon
Luke's narrative. That unscriptural view found
its final expression (1854) in the Papal dogma of
the Immaculate Conception (z. e., that Mary her-'
se//w3.s conceived without sin), a theory opposed
by every statement concerning her, found in the
four Gospels, by her own testimony in address-
ing God as her ' Saviour ' (chap. i. 47), and by the
Scripture doctrine of universal depravity. Equal-
ly false are all theories which deny that our Lord
was ' conceived by the Holy Ghost.' The state-
ments of Luke cannot be disproved. The inven-
ticm of such a story is more unaccountable than
its truth. 'A narrative so perfect could only
have emanated from the holy sphere within which
the mystery was accomplished. A later origin
would inevitably have betrayed itself by some for-
eign element' (Godet). Those who feel their
needs aright will crave just such a supernatural
occurrence as this to justify their full dependence
on the Saviour.

Ver. 26. In the sixth month. Not of the
year, but of Elisabeth's pregnancy. — Nazareth.
The home of both Mary and Joseph, before the
birth of Jesus. Matthew (ii. 23) speaks of their
residence there, after the return from Egypt.

Ver. 27. Comp. Matt. i. 18. — Of the house of
David. These words refer to Joseph alone, in
this instance ; but that Mary was also ' of the
house of David,' seems to be implied in ver. 32,
and has been the general belief of Christians.
Comp. the genealogy in chap. iii.

Ver. 28. And he, i. e., the angel, as the later
manuscripts (followed in the E. V.) insert. To
refer it to any human being, makes sheer non-
sense of the account. — Came in. This was not
a dream, ' but a visit in open day. Although, of
course, in a quiet hour of retirement as more be-
fitting and satisfactory under the circumstances.'
— Thou that art highly favored, or, ' endued with
grace,' one on whom grace or favor has been
conferred and abides. See on Eph. i. 6. Hence
it does not refer to any external beauty of Mary,
nor does it mean 'full of grace (Vulgate and Ro-
man Catholic versions).' She is here presented
' not as the mother of grace, but as the daughter
of grace.' — The Lord is with thee. This might
mean : ' The Lord be with thee ; ' an angelic
benediction. But it is more probably a declara-

Chap. I. 26-38.]

tion of the Divine presence and blessing as al-
ready with her. The rest of the verse is to be re-
jected ; comp. ver. 42, from which it was taken.
The first part of the Ave Maria, the famous Ro-
man Catholic prayer to the Virgin, is formed by
this verse : ' Hail, Mary, full of grace, the Lord
is with thee.' The second is taken from ver. 42 :
' Blessed art thou among women, and blessed is
the fruit of thy womb, Jesus.' These Scripture
passages were first used as a standing form of
prayer in the thirteenth century. At the begin-
ning of the sixteenth century (150S), just before
the Reformation, a third part was added, which
contains a direct invocation : ' Holy Mary, Mother
of God, pray for us sinners, ticnv and at the hour
of otir death. Amen.' The concluding words (in
italics) were, however, a still later addition.

Ver. 29. Greatly troubled ; not at the sight of
the angel, but at the saying. This is further in-
dicated by the clause : What manner of saluta-
tion this might be. Had she been born without
sin, she would have been sufficiently conscious of
her fellowship with a holy God, to understand
such a salutation at once.

Ver. 30. Favor, or, 'grace.' This verse also
opposes the dogma of the Immaculate Concep-
tion.

Ver. 31. See on Matt. i. 21.

Ver. 32. He shall be great. Not ' shall be-
come ' so. What follows is an explanation to
Mary of this greatness, but a full explanation
was scarcely possible. — Shall be called. Shall
be, and also, shall one day be publicly recog-
nized as what He really is : the Son of the Most
High, /'. e., God (comp. ver. 35). Mary would
probably understand this in the light of the famil-
iar Old Testament passages : 2 Sam. vii. 14 ; Ps.
ii. 7 ; Ixxxix. 27. She did not fully comprehend
it. Stupendous spiritual truth is rarely compre-
hended at once, and had the proper divinity of
her Son been definitely known by her, neither
she nor Joseph would have been in a position to
bring up the child. Chap. ii. 48-51, confirms
this. — The throne of his father David- The Mes-
siahship is now distinctly made known. Comp.
especially Ps. cxxxii. 11 : 'Of the fruit of thy
body will I set upon thy throne,' which foretells
a physical descent from David, As Mary takes
no exception to this part of the angel's predic-
tion, it is natural to conclude that she was also of
the house of David. Her song of praise (vers.
46-55) indicates the same thing. See notes there,
and on the genealogy, chap. iii. 23-38.

Ver. 33. Over the house of Jacob for ever, etc.
This prediction echoes the Messianic prophecies
already mentioned. Mary no doubt understood
it literally, in accordance with the national ex-
pectations. — Of his kingdom there shall be no
end. This, however, hints at the universal spirit-
ual reign of the Messiah. But the literal sense
is also correct. ' Salvation is really of the Jews,
and will one day return to Israel.'

Ver. 34. How shall this be ? Not as Zach-
arias (ver. iS) : 'Whereby shall I know this?'
She simply expresses the natural objection of
which she was conscious in her pure virgin heart.
— Seeing I know not a man. This question im-
plies the exclusion of any human father. The
instincts of maidenly purity combined with strong
faith to show her the negative side of the mys-
tery of the miraculous conception, even if her
question called for a revelation of the positive

THE GOSPEL ACCORDING TO LUKE.

343

side. It is altogether improper to understand
this clause as implying a vow of perpetual vir-
ginity, or the purpose of such a vow, as many
Romanist interpreters hold. The words do not
mean this, and her betrothal excludes it.

Ver. 35. Holy Ghost, the Third Person of the
Trinity. Comp. Matt. i. 18. — The power of the
Most High. The Holy Spirit is here rejjresented
as ' power,' not strictly ' the power' (as if He were
not a Person, but merely the power of God).
Some distinguish between the two expressions,
but they explain each other ; the Holy Spirit is the
creative power of God (Gen. i. 2). — Overshadow
thee. The figure is probably taken from a cloud.
The two clauses represent, the latter figuratively,
the former without a figure, 'the supernatural
operation of the Holy Spirit, in bringing to pass
that which ordinarily occurs only through conjugal
intercourse.' ' No more is here to be attributed
to the Spirit, than what is necessary to cause
the Virgin to perform the actions of a mother'
(Pearson). — Therefore also. For this reason,
but not for this one only, as ' also ' indicates.
The words 'of thee,' are to be rejected. — That
holy thing which is begotten. The reference is
to the unborn babe, which when born, shall be
called the Son of God. Others translate the pas-
sage : ' That which is to be born (or, is begotten)
shall be called holy, the Son of God.' But the
son of Mary was to be called ' Son of God,' not
because holy, but because begotten by the power
of the Most High. This proves the right co the
title, but the right itself rests on higher grounds,
as is hinted by the word ' also.' Comp. John i.
1-14. Although the creative Holy Spirit is here
introduced, the Holy Spirit is never spoken of as
begetting the Son, or as His Father. The early
Church engaged in exhaustive discussions on
these points. The result is a statement in the
Nicene Creed, as clear as the mysterious nature
of the subject allows.

Ver. 36. Thy kinswoman. How close the
relationship was does not appear. It does not
follow from this that Mary was also of the tribe
of Levi, for intermarriage was allowed (comp.
Exod. vi. 23 ; Judges xvii. 7 ; Num. xxxvi. refers
to the case of heiresses). — She also. The case
of Elisabeth, presenting a slight analogy because
of her old age, is adduced as a confirmation of
the angel's words, the more appropriately be-
cause of the relationship.

Ver.' 37. For, indicates that what was. told of
Elisabeth had occurred through the power of
God. — No word from God shall be without
power. This affirms, not only God's almighti-
ness, but even more fully His absolute faithful-
ness to His promises, the thought most necessary
for Mary. The denial of what is miraculous
is the denial of both almightiness and faithful-
ness.

Ver. 38. The handmaid, or, ' bondmaid.' The
humble title she gives herself forms a striking
contrast to the fulsome ones given to her by her
adorers. Rightly considered, however, this brings
out the beauty of her character. — Be it unto me.
In humble faith she assents ; and so it was unto
her according to the angel's word. ' The heart of
Mary is now filled with the Holy Spirit, who can
also prepare her body to be the temple of the
God-man.' From this moment, rather than from
the words of the angel (ver. 35), we date the
miraculous conception of our Lord.

344 THE GOSPEL ACCORDING TO LUKE. [Chap. L 39-56.

Chapter I. 39-56.
The Visit of Mary to Elisabeth.

39 A ND Mary arose in those ^ days, and went into " the hill- '^ J^^h.^x! 7;

40 f\- 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 b Ver.67,

42 with the Holy Ghost : And she spake out ^ with a loud voice,*
and said,

" Blessed art thou among women, c judg. v. 24.

And blessed is the fruit of thy womb.

43 And whence is this to me, that the mother of ''my Lord ^ c^=*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

41; iov. And * blessed z> she that believed: for '^ there shall be a^Johnxx-ag;

~-' •" -^ _ vers. 20, 48.

performance ^ of those things which were told her from the
Lord.

46 And Mary said,

■^ My soul doth magnify the Lord, •^'p^^'"-J'- '•

47 And my spirit hath rejoiced ''in God my Saviour. Hariu^s

48 For ^ he hath '* regarded^'' the low estate of his hand-maiden : ^.'.Tim-j- '.;

~ o "■ 3 ) ill. 1.

3 ; ii. 10; iii.
4 ; Jude 25.

For, behold, from henceforth * all generations shall call me 3;ii:io;iu.

blessed. ' '^'^^^.

49 For ^ he that is mighty '' hath done to me great things ; ,• ^ai. hi. 12;
And ' holy is his name ; k pJ! kxl'. \l\

50 And '"his mercy is on them that fear him ^^ from genera- / ps^'cxii'g.^'

. . 10 m Ps. ciii. 7.

tion to generation.^-

51 " He hath shewed strength with his arm ; i;"cxviii.'
^ He hath scattered the proud in the imagination of their o Ps. xxxm.

hearts.^'^
152 * He hath put down the mighty from their seats, '^ p ' Sam. ii.6,

•^ ^ & J etc. ; Job v.

And exalted them of low degree. ii;Ps.cxiii.

53 ^ He hath filled the hungry with good things ; q Ps. xxxiv.
And '"the rich he hath sent empty away. r jobxxii. 9.

J Is xli 8 *

54 He hath holpen ''his servant Israel,^^ xijv. 21;'

' In remembrance of his mercy ; / Ps/xcviii. 3.

1/ A 1 1 r 1 ic wGen. xvii. 19;

55 "As he spake to our iathers,^° ps. cxxxH.

T- All 1- r " ' Gal. iii.

To Abraham, and to '■' his seed for ever. j6-

^ these ^ Judah ^ lifted up her voice * the best authorities read cry
^ when ^ came into "^ or who believed that there will be

8 fulfilment ^ Because 1° looked upon

^^ On them that fear him forvis the last line of this stanza

^2 the best authorities read unto generations and generations ^^ heart

" princes from tJieir thrones is Lsrael his servant

*^ (As he spake unto our fathers) " omit to

Chap. I. 39-56.] THE GOSPEL ACCORDING TO LUKE.

56 And Mary abode with her about three months, and re-

turned to her own house.

345

On the harmony with the account in Mat-
thew. Views : I. That the events recorded in Mat-
thew i. 18-25 took place before the visit to Elisa-
beth. It is urged that a betrothed virgin would
not be permitted to travel alone. Oljjections :
This restriction is doubtful; 'with haste' (ver.
39) gives no time for so many 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). 2. 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 revelation 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 of
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 these days. Mary returned after
three months (ver. 56), yet before the birth of
John (ver. 57). Her visit must therefore have
been less than a month after the Annunciation.
— With haste, implies that she started at the
first opportunity. Hence the improbability that
her marriage with Joseph intervened. The pur-

City of Zacharias. ('Ain Karim.)

pose of the journey was to find the confirmation
indicated by the words of the angel, and to con-
gratulate her kinswoman. The latter would not
in itself be a sufficient reason for a betrothed
wife to travel alone, or for a newly married bride
to leave her husband. — Into the hill-country, of
Judea. — Into a city of Judah, 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. Josh.
xxi. 11), where 'the hill-country of Judah' is
spoken of. Hence the possibility that this is
translated from some Hebrew document. Jeru-
salem is not meant, for that was the city, and
Zacharias did not live at Jerusalem (vers. 23, 65).
Most think it was Hebron, which was given to the
sons of Aaron in the hill-country of Judah (Josh.

xxi. 11), but this cannot certainly be inferred.
Thomson [Land and Book) accepts 'Ain Karim,
the traditional birth-place of John the Baptist.
(See cut.) The view that the name of the place is
here given, namely, 'Juttah' (Josh. xxi. 16), is a
conjecture to which there are positive objections.

Ver. 40. The vmnamed city in 'the hill-coun-
try ' was the home of Zacharias and Elisabeth.

Ver. 41. The salutation of Mary, /. e., Mary's
salutation as she entered. It does not mean the
salutation of the angel Gabriel now told to Elisa-
beth by Mary. — The babe leaped in her womb.
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). — Filled with
the Holy Ghost. The order suggests that the

346

THE GOSPEL ACCORDING TO LUKE.

[Chap. L 39-56.

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 fruit 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 ■? Utterance of
humility. — The mother of my Lord, i. e., 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
greatness 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
great that it affects with exultation my unborn
babe !

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
given to her faith, — an idea in keeping with
these 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. 46. 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 Zacharias, 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 may 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 ardent 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 lyric poetry. Objections
have been raised against the genuineness of this
and the songs of Zacharias [Benedidus) and Sim-
eon (chap. ii. 29-32). But the utterance of such
songs is not itself improbable on the lowest view
of poetic mspiration, as it is called, while on the
higher 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, 51, 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.

My soul 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
things, 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 God my Saviour.
Not simply her ' deliverer from degradation, as a
daughter of David, but, in a higher sense, ajithor
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 upon ; see chap. ix. 38.
— The low estate. Not humility of mind, but
humility of station, of external condition. — For,
behold, from henceforth. In proof that the Lord
had thus looked upon her low estate. — All
generations shall call 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 holy 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 generations
On them that fear him.

TJnto generations and generations. This implies
fo7'ever, but the prominent 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. I. 39-80.] THE GOSPEL ACCORDING TO LUKE. 347

prophetically, according to the common usage Ms servant. This sums up what had before

of sacred Hebrew poetry. What the Lord has been described (vers. 51-53)-

done for her leads her to sing thus of what He Ver. 55. As lie spake unto our fathers. This

will do, as certain and accomplislied. — In the is parenthetical, for the original plainly shows

imagination, or ' device.' The original word that to Abraham and Ms 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, the region where pride God's remembrance of His mercy is connected

reigned. with His truthfulness to His promise. The prom-

Ver. 5^2, 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. xxii. 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 hungry with good mercy forever.

things. Neither exclusively temporal, nor exclu- Ver. 56. And returned to her own house.

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 God's merciful return, as we suppose, the events narrated in

providing was in the mind of Maiy. Matt. i. 18-24 took place. (See note at the

Ver. 54. He hath holpen, /. e., helped, Israel beginning of this section.)

Chapter I. 57-80.

The BirtJi and Naming of yoJin the Baptist; the Sojig of Zacharias

{the Benedictus).

57 "\TOW 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* «Gen.xix. 19.

59 mercy upon ^ her ; and they rejoiced with her. And it came

to pass, that * on the eighth day they came to circumcise the b Gen. xvii.
child; and they called^ him Zacharias, after the name of his 3;'cbap. ii.

60 father. And his mother answered and said, '^Noti'^; but he s-

c Ver. 13.

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^ver. 22.

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 : ^ chap. vii.

. 16 ; Acts ii.

and all these saymgs were noised abroad throughout all * the 43-

^ " /i Ver. 39.

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. i Acts xi. 21.

6^ And his father Zacharias *was filled with the Holy Ghost, a joeiii. 2s
and prophesied, saying,

68 ' Blessed be the Lord God 12 of Israel ; for he "* hath visited ^ \flTs, ^j;.

and redeemed ^^ his people, cvi'.'X''^'

69 " And hath raised up a horn of salvation for us in the house '"i6^''''^" ""■

r 1 • ^ T^ • 1 « I Sam. ii. i ;

ot his servant Uavid ; Ps. cxxxii.

17.
^ Elisabeth's time was fulfilled ^ kindred 3 that

* had magnified his ^ toward ^ ^g^g about to

' what 8 tablet » spake, blessing God

10 What then will this child be ? " For

^2 the Lord, the God 18 wrought redemption for

348 THE GOSPEL ACCORDING TO LUKE. [Chap. L 57-80.

70 ' As he spake by the mouth of his holy prophets, whfch " ^■^;^

have been since the world began : ^* Act"' m. zt •

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 ^ 3^''==*'' ^''-

1 1 ■ 1 1 J. ? Ps- cv. 8, g;

remember his holy covenant ; cvi. 45.

7-i, ''The oath which he sware to our father Abraham, r Gen xxii

I -J 1 T 1 16-18; rieb.

74 That he would ^^ grant unto us, that we, being delivered vi. 13, i?-

out of the hand of our enemies,
Might ^^ serve him without fear,

75 ^ In holiness and righteousness before him, all the days of ^ 'f^'j,-;^;- r;^'

our life. 19
y6 And 20 thou, child, shalt be called the prophet of the ' Highest : 21 t ver. 32.
For " thou shalt go before the face of the Lord to prepare his « ver. 17.
ways ;
•jy To give knowledge of salvation unto his people
By 22 the remission of their sins,

78 Through the ^ tender mercy ^3 of our God ; l^^miiA^H'.
Whereby "'the dayspring from on high hath visited ^^ us,

79 "" To give light to them that sit in darkness and m ^^ the x is. \x. 2 ;

shadow of death,
To ^ guide our feet into the way of peace. y Matt. iv. 16;

80 "■ And the child grew, and waxed strong in spirit, and was in J^^ ''^'"'
the deserts till the day of his shewing ^"^ unto Israel. ^ lap. 11.40.

1* that were of old iverse 70 sJwuld be in parenthesis) ^^ Salvation

IS show mercy toward " To grant ^* should ^^ all our days

20 Yea and ^^ Most High ^'^ in '^^ Because of the tender mercies

'^'^ The best authorities 7-ead ?,h.2i\\V\s,\t "^^omitm "^^ in?iY\\it?,t7iX\on

Contents. The fulfihnent of the angelic origin in the change of names (Abram, Abraham ;

promise to Zacharias in the birtli 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 tlie first. It is

dumbness of Zacharias at the time specified (ver. said to be the usage in the East, even where cir-

20), with his prophetic yet priestly song of thanks- cumcision is unknown, to name a child on the

giving. On the Betiedictus (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 the 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. ii. 40, 52, where similar con- 61), was very common among the Greeks, and

elusions are found). also among the Jews ; but in earlier times a Jew-

Ver. 57. Fulfilled. Evidently after Mary's de- ish son rarely bore the name of his father.

parture. Ver. 60. Not so ; but he shall be called John.

Ver. 58. Kindred, The plural of the word Elisabeth may have been informed by Zacharias

used in ver. 36 to indicate the 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 ' how ;' according to the hopes of Jewish she had known beforehand what the name should

matrons the birth of 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

his mercy toward her. from the agreement of the parents on this point ;

Ver. 59. On the eighth day. The proper time which implies no previous communication be-

for administering 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

They were about to call. The custom of naming this it would appear that he was deaf also.

a child at circumcision seems to have had its Meyer conjectures that they made signs in order

Chap. I. 57-80.] THE GOSPEL ACCORDING TO LUKE.

349

to spare the mother, when they referred the case
to her husband. But this is a pure assumption.
Besides, the punishment inflicted on Zachanas
was designed to give him time for silent reflec-
tion—an end far better secured, if he were deat

^ Ver. 63. A writing tablet. A tablet smeared
with wax, on which they wrote with a style

Writing Materials

(stylus), a sharp instrument adapted for the pur-
pose, the usual mode in those days. — Saying. A
Hebrew form of expression as applied to writ-
ing, but natural enough. — - His name is John.
Not 'shall be ; ' the declaration of the angel (ver.
13) had already settled that question. Bengel :
' This first writing of the New Testament begins
with i^race' (in allusion to the meaning of the
name). — Marvelled. At this agreement of the
father and the mother.

Ver. 64. Immediately. According to the pre-
diction (ver. 20), the whole prophecy (ver. 13),
about which Zacharias doubted having now been
fulfilled. That this was a miraculous restoration,
follows from the character of the entire narrative.
— The word loosed is properly supplied in the
E. V. — Blessing God. ' His first use of his re-
covered faculty is not to utter a complaint, but a
doxology : a proof that the cure had taken place
in his soul also.'

Ver. 65. Fear. The first effect produced by
events which betoken what is supernatural (comp.
chap. i. 12, 29 ; ii. 9 ; v. 8 ; Mark iv. 41 ; Acts
ii. 43). — All these sayings, i. e., the story of
what had happened at the circumcision of the
child, possibly including the whole series of re-
markable events in regard to John. — Througli-
out all the hill-country of Judea, in which the
home of Zacharias was situated (ver. 39).

Ver. 66. What then shall this child be I 'What
then,' /. e., in view of these remarkable circum-
stances, — a connection of thought not fully
brought out in the E. V. — For, or, ' for indeed.'
This is a remark of the Evangelist, justifying

what was said.— The hand, etc. This common
Old Testament figure means that the power of
the Lord was present with him. Luke uses the
same phrase in Acts xi. 21 ; xiii. 11, and the
same figure in a number of cases.

Ver. 67. Was filled with the Holy Ghost. The
song which follows is thus declared to have been
inspired. The time seems to have been the cir-
cumcision of the child, and these were the words
in which Zacharias was 'blessing God ' (ver. 64).
— Prophesied. 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 tone, the same Old Testa-
ment phraseology, but his words could not have
been prophetic of the coming of the Messiah
nor of the part to be taken by his own son.
Such an entire absence of erroneous Messianic
expectations was scarcely possible in the case of
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 inconsistent
with dogmatic truth, is impossible ; that it should
unfold it minutely, is in the highest degree im-
probable: But it must not be limited in its
meaning to temporal prosperity, or even to the
temporal greatness of the Messiah's kingdom.
Taking it as an expression of religious feeling,
we dis'cover the hopes of the human educator of
John the Baptist, and thus obtain a hint of the
real views of John himself and of the character
of his ministry. The hymn may be divided into
five stanzas (of three lines each, though some
make more). As is natural, the song of Zacha-
rias is more national in its character, the song
of Mary more individual. The Benedictus is more
priestly, the Magnificat more royal.

Ver. 68. Blessed. Latin : Benedictus, hence
the name. — For he hath visited, etc. The past
tenses throughout are used because the eye of
prophecy regards these certain future events as
having already taken place. — Wrought redemp-
tion. This sums up the benefits bestowed by
the Messiah, regarding them from the priestly
point of view. It is very unlikely, that a priest
would apply such a word to political deliverance
alone. — His people. Comp. the previous clause :
'the God of Israel.' .

Ver. 69. A horn of salvation for us. This
well-known figure of the Old Testament (i Sam.
ii. 10; Ps. cxxxii. 17), alluding to the horns of
beasts as their formidable weapon of defence,
points out here a strong, powerful defender, to
rise in the house of his servant David. An al-
lusion to the horns of the altar is unlikely.

Ver. 70 is parenthetical. — By the mouth of his
holy prophets. The same thought which was ex-
pressed by Mary (ver. 55). They believed that
God had made special promises respecting the
coming of Christ (Messianic prophecies), that this
application of prophecy was not something added
to their meaning, but their real meanmg. — Of
old. This is more literal and more correct than
the E. V. The expression implies that the prom-
ise of the Messiah was from ' the beginning.'

Ver. 71. Salvation from our enemies. The
word ' salvation ' is taken up again from ver. 69,

350

THE GOSPEL ACCORDING TO LUKE. [Chap. L 57-8

the intervening verse being parenthetical (like
the first clause of ver. 55, which expresses the
same thought). That political deliverance was in
the mind of Zacharias cannot be doubted, but
certainly not that alone. ' But he chiefly prizes
this political liberation as the means to a higher
end, the reformation of Divine worship ; vers.
74) 75-' V^" Oosterzee.

Ver. 72. To show mercy toward our fathers.
The word ' promised ' was supplied in the E. V.,
because of the difficulty involved in the thought
of showing mercy to those already dead. But
the expression is poetic. The pious Jews of old
had wept over the decay of their nation, and
even though dead and living with God, the fulfil-
ment of their hopes and wishes might be called
showing mercy toward them. — And to remember
his holy covenant, i- e., by the act of fulfilling
what He had promised therein to show His mind-
fulness of it.

Ver. 73. The oath. This explains the word
' covenant ' in ver. 72. God's covenant of mercy
had been sealed by an oath. This ' oath ' is
found recorded in Gen. xxii. 16-18. The Abra-
hamic covenant becomes prominent as the com-
ing of the Messiah draws near. Comp. Gal. iii.

Ver. 74. To grant unto us. This gives the
■purpose both of the oath and the approaching
fulfilment of it. — That we. This introduces
■what God purposed to grant. — Being delivered
from the hand of our enemies, such as Antiochus
Epiphanes and the Romans, who had interfered
with the Jews in their worship. — Should serve
him. Since Zacharias was a priest, this probably
refers to public religious worship, as the sign of
truly serving God. — Without fear, the emphatic
phrase of the sentence. It means : without fear
of enemies ; the fear of God, which is the Old
Testament token of piety, is implied in the next
verse.

Ver. 75. In holiness and righteousness. ' Holi-
ness ' is consecration to God, ' righteousness ' the
manifestation of it ; without the former, the lat-
ter would be unreal; botir are necessary to true
piety ; even the ' righteousness ' has respect to
God rather than to men. Since this is the end
which Zacharias expected to be subserved by
deliverance ' from the hand of our enemies,' it is
impossible that his song referred only to tem-
poral blessings. — All our days. This extends
the thought beyond the lives of individuals, to
the national existence of Israel. Temporal pros-
perity is implied, but only as the result of the
religious restoration just spoken of. Israel failed
to be thus restored, and hence the prosperity
did not come ; but the prophecy will yet be ful-
filled,

Ver. 76. Yea and thou, child, in accordance
with the great blessing already spoken. Zach-
arias, as a father, speaks of his son, as a prophet
he foretells the career of the last and greatest of
the prophets ; but in a priest, singing of Mes-
sianic deliverance, paternal feeling takes a sub-
ordinate place. He introduces the position of his
son only as relates to the coming of the Messiah.
— For thou Shalt go before the face of the Lord.
Comp. ver. 17. 'The Lord ' may refer to God,
rather than to the Messiah. But in any case the
glory of Jehovah was to appear in the advent of
the Messiah, who was Himself ' the Lord.' — To
prepare his ways. Comp. on Matt. iii. 3.

Ver. 77. Knowledge of salvation. This was
the end of the preparation just spoken of. — In

the remission of their sins. The main idea is
not that salvation consists in remission of sins,
but the whole verse means : that they might
know that Messianic salvation comes in and
through the remission of their sins. John led to
this knowledge by his preaching of repentance,
awakening the consciousness of sin, and of needed
remission.

Ver. 78. Because of the tender mercy of our
God. This is to be joined closely with ver. 77,
giving the cause of the ' remission.' — In which,
/. (?., in the exercise of this tender mercy. — The
dayspring from on high. An allusion to the Mes-
siah and His salvation, as prophesied in Mai. iv.
2, the last prophecy of the Old Testament. The
Messiah is figuratively presented by the word
' Dayspring,' the springing up of the light, of the
sun (not of a plant, as some have supposed).
To this the phrase ' on high,' is joined, because
the Messiah comes from on high ; the dayspring
does not, and it seems impossible to preserve the
figure throughout by any explanation. — Shall
visit us. The future (sustained by the best au-
thorities) is more distinctly prophetic of the
speedy coming of the Messiah.

Ver. 79. To give light. The purpose of the
visiting. The figure contained in the word ' day-
spring,' is carried out. — To them that sit in dark-
ness and the shadow of death. This describes
the condition of Israel, and also of the world at
large. They were 'sitting,' remaining, abiding,
' in darkness,' as opposed to the light of divine
truth, ' and the shadow of death ' (comp. Is. ix. 2 ;
Matt. iv. 16) ; in a darkness, in which death
reigns, deprived of the light of spiritual life.
Death is personified as casting a shadow. The
Scriptural figure of darkness usually involves the
two thoughts of spiritual ignorance and death,
just as light includes the light of divine truth and
life, the former being the sphere of the latter.
— To guide our feet into the way of peace. This
is the end of giving light, and thus of the visit
of the dayspring. This figure suggests walking
in the light (Eph. v. 8), as opposed to 'sitting in
darkness.' As the word ' peace ' in the Old
Testament is generally used to sum up divine
blessings, a sense which receives even greater
fulness in the New Testament (see on chap. ii.
14), it may be well said, that ' the hymn con-
cludes with a boundless prospect into the still
partially hidden future.'

Ver. 80. And the child grew, etc. A summing
up of John's development in body and spirit,
during his youth. — In the deserts, i. <?., the
wilderness of Judah (see Matt. iii. i), which was
not far from his home ' in the hill-country ' (vers.
39, 65). The Essenes, — a mystic and ascetic
Jewish sect, dwelt in the same region, but there
is not the slightest evidence that John came in
contact with them. This retirement was com-
bined with abstemiousness (Matt. iii. 4). Till
the day of his manifestation unto Israel. The
opening of his oiticial life, when he announced
himself as the forerunner of the Messiah. In
the case of John, temporary retirement was fol-
lowed by public usefulness, the one as the prep-
aration for the other. The mistake of monastic
life consists in making thfe retirement perma-
nent, leading to idleness or selfish piety ; but
Protestants often overlook the need of such tem-
porary withdrawal, to gain time for calm reflec-
tion, rest from conflicts and cares, as well as
strength for future work, in communing with

Chap. II. 1-20.] THE GOSPEL ACCORDING TO LUKE. 35 1

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 led to the theory that conjecture, that it was originally written in He-

the whole was taken from some trustworthy brew.

■A

Chapter II. 1-20.

The Birth of Jesus : tJie Angelic Announcement.

ND^ it came to pass in those days, that there went
out a decree from Cesar Augustus, that "all the world '^ Se^ ^aa

c" ' XXIV. 14.

2 should be taxed.^ {And this taxing was first ^ rnade when

3 Cyrenius* was * governor of Syria.) And all went to be taxed,^ ^ ver.^'J"' ''

4 every one into his own city. And Joseph also " went up ''from j'^^^xix.Ts!
Galilee, out of the city of Nazareth, into Judea, unto * the city ^ johlf vii. 42";
of David, which is called Bethlehem, f because he was of the saiTxyi. i,

5 house and ^lineage*' of David,) To be taxed "with Mary •''his/ see chap. i.

6 espoused wife,^ being great with child. And so it was, that,^ ^ Actsiii^. 25;
''while they were there, the days were accomplished^'^ that she k Matt. ii". i.'

i Comp. Col.

7 should be delivered. And she brought forth 'her first-born i. i5;Heb.
son, and * wrapped him in swaddling clothes, and *laid him -^ Vers. 12, 16.
in a manger : because there was no room for them in ' the 14.;. chap.

<-' ' xxn. II.

J »-.»-) rn Chap. xxiv.

4 ; Acts xii.

8 And there were in the same country shepherds abiding in „^hapix.3i

9 the field, keeping ^^ watch over their flock by night. And, lo,^^ ° Seechap. 1.
the^^ angel of the Lord '"came upon^* them, and "the glory of ^ johniv.'42;
the Lord shone round about them ; and " they were sore afraid, ^i^.^ Ij^/ '

10 And the angel said unto them, Fear not:^^ for, behold, I bring ^Ti^'
you good^*^ tidings of great joy, which shall be to all people.^' '^xvL I'el^o;'

11 For unto you ^is born this day in * the city of David ^a Saviour, ^ chap. i.'43;

12 which^^ is '"Christ « the Lord. And 'this shall be a^^ sign unto x. 36.

t I Sam. ii. 34 ;

you ; Ye shall find the^*^ babe * wrapped in swaddling clothes, 2Kingsx;x.

. . ' 29; XX. 8,9;

13 ^' lying ^^ in a manger. And suddenly there was with the angel ^s. vii. n,
"a multitude of the heavenly host praising God, and saying, « Gen. xxyiii.

14 " Glory to God "^ in the highest, 20 '^i'-""'*
And on earth ^ peace, '-'good will toward men.^^ E^n^'vU^io

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 ^g^^"- '''"•
even unto Bethlehem, and see this thing which is come to pass, "^ i^^;' is.Tvii.

19; Hag. ii.

^ Now 2 enrolled ^ This was the first enrolment 9; chap. i.

* Quirinius ^ enrol themselves ^ family "^ enrol himself 35! Kom^v.

^ who was betrothed to him {according to the best authorities) i ;'Eph. ii.

9 it came to pass " fulfilled " and keeping W'^''/' *^°'-
^2 the best authorities omit lo ^3 ^^ 14 stood by y Comp. chap.

15 Be not afraid is dad " the people I"": Eph.

18 who 19 the 20 a 21 and lying ..^9; Phil. u.
22 peace among men of God^s good pleasure {Greek, according to the best

authorities^ men of good pleasure)
28 when

352 THE GOSPEL ACCORDING TO LUKE. [Chap. IL 1-20.

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 it wondered at those things

IQ which were told^^ them by the shepherds. But^ Mary kept all z Ver. 51;

y ■' comp. Ps.

20 these things,^" and pondered ^^ tJiem in her heart. And the cxix. n.
shepherds returned, "glorifying and praising God for all the « See Man.
things that they had heard and seen, as it was told ^^ unto
them.

2* Greek concerning the saying

2^ spoken unto ^^ sayings

25 was spoken to them about

28 pondering ^9 spoken

Contents. Jesus of Nazareth born in Beth-
lehem (Matt. ii. i-ii). This section narrates:
the circumstances which led His mother from
Nazareth (chap. i. 26, 56) to Bethlehem (vers.
1-5) ; the fact and place of His birth (vers. 6,
7) ; the first gospel message, by the mouth of an
angel, to shepherds in the fields (vers. 8-12) ;
the joyous song of the heavenly hosts at this
announcement (vers. 13, 14) ; the visit of the
shepherds in obedience to the angelic message
(vers. 1 5-20) ; their praise, heaven and earth
uniting 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 statements to prove
the supernatural origin of Jesus, would have
been satisfied with this brief sketch, or with the
amount of miraculous incident here introduced.
' In the details of the history, the supernatural is
confined within the limits of the strictest sobriety
and most perfect suitability, and differs altogether
in this respect from the marvels of the apocry-
phal writings.' (Godet.) The main argument
against 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 ver. 3. — Other
points open to discussion are : the date of the
birth (see on ver. 8), and the exact sense of the
angels' song (see on ver. 14).

Ver. I. In those days. Indefinite ; about the
time of the birth of John the Baptist. — There went
out a decree, an authoritative edict. When it was
issued is not of primary importance ; it affected
Joseph and Mary ' in those days.' — All the world,
/. e., the Roman world. We should not, to avoid
difficulty, limit it to Palestine. — Should be en-
rolled. Such an enrolment was like a modern
census ; but as the ultimate purpose was taxation,
there was a record of property. The word here
used, it is claimed by some, has always 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 avowal of the
proposed taxing. Afterwards when a regular
registration for taxation took place, according to
Josephus, an uproar occurred (alluded to by Luke
in Acts v. 37) ; hence an avowal of the pur-
pose at an earlier date, while Herod was still
king, would have occasioned a disturbance ; but

of such a disturbance about this time there is no
record. If we accept the enrolment as resem-
bling a modern census, all difficulty vanishes,
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 by de-
pendent kings, such as Herod. It is true, the
date of no one of
these enrolments
corresponds with
that assigned to
the birth of Christ,
but some time
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
empire, was read
before the Roman
Senate. This im-
plies a census of
the population of
Judea some time
before the death
of Augustus (a. d.
14). The later cen-
sus under Quiri-
nius (a. d. 6),
which seems to
have been specifi-
cally for the pur-
pose of taxation,
probably did not

Augustus Cesar.

furnish the statistics from Judea for the paper of
the emperor. Augustus ordered his first census
of the Roman people in the year of Rome 726,
and he would scarcely leave this important king-
dom out of view until U. C. 759 (the date of the
census of Judea under Quirinius, mentioned by
Josephus). During the whole of this period it
was dependent upon Rome (under Herod and
Archelaus).

Ver. 2. And this was the first enrolment made
when Quirinius was governor of Syria. This is
the natural sense of the verse, Luke having in
mind the second and more noted enrolment under

Chap. II. 1-20.] THE GOSPEL ACCORDING TO LUKE.

353

Quirinius, mentioned by himself (Acts v. 37) and
by Josephus. The man referred to undoubtedly
is P. Sulpicius Qnirinhis (not Quirinics); the of-
fice was that of president or governor of a Ro-
man province (technically, ' proconsul,' although
in chap. iii. i the term is applied to Pjlate, who
was only procurator). According to Josephus,
this Quirinius was made governor of Syria eight
or ten years after the birth of Christ, while ac-
cording to the statement of Tertullian (isolated,
however), Christ was born when Q. Saturninus
was governor of Syria.

The Enrolment under Quirinius. We
hold that Quirinius was twice governor of Syria,
the first time about the date usually assigned to
the birth of Christ, i. An old monumental in-
scription speaks of a j^ct^W governorship (accord-
ing to the authority of the celebrated historian
and antiquarian Mommsen), and this is con-
firmed by a passage in Tacitus {Annal. iii. 48, as
interpreted by Zumpt and Mommsen). 2. We
have no definite record of the governors of Syria
between B. c. 4 and A. D. 6 — ten years. Now
during this time Quirinius must have been pro-
consul somewhere (he had been consul in b. c.
12), and most probably in Syria, since it can be
proven that it was not in the other eastern prov-
inces, and he was in the East before B. c. 4 (so
A. W. Zumpt). The statement of Tertullian is
at once outweighed by the thrice repeated asser-
tion of Justin Martyr that our Lord was born
under Quirinius, and his appeal to the register
then made for confirmation. A mistake on the
part of so careful an investigator is out of the
question. If Quirinius had not been governor of
Syria at that time, there were many persons living
who could and would have pointed out the mis-
take.

Other explanations : (i) Some take the word
translated ' was governor ' in a more general
sense, and suppose that Quirinius acted as an ex-
traordinary legate of the empire, or as questor, in
conducting this census, not as proconsul. This
view is preferable, if that of Zumpt cannot be sus-
tained. (2) The translation of the E. V. 'This
taxing was first made when Cyrenius was gov-
ernor of Syria,' implying that the decree was
made at the time of the birth of Christ, but
not carried into effect until the governorship of
Quirinius, a number of years afterwards. But this
meaning would be brought out by a very different
phrase from the one used. (3) Similar to this, but
more grammatical, is the interpretation, ' The
taxing itself was made for the first time when,'
etc. Neither of these meets the difficulty, since
the execution of the edict is implied in the com-
ing of Joseph to Bethlehem. Some suppose that
the death of Herod caused an interruption, so
that the enrolment was made complete, under
Quirinius. But 'was made ' does not mean 'was
completed,' and there is no historical proof of
such interruption. (4) It is barely possible that
the passage means : ' this taxing took place, before
Quirinius,' etc. But what purpose could there be
in such a statement? (5) The supposition that
it was a mere priestly taxing which Luke con-
founds with the Roman census is utterly unwar-
ranted.

Ver. 3. Every one into his own city, i. e., to
the city of his extraction (comp. ver. 4). This
was not the Roman custom, but was probably
adopted as a measure of policy in accordance
with the Jewish habits in regard to genealogies.
VOL. I. 23

Roman usage required the enrolment of women,
and possibly their actual presence at the place of
enrolment. This mixture of Roman and Jewish
usage, so likely to occur in an enrolment, made
under a Jewish king yet by order of the Roman
Emperor, is a strong proof of the accuracy of
Luke's account.

Ver. 4. Went up. The usual expression for
a journey towards Jerusalem. — Bethlehem. See
on -Matt. ii. i.

Ver. 5. With Mary. Even if not required to
do so, she naturally accompanied Joseph. In her
peculiar condition she would cling to him, es-
pecially as all had been cleared up between them
(comp. Matt. i. 18-25). Perhaps the prophecy
respecting Bethlehem (Micah v. i ; comp. Matt,
ii. 6) was in her mind. Some think that she
was an heiress, having possessions in Bethle-
hem, and therefore obliged to appear there to
represent an extinct family. But an heiress
would not be likely to seek refuge in a stable at
such a time. — Who was betrothed to him. It is
certainly forcing a difficulty upon the passage to
say that it contradicts Matt. i. 24. It seems
rather to set forth the peculiarity of the case, as
there described. The verse sheds no light on
the question, whether she too were of the house
of David.

Ver. 6. While they were there. Apocryphal
legends tell how she was overtaken on the way,
and sought refuge in a cave. They seem to have
arrived in Bethlehem, and sought shelter in vain,
before the time spoken of here. — Delivered, or,
' bring forth,' as the same word is translated in
ver. 7.

Ver. 7. Her first bom son. This implies that
Mary had other children (in Matt. i. 25 the read-
ing is in dispute). It is unlikely that an only
child would be thus termed by one who wrote
long afterwards with a full knowledge of the
family. See on Matt. xiii. 55. — Luke says noth-
ing to justify the legends of a birth without pain,
and the many other fancies which have been
added to the story. — And wrapped him in swad-
dling-clothes, or ' bands.' About this there is
nothing unusual except the activity of the mother.
— In a manger. Our Lord was born in a stable.
This was purposed by God, however accidental
the choice on the part of Joseph and Mary. His
self-abasement is thus illustrated, the nature of
His kingdom suggested, the lesson of humility
enforced. — Tradition says this stable was a cave,
and this might be the case, since in rocky coun-
tries caves are used for stables. One ancient
writer finds in this a fulfilment of the prophecy
(Is. xxxiii. 16) : ' His place of defence shall be
the munitions of rocks.' The place cannot be
now identified. It is unlikely that the cave be-
longed to the shepherds afterwards spoken of ;
ver. 15 suggests that Bethlehem was not their
home. — Because there was no room for them in
the inn, or, ' caravanserai.' Not an iim, with a
host, as in chap. x. 34, 35, but a place where trav-
ellers lodged, providing their own food. There
is no hint of want of hospitality. The town was
full, the inn was full; failing to obtain a place
there, they found the much needed shelter in a
stable, — not necessarily however that of the inn,
which would be less retired than others. The
fact that changed the world was accomplished in
a stable ; but the world's emperor must send
forth a universal decree that this humble birth
might be in accordance with prophecy ; for He

354

THE GOSPEL ACCORDING TO LUKE. [Chap. IL 1-20.

who lay in the manger there was King of kings.
The enrolment is in one aspect a sign of subjec-
tion, in another of superiority.

Ver. 8. Shepherds, i. e., some shepherds, proba-
bly chosen because they too like Simeon 'were
waiting for the consolation of Israel ' (ver. 25).
The Shepherd of Israel cares for His flock ; while
sending a Saviour to the whole world. He satis-
fied the secret yearnings of this humble company.
His care is as minute as it is extensive. — Keep-
ing watch over their flock by night. This might
have been in December. The Jewish Rabbins
indeed say that flocks were taken out in March
and brought home in November, but this proba-
bly refers to far-off pastures. During the rainy
season from November to March, according to the

testimony of trustworthy observers, there gener-
ally occurs an interval of dry weather (between
the middle of December and the middle of Feb-
ruary), when of course the grass is green. The
exact date cannot be fixed. The traditional date
(December 25) is of late origin, and Christmas
was not celebrated in the Church till after the
middle of the fourth century, and seems to have
been substituted for a series of heathen festivals
(see Schaff : Church History, vol. ii., p. 395 ff.).
The anniversary is of less antiquity, of less
importance and accuracy, than Easter, which was
observed from the earliest times. In the early
Church there was no agreement as to the time of
Christ's birth, and quite as little among modern
chronologists. The Saviour was born in the ful-

Wayside Inn.

ness of time, just when He was most needed, and
when the Jewish and Gentile world was fully
prepared for this central fact and turning-point
in history. The 25th 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 triumpliant march, just as
Christ appeared in the darkest night of sin and
error as the true Light of the world.

Ver. 9. An angel, not ' the angel.' — Stood by.
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
pious men, in the quiet night, under the starry
heavens, where David first sang as he watched
his flock ; but this will not account for the story

before us. — The glory of the Lord. The Sheki-
nah, the brightness of God's presence, so often
spoken of in the Old Testament. This accom-
panied the angel, both to reveal his presence in
the night and to attest his authority. — And they
were sore afraid. Lit., ' feared a great fear.' The
usual effect of angelic appearances, enhanced in
this case by the supernatural brightness.

Ver. 10. Be not afraid. Comp. chap. i. 13,
30. — I bring you glad tidings of great joy. Lit.,
' I evangelize to you great joy.' The message is
a gospel message, a joyous message ; therefore
they should not be afraid. — To all the people,
i. e., of Israel. First of all to them, then through
them to the Gentiles.

Ver. II. TJnto you. This refers directly to the
shepherds, as in ver. 10, confirming the view, that

Chap. II. 1-20.] THE GOSPEL ACCORDING TO LUKE.

355

they were men who expected the Messiah. ^»In
the city 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. — A Saviour. Comp. Matt. i. 21. Not
a mere temporal deliverer, as appears from what
follows : who is Christ the 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 word 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
born in Bethlehem as a Saviour, was the prom-
ised Messiah, Jehovah.

Ver. 12. The sign. No sign had been asked
for (comp. chap. 1.36); when Zacharias requested
one, he was punished (i. iS, 20). The dispensa-
tion of faith is beginning. — A babe. Not ' the
babe.' They were to look for a child born 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 multitude of the heavenly host,
i. e., angels, who are represented as a host sur-
rounding the throne of God (i Kings xxii. 19; 2
Chron. xviii. 18; Ps. ciii. 21 ; Dan. vii. 10 ; Matt.
xxvi. 53 ; Rev. xix. 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 God in the highest, and on
earth peace among men of God's good pleasure,
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 there 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 among men
in whom He is well pleased, i. e.. 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
E. 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. 5), and has reconciled
heaven and earth, God and 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 mercy and God's
sovereignty, thus meeting in the Babe of Bethle-
hem, are celebrated by the heavenly host. Poetry
is truly Christian just to the extent that it is an
echo and response 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 shepherds. 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.' — Now, i.e., 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. Found, suggesting previous search.

— Mary and Joseph. Her name naturally comes
first, as the mother, but especially in view of the
peculiar nature of her motherhood. — In the
manger : the one they had sought as the sign.

Ver. 17. They made known abroad. This in-
dicates that they narrated the matter to others
than Mary and Joseph, perhaps before their re-
turn to their flocks. — The saying, or, ' concern-
ing the saying,' i. e., 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 earnest souls.
If His words and works did not prevent the
mass of the Jews from rejecting Him, how little
influence would this story have.

Ver. 19. But Mary. 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. — Pondering 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. iii. 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. 20. Returned, i. 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 night in their hearts, and a frame
of mind like that of the aged Simeon. Their

356 THE GOSPEL ACCORDING TO LUKE. [Chap. IL 21-40.

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 rather
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, tliat 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 angels'
to be a weak man ; God immeasurably great, highest strains, and ever since has been stimu-
whom heaven and earth cannot contain, to be a lating the ' men of God's good pleasure ' to voice
babe a span long; 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 swayer 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. Gloria in Excelsis.

Chapter II. 21-40.
The Circumcisioji of Jesus ; the Purification in the Temple {Simeo7i and Anna).

21 A ND " when eight days were accomplished ^ for the circum- '^ ^^^ chap. 1.
excising 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. 2-
the law of Moses were accomplished,^ they brought him ^ to

23 Jerusalem, to present hijn to the Lord ; (As it is written in

the law of the Lord, ^ Every male that openeth the womb shall '^ exod. xiii

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- e Lev. xU. 8.

25 doves, or two young pigeons. And, behold, there was a man in
Jerusalem, whose name zvas Simeon ; and the same ^ man was ^ „ , .

-' ' ' / See chap. i.

•'^ just'^ and ^devout, '' waiting for * the consolation of Israel : and ^^^^ j;

26 the Holy Ghost ^ was upon him. And * it was ^ revealed unto ^ ^";^- ^^
him by the Holy Ghost,^ that he should not 'see death, before ,• j\^'' J®'';. ^^"

27 he had seen the Lord's Christ. And he came by ^^ the Spirit into ^ Heb. vili.^s'*';
the temple : and when the parents brought in the child Jesus, /Ps/ixxxix.

28 ''to do for 11 him after the custom of the law, Then took he ^^ s^omp.'"'
him up in^^ his arms, and "^blessed God, and said, 5° " """■

29 " Lord, now lettest thou thy servant depart ^^ 64.

T T t T TK " -^cts iv. 24.

In peace, " accordmg to thy word : ^^ o ver. 26.

30 For ^ mine eyes have seen * thy salvation, /> is. Hi. 10.

_ -^ -^ ^ y See chap.

31 *■ Which thou hast prepared before the face of all people ; ^^ ijl- 6- ...

'■ '■ L k ' f. ps. xcvlll. 2.

32 * A light to lighten ^^ the Gentiles, ^ is. xUi. 6;
And the glory of Hhy people Israel.

33 And Joseph ^^ and his mother marvelled ^^ at those ^^ things

xlix. 6.
t Ver.

^ fulfilled 2 for circumcising him {accordmg to the best authorities)

8 called by * their ^ him up ^ ^^^.g 7 righteous ^ Spirit

9 had been 1° in " that they might do concerning ^^ j^g ^qq\^
^^ into " i^Q-^ lettest thou thy servant depart, O Lord

^^ According to thy word, in peace ^^ peoples

^■^ for revelation to i^ ^/^^ ^^^.^ authorities read his father

^® were marvelling 20 ^he

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 " ^om '"Matt
fall and rising again ^^ of many in Israel ; and for a sign "* which ^''Actstcxviu.

35 shall be -^ spoken against ; (Yea, a sword shall pierce through ^^'

thy own soul also ;24 that the ^"thoughts of ^^ many hearts may "^ v^.'^sfix. 46;
\6 be revealed. And there was one Anna, a prophetess, the y-'^^'y-ss-

i i ' _j/ Josh. XIX.

daughter of Phanuel, of ^ the tribe of Aser : ^6 she '^^ was ^ of ?t .

° ' 3 Chap. 1. 7,

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 ^^ i> Chap v. 33.'

r> /- ? • 1 r 1 ;, '^ Matt. vi. 16-

38 God ^' with fastmgs and * prayers " night and day. And she '?.! ^='5

xiii. 2 ; xiv.

coming in that instant ^^ gave thanks likewise unto the Lord, ^s-

a Comp. ver.

and spake of him to all them '^ that looked for ^ redemption in js- ^ .

^ '^ e See chap. i.

39 Jerusalem.^^ And when they had performed ^^ all things ac- ^^■
cording to the law of the Lord, they returned into Galilee, to ,,,

'^ ■' ' / Ver. 51 :

their own city ■'' Nazareth. chap. iv. 16;

■' see Matt. ii.

40 ^ And the child grew, and waxed strong in spirit,^^ filled ^^ with ^,;^ ; g^
wisdom ; ^ and the grace of God was upon him. '^ ^^l^ ^^ ^^^

^ concerning 22 falling and the rising 23 ^j^^t is

24 omit also, the parenthesis is tumecessary ^^ that thoughts out of

2^ Asher '^^ (she ^s having lived

■■^9 even unto according to the best authorities 2° ), who ^^ serving

32 coming up at that very hour, she ^^ the best authorities read God

^* omit likewise ^^ were waiting for the redemption of Jerusalem

^^ accomplished ^'^ the best authorities omit in spirit

3* being filled, or, 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 niore 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-born 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^ ^wr,? (Matt. ii. 14).
Egypt (Matt. ii. 13-21) must have occurred after Ver. 21. Eight days. Comp. chap. i. 59. —

the presentation in the temple, and before the re- Jesus. Comp. Matt. i. 21. — Whicli was so called

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 Magi took place about the time of the pres- before us, he must have been convinced. This

entadon in the temple. The traditional date verse gives the greater prominence to the naming

(January 6), the thirteenth day after our Lord's of the Saviour, but 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 born 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. Their purification. This refers to

in Bethlehem after the purification, and ver. 39 Mary and Joseph, rather than to Mary and the

indicates that they did not. It is uncertain, how- child. 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

entadon has been urged, because after the visit was required by the law respecting the redemp-

of the Magi and the revelation of danger, the tion of the first-born (see on ver. 23), 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.

fortieth day in the case of a male child (Lev. xii.
2-4), affected the husband.

Ver. 23. In the law of the Lord. Ex. xiii. 2,
freely quoted in explanation of the presentation.
— Every male that openeth the womb, i. e., every
first-born male ('both of man and of beast').
The sacrifice (ver. 24) was required in every case,
but the presentation only in the case of the first-
born son. The requirement respecting the first-
born was in remembrance of the sparing of the
first-born of the Israelites in Egypt (Ex. xiii. 2 ;
Num. viii. 17). Instead of the first-born, how-
ever, God took the tribe of Levi for the service of
the sanctuary (Num. iii. 12; viii. 14-18). At the
time of this substitution the number of the first-
born in excess of the Levites must be redeemed
bv the payment of five shekels for each one
(Num. iii. 44-51). Afterwards, it appears (Num.
xviii. 15, 16,) that every first-born son was pre-
sented 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-
duct in cleansing the temple, shows how little He
regarded the payment of legal claims as satisfy-
ing His zeal for God's house (John ii. 13-17).

Turtle Doves.

Ver. 24. According, etc. The offering was,
according to Lev. xii. 6 : ' a lamb of the first year
for a burnt-offering, and a young pigeon, or a
turtle-dove, for a sin-offering.' In the case of
poverty : A pair of turtle-doves, or two young
pigeons (Lev. xii. 8). Joseph and Mary were not
rich, but extreme poverty is not to be inferred
from this offering. If they, while sojourners in
Bethlehem, had also to pay five shekels at this
time, there would be a sufficient reason for their
availing themselves of this provision of the law
for those who were not rich. ' Mary cannot
bring a lamb for an offering : she brings some-
thing better, even the true Lamb of God, into the
temple.' (Van Oosterzee.)

Ver. 25. Simeon. According to some, this

was the son of the famous Rabbi Hillel, and
father of Gamaliel the teacher of Paul (Acts v.
34). The Rabbis say that Jesus was born in the
days of Rabbi Simeon, son of Hillel. But the
name was very common ; ver. 26 suggests that
this man did not live long afterwards, while
Rabbi Simeon was alive in a. d. 13; and the
language here does not point to a famous man.
Another untrustworthy tradition describes him as
blind, but receiving his sight on the approach of
the child Jesus. — Righteous, as regards the law,
and devout, religiously conscientious (comp. Acts
ii. 5; viii. 2). — Waiting for the consolation of
Israel, /. e., for the coming of the Messiah to
console Israel after the sorrows [dolores Messia),
which according to the common belief should
precede that coming. Comp. ver. 38. — And
the Holy Spirit was upon him. This explains
the subsequent revelation.

Ver. 26. Should not see death. Comp. Ps.
Ixxxix. 48 ; John viii. 51 ; Heb. xi. 5 ; also the
phrase 'taste death' (Matt. .xvi. 28; Heb. ii. 9).
— The Lord's Christ, /. e., ' 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 he came in the Spirit into the
temple. His steps were ordered by the Spirit, in
the power of which he lived. The Spirit led 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 their
peculiar beauty. The song is called N'unc Di-
mittis, from the opening words in the Latin ver-
sion. Like the Magnificat and Benedictiis, it is
adapted to the peculiar time and circumstances
assigned in the narrative. — Now lettest thou thy
servant depart, ' now release thy servant.' The
word ' servant ' corresponds with Lord, i. e.,
'master,' not Jehovah. Death is regarded as the
dismissal from honorable service. — According to
thy word, /'. e., the revelation mentioned in ver.
26. — In peace, in the fullest sense of happiness,
blessedness. This is the result of the release
asked for.

Ver. 30. Have seen. These words are em-
phatic ; probably the tradition respecting pre-
vious blindness was suggested by them. — Thy sal-
vation, i. 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 than to the person o£
the child, confirms the early date of the song.
It also indicates that Simeon had not heard of
the wonderful occurrences which preceded.

Ver. 31. All peoples, both Jews and Gentiles,
as the next verse shows. The past tense is used
from a prophetic point of view, as in the songs of
Mary and Zacharias.

Ver. 32. Alight. This defines ' salvation.' —
For revelation to the Gentiles. Comp. Is. xlix. 6 ;
where there is a similar prophecy. The idea is
that of Old Testament prophecy : The light of the
world rises in Israel, extends its influence to other
nations, which submit to the Messiah and receive
the light of truth. Comp. Is. ii. 2 ; xi. 10; xliv. 5.
— And the glory. This also defines 'salvation ; '
some take it as defining 'light,' but this destroys
the poetic parallelism, and is otherwise objection-
able. The end proposed is not the glory of
Israel, but the coming of the Messiah, and His
salvation is the true glory of Israel, that which

Chap. II. 21-40.] THE GOSPEL ACCORDING TO LUKE.

359

really exalts it above other nations, "-hat for which
it was chosen.

Ver. 33. And his father. 'Joseph' was sub-
stituted at an early date. 'The parents' are
spoken of in ver. 27 (comp. the words of Mary,
ver. 48). Our Lord, however, is never rep-
resented as calling Joseph by this title. The use
of it by Luke, in the legal and popular sense, in-
volves no contradiction of his previous state-
ments. To have avoided the term would look
like the over-carefulness of an inventor. — Were
marvelling, while Simeon was speaking. Al-
though this was only a confirmation of the more
direct revelations ]3reviously made, their wonder
is made more prominent than their faith.

Ver. 34. Blessed them. The ordinary benedic-
tion of a pious old man. — Unto Mary his mother.
This indicates that Simeon knew (by revelation
we infer) something of her peculiar relation to
the child. He now alludes to the sufferings of
the Messiah, already foretold by the Old Testa-
ment prophets. This further revelation may
have been needed to prevent undue elation on the
part of Mary. — Is set, lit., 'lies.' The reference
is to lying in an appointed place, probably with
an allusion to the 'stone of stumbling ' (Is. viii.
14; Rom. i.x. 33; comp. i Pet. ii. 8). — For the
falling and the rising of many. This is most
naturally referred to two classes : some fall
through unbelief, stumbling at this rock of
offence ; others are raised up through faith and
holiness. ' The fall and rising again ' (as in E.
V.) points to but one class : those first humbled
by a sense of sin and then raised again by this
Saviour ; but ' again ' is not necessarily implied.
— And for a sign that is spoken against. This
refers to the future, but the present is used of
what is characteristic. This prophecy was ful-
filled during His earthly life ; the culmination
was the cross, which as the sign of salvation has
not yet lost its offence (Gal. v. 11).

Ver. 35. Yea, a sword shall pierce through
thine own soul. The sentence is parallel with
the last, and should not be put in parentheses.
The rejection and suffering of Christ has just been
indicated ; with this the grief of Mary will corre-
spond. The culmination of her grief is at the
culmination of His sorrows : the sword pierces
deepest at the cross. This is the key-note of the
Stabat Mater Dolorosa. This ancient interpreta-
tion is preferable to later ones : such as a refer-
ence to Mary's anguish for sin, or her doubt about
the Messiahship of her son. — That thoughts out
of many hearts may he revealed. Neutrality with
respect to this one, will be impossible. Whether
men fall or rise, the appearance of this child will
reveal their secret heart, and this will be done
through the cross, to which there is a latent refer-
ence throughout. The test is faith in the Cruci-
fied One (i Cor. i. 23, 24).

Ver. 36. One Anna. ' One ' is supplied to re-
lieve the English construction. — A prophetess, so
called previous to this time. — Phanuel. The
name of her husband is not mentioned, probably
because he had been so long dead. Nothing
further is known of father or daughter, though
tradition has been busy in supplementing the nar-
rative.— She was of a great age. From this
point to 'fourscore and four years' (ver. 37), the
description is parenthetical, referring to the par-
iculars of her great age.

Ver. 37. Even unto fourscore and four years.

The correct reading suggests that she was now
eighty-four years old, not a widow for that
period. This is evidently mentioned as a com-
mendation (comp. I Tim. v. 3, 5), especially
as it is plainly intimated that she was young
at the death of her husband. — Who departed not,
etc. Description of her mode of life. She not
only appeared in the temple at the ordinary hours
of prayer, and on ordinary fast days (Monday and
Thursday), but her life was devoted entirely to
religious exercises. As, however, she represents
expectant Israel, this cannot be an argument in
favor of monastic life. The tradition that Mary
had been brought up under her guidance in the
temple is groundless. Simeon and Anna 'stand
in striking contrast to the infant Saviour, exempli-
fying the Old Covenant decaying and waxing old
before the New, which is to grow and remain.'
Van Oosterzee.

Ver. 38. At that very hour, /. e., when the
meeting with Simeon took place. — Gave thanks
unto God, according to the better supported read-
ing. She gave praise to the Father for sending
the Messiah. — Spake of him. Evidently of the
child. — To all them, etc. Not openly to every-
body, but to the circle of pious people expect-
ing the Messiah. This probably took place on
the spot (comp. ver. 17). It may have been the
hour of prayer, when numbers of this class
would be present. — For the redemption of Jeru-
salem. The correct reading favors this trans-
lation, which refers to the same Messianic ex-
pectation indicated by the E. V., but points to
Jerusalem as the place where redemption would
begin. These expectant souls were probably
obscure persons, and any extended knowledge
of the prophecies respecting this child would be
checked by the flight to Egypt and the with-
drawal to Nazareth. Thus the accounts of Mat-
thew and Luke undesignedly supplement each
other.

Ver. 39. They returned into Galilee, to their
own city Nazareth. Of itself this suggests that
Joseph and Mary went directly and immediately
from Jerusalem to Nazareth. But this is not
expressly stated. It is, however, difficult to sup-
pose that Luke had seen Matthew's account, or
vice versa.

Ver. 40. And the child grew. Comp. the ac-
count of John's youth (chap. i. 80). The ne.xt
section illustrates what is stated in this verse, and
verse 52 repeats and extends the statement.
Growth of body is mentioned first, a point not to
be overlooked. — And waxed strong. The words
' in spirit ' are inserted from chap. i. 80, and refer
the statement to mental and spiritual develop-
ment ; but without this interpolation the sense is :
Our Lord in His genuine human development,
grew strong as he grew in body, had a healthy phys-
ical growth. — Being (or ' becoming ') filled with
wisdom. In mind and spirit too He grew. This
being filled with wisdom was an increase of
knowledge in proportion to His physical growth,
including, as the next incident (especially ver. 49)
plainly implies, an increasing consciousness of
God as His Father, an awakening of His own
divine-human consciousness, a recognition of
Himself, a revelation of the wisdom belonging to
His Divine nature. For this 'wisdom' was in
Him and is distinguished from what is stated
next : and the grace of God (the favor of God His
Father) was upon him. Comp. ver. 52.

36o THE GOSPEL ACCORDING TO LUKE. [Chap. IL 41-52

Chapter II. 41-52.
The Visit to Jerusalem ; the Boy Jesus in the Temple.

41 lyjOWMiis parents went to Jerusalem " every year ^ at * the « Comp. ,

42 J-^ feast of the passover. And when he was twelve years old, b Ex.jcxnUs;
they " went up to Jerusalem ^ after the custom of the feast, c See ver. 4.

43 And when they had fulfilled <^ the days, as they returned, the '^ Ex. xU. ..5.
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 their kinsfolk and « acquaintance. And when they found ^ chap. xxiii.
him not, they turned back again ^ to Jerusalem, seeking^ him.

46 And it came to pass, that after three days they found him ir^ -^ ^ee. Matt,
the temple/sittingin the midst of ^ the doctors,^ both hearing ^- J^°«'^°;

47 them, and asking them questions. And all that heard him were ^- '^■

48 astonished 9 at his ''understanding and answers.^^ And when ^ See Mark

T" " XU. 33.

they saw him, they were amazed : ^^ and his mother said unto

him, Son, why hast thou thus dealt with us .? behold, ' thy father ^ Comp. ver.

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 ii. i6.
t;o about *mv Father's business } ^^ And ^they understood not the /Comp.chap.

xviii. 34.

5 1 saying which he spake unto them. And he went down with

them, and came to ™ Nazareth, and was subject unto ^^ them :»« See ver. 3g.

' n see ver. ig

but " his mother kept all these sayings in her heart.

52 And Jesus increased ^^ in wisdom and "stature, and ^ in fa- " ,^t"; '^h^'''
vour with God and man.^' ^ Ver.^40.

J And ^ every year to Jerusalem

2 the best authorities omit to Jerusalem * boy

5 his parents knew it not {according to the best authorities)

^ omit again '' seeking for * teachers ^ amazed 1° his answers
11 astonished ^^ omit have ^^ did ye not know

1* 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 meajis, 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 forbids

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 (77/,? Person of Christ): 'He confined 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
it and was under no obligation to it. He spoke
from Divine intuition as one who not only knows
the truth, but who is the truth, and with an au-
thority which commands absolute submission, or
provokes rebellion, but can never be passed by
with contempt or indifference. His character
and life were originated and sustained in spite of
circumstances with which no earthly force could
have contended, and therefore must have had
their real foundation in a force which was super-
natural and divine.'

Ver. 41. Went, were accustomed to go. —
At the feast of the Passover. On the Passover,
see Matt. xxvi. 2. The male Israelites were
required to appear at the three yearly feasts (Ex.
xxiii. 14-17). Women, according to the teach-
ings of a prominent Rabbi (Hillel), were bound
to attend the Passover feast. Mary probably
went from pious motives, rather than Rabbinical
rules.

Ver. 42. Twelve years old. At this age a Jew-
ish boy became ' a son of the law ' and was hence-
forth bound to obey the law in the full scope of its
requirements. After this age attendance at the
Passover was necessary ; but the passage before
us gives no hint that this was the first time the
child Jesus had accompanied His parents thither.
In the original, vers. 42 and 43 form but one sen-
tence.

Ver. 43. Fulfilled the days. The seven days
of the feast. (Ex. xii. 15; Lev. xxiii. 6; Deut.
xvi. 2.) — Tarried behind in Jerusalem. This and
the next clause are the emphatic parts of the
sentence (vers. 42, 43). — And his parents did
not know it. This does not imply want of proper
care on their part.- Such a child had not been
wont to cause anxiety. How it happened is not
stated. The main point is, that He, afterwards
(ver. 51) and before so obedient, remained with-
out consulting His parents, and justified Himself
for so doing (ver. 49). His action was occasioned
by an irresistible longing to remain in the sacred
city and in the house of God. This longing He
gratified without consulting those to whom He
ordinarily owed obedience. Such conduct would
have been disobedience, implying moral imperfec-
tion, if Jesus were not more than man. The sole
justification is in the higher relationship He as-
serts (ver. 49).

Ver. 44. In the company. The band of fellow-
travellers. These caravans were often large, and
usually made up of those from the same district.
— A day's journey. During the day no anxiety
would be felt respecting so obedient a child, but
at night he would be expected to rejoin His par-
ents. — Kinsfolk and acquaintance. This was
natural, and shows the composition of the cara-
van.

Ver. 45. Turned back to Jerusalem, seeking
for him, i. e., on the way as they returned.

Ver. 46. After three days. Reckoned from the
time when they missed Him : one day return-
ing (possibly part of another, as they searched on
the way), another of search in Jerusalem, the
third day that of finding Him. Others prefer to
reckon from their departure out of Jerusalem :
one day out, one to return, the third of search.
Either is preferable to the theory that three full
days were spent in looking for Him in Jerusalem.
He must have been most of the time in the temple,
and it would scarcely take them so long to think
)f searching for Him there. — In the temple.

In one of the porches of the court of the women.
They found Him where Mary might go (ver. 48),
and in these porches the Rabbis held their schools.

— Sitting in the midst of the teachers, the Jew-
ish Rabbis. There is nothing to prove that He
sat there, as a teacher. The position is men-
tioned to show that He was not hid, but where
He could easily be seen. Nor can it be proved
that scholars %tood and teachers sat in these
assemblies. The custom in the East is for schol-
ars to sit cross-legged on the floor. — Both hear-
ing them, and asMng them questions. The ' hear-
ing ' is mentioned first, which opposes the idea
of His having taken the position of a Rabbi.
'Asking them questions,' was simply in accord-
ance with the Jewish custom : the scholars asked
questions.

Ver. 47. Were amazed at his understanding;
as manifested in His comprehension of the sub-
jects (undoubtedly religious) under discussion.

— His answers. This is added as the special
ground of amazement. None of these answers
have been preserved, but the subsequent reply to
Mary indicates the wisdom of His words. But
we must beware of the improbable and un-
warranted view that He spoke as a teacher, or
oracularly. ' A lecturing, demonstrating child,
would have been an anomaly, which the God of
order would never have exhibited' (Olshausen).
There is nothing premature, forced, or unbecom-
ing His age, and yet a degree of wisdom and an
intensity of interest in religion, which rises far
above a purely human youth.

Ver. 48 They (z. e., His parents) were aston-
ished. Comp. ver. 50. — His mother said tmto
him. This indicates that there was a special
reason for her speaking rather than Joseph. But
the answer shows that these chapters were not
written to unduly exalt Mary. — Son. Greek,
' child.' — Why, etc. There is a tone of reproach
in the question, and also a hint that Jesus had
never before grieved the mother's heart. This
separates Him at once from all other boys. —
Thy father and I. This form of speech was re-
quired by usage. It may, however, imply that
Mary had never told her son of the remarkable
circumstances of His birth, and then His answer,
assuming a knowledge of His Father, would be
the more remarkable.

Ver. 49. How is it that ye sought me, or,
' were seeking me ? ' A boy of twelve years
would understand the mother's anxiety. (In
Oriental countries maturity comes earlier than
among us.) Were He only human, the answer
would have been mocking. But ' in all the sim-
plicity and boldness of holy childhood,' He ex-
presses astonishment that they had not known
where He would be and where He ought to be.
He knew and felt there was something in Him
and in His previous history, which ought to he
known to Mary and Joseph, that justified His
being where He was and forbade their anxiety
about Him. Mary's reproach implies that she
had not told Him of the things she had been
'pondering in her heart' (ver. 19). This makes
the answer the more remarkable, while its quiet
repose shows that the child was superior to the
mother. — Did ye not know. This, like the pre-
vious clause, implies that they ought to have
known this. — That I must be. This points to a
moral necessity, identical with perfect freedom.
Our Lord afterwards uses it of ' His appointed
and undertaken course ' (Alford). At this time

362

THE GOSPEL ACCORDING TO LUKE. [Chap. IIL 1-22.

when legal duty fell upon a Jewish boy, He
would express His conviction of duty. It repre-
sents the time when children begin to feel that
they have entered upon ' years of discretion,' and
assumed for themselves the moral responsibility
hitherto largely resting upon their parents. — In
my Father's house. Lit., 'in the things of my
Father.' It may mean : abiding»in, occupied in
that which belongs to my Father, to His honor
and glory, including all places and employments
peculiarly His. The place in which He was, is
in any case included. But it seems best to re-
strict the sense to the place. Greek usage favors
this. The question about seeking Him makes it
necessary to accept the reference to the temple
as the primary one, even if the wider reference is
not excluded. They need not have sought Him,
they ought to have known where to find Him. At
the same time it is true that He here suggests
the sphere in which He lived, whether in or out
of the temple. The words : ' my Father,' assert
what was implied, or only negatively expressed,
in the previous part of the response. He claims
God as His Father, and not only justifies His
conduct by this claim, but expresses the convic-
tion that they should have recognized it. There
is a contrast with the phrase, ' Thy father ' (ver.
48). This is X)\^ first recorded utterance of Jesus,
and in it the Divine-human self-consciousness is
manifest. The narrative suggests that this was
the first time words of this deep meaning had
fallen from His lips. Christ's first saying was
not a moral precept, but a declaration concern-
ing His relation to God. The calmness of the
response confirms the view that the consciousness
of this relation had previously existed.

Ver. 50. And they understood not the saying.
This was natural, even after the remarkable
peculiarities of our Lord's birth. Twelve years
had passed since then, and their faith might have
grown weaker. While they knew something as
to His Person, they could not understand the
deeper meaning which He seemed to compre-
hend so clearly and express so decidedly. Fur-
ther, what He said came from Himself and not

from their information ; this obedient child devi-
ated from His parents' expectation and calmly
justified His conduct. No wonder they did not
understand. In these days men, after all the
light from Christ's life, after all the evidences of
His power in the Christian centuries, fail to
understand this saying of His, respecting His
own Person.

Ver. 51. Was in subjection unto them. Ren-
dering full obedience, probably working at His
reputed father's trade (Mark vi. 2). In the light
of ver. 49 this obedience appears as a self-
humiliation. It adds to our conception of the
completeness of His vicarious work during these
long years, to remember that there were other
children in the household to try Him in the ways
so common to children. The passive virtues
could scarcely be manifested had He been alone.
— But his mother, etc. Joseph disappears from
the history at this point. He probably died at
some time during the eighteen years before our
Lord's ministry began. Mary kept all these say-
ings in her heart during these years, and from her
the Evangelist may have derived his information.
Ver. 52. Advanced, not 'increased.' — In wis-
dom and stature, or, ' age ; ' see Matt. vi. 27.
The former sense is included, if the latter be
accepted. — In favor (or, 'grace') with God and
men. The favor with God found expression at
His baptism, and that expression implies sinless
perfection. The innocence of childhood, free in
this case from all childish faults, developed into
complete holiness of life, in the way of positive
obedience. During this time of youthful obedi-
ence and subjection, was performed a large part
of that work which the second Adam must do as
fulfilling the law for others. This work found
'favor with God.' The favor with men was
probably not complete. Even in youth He must
have testified by His life against the worldly
people of Nazareth (comp. chap. iv. 28, 29).
The exercise of His passive virtues must have
been constant and increasing. His patient wait-
ing has a lesson never more needed than in this
bustling age.

Chapter III. 1-22.

The Mmistry of John the Baptist ; the Baptism of yesus, with the Divine

Testimony to Him.

1 IV T OW in the fifteenth year of the reign of Tiberius Cesar,

-*- ^ Pontius Pilate " being governor of Tudea, and * Herod « Chap. ii. 2.

° ° -' ' b Matt. XIV. I ;

being tetrarch of Galilee, and ''his brother Philip tetrarch of v". 19;

^ i chap. IX. 7 ;

Iturea and of the region of^ Trachonitis, and Lvsanias the^ 1^"!^ '''•"•' ,

'-' ' v c Matt. XIV. 3 r

2 tetrarch of Abilene, '^ Annas and * Caiaphas being the high ^5ohnx'viif."
priests,^ ■''the word of God came unto *'John the son of Zacha- \l\l^_'' ^'^^^

3 rias in the wilderness. And he came into all the country ^/MAT^'in^'
about Jordan, preaching the baptism of repentance for the^

^ of the region of Itura^a and 2 QjfiH the

3 in the hieh priesthood of Annas and Caiaphas {according to the best

o ; Mark
i- 3-5-
^ Chap. 1. 13.

authorities)
remon round

^ unto

Chap. III. 1-22.] THE GOSPEL ACCORDING TO LUKE. 363

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, isa. xi. 3,4,

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 s/m// be made ^ smooth ;

6 * And all flesh shall see *the salvation of God. » is. xi. 5; m.

10.

7 Then said he ^° to the multitude ^^ that came forth ^^ to be -* Acts xxviu.

' 28 ; cnmp.

baptized of him, O generation ^^ of vipers, who hath ^^ warned ^hap. ii. 30.

8 you to flee from the wrath to come .-' Bring forth therefore

fruits worthy of ^^ repentance, and 'begin not to say within your- ^ chap. v. 21;
selves, We have Abraham to oicr 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-

11 ing, '"What shall we do then .? ^^ He answereth and saith ^^ ^^ Acts ii. 37 ;
unto them, " He that hath two coats, let him impart to him that xyHo.

12 hath none ; and he that hath meat, let him do likewise. Then ^"^ " jamesii^'ls,
"came also publicans to be baptized, and ^^ said unto him, ^ chap.vii.29.

13 Master, ™ what shall we do .-^ And he said unto them, ^ Exact / Comp.chap.

xix. 8.

14 no m.ore 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.

15 And as the people were in expectation, and all men mused ^^

in their hearts of ^^ John, ^whether he were the Christ, or not ;^^ ^ \f^'^ '• "''

16 ''John answered, saying unto them all, I indeed baptize you with r Matt. iii.
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 the
wheat into his garner ; but the chaff he will burn -^^ with fire
unquenchable.

^ Isaiah '' omit saying ^ become

9 ofnit shall be made i" He said therefore ^^ multitudes

12 went out 13 Ye brood " o)nit hath

15 insert your i^ gyg^ ^q^^ ^^^ ^y^^ g^jgg jg lying at

" that 18 then shall we do ? i^ said

-" And there ^i insert they 22 ^nd soldiers also asked him

28 And we "^ wrongfully 25 reasoned

26 concerning 27 whether haply he were the Christ ;

28 there cometh he that is mightier than I 29 sandals ^o ^^^^/^ ^j^i^

31 thoroughly to 32 ^-q 83 burn up

364 THE GOSPEL ACCORDING TO LUKE. [Chap. IIL r-22.

18 And many other things in his exhortation preached he^^ unto

19 the people. 'But Herod the tetrarch, being reproved by him
for Herodias his brother Philip's wife,^^ and for all the evils ^^

20 which Herod had done, Added yet this above all, 'that he
shut up John in prison.

2 1 Now " when all the people were baptized, it came to pass,'^'
that Jesus also being ^^ baptized, and " praying, the heaven was

22 opened, And the Holy Ghost descended in a bodily shape
like ^^ a dove upon him, and a voice came from *o heaven, which
said,^^ Thou art my beloved Son ; in thee I am ^^ well pleased.

8* So then with many other exhortations he preached glad tidings
35 //le best authorities ri?«^ brother's wife ^^ evil things

8T Now it came to pass when, etc. ^^ having been ^^ form, as

*" out of *^ omit which said ^^ was

J Matt. xiv. 3 ;
Mark vi. 17.

t Comp. John
iii. 24.

u Matt. iii.

13-17;

Mark i. 9-

1 1.
V Chap. ix.

28, 29.

Contents. The ministry of John is narrated
by all four Evangelists. Peculiar to Luke are :
the chronological notice (ver. i), which points
out the exact position of the main gospel facts
on the wide platform of universal history ; he
quotes the fuller quotation from Isaiah (vers. 4-
6), and several particulars exemplifying John's
teaching (vers. 10-14). Matthew and Mark pass
at once to the announcement of the coming of
the Messiah, but Luke prefaces it with a descrip-
tion of the state of expectation prevalent among
the people (ver.
15) answering to
the fuller account
of John (i. 19-25).
The imprisonment
of the Baptist and
the cause of it are
mentioned here
(vers. 19, 20) to
complete the ac-
count of John's
activity ; the bap-
tism of Jesus and
the Divine attesta-
tion which accom-
panied it, coming
last (vers. 21, 22)
as most important
and as a resump-
tion of the main
thread of the his-
tory. On the char-
acter and mission
of John the Bap-
tist, see on Mat-
thew iii. 1-12.

Ver. I. Luke's
accuracy appears
from his naming
here no less than
seven official per-
sonages, from the Roman emperor to the Jewish
high-priest, or high-priests. — In the fifteenth
year of the reign of Tiberius Cesar. The step-
son and successor of Augustus. The usual (and
incorrect) Christimt 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. I). The fifteenth year of the sole

Tiberius Cesar.

reign of Tiberius was from August 19, u. c. 781,
to the same day 782. But he was associated
with Augustus as ruler, from January, 765. The
expression translated : ' of the reign of ' permits
us to reckon from either point. Reckoning from
January, 765, 'the fifteenth year' would give
from January, 779, to January, 780, as the date of
John's ministry. This date accords better with
the fact that Christ was bom before the death of
Herod (Matt. ii. 19), which occurred u. c. 750.
For Jesus ' was about thirty years of age ' (ver.
23) at the time of His baptism, which took place
some time after John began to preach. The
other view would give no earlier year than 781
as the beginning of St. John's ministry, and
would lead to the conclusion that our Lord was
thirty-two years old when He was baptized.
This is possible, but not probable. We there-
fore hold that the year spoken of is u. c. 779 - .
780 (a. d. 26-27). Or* the date of our Lord's
birth, see Introd. § 7, 3 (i). — Pontius Pilate.
Sixth governor (procurator) of Judea. He held
the office from u. c. 779 to 789 (a. d. 26-36). —
Herod. Herod Antipas, the son of Herod the
Great, and Malthace, the full brother of Archelaus
(Matt. ii. 22), and the murderer of John the Bap-
tist. He is frequently spoken of in the Gospels.
He was tetrarch of Galilee from u. c. 750 to 792.
Perea was also under his jurisdiction. — His
brother Philip. Not the same as Philip, the first
husband of Herodias, spoken of in Mark vi. 17,
and alluded to in Matt. xiv. 3 and ver. 19, who was
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 to 786, and was the best of Herod's
sons. — The region of Iturea and Trachonitis. The
northeastern part of Palestine, beyond the Sea of
Galilee. — Lysanias, tetrarch of Abilene, the dis-
trict 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 sep-
arate ruler. He is named by Luke alone, but
a good many years afterwards the district was
called ' Abila of Lysanias.'

Chap. III. 1-22.] THE GOSPEL ACCORDING TO LUKE.

365

Ver. 2. In the Mgh priestliood of Annas and
Caiaphas. There could be properly but one high-
priest, holding otifice for life ; the verse therefore
suggests some peculiar state of things. From
other sources we learn : that Annas had been
high-priest, but was deposed by the Romans some
years before ; that, after a number of changes his
son-in-law Caiaphas was made high-priest, hold-
ing the office at this time. Annas, however, is
called the high-priest in Acts iv. 6, and still ex-
ercised some functions of the office (John xviii.
13). Annas was probably recognized by the
Jews as the legitimate high-priest, while Caiaphas
was accepted as high-priest de facto, whenever
contact with Roman authority made such a rec-
ognition necessary. The name of Annas comes
first on account of his age and influence. Others
suppose that the two alternated yearly in the
office ; others, that Annas was the deputy to the
high-priest (2 Kings xxv. 18), thus evading the
Roman interference. The first view is the best,
especially as it involves a protest against the un-
lawful meddling with an office of God's appoint-
ment. Comp. on Matt. xxvi. 2, 57. — The word
of God came. The Old Testament formula for
prophetic inspiration. — In the wilderness. See
chap. i. 80. The beginning of John's ministry is
referred to.

Ver. 3. See on Matt. iii. i; Mark i 4.

Ver. 4. Matthew and Mark also quote Is. xl.
3, but no more.

Vers. 5, 6. Every valley, etc. Luke adds Is.
xl. 4, and part of ver. 5. The removal of natural
obstacles from the path of an approaching con-
queror represents the removal of moral hin-
drances, by means of John's preaching of repent-
ance, before the coming Messiah. —
The salvation of God. The ' salvation '
spoken of by Simeon (chap. ii. 30).

Vers. 7-9. See on Matt. iii. 7-10.
— Multitudes. Matthew : ' many of
the Pharisees and Sadducees.' 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 fruits instead of ' fruit,' and
begin not instead of ' think not.'

Vers. 10-14 ^re peculiar to Luke.

Ver. ID. What then shall we do?
The question of those whose con-
science had been aroused. Comp.
similar questions, Acts ii. 37 ; xvi.
30 ; xxii. ID. But the answers given
under the gospel dispensation were
different.

Ver. II. He that hath two coats,
etc. This reply says nothing of faith and love.
John belonged to the dispensation of the law,
was a preacher of repentance, a forerunner of the
Saviour. The answer was correct, but necessarily
incomplete. The principle is that of unselfish-
ness, which is set forth by our Lord, in the Ser-
mon on the Mount, as self-denying love. This is
the link between the two preachers, as far as
moral precepts are concerned.

Ver. 12. Publicans. Tax-gatherers. See Matt.
V. 46. Their presence is a proof of the power of
John's preaching.

Ver. 13. Exact no more. Great opportunity
for exaction was afforded by the system of letting

out the collectorships to the highest bidder ; the
exactions would all be clear profit.

Ver. 14. Soldiers. Some soldiers. Xhe origi-
nal refers to those in actual service at the time.
They may have had police duty to perform. That
they were foreign mercenaries employed by Herod
is less likely, since the inference is that they were
either Jews or men like Cornelius (Acts x.). — Do
violence to no one. The verb first means 'to shake
violently,' then to oppress, vex, lay under contri-
bution, etc. — Neither accuse any wrongfully.
Lit., neither be sycophants, i. e., play the spy, be
informers, slander, etc. For such conduct mili-
tary service, in those days, afforded great oppor-
tunity.— Be content with your wages. Mutinies
on account of pay were frequent, especially among
the soldiers of dependent kings. John did not
say : Throw away your arms and desert your
colors; but : Do not abuse your power. His ex-
hortation plainly implies the lawfulness of the
military profession, and consequently the right of
war under certain circumstances. John under-
stood his audience, yet he had been a recluse.
Knowledge of human nature is essential for the
preacher ; but a careful study of God's Word in
retirement may be a better means of obtaining it
than constant intercourse with the world.

Ver. 15. Were in expectation, /. <?., waiting for a
declaration of John respecting himself. Comp.
the demand, John i. 19-22. — All reasoned. The
question was considered by all. — Whether haply
he were the Christ. This shows the deep impres-
sion made by John, as well as the general expec-
tation that the Messiah would speedily come.
John's humble declaration shows moral greatness.

Vers. 16, 17. Comp. the accounts of Matthew

' Whose Fan is in his Hand.'

and Mark, also John i. 26, 27. The latter passage
probably refers to a later interview with delegates
from Jerusalem, though the language may have
been used more than once. — With water, not 'in
water,' as in Matt. iii. 11. — In the Holy Spirit and
fire. Not in fire of judgment, see on Matt. iii. ii.
Notice the variations of 'with' and 'in.' — The
striking figure is repeated : Whose fan is in his
hand, etc.

Ver. 18. With many other exhortations, etc.
The form of the verse is peculiar. The exhorting
was varied, different in character as well as re-
peated. Yet thus he preached glad tidings, i. e.,
of the coming Messiah. This description of his

366 THE GOSPEL ACCORDING TO LUKE. [Chap. IIL 1-38.

ministry is peculiarly apt, hinting at the close -When aU the people were baptized. These

connection between repentance and belief in the baptisms preceded that of our Lord ; probably

Gosnel and at the relation between John the few were present on the latter occasion. Jesus

Baptist' and Christ. ^ also having been baptized and praying. The

Ver 10 But Herod, etc. This took place af- baptism took place first, then the prayer. Luke
terwards It is inserted here to complete the alone mentions the latter. The heaven was opened,
sketch of John's ministry, just as chap. i. 80 does Matthew and Mark say, to Jesus ; John, to the
that of his youth. — Herodias. See Matt. xiv. 3. Baptist; Luke simply states the fact. This
— All the evil things which Herod had done. See variety and agreement show that some actual ex-
Mark vi 17-20 where Herod's willingness to ternal phenomenon occurred,
hear him is brought out. Ver. 22. In a bodUy form. This must be

Ver. 21. Luke's account of the baptism of taken literally, especially m an exact historical ac-

Jesus is concise, but we have some new details, count like that before us. See Matt. 111. 16.

Chapter III. 23-38.
The Genealogy of our Lord.

23 A ND Jesus himself " began to be 1 about * thirty years of % ^^^ |
x\. age, being (as was supposed) the son ^ <" of Joseph, which ^ comp^M^au;

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 Esh, which was the son of

26 Nagge,'^ Which was the son of Maath, which was the son of
Mattathias, which was the son of Semei,^ which was the son of

27 Joseph,^ which was the son of Juda,^^ Which was tJie son of Jo-
anna,^^ which was the son of Rhesa, which was ^ the son of Zoro- d Matt. i. 12.
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 i-c*;/ ^^Sam.v. 14;

' ' I Cnron. in.

32 of * Nathan, which was the son of David, Which was ^ the son of |;ch'^xit'i2
Jesse, which was the son of Obed, which was the son of Booz, ^ ^att. 1. 6-
which was the son of Salmon, which was the son of Naasson,^^

^3 Which was tJie son of Aminadab,^^ which was the son of Aram,-^
which was tJie son of Esrom,^^ which was the son of Phares,^*

^ w?hen he began, was {according to the best aiitliorities)

2 the best auttiorities read\\\& son (as was supposed)

8 077iit throughout which was ^ ^^^g ^.^^ (j.^ throughout^

^ Jannia ^ Nahum '^ Naggai ^ Semein ^ Josech

^0 Joda " Jonnan 12 Zerubbabel i^ Shealtiel

" Elmadam is jesus i^ Symeon i' Judas

1* Jonam ^^ Menna 20 Nahshon 21 Amminadab

22 Arni 23 Hezron 24 Pharez

Chap. III. 23-38.] THE GOSPEL ACCORDING TO LUKE.

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

35 was the son of Thara,^^ which was the son of Nachor.^" Which
was the son of Saruch,^^ which was tJie son of Ragau,^^ which
was the soji of Phalec,^*' which was the son of Heber.^^ which

2)6 was the son of Sala,^^ Which was the son of Cainan, which was
the son of Arphaxad, which was the so7t of Sem,^^ which was

37 '^ the son of Noe,^"^ which was the son of Lamech, Which was
the son of Mathusala,^^ which was the son o-f Enoch, which was
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 26 Terah 27 Nahor 28 Serug 29 Reu

30 Peleg 31 Eber ^2 Salah ss Shem

31 Noah 35 Methusaleh 36 Mahalaleel

367

? Gen. xi. 26-
10; I Chron.
i. 27-24.

h Gen. v. 32-
3 ; I Chron.

On the Translation of the Genealogy.
The formula : ' which was,' has nothing answer-
ing to it, in the original, and ought to be omitted.
The spelling of the names has been altered in
many cases to accord with the correct reading, in
others to conform to the Hebrew names as given
in the Old Testament. The tracing back of the
genealogy to Adam agrees well with the expres-
sions of Paul about the second Adam (i Cor.
XV.; comp. Rom. v.), and with the character of
Luke's Gospel. Yet it would be too much to say
that Luke traced the line back of Abraham out
of regard for Gentile readers.

Ver. 23. And Jesus himself, when he began,
i. e., his ministry. This is the only grammatical
view. The last verse told of how God had sol-
emnly declared Him to be the Messiah, and the
subsequent history tells of His ministry. — Was
about thirty years of age. ' About,' indefinite,
but probably over that age. The Levites did not
enter upon their public duties under that age,
and it is improbable that He would deviate from
the usage. The beginning of the ministry could
not have been later than U. C. 782 (see ver. i),
and probably was two years earlier. — Being the
son (as was supposed) of Joseph. The words, ' as
was supposed,' would be a curious introduction
to a genealogy of Joseph. We therefore prefer
to explain this, ' being the son, as was supposed,
of Joseph,' but in reality through his niother, ' of
Heli,' the father of Mary, and His nearest male
ancestor. ' It is remarkable that, in the Talmud,
Mary the mother of Jesus is called the datighter
of Heli. From whence have Jewish scholars de-
rived this information } If from the text of
Luke, this proves that they understood it as we
do ; if they received it from tradition, it confirms
the truth of the genealogical document Luke
made use of.' (Godet.) Others supply ' son in
law ' between Joseph and Heli, but this is not in
keeping with the regular succession of the pas-
sage, and involves the groundless assumption that
Mary was an heiress, whose family was now rep-
resented by Joseph. The first view is open to few-
est objections. An untrustworthy Jewish tradi-
tion says that Mary's father was named Joachim.
The Jews did not keep the genealogies of women,
but this is the genealogy of Heli ; and to call our

Lord, the son of Heli (His nearest male ances-
tor, the names of women being passed over) ac-
cords with Jewish usage. The name of Mary
would be unnecessary after Luke's account of
the Nativity. Besides, our Lord was ' the son of
David,' and that could be true, according to the
gospel history, only through His mother. It
implied everywhere in the Old Testament that
the Messiah should be an actual descendant of
David, and in the New it is taken for granted
that Jesus fulfilled this promise. It is precisely
in this Gospel, that we would look for her gene-
alogy, since she has been the principal figure
thus far. The view that this is the genealogy of
Joseph is attended with insuperable difficulties.
How could Joseph be the son of 'Jacob ' (Mat-
thew) and ' the son of Heli ' (Luke) .'' A solu-
tion by the theory of a Levirate marriage, is un-
satisfactory ; two such must be assumed ; and
even then the difficulty is not met, for the off-
spring of a Levirate marriage must be recorded
as that of the older deceased brother, and two dis-
tinct genealogies would not be given. On such
a point a mistake is scarcely conceivable.

Ver. 24. Matthat. In our view not the same
as Matthan, the grandfather of Joseph (Matt. i.
15). A number of very common Hebrew names
occur, as might be expected.

Ver. 27. Zerubbabel, the son of Shealtiel (Gr.
Salathiel). Here the two genealogies probably,
but not certainly, coincide (comp. Matt. i. 13).
Salathiel is here called ' the son of Neri ; ' in
Matthew he is represented as the son of Jeco-
niah. We may assume a Levirate marriage, or
the marriage of Salathiel with a daughter of
Neri. Just at that point of the history (the be-
ginning of the captivity) such things would be
most likely to occur.

Ver. 31. Nathan. Comp. 2 Sam. v. 14 ; i Chron.
iii. 5 ; Zech. xii. 12. On the genealogy from Da-
vid back to Adam, comp. i Chron. i. and ii.

Ver. 33. The son of Arni. This is better es-
tablished than : ' the son of Aram.' Still the
latter agrees with Ruth iv. 18 ; i Chron. ii. 9 ;
Matt. i. 3, 4.

Ver. 34, ff. etc. From Abraham to Adam,
comp. Gen. xi. 10-26. The only variation is the
insertion here of Cainan (ver. 36), between ' Sa-

368 THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 1-13.

lah ' (I Chron. i. i8 : '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 created directly by

I. That the Tews 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 stands

correct, though followed here ; 3. 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 God in the high-

and from this passage it got into the LXX. est sense, to redeem, as the second Adam, the

Whether (i.) or (2.) be 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 rnan

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.)

Chapter IV. 1-13.
The Temptation,

1 „ A ND Jesus being 1 full of the Holy Ghost 2 ^ returned from ^^t[Mi;•^

xV Jordan, and was led by ^ the Spirit into ^ the wilderness, ^chap'ui. 3,

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 deut. viii.

5 live by bread alone, but by every word of God.^^ ''And the devil, a Matt. iv. 8-
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 ^ See Matt.

o XXIV. 14.

said unto him. All this power -^ will I give thee,^* and the glory/Rev. xiii. 2.
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 s deut. vi.

'3-

9 Lord thy God, and him only shalt thou serve. ''And he ''■ ^att iv. s-
brought ^^ him to Jerusalem, and set him on a 2° 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 / psa. xd. 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 '^ Deut. 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 2*^ a season. i Acts xHi. u

1 omit being ^ Spirit ^ in * during forty days, being

° And he did eat nothing in those days ® completed

■^ oiiit afterward ^ art ^ become 1° otttit saying

1^ omit that ^^ the best authorities omit but by every word of God

^3 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 mithorities omit Get thee behind me Satan : for ^^ led

^^ the 21 concerning 22 guard 28 And, On

2* lest haply ''^ every 26 until

Chap. IV. 1-13.] THE GOSPEL ACCORDING TO LUKE.

369

The Temptation. See on Matt. xiv. i-ii.
The second temptation in Matthew's account is
placed last by Luke. The order of Matthew
is correct, because Matthew uses phrases (vers.
5, 8) which indicate direct succession, and Luke
does not. The same is true of the closing verses
of the two accounts. The correct text shows
most clearly the independence of the Evangel-
ists.

Ver. I. Full of the Holy Spirit, which came
upon Him at His baptism. ' Full of the Holy
Spirit,' He throughout this conflict wields vic-
toriously ' the sword of the Spirit, which is the
Word of God.' — In the Spirit. Not quite the
same as ' by the Spirit ; ' the idea of His abid-
ing in the Spirit as the element of His life is in-
cluded. — In the wilderness. More correct than

' into,' implying that the leading of the Spirit con-
tinued there, ' during forty days.'

Ver. 2. During forty days, being tempted by
the devil. ' During forty days ' may be joined
either to what precedes or what follows. The
former seems preferable, though ' being tempted '
indicates a continued trial, which culminated in
the assaults detailed by Matthew and Luke. The
temptation continued during forty days (so Mark
i. 13). — He did eat nothing. Entire abstinence
day and night (Matthew) is meant.

Ver. 3. This stone. Some particular one.
More graphic than Matthew's account.

Ver. 4. The quotation from Deut. vii. 3, is
given more fully by Matthew. The clause we
omit is not found in the oldest manuscripts.

Ver. 5. And he led Mm up. No definite mark

Fountain of Elisha and Mount of the Tennptation (Quarantania)

of time, hence we think this temptation was the
third (as in Matthew). The words : ' into a
high mountain ' are to be omitted. — In a mo-
ment of time, at once. A supernatural extension
of vision is possibly implied.

Ver. 6. It hath been delivered unto me. Satan
is represented in the Scriptures as the god of this
world, so that an element of truth is here con-
tained (see on Matt. iv. 8).

Ver. 8. The words : ' Get thee behind me,
Satan,' should be omitted.

VOL. I. 24

Ver. 13. Had completed e^^ery temptation.

Not so definite as Matthew, who shows how the
third temptation (second here) ended in the with-
drawal of Satan. — Until a season, an oppor-
tunity, a convenient season. Probably referring
more particularly to the closing scenes of our
Lord's life, when the agency of Satan (in Judas)
is asserted ; see chap, x.xii. 3, 53 ; John xiv. 30 ;
comp. John viii. 44, where the opposition of the
Jews is ascribed to the devil.

370 THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 14-32.

Chapter IV. 14-32.

07ir Lord's First PreacJiing in Galilee ; First Rejection in Nazareth ajid
Withdrawal to Capernaum.

14 a A ND Jesus returned in the power of the Spirit into GaH- « Matt. iv. 12.

tx. lee : and there went out * a fame of him ^ through all the ^ ver. 37.

15 region round about. And "^he taught in their synagogues, "^ See Matt. iv.
being glorified of all.

16 And he came to Nazareth, <^ where he had been brought up : .^ chap. h. 39,
and, as his custom was, ^ he went ^ into the synagogue on the ^comp.Matt.

xiii. 54 ;

17 sabbath day, and ■'^ stood up for ^ to read. And there was de- Markvi. i,
livered unto him the book * of the prophet Esaias.^ And when/Comp. Acts.

^ -^ _ xni. 14,15;

he had opened the book, he ^ found the place where it was ^^'"- ^■
written,

18 ^ The Spirit of the Lord is upon me, s isA.bd.1,2.
Because he hath ' anointed me ^ to preach the gospel ^ to h Matt. xi. 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.xxv. 10.

20 And ^' he closed the book,i^ and he gave it again ^^ to the min- k 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 -^ ps. xiv. 2
words ^^ which proceeded out of his mouth. '"And they said, '"MatT.''xiii.

23 Is not this Joseph's son .? And he said unto them. Ye will 3Vjohn\^'
surely ^° say unto me this proverb,^^ Physician, heal thyself : « Matt. iv. 13,,
whatsoever we have heard done '^ in ^^ Capernaum, do also here ji.'i ; John

24 in thy '^^ country. And he said, " Verily I say unto you. No ^ Comp.Matt.

25 prophet is ^ accepted 2^ in his own country. But I tell you of a Markvi. 4;

■' ■' ^ John IV. 44

truth,^^ many widows were ^^ in Israel in the days of Elias,^^ / oeut.xxxiii.

when ^ the heaven was shut up three years and six months, «' 'K'"?.?''^"-

■^ •' I ; xvui. I.

26 when great famine was throughout ^8 all the land; But ^9 unto

^ a fame went out concerning him 2 j,e entered, as his custom was,

^ 07nit for * a roll ^ Isaiah

^ And he opened the roll, and '^ omit hath ^ ^q bring good tidings

^ the best authorities ojuit to heal the broken hearted ^° proclaim

" release 12 roll is back " attendant

1^ omit them that were ^^ To-day hath this Scripture been

1'^ witness unto him is marvelled ^^ words of grace

20 Doubtless ye will 21 parable 22 ^t 23 thine own

2'* acceptable 25 of a truth I say unto you

2^ there were many widows 27 Elijah

28 there came a great famine over 29 y^j^^j

Chap. IV. 14-32.] THE GOSPEL ACCORDING TO LUKE.

none of them was Elias ^^ sent, '' save unto Sarepta,^*^ a city of

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
they in the synagogue, when they heard these things, were filled

29 with wrath,^^ And ^® rose up, and ' thrust him ^'' out of the city,
and led hirm unto the brow of the hill whereon their city was

30 built, that they might cast ^^ him down headlong. But he,
" passing through the midst of them, went his way,^^

31 "And ^'^ came down to Capernaum, a city of Galilee, and

32 taught '^i them on the sabbath days.*^ And "" they were aston-
ished at his doctrine : *^ for his word was ^ with power.**

3° but only to Zarephath 3i j^ the land of Sidon

32 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

3^ throw ^^ ( • ) instead of {,) *° inser. he

*^ he was teaching *^ day. *^ teaching " authc ••ity.

371

r I Kings xvii.

9- ■

s 2 Kings V. I,
14.

i Acts vii. 58 ;
comp. Num
XV. 35.

» John viii.

59; X. 39.
V Mark i. 21,

22.
w See Matt

vii. 28, 29.
X Ver. 36.

Chronology. A number of events occurred
in Judea before the ministry in Galilee spoken of
in vers. 14, 15, according to Andrews the whole
of the first year. (See notes on Matt. iv. 12 ;
comp. John i. 35-iii- 36.) We hold that this re-
jection at Nazareth (vers. 16-30), is in its proper
chronological position, and that a similar occur-
rence mentioned by Matthew (xiii. 54-58) and
Mark (vi. 1-6) took place later : i. This early
rejection accounts for our Lord's removal from
Nazareth to Capernaum, as the centre of His
activity (Matt. iv. 13). 2. The close of the sec-
tion (ver. 31) indicates that Capernaum now be-
came for the first time such a centre, though He
had already been there (ver. 23). 3. Two such
rejections, closely resembling each other in some
features, are not impossible, while it is difficult
to believe that the event recorded by Matthew
and Mark took place so early in the history. 4. All
notice of followers is omitted. Mark (vi. i) ex-
pressly states that His disciples followed Him on
that occasion ; and the attempt to cast Him
down headlong could not have occurred so late
in His ministry, without calling forth a demon-
stration from these followers. If there was but
one rejection, Luke, who gives the most detailed
account, has probably put it in the proper place.

Ver. 14. Returned, from Judea. See Matt.
iv. 12 ; Mark i. 14. The return was after John
had been put in prison, and (according to An-
drews) after he had been opposed in Judea (see
John v.). — In the power of the Spirit. With the
victory over Satan new spiritual power is con-
trasted.— A fame, etc. In consequence of His
teaching (ver. 15), or His miracles. What had
previously occurred at Jerusalem (according to
Tohn's account) would occasion such a fame ; in-
,deed the brief narrative implies many things not
mentioned here.

Ver. 15. And he taught. Such teaching is
alluded to in ver. 16. According to Robinson,
the second miracle at Cana (the healing of the
nobleman's son ; John iv. 46-54) occurred during
the period here referred to and immediately be-

fore the first rejection at NaTareth. Andrews
places it and the second Passover between vers.
13 and 14. — In their synagogues. Comp. vers.
16, 23.

Ver. 16. Nazareth, where he had been brought
up. Comp. chap. ii. 40, 51, 52. — As his custom
was. This refers only to His going into the syna-
gogue; probably in this case the place of worship
He had attended as a youth. Even though it were
His custom to stand up and read, Luke's words
do not necessarily imply this, and hence do not
prove that the visit occurred later in His ministry.
He had never before taught in that synagogue,
and hence the allusion to His early habits of piety
is more suggestive. — And stood up to read. The
ruler of the synagogue usually called upon per-
sons of learning or note to read and explain, and
respectable strangers were sometimes invited to
give a word of exhortation (Acts xiii. 15). The
exercises were under proper control. Our Lord
thus asked the privilege, which was the more
readily granted, as those present evidently knew
of His previous activity elsewhere. This first ap-
pearance of Jesus, as a public instructor, in the
synagogue He had attended in youth, before those
among whom He had been brought up, assures
His sympathy to those placed in similar circum-
stances.

Ver. 17. And there was delivered to him, by
the attendant of the synagogue. — A roll of the
prophet Isaiah, probably containing that book
alone. The reading of the Law had already
taken place, and that from the Prophets was to
begin (comp. Acts xiii. 15). The passage for the
day was from Isaiah. But it cannot be proven
that the order of Scripture lessons, appointed by
the Rabbins, was in use at that time. — Found the
place where it was written. When He unrolled the
book, His eye fell, accidentally some would say,
providentially, we say, upon this passage. There
is no reference to looking for an appoittted or
appropriate passage. All calculations as to the
time of year, based on the reading of this part of
Isaiah, are therefore excluded.

372

THE GOSPEL ACCORDING TO LUKE. [Chap. IV. 14-32.

Ver. 18. The Spirit of the Lord, etc. Quoted
freely from the Greek version of Is. Ixi. i, 2.
The words "to heal the broken hearted," were
inserted by the early transcribers, to conform to
the original passage. — To set at liberty them that
are bruised. Found in Isa. Iviii. 6, not in Ixi. i.
Our Lord read what was in the roll, but Luke
gives the general drift of the passage. The
meaning of this prophetic citation may be better
seen, when we remember that it stands in the
middle of the third great division of the book of
Isaiah (chaps, xlix.-lxvi.), that namely, which com-
prises the prophecies of the person, office, suffer-
ings, triumph, and church of the Messiah ; and
thus by implication announces \}cvt fid film e7it of all
that went before, in Him who then addressed
them.' Alford.

Ver. 19. The acceptable year of the Lord. The
/ear, or definite appointed period, when the

Lord is gracious, not without a reference to the
year of jubilee, which also pointed to the Mes-
siah's coming and kingdom. It proves nothing
as to the length of our Lord's ministry.

Ver. 20. And he closed the roll, or, 'rolling up
the roll.' How much he read is not known ; th^
usual lesson from the prophets is said to have
comprised twenty-one verses. — To the attendant,
whose duty it would be to put the roll back in its
place. — And sat down, to explain what He had
read, that being the usual position of those making
such expositions. It was our Lord's usual posture
when teaching. Comp. Matt. v. i ; Mark iv. i ;
xiii. 3. — And the eyes of all in the synagogue, etc.
The man brought up among them was about to
address them for the first time ; the report from
other places had preceded this visit ; the passage
read was remarkable, and doubtless there was
something in the appearance of our Lord, es-

Ruins of a Jewish Synagogue at Kefr Bunm, near Safed.

pecially under these circumstances, which would
command unusual attention.

Ver. 21. And he began to say. This was
both the actual beginning of His discourse, and
its theme and substance. That He explained the
passage at some length seems probable from the
next verse. — To-day hath this Scripture been ful-
filled in your ears. 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 His Messiahship.

Ver. 22. And all bore witness, /. e., favorable
witness. — Words of grace. He had evidently
spoken at some length. * Grace ' here refers to
the beauty of His discourse, and not to its 77ioral
quality. They liked His ' manner,' and as this
was all, so soon as the 'matter' began to affect
them unpleasantly, they rose in anger against
Him. Marvel at words of gracefulness is a small
result for the preacher. — Is not this Joseph's
son] The wonder was that such graceful words

could be spoken by 'Joseph's son,' implying a
contempt of His supposed origin, and envy of
Him as such a preacher. The feeling was natural,
but not the less sinful. No mention is made of
His brothers and sisters, as in the accounts of
Matthew and Mark.

Ver. 23. Doubtless ye will say. This reply is
based upon something deeper than the question
of ver. 22. The tone throughout is that of reproof.
— This parable. A proverb, according to our
use of terms, but a proverb is usually a condensed
parable, see p. 117. — Physician. Luke, the physi-
cian, presents Christ as the Physician ; our Lord
implies that this is His office. — Heal thyself.
Help thine own countrymen, who are naturally
nearest to thee. Others paraphrase it : If thou
wilt be a helper of others (physician), help thyself
from the want of respect and esteem among us,
by working miracles here as thou hast done in
Capernaum. The former seems the more natural
explanation. Comp. the similar reproach at the
crucifixion (' Himself He cannot save '), the one

Chap. IV. 14-32.] THE GOSPEL ACCORDING TO LUKE.

373

is the natural development of the other, envy
ripening into malice. — Done at Capernaum. On
Capernaum, see Matt. iv. 13. The correct read-
ing may mean ' done /or Capernaum.' He had
certainly been already active there. The inhabi-
tants of Nazareth would naturally be jealous of
the larger place, and might hope that He would
make His early home the centre of miraculous
displays. Local pride was involved, and the
material advantage was the only motive of any
wish they had for His presence among them.
Evil men may boast of a distinguished Christian
townsman.

Ver. 24. No prophet is acceptable, etc. Hence
the proverb, ' Physician, heal thyself,' could not
be fulfilled, i. e., He could not work here as in
Capernaum. The similarity of thought with the
saying in Matthew and Mark is an argument for
the identity of the visits, the gi^eat difference of
form is a stronger argument against it.

Ver. 25. But of a truth I say unto you. God
had enabled the two greatest prophets in Israel
to grant the greatest blessings to foreigners.
Our Lord places Himself beside these prophets.
His hearers would regard this as presumptuous.
He implies that His course was also ordered by
God, and thus gives a hint of God's rejection of
those rejecting Him. Even if the Nazarenes did
not perceive this, as Jews they would dislike the
reference to Divine favor shown to the Gentiles.
This will account for their rage, and the whole
occurrence, including the historical examples, is
prophetic of the treatment He received at the
hands of the Jewish nation. The boldness with
which He adduces these unwelcome illustrations
shows that He had already given up the hope of
winning His hearers. Knowing His patience we
may infer that their jealousy and hardness of
heart was greater than the narrative itself has
stated. He knew His audience because He had
lived among them, as well as from His super-
human knowledge. On no theory of His Person,
can He be accused of harshness. — Three years
and six months. On this drought and famine in
the days of Elijah, see i Kings xvii., xviii. I
Kings xviii. i, implies that the drought ended in
the third year. James v. 17, agrees with the
verse before us. This period of time (the half
of seven years) was considered by the Jews a
solemn and ominous one (comp. Dan. xii. 7), but
that in this case the exact period is probably
given. The 'third year' (i Kings xviii. i) is to
be counted from the arrival of Elijah in Zare-
phath, where the drought had already prevailed
for some time (i Kings xvii. i-io).

Ver. 26. Zarephath. The Hebrew form ( i
Kings xvii. 9). Now called ' Surafend,' a large
inland village half-way between Tyre and Sidon.
The ancient city was probably on the coast (which
has greatly changed), and belonged to the terri-
tory of Sidon, hence, in the land of Sidon (or,
'Sidonia'), according to the correct reading.

Ver. 27. Many lepers. In 2 Kings vii. 3, four
are spoken of, in the time of Elisha the prophet.
— Naaman the Syrian, see 2 Kings v. i-ig. The
miracles wrought by Elijah and Elisha in the
cases referred to ' have a close parallelism with
those of the Syro-Phoenician woman (Mark vii.

26) and the ruler's son at Capernaum (John iv.
46).' This early reference to blessing on the
Gentiles would rejoice the heart of Theophilus.

Ver. 28. Filled with wrath. The wrath was
sinful, but natural. They were angry at the re-
buke, but their conduct only proved its justice.
We restore the more graphic order of the
original.

Ver. 29. And they rose up, tumultuously from
their seats in the synagogue. — Cast him forth.
Forced Him out, expelled Him. — Led him. That
He was in their custody is evident. — Unto the
brow of the hill whereon their city was built.
Nazareth still answers to this description. The
precipice was probably that behind the Maronite
church at the present head of the town, and not
the so-called Mount of Precipitation, which lies
two miles from Nazareth. — Throw him down
head-long. Compare the Tarpeian rock at Rome,
from which the Roman mob cast unpopular per-
sons.

Ver. 30. But he passing through the midst of
them. As the Nazarenes had Him in custody
there was something miraculous in this escape.
That they were struck blind, or that He became
invisible, is not in accordance with the expression,
' passing through the midst of them.' By allow-
ing 'His personal majesty' to appear. He might
effect this escape, but it cannot be explained as
the result of merely human decision, however
potent that has been in disorderly mobs. The
view that He, visible to them all, passed through
them, making them feel His superhuman power
restraining them, showing them their own power-
lessness against Him, presents no difficulty to
those who believe in miracles, and such a mira-
cle was called for. His time was not yet come,
and He would thus protect Himself. Besides, they
had demanded a miracle, and now they obtained
one, — a miracle of judgment on them all, not
only in the restraint then put upon them, but in
the consequence, namely, that He went his way.
We suppose directly to Capernaum, without re-
turning to Nazareth at all.

Ver. 31. Came down to Capernaum, which was
situated on the lake, Nazareth being higher on
the hills. — A city of Galilee. This explanation
made by Luke, and the close connection with the
occurrence at Nazareth, lead us to maintain the
usual view, that this was the transfer from Naza-
reth to Capernaum, mentioned in Matt. iv. 13. —
And he was teaching them. This was His habit.
But the reference here is to a particular occasion,
hence the clause should be separated from the
preceding. On the substance of His teaching at
this time, comp. Mark i. 15. — On the Sabbath-
day. A particular day when the miracles were
wrought (vers. 33-40). For convenience of com-
parison, however, we join the verses to this sec-
tion.

Ver. 32. At his teaching. Not simply at the
manner, as in Nazareth. — For his word was with
authority. The same idea is expressed in Matt,
vii. 28, 29. The comparison with the astonish-
ment in Nazareth suggests, that they felt more
than the (one of authority ; they must have felt
the authority itself. He not only claimed power
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 Caper/iawn, and Subsequent Activity.

33 « A ND in the synagogue there was a man, which had a spirit a mark i. 23

-'-J^ of an unclean devil,^ and ^ cried out with a loud voice,

34 Saying,'^ Let us alone ; * what have we to do with thee, thoii-
Jesus of Nazareth } art thou come to destroy us } I know thee

35 who thou art; the Holy One of God. And Jesus * rebuked '^ ^^'■- 4'-
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 Ver. 32-
thority and power he commandeth the unclean spirits, and they

37 come out. And ^ the fame of him went out ^^ into every place d ver. 14.
of the country ^^ round about.

38 * And he arose out of ^^ the synagogue, and entered into ^ matt. vUi
Simon's house. And Simon's wife's mother •''was taken ^* with Mark i. 29

-33-

39 a great fever; and they besought him for her. And he stood^ ^^"■'^•24-
over her, and " rebuked the fever ; and it left her : and immedi- s ^fj^^^'j;
ately she arose ^^ and ministered unto them. viii^V4^''''^

40 Now ^^ * when the sun was setting, all they that had any sick ^ comp.
with divers diseases brought them unto him ; and *he laid his '' see Mark v.

o ) 23.

41 hands on every one of them, and healed them. ''^^And devils ^'^ k Mark i. 34.
also came out of ^ many, crying out, and saying, Thou art Christ ^^ i See Matt.
^the Son of God. And he "* rebuking them ^^ suffered them not to m ver. 35.
speak : for ^"^ they knew that he was '^^ Christ.

42 " And when it was day, he departed ^ and went into a desert » mark 1.35
place : and "the people ^^ sought^ him, and came unto him, and " Comp.Mark

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 v in the synagogues of Galilee.^*' p Comp.Mark

^ demon 2 insert he ^ omit saying ^ Ah ! ^ from

^ insert clown ' having done him no hurt ^ amazement came upon all
^ they spake together, one with another ^o What is this word .''

^^ there went forth a rumor concerning him 12 region

^8 rose up from " holden ^^ rose up ^^ And

" demons i^ ^jy^n Christ i^ And rebuking them, he 2° because

2^ insert the ^^ came out ^^ multitudes 24 insert after

-5 would have stayed 26 g^ 27 gut 28 bring the good tidings of

•-» was 80 judea, but many aticient authorities read Galilee.

Chronology. This section corresponds ex- this chapter, and in the former passage it is dis-
actly in its details with Mark i. 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-ii) 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
i. 23-28. — A spirit of an unclean demon (ver. 33).
Mark : ' in an unclean spirit.' ' Spirit ' is defined
by ' unclean demon ; ' the word ' unclean ' being
inserted, either because in Greek ' demon ' might
be either good or bad, and Luke, when speaking
of a ' demon ' for the first time, would naturally
define which kind he meant ; or perhaps, because
the effect upon the possessed person made the
word peculiarly appropriate. — All ! The word
occurs only here. In the parallel passage (Mark
i. 24) it is to be omitted. It means either ' let be,'
' let us alone,' or more probably, ' Ah ! ' a cry of
wonder mixed with fear. — Having done him no
hurt. This detail is added by Luke, the physi-
cian. — What is this word ? Of what kind is it ?
— For, or 'that,' with authority and power (ver.
36). The former refers to the power which He
had, the latter to its exercise.

Vers. 38-41. Healing of Simon's Wife's
Mother, etc. See on Matt. viii. 14-17 ; Mark i.
29-34. The definite language of Mark i. 29, as
well as that of ver. 38, show that this miracle oc-
curred immediately after the one last recorded.
(The deviation from the chronological order in
Matthew's account can be readily explained. ) —
With a great fever (ver. 33). A technical medi-
cal expression, used by Luke only. — And he
stood over her (ver. 39). Peculiar to Luke, but
implied in the other accounts. — Laid his hands on
every one of them (ver. 40). Peculiar to Luke.
The toilsome nature of our Lord's activity is thus

brought out. — The crying out of the demons is
more distinctly asserted here (ver. 41), but the
prohibition mentioned by Mark includes this.
'Christ ' (ver. 41). is to be omitted.

Vers. 42-44. Retirement and Subsequent
Preaching. Mark (i. 35-39) is much fuller.
The difference in the words of the two accounts is
remarkable. — Bring the good tidings. Lit.,
'evangelize.' The word does not occur in Mat-
thew and Mark. — For therefore was I sent (ver.
43). 'For to this end came I forth' (Mark).
The two independent accounts suggest the har-
mony of will between the Father and the Son in
the coming work of Redemption. — He preached
(was preaching, continued to preach) a different
word from that in ver. 43, meaning to proclaim
as a herald does. — In the synagogues of Judea
(ver. 44). This is the more probable reading. If
the common reading be accepted, we can identify
this journey with that spoken of in Mark i. 39.
Luke probably gives here a general sketch of our
Lord's first circuit in Galilee, and includes also
the journey to Jerusalem, mentioned in John v.,
which took place not very long afterwards (or
before, according to some). It is characteristic
of Luke to sum up or anticipate this. But as
none of the first three evangelists ever allude to
these earlier journeys to Jerusalem, and such an
allusion here seemed strange, the transcribers
soon changed 'Judea' into 'Galilee,' which is
found in many ancient authorities. The latter
reading is, however, retained by many editors.

Chapter V. i-ii.
The Miraculous DraugJit of Fishes ; the Call of the Fishermen.

1 " yV ND^ it came to pass, that,^ as ^ the people'^ pressed upon "■ ^'^f-

xx him to hear^ the word of God, he stood ^ by *the lake of

2 Gennesaret, And '' saw two ships ^ standing by the lake

Matt. iv. 18
-22 ; Mark
i. 16-20;

but -'°'^" '■ '*'*"

lii. 17; Josh,
xii. 3 ; xiii.
27.

the fishermen were ^ gone out of them, and were washing their ^ ^^^'-^^'

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

4 of the ship.13 Now ^^ when he had left speaking, he said unto MaVklv. 1
Simon, ^ Launch ^^ out into the deep, and let down your nets d Comp.john

5 for a draught. And Simon answering said unto him,^*^ * Master, e Greek as in
■''we have^'^ toiled all the ^^ night, and have taken ^^ nothing: 24, 25; (x.

6 nevertheless "^^ at thy word I will let down the net.^^ And when , 's'oniy.

/ Comp. John

they had this done,^^ ^ they inclosed a great multitude of fishes : "''• 3-

7 and their net brake.^^ And they beckoned unto " their part- g job xii. 6.

1 Now

2 otnit that 3 ^^hjig

* multitude

6 and heard

® that he was standing

■^ insert he

^ boats

9 had 10 asked

" to put out

'- multitudes

'3 boat 1" And

15 Put

^^ answered and

said " ()„in have

1^ oimt the

^9 took

'^ but 21 ngts

22 having done this

'^ the best authorities read nets were breakina:.

376 THE GOSPEL ACCORDING TO LUKE. [Chap. V. i-ii,

ners,2* 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 it, he ^^ fell

down at Jesus' knees, saying '' Depart from me ; for I am a sin- ^ |5^ '^a"-

9 ful man, O Lord. For he was astonished, and ^''' all that were
with him, at the draught of the fishes which they had taken :

10 And so was also ^*^ James, and John, the ^^ sons of Zebedee,
which ^^ were partners with Simon. And Jesus said unto
Simon, Fear not; from henceforth thou shalt * catch men. z 2 Tim. 11.26

1 1 And when they had brought their ships ^ to ^ land, * they ^ ^^^\
forsook ^^ all, and followed him.

"^^ Of nit which were

chap. i.
comp. ver.
26.

comp.
ver. 28.

2'* fellows

^^ But Simon Peter, when he saw it,

2'^ amazement seized on him, and on

29 who ^° insert the

2^ and likewise on

31 left

Time. The miraculous draught of fishes took
place shortly after the rejection at Nazareth, but
before the healing of Simon's mother-in-law (chap,
iv. 38, 39) ; for at that time these four fishermen
were already in close attendance upon our Lord
(Mark i. 29, 30). The indefinite language of
Luke in regard to time, plainly admits of this view.

Identity with the occurrence related in dif-
ferent form by Matthew (iv. 18-22) and Mark (i.
16-20). Reasons for believing that all three Evan-
gelists refer to the same call of the fishermen,
Matthew and Mark giving prominence to the call,
and Luke to the miracle which preceded it, and
prepared for obedience to it : (i.) Luke intends
us to understand that this was the call of Peter
and his companions to follow Christ constantly.
(2.) A repetition of the promise to make them
' fishers of men ' is improbable. (3.) A two-fold
leaving of their nets is equally so. (4.) The
omission of the miracle by the other two Evange-
lists is not against the identity, for such omissions
occur when there can be no doubt that they are
telling of the same occurrence. (5.) A previous
acquaintance with Peter seems to be implied here,
but that does not prove that he had been called
before, for John (i. 41, 42) tells us of an acquaint-
anceship before the call. (6.) No mention is
made of Andrew, but ver. 9 tells of others in
Peter's boat, while in chap. vi. 14 Andrew is
mentioned as having already been a disciple, and
then chosen as an Apostle. Peter here is an ex-
ample for us : To hear when the Lord speaks ; to
labor when He commands ; to believe what He
promises ; to follow whither He calls. The
fishermen were blessed while laboring in their
own calling.

Ver. I. The multitude. His influence was al-
ready great. — The lake of Gennesaret, i. e., the
Sea of Galilee (see on Matt. iv. 18). Luke alone
uses the former name.

Ver. 2. By the lake. Either by the shore of
the lake, or possibly drawn up on the shore. —
Washing their nets. After the night of toil
(ver. 5).

Ver. 3. Which was Simon's. This does not
prove Simon to be the older brother. As our
Lord walked on the shore of the lake. He came
first to this boat, and Simon was probably near it.

— Taught the multitudes out of the boat. Comp.

Matt. xiii. 2.

Ver. 4. Simon. Evidently the steersman of
the boat. — Put out into the deep, /. e., the deep
water Luke always uses proper nautical phrases.
Addressed in the singular, to Simon. — Let down
your nets. Addressed to all the fishermen in the
boat. Our Lord first makes a slight request of
Simon, then after His discourse a greater one,
calling for more confidence in Himself.

Ver. 5. Master. Not ' teacher,' but a title of
respect, not involving a close personal relation.

— We toiled. Not 'have toiled,' for that implies
that they had just stopped. Peter gives an ac-
count of the last night's labor. — All night. The
usual time for fishing, comp. John xxi. 2. — But,
not ' nevertheless.' — At thy word. On account
of thy word. This involved faith, yet the pro-
verbial superstition of fishermen may have entered
here. — I will let down the nets. He speaks as
the director of the fishing party. — The signifi-
cance of this verse for ' fishers of men ' is obvi-
ous.

Ver. 6. Having done this. A number were
engaged. — Were breaking, /. e., ' began to break,'
just as in ver. 7, 'were sinking ' means 'began to
sink.' The nets did not break, nor the boats
sink. God sometimes allows dangers to begin,
that our faith may be increased.

Ver. 7. Beckoned. Probably on account of
the distance ; not from amazement, as some of
the Fathers have thought. Fishermen's signals
require little explanation. — Their fellows, /. e.,
the sons of Zebedee (ver. 10). Not necessarily
'partners.'

Ver. 8. Simon Peter. His full name is given
at this turning-point of his life. — Fell down, etc
Not an act of worship, but a recognition of God's
power in Jesus. — Depart from me. Go out from
me, /. e., from my boat. This is like Peter.
This miracle took place not only in his presence,
but in his boat, his net, his fishing. — For I am a
sinful man. It was not superstition, but a sense
of unworthiness. In Jesus he recognized to some
extent the holiness as well as the power of God.
Such a feeling always exists in similar cases. But
Christ makes 'sinful man' at peace with a holy
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.

), that he was afraid of drowning, or that he Ver. 11. They left all. The special call to
ad left the Master and now felt that he had James and John (Matt. iv. 21) probably mter-

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 thai they thenceforth constantly attended Him.

departing from Peter, He drew Peter to Himself, The whole occurrence was allegorized very early :

and the reason Peter urged was the reason for the boat being taken as representing the Church ;

making him cling more closely to his powerful the net, doctrine ; the sea, the heathen world ;

and holy Master. the bursting of the net, heresies. The fish was a

Ver. 9. Amazement seized, 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 (Ix'^vc). Much of this is fanci-
men') points to an influence of Christ's upon the ful. The miracle after the resurrection (John
fish. Trench : ' Christ here appears as the ideal xxi.), in which Peter was equally prominent, when
man, the second Adam of the eighth Psalm : the Shepherd's duty was added to that of the
"Thou madest him to have dominion 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, S).' one of ' the gathering of the elect souls into the

Ver. ID. James and John. See on Matt. x. 2. kingdom of glory, none of whom will be lost.'

— From henceforth thou shalt catch 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 1 he was in a certain city ,2 "be- a^K-vT^ix^
t\. hold a man full of leprosy ; who seeing Jesus fell ^ on his i- 40-44-
face, and besought him, saying, Lord, if thou wilt, thou canst

13 make me clean. And he put^ forth his hand, and touched him,
saying, 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 e; * But so much the more went there a fame abroad of "' him : and h Comp.Mark

1. 4S-

great multitudes came together to hear, and to be healed by

16 him ^ of their infirmities. And ^ " he withdrew himself into the ^ Comp.Mark

1.35; chap.

wilderness,^*^ and prayed. ^| '-' "'•

17 And it came to pass on a certain day,^^ as he was teaching,

that ^2 there were Pharisees and ''doctors ^^ of the law sitting by, d Acts v. 34;

I rim. 1. 7;

which ^* were come out of every town ^'^ of Galilee, and Judea, comp. chap,
and Jerusalem : and * the power of the Lord was present to heal ^ Sm chap.

18 them.^^ -^And, behold, men brought in ^^ a bed a man which / Matt. ix.

,Q ... 2-8; Mark

was taken with a palsy : ^^ and they sought means ^^ to brmg him ii- 3-12-

19 in, and to lay him before him. And when they could not find ^o
by what rvay 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

1" in the deserts ^' one of those days ^^ that he was teaching, and

13 teachers " who ^^ village ^^ was with him to heal

^■^ bring on ^^ that was palsied ^® omit means '^^ not finding

378 THE GOSPEL ACCORDING TO LUKE. [Chap. V. 12-39.

"they went upon 21 the housetop, and let him down " through -f" ^'^sam. bo
20 the tihns22with Ms conch, into the midst before Jesus. And ^^''■^^'''■

when he saw 23 their faith, he said unto him,'^ Man, thy sins are

k Comp.Mark
ii. 4.

21 foro-iven 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 per-
ceived their thoughts, he answering^^ said unto them, What

23 reason ye in your hearts .'' Whether is easier, to say, Thy

24 sins be 2'' forgiven thee ; or to say, Rise up28 and walk.? But
that ye may know that the Son of man hath power 2^ 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 ^i thine house.

25 And immediately he rose up before them, and took up that
whereon he lay, and departed to his own22 house, glorifying

26 God. And they were all amazed,^^ and they glorified God, and

were filled* with fear, saying. We have seen strange things 'j^'l^g^g^i^^

to-day. verh."""*^

27 And * after these things he went forth, and saw 3* a publican, ^ matt^jx.
named Levi, sitting at the receipt of custom : and he said ^ unto "• '4-22.

28 him, Follow me. And ' he left ^6 all, rose ^7 up, and followed ^ Comp. ver.

29 him. And Levi made him a great "^ feast in his own ^2 house : '« chap. xiv.
and " there was a great company ^^ of publicans and of others «comp. chap.

30 that sat down ^^ with them. But their scribes and Pharisees ^^
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,*^ " P°™p-J°hD

33 but sinners to repentance. And they said unto him, Why do *^

the disciples of John fast often, anJ make ^ prayers, and like- ^ ^^^^- "• ^'^
wise *' the disciples of the Pharisees ; but thine eat and drink }

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 °2 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 22 tiles 28 seeing 2* f,„^if unto him

^® that 26 gu(. Jesus perceiving their reasonings, answered and

^■^ are 28 Arise 29 authority

8° him that was palsied si ^nto 82 g„^if q^u

S3 astonishment seized on them all 84 beheld

s5 place of toll, and said 36 forsook s^ ^nd rose

88 multitude 39 ^g^e sitting at meat

*° the Pharisees and their scribes 4i insert the

^2 in health 43 h^ve no need of 44 ^^^ not come

^5 righteous men ^^ ^^^^/^ ^j^y ^^ 47 ^^^^^f ^\^q

*^ Jesus 49 sons 5o o,nit the si ( . ) instead of (, )

S2 and when 53 ^^^^/^ ^nd 54 ^yjn

Chap. V. 12-39.] THE GOSPEL ACCORDING TO LUKE. 379

the new maketh a rent, and the piece that was taken out of the
n new agreeth not with the old.^^ And no man putteth new wine

into old bottles ; ^^ else the new wine will burst the bottles,^
2>^ 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 new ;

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

63 good.

'saw ' (Matthew and Mark) ; observed, noticed,
looked on. — Forsook all. Peculiar to Luke. It
implies not only the actual relinquishment of
what he was then doing, but the spirit in which
he followed.

Vers. 29-39. Levi's Feast, etc. This oc-
curred at a later date. See on Matt. ix. 10-17 J
Mark ii. 15-22.

Ver. 29. A great feast for him in his house.
Mentioned by Luke only, but implied in the other
accounts.

Ver. 30. Why do ye eat, etc. Matthew and
Mark represent the objection as raised against
the conduct of our Lord. But the disciples also
ate with the publicans and smners. The result
would be a protest from the Pharisees against
both the Master and His disciples.

Ver. 33. And they said to Mm. This seems
to refer to the Scribes and Pharisees (ver. 30).
Matthew makes 'the disciples of John' the ques-
tioners, and Mark joins both classes. Both were
present ; they were together in their practice
(see on Matt. ix. 14), as probably in their objec-
tions.— The disciples of John, etc. This is not
in the form of a question. — And make prayers.
Peculiar to Luke. It refers to stated prayers,
like those of ascetics.

Ver. 34. Can ye make, etc. Luke brings out
the reason why the objectors must fail to make
the disciples fast.

Ver. 35. See on Matt. ix. 15. Observe the
solemnity of the correct reading.

Ver. 36. Else he will rend the new, and also,
etc. This part of the verse differs from the par-
allel passages, in representing a double disadvan-
tage. ' In Matthfew and Mark the mischief done
is differently expressed. Our text is very sig-
nificant, and represents to us the spoiling of both
systems by the attempt to engraft the new upon
the old : the new loses its completeness ; the old,
its consistency.' Alford.

Vers. 37, 38. See on Matt. ix. 17. Few pas-
sages given by all three Evangelists have been
so altered by the copyists, and in none does the
independence of the three appear more clearly.

Ver. 39. And no man having drunk old wine
desireth new ; for he saith, The old is good. Some
authorities read ' better' (as in E. V.) ; a reading
due to an attempt to explain the sense. This
verse gives completeness to our Lord's discourse
and contains the final answer to the objection
raised in ver. 33. There is no comparison be-
tween the relative excellence of new and old

Chronology. The occurrences mentioned in
this section are detailed by Matthew and Mark.
The latter (i. 40- ii. 22) places them in the same
order, but Matthew inserts the healing of the leper
immediately after the Sermon on the Mount (chap,
viii. 1-4), and groups the other events together
after the return from Gadara (ix. 2-17). The
order of Mark, up to the call of Levi (Matthew),
is exact, but Levi's feast belongs to a later period.
See on Matt. ix. 2-17 ; viii. i ; comp. Mark i. 40-
ii. 22. The chief peculiarity of Luke's account
is in ver. 39.

Vers. 12-16. Healing of a Leper. One of
the cities (ver. 12). Probably not Capernaum. —
Full of leprosy. A term of medical accuracy,
probably referring to the severity of the disease
in this case. On this disease, see Matt. viii. 2.
In ver. 14, there is a change to the direct address :
but go, and shew thyself, etc. Ver. 16 breaks off
the direct connection of time with what follows ;
the length of the interval is uncertain.

Vers. 17-26. Healing of the Paralytic.
See on Matt. ix. 2-8 ; Mark ii. 1-12. This ac-
count contains marks of independence.

Ver. 17. On one of those days. Probably re-
ferring, but very indefinitely, to the preaching tour
of chap. iv. 44. — Pharisees and teachers of the
law. Peculiar to Luke ; but the other Evangelists
speak of the ' scribes ' as objecting. — Out of every
village, etc. From all parts, not necessarily
from each and every village. — Jerusalem. Prob-
ably they had come with hostile purpose, since
on this occasion we first discover an indication of
antagonism. — And the power of the Lord was
with him to heal. Some authorities read : ' that
he should heal them.' ' Lord ' refers to God,
although Luke often applies the term to our
Lord.

Ver. 19. Through the tiles. The tiles on the
flat roof of the house itself were removed (see on
Mark ii. 4).

Ver. 21. Began to reason. The opposing
thought arose at once, and it was soon answered.

Ver. 26. And astonishment seized on them all,
etc. Luke alone mentions all three emotions of
wonder, gratitude, and fear. Matthew speaks of
the last two ; Mark of the first two. Matthew in-
dicates that these feelings were those of the
people, not of the scribes and Pharisees. —
Strange things. Our word paradox is taken
from the word here used.

Vers. 27, 28. The Call of Levi. See on
Matt. ix. 9 ; Mark ii. 13, 14. — Beheld, more than

380 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 grace and freedom of the gospel. — 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 all

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 excel-

themselves to give up the old forms and ordi- lence in it, let us not grow weary. ' Rom. xiy.

nances, which had become dear to them, and to contains the best practical commentary on this

substitute the new life according to His princi- word of the Lord.'
pies' (Meyer). The ' old ' throughout is what

Chapter VI. i-ii.

Two Sabbath Miracles and Discussions.

ND it came to pass on the second sabbath after the first,i * J^gV^^K
that he went ^ through the corn ^ fields ; and his disciples "-^3-28.
plucked the ears of corn,^ 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- b matt. xH.

g-14; Mark

tered into the synagogue and taught : and there was a man "»• '-6-

7 whose 1^ 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 Matt.

'-' 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 ; ^i Is it lawful on the sabbath days ^^ to do

10 good, or to do evil .? ^3 to save life,^* or to destroy it ? 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-

11 stored whole as the other.^^ And^'' they were filled with '^mad- -^^Tim-iii.*

1 a sabbath, but many ancient authorities insert second-first

2 was going s grain 4 gut ^ ^,,„y u^to them
6 it is 7 day ? « even 9 he

10 he and they that " entered 12 gave " ^^;„-^ ^\^^^

14 even is ^^„y ^Iso ^^ there, and his " omit day

18 how to accuse i^ his hand withered 20 And Jesus said

21 I ask you 22 gj^i^ ^jays 23 h^rm ? 24 g, life

^ him 26 ^^g ifg^f authorities ojjiit whole as the other 27 gy^

Chap. VI. 1-19.] THE GOSPEL ACCORDING TO LUKE.

ness ; and communed one with another what they might do to
Jesus.

381

See on Matt. xii. 1-14 ; Mark ii. 23-iii. 6.
Luke's account resembles more closely that of
Mark, but the arguments in regard to Sabbath
observance are found in both the other narra-
tives. There are a few new details, one of which
(the common reading in ver. i) has caused much
difficulty.

Ver. I. On a sabbath. The common reading
'second-first,' has good support; but is omitted
in the oldest and best manuscripts. It is prob-
able that this unusual phrase arose from the put-
ting together of two Greek words (second . .
first), which had been written in the margin to
distinguish this Sabbath respectively from that
mentioned in iv. 31, and that in ver. 6. Many,
however, think the singularity of the phrase led
to the omission. If Luke did use it, the mean-
ing must have been one known to Theophilus.
Explanations of the common reading : (i) That
it meant a feast day immediately following the
Sabbath (but thus the controversy about Sabbath
observance loses much of its point) ; (2) a Sab-
bath preceded by a feast day; (3) the first day
of unleavened bread ; the Sabbath following the
second day of the Passover, from which the seven
weeks to Pentecost were reckoned (the usual
view) ; (4) the first Sabbath of the second month ;
(5) the first Sabbath of the second year in the
cycle of seven years. This would fix the date as
the first Sabbath in the month Nisan, U. C. 782.
All these explanations assume that Theophilus
was acquainted with a technical term in the Jew-
ish Church year, which is not found anywhere
else. (6) That Luke had already told of two
Sabbaths (iv. 16, 31), and as he now begins to
tell of two more, he speaks of this as the first of
the second pair, i. e., ' second-first.' But what
reader would have understood it so at first sight }
The grain might be ripe in April, May, or June,

so that we cannot thus determine the time of year.
The common view makes this the first event after
the second Passover, and seeks here a confirma-
tion. But according to Andrews it was two
months after that Passover, in the first year of
the Galilean ministry. — Kubbiug them with their
hands. Peculiar to Luke. The form indicates
that they rubbed and ate, as they went.

Ver. 2. ' Unto them ' is to be omitted. Still
the disciples are addressed, in Matthew and
Mark, our Lord. They remonstrated with those
who did the unlawful act, but would make our
Lord responsible for it.

Ver. 3. Have ye not read even this T A strong
expression (comp. Mark xii. 10) implying their
utter ignorance of what the Scriptures meant.

Ver. 5. In one of the old manuscripts, this
verse is placed after ver. 10, and instead of it
here words to this effect : ' Observing on the
same day one laboring on the Sabbath, He said
to him : if thou knowest what thou doest, thou
art blessed ; if thou knowest not, thou art cursed
and a transgressor of the law.' But it is improb-
able that any one would have been thus laboring,
or that our Lord would thus create needless op-
position and misunderstanding.

Ver. 6. On another sabbath. Probably the
next one. This seems more likely than that the
next day was observed as a Sabbath. — Right
hand. Specified by Luke only.

Vers. 7-10 agree closely with Mark's account.
Matthew inserts in this connection a thought
mentioned by Luke as uttered on a similar occa-
sion (chap. xiv. 1-5), but there is no reason for
inferring a confusion in the statements.

Ver. II. Filled with madness. Literally, 'un-
wisdom,' foolishness. It is implied that their
wicked folly became a senseless rage.

Chapter VI. 12-19.
TJie Choice of the Tivelve.

12 A ND it came to pass in those ^ days, that « he went out into
■l\. a ^ mountain to pray, and continued all night in prayer to

13 God. And when it was day, *he called tmto hini^ his disciples:
'^ and of them he chose * twelve, whom also he named apostles ;

14 Simon, (whom he also named Peter,) and Andrew his brother,

15 James ^ and John, Philip^ and Bartholomew, Matthew^ and
Thomas, James ^ the son of Alpheus, and Simon called Zelo-

16 tes," And Judas tJie brother' of James, and Judas Iscariot, which

17 also was the ^ traitor. And '^he came down with them, and
stood in the plain,^ and the company '^^ of his disciples, and «a

^ 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

a Chap. ix.
28 ; see chap.
V. 16.

b Matt. xi. ;

Mark iii. 13.
c Matt. x. 2-

4 ; Mark

iii. 16-19 ;

Acts i. 13.

d Comp. ver.
12 and Matt.

V. I.

e Matt. iv. 25;
Mark iii. 7,

382 THE GOSPEL ACCORDING TO LUKE. [Chap. VL 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
were " vexed ^^ with unclean spirits : and they ^^ were healed.

19 And the whole ^'^ multitude ''sought to touch him : for 'there
went virtue out of ^^ him, and healed them all.

/ Matt. iv. 24.
g Heb. xii. 15.

1^ a great number of the ^^ from ^^ oinit from

^* troubled ^^ owit and thev (according to the best authorities)

1^ all the ^' power came forth from

h See Matt

xiv. 36.
/ Mark v. 30 ;

chap. V. 17 ;

viii. 46.

Contents. The choice of the Twelve (vers.
12-16). Comp. Mark iii. 13-19 ; Matthew gives
the list of Apostles in the account of their being
sent forth (Matt. x. ; comp. Mark vi. 7 ff. ; Luke
ix. 1-6). Vers. 17-19 describe the multitudes to
whom a discourse (vers. 20-49) ^^.s delivered,
which seems to be identical with the sermon on
the mount, see pp. 54, 55. Accepting, but with-
out insisting upon, the identity of the discourses,
we find Luke much fuller than Matthew in de-
tailing the circumstances, but less full and exact
in the report of the discourse.

Ver. 12. The mountain. Comp. Matt. v. i.
A strong hint of identity with that occasion. —
Continued all night in prayer to God. Peculiar
to Luke. Prayer before the great choice. Con-
flict too, since Judas was chosen.

Ver. 13. His disciples. In the wider sense ;
from this larger company the Twelve were
chosen. — Apostles. The name was probably
given at this time. He intended to send them
forth, although the actual sending forth did not
take place until after some training. It was in
keeping with such training that the name should
be given first, to keep the future duty before
them. See on Matt. iii. 14.

Vers. 14-16. The List of the Apostles
as here given presents no difficulties. The E. V.
indicates an arrangement in pairs, but the word
' and ' must be inserted before nearly all the
names, and thus this arrangement loses its sup-
port. The twelve are grouped here, as in all the
catalogues, with the names of Peter, Philip and
James the son of Alpheus, z& first, fifth and ninth,
and that of Judas Iscariot last. Between these
the same names (or names of the same persons)
occur : the three fishermen after Peter (here in
the order of Matthew) ; after Philip in the order
of Mark ; between James the son of Alpheus and
Judas Iscariot, we have here Simon who was called
the Zealot. ' Cananaean ' (Matthew and Mark),
probably means ' Zealot.' — Judas the brother, or

perhaps 'son,' of James. This must be ' Leb-
beus,' or ' Thaddeus ' (Matthew ; where the read-
ing is doubtful (' Thaddeus,' Mark), since that is
the only person not already identified. He may
have been a brother of the James just spoken of,
or the son of some other James. We incline to
the former view. Whether he was the author of
the Epistle of Jude will be discussed there. See
on Matt. X. 1-4, and against the view that James,
Jude, and Simon were ' brothers of our Lord,'
see on Matt. xiii. 55.

Ver. 17. This verse is to be closely connected
with ver. 16, which should end with a semicolon ;
this close connection seems to preclude the pre-
vious delivery of a discourse on the top of the
mountain. — On a level place. This refers more
naturally to a plain below the mountain, but it
can mean a level place on the mountain side.
This sense is adopted by those who uphold the
identity of the two discourses, and is favored by
the appearance of the locality where the dis-
course was most probably delivered : the Horns
of Hattin (see pp. 54, 56). — The Apostles are
here represented as immediately about Him, then
a great multitude of his disciples (in the wider
sense), then, a great number of the people, etc.
This agrees with the probable position and com-
position of the audience as implied in Matt. v. i,
while the specification of the places from which
they came agrees with Mark's account (iii. 7, 8)
of the multitude attending Him about this time.

Vers. 18, 19. Comp. Mark iii. 10, 11, which
suggests that this concourse and pressure of those
who would be healed began before the choice of
the Twelve and continued after they came down.
As however the object of their coming was to
hear as well as to be healed (ver. 17), our Lord
teaches them also. The miracles were designed
to be a preparation for the instruction. — Power
came forth from him. Comp. chap. v. 17 ; viii.
46 ; Mark v. 30.

Chapter VI. 20-49.

The Discourse after the Choice of the Twelve {Serinon on the Mount).

20 " A ND he lifted up his eyes on his disciples, and said, ^ Blessed ^ J°^p.Matt.
^^ -^"^ be ye^ ^^oox: for yours is the kingdom of God. Blessed ''•3-12.

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 yow from f/zeir " ^°^p- i°^°
company? and shall reproach ^ jc^z^ and ** cast out your name as "'1^°"'^; ^^•

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 ^ ap. i. 44

24 in the like ^ manner did their fathers unto the prophets. •''But j^lsv.'i'.'
woe unto you that are rich ! for ye ^ have received '' your conso- " 5, 16.'

2t; lation. Woe unto you ^ that are f ull ! '^ for 'ye shall hunger. 25.

or ° 2 Is. Ixv. 13.

Woe unto vou ^ *that laugh now ! for ye shall mourn and weep, k Comp.Prov.

26 Woe unto ^ you, ' when all men shall speak well of you ! for "so ^° i Comp. John

■' •' XV. 19; xvu.

did their fathers to the false prophets. .'4; ' J°hn

27 But I say unto you which ^^ hear, " Love your enemies, "do ^^"^J^tt'^''

28 good ^^ to them which ^^ hate you, Bless them that curse you, ^ p,.j,^''^xv^"

29 and pray for them which ^^ despitefully use you. And ^unto ^^ xii."j,^°.'"'
him that smiteth thee on the one cheek offer also the other ; and ^ H^^Z' "'
him 1* that taketh away thy cloak forbid not to take thy coat ^^

30 also. Give to every man ^^ that asketh of '^"^ thee ; and of him

3 1 that taketh away thy goods ask them not again. And ^ as ye ^ '^''"' ™" ""
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 ye .-• rver"'33J3\-.

33 for sinners also ^^ love those that love them. And if ye do good 20.^ '"' '^'
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.Matt.
whom je hope to receive, ^ what thank have ye .-* for sinners

35 also^^ lend to sinners, to receive as much again.^^ But " love « ^ee ver. 27.
ye* your enemies, and do ^^ good, and lend, hoping for nothing

again ; ^^ and your reward Shall be great, and " ye shall be the ^ v°^^.' ^"'
children of "" the Highest :^* "" for he is kind unto the unthankful 32-

36 and to the evil.^^ ^Be ye therefore ^^ merciful, as ^^ your Father v. 48.'

37 also 2^ is ^ merciful. ^ Judge ^^ not, and ye shall not be judged ; z matt. vH.
condemn not, and ye shall not be condemned: ''forgive,^^ and '^ Acts m. 13;

' _ -^ _ to ' xxvi. 32.

38 ye shall be forgiven : ^^ * Give, and it shall be given unto you ; '^ Comp.Prov.
good measure, pressed down, and ^^ shaken together, and ^^ run-
ning over, shall men ^^ give ''into your bosom. For with the '^ jg^-^]™''^":
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 ^^ ^Matt.xv. 14.

40 the blind .? shall they not both fall into the ditch 1 ^~ ^ The

2 exclude you ^ revile ^ omit ye ^ same

® insert y& "^ insert no^ s unto yoji, ye ^ unto you

^° in the same manner " that 12 ^gu

^^ To 1* from him is withhold not tliy coat

^® one " otnit of ^^ And ^^ for even sinners

2° omit even ^^ again as much 22 ^Jq thej?i

23 never despairing, but some authorities ,'r«(^ despairing of no man
2* sons of the Most High 25 ^nd evil. 26 gj^^n therefore

2^^ even as 28 ^^^„-^ ^Iso 29 ^^id judge ^^ release

81 released ^2 (,„jii ^nd 33 they ^4 ^j^^t measure ye mete

86 insert also se guide »'' a pit

e See Matt. x.
24.

384 THE GOSPEL ACCORDING TO LUKE. [Chap. VL 20-49.

disciple is not above his master :^^ but every one -^ that is per-/2Cor. xiii.

'^ Ti ; Heb.

4.1 feet 3^ shall be as his master.^^ And ^ why beholdest thou the xiii. 21; i

^" -^ Pet. V. 10.

mote that is in thy brother's eye, but perceivest **^ not the beam r matt. vii.

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 ^ matt. vii.
corrupt fruit ; neither doth a corrupt tree bring ** forth good

44 fruit. * For every *^ tree is known by his *^ own fruit. '* For of i Matt.xii.33.
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.xii.3s,
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. / Matt.xii.34.

46 And '" why call ye me. Lord, Lord, and do not the things >« See Matt.

vii. 21 ;

47 which I say .-' " Whosoever ^^ cometh to me, and heareth my pomp. Mai.
sayings,^'^ and doeth them, I will shew you to whom he is like. «Matt.vii.27.

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 o Comp.Matt
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 ^ a,„os^. „.

that house was great.

3^ or teacher ^9 when he is perfected, or fully instructed *° considerest
41 omt'i Either *2 ^.^^^ 43 there is no good tree that bringeth

4* nor again a corrupt tree that bringeth ^^ each ^^ its *'' The

^^ the 48 treasure s" the best authorities oittit of his heart

^1 out of 52 Every one that ^^ words ^^ to a man building

5^ who digged and went deep ^6 ^ 57 brake against

5' the best authorities read because it had been well builded
58 heard, and did not

^^ built a house upon the earth without a foundation : *i brake

^■^ straightway ^3 fgH j^

On the plan of the Sermon on the Mount, He taught (comp. Matt. v. i), as this was His

Bee pp. 53, 54. The subject both here and in custom and that of Jewish teachers in general.

Matthew is the state and dudes of a citizen of the Nor is this forbidden by ver. 17, since an interval

kingdom of heaven. Van Oosterzee gives the of heahng had elapsed. — Blessed. Luke gives

following general division of Luke's report: i. four beatitudes, answering to the first, fourth,

The sahitation of Love (vers. 17-26); 2. The re- second, and last mentioned by Matthew, and adds

quirement of Love (vers. 27-38); 3. The impor- four corresponding w^jfs. — Ye. This is properly

tunity of Love (vers. 39-49). supplied, since in the reasons for the blessedness

Ver. 20. And he lifted up his eyes. This look the second person is used. In Matthew the

mdicates the solemn opening of His discourse ; direct address appears first in ver. 11, but is im-

comp. Matt. v. 2 : ' opened His mouth.' — His plied throughout. — Poor, /. e., ' poor in spirit '

disciples,. 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 temporal

' 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

:hap. VI. 20-49] THE GOSPEL ACCORDING TO LUKE.

385

could mean this. In chap. xii. 21 ; xvi. 11, Luke
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 shall hate you. This hatred is mani-
festetl in what follows : exclude you, etc. This
refers to expulsion, or excommunication, from the
Jewish synagogue. The separation of Christianity
from Judaism is hinted at thus early, immediately
after the choice of the Twelve. But all exclusion
from intercourse maybe included. — Revile. 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 Son of man's sake. The ble.ssing is
promised only to those who endure hatred, rejec-
tion, persecution, for Christ's sake.

Ver. 23. In that day, i. e., the day when this
happens to you ; not in the great day 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 only different matter, but differ-
ent applications of the 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. Rich, /. e., fancying themselves pos-
sessed of what they crave and need. This class
is made up largely of those actually wealthy.

Ver 26. When all men shall speak well of
you. This may be addressed, either to the rich,
etc., or to the disciples. 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 Oosterzee.

Ver. 27. Unto you that hear, /'. e., who now
hear me. This verse corres])onds 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 w^;re 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 ' in
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,' t. 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, i. e., of God, here
and now, as evidenced by family resemblance. —
Merciful (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, running over, as when one is
measuring grain 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, but ' 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 them.
— This indicates plainly that the connection with
what precedes is broken 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 blind, etc. See
Matt. XV. 14. Probably a familiar saying of our
Lord.

Ver. 40. The disciple is not above his master,
or teacher, etc. See on Matt. x. 24. The con-
nection here is very different. There the ]5rin-
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 is 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 fear. 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. 3-5.

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. VH. 1-17.

Ver. 45. See on Matt. .\ii. 35. It is highly generally accepted by scholars, complements the

improbable that the verse was inserted from that e.xpression of Matthew : ' founded upon the rock.'

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 without a

thew. Ver. 45 here answers to Matt. vii. 21-23, foundation, is = 'on the sand.' Off the true Rock

omitting the allusion to the last day, and taking there is no foundation, all is sand. — Straightway

the form of a direct exhortation. —Digged and belongs to all that follows. — It fell in, in a heap.

went deep (ver. 4S), /. e. digged again and again, — The ruin, breach, the result of ' the fall ' (Mat-

until he reached the proper foundation. — Be- thew). See on Matt. vii. 24-27.
cause it had been well builded. This reading, now

Chapter VII. 1-17.

Healing of the Centitriojis Servant at Capeniaimi ; Raising of the Widow s

Son at Nain.

OW when ^ he had ended ^ all his sayings in the audience
of the people, " he entered into Capernaum.

a Matt. viii.
5-13-

2 And a certain centurion's servant, ftwho was dear unto ^ ''' pI"'- i'- 29-

3 him, was sick, and ready to die. And when he heard of^

Jesus, '"he sent unto him the •" elders of the Jews, beseeching'^ '" ^'?"''''^^^"-

4 him that he would come and heal * his servant. And when

they came to Jesus, they besought him ''instantly,^ saying,.'^fTini."i'.^i7i

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 ^ Mark v. 35;

' chap. viii.

7 shouldest enter ^* under my roof : Wherefore neither thought 49; comp.

' ■' =" Matt. IX. 36

I myself worthy to come unto thee : but say in a word, and my O^the

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 //. 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/Comp. ver

^50; see

sent, returning to the house, found the servant whole that had Matt. ix. 2,
been sick.'^^

1 1 And it came to pass the day after,-^ that he went into ^^ a
city called Nain ; and many of 2* his disciples went with him,

^ After ^ completed s ears " highly valued by

5 concerning ^ omit \h& ''asking » save

9 earnestly _ '° He is worthy " that thou shouldest do this for him

1- himself built us our ^^ ^r,fj 14 come ^^ myself

i« to this one i' And when " g„jH \^\^ about

1^ multitude "-^ not even in Israel have I found so great faith

^^ omit that had been sick

^■•^ soon after wards {according to the best authorities)
'" to . 24 ojfiii many of

Chap. VII. i-i;.] THE GOSPEL ACCORDING TO LUKE.

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
son of his mother, and she was a widow : and much people of

1 3 the city was with her. And when the Lord 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 Jiim ^^ 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

17 up 3* among us ; and, That^^ " God hath visited his people. And
this rumour of him went forth ^5 throughout alF*^ Judea, and
throughout •^' all the region round about.

387

g Chap. viii.
42; ix. 3S.

h Comp. 2

Sam. iii. 31.
I Mark v. 41 ;

chap. viii.

54 ; comp.

John xi. 43;

Acts ix. 40.
k See chap. v.

26.
I See Matt.

XV. 31.
;« Ver. 39;

see Matt.

xxi. II.
n Chap. i. 6S.

25 a great multitude

28 insert nigh

8^ gave

^* arisen

8® in the whole of

26 drew near 27 carried out one that was dead,

29 the bearers so p^^^ ^he dead man

*'- fear took hold 33 ^^^^/^ ^\.^^^

3^ report went forth concerning him

3'^ omit throughout.

Chronology. The healing of the centurion's narrated by Luke only, occurred shortly after (see

servant at Capernaum followed the discourse re- ver. 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

I ff.) The raising of the widow's son at Nain, in this Gospel.

,^fr ^is,^^

Vers. I -10. The Healing of the Centuri- Ver. 2. Who was highly valued by him as

ON's Servant. See on Matt. viii. 5-13. 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 object of

the messengers of the centurion, but Matthew his master's attachment, as was frequently the

gives at length the language of our Lord occa- case in these days, between master and slave.

sioned by the centurion's faith. The sickness was ' palsy' (Matthew).

388

THE GOSPEL ACCORDING TO LUKE. [Chap. VIL 1-17.

Ver. 3. Heard concerning Jesus, as he naturally
,vould in Capernaum. — Elders of the Jews. Not
elders of the synagogue, but of the people. Here
Luke is more accurate than Matthew.

Ver. 4. He is wortliy. The correct readmg
makes this verse a quotation of their language.
The intercession of the elders is true to nature :
a rich man. a man of authority and position, a
man of their party, though not ' to the manner
born,' would enlist their good offices.

Ver. 5. Himself built us our synagogue. This
was not uncommon. They did n(jt doubt that
this would be a recommendation to our Lord.
There had been no indication of the wider pur-
pose of our Lord's mission. A long training was
necessary to teach even the Apostles that the
Gospel was meant for the Gentiles. It was wisely

ordered that such a case as this should be the en-
tering wedge for breaking through their prejudice.

Ver. 6. Went with them. There was no de-
lay as in the case of the Syro-I'henician woman,
because there was not the same necessity either
for bringing out the faith of the person who asked
the favor, or for thus giving a lesson to the dis-
ciples, to remove prejudice. — Friends. 'Avery
delicate and thoroughly natural touch — no inter-
cessors, for these he needed no longer, but inti-
mate friends of his family, who can in some meas-
ure take his place in greeting the highly honored
Guest.' (VanOosterzee.) — On the message itself,
and the subsequent words of our Lord, see Matt,
viii. 8-13.

Ver. 10. Found the servant whole, or, ' well.'
Luke here carries out the detail of his narrative.

A Funeral Procession.

Vers. 11-17. The Raising of the Widow's
Son at Nain. Peculiar to Luke. Of course the
silence of the other Evangelists is no argument
against the truthfulness of Luke's account. As
compared with the other two similar miracles this
takes a middle position. Jairus' daughter was
just dead, this young man on the way to burial,
Lazarus had been buried for four days.

Ver. II. Soon afterwards. The change of a
single letter alters the sense 'the day after' to
' soon afterwards,' which is probably the correct
reading. — Nain, Na'-in. 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-hfim to be the site) is about twenty-five
miles. The distance is not so great as to forbid
their reaching it 'the day after.' — His disciples,

in the wider sense. — A great multitude. This
shows His influence, as the distance was so con-
siderable. Luke would not introduce this multi-
tude as witnesses of such a miracle, unless he
were sure of the fact.

Ver. 12. There was carried out. Graves were
commonly outside the towns. — The only son of
his mother, etc. The circumstances were pecu-
liarly adapted to call forth compassion. He
might have learned these circumstances from
some of the crowd, much people accompanying
the widow, but He doubtless knew them of
Himself. Such knowledge befits One who
wrought such a miracle. Indeed the meeting was
not accidental but providential, and foreknown
by our Lord Himself. There is no reason why
He should have gone so far from Capernaum,
and rapidly, as it would seem, unless it were to
meet this funeral procession.

Ver. 13. And when the Lord saw her. The
title ' Lord ' is peculiarly fitting here. Luke uses
it more frequently than Matthew and Mark. —

Chap. VII. 1-35.] THE GOSPEL ACCORDING TO LUKE.

389

Weep not. The first sign of compassion ; and a
token of coming help. Doubtless His words
awakened faith — the same words, though not
now followed by such a miracle, are ever appli-
cable, for our Lord, by His death and resurrec-
tion, has become ' the Resurrection and the Life '
in the highest sense, always affording to His
people a ground for the command, ' weep not,'
of which this miracle was only a sign.

Ver. 14. The bier. An open coffin was used
among the Jews. — The bearers stood still.
Stopped, not by miraculous influence, yet prob-
ably becau.se of our Lord's manner. That they
had heard of Him is of course possible, but not
certain. — Young man, I say unto thee, Arise.
A command, as in all the similar cases. A sim-
ple word, uttered in the exalted composure of
sufficient, all-sufficient might. The simplicity of
the narrative attests its truthfulness ; the simplic-
ity of the command attests the power of the
Prince of Life.

Ver. 15. And the dead man sat up, and began
to speak. The commanding word wrought its
proper effect. Not only life, but health and
strength had returned. — And he gave him to his
mother. The compassion (ver. 13) completes its
work. This act of love fulfils all that was im-
plied in the consoling word : ' Weep not.' — The
sublime simplicity of Luke should guard against
a too sentimental representation of the death of
the young man, the sorrow of the widow, the joy
of the reunion, and the like. All these, purely
human, fanciful, and dramatic additions may call

forth tears, without leading any nearer to the
Giver of eternal Life. Doubtless the miracle
itself had deeper reasons than the consolation
of the widow and the quickening of the young
man, even though no mention is made of them
here. The effect upon others is however nar-
rated in the verses that follow.

Ver. 16. And fear took hold on all. ' Fear '
was the natural result, but the word is used in
the Old Testament sense. Not terror, but not
yet the loving faith of the New Testament.
Some superstition may have mingled with it, but
it was mainly religious, for it is added : they glo-
rified God. — A great prophet, etc. 'That,' in
this clause and the next, is probably the usual
sign of quotation, though it may mean ' because.'
The two sayings express the same idea. Only the
greatest prophets (Elijah and Elisha) had raised
the dead, and the other saying indicates that they
thought of the great prophet who was to come.
Still it was not a decided avowal that Jesus was
the Messiah. Notice how the effect of this mir-
acle was an exaltation of Jesus as a Person in
the minds of those who witnessed it. — Hath
visited. Comp. chap. i. 68.

Ver. 17. This report — concerning him. Liter-
ally, ' this saying.' It can scarcely refer to the
saying of the last verse, but rather to the whole
account of the miracle. — In the whole of Ju-
dea. Probably meaning all Palestine, and not
Judea as opposed to Galilee. — Region round
about, i. e., about Judea, not merely in the dis-
trict about Nain.

Chapter VII. 18-35.

The Message from yohn the Baptist ; our Lord's Answer and subscqiient

Discojirse.

18 a A ND the disciples of John shewed^ him of all these things.

19 -i^ And John calling jinto Jiim'^ two of his disciples sent
them to ^ Jesus,-^ saying, Art thou he that should come } or look

20 we * for another } When ^ the men were come unto him, they
said, John Baptist hath sent us unto thee, saying, Art thou he

2 1 that should come } or look we * for another } And in that same ^
hour he cured many of their infirmities '^ and '^ plagues, and of
evil spirits; and unto many that zuere 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

1 told 2 unto him {Roman) ^ the best authorities read the Lord

* tha,t cometh, or do we look ^ And when ^ omit same

'' diseases ^ on many that were blind he bestowed

9 And he answered and 1° the poor have the gospel preached to them

'^ multitudes

a Matt. xi.
2-19.

b i^Lord) ver.
13 ; chap. X
I ; xi. 3g ;
xii. 42 ; xiii.
15; xyii. s,
6 ; xviii. 6;
xix. S ; xxii
6i ; xxiv. 34

c See Mark
iii. lo.

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 eee ? A man clothed
in soft raiment ? Behold, they which ^^ are gorgeously appar-

26 elled, and live deHcately, 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 /le, of whom ^^ it is writ- ^ ^^^^ .j; ^^
ten, ''Behold, I send my messenger before thy face, which ^'^ shall

28 prepare thy way before thee. For I say unto you. Among
those ^' 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 Jiini'f^

and the publicans, * justified God, -^ being baptized witlr ^ the j-^j^^-^s-. ^^.

30 baptism of John. But the Pharisees and '' lawyers ^^ ' rejected xxn2^*"'
''the counsel of God against ^ themselves, being not baptized '^ f^':'^,,;^^"'

31 of him. And the Lord said.^s Whereunto then shall I liken the ^l^^.f^"-^'

32 men of this generation .-' and to what are they like .-' They are ^ oaf. iL"'^'
like unto children sitting in the marketplace, and calling one k pl^s.lx^^^.
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.

12 o)nit for 1* behold " that

^^ he of wliom ^^ who ^'' them

1* Ihe best authorities read none greater than John ^^ ///., lesser

^ when they heard ^^ the lawyers ^'^ toward

-3 t/ie 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 com-
the interval between the raising of the young ment of the EvangeHst. Each view has able sup-
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. 31), are to
the present section differs very slightly from that be omitted. The early insertion of the jjhrase
of Matthew (xi. 2-19) ; which see. shows that the verses were very early regarded as

Ver. 18. The disciples of John showed him. an explanation of the Evangelist. If they belong

More definite than Matthew. — All these things, to our Lord's discourse, they were introduced 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 Ms disciples. 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

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-

Gospel (see marginal references). ference in the effect produced by the Lord's dis-

Ver. 21. In that hour, etc. This is implied in course at this time. The first view takes 'him'
the answer given by Matthew (vers. 4, 5).— Dis- as referring to John, and 'justified God,' 're-
eases and plagues (Greek, 'scourges'), and of jected,' as" applying to what happened under
evil spirits. 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. — Toward themselves, /. 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. 35 : all hflr children. In Mat- the different teachers, sent of God, they have

thevv : '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 VII. 36-50.

Anointing of our Lord's Feet by a Penitent Woman, while in the House

of a Pharisee.

36 A ND one of the Pharisees desired^ him that he would eat
-lA. with him. And he went^ into the Pharisee's house, and

37 set down to meat. "And, behold, a woman in the city, which "^ xx "i.''6^3 ""
was a sinner,^ when * she knew that Jesus sat at meat in the ^^f /ohn
Pharisee's house, brought^ * an alabaster box of ointment, ^ Matt'xxvi.

38 And stood at his feet behind him weeping, and began to wash ^'

his feet with tears,^ and ''did wipe them with the hairs'^ of her c Ver. 44;

John xi. 2 ;

head, and kissed his feet, and anointed tJiem with the ointment.

XII. 3

39 Now when the Pharisee which ^ had bidden him saw it, 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 ^ Yt ;^;

John IV. 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 Matt.

42 fifty. ^And when they had nothing ^0 to pay, he frankly ^^ .?- Matt.^xviiL
''forgave them both. Tell me therefore, which of them^"'^ will a Rom. viii.

43 love him most .'' Simon answered and said, I suppose that Jie, Greek) ;

Jiph. iv. 32.

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 ^^ ''Gen.xviii.4;

•-' -' XIX. 2 ; xlni.

my feet with tears, and "^ wiped tJicm with the hairs of her '*' J^'^s^^

■J ' A XIX. 21 ; 1

45 head.^'' ^Thou gavest me no kiss : but this woman, since the x- v""; Js.'"'

46 time I came in, hath not ceased to kiss my feet. "' My head I/Is.'^xhI"/;
with oil thou didst not anoint : but this woman hath anointed s^^eekaa

47 my feet with ointment. Wherefore I say unto thee, Her sins,
which are many, are forgiven ; for she loved much : but to

^ asked 2 entered

^ the best authorities read who was in the city, a sinner ;

* and when 5 g^g brought

" And standing behind at his feet, weeping, she began to w"et his feet with
her tears

' liair 8 that 9 A certain money-lender had

^^ not wherewith " o/zzii frankly

'2 the best authorities read Which of them therefore
13 the most i* turning to the woman, he

15 wetted I*' the best authorities read her hair

VI. 17.

392

THE GOSPEL ACCORDING TO LUKE. [Chap. V IL 36-50.

And he said « Matt-A'^- 2;

Mark ii. 5 ;

48 whom little is forgiven, tJie same loveth little

49 unto her, " Thy sins are forgiven. And they that sat at meat ^^JjX;
with him began to say within themselves, '' Who is this that ^ P„^^p]^^„

50 forgiveth sins also .? i" And he said to the woman, ^Thy faith L^' 7^' c^^^'p''
hath saved thee ; * go in peace.

^^ even forgiveth sins

V. 21.

/ See ver. g.
q Chap. viii.

48; comp.

Mark v. 34.

A COMPARISON of the various accounts renders
it highly probable that the Evangelist is here fol-
lowing the strict chronological order. (Some
think ihe 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. xi. 20-30. Luke does
]iot give here another version of the aitoiiitiiig at
Bethany. The two occurrences have little in
common, but the name of the host (Simon) and
the anointing. Li this case the woman was ' a
sinner,' showing her penitence, in the other a
pious loving disciple, preparing Him for burial ;
liere 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 modern
languages (Magdalene = abandoned woman) have
supported tradition in fixing this stigma upon an
attiicted 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.
viii. 2.

Ver. 36. One of the Pharisees. ' 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 always, ' re-
clined at table,' the head toward the table, 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, /'. 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
in ' (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, probably the one
which influenced her, was that touching one
(Matt. xi. 28-30): '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 box of ointment. A
vase or cruse ; see on Matt. xxvi. 7. Alford :
' 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 feet weeping,
etc. She came to our Lord, as He reclined at
table ; standing by Him, leaning over His ftet,
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 im])lies)
as a token of honor and affection, she anointed
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 himself. Our Lord
replies (ver. 40) to the thought of the Pharisee's
heart, as here given, — If he were a prophet, etc.
Simon seems to have been inclined to regard
Him as such. But he reasoned thus : a prophet
would knmv what others must learn ; this man
cannot be a prophet, for He does not know who is
touching Him since 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 the
Pharisee was against the touch bv an unclean
person ; a technical, ceremonial, and Pharisaical
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 circinnstances.

Ver. 40. 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 five hun-

Chap. VII. 36-50-] THE GOSPEL ACCORDING TO LUKE.

393

dred pence (deitarics), and the other fifty. For

the value, see Matt, xviii. 28. The debt is sin, or
strictly speaking, \\er(i the sense of sin. Probably,
but not certainly, the actual relative sinfulness
of the woman and Simon might have been thus
represented. That the sense of sin is meant ap-
jjears from the application, since gratitude for
forgiveness of sin must be based upon that, not
upon actual guilt which we cannot measure.
Hence the truth that many great sinners do not
feel their guilt is here left out of view. — Some
suppose that the respective debts represent, in
the one case the casting out of seven demons, in
the other a healing from leprosy, thus identifying
the persons with Mary Magdalene and Simon the
leper. Others substitute the honor of a visit
from our Lord for the healing from leprosy.
Both grow out of the assumption that the woman
was Mary Magdalene, and neither affords a satis-
factory interpretation. — The ratio here is very
different from that in the parable of the unfor-
giving servant (Matt, xviii. 21-35), since the
things compared are very different.

Ver. 42. And when they had not wherewith to
pay. They found out and confessed that they could
not pay the debt. It is true that sinners have
■■ nothing,' but the verse brings out rather the dis-
covery than the fact itself. Grateful love does
not pay anv part of the debt, according to the
parable. — He forgave both. ' Frankly ' means
' freely; ' but there is only one word in the original,
for 'frankly forgave.' The forgiveness was real
and personal. It does not represent an indis-
criminate forgiveness of those unconscious of
sin and of inability to atone for it, hence not
seeking pardon in penitence and confession. The
fact, not the ground, of forgiveness is here
brought.

Ver. 43. I suppose. We are to understand,
' that is, if they feel as they ought.' — To whom
he forgave the most. From this correct answer
a false conclusion has often been drawn, oftener
in thought and deed than in word. Men some-
times find in it an encouragement to sin, on the
theory that the greater their present sin, the
greater their future love. But the sense of sin is
represented bv the debt, and the question does
not necessarily mean : which will be the better
Christian .' but rather, which will be the more
affectionate, self-sacrificing in outward manifes-
tations of gratitude .''

Ver. 44. Seest thou this woman's He thus
brings face to face the two persons whose cases
He had set forth in the parable. Possibly Simon
had hitherto avoided looking at her, or in any
case had looked down upon her ; now according
to his own verdict he must look up to her. —
Thine house. The emphasis rests upon the word
' thy,' thus pointing the rebuke. It was thy duty,
rather than hers, to show such attentions, for I
became thy guest. While ordinary courtesy did
not demand from the host all the acts here
alluded to, they were bestowed on honored guests.
.Simon had not been rude and uncivil, but lov-
ing little, he had treated our Lord as an ordinary
guest. With this treatment the conduct of the
woman, who loved much, is contrasted. Simon
did not give water, she gave tears, ' and instead
of a linen cloth the thousand hairs of her head.'

Ver. 45. No kiss, of welcome, on the face,
came from the host ; but the unbidden woman
coming in with the Guest (since the time I came
in) at once kissed His feet, and continued to do so.

Ver. 46. Mine head with oil ... . my feet
with ointment. The host failed to supply oil for
the head, the woman not only gave the more pre-
cious ointment, but herself applied it to His feet.

Ver. 47. Wherefore I say to thee. Because
of these exhibitions of love, in recognition of
them, I say to thee. Our Lord gives the reason
for His saying that she is forgiven, not for the
forgiveness itself. The latter sense is ungram-
matical, as well as out of keeping with the para-
ble.— Her sins, which are many, are forgiven,
' have been and are forgiven.' — For she loved
much. Not : because she loved much, as though
her love were the cause of the forgiveness. This
sense is directly opposed to the parable (ver. 42),
which represents the debtors as unable to pay
and the forgiveness free ; to the next clause, which
plainly makes the forgiveness the ground of the
love, not the reverse ; and also to ver. 50, which
represents faith, not love, as the antecedent of
forgiveness, on the side of the person forgiven.
The clause is to be explained: 'since she loved
much,' i. e.. Her sins which are many are for-
given (as you may conclude according to youi
own judgment, that much forgiveness produces
much love), since she loved much (as these mani-
festations indicate). The word 'loved ' refers to
the acts spoken of in vers. 44-46. The assump-
tion that the woman was Mary Magdalene is used
to support the false view mentioned above ; the
gr.atitude being regarded as called forth by the
casting out of the demons, and the forgiveness of
sins as first granted after this display of love.
The aptness of the parable is destroyed by this
interpretation. — Little is forgiven, etc. One
who feels little need of forgiveness is meant.
Our Lord does not apply this directly to Simon
— but leaves that to his conscience.

Ver. 48. Thy sins are forgiven. This does
not forbid the view that a previous sense of par-
don moved the woman to acts of love. It is
rather a new assurance, a more formal personal
declaration. Christians have a sense of pardon
awakening gratitude, but ever need more assur-
ance of it, ever hope for and desire more ; that
is our faith. As appears from ver. 50, it was
precisely to this faith on the part of the woman,
who had already felt enough to manifest her love
in this way, that our Lord addressed the declara-
tion of this verse. This is the constant and
blessed action and reaction of Divine grace and
Christian gratitude it awakens.

Ver. 49. Who is this that even forgiveth sinsl
Comp. chap. v. 21 and the parallel passages.
Such a question was natural, and does not neces-
sarily imply decided hostility. — Thy faith hath
saved thee. Not love. Love is to convince
others, faith lays hold of grace, and thus love is
begotten. It was faith, the hope of a penitent
based on the words and the character of Jesus,
which brought her to the house of -Simon. In this
faith her love was born, and as its manifestations
began, her faith was ever encouraged bv the recep-
tion of her acts of love. Growing as she wept
and washed His feet, it laid hold more and more
fully of the pardon it expected, — and received at
length the full absolution (ver. 48). The closing
words were therefore of faith, and of its most
blessed result: go in peace, literally, ' into peace.'
This was the state of mind to which she might
now look forward. Faith first, manifestations of
grateful love next, then peace. If we consider
well to whom these words were spoken, we will

394

THE GOSPEL ACCORDING TO LUKE. [Chap. VI IL 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 grace 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 ivere''^ with '^ J^Jf j^^;^-
him, And ^^ certain women, which ^ had been healed of evil ^xtii'. 49^'''
spirits and infirmities, *''Mary called Magdalene, ''out of" whom 56, e"; i^viii.
went seven devils,^ And ''Joanna the wife of Chuza ^ * Herod's 40, 47" xvl'

-''steward, and Susanna, and many others, which ^ ministered xx'iv. 10;

johnxix.25;
unto hmi ^" of their substance.

1 soon afterwards
* ( , ) instead of {:)
■^ from
^ Chuzas

■^ about through
^ o>/iit were

^ bringing
^ who

* seven demons had gone out
^° the best authorities read them

c Mark xvi. g.
d Chap. xxiv.

10.
e Chap, xxiii.

7-
/ Matt. XX. 8.

Peculi.\r to Luke. According to the usual
view, the first circuit through Galilee was made
before the choice of the twelve ; this one (the
second) with them ; the third immediately after
they were sent out to preach. But it is not cer-
tain that there were three distinct journeys. Our
Lord was always occupied, and the Evangelists
describe certain periods of His ministry in gen-
eral terms, without introducing special occurren-
ces. The period here spoken of seems to have
been that succeeding ('soon afterwards,' ver. i)
the occurrences narrated in the last chapter. On
the practical lessons, see close of section.

Ver. I. Went about through city and village.
From town to town, from village to village, in
unwearied activity. — Bringing the glad tidings.
One word in the Greek, hence ' preaching ' does
not govern 'glad tidings.' — And the twelve with
him, i. e., went about with him, since this is
joined closely with the previous clause. Hence
after they had been chosen, but before they had
been sent out to preach.

Ver. 2. And certain women, etc. All of them
had probably been cured of some affliction ;
hence their service was one of gratitude. Such
a service, however, is contrary to the Oriental
notions of propriety, founded upon low views of
woman's virtue. Christianity has done much to
correct these notions. It is' significant that this
mention of our Lord's female attendants should
follow the account of the forgiven one in the
Pharisee's house. — Mary called Magdalene. A
native of Magdala (see on Matt. xv. 39). — From
whom seven demons had gone out. This woman
had been possessed of seven demons, and our Lord
had cast them out. The notion of some (Dr.
Lange among others) that this means released
from special sinfulness, ' seven demons ' being an
expression for total subjection to the spirit of the

world, is an attempt to support the legend that
Mary Magdalene was the 'sinner' of the last
chapter. But that occurrence loses its appropri-
ateness, if we suppose that the woman had been
already dispossessed of seven demons by our
Lord. The accuracy and aptness of the Gospel
narrative are diminished by this theory.

Ver. 3. Joanna. Her name appears again in
chap. xxiv. 10. — The wife, perhaps at that time
a widow, of Chuzas Herod's steward, i. e., the
'house-steward' of Herod Antipas. Through
this family Herod and his servants (Matt. xiv. 2)
might have heard of Jesus. Some have iden-
tified Chuzas with the 'nobleman' whose son
was healed by our Lord (John iv. 46-54) ; but
the reason for Joanna's gratitude was that she
had herself been healed (ver. 2). — Susanna
(' lily '). Not mentioned again. — And many
others. Comp. Matt, xxvii. 55. — Who minis-
tered. All of them were such as thus ' minis-
tered,' /. e., provided food and other necessary
attentions. — Unto them (the better supported
reading), i. e., to the whole company. The
alteration to the singular was probably designed
to exalt the service of the women ; but what was
done to the disciples was done to Christ, accord-
ing to His own words (Matt. xxv. 40). — From
their substance. This implies that some, perhaps
most of them, were persons of means.

Our Lord confided in the purity and faithful-
ness of His Galilean friends ; He exalted women
into the circle of His followers ; woman's work
was at once a service of grateful love (a diacon-
ate) ; these women of high position felt that
constant temporal service was a fitting, though
insufficient, return for spiritual benefits. — Such
a circle as this is possible only where Christ is ;
about Him as the centre, gather preaching men
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.

ND when much people were gathered ^ together, and were "■ ^^^^^^k
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 6 And his disciples asked him, saying. What might this parable b Mait. xiii.

10 be .' ^^ And he said, Unto you it is given to know the myste- Markiv.io-
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 ^i
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 2* to perfection. But^^ that on the good ground
are they, which ^^ in an honest and good heart, having heard the

word, keep it^' and bring forth fruit '"with patience. - hT''''^

\6 ""No-^ man, when he hath lighted a candle,-^ covereth it with <^ Matt. v. 15;

' o ' Mark IV. 21;

a vessel, or putteth // under a bed ; but setteth'"'' it on a candle- ^ ^Tt' x"-?!';

17 stick,^^ that they which'-'' enter in may see the light. ""For chap*! Si.\^.'
nothing is secret,^^ that shall not be made manifest; neither -^^gn^p'^gr^'
any thing hid,'^'^ that shall not be known and come abroad. ^ ^att; xiii.

18 •''Take heed therefore how ye hear: ^for whosoever hath, to him Marriv!25i

chap. xix.

^ as a great multitude were coming 26.

- those of every city were resorting unto him

3 The ^ forth ^ birds of the heaven ® other " on the

8 grew ^ had no ^° amidst the ^^ into the
^'- brought forth ^^ as he said

^* asked him what this parable was {according to the best authorities^

^5 the rest ^® may ^'^ And those ^* have heard

^3 that they may not ""^ who -' the thorns " these are 'they that

23 and going on their way they '^^ nothing -^ And
28 these are such as 27 hold it fast

28 And no 29 i^mp 3o putteth

31 lampstand. 3^ hid ^3 ^or secret

396 THE GOSPEL ACCORDING TO LUKE. [Chap. VI IL 4-39.

shall be given ; and whosoever hath not, from him shall be

taken even that which he ''seemeth to have.s* /ichap.xxiv.

19 'Then 3° came to him Ids mother and his brethren, and ^^ ' J-sT;'^"'

20 could not come at him for the press.^' And it was told him by 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 these * which 20 hear the k chap xi.28.

word of God, and do it.

8* thinketh he hath ^5 And there _ 36 And they

3" crowd ^^ omit by certain which said.

Chronology. It is evident from the parallel Luke's mention of the preaching tour probably

accounts that the incident of vers. 19-21 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 OF THE SowER and

language of Matt. xiii. i seems to forbid this, its interpretation. See on Matt. xiii. 3-8, 18-23 !

The order of Mark, confirmed in this case by Mark iv. 3-20. The new details are few.— Going

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 avvay by

our Lord healed a demoniac, giving occasion to the cares, etc., but this is doubtful. — In patience.

the Pharisees to vent their growing hostility. Peculiar to Luke. It means ' <r('««>/^«^/j)/, through

This incident is narrated out of "its order by Luke the course of a life spent in duties, and amidst

(xi. 14, etc.). It was immediately followed by the discouragements.' (Alford).

demand for a sign from heaven (Matt. xii. 38-45; Vers. 16-18. See on Mark iv. 21-25. The
Luke xi. 16, 29-36), possibly by other events same thoughts occur in Matthew in different con-
narrated by Luke in the same connection. About nections. — Thinketh he 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 to. 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 connection however'
Mark iv. T-25), a part of which is here recorded (chap. xiii. 18-21).
(vers. 4-18). Vers. 19-21. The Mother and Brethren

Ver. 4. And as a great multitude were coming of Jesus seek Him. See on Matt. xii. 46-50 ;

together, etc. The E. V. gives the wrong im- Mark iii. 31-35. Luke presents no new incidents,

pression that He waited until all came ; it was The reason for putting this occurrence out of the

the gathering crowd that led Him to enter a boat exact order, may have been thus to enforce the

(Matthew, Mark). — Those of every city, 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 Storm on the Lake ; the Man ivitJi the Legion of Demons.

22 IVJOW it came to pass on a certain day,^ " that he went ^ into '^ f^":"^;^.- ^"'■
-1- ^ a ship 3 with his disciples : * and he said unto them, Let ^^t^^ '^^■
us go over unto the other side of * the lake. And they launched '^ ^fj"^- ^^^'j^^'

23 forth. But as they sailed, he fell asleep : and there came down
a storm of wind on the lake ; and they were filled ^ witJi water,

24 and were in jeopardy. And they came to him, and awoke him,
saying, " Master, Master, we perish. Then^ he arose, and ' re- ' See chap. -,
buked the wind and ^ the raging of the water : and they ceased, d jamesi. c.

25 and there was a calm. And he said unto them. Where is your

^ one of those days 2 entered

8 boat * himself and his disciples

5 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. viii.

27 over a<^ainst GaHlee. And when he went ^^ forth to ^-^ land, there mark'v. i-

17.
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/Markiii.ii,-

V. 33 ; vii.

before him, and with a loud voice said, What have I to do with 55; chap. v.

8 ; ver. 48.

thee, Jesus, tJwu 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 : •^ ^x^.T "^^^^

and he was kept bound with chains and in fetters ; ^^ and he

brake the bands, and^^ was driven of the devil ^i into '' the wil- h Mark v. 5;

30 derness.) -^ And Jesus asked him, saying, What is thy name .''
And he said. Legion : because many devils '^'^ were entered into

3 r 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 ( Rev. ix. i
swine feeding on the mountain : and they besought him that

he would suffer them ^6 to enter into them. And he suffered

33 them.2^ 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 them
saw what was done,'^'' they fled, and went ^^ and told it 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. x. 39,

36 'clothed, and in his right mind : ^* and they were afraid. They ^ Comp. ver
also which ^ saw it 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 4*^ 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- "' '^ark v.

c8-20.

8 marvelled » Who then is this, that ^o (.?) instead of Q.

^* Gergesenes, or Gerasenes {see notes) ^^ was come i^ 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
^5 And when i" the most high God " omit had

18 forth from

1^ was bound with chains and fetters, being under guard
20 and breaking the bands asunder, he ^^ demon 22 deserts

2^ demons 2* abyss 25 jsjow 26 gjyg them leave

2'' gave them leave '^^ ^^id the demons came out from

29 rushed down the steep ^o i-i^d come to pass 3i (,„^if ^.^^ ^^^^

82 And they ^3 from whom the demons were gone out

8* clothed and in his right mind, at the feet of Jesus 35 ^hat

^^ with demons ^"^ made whole ^s p^^^ ^\\ j-^g people ^9 asked

*° holden ^^ entered into a boat *2 ofnif back again *3 gy).

398 THE GOSPEL ACCORDING TO LUKE. [Chap. VI IL 22-56.

sought him that he might be with him : but Jesus sent him
39 away, saying, Return to thine own ** house, and shew ^s how

great things God hath done unto**^ thee. And he went his

way, and published '^' throughout the whole city how great

things Jesus had done unto*^ him.

44 thy . ^5 declare *® for *' publishing.

Contents. The voyage across the lake, the
storm, the demoniac in the country of the Gera-
senes (Gergesenes). Luke is indefinite as to time
(ver. 22), but it was the evening of the day on
which the discourse in parables was delivered
(Mark iv. 35). The storm probably occurred
at night, and the encounter with the demoniac
the succeeding morning.

Vers 22-25. The Storm on the Lake. See
on Matt. viii. 23-27; Mark iv. 35-41. Before
starting, the incidents mentioned in chap. ix. 57-62
probablv occurred (comp. Matt. viii. 18-22).
Luke's 'account is brief, agreeing more closely
with that of Mark. — On one of the days (ver. 22).
The indefiniteness indicates that Luke had not
consulted Mark's Gospel. —A boat. Mark : ' the
boat,' /. t'., the one from which He had been teach-
ing — Came down (ver. 23). Either from the sky,
or from the hill -sides, since the sudden storms
would roll down the valleys and burst upon the
lake. — They were filling,/, e., the boat was be-
coming full. The original brings out the sudden
coming down of the storm, and then the gradual
effect, filling the boat and putting them in danger.
— Being awakened, or ' awaking.' So Mark ; in
Matthew it is simply ' arising.' — Luke (ver. 25)
agrees with Mark, in putting the rebuke of the
disciples after the rebuke of the elements. Mat-
thew reverses the order, but the former is prob-
ablv more exact.

Vers. 26-39. The Healing of the Fierce
Demoniac. See on Matt. viii. 28-34; Mark v.
1-20. The latter account is the fullest, and
Luke's agrees more closely with it. — Gergesenes.
So Tischendorf reads, but the authority for Gera-

senes (which is correct in Mark) is almost equally
great. See on Matt. viii. 28. — Which is over
against Galilee. Peculiar to Luke.

Ver. 27. A certain man out of the city, /'. e.,
belonging to the city. He did not come to meet
them out of the city, but ' out of the tombs '
(Matthew, Mark), his usual abode, as stated in all
three accounts. — Had worn no clothes. Peculiar
to Luke, but implied in Mark's account (v. 15).

Ver. 29. For he commanded, or, ' was com-
manding.' This agrees with Mark's account.
Our Lord was about to command, when the demo-
niac cried as in ver. 28. The parenthesis is not
necessary. — For gives the reason of the com-
mand. — Oftentimes, or, ' of a long time.' —
Caught, or, ' seized.' The violent effect of the
possession is set forth. Then follows an account
of previous unsuccessful attempts to restrain him :
He was bound, etc. — Being under guard. Pe-
culiar to Luke. — Breaking the bands asunder.
Mark speaks of this, but not in the same imme-
diate connection.

Ver. 31. Into the abyss. There can scarcely
be a reasonable doubt that this means ' hell,' the
place of punishment for evil spirits. We must
distinguish between 'abyss,' 'the ad iiite7-im place
of torment, and the lake of fire into which the
devil will be cast by Christ at the end : see Rev.
XX. 3.' (Alford.) The respite obtained by their
entering into the herd of swine was a very brief
one.

Ver. 35. At the feet of Jesus Peculiar to
Luke, indicating accuracy as well as independence.
Notice the correct reading of this verse, which is
unusually graphic.

Chapter VIII. 40-56.

TJie Raising of Jairus Daughter, and the Healing of the Woman

on the Way.

40 A ND it came to pass, that, "when Jesus was returned,^ the "^^^^^IW
-TA. people ^gladly received ^ him : for they were all waiting ^ 9.!f?i:"'-."

41 for him. ''And, behold, there came a man named Jairus, and
he was a ruler of the synagogue ; and he fell down at Jesus'
feet, and besought him that he would come^ into his house:

42 For he had ''one^ only daughter, about twelve years of age, and
she lay a dying. But as he went the people ^ thronged him.

43 And a woman having an issue of blood twelve years, which

^ tJie best authorities read And as Jesus returned

'■^ the multitude welcomed ^ to come * an

^ multitudes

Acts ii. 41 ;

xviii. 27 ;

xxi. 17;

xxiv. 3 ;

xxviii. 30.
c Matt. ix.

18-26;

Mark v.

22-43.
d See chap

vii. 12.

Chap. VIII. 40-56.] THE GOSPEL ACCORDING TO LUKE. 399

had spent all her ^ living upon physicians, neither could ^ be healed ^ See Mark

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 1° -^ j^'"'''*''- "
thee and press ^^ tJiec, 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.

" VI. 19.

that she was not hid, she came trembling, and ''falling down // seever. 28
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 / see Mark x.
comfort : ^' ' thy faith hath made thee whole ; ''' go in peace. k s"ee 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 it, 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 :'' ^f";^;-,^'

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)

15 omit unto him is in the presence of

1" tlie best authorities omit be of good comfort

" Jesus hearing it i9 only believe 20 j-q

■^1 not any man to go in with him {according to the best authorities)

-'- the father of the maiden and her mother

•23 were weeping, and bewailing

-■* tJie best authorities read for she

■-5 But he, taking her by the hand, called {according to the best authorities)

28 Maiden 27 ,.Qsg yp immediately

-^ that sometliing be given her to eat ^9 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 v. 21-43. The account of Luke is

naum (comp. Matt. i.x. i : 'His own city'). Jai- more full than that of Matthew, agreeing more

rus 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. 10-18), who prob- new details,

ably lived in Capernaum, and this feast (chap. v. Ver. 40. Welcomed him. Lit., ' received Him.

400

THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 1-17

— Waiting for him. His absence had been brief.
Doubtless cases of sickness awaited Him. Some
have thought that Jairus was among the number,
and that his presence had caused additional in-
terest. But this is opposed to Matt. ix. 18.

Vers. 43-48. The woman who touched our
Lord's garment. -See parallel passages.

Ver. 43. Who had spent all her living, etc.
Luke, himself a physician, thus puts the case.

Ver. 44. Luke simply states how the cure was
effected. Mark tells of her thoughts. ' This is
a most encouraging miracle for us to recollect,
when we are disposed to think despondingly of
the ignorance or superstition of much of the
Christian world : that He who accepted this
woman for her faith, even in error and weakness,
may also accept them.' (Alford.)

Ver. 45. And when all denied. It is not cer-
tain that the woman did so ; she may have hid-
den herself in the crowd. — Peter, etc. Peculiar
to Luke. The question of our Lord was to draw
out the woman's faith. Mark's account implies
that He knew who had done it. — The multi-
tudes press thee, etc. ' Press ' and ' crush ' are
strong terms. Some find here 'a solemn warning
to all who crowd on Christ,' a rebuke to famil-
iarity in hymns, etc. Peter in those days might
have rebuked the crowd ; our Lord did not.
The touch of faith and the accidental touch
differ : no virtue flows out in the case of the
latter. The cure was not magical.

Ver. 46. Notice the correct reading, as prov-

ing our Lord's knowledge of all the circum-
stances of the case.

Ver. 47. Could not be hid. She felt that He
knew of the cure He had wrought. — In the pres-
ence of all the people. Peculiar to Luke, and
significant. She sought a cure in secret, but is
led to confess it openly. This our Lord desires
and deserves. A caution to those believers who
do not confess Him before men.

Ver, 49. There cometh one. Mark is less
definite.

Ver. 50. Hearing it. See Mark v. 36 : ' not
heeding,' or, 'overhearing.' — Made whole (lit.
'saved '). Peculiar to Luke. The promise asked
large faith from the father, but the miracle just
wrought doubtless quickened Jairus' confidence.

Ver. 51. Not any man to go in with him,
where the damsel was. He was already in the
house. He had already stopped the crowd out-
side (Mark v. 37), but meeting another within (as
described in vers. 52, 53), those who could enter
the chamber of death are singled out.

Ver. 54. ' He put them all out ' is to be
omitted. Luke has already told of the separation
within the house ; while Mark, who had told how
the crowd outside was prevented from entering,
properly adds this (Mark v. 40).

Ver. 55. Her spirit returned. She was re-
stored to life. The various accounts leave no
reasonable doubt that this is the meaning. — On
the further details, see especially Mark v. 42,
43-

Chapter IX. 1-17.
The Sending Ont of the Twelve ; the Alarm of Herod ; the Retirement to
Bethsaida, mid the Feeding of the Five Thonsand.

Matt. X. I ;
Mark iii. 13

1 " I ^HEN ^ "he called his twelve disciples^ together, and gave

-I- them power and authority over all devils,^ and to cure ^ m^u.^x ^s,

2 diseases. And * he sent them ^ to preach the kingdom of God, chap.x!"J,^9.

3 and to heal the sick. '^ And he said unto them. Take nothing for "' ^J'^^m^'^rk"
yojir journey, neither staves,^ nor scrip,'' neither'' bread, neither'^ cump""hap

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. 12,
preaching the gospel, and healing every where.

7 ^ Now Herod the tetrarch heard of all that was done by him : ^^ ' matt xiv

' -'1-3; Mark

and he was ■>' perplexed, because that it was said of ^'* some, that . Xcts'u'ta ;

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 \\\& twelve ^ demons

* sent them forth ^ the best authorities ?-ead's,t2iii ^ wallet

' nor 8 dfiit apiece ^ as many as do not receive

1° depart from " o>mt very i- throughout the villages

^3 the best authorities omit by him 1^ 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 ^^ ^ chap. xxiii.
to see him.

10 ''And the apostles, when they were returned, told him all that 2° ^ ^'"' „'^^'"'''
they had done. *And he took them, and went aside privately ' ^^^Y; ^'^

• into a desert place belonging to the city -^ called * Bethsaida. ^i^^"^*^. ^'•

1 1 And the people, when they knew it^'^ followed him : and he ' re- •J°"'^ ""' ^'
ceived -^ them, and spake unto them of the kingdom of God, and ^ "^k^^^^"^

12 healed them that had need of healing. '"And when '^^ the day vm. 40.^^'
began to wear away, then came the twelve,^^ and said unto him, '"^^J'^p- ""'^
Send the multitude away, that they may go into the towns ^^ and
country round about, and " lodge, and get victuals : for we are " ^'^^p- ""^

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.^i

^' omitha-we ^* about ^^ sought ^'^ declared unto him what things

^ withdrew apart to a city {according to the best authorities)

2'^ But the multitudes perceiving it ^^ welcomed "^^ o/nit when

^^ and the twelve came '^^ villages ^'^ than ^8 food

^^ in companies, about fifty each {according to the best authorities)

3° And 3^ that which remained to them, twelve baskets of broken pieces.

Chronology. From Matthew we learn that to it- Heard of all that was 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. 27-34). Herod heard of the miracles wrought by the
From Mark (vi. 1-6) we infer that our Lord then Twelve, but thus ' His name was spread abroad '
visited Nazareth and was again rejected (Matthew (Mark). — Because that it was said by some. The
places this out of its order ; xiii. 54-58). Then difference of opinion only served to increase the
began the third circuit through Galilee (Matt. ix. 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 uncertainty about this
Twelve. See on Matt. x. 5-15; Mark vi. 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 vi.
The twelve (ver. I ). This brief form agrees with 30-44 ; John vi. 1-13. Luke's account presents
Luke's usage. — To heal the sick (ver. 2). Some no new details, except the mention of the locality :
gooa authorities omit ' the sick,' which Luke, as to a city 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 inserted to make the various
which is found 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

402 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 1-36.

been preaching in Galilee, Eastern Bethsaida (ver. 17), which all three Evangelists employ in
would be across the lake, and so situated, that telling of this miracle, and not the one which
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.) Comp. 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 jVIark 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 baskets a stone of stumbling.

lATT. XVI

Chapter IX. 18-36.
TJie Confession of Peter ; the Transfiguration.

18 " A ND it came to pass, as he was alone praying, his^ disciples '' ]^^*'^

l\. were with him ; and he asked them, saying, Whom say ^:\^^ ''"'•

19 the people 2 that I am } They ^ answering said, John the Bap-
tist ; but some* .f«y, Elias ; ^ and others say, * that one^ of the ^ ^iTi!'-^"'"'

20 old prophets is risen again. He' said unto them. But whom ^

sav ve that I am .-* '^ Peter ^ answering said. The Christ of God. c comp. John

-' -' '-' . VI. 68, 69.

2 1 ^ And he straitlv charged ^^ them, and commanded tJiem to tell ^ Matt xyi.

./ o ' 20 ; Mark

22 no man that thing ; ^^ " Saying, ^ The Son of man must suffer ^ J^'[-./.^°;^^;_
many things, and be rejected of the elders and chief priests and M^^^^j^jii.

23 scribes, and be slain,i2 and be raised the third day.^^ And he ^ ^^7^;^^^ ^^
said to them all,^* If any maft will ^^ come after me, let him deny

24 himself, and take up his cross ^ daily, and follow me. For who- g i Cor. xv
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 ''\'c°r|j|j'5

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 iji his Father's,'^*^ and of the

27 holy angels. But I tell you of a truth, there be some standing
here, which shall not ^^ taste of death, till they see the kingdom
of God.

28 *And it came to pass * about an ^^ eight days after these say- ^ matt xviii.
ings, he took^^ Peter and John and James, and went up into a^* ACom"^Matt

29 mountain ' to pray. And as he prayed,^'^ the fashion of his ^ark'ix 2
countenance was "'altered, and his raiment zvas^^ white and ' ^^l^'^^^^-^

30 glistering.2'' And, behold, there talked with him two men, which ^ '"^^^^ ^he

31 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 ^^ ^iHed

13 the third day be raised up " unto all ^^ would ^^ shall
" profited 1^ lose or forfeit his own self ^^ cometh

2<* the glory of the Father 21 ^j^q shall in no wise 22 ^;;^// ^n

^ took with him 2* the ^^ was praying ^6 became "^ dazzling

Chap. IX. 18-36.] THE GOSPEL ACCORDING TO LUKE.

his " decease which he should ^^ accomplish at Jerusalem. But

32 Peter and they that were with him 0 were heavy with sleep :
and when they were awake,^^ they saw his glory, and the two

33 men that stood with him. And it came to pass, as they de-
parted 30 from him, Peter said unto Jesus, p Master, it is good
for us to be here : and let us make three tabernacles ; ^i one for
thee, and one for Moses, and one for Elias : ^ '^ not knowing what

34 he said.32 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

36 is my beloved Son:^^ hear 3' him. And when the voice was
past,3s Jesus was found alone. 'And they kept it close,^^ and
told no man in those days any of those ^<^ things which they had
seen.

^^ yet having remained awake
01 1 ., 32

■^* was about to

30 were parting 3i '^f. booths' ^-^ was saying

33 And while he said these things ^4 ^gj-e afraid 35 ^ yo\cQ came

2^ the best authorities read my Son, my chosen one 37 ]-,g^j. yg

38 came 39 \^^\^ ^\^^\^ peace *» the

403

n 2 Pet. i. 15.

o Dan. viii.
18; X. 9;
Matt. xxvi.
43 ; Mark
xiv. 40.

p Ver. 49 ; see
chap. V. 5.

q Comp. Mark
ix. 6.

r Matt. xvii.
5 ; Mark ix
7 {jny cho-
sen^ ; Is.
xlii. i; comp.
Ps. Ixxxix.
3 ; Is. xlix.
7-

i Matt. xvii.
9 ; Mark ix.
9, 10.

Contents. This section presents ' the glory of
the Son of man confessed on earth and ratified
from heaven.' Luke is much briefer than Mat-
thew and Mark. He omits the promise to Peter
(with Mark), and also the rebuke of Peter, which
Mark retains. In the account of the transfigura-
tion we find a few additional particulars. — The
conversation about Elijah is not mentioned.

Chronology. The events intervening be-
tween the feeding of the five thousand and the
confession of Peter were numerous and impor-
tant. The other three Evangelists all tell of
Christ's walking on the sea during the night after
the first miracle of the loaves. Arriving at Ca-
pernaum, He delivered a discourse there (John
vi. 22-71). The Passover (one year before His
death) was at hand (John vi. 4). This year was
virtually one of persecution. The effect was to
lead our Lord into retirement, and to bring out
plainer declarations to the disciples. Matthew
(chaps. XV., ,\vi.) and Mark (chaps, vii., viii.) .tell
how he passed into the coasts of Tyre and Sidon,
returning to Decapolis, feeding four thousand
there, sailing to Magadan, where new opposition
encountered Him, then recrossing the lake, when
an opportunity was afforded Him of warning His
disciples against the leaven of the Pharisees and
Sadducees, journeying from Bethsaida Julius near
which they had landed to the region of Cesarea
Philippi, where the confession of Peter was made.
All these important events are passed over by
Luke. But unless we know of the previous
and growing hostility narrated by the other
Evangelists, the prediction of ver. 22 seems
abrupt, and ver. 51 inexplicable. We can as
little determine why Luke omits so much at this
point, as why the others pass over the events of
the ne.xt si.x months, which are so fully narrated
in chaps, x.-xviii. Thus the Gospels supplement
each other, but with no evidence of such a pur-
pose on the part of the Evangelists.

Vers. 18-27. The Confession of Peter,

etc. See on Matt. xvi. 13-28 ; Mark viii. 27-38.
This account agrees closely with the others,
although briefer. — As he was prajdng alone (ver.
18). Peculiar to Luke. The prayer was a prepa-
ration for the revelation. The disciples joined
Him, and ' in the way' (Mark) the conversation
took place. — Unto all (ver. 23). See Mark ix.
34. —When he cometh, etc. (ver. 26). Luke's
account is fullest in this clause. Meyer : ' The
glory is threefold: %\.) His ozon, which He has
of and for Himself as the exalted Messiah ; (2.)
tlie glory of God, which accompanies Him as
coming down from God's throne ; (3.) i/ie glory
of tlie angels, who surround Him with their
brightness.'

Vers. 28-36. The Transfiguration. See on
Matt. xvii. 1-9; Mark ix. 2-8. —About eight
days (ver. 28). About a week = ' after six days '
(Matthew, Mark). —Was altered (ver. 29). Luke
does not use the word translated, ' transfigured,'
possibly because it would suggest to his readers
the fables about the metamorpJioses of heathen
deities. — Spake of his decease (ver. 31). Peculiar
to Luke. It means His death, although it proba-
bly includes the Resurrection and Ascension.
See on Matt. xvii. 2.

Ver. 32. Heavy with sleep. It was probably
at night, and their drowsiness was natural : but
they did not go to sleep, for the next phrase
means, yet having remained awake, ' sleeplessly
watching.' It was not a vision of half sleeping
men.

Ver. 33. As they were parting. This particu-
lar, peculiar to Luke, explains the language of
Peter. He wished to detain the two representa-
tives of the Old Covenant. The statement :
not knowing what he was saying (///., saith).
Even with the explanation, Peter's suggestion
was not well considered.

Ver. 34. As they (/. e., Moses, Elijah, and our
Lord) entered the cloud. The fear was a grow-
ing one, beginning as they saw the company

404 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 37-50.

(Mark), increasing as that company entered the used riiight be translated into Greek by either of

cloud (Luke), culminating as the voice was heard the terms, 'beloved' or 'chosen.'

(Matthew). Ver. 36. And they held their peace. The

Ver. 35. My Son, my chosen 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 Monnt of Transfiguration ,
Closing Scenes of onr Lord's Ministry in Galilee.

37 " A NI^ it came to pass, that on the next day, when they '' ^^^J?';^^)^

-L^- were come down from the hill,i much people^ met him. "'•'4-27

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. ^ ^",3''^^

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.i^ And as he was
yet a coming, the devil threw ^^ him down, and tare him.^^
And ^* Jesus rebuked the unclean spirit, and healed the child,^^

AT, and delivered him again ^'^ to his father. And they were all

^^ ^ ■' c 2 Pet. :. 16.

amazed ^"^ at '^ the mighty power ^^ of God. ^ matt-xvIL

** But while they wondered every on " ^^ at all things which Mark ix. 30

44 Jesus 2° did, * he said unto his disciples. Let these sayings e Ver. 22.
•''sink down into your ears, for the Son of man shall be deliv-^'.comp. chap.

-' ' 1. 66; XXI. 14

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 ^ among them, which of g MATx.xviii.

47 them should be greatest. And ^* Jesus, * perceiving ^^ '' the ix. 34-37-
thought^* of their heart, took^^ a child,^" and set him by him,^^ 35- _

° . ' ' •'^ ' / See Matt.

48 And said unto them. Whosoever 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 ' 2b^^' ™''
shall be ^^ great.

49 ^ And John answered and said, Master, we saw one casting ^ ^^^^, "ee

^ mountain 2 ^ 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 10 bear with

^1 hither thy son '^ ^\^^ demon dasheth ^^ insert grievously

" But 15 bo)r 16 gave him back

" astonished i^ majesty i^ all were marvelling

2° the best authorities read he 21 delivered up

^2 should not perceive it 23 about ^4 questioning

26 seeing 26 ^^^y^ j^oij ^f 27 uttig ^hild ^8 ^y ^jg gide 29 jg

ver. 33.

Chap. IX. 37-50.] THE GOSPEL ACCORDING TO LUKE.

out devils '^ in thy name ; and we forbade him, because he
50 followeth not with us. And ^^ Jesus said unto him, Forbid Mm

not: '"for he that is not against us^^ is for us.^^
^•^ demons ^^ //^^ ^esi authorities read you

405

'I Comp.
chap. xi. 23.

Luke is here very brief, presenting few new
details. All three Gospels place the events re-
corded in this section just before our Lord's
final departure from Galilee (ver. 51).

Vers. 37-42. The Healing of the Demoniac
Boy. See on Matt. xvii. 14-21 ; Mark ix. 14-29.
Luke is briefest, Mark fullest. — For he is mine
only child (ver. 38). Peculiar to Luke. — And he
suddenly crieth out (ver. 39) i. e., the child. The
rapid change of subject, first the spirit, then the
child, then the spirit again, shows the intimate
connection of possessed and possessing. — Bruis-
ing him grievously. Comp. Mark ix. 26 : ' rent
him sore.'

Vers. 43-45. Our Lord's Second Predic-
tion OF His Death. See Matt. xvii. 22, 23 ;
Mark ix. 30-32. From the other accounts we
learn that this prediction was made as they were
passing privately through Galilee to Capernaum.

Ver. 43. The division of the verses is unfortu-
nate; the first clause of this verse should be joined
with ver. 42 ; see the paragraph in our text. —
And they were all astonished. The multitude in
contrast with the disciples. — At the majesty of
God, as displayed in this miracle. — But while all
were marvelling. Quite indefinite. The conver-
sation took place on the private journey to Caper-
naum, as we learn from the other accounts.

Ver. 44. Let these sayings, etc. The original
gives an emphasis brought out by rendering as
follows : ' As for you, let,' etc. The disciples are
meant. From Mark ix. 31 we infer that, during
the journey, our Lord gave repeated and extended
intimations of His death, to prepare His disciples
for the journey towards Jerusalem. ' These say-
ings ' refers to these intimations. — For the Son
of man shall be, ' is about to be,' etc. They

should take heed, because the time of fulfilment
was approaching. Others refer ' these sayings '
to the eulogies of the people (ver. 43). 'The
disciples are to bear in memory these admiring
speeches on account of the contrast in which His
own fate would now appear with the same. These
are therefore to build no hopes upon them.'
Meyer. But the very next paragraph shows that
they already overestimated worldly applause, and
the contrast is far from being obvious.

Ver. 45. It was hid from them, that they
should not perceive it. Peculiar to Luke. The
meaning is plain. They were not permitted to
understand the full meaning. Only those who
fail to notice the necessity for careful training in
the case of the disciples, will doubt the gracious
character of this method of concealing in order
to reveal.

Vers. 46-50. The Disciples rebuked for
their emulation and exclusiveness. See on Matt,
-xviii. 1-5 ; Mark ix. 33-40 ; especially the latter.
In the briefer narrativie of Luke there is nothing
at variance with the other accounts.

Ver. 46 declares the fact of a dispute, and ver.
47 assumes that it was not spoken out before our
Lord, but perceived by Him and brought to judg-
ment. Luke notes the perception of their thought ;
Mark, the way in which the matter was brought
up by our Lord ; Matthew, their submission of
the question to His decision. — He that is not
against you is for you (ver. 50). This reading
is to be accepted, and it presents substantially
the same thought as that of the E. V. (and of
Mark ix. 40). The disciples ('you') represent
Christ and His people ('us'). On the connec-
tion of thought in vers. 49, 50, see notes on Mark
ix. 38.

Chapter IX. 51 — XVIII. 14.

This division of the Gospel of Luke, embracing
nearly one third of the whole, contains for the
most part matter peculiar to this Evangelist. A
number of the incidents probably belong to an
earlier period of the history. A few of these are
mentioned by Matthew and Mark, though the
greater number even of these are peculiar to this
account. But the larger portion of this division
belongs to that part of our Lord's \\i& passed aver
in silence by Matthew and Mark. John indeed
tells us of much that occurred during this period,
but he does not give a parallel account. Many
theories have been suggested ; our view is as fol-
lows : This division treats in the main of that part
of the life of our Lord on earth, between the close
of His ministry in Galilee and the last Journey
from Perea (beyond Jordan) to Jerusalem ; cov-
ering a period of nearly six months. The reasons
for this opinion are : that chap. ix. 51 can only
refer to the final departure from Galilee (Matt.
x.\x. I; Mark X. i), and this departure seems to

have been shortly before the sudden appearance
of our Lord in Jerusalem at the feast of Taber-
nacles (John vii. 14); it is indeed possible that
our Lord returned to Galilee after this visit, but
of this there is no positive evidence. On the
other hand, the blessing of the little children
(chap, xviii. 15), where the parallel with Matthew
and Mark is renewed, undoubtedly took place
just before the last solemn journey from Perea to
Jerusalem and to death. From John's account
we learn that during this period our Lord ap-
peared again in Jerusalem. In fact, that Gospel
alone tells us of His journeyings to avoid the hos-
tility of the Jews. Neither Matthew nor Mark
implies that the journey from Galilee to Jerusalem,
alluded to in chap. ix. 51, was a direct one, while
both state that such a journey was undertaken
about this time.

All who love the lessons of our Lord should
rejoice that we have in this Gospel so much that is
not only peculiar but important. The parables

4o6 THE GOSPEL ACCORDING TO LUKE. [Chap. IX. 51-62.

of this division are especially interesting, because so do we here approach more closely the central

uttered at a time when both the hostility of the truths of the gospel which centres in that death.

Jews and the training of the disciples called for The special questions of chronology will be dis-

cruth more distinctively Christian. As in one cussed under the separate sections ; but certainty

sense the journey to death begins with this division, on these points is impossible.

Chapter IX. 51-62.

The Departure from Galilee into Samaria ; hicideiits bringing out Varioiis

Human Temperaments.

5 1 A ND it came to pass, when the time was come ^ that " he '^ fgt' acTs'i
i\. should be received up, ''he steadfastly set his face to go ^^''J^i™-"'-

52 to Jerusalem, And sent messengers before his face : and they ^ ^,*^'x,^ r"'
went, and entered into a village of " the Samaritans, to make xm!" 15 /^"^

53 ready for him. And <^they did not receive him, because *his xiu*: iVretc.'

54 face was as though he would go to ^ Jerusalem. And when his '' 5."^

, 1T1 7'i 'TTi-ii^ fohn iv. g ;

disciples -^ James and John saw this, they said, Lord, wilt thou comp. chap.
that we command fire to come down from heaven, and consume e johniv. 2q.

, / Comp. Mark

ci; them, even as ^ Elias did }^ But he turned, and rebuked them,^ lii. 17-

. - ^ 2 Kings i.

56 and said, Ye know not what manner of spirit ye are of. For ' 10, 12.

'' the Son of man is not come to destroy men's lives, but to save '^ Comp.chap.

■' XIX. 10 ;

them. And they went to another village. xif'"'"' '^'

57 And it came to pass, that,'^ as they went 'in the way, ^ a cer- ^."^l^-^';^;;;
tain man said unto him, Lord,*^ I will follow thee whithersoever '9-22-

58 thou goest. And Jesus said unto him, Foxes ' have holes, and
birds of the air ^ Jiave nests ; but the Son of man hath not where

59 to lay his head. And he said unto another, Follow me. '■ But ^ ^^^^ ^^i^

60 he said. Lord, suffer me first to go and bury my 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, is fit for
the kingdom of God.

^ the days were being fulfilled ^ were going

^ the best authorities otnit even as Elias did.

* the best authoi'ities omit the rest of this verse, and the first part of

ver. 56.
s the best authorities omit it came to pass, that
^ ofiiit Lord "^ The foxes ^ of the heaven

^ their own i" publish abroad

^1 first suffer me to bid farewell to them that are at my house.

The journey to Jerusalem spoken of in ver. 51 Lord, after this rebuff, did not pass through Sama-

was probably that to the feast of Tabernacles ; ria but skirted the borders between it and Perea

but in a wider sense, it was the final departure (see Matt. xix. 1-12) ; of this, however, there is

from Galilee to death at Jerusalem, since from no positive evidence. The main question is re-

this time on our Lord was rejected and persecuted garding the exact chronological position of the

openly by the Jews. The direct route was through incident of vers. 57-62; which Matthew (viii.

Samaria, and on the way the incident of vers. 18-22) places just before the departure to Gadara.

52-56 occurred. Some 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 ; in favor of that of Matthew,
his mention of one who was a 'scribe.' Such
language from a ' scribe ' was more probable at
the earlier point. The theory that such an inci-
dent occurred twice is highly improbable. There
was no reason why Matthew should insert it out
of its place ; but it is so appropriate here, where
our Lord'sy?//cz/ departure from Galilee is spoken
of, that Luke probably placed it here for that
reason. — The whole section brings before us the
four leading human temperaments : the choleric,
sanguine, melancholic, and phlegmatic. Our Lord
Himself had no temperament, but was the perfect
man. On the question whether the sending out
of the Seventy preceded this departure from Gali-
lee, see next section.

Ver. 5 1 . Wlien the days were being fulfilled.
When the time was near, when the days of the
final period were come, not when the time itself
had come. — That he should be received up, /. e.,
into heaven. The clause cannot mean that the
days of His favorable reception in Galilee were
at an end. The apparent difficulty, that His
Ascension did not take place until months after-
wards, is met at once by considering that the
Evangelist does not imply an immediate ascen-
sion, but rather regards the history from this
point as a journey to death and subsequent
glorification. — He steadfastly set his face. He
not only had but s/iowrd the fixed purpose, to go
to Jerusalem. He saw what was before Him
there, and went to meet it.

Ver. 52. Messengers. Supposed, but without
reason, to have been the two sons of Zebedee. —
Samaritans. The direct route towards Jerusalem
from Galilee lay through Samaria. See on Matt.
X. 5 ; and John iv. 9. — To make ready for him.
To provide food and shelter 'for Him and the
large party accompanying Him. Yet they prob-
ably also announced His coming as the Messiah ;
since in Samaria this was not concealed (John iv.
26) as in Judea and Galilee.

Ver. 53. And they did not receive him. Re-
fused to grant the needed accommodations.
This was doubtless done through the messen-
gers, (^f course they thus rejected Him as the
Messiah. — As though he were going. 'As
though he were ' is supplied in translating. The
ground of rejection was that His going to Jerusa-
lem (not to Gerizim) as the Messiah opposed
their Samaritan expectations. What humiliation
for the King of heaven that He was refused lodg-
ing in an unnamed village ! But it was met with
love, not with anger.

Ver. 54. Saw this. On the return of the mes-
sengers. Probably the company was now very
near the village, and may have noticed some
signs of opposition from the inhabitants. Comp.
Acts viii. 14-17, where John's apostolic visit to
Samaria is mentioned. — 'Even as Elijah did'
(2 Kings i. 10, 12). This clause is wanting in
some of the oldest and best manuscripts, though
found in ancient versions. It was readily sup-
plied.

Ver. 55. 'Ye know not what manner of spirit
ye are of ' All the words of our Lord's rebuke
(vers. 55, 56) are omitted in the best manuscripts,
but found in many early versions. Some take the
.jlause as a question : Know ye not what manner
of spirit, etc. The thought is : 'Ye know not of
what spirit you are the instruments when speak-
ing thus ; you think that you are working a mira-
cle of faith in my service, but you are obeying a

spirit alien from mine. (Godet, following Augus-
tine and Calvin.)

Ver. 56. The first part of this verse is even
less supported than the doubtful passages of vers.
54, 55. — And they went to another village. This
may not have been a Samaritan village, as they
probably had just entered Samaria. It is possi-
ble, but improbable, that after this rejection our
Lord did not go further into Samaria.

Ver. 57. As they went in the way. Quite
indefinite. — A certain man. According to Mat-
thew the man was a ' scribe.' The indefinite form
permits us to suppose that the conversation is
placed by Luke out of its proper chronological
order. But this position shows that Luke did
not regard any of these questioners as called to
be Apostles. Lange conjectures this. See further
on Matt. viii. 19-22.

Ver. 60. But go thou and publish abroad the
kingdom of God. Peculiar to Luke. ' Publish

abroad,' pomting to a
wide announcement,
suggests the possibi
\\.\ that this incident
w as connected with
the sending out of the
Seventy.

Ver.'6i. But first suffer me to bid farewell to
them that are at my house. 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, witli
a view to renouncing them.

Ver. 62. No man^ having put his hand to the
plough, etc. The figure is easily understood, es-
])ecially when we remember that 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
important lesson for all. All have ground to
break, and it is here rather than in the harvest-
ing that the labor is most discouraging — and
whatever makes their service a divided one is
forbidden. — These conversations have one com-
mon lesson : conditional following of Christ is
impossible. The three chief impediments here
illustrated are : earthly desire, earthly sorrow,
earthlv affection.

4o8 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 1-24.

Chapter X. 1-24.
The Mission of the Seventy and their Return.

1 A FTER 1 these things the Lord appointed other " seventy « p^.^^^^^
i\ also,2 and '' sent them two and two before his face into ^ ^^-^^^ ^^^^^

2 every city and place, whither he himself would ^ come. There- i"- ■' ^•
fore <^said he^ unto them, The harvest truly is great,^ but the ^ Mau.ix.37,
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. '' ^att. x. 16

4 * Carry neither purse, nor scrip, nor shoes :^ and salute no man e Matt.^^g^-

5 by the way. And into whatsoever house ye enter,^ first say, ^^-^^"'Jj^^

6 Peace be to this house. And if the ^ son of peace be there, «. 3-5-
your peace shall rest upon -^ it i^^ if" not, it shall turn to you / Matt. x. 13.

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 i' this, that the kingdom of

12 God is come nigh unto you.^^ But ^^ I say unto you, ^ that 20 it ^ ^,^'^^^- '^'•
shall be more tolerable in that day for Sodom, than for that city

13 '' Woe unto thee, Chorazin ! woe unto thee, Bethsaida ! for if the '' ^^f^- =''• "'
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

15 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- / Matt. x.4oj

. „« John xiii.

spiseth 2^ you despiseth "^^ me ; and ' he that despiseth 2° me de- '^°-
spiseth^^ him that sent me. 48;iThess.

^ Now after

'^ the best authorities omit also ; but many read and two {so in ver. 1 7).
^ was about to * the best authorities read And he said

^ the harvest is plenteous in the midst of

' no purse, no wallet, no sandals ^ shall enter

^ a ^^ him " but if ^^ that ^^ ojnit your ways

^* thereof i^ omit very

^® the best authorities read io o\xv ittt ^'' but know

1* 07nit unto you '^ ojnit But ^o g„^ii ^\^^^ 21 were

22 would have repented long ago '^^ in

^* the best a^ithorities read ^\\■^^'i then be exalted unto heaven ? thou shalt be
brought '^ Greek Hades ^e rejecteth

8.
/ John V. 23.

xci. 13;
see Mark
xvi. 18.

Chap. X. 1-24.] THE GOSPEL ACCORDING TO LUKE. 409

17 And ™ the seventy returned again ^^ with joy, saying, Lord, "'se^'u^rk
"even the devils ^^ are subject unto us through ^'^ thy name ^ j^ij^^'^-..^^.

18 And he said unto them, " I beheld 29 Satan as lightning ^ fall ^^ f^^- ^^- <

19 from heaven. Behold, I give unto ^^ you power ^^ to * tread on ^ p|^' '^' ''
serpents and scorpions, and over all the power of the enemy ;

20 and nothing shall by any means hurt you.^^ Notwithstanding,
in this rejoice not, that the spirits are subject unto you ; but

rather 3"^ rejoice, because ^^ ''your names are written in heaven, '' szTp's-^IxIx-

21 ^ In that ^"^ hour Jesus ' rejoiced in spirit,^" and said, I thank 3;'Ezek!'''
thee, O Father, Lord of heaven and earth, that thou hast hid ^^ xii.'i ;' Phii!

iv. '^ X Heb.

these things from the wise and prudent, and hast revealed ^^ xii.23;Rev.
them unto babes : even so,^° Father ; for so it seemed good*^ in s; xvii. s; ■

XX. 12, is;

22 thy sight. All things are delivered to ^^ me of my Father : and. xxi.27;xxii.

no man knoweth who the Son is, but ^^ the Father ; and who -^ ^att. xi 25

-27.

the Father is, but '*^ the Son, and /ie to whom *-^ the Son will '^^ ^ Cpmp. is

' ' lui. II

23 reveal /iwi. And he turned him unto /lis disciples, and said"**"
privately, " Blessed are the eyes which see the things that ye « Matt. xni.

24 see : For I tell '^'' you, that many prophets and kings have '^^
desired to see those '^^ things which ye see, and have not seen
them ; ^ and to hear those ^^ things which ye hear, and have not
heard theni.^^

"^ ^;//// again '^* demons -^ was beholding ^^ fall as lightning

®^ the best authorities read have given you ^^ authority

2^ 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. xvi. i; Mark ix. 30)

Luke. The labors of this large body of disciples This view places the return of the Seventy after

were brief, their mission temporary. The inci- the Feast of Tabernacles near Jerusalem, admit-

dent has no bearing upon questions of ecclesias- ting that their 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 cities (vers,

mentions both the sending out of \.\\q twelve 2XiA 13-15) 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 similarity of the taken His final departure from them. (2) Lange

errand. But the discourse here recorded relates thinks, that the mission took place after the re-

to present duties alone, while that (in Matt. X.) 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 been busy clusively to Samaria, Luke, the friend and com-

in suggesting different persons included 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. ix. 51) and in Galilee. But ver. i naturally such return we have no evidence, and chap. ix.
points to a period a/?,?r starting to Jerusalem, and 51 looks like a final departure; besides, as re-
intimates that our Lord 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

410

THE GOSPEL ACCORDING TO LUKE. [Chap. X. 1-24.

direct, but led through part of Samaria, possibly
through part of Perea, and certainly through part
of Judea ; that the Seventy went in advance along
this route, returning after'a short interval. It is
indeed doubtful whether this occurred before or
after the visit to Jerusalem at the Feast of Taber-
nacles (John vif. 1-14), but in all probability
before; "our Lord leaving His followers to make
that sudden visit.

Ver. T. These things. The events related in
the last cha])tei'. This opposes the view that the
mission of the Seventy preceded the rejection in
the Samaritan village. — Other seventy, or, ' sev-
entv others,' either in addition to the Twelve, or
to the messengers spoken of in chap. ix. 52. The
former is more probable from the similarity of
the instruction given to both. The number sev-
enty may have had reference to the elders of Is-

Ru ns at Capern

rael (Exod. xxiv. i; Num. xi. 16), as the number
twehc'e to the tribes. Some ancient authorities
read 'seventy-two' both here and in ver. 17.
Probably from a desire to conform the number to
that of the Jewish Sanhedrin. — Two and two
before his face, etc. The chief purpose was not
to train theni, as in the case of the Twelve, but
actually to prepare the people in these places for
His coming. The whole was a final appeal, and
also a preparation for the final entry into Jerusa-
lem. That nur Lord should follow and actually
visit thirty -jii'e places is not remarkable, in view
of His great and constant activity.

Ver. 2. See on Matt. ix. 37, where the same
thought precedes the sending out of the Twelve.
— Send forth. Literally 'cast forth,' implying
urgency.

Ver. 3. Go your ways. This, too, implies ur-
gency. The Seventy are not forbidden to go to
the Gentiles and Samaritans (Matt. x. 5). Possibly
they did visit the latter ; and besides their route
was made known to them in advance, which was
not the case when the Twelve were sent out.

Ver. 4. Salute no man by the way. Peculiar to
this discourse. It simply expresses the urgencv

of their errand, since such salutations in the East
would involve great loss of time.

Ver. 5. The previous inquiry (Matt. x. 11), is
not mentioned here.

Ver. 6. A son of peace, i. e., one ' worthy,'
one whose heart was ready to receive the mes-
sage of peace they brought. — Upon him, or, ' it,'
as in E. V. The original may refer either to the
man or the house, the former is the more natural
sense.

Ver. 7. In that house, i. e., in the house where
they had been received. — Such things as they
give. Lit. 'the things from them,' sharing what
they have. There is not the slightest reference to
eating heathen dishes (as in i Cor. x. 27), for
they were not sent among the heathen. — Go not
from house to house, /. e., in search of ease and
better entertainment, or for gossip's sake.

Ver. 9. Heal the
sick. A less ex-
tended commission
than that of Matt.
X. 8. — The kingdom
of God is come nigh
unto you. This in-
dicates a later mes-
sage than Matt.
X. 7.

Vers. 10, II. In
case of rejection,
tlie Seventy were
bidden, even more
distinctly than the
Twelve (Matt. x.
14), to renounce by
symbolical act, all
intercourse and re-
sponsibility. — But
know this, despite
your rejection, the
kingdom of God is
come nigh. This
word of love (ver.
9) becomes now a
word of warning
and of future judg-
ment. How often
men thus transform
God's blessings into a curse for themselves !
Ver. 12 See on Matt. x. 15.
Vers. 13-15. See Matt. xi. 21-23. The con-
nection here is different. It is highly probable
that our Lord uttered such words twice. In this
case these towns furnished an example of the re-
jection spoken of in vers. 10, 11. This was His
solemn farewell of these favored places, and the
connection implies that they had already rejected
Him and been forsaken bv Him. The accom-
panying cut shows the utter desolation at the
probable site of Capernaum. Even the locality
is disputed. The view that these awful woes
were uttered at a distance from the places them-
selves, furnishes new proof how heavily this judg-
ment lay on the heart of Jesus.

Ver. 16. See on Matt. x. 40. Here the connec-
tion of thought is : woes on the Galilean cities
which had rejected our Lord, would fall on those
also that would reject the Seventy. The verse
states a principle of general validity, and forms a
solemn conclusion.

Ver. 17. The Return of the Seventy. — Re-
turned with joy. They were probably not absent
long. It is unlikely, though not impossible, that

Chap. X. 1-24] THE GOSPEL ACCORDING TO LUKE.

411

they all returned at the same time and place, un-
less a time and place of rendezvous had been pre-
viously appointed. The Evangelist gives a sum-
mary account. How much of permanent good
they accomplished we are not told, but in labors of
healing they must have had great success ; hence
their 'joy,' and their language : Even the demons
are subject to us in thy name. This power had
not been expressly given to them, as to the Twelve
(chap. ix. i), and they rejoice that their success
exceeded the promise. Other successes are only
implied ; this point is brought prominently for-
ward by the Evangelist.

Ver. iS. I was beholding, /. c, while you were
thus exercising power over demons. Of course the
vision was a spiritual -one. — Satan, the personal
prince of darkness. — Fall as lightning, /. e.,
suddenly. — From heaven. This seems to be
figurative, implying the pride and height of
Satan's power. The thought is, I saw your tri-
umph over Satan's servants, and in this a token
of his fall, of complete victory to be finally
achieved through such works of faith and cour-
age in my name. If the verse did not stand in
this connection we might perhaps refer it to some
remote point of time, such as the victory over
Satan in the wilderness, or the original fall of
Satan. The tense used in the Greek does not,
however, indicate any such point of time, but a
period. Every explanation must accept much
that is figurative and poetic in the verse, but the
one we adopt is open to the fewest difficulties.
The objection that the success of the Seventy was
an insufficient ground for such declaration de-
preciates their success. They had surpassed,
through their courage and faith, the promised
power. He, to whom the secrets of the world of
spirits lie open, saw in this more than a tempo-
rary success ; it was to Him the token of final
triumph. The human agents in bringing in that
triumph, have a conflict which is not with flesh
and blood (Eph. vi. 12).

Ver. 19. I have given. The correct reading
expresses an abiding fact. The Lord augments
by a new promise the joy He has just confirmed.
— Authority, delegated power here. — To tread
on serpents and scorpions. The promise is doubt-
less literal, so far as necessary to manifest higher
spiritual power. In view of the connection we
must accept an allusion to Gen. iii. 15: 'bruise
the head of the serpent,' and perhaps to Ps. xci.
13 also. — Over all the power of the enemy, ;. e.,
Satan. What precedes also, as the original indi-
cates, belongs to 'the power of the enemy.' —
In any wise injure you, though apparent hurt may
come.

Ver. 20. Rejoice not in this. This is an ab-
solute prohibition of rejoicing solely in the power
spoken of. The power is great, and joy in such
delegated power is dangerous, may be joined with
pride and self-seeking. Besides the power over
evil is a negative blessing, and does not furnish
so proper a ground of joy as the positive blessings
of God's infinite mercy and goodness. — But re-
joice. Here there is no such danger. — That
your names are written in heaven. The figure is
not uncommon in the Scriptures (Ex. xxxii. 32, 33 ;

Mai. iii. 16; Rev. iii, 5, etc.). The common read-
ing points to a single past act : ' were written ; '
but the better established one refers to the con-
tinued place which these names have in the book
of life: 'have been and are written.' God's
spiritual blessing is personal and permanent.
The ground of the commanded joy is not our
power, delegated as it is, but God's mercy and
love in Christ He will rejoice most, and most
properly, who finds the sole ground there.

Ver. 21. In that hour. This definite mark of
time joins this utterance of our Lord (vers. 21,
22) with the return of the Seventy. — Joyed. A
strong word, applied to our Lord only here. The
one hour of joy was in sympathy with His faith-
ful preachers. — In the Holy Spirit. This is the
sense, according to the best authorities. The ex-
pression is indeed unusual. We have here a re-
markable grouping of the Three Persons of the
Trinity. — I thank thee, etc. See on Matt. xi.
25-27, where the same expressions occur in a dif-
ferent connection. Our Lord probably uttered
these weighty words on both occasions. In Mat-
thew, moreover, they form a confession, here a
ground of rejoicing in connection with the triumph
of the ' babes.' The language reminds us of the
profound passages in the Gospel of John. The
important truth respecting our Lord's relation to.
the Father, here set forth, underlies all the Gos-
pels.— These things. In this connection all that
is implied in the phrase : ' that your names are
written in heaven.'

Ver. 22. Some older manuscripts and ver-
sions insert : ' And turning to the disciples He
said.' This would give what follows the charac-
ter of a direct address. In ver. 23 the same form
occurs, but 'privately' is added. The statements
of verses 21, 22, very appropriate in their con-
nection with the successful preaching of the Sev-
enty. In this success our Lord rejoiced, for in it
He saw the future glory of God to be manifested
in the revelation of the mysteries of the kingdom
of heaven to those of childlike spirit. ' The fu-
ture conquest of the world by Jesus and His
disciples rests on the relation which He sustains
to God, and with which He identifies His people.
The perfect knowledge of God is, in the end, the
sceptre of the universe.' (Godet.)

Ver. 23. Privately. Observe ' here the grad-
ual narrowing of the circle to which our Lord
addresses Himself (Alford). See notes on the
similar saying in Matt. .xiii. 16, 17. The oc-
casion and connection are different there, but
just such a beatitude would be likely to be re-
peated at important points in the training of the
disciples.

Ver. 24. And kings. Peculiar to Luke: Such
persons as David, Solomon, and Hezekiah, some
of whom were both prophets and kings. Comp.
Gen. xlix. 18, and the last words of David, a royal
prophecy of Christ, 2 Sam. xxiii. 1-5, especially
the close : ' For this is all my salvation, and all
my desire, although He make it not to grow.' The
blessing was not in what the disciples obtained,
but in what they saw. The true knowledge of God
the Father, and of Jesus Christ His Son, was the
pledge of all other blessings.

412 THE GOSPEL ACCORDING TO LUKE. [Chap. X. 25-37.

Chapter X. 25-37.

The Question of a Lazuyer, and its Anszver : the Parable of the

Good Samaritajt.
2; " A ND, behold, a certain * lawyer stood up, and tempted ^ «Comp. Matt.
■L\. him, savins:, Master, what shall I do to inherit eternal xxii. 34-39;

' -^ ° . Markx. 17-

''6 life .^ He 2 said unto him, What is written in the law.? how '9- _

0 See Matt.

27 readest thou.? And he answering said, ''Thou shalt love the ^ g'^'^l?- .
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 ^LEv.xix.is.

28 thyself. And he said unto him. Thou hast answered right :

20 *this do, and thou shalt live. But he, -^willing ^ to justify him- ^ Lev. xviii.

y ' •'^ 5 ; Rom. X.

30 self, said unto Jesus, And who is my neighbour.? And Jesus 5;^^7Matt.
answering"* said, A certain man ^went^ down from Jerusalem -^ ^hap. xvi.
to Jericho, and ''fell ^ among thieves,'^ which stripped him of his '^ ^Jiir''3''i'^t^'
raiment, and wounded him^ and departed, leaving him half ;, colifp.josh.

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.

32 And likewise a Levite,^° when he was at the place, came^^ and

33 looked on him}^ and passed by on the other side. But a certain
'Samaritan, as he journeyed, came where he was ; and when he / seechap.ix

34 saw him, he had compassion on Jiim}^ And went ^^ to him, 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 them to the host, and said unto him,^^ Take k Matt. xvUi
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 hira. 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 going down ^'^ in like manner a Levite also

" came to the place {accordhig to the best authorities)
^^ saw him ^^ was moved with compassion

^* came ^^ on the7n 1® he set

^■^ the best authorities ojiiit when he departed

^* omit unto him i^ I, when I come back again,

^^ ttie best authorities omit now -^ became ^^ And

This incident, peculiar to Luke, must be dis- of the same occurrence (comp. chap, xviii. i8-

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). The time and place of this in-

suppose that Luke gives two different accounts cident are uncertain ; but it probably occurred

Chap. X. 25-37.] THE GOSPEL ACCORDING TO LUKE.

413

not long after the mission of the Seventy, between
the Feast of Tabernacles and that of the Dedica-
tion, somewhere between Jerusalem and Perea.

Ver. 25. A certain lawyer. A kind of scribe
whose business it was to teach the law. — And
tempted, or, ' trying,' him. This implies a cold,
self-righteous spirit, rather than a hostile one.
He probably wished to see whether our Lord
would teach anything in conflict with the law of
Moses, or simply whether He could teach him
anything new. The two states of mind are not
very far removed from each other : Pharisaism,
in its self -righteousness, may present either a con-
ceit of orthodoxy or self-conceit. — Master, what
shall I do ? He doubtless expected in reply the
mention of some new thing, or at least some
great thing.

Ver. 26. In the law. These words are em-
phatic ; as if our Lord would say, the answer to
your question is in the law you teach. — How
readest thou T This form was used by the Rab-
bins to call out a quotation from Scripture.
' How ' means ' to what purport.'

Ver. 27. This answer of the lawyer showed
intelligence ; he gives the sum of the whole law.
But his knowledge of the law exceeded his self-
knowledge. In fact he shows, by adding from
Lev. xix. 1 8 : and thy neighbor as thyself, that
he had some conception of our Lord's teachings.
For in addition to Deut. vi. 5, which he quotes
first, the Jews had written upon the phylacteries
and recited night and morning, not this passage,
but Deut. xi. 13, etc. Hence it is incorrect to
suppose that our Lord pointed to the man's phy-
lactery, when He said : ' How readest thou.'

Ver. 28. This do and thou shalt live. True
in all cases : any one who can and does love
God and his neighbor thus, has already begun to
live, has an earnest of eternal life. The parable
which follows is but an explanation of how much
is meant by ' this.' But the next verse shows
that the lawyer understood our Lord to imply
that he had not thus done. As the failure is uni-
versal, the all-important question is. Who will
enable us to do this .' This question is not an-
swered by the parable which follows. Like the
.Sermon on the Mount, it is an exposition of the
laiu and a p7'eparation for the gospel, Imt not the
gospel itself. — In John vi. 29, our Lord answers
a similar question by speaking of faith, but this
lawyer was not prepared for that. He must be
first taught his failure by an -explanation of the
requirements of the law.

Ver. 29. But he, wishing to justify himself,
to declare himself righteous, over against the im-
plied charge. He would defend himself by claim-
ing that he had fulfilled the command in the
sense which the Jews attached to the term
' neighbor ' — a very narrow one, excluding Sa-
maritans and Gentiles. — Who is my neighbor ■?
This implies : ' I have fulfilled the requirement
according to our view of the meaning, do you in-
terpret it differently ? ' The question did not in-
volve direct hostility, but a half-awakened con-
science and some willingness totbe instructed,
though a self-righteous desire ' to get out of the
difficulty ' was the leading motive. — Some think
that he intended to ask this question from the
first, and that 'wishing to justify himself means
to justify his putting a question which had received
so simple an answer : as if he would say : my
question is not yet answered, the main point is,
' who is my neighbor.' But this supposes too much.

Ver. 30. Making reply. Lit., 'taking up,' i. e.,
making his question the basis of an extended re-
ply. — A certain man. A Jew is meant ; but this
is not made prominent, since the main lesson of
the parable is not love to enemies, but love to
man as such, humanity, philanthropy. — Was
going down from Jerusalem to Jericho. The
journey was literally ' down,' but it was usual to
speak of ' going up ' to Jerusalem, the capital
city. Tht distance was about one hundred and
fifty Roman stadia, or seventeen English miles.
The incidents of the story are all probable, as is
usual in our Lord's parables. The place where
the parable was uttered may have been quite
near the region between Jerusalem and Jericho.
Certainly it was not in Galilee or Samaria, but in
Judea or Perea — and the latter bordered on Jer-
icho.— Fell among robbers, not 'thieves,' but
highway robbers, who were numerous in that
vicinity. The road lay through a wilderness.
According to Jerome, it was called the red or
bloody way, and in his time a Roman fort and
garrison were needed there, for the protection of
travellers. This man is represented as being
literally surrounded by such robbers, who both
stripped him, i. e., of everything he had, and
beat him, probably in consequence of his resist-
ance. — Leaving him half dead. Without con-
cern as to his condition, which is placed last to
show his need of speedy help.

Ver. 31. By chance. In the language of com-
mon life. As a fact, most opportunities of doing
good come as it were ' by chance,' though provi-
dentially ordered of God. — A certain priest was
going, etc. The naturalness of the parable is
remarkable. Jericho was a priestly city, and the
priests would go to and from Jerusalem to per-
form their duties in the order of their courses.
The case is more pointed, if this one is regarded
as coming from priestly duty in the house of
God. — He passed by on the other side. Did not
even stop to examine the man's condition. In
the priest's case, pride seems prominent. In thus
acting he disobeyed the spirit, though not the
letter of the Mosaic law (Exod. xxiii. 4, 5 ; Deut.
xxii. 1-4 ; Is. Iviii. 7).

Ver. 32. In like manner a Levite also. An
inferior minister of the law, engaged in the ser-
vice of the temple. — Came to the place, etc.
The nearest English equivalent for both the
Levite's office and conduct would probably be
found in the word ' beadle.'

Ver. 33. A certain Samaritan. The choice of
a Samaritan to represent this character shows
that the wounded man was a Jew, but this is a
secondary thought. The Samaritans were Gen-
tiles by extraction, but with the Pentateuch in
their possession. — He was moved with compas-
sion. From this feeling all the subsequent ac-
tions flow. The first step in becoming ' good
Samaritans,' is to obtain this feeling. But law,
good resolutions, beautiful moral examples, and
the whole array of human contrivances fail to
create it. It is learned from Christ. — ' Mark the
beautiful climax. First the compassionate heart,
then the helping hand, next the ready foot, finally
the true-hearted charge.' Van Oosterzee.

Ver. 34. Pouring on them oil and wine. The
usual remedies for wounds in the East. — On his
own beast. So that he walked himself. True
philanthropy involves self-sacrifice. — An inn.
Evidently an inn, in our sense of the word, and
not a caravanserai.

THE GOSPEL ACCORDING TO LUKE. [Chap. X. 25-42.

has perfectly set forth the character of the Good
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
type and the source of this love to our neighbor.
This truth has led to an allegorical interpretation
of the parable. This interpretation, which has
been a favorite from the early centuries, is sug-
gestive and in accordance with revealed truth,
though probably not the truth our Lord reveals
here. According to this view, the traveller rep-
resents the race of Adam going from the heavenly
city (Jerusalem) to the accursed one (Jericho;
Josh. vi. 26) ; the robbers, Satan and his agents ;
the state of the traveller, our lost and helpless
condition by nature, 'half-dead' (being sometimes
urged against the doctrine of human inability) ;
the priest and Levite, the inefficacy of the law and
sacrifice to help us ; the Good Samaritan, our
Lord, to whom the Jews had just said (John viii.
48) : ' Say we not well that thou art a Samaritan,
and hast a devil ; ' the charge to the inn-keeper,
the charge to His ministers, the promised return,
the Second Advent. Some go further and make
the inn represent the Church ; the two denarii, the
two sacraments, etc. Such analogies are not in-
terpretations. — Finally, this parable refers to love
of man as man, not Christian love of the brethren.
A zeal for the latter, which overlooks the former,
becomes Pharisaical. The parable, moreover,
represents the humanity as exercised by one in
actual doctrinal error, and the inhumanity by
those \\\iO were nearer the truth, orthodox Jews.
Our Lord could not mean to show how good deeds
resulted from holding error and bad deeds from
holding the truth ; though such an inferenc6 is fre-
quently forced on the passage. The Samaritan is
brought in, not because of his theological' views,
but because he belonged to a race despised and
hated by the Jews, so as to give point to a lesson
meant for a Jew. At the same time our Lord
does show us that one in speculative error may
be practically philanthropic, and those holding
proper religious theories may be really inhuman.
The former is certainly the better man.

414

Ver. 35. He took out. Vivid narration. — Two
pence. Roman detiarii. The value of the ' dena-
rius ' has been variously estimated, from seven and
a half to eight and a half pence English (fifteen
to seventeen cents). The sum was sufficient to
meet the man's necessities for some days at least.
— I. This is emphatic. — When I come back
again. It has been inferred from this that the
Samaritan was a travelling merchant, who would
soon return.

Ver. 36. Which became neighbor to him that
fell among the robbers T The original implies a
permanent condition ; the result of what had
been done. Our Lord takes the matter out of
the reach of previous circumstances of nationality
and religion, and compels a reply on the ground
of what had been done. Further, the lawyer
had asked ' Who is my neighbor,' /. e., whom I
should love. A direct counter-question would
have been : Whom did the Samaritan regard as
his neighbor ? But our Lord inverts the ques-
tion, because the relation of ' neighbor ' is a mu-
tual one, and also, because He wished to hold up
the active duty of the despised Samaritan.

Ver. 37. He that shewed mercy on him. The
conclusion is irresistible, but the lawyer does not
call him 'the Samaritan.' — Go, and do thou like-
wise. The lawyer was taught how one really
becomes the neighbor of another, namely, by
active love, irrespective of nationality or religion.
His question, ' who is my neighbor,' was an-
swered : He to whom you ought thus to show
mercy in order to become his neighbor, is your
neiglibor, The question is answered once for all.
All are our neighbors, when we have thus learned
what ive owe to ?nan as mc7i.

The main lesson of the parable is one of phi-
lanthropy manifesting itself in humane, self-sacri-
ficing acts, to all in need, irrespective of all other
human distinctions. All through the Christian
centuries, this lesson has been becoming more
and more prominent ; but has never of itself
made men philanthropic. He who taught the
lesson can and does give strength to put it into
practice. In the highest sense our Lord alone

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

39 * received him into her house. And she had a sister called
" Mary, which 2 also "^ sat ^ at Jesus' ^ feet, and heard his word.

40 But Martha was cumbered ^ about much serving, and came to
him, and said, Lord, dost thou not care that my sister hath ^
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 s and troubled about many things : But *one thing

^ Now as they journeyed {according to the best authorities)
^ who 3 sat down « the best authorities read the Lord's

s harassed ^ ^;,;// hath ^ the best authorities read ih^ Lord

* anxious

a John xi. i,

19, 20 ; xii.

2, 3-
b Chap. xix.

6; Acts xvii.

7 ; James ii.

c Chap. viii.
35 ; comp.
Acts xxii. 3.

li Chap. xii.

II ; see

Matt. vi. 25;

comp. I Cor.

vii. 32-34-
e Ps. xxvii. 4 ;

John vi. 27.

Chap. X. 38-42.] THE GOSPEL ACCORDING TO LUKE. 415

is needful ;^ and ^^ Mary hath chosen •'^ that ^^ good part, which -^p^-^^'-s-
shall not be taken away from her.

^ but there is need of one thing
11 the

^•^ i/tc best authorities read for

Circumstances. There can be little doubt
that the persons here spoken of were the sisters
of Lazarus, that the place was Betiiany, and the
time near the feast of Dedication. The two per-
sons have not only the same names but the same
characters, as the two sisters described in John
xi., xii. It is no objection that so well known a
person as Lazarus is not mentioned. Against
placing the incident at Bethany, it has been urged
that Luke represents it as taking place on a jour-
ney from Galilee to Jerusalem, and before Jericho
was reached (chap, xviii. 35). But from John's
Gospel, which tells us that these sisters lived
in Bethany (John xi. i), we also learn that about
this time our Lord visited Jerusalem (at the
feast of Dedication). Bethany was near to Jeru-
.salem (about an hour's walk), and a frequent
place of resort for our Lord ; doubtless this fam-
ily often received Him there.

Ver. 38. As they journeyed. During the great
journey from Galilee to Jerusalem, spoken of in
this part of the Gospel. — A certain village.
Luke does not say Bethany. The name is far
more familiar to us than it would have been to
Theophilus. — Martha. The name means ' lady,'
answering to the Greek word used in 2 John i. 5.

— Into her house. She was probably the elder
sister, and hence the hostess. There is no proof
that she was a widow, or the wife of Simon the
leper (see Matt. xxvi. 6). In this first mention
of her, as receiving our Lord, doubtless with
great joy, we have an intimation of her character.

Ver. 39. Mary. The woman, whose subse-
quent act of love was promised a memory as
wide as the spread of the gospel (Matt. xxvi. 13).

— Sat down at the Lord's feet. Not as He re-
clined at table, for the meal was not yet ready,
but as a willing disciple.

Ver. 40. But Martha was harassed about
much serving. This was an honored guest, and
Martha did what most women of her character
do in such circumstances, bustled to prepare an
entertainment, overdoing the matter, no doubt.
The application of this incident to spiritual
things, made afterwards by our Lord, involves no
figure. Bustling people are bustling in religion
just as they are in the kitchen or work-shop. —
Came to him. Probably from another room,
since Luke uses a word which implies sudden
appearance. — Lord, dost thou not care. She
takes it for granted that as soon as the case is
stated, the Lord will send Mary to help her.
Busy, restless Christians are constantly thinking
that the Lord approves their conduct more than
that of the quieter class : they are perfectly
conscientious in disturbing those who sit as
pupils at the Lord's feet. — Left me to serve
alone. This suggests that Mary had been help-
ing her sister, but felt that she could use the
time more profitably.

Ver. 41. Martha, Martha. The repetition in-

dicates reproof, but the tone is still one of affec-
tion. — Thou art anxious and troubled. The first
word refers more to internal anxiety, the second
to the external bustle; both together describe
the habit of such a character. — About many
things. This may have been suggested by Mar-
tha's wish to present a variety on her table ; our
Lord hinting that a simpler preparation was all
that was needful. But this is not the meaning of
the passage, which, as the next verse shows, re-
fers to spiritual things. Yet the bustling about
the many things in the kitchen was but a sign of
the bustling about many things in her religious
life.

Ver. 42. But there is need of one thing. A
few authorities omit : ' and troubled about many
things ' and this clause also ; a number of others
read here : ' of few things, or of one.' We varv
the order from that of the E. V., since ' but one
thing,' etc., is usually wrongly taken to mean :
' only one thing.' The contrast with the preced-
ing verse shows that this clause means : one
thing is needful as the proper object of the anx-
iety and carefulness which we mav manifest in
receiving the Lord. A reference to one dish is
trivial. — For Mary hath chosen the good part,
etc. Mary's choice proved what the ' one thing '
was, and that anxiety about the ' many ' others
was unnecessary. ' The good part ' chosen by
her, in receiving the Saviour, was : undivided de-
votion to His word, the feeding on the bread of
life by faith, which cometh by hearing. In the
highest sense, the good part is the spiritual recep-
tion of Clirist Himself, in contrast with all bust-
ling works, excited defences of the truth, and
over zealousness for what is external in any and
every form. — Which, 'of such a kind as.' —
Shall not be taken away. The possession of this
' part ' is eternal. Both of these women loved
the Saviour ; Martha is not the type of a worldly
woman, nor is the ' one thing ' conversion. They
represent two classes of Christians, which have
always been found in the Church. But our Lord's
judgment in regard to the two classes is often
reversed. The two mistakes are: (i) .Slighting
proper Christian work, under the thought of sit-
ting at Jesus' feet. But doing good is sitting at
His feet. He rebukes only the ozierdoing of what
is good at tite expense of what is better. Mary, in
her love, made no such mistake. For when the
crisis drew near, it was of her that the Lord
said : ' She hath wrought a good work upon me '
(Matt. xxvi. 10). (2) A more common mistake
is that of supposing that those of quieter, more
contemplative temper, are not doing their duty,
are casting reproach on their Christian character,
because they do not bustle through the many
prevalent methods of church activity. This is
Martha's mistake (ver. 40). Bustling philan-
thropy should note that this story follows the
parable of the good Samaritan.

4l6 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 1-13.

Chapter XI. 1-13.
Our Lord Teaches His Disciples to Pray.

1 A ND it came to pass, that, as he was praying in a certain
l\^ 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 ,2 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 * ActsxvH. n.

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- <■ chap. xm.4.

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 ^ ^^™P;fft^P"
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/MATT. vii.
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 .-' or if /w 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 ^- comp.chap.

T 1 M 1 1 xviii. 7, 8.

how to give good gifts unto your children.; how much more
shall your heavenly Father give the Holy Spirit to them that
ask him ?

^ even as

2 T/ie best 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
is indebted to us. And lead us not into temptation.

3 to * is come to me from a journey ^ arise

^ And of which of you that is a father shall his son ask a loaf, and he
'' omit if he ask ^ and he ^ give

The time and place of the following incident wont to pray in mountains, hence the conjecture

are indefinite, but it cannot be a part of the Ser- as to the Mount of Olives. — Even as John also

mon on the Mount, put out of its place. A defi- taught (was wont to teach) his disciples. We

nite occasion is stated in ver. i, and vers. 5-8 are learn of this habit, in itself a very probable one,

not found anywhere else. The allusion to John from this remark alone.

the Baptist (implying his death) points to a later Vers. 2-4. When ye pray, say. That this is not

date than that of the Sermon on the Mount. The a positive comniand to repeat the words of the

place may have been in the neighborhood of Lord's prayer whenever we pray, is evident from

Bethany, possibly on the Mount of Olives. the briefer form here recorded. These were the

Ver. I. In a lertain place. Our Lord was words of our Lord on a second occasion, when

Chap. XI. 1-36.] THE GOSPEL ACCORDING TO LUKE.

417

the substance (not the exact form) of the prayer
was repeated. For the form, see the foot-note to
text. Luke wrote after Christianity had made
considerable progress ; the twofold form indicates
that in his day the Lord's Prayer was not yet in
universal use as a form of prayer. It is impos-
sible to say how early the liturgical use of it began.
If our Lord gave but one form, the briefer one
was probably enlarged into the longer one ; but
it is almost certain that both were given.

Ver. 3. This verse may be thus more exactly
translated : * our sufficient (or needful) bread give
us for the day.'

Ver. 4. For we ourselves also forgive, ' this is
our own practice.' More strongly expressed
than in Matthew. — Every one that is indebted to
us. We cannot forgive 'sins,' as such, that be-
longs to God ; but only as obligations from man
to man represented by the commercial phrase
' indebted.'

Ver. 5. Which of you shall have 1 The ques-
tion is : what will happen in these supposed cir-
cumstances. The argument of this parable is ;
' If selfish man can be won by prayer and impor-
tunity to give,' ' much more certainly shall the
boimtiful l^ordi bestow ' (Trench). The purpose
is, as in the similar parable of the unjust judge
(chap, xviii. 1-8), not only to enjoin and encour-
age persevering prayer, but to declare the cer-
tainty that prayer will be heard (vers. 9-13). —
Three loaves. One for the traveller, one for him-
self, to eat with his guest, and one that there
might be abundance. Allegorical interpretations
abound, but must be accepted with caution. A
reference to the Bread of Life is most prob-
able.

Ver. 6. From a journey. At night, when it
was pleasanter to travel in a hot country. The
request here is for another, hence the parable il-
lustrates intercessoiy prayer ; yet one of the
loaves is for him who asks. The hungry travel-
ler coming at night to one who, cannot satisfy
him may represent the awaking of spiritual hun-
ger in the soul, but such an interpretation cannot
be insisted upon.

Ver. 7. Trouble me not. The half-vexed tone
is true to nature. The one asked is selfish, and
his reluctance is real. But God's reluctance is
apparent only, and even this appearance arises
from reasons which work for our best good. This
contrast is borne out by ver. 13. — The door is
now shut. Barred too, as the original implies. —
My children are with me in bed, having gone to
bed and femaining there. — I cannot, i. e., 'will
not,' because of the trouble of unbarring the
door, and the danger of disturbing the children,
whose repose is more to him than his friend's re-
quest. — The father is naturally introduced, and
represents, better than the mother, in such a

parable, the heavenly Father we should impor-
tune.

Ver. 8. Importunity, lit., ' shamelessness.' The
persistent knocking and asking, unshamed by re-
fusal, not ashamed to endure, is thus brought out.

Vers. 9, 10. See on Matt. vii. 7, 8. But the
words are not taken from that discourse : they
apply the lesson of the parable, namely, that God
will, even when He seems to delay, hear and an-
swer prayer. The law of His kingdom is here
laid down in literal terms.

Vers. 11-13. See on Matt. vii. 9-1 1. The
construction is simpler here, and ver. 12 is pecu-
liar to Luke, but a .repetition of the previous
thought. — Scorpion. Another hurtful gift. — Your

Scorpion.

heavenly Father (ver. 13), lit, ' Father from
heaven,' implying His coming down to us with
His blessings. Opposed to the useless and hurt-
ful things which earthly parents will not give to
their children asking for food, is the Holy Spirit.
From the conduct of these parents our Lord de-
duces the certainty that our Heavenly Father
will bestow this highest, best gift upon His ask-
ing children. — As this is equivalent to ' good
things ' (Matt. vii. 11), we may infer that all that
is good for us is in a certain sense included in
this one gift ; for whatever we receive is only
blessed as it is sanctified by the Holy Spirit's in-
fluence in us. This is better than to find here
the lesson, that we may expect tmconditional an-
swers to prayers for spiritual gifts, only condi-
tional answers to other petitions. It is difficult
to discriminate in this way between what is spir-
,itual and what is not ; and petitions for the
former might also be prompted by selfishness.
In all cases we must submit to our Father's wis-
dom the question of what is good. Else we may
totally misunderstand His best gifts, deeming the
loaf He gives a stone, the fish a serpent, and the
egg a scorpion. Misused as well as misunder-
stood, His gifts may become what we have
deemed them.

Chapter XI, 14-36.
Our Lord accused of casting out Demons by Beelzebub ; a Sign from Heaven

demanded ; the Stibsequent Discourse.
"14 " A ND he was casting out a devil, and it was dumb.^ And "■ matt.xU.

' j \ ° ' 22, 24; comp.

-tA. it came to pass, when the devil ^ was gone out, the dumb ^ ^**"- '''• ^^

1 a dumb demon (according to ike best authorities)
VOL. I. 27 -

"^ demon ^ dumb man

4l8 THE GOSPEL ACCORDING TO LUKE. [Chap. XL 14-36.

15 spake ; and the people wondered.** But some of them said, He
casteth out devils through Beelzebub ^ the chief of the devils.^ ^ slfMlu/'

16 And others, * tempting him, '^ sought of him a sign from heaven, ver.^29^'""^

17 <*But he, knowing their thoughts, said unto them. Every king- '^^^-''^T* '"''
dom divided against itself is brought to desolation ; and a house 23-^7^ "''

18 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 tJiem out .''

20 therefore shall they ^^ be your judges. But if I *with the finger ^ Exod. viii
of God ^^ cast out devils, no doubt ^^ the kingdom of God is

21 come upon you. •'^When a ^^ strong man armed keepeth his/Prov. xi. 16.

22 ^ palace,^* his goods are in peace : But when a stronger than g See Matt.

he shall ^^ come upon him, and overcome him, he taketh from

him ''all his ^^ armour wherein he trusted, and divideth his -% Eph. vi. n.

13.
2% spoils. * He that is not with me is against me: and he that ^ Matt. xii. 30;

^ >■ . . comp. chap.

24 gathereth not with me scattereth. * When the unclean spirit ^^ , '?=; 50. ..

~ o 1 ^ Matt. xii.

is gone out of a man, he walketh ^^ through dry places, seeking 43-45-
rest ; and finding none, he saith, I will return ^^ unto my house

25 whence I came out. And when he cometh,^'' he findeth it

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 Audit came to pass, as he spake ^^ these things, ^ a certain /chap.xii. 13.
woman of the company ^^ "' lifted up her voice, and said unto m Acts h. 14;

XIV. 1 1 i XXll*

him, "^ Blessed is the womb that bare thee, and the paps ^* which 22.

n Comp. 2

28 thou hast sucked.^^ But he said. Yea, rather, blessed «;r they chron. ix.7.

■' o Chap. viu.

" that hear the word of God, and ^ keep it. ?'•

'^ p L,ev. XXU.31.

29 And when the people ^^ were gathered ^" thick together, he

began to say, 1 This ^^ is an evil generation : '' they seek ^^ a ? matt. xH.
sign; and there shall no sign be given it, but the sign of ^- Comp. ver

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 8 tiig demons ^ by, or in
10 they therefore shall " by the finger of God I ^^ ^]^^^
^^ the " guardeth his own court ^^ hath ^^ his whole
^■^ the unclean spirit when he {or it) is passeth
1^ turn back 20 jg come 21 becometh
^^ said 23 out of the multitude 24 breasts
2* didst suck 26 multitudes 27 gathering
28 thg best authorities read This generation 29 j^ seeketh 8° Jonah
21 the best authorities omit the prophet ^2 gyen as ^s became

16.

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,^^ putteth it in a ^ % chap
secret place,^^ neither under a^^ bushel, but on a'^*^ candlestick,^^

34 that they which "^^ come in may see the light. ' The light ^^' of ^ f^^Jj^" "'•
the body is the ^^ eye : therefore when thine eye is single, thy

whole body also is full of l^ht ; but when thi7ie 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 de 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

39 lamp stand ^° who *^ thine *2 /^ 43 See

•*^ the lamp with its bright shining

^* whether

40 who
« it

Chronology. The miracle and discourses
here recorded are probably identical with those
narrated in Matt. xii. 22-45 ' Mark iii. 23-30.
Some have supposed that Luke gives the exact
position, and not the other two Evangelists. But
it is more difficult to reconcile the accounts on
this supposition. We accept the position as-
signed by Matthew and Mark : between the mes-
sage from John the Baptist and the discourse in
parables. The incidents mentioned in chaps, vii.
36-viii. 3, probably immediately preceded. The
events next succeeding seem to have been those
which follow in this Gospel, so that a large por-
tion of the narrative, from chap. xi. 14 to chap,
xii. 56 (according to others, to chap. xiii. 9), is
placed by Luke oicf of its position in the history as
a whole ; the events, however, being properly
placed within the passage itself.

Vers. 14-26. The Healing of a Dumb De-
moniac ; the accusation and discourse which
followed.

Ver. 14. And he was casting out. Indefinite
as to time. — A dumb demon. The man was
dumb ; the dumb man spake.

Ver. 1 5. Some of them said. ' The Pharisees.'
Luke omits the language of the people which
called forth this expression of hostility ; Mat-
thew's more definite statement on the latter point
would require the mention of the hostile class.
See "on Matt. xii. 24.

Ver. 16. A sign from heaven. Matthew places
this at a later point in the narrative, and with
more exactness. But both the accusation and
demand were made at the same interview.

Vers. 18-23. See on Matt. xii. 26-30. By
(literally ' in,' i. e., in the use of) the finger of God
(ver. 20). This is the same as : ' in the spirit of
God' (Matthew), the one expression explaining
the other. His use of the power (finger) of God
was a proof that He' worked in union with the
Spirit of God, and vice versa. — A stronger than
he (ver. 22). This term is not used by Matthew,
but implied in his account. The stronger One is

Christ, who had come into the world, and was
spoiling Satan by means of these very miracles
at which they blasphemed. There is also an
intimation of final and complete victory.

Vers. 24-26. See on Matt. xii. 43-45, where
the order seems to be more correct, after the
remarks about Jonah. The arrangement of Luke
was probably occasioned by the similarity of the
subject spoken of, satanic influences.

Ver. 27. A certain woman. Herself a mother,
we infer from her language. Tradition calls her
'Marcella, a maid-servant of Martha.' — Blessed
is the womb. A natural expression of womanly
enthusiasm at the sayings and doings of Christ.
As Mary herself shortly after appeared* (chap,
viii. 19) on the edge of the crowd, it is possible
that this woman may have perceived her and
therefore spoken this blessing. The fact that
Luke places it after a severe utterance does not
prove it untrustworthy. The woman's state of
mind was the effect of the whole discourse, and
her ignorant enthusiasm would only be increased
by the severe tone of His words. Every observ-
ant public speaker will understand this.

Ver. 28. Yea, rather. Our Lord does not deny
that His mother was blessed, but He neverthe-
less rectifies the woman's view. The ground of
her blessedness, as in the case of all the human
race, unto whom in the highest sense, ' a child is
born, a son is given,' is that she too belonged to
them that hear the word of God and keep it.
Comp. chap. i. 45 ; ii. 19, 51. This woman truly
represents devout Roman Catholics in their
Adoration of the Virgin. The Ave Maria, as
they use it, is but a repetition of her words ; and
their religious enthusiasm too often manifests the
same unintelligent wonder, which is here kindly
reproved by our Lord. His answer gives promi-
nence not to His own word, but to ' the word of
God ; ' for though they are the same, the woman
was thinking solely of His human birth, and not
of His heavenly Father ; and this mistake He
would correct. The blessing our Lord pro-

420

THE GOSPEL ACCORDING TO LUKE. [Chap. XL 14-54.

nounces may be the portion of all believers, as belly (after his resurrection), was a sign received
of His mother. Comp. Matt. xii. 50. by the Ninevites. Our Lord speaks of something

Vers. 29-32. Answer to those who sought yet to occur, foretelling His resurrection as a

A Sign. See on Matt. xii. 39-42.

Ver. 29. When the multitudes, etc. Tossibly
fn expectation of the ' sign ; ' but the controversy
with the Pharisees was a prolonged one, which
would attract an increasing crowd.

Ver. 30. For even as Jonah became a sign to
the Ninevites. Peculiar to the briefer account of
Luke. The appearartce of Jonah as a preacher
ajtcr the three days and nights in the whale's

greater sign to that generation.

Ver. 31. More. The sign to this generation
is more tkan what attracted the queen of the
south, etc.

Ver. 32. The men of Nineveh, If these Nine-
vites had not heard of the miracle, the contrast
is even stronger. For in that case their repent-
ance was simply at the preaching of Jonah, while
the Jews remained unbelieving in the face of

Remains of Nineveh. Birs Nimroud (From Layard's "Nineveh.")

Christ's resurrection as well as His preaching.
There is a climax in the order of Luke ; the
greater sin was the rejection of Christ's preach-
ing of repentance.

Vers. 33-36. The thoughts of these verses
occur in Matt. v. 15 ; vi. 22, 23. Here the con-
nection is different. They wished a sign ; 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 cellar (ver. 33), or, covered passage.

Ver. 36. If thy whole body, etc. Van Oos-
terzee thus explains : ' Only when thy body is
wholly illumined, without having even an ob-
scure corner left therein, will it become so bright
and clear as if the full brilliancy of a bright lamp
illumined thee_ ; in other words, thou wilt be
placed in a normal condition of light.' The
necessity of a state of soul corresponding to
and affected by the light which God so fully
gives is here emphasized. ' It is glory as the re-
sult of holiness.' (Godet.)

Chapter XI. 37-54.
Discourse Against the Pharisees.

37 A ND^ as he spake, a certain Pharisee besought ^ him to dine

38 *^^ with him : and he went in, and sat down to meat. And
when the Pharisee saw it, he marvelled " that he had not first '^ Matt.

Mark-

39 washed before dinner. And the Lord said unto him, * Now do +

XV. 2 ;
vii. 3i

b Matt, xxiii.

ye Pharisees make clean ^ the outside of the cup and the^ plat- -5,26.

1 Now
^ cleanse

^ the best authorities read a Pharisee asketh
4 of the

Chap. XI. 37-54] THE GOSPEL ACCORDING TO LUKE. ' 421

ter ; but your inward part is full of ravening ^ and wickedness.

40 Ft" 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. aTTimsT'is?'

42 *But woe unto you, Pharisees ! for -^ ye tithe ^ mint and '^ rue and ^ ^^"•^""•
all manner of herbs,^'^ and pass over judgment and the love of 12.*^' ^^'"'
God : these ^^ ought ye to have done, and not to leave •'^ the

4S other undone. Woe unto you, Pharisees ! for ^ ye love the up- g Man. xxiu.

iQ . , , . . , ^ 6, 7; Mark

permost seats ^"^ m the synagogues, and greetmgs m the mar- xii. 38, 39;

44 kets.^'^ Woe unto you, scribes and Pharisees, hypocrites ! ^^ comp. ciiap!

xiv. 7.

"for ye are as graves ^^ which appear not, and the men that ^ Matt, xxiii
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- ' J^^r^^et^' ''^
dens grievous to be borne, and ye yourselves touch not the bur- ^.^"' '""'"

47 dens with one of your fingers. "* Woe unto you ! for ye build '^ ]^^"' """'■
the sepulchres ^^ of the prophets, and your fathers killed them. '' xi°'28.'^^"'

48 " Truly ye bear witness that ye allow ^i the deeds of your fathers : "\c^^' '"""'
for they indeed^- killed them, and ye build their sepulchres.^^ ''31.^

40 Therefore also said ° the wisdom of God, ^ I will send them 2"* ? 'Cor.i. 24;

^'' Col. 11. 3 ;

prophets and apostles, and some oi them they shall slay ^^ and ^^^\^''°^'

50 ^persecute: That the blood of all the prophets, which was ^^ ^ com°M^tj
shed '■from the foundation of the world, may be required of this rchVon'^'^'

51 generation ; From the blood of Abel unto the blood of Zacha- xxxvi.'iV, 16.
rias, which ^'' perished between the altar and the ^ temple : ^^ *' J^^^^*^' "•
verily ^^ I say unto you, It shall be required of this generation. ^ x^^z^

52 Woe unto you, 'lawyers ! 'for ye have taken "^ away the key of ^ xxxv™"(in
knowledge: ye entered not in yourselves, and them, that were gi'nt).^''"^

,.,,«, , .., ,. t Matt, xxiii.

53 entermg m ye hmdered. And as he said these thmgs unto 13-
them,^^ the scribes and the Pharisees began " to urge him ^^ ve- « s^e Mark

VI. ig.

54 hemently, and to provoke him to speak of many things : '' Lay- ^ Acts xxiii.
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

^° every herb ^^ but these ^'^ have left ^^ the chief seat

^* the salutations in the market places

^5 the best authorities omit scribes and Pharisees, hypocrites

18 the tombs " know it not

18 And one of the lawyers answering saith 1^ in saying this

20 you lawyers also 21 So then ye are witnesses and approve

-2 omit indeed ^^ their tombs {the best authorities omit) ^* unto them

25 kill ^® hath been ^'^ Zachariah, who ^^ sanctuary

2^ yea, ^o ^qqJ^

21 the best authorities read when he was come out thence
^^ press upon him

^^ the best authorities omit and seeking

2* the best atithorities omit that they might accuse him.

422

THE GOSPEL ACCORDING TO LUKE. [Chap. XL 37-54.

This discourse closely resembles the great de-
nunciation of the Pharisees (Matt, xxiii.); but the
circumstances of the two are entirely different ;
the one was uttered just before our Lord departed
solemnly and finally from the temple, but in this
case Luke definitely fixes the place in the house
of a Pharisee (probably in Galilee). A repetition
of these fearful words i5 highly probable. The
Pharisees had already become His constant and

Mint.

bitter enemies. Hence the rebuke at this earlier
date is quite as natural as that in His final discourse
He would sum up and repeat the woes already
pronounced. — From ver. 37 we infer that this dis-
course followed closely the reply to the demand
for a sign. Hence it was uttered in Galilee, before
the great discourse in parables, and probably just
after His mother and brethren sought Him.

Rue.

Ver. 37. Now as he spake. While he had
been speaking, i. e., the foregoing. A reference
to some other time is barely possible, certainly
not natural. — Asketh Mm. 'Besought' is too
strong; it was an ordinary invitation. — To dine.
The meal was not the principal repast of the day,
but a morning one. Granting that this day began
with the healing of the demoniac, and ended in
the storm on the way to Gadara, we can see
that the house must have been near at hand, and
the invitation readily accepted.

Ver. 38. Washed, lit., 'baptized.' The wash-
ing referred to was therefore a cereniofiial one,
not simply an act of cleanliness. In this cere-
mony the Pharisees washed their hands, not their
whole body.

Ver. 39. And the Lord said to him. The form
of our Lord's opening remark indicates that the
Pharisees ' marvelled ' orally, and that the others
present of that sect had assented to the cen-
sure. This was rudeness to the guest, calling for
rebuke. There is no proof that the invitation
was given out of friendliness. — Now, not in con-
trast to some previous time, but rather in the
sense : full well, here is a proof of the way in
•which, ye Pharisees, etc. Others of this party
were doubtless present. — The outside of the cup
and of the platter. Comp. Matt, xxiii. 25. The
reference is to their ceremonial observances, but
the contrast differs from that in Matthew. There
the outward legality and the inward immorality
of their eajoyments are in strict contrast ; here
the outwardly purified cup is opposed to the in-
wardly corrupted heart of the drinker ; external
conduct to inner unseen motives. The compari-
son is less exact, since the figure and the reality
are joined. Some explain : ' the inside (of the
cup and platter) is full of your plunder and
wickedness ; ' but this is grammatically objec-
tionable.

Ver. 40. Ye fools, etc. The folly of such a
contradiction is shown. Such a partial cleansing
is no cleansing : all such religious acts are sup-
posed to have reference to God, to holiness be-
fore Him ; since He made the inside as well as
the outside, the ceremonial purification of the
latter without the real sanctification of the former
is folly as well as wickedness.

Ver. 41. But rather, etc. Thus they should
turn toward true purity. Not that this giving of
alms constituted holiness, but to give those things
which are within (the cup and platter) was a far
better purification than their ceremonial washings
of the outside. The precept receives point from
the covetoHsiiess of the Pharisees. — Some take
the verse as ironical : But ye give alms, etc., and
behold all things are clean to you (in your estima-
tion). This is open to serious objections. The
explanation : which ye can (E. V. : ' such things
as ye have ') is possible, but not favored by the
context.

Ver. 42. For ye tithe, etc. Instead of really
giving as our Lord enjoined, they had been in
the habit of making trifling payments in over-
exactness. See on Matt, xxiii. 23.

Ver. 44. As the tombs which appear not. See
on Matt, xxiii. 27. The ' whited sepulchres ' were
those of the rich, and the application is to ex-
ternal beauty covering inner corruption ; here
humbler tombs are spoken of, which in the
course of time would be unnoticed by those pass-
ing over them, thus causing defilement. There
the pretence of Pharisaism is brought out ; here
its insidiousness. This difference is an incidental
evidence that the two discourses were uttered :
one in the capital (where the splendid sepulchres
were more common), the other in the humbler
province of Galilee.

Ver. 45. One of the lawyers (see on chap. x.
25). — Thou reproachest us also, who are in of-
ficial, ecclesiastical position. The man was not
a Sadducee, but a Pharisee, and probably felt
that the censure applied to him. He would

Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE.

423

shelter his character behind his office ! Doubt-
less he would imply, as his successors have done :
in touching us, the God-appointed officials, you
are blaspheming.

Vers. 46-48. See on Matt, .\xiii. 4, 29-31. —
Their tombs (ver. 48), is necessarily supplied in
English, though not found in the
Greek, according to the best author-
ities.

Ver. 49. Therefore also said the
wisdom of God. Comp. Matt, xxiii.
34, 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-
sage in the Old Testament which
fully corresponds, and the form is an
unusual one for such a quotation
Explanations: (l) An airiplification
of 2 Chron. xxiv. 19, made by Hnn
who is ' the wisdom of God.' That
passage speaks of the sending of
prophets and their rejection, and is
connected with the dying words of
Zechariah : ' The Lord look upon it
and require it' This is on the whole
preferable. (2) Our Lord refeis to
His own words, as spoken on some
former occasion. This is possible,
but leaves us in uncertainty. (3)
A quotation from some unknown Jewish book.
This is out of the question. (4) The notion that
Luke is quoting Matt, xxiii. 34, etc., and inserts :
' the wisdom of God,' because in his day this
passage was thus spoken of in the church, is a
mere assumption.

Vers. 50, 51. See on Matt, xxiii. 35, 36.

Ver. 52. This verse forms a fitting close to
the part of the discourse occasioned by the law-
ter's remark. It expresses the same thought as
Matt, xxiii. 13, but carries out the figure further.
— The key of knowledge. ' Knowledge ' is the
'key.' This had been taken away by the teach-
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

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
Pharisaically the effect is the same.

Ver. 53. When he was come out thence. From
the house of the Pharisee. — The scribes and

Wely or Wlukarm of a Sa nt

Pharisees followed Him with malicious intent
aroused by His discourse. — To press upon him
vehemently, or, ' to be very spiteful,' intensely
embittered against HinV. The former sense is
preferable, as including both their feeling towards
Him and their actual following of Him with hos-
tile purpose. — To provoke him to speak of many
(or 'more') things. To catechize Him on a
variety of subjects, so as to take Him off His
guard.

Ver. 54. Laying wait for him to catch some-
thing out of his mouth. This is the form of the
verse. The figure is borrowed from hunting. It
was not only that they waited for something to
suit their purpose, but they hunted for it, since
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.

IN " the mean time, when there were gathered together an
innumerable multitude of people,^ insomuch that they trode
one upon another, he began to say unto his disciples first of all,
^ Beware ye of the leaven of the Pharisees, " which is hypocrisy.
d Yqx ^ ^ there is nothing covered, that shall not be revealed ;
neither ^ hid, that shall not be known. Therefore,* whatsoever
ye have spoken ^ in ^ darkness shall be heard in the light ; and
that which ye have spoken in the ear in closets "^ shall be pro-

1 many thousands of the multitude were gathered together ^ g^t

8 and * Wherefore ^ said ^ insert the "^ the inner chambers

a Acts xxvi

b Matt. xvi. 6,
II, 12 ;
Mark viii.

c Matt, xxiu,

28.
d Matt. X. 26-

33-
e Mark iv. 22 ;

chap, viii

17-

424 THE GOSPEL ACCORDING TO LUKE. [Chap. XIL 1-34.

4 claimed upon •'' the housetops. And I say unto you ^ my friends, -^ ^"^^^^"•
Be not afraid of them that kill the body, and after that have no ^ l^^"^^"'

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 ^ Heb. x. 31.

6 into hell ; ^ yea, I say unto you. Fear him. * Are not five spar- « Comp.Matt.
rows sold for two farthings, and not one of them is forgotten

7 before ^° God ? But even ^^ the very hairs of your head are alP^
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 man also confess

9 * before the angels of God : But he that denieth me before ^^ -^ Comp.Matt.

10 men shall be denied ^'before ^^ the angels of God. And 'whoso- ^W^^^^.-^l'

° Mark ui. 28,

ever ^^ shall speak a word against the Son of man, it shall be ^9-
forgiven him : but unto him that blasphemeth against the Holy

11 Ghost 1'^ it shall not be forgiven. '"And when they bring you "'^^^p'-^^^,^
unto ^^ the synagogues, "^ and tm^o ^^ magistrates, and " powers,^° chap"xLi.

^ take ye no thought ^^ how or what thing ^^ yg shall answer, or „ Thus Hi. i.

12 what ye shall say : ^ For the Holy Ghost ^' shall teach you in ^ feTchap.' x!
the same ^^ hour what ye ought to say. g Matt. x. 20.

13 And ''one of the company ^^ said unto him, Master, speak to '' Chap.xi.27.

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 ^ ?^°'^;''- '' ^ '

15 you .^ And he said unto them, 'Take heed, and beware of ^^ '' '^^™•'''•
covetousness : 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«ver. 24.
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 v Eccies. xi.
much goods laid up for many years ; take thine ease, eat, drink, xv. 32.

20 aiid"^^ be merry. But God said unto him, '^Thou fool, ^this '« Jer.xvii. n.

X James iv.

night ^ thy soul shall be ^ required ^^ of thee : " then whose shall m-

_ ■"■ y Vers, ig, 22,

21 those things be, which thou hast provided .^ ^^ So is he ^that ^}-

<=> ' i 2 Job xxvu.

layeth up treasure for himself, and ''is not rich toward God. \ . ,

J i- ' a Ps. xxxix. 6.

b Matt. vi. 19,

^ who 9 or Gehenna ^° in the sight of ^^ otnit even ver. 33.

12 have all been ^^ o?mt Xhertiort "And '' i^'"rames^

15 Everyone who ^^ in the presence of " Spirit i'i?5. """

18 before i^ and the 20 the authorities

21 be not anxious 22 ^^^// thing 23 that very

-* out of the multitude 25 yd ^ny brother divide

2s keep yourselves from all {according to the best authorities)

2'^ even in a man's abundance his life is not from his possessions

28 reasoned 29 ^ot where ^^ the best authorities read gx2\T\

31 omit and 32 they require thy soul

33 and the things which thou hast prepared, whose shall they be ?

Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE. 425

22 And he said unto his disciples, <* Therefore I say unto you, ^ m_att. vi.
Take no thought 21 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 nhe ^ Job xxxviii
ravens : for they neither sow nor ^^ reap ; which neither have
storehouses^ 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 ^ubit .? If ye /see chap, ii
then be ^^ not able to do that thing which ^^ is least, why take ^^'

27 ye thought for^^ the rest 1 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 clotJie you, O ye of little faith } And seek not ye what ye shall
eat, or^i what ye shall drink, neither be ye of doubtful mind.

' -' * •' , J. ^^ Is. Xll. lO,

^o For all these things do the nations of the world seek after : 13, i4;xim.

•J o 5; xhv. 2.

and ^2 your Father knoweth that ye have need of these things, h ^^^g-v,^ .

31 But rather seek ye the kingdom of God ; ^^ and all^^^ these J°_^^"^'"''-

32 things shall be added unto you. ^ Fear not, Mittle flock; for ^' m^^^^^^-^-^j
• it is your Father's good pleasure to give you ^' the kingdom. ^ f Pg*'•]^•J't.''•
33 'Sell that ye have, and '"give alms ; provide yourselves bags ^^ ^^i^^i.^^^x.^i.

which wax not old, "a treasure in the heavens that faileth not, "^^chap.xi.
34 " where no thief approacheth, neither moth corrupteth. " For " comp. ver.°'
where your treasure is, there will your heart be also. o Mku.vi. 21.

34 nor yet for your body {according to the best authorilies)

35 For the ^'° insert the

^"^ that they sow not, neither ^s ^^ve not storechamber

39 of how much more value are ye than the birds ? »

40 by being anxious " age ^^ a ^s if then ye are
4* even that which {according to t/ie best authorities)

45 are ye anxious concerning ^^ neither do they spin

47 Even *^ But if God doth

49 the grass in the field, which to-day is ^o ^hall ^i and

52 but ^^ the best authorities read his kingdom

54 omit all '^ make for yourselves purses

Chapter xii. 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 com-

corded sermons. Some have therefore thought ing forth He began a discourse to His disciples,

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. 13-21) 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 //y/^.:-

the Evangelist suggest new views of the truth risjy; vers. 13-21, against C(W^/«^J««.S occasioned

elsewhere 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 worldly 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-

larity of the sayings to those found in different struction, in the third encouragement and com -

comiections in the other Gospels. In view of the fort.

426

THE GOSPEL ACCORDING TO LUKE. [Chap. XH. 1-34.

Vers. 1-12. Warning against Hypocrisy.
Comp. the various parallel passages in Matthew.
The connection : 'Beware of hypocrisy (ver. i),
, for all sha'l be made evident in the end (ver. 2),
and ye are witnesses and sharers in this unfold-
ing of the truth (ver. 3). In this your work, ye
need not fear men, for your Father has you in
His keeping (ver. 4-7) — and the confession of
my name is a glorious thing (ver. 8), but the re-
jection of it (ver. 9), and especially the ascription
of my works to the evil one (ver. 10) a fearful
one. And in this confession ye shall be helped
by the Holy Spirit in the hour of need (vers. 11,
12).' Alford.

Ver. I. In the mean time. Literally: in which
things, /. e., during those just related. — When
many thousands, lit., 'the myriads,' etc. 'Myri-
ads ' is used indefinitely here. — First. May join
this with what follows : 'first of all beware,' but
we prefer the usual connection with 'said,' etc.
He speaks to His disciples now, to the multi-
tude afterwards (ver. 13 ff). — Leaven of the
Pharisees, i. c, their doctrine (Matt. xvi. 12). —
Which is hypocrisy. Not strictly that the leaven
was hypocrisy, but that their leaven (doctrine)
was of such a kind f/ia( its essence was hypocrisy.
This is reason why they should beware of it.

Vers. 2-9. See on Matt. x. 26-3^, which was
also spoken to the disciples. — My friends (ver.
4) is peculiar, see John xv. 13-15. — Fear him
(ver. 5). This refers to God, we hold. — Power
(ver. 5), or ' authority.'

Ver. 10. See on Matt. xii. 31, in regard to the
sin against the Holy Spirit.

Vers. II, 12. See on Matt. x. 19, 20.

Vers. 13-21. Warning against Covetous-
NESS. Peculiar to Luke.

Ver. 13. And one out of the multitude. An
ordinary hearer in the crowd. His request may
have been suggested by our Lord's previous dec-
larations about Providential care, or by his no-
tion that the Messiah would set all things right.
So that he manifested some confidence in the
Lord by thus addressing Him. — Bid my brother
divide the inheritance with me. The man seemed
to have been wronged by his brother, and feeling
this, as is so natural, he made this inopportune
request. There is no evidence that he wanted
more than his legal share, or that he was a
younger brother, who was envious of the double
portion of the first-born son. His covetousness
is evident without any such conjectures. Brood-
ing on earthly things while our Lord spoke of
heavenly things ; the only effect was a request for
earthly things. No covetousness is so dangerous
as that which listens to Christ only to use Him
as a helper in increasing wealth. Yet this man
was no hypocrite, was unaware of the sinfulness
of such a step. So it has been since, but Christ
would here shed light on this sin.

Ver. 14. Man. In a tone of reproof, as in
Rom. ii. I ; ix. 20. — Who made me a judge f etc.
Moses assumed this position and was reproached
for it by one of his countrymen in language closely
resembling this (Ex. ii. 14); Christ expressly re-
jects it. The one was the founder of a state, the
other of a spiritual kingdom. A purely worldly
case, our Lord declines to consider. It has been
remarked that He repeatedly considered the
question of divorce ; which shows that marriage
and divorce are not purely secular matters, but of
.i religious character.

Ver. 15. Unto them. Evidently the crowd. —

Keep yourselves from all covetousness. Our Lord
saw that this was the man's motive, and grounds
His lesson upon it. From the one form mani-
fested by the man He warns against ' all ' kinds.
— For even when one has ahundance, his life is
not from his possessions. The sentence is diffi-
cult to translate accurately. The thought is : no
man's life consists in what he possesses, and even
when he has abundance this does not become so.
The positive truth, afterwards brought out, is :
A man's life is of God, hence it cannot be from
even the most abundant possessions. If earthly
' life ' is here meant, the prominent idea is, that
God alone lengthens or shortens the thread of
life, irrespective of possessions ; and this is cer-
tainly taught in the parable which follows. But
ver. 21 seems to call for a higher sense (including
spiritual and eternal life). This suggests the ad-
ditional thought that true life does not consist in
wealth. The two views may be represented by the
two translations : his life does not depend on, or,
does not consist 'in, his possessions.

Ver. 16. A parable. Yet a true history con-
stantly repeated. — The gJDund, lit., ' place,' i. e.,
estate. — Brought forth plentifully. By God's
blessing, not by fraud or injustice, did this man's
wealth increase. The seeming innocence of the
process is its danger ; there is nothing to awaken
qualms of conscience as his possessions increase.

Ver. 17. What shall I do? He does not ap-
pear as a grasping speculator, but as one whom
wealth, by a very natural process, made discon-
tented, anxious, and perplexed. The proper an
swer to his question is found in ver. 33. But this
prosperous man says, ' my fruits,' not God's
gifts ; that too when the increase was due to
God's Providence. This feeling is as sinful in its
way as recognized crimes.

Ver. 18. This will I do, etc. He proposed to
do just what every man of ordinary business sa-
gacity would do. He was not a ' fool,' from a
commercial point of view. He represents the
great mass of successful men.

Ver. 19. Soul, thou hast many goods laid up
for many years. He was no unusual and hard-
ened sinner, because he thus thought. Yet he
made two mistakes : (i) He thought that his
many goods could satisfy his ' soul ; ' degrading
it to the level of materialism ; (2) He spoke of
' many years,' forgetting that he had no such
lease of life. — Take thine ease. His wealth had
disquieted him ; he would now make it the basis
of rest. — Eat, drink, be merry. But idleness
will not satisfy him ; he must begin to revel, to
have occupation. This was the natural step.
The four verses (16-19) are a graphic portrayal
of worldliness. In real life sometimes the father
fi!ls out the character of vers. 16, 18, and it is
the sons who utter the epicurean sentiment of
ver. 19 ; but the picture remains true to life.
Novelists expand these verses into volumes, but
too often forget the spiritual lesson.

Ver. 20. But God said unto him. In contrast
with what he had said to himself. God is rep-
resented as audibly uttering this judgment, to
bring before the man the certainty of approach-
ing death. Often in real life some messenger of
death comes to impress the same fact upon those
here represented. — Thou fool, in spite of the
sensible, practical thought of ver. 18. — This
night. The ' many years ' are not his. — They
require, etc. This is probably equivalent to : I
will require of thee, but the form suggests a ref-

Chap. XII. 1-34.] THE GOSPEL ACCORDING TO LUKE.

427

erence to the angels as the ministers of God's
purposes. Some indeed think that there is an
allusion to murderers who will rob him of his
goods also, but this is rather fanciful. — Thy soul,
which you would have ' eat, drink, and be merry,'
is summoned where all this ceases, must be con-
scious of its higher nature, which, alas, now ex-
poses it to judgment. — The things which thou
hast prepared, etc. ' Prepared ' for thyself, they
cannot be thine. Some answer : they will be for
my son, my family, but observation proves the
answer a folly. Inherited riches are rarely a
blessing, and the strife among heirs in answering
this very clause is one of the saddest pages of
social life (comp. ver. 13).

Ver. 21. So, thus foolish and destitute, even
though the hour of his awaking from the dream
of wisdom and wealth has not yet come, is, not
' will be,' for a terrible every-dav fact is set forth,
he that layeth up treasui'e for himself. The folly
and sin and real destitution springs from the self-
ishness of this course. The evil is not in the
treasure, nor in laying up treasure, but in laying
up treasure for one's self. A case like this, where
the sinner is respectable, honest, and prosperous,
shows the true nature of sin : it is a devotion to
self, not to God, and laying up solely for self is
therefore a sin, according to the judgment of
Christ. — And is not rich toward God. This is
the same as having ' a treasure in the heavens '
(ver. 33 ; Matt. v. 20). Hence it cannot mean
simply, being actually rich and using the wealth
for the glory of God. It refers to the true wealth
which God preserves for us and will impart to
us, spiritual wealth, possessions in His grace,
His kingdom. His eternal favor, that are not left
behind at death. Gathering for self directly in-
terferes with the acquiring of this true wealth ;
gathering for the purposes set forth in ver. 19
is a robbing of the spirit. But the possession of
wealth does not in and of itself prevent the ac-
quisition of the true riches. It is the desire for
wealth, the trust in riches, which proves a snare
(chap, xviii. 24 ; Mark x. 24). The sin of covet-
ousness is all the more dangerous, because so
respectable. But the Bible joins together covet-
ousness, uncleanness, and idolatry (see Eph. v. 5,
and many similar passages).

Vers. 22-34. Warning against Worldly
Care, or lessons of trust in God. These verses
were addressed to the disciples (ver. 22), and the
connection with what precedes is close. — There-
fore, since worldly riches are of so little use, be
not anxious ; God who cares for your higher life
will provide for the lower, and since He provides
food for the ravens and clothing for the lilies, He
will certainly, being a Father, provide for you.
His children. See further on Matt. vi. 25-33 >
19-21.

Ver. 23. The life is more, etc. ' You turn it
exactly round : food is meant to serve life, but
life forsooth serves food ; clothes are to serve the
body, but the body forsooth must serve the cloth-
ing ; and so blind is the world that it sees not
this.' (Luther.)

Ver. 24. Consider the ravens. Comp. Job
xxxviii. 41 ; Ps. cxlvii. 9; the thought here is
more general, however. The word translated
* consider ' is stronger than that used in the ser-
mon on the Mount ; it implies observation and
study. * In the example borrowed from nature,
it is important to mark how all the figures em-
ployed — sowing, reaping, storehouse, barn — are

connected with the parable of the foolish rich
man. All these labors, all these provisions, in
the midst of which the rich man died, — the
ravens knew nothing of them ; and yet they live !
The will of God is thus a surer guaranty of ex-
istence than the possession of superabundance.'
(Godet.) Worldly care forgets to trust God;

covetousness trusts wealth more than God. Both
sins are dangerous, because insidious. Many
Christians obtain the mastery over other forms
of evil, and yet fail to recognize the evil of these
closely related practical errors.

Ver. 29. Neither be ye of doubtful mind. The
word in the original is derived from ' meteor,'
and is explained by some : do not rise in fancy to
high demands, creating imagined necessities, thus
making yourselves more ill-contented and more
disposed to unbelieving anxiety. Others inter-
pret (as in E. V.) : do not be fluctuating, i. e.,
anxious, tossed between hope and fear. This
suits the connection, but is a less usual sense.

Ver. 32. Fear not. Peculiar to Luke. The
fear forbidden, is that which interferes with proper
seeking of the kingdom of God (ver. 31), includ-
ing fear about losing earthly things and fear about
not obtaining the heavenly riches. Such encour-
agement was needed by the disciples, who were
outwardly weak : little flock, ' little ' in contrast
with the myriads of people (ver. i) ; but the
' flock' of the Good Shepherd (John x. 11 ; Matt,
xxvi. 31). Comp. Is. xl. 10-14, which justifies a
wider application, to all real Christians. — For it
is your Father's good pleasure, etc. Because of
the 'good pleasure,' they would obtain the heav-
enly riches ; fear about spiritual things being thus
removed, there ought to be none about temporal
things.

Ver. 33. Sell what ye have, and give alms.
Comp. Matt. vi. 19-21, but this is stronger. The
connection of thought is with ver. 17 (' what shall
I do .'"), telling how earthly riches should be in-
vested. But there is also a close connection with
what precedes : Since God provides for our tem-
poral wants as well as our higher spiritual ones,
use His temporal gifts so as to promote your
spiritual welfare. The first, but not exclusive,

428 . THE GOSPEL ACCORDING TO LUKE. [Chap. XH. 35-59.

application is to tiie Apostles, who must be thus posed to modern socialism. The latter would

unencumbered in their ministry. If this course make laws to take away wealth, the former incul-

of conduct promoted their spiritual welfare, it cate love that ^/wj- away. — Purses whicli wax 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 heav-

apply it only to ascetics who assume vows of ens. A comparison with ver. 21 and Matt. vi. 2

Doverty. Our Lord's words are diametrically op- shows that this precept is of universal application.

Chapter XII. 35-59.
Exhortation to Wafchfulness ; Rebuke of the M21ltit11.de.

35 " T ET your loins be girded about, and *jciz/r lights ^ burning; a Eph.vi. 14:

36 J ' And ye ^ yourselves like unto men that wait for their b Matt. xxv.

lord, when he will return from the wedding ; ^ that, when he

cometh ^ind " knocketh, they may open unto him immediately.'* c Rev.iii. 20.

37 Blessed are those servants, whom the lord when he cometh shall

find ** watching : verily I say unto you, that * he shall gird him- '^f^'^^'''^"-
self, and •'"make them to sit down to meat, and will come forth ^ ' slTohn""' '

38 and serve them. And if he shall come in the second watch, or ^ ^'^"^^^-^i^^j^
come in the third watch,*^ and find tJieni so, blessed are those ^'"'■-7-

39 servants.'^ ^And this know,^ that if the goodman ^ of the house ^matt.xxIv.
had known what hour the thief would comej^*^ he would have
watched, and not have suffered ^^ his house to be broken through. ^^ ^^^

40 ''Be ye therefore ready also r^^ 'for the Son of man cometh at an ' '^"j-^Pj'^^''''
hour when ye think not. ^JfP^."'''

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 ^ J;"^- "'''•
that^* faithful and wise "* steward, whom his lord shall make ^ ^5.57'^"'
ruler ^'^ over his household, " to give them their portion of meat^*^ '"i, 3,T; '"^

43 in due season } Blessed is that servant, whom his lord when wComp"^'^'

P , Prov. xxxi

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 20 come in a day when he looketh not for hini}^ and at ^
an hour when he is not aware,^^ and will ^^ cut him in sunder,^*

and will appoint ^^ him ''his portion with the unbelievers.^^ ^ Rev xxi. 8

^ your lamps ^ be ye ^ marriage feast

* straightway open unto him ^ shall come forward

^ the best authorities read and if in the third
'' the best atcthorities read they ^ But know this

^ master ^^ was coming ^^ left

^2 Be ye also ready {^according to the best authorities')
^" in an hour that ye think not the Son of man cometh ^* the

15 shall set ^^ bread " will set him

^^ But if 1^ the maidservants

2° shall 21 expecteth not ^^ in

^^ knoweth not ^* asunder ^5 ^nd appoint ^^ unfaithful

Chap. XII. 35-59.] THE GOSPEL ACCORDING TO LUKE. 429

47 And that servant which knew his lord's will,^' and ^ prepared / Ver. 40.
not himself, neither 28 did according to his will, ''shall be beaten ? Comp.^^^

48 with many stripes. '"But he that knew not, and did commit ^ ^^^J;^^^.
things 29 worthy of stripes, ^ shall be beaten with few stripes, ^j^;^?^ ^^

' For unto '^ whomsoever much is ^^ given, of him shall be much ^ r"^^"';. ,g^
required ; and to whom men have committed ^^ much, of him i.seeMau.'''

XXV. 29.

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 .? ^4 But « I have a baptism to be baptized « ^^^'■^''•38

51 with ; and how am I straitened till it be accomplished ! ^ Sup- ^ matt.x.
pose ye that I am come to give peace on ^'^ earth } I tell you,

5 2. 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 ^s son, and ™ ^icah vii^
the 38 son against the^^ father; the^s mother against the^^ "'•
daughter, and the^^ daughter against the ^9 mother; the ^s
mother in law against her daughter in law, and the ^s daughter

in law against her mother in law.

54 And he said also to the people,4o ^ When ye see ^ a cloud rise ^;5°™P;,^i.
out of " the west 2' straightway ye say. There cometh a shower ; ^ ^-;^,^^^

55 and so it is.*^ And ^ when j^ see the south wind blow,*^ ye say, eomp-'Mau!

56 There will be ^heat ; '^^ and it cometh to pass. ""Ye hypocrites, ^ jonahi;.8;
ye can^'^ discern 4*^ the face of the sky and of the earth ;4^ but Tx^^!'"'

57 how is it that ye do not*^ discern ^^ this time 1 Yea, and why " '^^"•''^'•3-

58 even * of yourselves judge ye not what is right "^ '^ When thou i, chap. xxi
goest 49 with thine adversary to the magistrate, as thou art in c ivikxr. v
the way, give^° diligence that thou mayest be delivered ^^ from comp.'vers
him; lest he hale thee to the judge, and the judge ^^ deliver

59 thee to the officer, and the officer ^^ ^ast thee into prison. I
tell 53 thee, thou shalt not depart ^4 thence, till thou hast ^^ paid

the very last <* mite. ''i^rciiaf

XXI.

^'^ who knew the will of his lord ^8 „iade not ready, nor

29 did things 2" And to ^i ^yas

32 they committed ^^ I came to cast fire upon

34 how would I that it were already kindled ! ^s \^ the

36 there shall be from henceforth

3' They shall be divided, father against {according to the best autliorities)

38 gjj^it the ^® her ^° to the multitudes also

''^ rising in ^^ cometh to pass *3 g. south wind blowing

4* a scorching heat ^^ know how to ^^ Greek, try or prove

*^ of the earth and the heaven

48 ye know not how to (according to tJie best authorities)

49 For as thou art going ^° on thQ way give ' ^^ to be released
^2 insert shall {according to the best authorities')

^3 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 wa/r/?/?///?^^^; veloped in the establishment and progress of

the difference between the faithful and unfaithful Christ's kingdom. The thought of this antago-

servant suggests a difficulty in the way of faith- nism naturally leads to the rebuke addressed to

430

THE GOSPEL ACCORDING TO LUKE. [Chap. XIL 35-59.

the multitude for blindness and want of prudence
with respect to the signs of the times (vers. 54-

59)-

"Vers. 35-48. Exhortations to Watchful-
ness. The connection is with ver. 32 : 'It is
your Father's good pleasure to give you the
kingdom/ let that free you from anxiety ; but let
It be the motive to labor and watch for the com-
ing of the King. The passage resembles Matt,
xxiv. 42-51, but the close connection with what
precedes, forbids the view that Luke here gives
us another account of that discourse.

Ver. 35. Let your loins be girded about. Un-
less the long garments of the Orientals were
thus girt up, it was impossible to walk or to
serve at table. — And your lamps burning, /. e., in
readiness for the master returning at night. Be
in continual readiness to receive the returning
Messiah, your master, as beiits your relation to
Him. The first figure points to the activity,
the second to the watchfiihiess, of the faithful
servant.

Ver. 36. When he will return from the mar-
riage feast. The main thought is simply that He
is away at a feast, and expected to return. In
the parable of the Ten Virgins (Matt. xxv. i-
13), the return of the Bridegroom is the main
thought. — Straightway open unto him. Because
they are ready, and have nothing to hide.

Ver. 37. Blessed, etc. The blessedness of
these faithful servants is set forth in a figure. —
Gird himself, to serve them. Comp. John xiii. 4,
which foreshadows the ministering condescension
of the master, at His return. — Shall come for-
ward. A peculiar expression, describing His
approach to the guests. — Serve them, wait upon
them at table. — In this passage no prominence
is given to the wedding feast, and this must be
remembered in interpreting it.

Ver. 38. In the second watch — in the third
watch (from 9 p. m. to 3 A. M.). The first and
fourth watches are not mentioned (as in Mark
xiii. 35). The middle watches are the time of
soundest sleep. Even if our Lord delays longer
than the servants thought (ver. 45), a faithful
servant can thus show his fidelity.

Ver. 39. But know this, etc. A new figure
(of the thief in the right) brings out the unex-
pected return. See on Matt. xxiv. 43, 44.

Ver. 41. This parable. Of the watchful ser-
vants. — To us, or even to all ? The question was
probably put in a wrong spirit, with reference to
the high reward promised, rather than to the
duty enjoined. The early date renders this the
more likely. The language is so characteristic
of Peter as to furnish striking evidence of the
accuracy of Luke.

Vers. 42-46. See on Matt. xxiv. 45-51, which
corresponds exactly. 'Jesus continues His teach-
ing as if He took no account of Peter's question ;
but in reality He gives such a turn to the warn-
ing which follows about watchfulness, that it in-
cludes the precise answer to the question.'
(Godet.) Faithfulness and unfaithfulness come
into prominence, not the reward of a particular
class, irrespective of their conduct. Peter learned
the lesson ; the warning tone of these verses re-
appears in his epistles. — With the unfaithful.
Matthew : ' with the hypocrites.' No previous
faithfulness will avail. When the Lord comes,
He will judge His servants as He finds them.

Ver. 47. And that servant who knew, etc.
The verse states a general principle, which serves

to explain the severity of the punishment spoken
of in ver. 46. Peter's distinction (ver. 41) between
us ' and ' all ' corresponds with that between the
' servant who knew,' and the servant ' that knew
not' (ver. 48). But the application is general. —
Made not ready. It includes not only ' himself,'
but all that had been placed in his charge. —
Stripes is properly supplied.

Ver. 48. That knew not. With fewer privi-
leges, less knowledge, referring first to a disciple,
but applicable to all men. — And did things wor-
thy of stripes, etc. The ground of the punish-
ment is not disobedience to an unknown will of
the Lord, but the commission of acts worthy of
punishment. According to the law of conscience
those here referred to will be judged and con-
demned (see Rom. i. 19, 20, 32 ; ii. 14, 15) ; but
their punishment will be less than that of those
with more light. But all who can read this decla-
ration are given more light. — With few stripes.
Both classes will be punished in the same way ;
the difference being in degree, not in kind. This
shows that the punishment will be during con-
scious existence, but gives no hint of a difference
in the duration of punishment. — Nothing is said
of those who know and do, or of those who knotv
not and do, should the latter class exist (Rom ii.
14). — The language, here used (vers. 45-48) im-
plies retribution (not discipline), at and after
Christ's second coming. On the latter part of
the verse, see Matt. xxv. 29. The more. More
than from others, not more than he received,
with an allusion to the interest, as in Matt. xxv.
27.

Vers. 49-53. Having shown the awful differ-
ence between the faithful and unfaithful servant,
and the great responsibility resting upon His dis-
ciples, our Lord points out that the difference
begins here and is manifested in the antagonism
which the establishment of His kingdom devel-
ops. While this renders faithfulness more diffi-
cult, the knowledge of it increases the sense of
responsibility and urges to greater faithfulness.

Ver. 49. I came to cast fire upon the earth.
This is explained by most, as referring to the gift
of the Holy Spirit.' This was a baptism (ver. 50)
with fire, resulting in the ' division ' spoken of
in vers. 51-53. Others refer it to the word of
God. The view that the ' fire ' means the ' divis-
ion ' itself obscures the whole passage ; how
could our Lord unconditionally wish for the lat-
ter. 'Cast upon the earth,' refers to the power-
ful and sudden influence of the day of Pentecost
Others refer the clause to the extraordinary
spiritual excitement which His gospel would
awaken. But this was the result of the gift of the
Holy Spirit. — How would I that it were already
kindled ! Our Lord here expresses a desire for
kindling of this ' fire,' but there is much difference
of opinion as to the exact meaning of the original.
The form we give is the most natural interpreta-
tion. Another view takes the clause as question
and answer : ' What do I wish .-■ Would that it
were already kindled ! ' The E. V., though most
literal, is not correct ; but the fire certainly was
not yet kindled.

Ver. 50. But. Before my wish will be ful-
filled. — I have a baptism, etc. Our Lord here
refers to His own sufferings, and especially to
His death. We may find in the figure either a
reference to His burial, or to the depth and in-
tensity of His sufferings, when the waters roll
over His soul. Before we could be baptized with

Chap. XIII. 1-9.] THE GOSPEL ACCORDING TO LUKE.

431

the Holy Spirit, this must come, for only thus
was this new power bought for us. — And how
am I straitened, etc. ' What a weight is on me.'
An.xiety, trouble of spirit, the human reluctance
in view of fearful sufferings, here appear. It is
the premonition of Gethsemane and Calvary.
As this was probably uttered before the parable
of the Sower, it was a long shadow the cross
threw upon His soul.

Vers. 51-53. See on Matt. x. 34-36, which
however was probably spoken fater than this. —
Division is equivalent to 'a sword' (Matthew).
This would be the effect of the ' fire ' He would
send. His own coming indeed resulted in an-
tagonism, but the gift of the Holy Ghost increased
it, and the measure of that antagonism has been
the measure of the Spirit's influence. In one
sense the greatness of the strife is a proof of the
greatness of the Lord whose coming caused it, as
His prediction of it is a proof of His Divine
knowledge. — Henceforth (ver. 52). Our Lord
speaks of the state of things after His death as
already present. But there is a hint that it has
already begun. — Three against two, etc. A pic-
ture of varying conflict as well as of discord.
Peculiar to Luke.

Vers. 54-59. Reproach of the People, for
blindness and want of prudence with respect to
the signs of the times. The connection with
what precedes is close : the discord, as already
begun, arises from the fact that the mass of the
people do not discern the time. The very turn-
ing to the people, after the address to the dis-
ciples, is a token of this division. The form dif-
fers from that of Matthew, and such thoughts
might well be repeated. The weather signs of
vers. 54, 55 still hold good in Palestine, the west
wind coming from the sea, and the south wind
from the hot desert. Other signs are probably
alluded to in ver. 56 : of the earth. The thought
is that of Matt. xvi. 2, 3, but the signs are differ-
ent, as well as the hearers : there the Pharisees
and Sadducees, here the crowd gathered about
Him. But they were under the influence of these
leaders. This was the answer to the question :
how is it that ye know not how to discern, put to
the test and judge, this time. The signs were
plain enough. The duty of such discernment as
well as the danger of failure appears from the his-
tory of the Jewish people during that century.

But the duty and danger remain ; the latter a sad
proof of the power of sin over the inind as woU as
the heart.

Ver. 57. And why, etc. A further reproach
for want of knowledge of personal duty, which
involved great want of prudence (vers. 58, 59). —
Even of yourselves. Either independently of
their teachers, or independently of the plain signs
of the times. — What is right, namely repentance,
as appears from the figure which follows. They
ought not only to have discerned the coming of
the Messiah, but thus prepared for it. Want of
discernment in regard to God's dealings ('this
time ') usually involves ignorance and neglect of
personal duty.

Ver. 58. For as thou art going, etc. Act as
in such a case ; the implied thought being that
they were thus going. — With thine adversary.
The ' adversary ' is the holy law of God, since
' what is right ' had just been spoken of ; in the
parallel passage, Matt. v. 25, 26, the connection
points rather to some brother offended. — The
magistrate is God. — On the way. ' As thou art '
is unnecessary ; 'on the way' belongs to what
follows. — To be released from him. By repent-
ance and faith. — Lest he, i. e., the adversary. —
Christ is the Judge. — Officer, or 'exactor.' The
Roman officer corresponding to our sheriff, more
exactly named by Luke than by Matthew. The
word is used only here, and probably refers to
the angels, see Matt. xiii. 41. — The prison. The
place of punishment. This interpretation of the
figure seems even more fitting here than in Mat-
thew. Some prefer to regard it as a general
statement of danger, without explaining the
several parts. But the repetition of the detailed
figure (the Sermon on the Mount certainly pre-
ceded) as well as the previous part of the dis-
course point to special meanings.

Ver. 59. Thou shalt by no means come out
thence. Comp. Matt. v. 26. This figure rep-
resents the danger of punishment in view of fail-
ure to know and do what is right, and it must
have an important and definite meaning. Those
who come unreleased before the Judge at the last
day, will be punished forever. Any other sense
is out of keeping with the strong language of ver.
46, and of ver. 56 ('ye hypocrites'). — Mite.
Greek, ' lepton,' the smallest of coins then in use.
Comp. Mark xii. 42.

Chapter XIII. 1-9.
Discourse on two Events of that Time.

1 '' I ^HERE^ were present at that^ season some that told him

-A. of the Galileans, whose blood " Pilate had mingled with '^ ^^^p- "'• '•

2 their sacrifices. And Jesus answerinsr said ^ unto them, * Sup- ^ Comp. Acta

^ ^ ' i- xxviu. 4.

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

8 the best mithorities 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 man had « a fig tree
planted in his vineyard ; and he came and sought ^ fruit

7 thereon, and found none. Then said he unto the dresst^r 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 1 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.

6 suppose ye that they were offenders "^ all the men that dwell

^ And he spake ^ the best authorities read came seeking

1° And he said unto the vinedresser ^^ why also ^^ saith

13 //le order of the best authorities is if it bear fruit after that, well
1* but if not, thou

XIII. 1-9.

c Neh. iii. 15;

Is. viii. 6;

John ix. 7,

II.
d Matt. vi. 12;

chap. xi. 4 ;

comp. Matt.

xviii. 24.

e Matt. xxi.
ig; Mark
xi. 13.

/ Matt. iii. 10;
vii. iq ;
chap. iii. 9.

g Comp. Ex.
xxxii. 32 ;
chap. xLx. 42.

Time. We have no further information as to
the time of the massacre mentioned in ver. 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 GaHleans. (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 Lord's ministry. It is
impossible to decide the question with much con-
fidence.

Ver. I. At that very season. 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 sacrifices. His soldiers probably fell
cm 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 ye'? Our Lord perceives
their reasoning, and first corrects the mistake
they made, adding an appropriate warning. —
Were sinners. 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 calling every
calamity that befalls another a 'judgment.' Such
a verdict has the air of piety, but it is generally
the result of uncharitableness. The next verse
shows that our Lord so regarded it.

Ver. 3. Unless ye repent. It does not follow
that those addressed were Galileans. If John xi.
47-54 refers to a time preceding this incident,
then this intelligence may have been brought to
our Lord to warn Him against the danger await-
ing Him and His disciples at Jerusalem. He
warns His hearers of their danger. He corrects
their mistake in ver. 2, but here bases His warn-
ing upon the truth which lay back of it, namely,
that sin is often punished in this world. Hence
each should repent of his own sins, rather than
be over-anxious to interpret calamities, as judg-
ments upon others for their sins. — Ye shall all
in like manner perish, i. e., by the Roman sword.
At the destruction of Jerusalem, it was the tem-
ple especially that ran with blood.

Ver. 4. Those eighteen. An allusion to an
occurrence then well known, but about which we
have no further information. — The tower in Si-
loam. Probably a tower of the city wall near the
pool of Siloam, or in that district, which may
have been called by the name of the pool (see on
John ix. 7). The village named 'Silwan' 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 Ts 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 rubbish
of the city and its falling walls.

Chap. XIII. 1-9.] THE GOSPEL ACCORDING TO LUKE.

433

Vers. 6-9. The Parable of the Barren
Fig Tree. Peculiar to Luke. Two interpreta-
tions are given below. The connection is obvi-
ous : This judgment will speedily come, for God
has been long patient, is still patient, but the last
respite has come.

Ver. 6. A fig tree planted in his vineyard.
This was not unusual, nor contrary to Deut.
xxii. 9.

Ver. 7. Vine-dresser. The cultivator of the
vineyard. — These three .years. The planted tree
would ordinarily bear within three years. What-
ever be the special interpretation, this period
indicates that fruit is not demanded too soon.
' Three years are the time of a full trial, at the
end of which the inference of incurable sterility
may be drawn.' (Godet.) Some refer this to the
three years of our Lord's ministry, now so nearly
ended. But the time is uncertain (see above). —

Why also, besides bearing no fruit, cnmbereth it
the ground? Why is it allowed to impoverish
the soil, and interfere with the other products of
the vineyard. Barrenness curses others also.

Ver. 8. This year also. A brief respite is
asked for, and whatever intercessor may be here
represented, there is never any certainty of more
than a brief one. — Dig about it, and dung it. The
digging was for the purpose of casting in the
manure near the roots. Take additional pains
with it, using the means adapted to further fruit-
fulness. A more special interpretation is not
necessary. It is always true that the intercessor
is also the laborer.

Ver. 9. And if it bear fruit after that, well.
' After that,' or ' hereafter,' belongs to this part
of the verse. This indefinite phrase in the re-
quest hints at still further patience. ' Well ' is
properly supplied. ' If,' here suggests that the

Village of Siloam. (Silwan.)

vine dresser expected this supposition to prove
correct. — If not, thou shalt cut it down. ' Then '
is not to be supplied : the vine dresser does not
set the time when the tree shall be removed,
but leaves it to the owner of the vineyard. Even
here there is a tone of hope and affection,
which is often overlooked. — The usual interpre-
tation of the parable is as follows : The owner of
the vineyard is God the Father ; the vine dresser,
our Lord, who labors and intercedes ; the fig
tree, the Jewish nation drawing near to destruc-
tion through its unfruitfulness, and the vineyard,
the world. God had been seeking results during
the years of our Lord's labor, and none are
found ; 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

the sentence, should all prove in vain. — Another
interpretation, starting with the thought that
individual repentance had just been enjoined
(ver. 3, 5), finds in the fig tree a reference to the
individual man. The vineyard then represents
the Gospel dispensation, and the owner is Christ,
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 by many to accord better
with the delicate shading of thought in ver. 9,
and to afford the best basis for a continued ap-
plication of the parable.

434 THE GOSPEL ACCORDING TO LUKE. [Chap. XIIL 10-21.

Chapter XIII. 10-21.
Healing a Woman on the Sabbath ; subsequent Discourse.

10 A ND he was teaching in one of the synagogues on the

11 l\. sabbath.^ And, behold, there was a woman which ^ had

''a spirit of infirmity eighteen years, and^ was bowed together, "^Tm^ylt'"

12 and could in no wise lift up herself.^ 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 ^ s^^^--^^-

14 immediately she was made straight, and '^glorified God. And ^ chap.ii.^20;
•^the ruler of the synagogue answered with^ indignation, be- rsixylir"'
cause that ^ Jesus had healed on the sabbath day,^ and said unto sei m"u'!^'
the people,'^ •''There are six days in which men ought to work: ^seeMark
in them therefore come and be healed, and not on the sabbath e cW- xiv.

15 day.^ The Lord then ^ answered him, and said. Thou hypo- xii.T
crite ^"^ ^doth not each one of you on the sabbath loose his ox Ezek.xw'.i.

' . . « T ^ Chap. XIV.

16 or his ass from the stall, and lead him away to watermg i And s-
ought not this woman, ''being a daughter of Abraham, whom a chap.xix. 9.
' Satan hath bound, lo, these eighteen years, be^^ loosed from /See Man. iv.

17 this bond on the sabbath day .?^ And when he had said^^ these ver. n.
things, all his adversaries were ashamed : and -^all the people'^ k see chap.

o ' xviii. 43*

rejoiced for all the glorious things that were done by him.

18 ^ Then said he,!^ *" Unto what is the kingdom of God like .? and ^ matt. xHL

19 whereunto shall I resemble i* it .? It is likens a grain of mus- ^Jl^^^''-
tard seed, which a man took, and cast into his garden ; and it '"se^^Mau°'xi.
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.

1 sabbath day ^ behold, a woman who ^ and she

4 lift herself up ^ being moved with * o?)iit day

■^ multitude ^ on the day of the sabbath ^ But the Lord

10 the best authorities read Ye hypocrites " to have been

12 And as he said ^^ He said therefore {according to the best authorities)

1* liken ^^ insert unto

^^ and became a tree {according to the best atcthorities)
" the birds of the heaven ^* thereof

19 till it was all

Time. It is generally agreed that this incident The parables (vers. 18-21), which are found in

belongs to the later period of our Lord's minis- the great parabolic discourse (Matt, xiii.), were

try, about the time of His visit to Perea (Matt, repeated on this occasion. Any other view in-

xix. 1,2; Mark x. i). The reasons for this are volves great difficulties. Such repetitions might

(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 the synagogues. In Perea,

that the language of the ruler of the synagogue as we suppose. — On the sabbath day. This is

points to a time when the opposition to our Lord the main point, whenever and wherever the inci-

was open and pronounced ; (3.) that the incident dent occurred,

cannot be appropriately placed anywhere else. Ver. 11. A spirit of infirmity eighteen years.

Chap. XIII. 10-35.] THE GOSPEL ACCORDING TO LUKE.

This suggests a form of demoniacal possession ;
and ver. 16 shows that Satanic influence was
present in her case. Our Lord, however, did not
heal demoniacs by laying on of hands, but by a
word of command. Yet in this case He both
speaks (ver. 12) and lays hands upon her (ver.
13). The effect of her disease was that she was
bowed together ; her muscular power was so de-
ficient, that she could in no wise lift herself up.
She had some power, but it was insufficient to
allow her to straighten herself up. This view
represents the woman, not as remaining pas-
sively bowed, but ever attempting and failing to
stand straight.

Ver. 12. Saw her. There is no evidence, that
she asked for a cure. The action of our Lord and
the language of the ruler of the synagogue, indi-
cate that she hoped for one. — Thou art loosed from
thine infirmity. Her muscles were released from
the influence which bound them. This suggests
(as also ver. 16) Satanic power, which our Lord
always drove away with a word.

Ver. 13. Was made straight. The laying on
of hands completed the cure, by giving the needed
strength, after the word had set free from Satanic
influence.

Ver. 14. Being filled with indignation. The
attitude of mind was hostile ; but had been mani-
fested hitherto on such occasions. The answer
was not 'with indignation.' The ruler was afraid
to speak out so boldly, and he ' covertly and cow-
ardly ' addresses himself, not to the Healer or
to the healed, but to the multitude. His false
premise was, that works of mercy are forbidden
on the Sabbath.

Ver. 15. The Lord. Perhaps with emphasis;
as He had previously proclaimed Himself, ' Lord
even of the Sabbath' (ch%.p. vi. 5). — Ye hypo-
crites. Ver. 1 7 shows that other antagonists were
present. The plural agrees better with what fol-
lows. The hypocrisy is evident from the exam-
ple our Lord quotes. — Doth not each one of you,
etc. This was confessedly permitted. In an im-
portant sense works of mercy are works of neces-

435

sity. The beast tied to the manger aptly rep-
resents the case of this poor woman.

Ver. 16. And ought not. They were 'hypo-
crites,' because they perceived the necessity in
the case of the beast, but heartlessly denied it
in the case of the poor woman. The contrast is
marked. In the one case a dumb animal, in the
other a woman, who was moreover a daughter of
Abraham, one of the covenant people of God, the
God of the Sabbath. The reference to her be-
ing a spiritual daughter of Abraham is not at all
certain. The animal is represented as bound
by a master aware of its necessities, this woman
was bound by Satan. Ordinary infirmity would
scarcely be thus described ; some kind of posses-
sion is asserted by our Lord. In the case of the
animal but a few hours would have passed since
the last watering the woman had been bound for
eighteen years.

Ver. 17. All his adversaries. A number must
have been present. — All the multitude rejoiced.
This does not oppose the view that the miracle
occurred in Perea, late in the ministry. Although
Galilee had been abandoned by Him, and Jeru-
salem had been repeatedly hostile, we infer from
Matt, xviii. 2, that He was still heard with glad-
ness in Perea ; in fact some such wave of popu-
larity must have preceded the entry into Jerusa-
lem. — Were done by Mm. The original indicates
continued working, which agrees with Matt,
xviii. 2.

Vers. 18-21. Parables of the Mustard
Seed and the Leaven. See notes on Matt,
xiii. 31-33. On the repetition of these parables,
see note at the beginning of the section. There
is an appropriate connection with what precedes.
The miracle had shown Christ's power over
Satan, the people were rejoicing in this power ;
our Lord thus teaches them that His kingdom,
'the kingdom of God,' should ultimately triumph
over all opposition, should grow externally and
internally. Such instruction was peculiarly apt
just before He began His actual journey to death
at Jerusalem.

22
23

Chapter XIII. 22-35.

The Journey towards yerusalem ; the Question as to the Number of the
Saved ; the Menace of Herod and our Lord's Reply.

ND he went through the ^ "cities and villages, teaching, « Matt. ix. 35;

° o ' o' chap. vm. i.

and ''journeying toward ^ Jerusalem. Then said one^ '^ chap.ix. 51.
unto him, Lord, are there ^ few ''that be saved.? And he ^^.^p^^e^.

24 said unto them, <* Strive to enter in at the strait gate:^ ^o'^ <r Acts h. 47 ;
many, I say unto you, will^ seek to enter in, and shall not be ^cor.'ii.'fs.

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 ^ ^=i"- ''''^•
knock at the door, saying, ^ Lord, Lord," open unto us ; and he^|"*^P-"'-
shall answer and say unto you, ^ I know you not whence ye

^ went about through ^ unto ^ And one said

4 they ^ by the narrow door {according to the best authorities) ^^ ' '"^- "

6 shall '' omit Lord

^ Matt, vii
22 ; XXV. II.
Ver. 27 ;
Matt. vii.

436 THE GOSPEL ACCORDING TO LUKE. [Chap. XIIL 22-35.

26 are: Then shall ye •''begin to say, 'We have eaten and drunk ^ z Comp. ex.

27 in thy presence, and thou hast taught^ in our streets. But ^^ he ^f^^^fY-^-
shall say, I tell you, * I know you " not whence ye are ; *' depart ^""p^,'^^''-

28 from me, alljj/^ workers of iniquity. ™ There shall be^^ weeping '"Jt^^"-"-
and 12 gnashing of teeth, when ye shall see " Abraham, and " ^l^'^- "'"■
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, dindfrom 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 " ^P^ ^^f-
which 1^ 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.Matt.

^ XIX. I ; Mark

^2 kill thee. And he said unto them. Go ye, and tell ^^ that fox, x. j.

^ ' J ' ' q Chap. 111. I ;

Behold, I cast out devils,^^ and I do cures to day and to mor- ix. 7;xxiii.

33 row, and the third day '"I shall be perfected.^^ Nevertheless ^ Heb. u. 10;
*I must walk 2^ to day, and to morrow, and the day following : ^ comp!"iohn

34 for it cannot be that ' a prophet perish " out of Jerusalem. " 0 t see Matt.
Jerusalem, Jerusalem, which killest ^ the prophets, and stonest ^^ u ver. 22.

1 9fi 1 r 1 1 T 1 ^ Matt, xxiii.

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 '"^^o™?^ ^g
house is left unto you desolate : ^^ and verily ^"^ I say unto you, i9;xi. 23.
Ye shall not see me, until the time come when ye shall say,^^

"^ Blessed is he that cometh in the name of the Lord. ''^^\ fj^^]

chap. xix.

8 We did eat and drink ^ didst t-each ^^ And ^^ omit you 3S.

^2 insert the ^^ and yourselves cast forth without

" from the east and west ^^ from the north and south

16 who " In that very hour {according to the best authorities')

1* omit of the -^^ wisheth to ^^ go and say to

21 demons ^^ I come to the end ^^ go on my journey

2* that killeth ' 25 stoneth 26 hgr

2'' even as 28 gathereth her own

2® forsaken ^ omit verily

^1 the best authorities read until ye shall say

Time. We identify the journey here spoken lower, since the tone of our Lord's reply forbids

of (ver. 22), with the last journey from Perea to this. It is still more probable that he was a Jew

Jerusalem, and accept the order of Luke in the in the multitude. — Lord are they few that be

following chapters as accurate. Some think that saved. Final salvation is implied. The form of

it is the journey from beyond Jordan (John x. the question implies doubt in the mind of the

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. He

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. — Unto

doubt repeated as Luke records them. them. The multitude ; since the question was put

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 the

ing are given. right way,' i. e., to enter by the (narrow) door.

Ver. 23. And one said. This may have been To do this the greatest earnestness is required,

a professed disciple, 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
in. ' Seek ' is not so strong as ' strive.' Earnest
to some extent, these seek to enter in some other
way. It is probably implied that more earnest-
ness would lead to the narrow door of repentance
and faith. — And shall not be able. It is a moral
impossibility to enter in any other way.

Ver. 25. When once. The motive urged is,
a time will come when it will be altogether impos-
sible to enter. The master of the house. The
figure is that of an entertainment made by a
householder for his family. — Shut the door.
The feast is to begin, and the expected guests,
the members of the family, are all there. Comp.
Matt. XXV. 10, where a similar thought occurs
with the figure of a marriage feast. — Ye begin to
stand without, and knock, etc. Knowing that
the door is shut, they still cling to the false hope
that they have a right within. Even in this hour
the earnestness is not such as it ought to be ;
still there is a climax in the description of their
conduct : standing, knocking, calling, and finally
arguing (ver. 26) . I know you not whence ye are,
/'. e., ye are strangers to me, not members of my
family, not expected at my feast.

Ver. 26. We did eat and drink in thy presence.
The plea is previous acquaintanceship. As ap-
plied to those then addressed, it refers to actual
participation in ordinary meals with our Lord.
More generally it refers to external connection
with Christ, without actual communion with Him.
Undoubtedly we may accept here an allusion to
the Lord's supper. — Didst teach in our streets.
The figure is dropped for a moment here : the
householder represents our Lord. The clause
had a literal application then, but it also refers
to all among whom the gospel is preached. —
Notice the earnestness is not that of those
seeking for mercy, but of those claiming a right,
and basing their claim on something merely ex-
ternal. It is the mistake of Phariseeism to the
very last.

Ver. 27. All ye workers of iniquity. ' Work-
ers ' means those in the employ of, and receiv-
ing the wages of unrighteousness. The terrible
reality set forth is, that many ' workers of iniq-
uity ' think they will be saved, and will find out
their mistake too late. This is a motive to
'strive' (ver. 24), for now such striving is possi-
ble ; but a time will come when the striving as
well as the entrance will be impossible. The
conduct of those ' seeking ' admittance, as here
described, is not striving. Many, in their thoughts
of the future world, make the great mistake of
supposing that those unsaved here can really de-
sire salvation there, but no word of our Lord
hints at such a desire, involving a desire for holi-
ness.

Vers. 28, 29. See on Matt. viii. 11, 12. The
connection here is different : the Jews are directly
addressed, as those who shall be cast out, while
their ancestors and the Gentiles shall enter in. —
There, i. e., in that place. The reference to a
future state throughout seems obvious enough. —
Cast forth without. Those not admitted are thus
spoken of, because as Jews they were born in the
covenant. — Ver. 29 represents the ingathering
of the Gentiles. It is fanciful to discover a refer-
ence to the progress of successful missionary effort
from east to south is referred to. Our Lord
does not say ' many ' here, as in Matt. viii. 11,
since this would have been too direct an answer
to the question (ver. 23). He would make promi-

nent, not the number, but that those addressed,
confident in their Jewish position, were in the
greatest danger of not being saved.

Ver. 30. See on Matt. xix. 30 ; xx. r6. Here
the saying seems to be applied to the ingathering
of the guests, just spoken of ; not simply to the
Jews and Gentiles as such, but to individuals and
churches and nations all through the ingathering.
For example : the church at Jerusalem and her
Gentile off-shoots, the Oriental churches. Mod-
ern history furnishes many instances.

Ver. 31. In that very hour. This is the cor-
rect translation. — Certain Pharisees. They may
have been sent by Herod, and were the agents
best adapted for his purpose, because their party
was in opposition to him. Our Lord's reply in-
timates this. Herod may not have wished to kill
Jesus, but the desire, now to see Him and now
to get Him out of his territory, agrees entirely
with the character of that ruler. To threaten
thus without really purposing to carry out the
threat, to use Pharisees, his opponents, to report
the threat, is the ctcnning oi 'that fox.' — Depart
hence. Our Lord was probably in Perea, part of
Herod's territory, and that part too in which
John the Baptist had been put to death. Others
infer from chap. xvii. 11, that He was still in
Galilee, but this we consider highly improba-
ble.

Ver. 32. That fox. A figure of cunning and
mischief. Herod deserved the name. As the
Greek word for ' fox ' is feminine, it is possible
that the term points to Herod's loss of manliness
through the influence of Herodias. But it is not
certain that this was spoken in Greek. — Do, or,
' perform,' cures. Our Lord mentions His works,
because it was these, rather than His words,
which had excited Herod's anxiety (chap. ix. 7).
— To-day and to-morrow, and the third day come
to the end, i. <?., of these works in your country
(Perea). This is the simplest sense of this much
disputed passage ; meaning : I shall remain in
your territory three days longer. The days must
then be understood in the literal sense. Some,
however, refer them to His present work ('to-
day'). His future labors ('to-morrow'), and His
sufferings at Jerusalem (' the third day'). Such
a sense would not only be unusual, but it is
opposed by the next verse, where the third day
is a day of journeying, not of deatlv — The word
used is in the present tense, because our Lord
would tell Herod that the future to Him is cer-
tain.

Ver. 33. Nevertheless I must go on my journey.
Although I will remain working in your territory
for three days, I must still be journeying. The
word here used is the same as that in the threat
'depart,' (ver. 31). During these days of labor
our Lord will be journeying, and He must do so.
This journey will be out of Herod's territory, it
is true, but not because of Herod's threat. He
did not fear death, for He was going to meet
death. The necessity of the journey lay in this :
for it cannot be that a prophet perish out of Jeru-
salem. ' It cannot be ' (peculiar to this passage)
indicates moral impossibility. Jerusalem had
monopolized the slaughter of the prophets. John
the Baptist was an apparent exception.

Vers. 34, 35. See on Matt, xxiii. 37-39, where
a similar lamentation is found. But there is no
reason for supposing that it was not repeated.
There are variations in form, and the connection
with what precedes is close. — How often. Luke

438 THE GOSPEL ACCORDING TO LUKE. [Chap. XIV. 1-24.

has not said a word of our Lord's being at Jeru- things show that this was spoken at an earlier

salem, but this implies a ministry there. time. Some belittle the prediction bv referring

Ver. 35. The word translated ' descjlate ' is it to our Lord's triumphal entry just before the

omitted by the best authorities, but ' forsaken ' Passover, when the people cried, Blessed, etc.

may be supplied to bring out the entire sense of The disciples may have misunderstood this pre-

the rest of the clause. — And I say, etc. Matthew : diction, and thought it fulfilled on that occasion,

'for.' There the reason is given, since the Lord but in fact Jerusalem did not say this, but said

was then finally leaving the temple ; here the ref- 'Who is this.?' (Matt. xxi. 10), and objected

erence is more prophetic. ' Henceforth,' which in (chap! xix. 34). It is far more natural to suppose

Matthew marks the beginning of the desolation that already our Lord mourned over the impend-

at that moment, is not found here. These little ing fate of the holy city.

Chapter XIV. 1-24.

A Sabbath Feast at the House of a Pharisee ; Healing of a Dropsical Matt,
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 "■ ^^'^^p- '^••
■iA. the chiefs Pharisees to eat bread on the sabbath day,^ that

2 they * watched * him. And, behold, there was a certain man ^ ^^^^ ;'^omp,

3 before him which ^ had the dropsy. And Jesus " answering ''^^^' '"'"■
spake unto the '^ lawyers and Pharisees, saying, ^ Is it lawful to " xi^as. ^

4. heal on the sabbath day } ^ And '^ they held their peace. And xx.l 35-

e See chap.

5 he took Jiirn^ and healed him, and let him go ; ^ And answered xiii. 14.
them, saying,^^-^ Which of you shall have an ass ^^ or an ox/chap. xiii.
fallen into a pit,^^ and will not straightway pull him out on the ^^

6 sabbath day 1 ^And they could not answer him 1* again to these s ^["p-^^^'**
things.

7 And he put forth ^^ a parable to those which ^^ were bidden,

when he marked ''how they chose out the chief rooms ;i^ say- '^xi!!,3!'^^

8 ing unto them, When thou art bidden of any ma7i 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 ? seechap.iiL
thou art biddfen, go and sit down in the lowest room ; ^^ * that k Prov. xxv.
when he that bade ^^ thee cometh, he may say unto thee.
Friend, go up higher: then shalt thou have worship ^^ in the

[ I presence of them ^^ that sit at meat with thee. ' For whoso- / chap. xviii.
ever 2'' exalteth himself shall be abased ;^^ and he that humbleth Matt, xxiii.

12.

himself shall be exalted.

1 when 2 of the rulers of the ^ omit day

* were watching ^ before him a certain man who

8 on the sabbath, or not ? [according to the best authorities) ' But

^ took hold of him 9 sent him away

^o the best authorities read And he said unto them
^^ a son, but many authorities read an ass ^^ well

13 draw him up on a ^^ ojiiit him ^^ spake ^^ them that

" places at table ^^ marriage feast ^^ chief place

20 lest haply 21 shall come 22 then thou shalt ^3 place

2^ hath bidden ^^ honor 26 ^ 27 every one that ^8 humbled

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, " call ^^ " the poor, the maimed, the lame, "^^^^ "'

14 the blind : And thou shalt be blessed ; for they cannot ^^ recom- " ^ii^fo,'^^^
pense thee : for thou shalt be recompensed ^ at ^^ the resurrec- ^^^'^'^'""^■
tion of the just. ^iCor!'xv.

15 And when one of them that sat at meat with him heard these iv' U-,^^^^'
things, he said unto him, "^ Blessed h he that shall eat bread in xx.T s-

16 the kingdom of God. Then said he '^^ unto him, '"A certain r Comp. Matt

17 man made a great supper, and bade many : And sent^^ his ser-
vant at supper tirne 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- -^ ^®"'- "''^

21 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 t Matt. xiv.
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 ^^ « ^att. xd
were bidden shall taste of my supper.

^^ And he said to him also that had bidden ^^ nor

^^ b'd ^'■^ because they have not wherewith to

^^ in 34 But hg gaid 35 hg sgj,|. 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.

*3 what thou didst command is done ** constrain ^^ \\^2i\.

Contents. This section, peculiar to Luke, though doubtless the letter of the fourth com-

has been aptly styled ' the Son of man eating and mandmeut was observed. A number of guests

drinking.' All the incidents occurred at a feast were present, mainly Pharisees (vers. 3, 7). —

(vers. I, 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. xxii. 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 dropsy

Ver. I. One of the rulers of the Pharisees. 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 the Sabbath, the food being prepared the day Ver. 3. Answering, i. e., the thoughts of the

previous. The custom gave rise to great abuses, Pharisees. Is it lawful, etc..'' This unexpected

440

THE GOSPEL ACCORDING TO LUKE. [Chap. XIV. 1-24.

question evidently embarrassed them. If they
answered yes, the occasion of finding fault was
taken away ; if no, they could be charged with
want of compassion.

Ver. 4. But they held their peace. They
could attend feasts on the Sabbath, but could not
say that it was right to heal the sick. Formal-
ism is always thus inconsistent. Their silence
was a confession of defeat, however. Then came
the healing. — Sent him away. He was not a
guest. The rebuke was not given until after the
man had been sent away.

Ver. 5. If a son or an ox. The weight of
authority is for the reading ' a son.' The thought
then is : If on the Sabbath you help what is your
own, then help others (love thy neighbor as thy-
self). The common reading ; 'an ass or an ox,'
suggests the same argument as in chap. xiii. 15,
16; if you would do this for a dumb animal,
much more for a human being. — Fallen into a
well. As in chap. xiii. 15, 16, we find here an
analogy between the case cited and the condition
of the dropsical man ; the danger in the well was
that of drowning.

Ver. 6. And they could not. The argument
was conclusive. Thus thwarted and overcome,
they doubtless hated Him the more.

Ver. 7. A parable, in the widest sense, since
the language is to be taken literally, though made
the basis of a general moral lesson (ver. 11). —
Them that were hidden. The invited guests,
evidently numerous, were now arriving. The chief
places. We supply ' at table ' to avoid ambiguity.
The coveted places (comp. Matt, xxiii. 6,) were
at the middle table, joining the two side tables.
At a large feast this table would be long, and the
places numerous.

Ver. 8. To a marriage feast. The greatest
festivity, where questions of place were (and are
still) considered of most importance. The figure
suggests a reference to the feast of the kingdom
of God, but this is not the primary thought.
Our Lord immediately after represents the class
whom He is now addressing as invited to that
feast, but not attending it (ver. 18). The men-
tion of an ordinary feast might have made the
rebuke too pointed. — More honorable, etc. Such
an one would be entitled to the higher place, and
at a wedding would obtain it, as the next verse
shows. But this result is not the main reason
for not taking the highest place.

Ver. 9. He that bade thee. The proper per-
son to decide both in the primary and deeper
applications of the parable. — And then thou shalt
begin with shame. ' Begin ' hints at the lingering
in the coveted place, and the shame rises as the
crestfallen one goes lower and lower. — The low-
est place. Farthest away from the honorable
places, since the intermediate ones would be al-
already occupied.

Ver. 10. The opposite course and its results
are described. —That. Our Lord does not bid
them take a low place, for the pin-pose of being put
higher. That would be false humility. This result
is the purpose of God, who commands this con-
duct. — Have honor, lit., ' glory,' in contrast with
'shame' (ver. 9). 'Worship' was intended to
convey the same idea. — There is nothing to war-
rant the idea that our Lord and His disciples
were themselves in the lower places, and ought
to have been invited to come up higher. Such
hints about promotion at a Pharisee's feast would
not come from our Lord.

Ver. II. Humbled. The same word in both
clauses. The principle here set forth was re-
peated by our Lord on a number of occasions
(Matt, xxiii. 12 ; Luke xviii. 14), and formed one
of the main truths of His teaching. We are to
apply it in the widest sense, but especially with
reference to the kingdom of God (viewed as a
feast), into which state of exaltation only the
humble enter, while those who exalt themselves,
not only do not enter, but are cast into a state of
positive abasement,

Ver. 12. To him also that had bidden him.
These remarks imply that the host on this occa-
sion had invited the chief persons of the place,
and that he expected to receive some return from
them. It was probably in a town in Perea,
neither a large city nor a rural district, but just
of that intermediate kind, where questions of
position are deemed so important. The whole ac-
count is exceedingly apt and true to life. — Call not
thy friends. ' Call,^ here means more than ' in-
vite,' it implies a loud calling, an ostentatious
invitation, so that the whole town knows of the
entertainment. The word will bear pondering
wherever people sound a trumpet before their
feasts. This is not a positive prohibition of
entertaining one's friends and neighbors. Such
intercourse is taken for granted. What is for-
bidden is the thought that this is hospitality, or in
itself praiseworthy. — A recompense be made thee.
Feasts, etc., are largely mere matters of business,
not of kindness. Taken in connection with ver.
14, this implies that everything of that kind, how-
ever allowable, has no high moral quality, results
in no reward in the future world. — All expenses
for entertainments, for which we expect a return,
are expenses for self and not for others. If such
entertainments prevent real charity (ver. 13) they
are forbidden.

Ver. 13. Bid, Not the word used in ver,
12 ; the quiet invitation is meant. Sounding a
trumpet before such a feast is forbidden in Matt,
vi. 1,2. — The poor, etc. This is to be taken as
including all modes of providing for the wants of
the classes referred to. There is little danger
that it will be understood too literally. As the
same classes are spoken of in the parable (ver.
21), it is a fair inference that in so doing we fol-
low God's own example.

Ver. 14. And thou shalt be blessed, oecause
they have not wherewith to recompense thee.
This implies that the benevolence has been done
without hope of return, excluding the recompense
from 'the praise of men.' The proof that the
blessing will come is added : for thou shalt be
recompensed, etc. Earthly recompense amounts
to nothing ; it gives no blessing. All outlay with
the hope of return is a mere squandering upon
self. But providing for the poor, etc., is lending
to the Lord ; He will repay it, and His promise
is the security for the blessedness referred to.
Our Lord, of course, does not here encourage
charity /tT the purpose of obtaining a future re-
ward. The reward comes, but it is still of grace.
— In the resurrection of the just. This refers to
the fii'st resurrection, and implies a second one
(comp. I Cor. xv. 22 ; i Thess. iv. 16; Rev. xx.
4, 5). Our Lord says nothing of an intervening
millenium, but the guest who spoke next evi-
dently alludes to it.

Ver. 15. One of them, etc. The company
this ' one ' was in and the parable which his remark
called forth, oppose the view that he sympathized

Chap. XIV. 1-24.] THE GOSPEL ACCORDING TO LUKE.

441

with our Lord. Some think it was merely an
attempt at a diversion ; since our Lord's remarks
were unpleasantly telling. It is more probable
that the man, hearing of the resurrection of the
just, at once thought of the great feast (the mil-
lennial feast) which the Jews expected would
follow, and thus spoke with the common Jew-
ish idea that his admission to tliat feast was a
certainty.

Vers. 16-24. The Parable of the Great
Supper. The force of the parable, as an an-
swer to the guest is this : ' What advantage can
it be that you, with all your seeming enthusiasm,
praise the happiness of those who eat bread in

the kingdom of God, if you and those like you,
although you are invited, refuse to come.' — The
parable of the wedding of the King's son (Matt.
x.\ii. 2-14), delivered later, is much stronger
than this one, bringing out more fully the thought
of judgment.

Ver. 16. A certain man. Here representing
God, since the parable conveys a lesson about
eating bread 'in the kingdom of God ' (ver. 15).
— A great supper. The figure suggested by the
last remark is taken up. God prepares ' a feast
of fat things ' (Is. xxv. 6), which is to culminate
in the marriage supper of the Lamb. The im-
mediate reference is to gospel privileges. While

A Supper Scene.

the Lord's Supper is not directly alluded to, it
may 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. — And
bade many. The ' many ' represent the Jewish
nation, but especially the Pharisees and the rulers
(see ver. 21). The first invitation was given
through the ancient prophets, the feast being still
in the future.

Ver. 17. Sent his servant. This was usual in
the East (comp. Matt. xxii. 3). As but one ser-
vant is spoken of, and but one such invitation, we
must understand this as representing Christ Him-
self, who came to those invited, saying : come, for
tMngs are now ready, i. e., ' the kingdom 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
servant').

Ver. 18. And they all. The exceptions among
the rulers and Pharisees were so few, that this
feature of the parable might well be thus stated.
— "With one consent, or 'accord.' All in the
same spirit, although the excuses are different as
well as the manner in which they were made.
All were prompted by worldliness, though in dif-
ferent forms. — To make excuse. They acknowl-
edged the obligation to some extent. — I have
bought a field, etc. This represents the man of
business, occupied with his possessions, yet not
uncourteous, but pleading necessity : I must needs

go out and see it. Not that he had bought it with-
out seeing it, but that it needed looking after, or it
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 bought five yoke of oxen.
This one too is hindered by his possessions, but he
does not plead necessity ; he was going to prove
them, had started as it were, and preferred not
to alter his plan. The first represents one so
pressed with business, that he thinks he cannot
find time to attend to a higher obligation which
he still acknowledges ; the second, one so inter-
ested in his worldly plans that he will not relin-
quish them, though he feels that he must excuse
his conduct.

Ver. 20. I have married a wife. According
to the Mosaic law (Deut. xxiv. 5), a newly mar-
ried man was free from military duty for a year.
Hence the abrupt tone : and therefore I cannot
come. 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
gratification hindered this one.

Ver. 21. Being angry. God has 'wrath' in
such circumstances. — Go out quickly. This sub-
stitution of guests took place at once, both in the
parable and in fact. — Into the broad ways and
streets of the city. Still in the city, /. e., among
the Jews. — The poor, etc. The very same classes
as in 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. 25-35.

wife who could have hindered him from coming ;
on]y the feeling of poverty could have held them
back; but this feeling also vanishes, since they
must be in a friendly way led m by the servant'
(Van Oosterzee.) They represent the wretched
and despised, ' publicans and sinners,' whom the
'servant ' quickly brought in; since already they
listened eagerly to the Saviour. But the absence
of hindrance did not imply fitness for the feast.

Ver. 22. What thou didst command is done.
Indicating the rapid success among this class.
Strictly speaking the servant implies that he had
already done this after the first had excused
themselves, and before he returned to the Lord.
And so it was : Before our Saviour went back
from earth, He had already invited this class and
was leading them in. — And yet there is room.
The servant would have the guest-room filled :
Bengel : ' Not only nature, but grace also, ab-
hors a vacuum.'

Ver. 23. Go out into the highways and hedges.
This refers to the spread of the gospel among the
Gentiles. ' Quickly' is not added, for this was a
work of time. This succeeds the return of the
servant, as the calling of the Gentiles did the As-
cension of Christ. This going out was done
through others, and it may be intentional, that
there is no mention of the same servant's him-
self undertaking this duty. — Constrain them to
come in. Moral constraint alone is meant. True
missionary zeal so differs from all other impulse

that it may well be spoken of as a ' constraining '
of men to enter the kingdom of God. — That my
house may he filled. Since the days of St. Au-
gustine this passage has been abused to counte-
nance the forcible compulsion of heretics. Guests
will be 'furnished:' God's purposes of mercy
will not fail.

Ver. 24. For I say to you. It is a question
whether this is the language of the giver of the
feast or of Christ in His own person. Our Lord
is represented as ' servant ' throughout the para-
ble, and ' my supper' seems more appropriate in
the mouth of the lord of the servant ; but 'you'
is plural, and we have no mention of any one else
than the servant as present during the conversa-
tion. The whole discourse gains greater vivid-
ness and point, if we regard the parable as closed
in ver. 23, and our Lord as directly applying it
here. And this is the more likely, since the
whole lesson of the parable is summed up in the
words : None of those men .... shall taste of
my supper. As if He would say : This is the
eating bread m the kingdom of God, to which
you look forward ; though it is God's feast, to
which God has invited, it is 'my supper,' given in
my honor, though I have come 'in the form of a
servant ' to invite you ; and none of you will enter,
because in refusing me, you refuse to obey the
second summons of God who has before invited
you through His word. — This discourse probably
increased the already pronounced hostility.

25
26

Chapter XIV. 25-35.

Discourse to the Multitude : Requirements of Discipleship.

ND ^ there went great multitudes with him : ^ and he
turned, and said unto them, ** If any matt come ^ to me,
*and hate^ not his^ father, and mother, and wife, and children,
and brethren, and sisters, '^yea, and his own life also, he can-

27 not be my disciple. And^ "^whosoever doth not ^bear his^

28 cross, and come after me, cannot be my disciple. For which
of you, intending " to build a tower, sitteth not down first, and
counteth^ the cost, whether he have sufficient to finish^ itf

29 Lest haply, after ^^ he hath laid the^^ foundation, and is not able

30 to finish it}^ all that behold it ^^ begin to mock him, Saying,

31 This man began to build, and was not able to finish. Or what
king, going to make war against another king,i^ sitteth not
down first, and consulteth ^^ whether he be ^^ able with ten
thousand to meet him that cometh against him with twenty
thousand .-* Or else, while the other is yet a great way off, he
sendeth an ambassage,^'^ and desireth ^"^ conditions of peace,

^ Now 2 ^jth him great multitudes ^ cometh

* hateth "^ his own ^ ^^^^^-^ p^^^

'' desiring * doth not first sit down and count

^ wherewith to complete it i" when ^^ a

^2 ojjiit it 13 going to meet another king in battle

" the best authorities read will not sit down first and consult

a Matt. X. 37;

comp. Deut.

xxxiii. 9.
b Mai. i. 3;

Matt. vi. 24;

chap. xvi.

13 ; Rom.

ix. 13.
c Johnxii. 25;

comp. Acts

XX. 24 ; Rev.

xii. II.
d See Matt

x. 38.
e John xix.

17-

embassy

" asketh

Chap. 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. •^'Salt^^ is good : ^^ ^^^-^ ^i^^^C^inb
if ■■^° the salt have lost his ^^ savour, wherewith shall it be sea- ^ ^"^^^i^ix. 50.

35 soned } It is neither fit^^ for the land, nor yet ^^ for the dung-
hill; ^z^/^'^ men cast it out. ''He that hath ears to hear, let /« Matt. v. 13.
him hear.

18 then

21 its

1® insert therefore ^^ if even

22 fit neither ^^ ot/iii yet ^'^ o//iii but

The discourse was delivered, on the way to
Jerusalem, probably very shortly after the meal
m the Pharisee's house (vers. 1-24). The place
was therefore Perea, and the time one of the three
days referred to in chap. xiii. 32, 33. He was
followed by multitudes and yet was on the direct
road to death. The nearer He approached His
own passion, the more decidedly must He test
those who were following Him, revealing more
and more the high requirements of discipleship.
The seemingly stern language was uttered out of
love, to prepare those in earnest for the realities
before them, and to separate the wheat from the
chaff.

Ver. 25. There went, etc. A continued jour-
neying with Him is meant. The multitudes
were probably from different places : Those who
originally followed Him from Galilee, others from
Perea, and various companies on the way to the
approaching Passover feast.

Ver. 26. See on Matt. x. 37. Which was
addressed to the Twelve. — Hate not. The de-
mand is for supreme love to Christ : father, and
mother, etc., are placed here as objects which
may and often dp interfere with this supreme love.
In so far as they do this, they are to be hated,
not actively and personally, but generally. The
meaning will best appear, if we notice the crown-
ing thought : yea, and Ms own life also. This
cannot, of course, mean that a man should actively
hate his life or soul, for then he must kill him-
self to become a Christian. All belonging solely
to the sphere of the lower life, as opposed to the
life of the Spirit, must be opposed in heart, i. e.,
actually hated. The power to love implies the
power to hate. Alford : ' This hate is not only
consistent with, but absolutely necessary to the
very highest kind of love. It is that element in
love which makes a man a wise and Christian
friend, — not for time only but for eternity.'

Ver. 27. See on Matt. x. 38; xvi. 24; Mark
viii. 34 ; Luke ix. 23. While our Lord had fore-
told His death. He had not announced that He
would be crucified ; so that this saying must have
sounded strangely to the multitude. Notice that
both verses speak of being a disciple, not sim-
ply becoming one. The permanent requirement
of discipleship is stated.

Ver. 28. For which of you. By two illustra-
tions our Lord enforces the requirements just
stated. — To build a tower, a structure of some
importance, and involving considerable expense.
The prudent way is described : first the plan ;
second, the careful consideration of what is re-
quired to carry it out ; third, the examination
whether the resources will suffice.

Vers. 29, 30. Lest haply, etc. The probable
consequence of any other way of proceeding is
described : first, failure to finish ; second, the

mockery of others at the failure. The leading
thought here enforced is : entire self-renunciation
is necessary to be a disciple of Christ. The
building the tower represents the purpose and
wish to be such a disciple ; the counting the cost,
the careful consideration of the requirements of
discipleship (self-renunciation) ; then comes the
question of ability to meet them. Our Lord
does not say that if the means are insufficient
the design should be given up, since He invites
all to become His disciples. In one sense the
means will always be insufficient, since no one is
able of himself to meet these requirements ; in
another, they will always be sufficient, since we
can ever look to Christ for strength. Our Lord
here presses the one point of the great necessity
for earnest consideration of the requirements He
had announced and proper self-examination, in
view of the folly of any other course, both then
and now. The world has not laughed without
reason at the half-Christianity which has resulted
from such spasms of piety.

Ver. 31. Or what king. The former illustra-
tion gives prominence to the folly, this to the
danger, of following Christ, without due consid-
eration of the requirements of discipleship (self-
renunciation). Going to battle against over-
whelming odds is dangerous folly. The king
with ten thousand represents the man who would
become a disciple, and the original indicates that
this is all the force he can muster. — The other
king, with twenty thousand, represents God.
For the natural man is at variance with God, and
when one would become a Christian the first
feeling is that God with His holy law is coming
against him. The original indicates that the
forces of this king are simply those he chooses
to employ, not all he has. Success is hopeless,
if we strive with Him. Here the inadequacy of
our resources comes out.

Ver. 32. Asketh conditions of peace. This
represents our throwing ourselves upon God's
mercy in view of our own insufficiency. ' A
Christian's weakness is his strength.' Thus the
previous illustration is supplemented. — This
making of peace opposes the view that the con-
flict is with Satan or with sin. We are naturally
at peace with these. When we feel that Satan is
too powerful an adversary, we do not make
peace, or ask for an armistice, but ask God to
help us, and until we turn to Him, we never feel
that Satan is an adversary. Another reason for
preferring the other interpretation is that it alone
brings in a gospel thought of mercy, which would
scarcely be wanting even in so severe a dis-
course.

Ver. 33. So then, etc. The illustrations are
applied to the principle laid down in vers. 26, 27.
Unless one is prepared to do this, after due con-

444 THE GOSPEL ACCORDING TO LUKE. [Chap. XV. i-io.

sideration and with a full view of his own insuf- prominence to His own Almighty sustaining

ficiency, he cannot be my disciple. power, as in passages like John x. 28, 29. The

Ver. 34. Salt therefore is good. ' Therefore ' same remark applies to ver. 29.

connects this favorite aphorism with what pre- Ver. 35. Neither for the land, nor for the

cedes. It is good then to be my disciple, in the dunghill. Fuller than Matt. v. 13 : 'good for

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), because it is thus

just as salt does in the natural world ; but if even useless. — He that hath ears to hear, etc. This

the salt, which is very unnatural and unlikely, common formula calls attention to the impor-

have lost its savor, if my disciple through a re- tance of what had been said, implying that it

turn to selfishness loses this peculiarity, where- has an application to all the hearers, and ad-

with shall it be seasoned 1 Our Lord is warning monishing them to make that application to

from a human point of view, and not giving their own hearts.

Chapter XV. i-io.
T/ie Parables of the Lost Sheep and the Lost Piece of Money.

1 'THHEN drew near unto him all " the publicans and sinners ^^Ij^^^g^^"-

2 J- for ^ to hear him. And the Pharisees and scribes ^ * mur- ^ chap. xix.

mured, saying, This man receiveth sinners, "^ and eateth with "^ ^^*^;?'-j3 ;

them. seekatt.ix.

3, 4 And he spake this parable unto them,^ saying, ''What man '^ xv'iii'^i^-^i"'
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 sam.'xVii!

5 that which is lost, until ^ he find it .? And when he hath found ^Ez'ek.xxxiv.

6 zV, ''he layeth it on his shoulders, rejoicing. And when he /^ conV-^is"-^
cometh home, he calleth together /^zV friends and ^ neighbours,

saying unto them. Rejoice with me ; for * I have found my sheep 1 1 Pet. ii. 25.

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. k Comp.Matt.

ix. 13 ; chap.

8 Either^ what woman having ten pieces of silver, if she lose v. 32-
one piece, doth not light a candle, ^*^ and sweep the house, and

9 seek diligently till ^^ she find it ? And when she hath found it,
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 chap,
angels of God over one sinner that repenteth.

1 Now all the publicans and sinners were drawing near unto him

2 the scribes ^ unto them this parable * and having lost
^ till ^ insert his "^ even so there shall be joy
^ who have no need of ^ Or 1° lamp " until

12 calleth together her friends and neighbours {according to the best author-
ities) ^3 Even so

Connection. We have a single discourse, murs were uttered by the Pharisees, and the first
consisting mainly of parables, from chap. XV. I to division of this discourse (chap, xv.) was ad-
chap, xvii. ID. It was delivered during the jour- dressed to them ; the second (chap. xvi. 1-13)
ney from Perea to Jericho, and occasioned by the was addressed to His disciples ; the third (chap,
fact that the publicans and sinners now attached xvi. 14-31), on occasion being given, to the Phar-
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 en-

Against our Lord's reception of this class mur- forcing the same general truth : God's mercy to

Chap. XV. i-io.] THE GOSPEL ACCORDING TO LUKE.

445

sinners, and all making a contrast between the
penitent sinner and the self-righteous. Thus the
murmurs of the Pharisees were answered. The
parables, however, present different types of lost
sinners. Bengel and Alford regard the first (lost
sheep) as a representation of a stupid and be-
wildered sinner ; the second (the lost piece of
money) of a sinner unconscious of himself and
his own real worth ; the third (the prodigal son)
of the conscious and voluntary sinner, the most
aggravated case. Hence there is a climax in the
representation of God's mercy. The third is
treated, for convenience, in a separate section.

Vers. I, 2. The Occasion of the Dis-
course. Now all tlie publicans and sinners. Not
all kinds, nor all without exception, but very many,
so that this was the rule. — Were drawing near.
At this time were occupied in thus coming. There
was an increasing throng of these classes, with
one distinct purpose : to hear him. It was pre-
cisely these who felt they had no means to build
the tower, no forces to meet the opposing King ;
and hence they sought resources from One who
manifested power, and through Him desired ' con-
ditions of peace.'

Ver. 2. Murmured, among themselves. That
they did not speak thus to our Lord Himself is
evident. — This man. The expression does not
necessarily imply contempt. — Keceiveth sinners.
His enemies said this in reproach, but it is im-
portant evidence of a blessed truth. He received
this class of people among His followers. — And
eateth with them. Comp. Matt. ix. lo. Our
Lord admitted them to social intercourse. This
was deemed by the Pharisees a lowering of Him-
self, and perhaps of them, since they had admit-
ted Him as a guest at their entertainments (chap,
xiv. I, etc.). The murmur was occasioned by the
present concourse, but it referred to the habitual
conduct of our Lord.

Vers. 3-7. The Parable of the Lost
Sheep. Comp. Matt, xviii. 12-14, where the
same parable occurs. There, however, our Lord
brings out the preciousness of the one sheep ( ' the
little one ') ; here, the mercy of the shepherd in
seeking and rejoicing over tlie one sheep.

Ver. 4. The ninety and nine in the wilderness,
*. e., 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
represents the Son of God. It was His office to
seek the lost sheep (Ezek. .xxxiii. 6, 11, 23), yet
with this they found fault. — Till he find it. The
persistent seeking is indicated more fully than in
Matthew : ' If so be that he find it.'

Ver. 5. Upon his shoulders. He does not pun-
ish it, nor even drive it back, but carries it, weary
from wandering, while He Himself is rejoicing.

Ver. 6. And when he cometh home. This re-
fers to the whole process by which the ignorant
and bewildered sinner is brought into safety. It
does not mean, brought to heaven personally,
but where there is ground for 'joy in heaven'
(ver. 7). — His friends and his neighbors. Evi-
dently the angels (ver. 10), and probably those
already saved and in glory. The greatness of the
joy is represented by the need of others to share
it. For I have found my sheep which was lost.
Pity and love are combined in the expression.
The shepherd is the owner. The flock meant
originally the house of Israel. What an owner

would do from self-interest, our Lord does from
love for His own. Because He is the Son of
God, His own glory is always promoted by His
love ; the two cannot be sundered.

Ver. 7. I say unto you. He could tell of
' heavenly things ' on his own authority (John iii.
II, 12). — Joy in heaven. In all such cases. The
persons who rejoice are mentioned in ver. 10. —
Ninety and nine just persons, righteous men, who
(who are of such a kind as) have no need of re-
pentance. This is the main point of the parable.
The ' ninety and nine ' represent those who think
themselves righteous. It was the opposition of
this class which occasioned the parable. In
Matthew the inhabitants of other unfallen worlds
may be meant, but that application is less apt here.
The ' ninety and nine ' were part of the flock, for
the original application was to the Jews. The
parable may therefore be applied to those who
have already repented, and in this view is spe-
cially instructive for the under shepherds.

Vers. 8-10. The Parable of the Lost
Piece of Money. Peculiar to Luke.

Ver. 8. Having ten pieces of silver. The
women of Nazareth still wear around the fore-
head and face a roll of silver coins, called ' sem-
edi ; ' to which the Saviour here alludes. The

Syrian Woman (Head-dress).

coins spoken of are drachma, worth about 8^
pence or 17.6 cents each, although relatively ten
times as valuable then. The value of the coin in
the eyes of the possessor is the main point ; this
leads to the earnest seeking of one piece. The
coin, bearing the royal stamp, is usually regarded
as portraying the sinner in his wretched self-deg-
radation; the coin still has the stamp, is still
precious in itself, but is buried in the dust of this
world, lost and valueless in effect, until found
through this careful search. — Light a lamp, etc.
The description is true to 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). — The world may be regarded as searched by the Spirit,

house, 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. 9. She calleth. She remains in the house ;

The woman represents the spirit of God working the Spirit dwells in the church, and there the

in the church. The lighting of the candle, etc., angels rejoice (see ver. 10).

represent the Spirit's ifluminating the word, stir- Ver. 10. There is joy. Not 'will be,' the joy

ring up the dust of worldliness which conceals takes place whenever the sinner is found by the

the sinner's true worth, and then so applying the searching of the spirit. — In the presence of the

truth that he is found. Others, with less reason, angels of God. That they share in it, is implied in

find in the successive steps a reference to the ac- the phrase : ' Rejoice with 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. 1 1-32.
The Parable of the Prodigal Son.

II, 12 A ND he said, A certain man had two sons : And the
■l\ younger of them said to his father, Father, give me
" the portion of goods ^ that falleth to me. And he divided unto "- j^^"*- ''"■
13 them '' /?/.$• Hving. And not many days after the younger son '^ see Mark

gathered all together, and "^took his journey into a far country,

Xll. 44-
c See Matt

XXI. 33.

14 and there ^ wasted his substance with riotous living. And when
he had spent all, there arose a mighty famine in that land ; and

15 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 d Comp. Acts

-' Xll. II.

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 ^ Comp.chap.

20 one of thy hired servants. And he arose, and came to his
father. But when 1° he was yet a great way off, his father saw

him, and had ^^ compassion, and •''ran, and ^fell on his neck, and -^ ja^e^s j^. g,

21 '^ kissed him. And the son said unto him, Father, I have sinned ^ i^^xiv^ig;
against heaven, and in thy sight,^ and ^ am no more worthy to h OxlpXiV'

22 be called thy son. But the father said to his servants. Bring sam'!iiv.^33-
forth ^^ * the best robe, and put it on him ; and put ^' a ring on his ' Zech. iii. 4-

23 hand, and 'shoes on his feet: And bring hither ^'^ the fatted ^ Ezek. xvi.
^ ' ° 10.

24 calf, and kill it ; and let us eat, and '" be ^* merry : For this my '«^Vers. 24^
son " was dead, and is alive again; he was lost, and is found, ^u. i9;xvi.
And they began "* to be merry. " ^mp.^Eph.

ii. I ; Col. i

1 thy substance ^ insert he ^ one of the citizens 13-

* Many ancient authorities read have been filled

^ Greet:, pods of the carob-tree ^ But ^ the best authorities insert here

8 in thy sight: ^ I {the best authorities omit and) 1° while

^^ was moved with 12 the best authorities insert quickly

18 omit hither 1* 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 ^5 one of the servants, and asked what these things

27 meant.i*^ 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 :

29 therefore came his father ^'^ out, and entreated him. And he
answering said ^^ to Jiis father, Lo, these many ^^ years do I
serve thee, neither transgressed I at any time thy command-
ment ; 20 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 " which ^3 hath devoured thy living with harlots, thou " p^v. xxix

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/ john viii.
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.

1^ called to him ^^ the best authorities read vmght he

" and his father came ^^ But he answered and said ^^ for so many

2° and I never transgressed a commandment of thine ^^ when

22 came 23 ^^q ^4 killedst 25 th^t is mine

38.

26 But it was meet to

2^ the best authorities omit again

was

The Parable of the Prodigal Son. ' The
crown and pearl ' of all our Lord's parables. It
is an advance from the two which precede it.
The case of the sinner is represented as more
aggravated : his guilt greater, his wretchedness
more profound. Hitherto the illustrations have
been borrowed from actions prompted by self-
interest ; now love enters. The sheep, the coin,
were valuable, but here a human being is the lost
one. Only here, therefore, can the history of the
wandering soul and its return be portrayed in its
successive steps, and only here can the mercy of
God be presented so as to reveal His heart of
love. The form of the parable answers to its
higher truth. But admiration of its beauty does
not necessarily imply a like return to the Father's
house. Farther this single parable, with all its
beauty and pathos, does not set forth the whole
scheme of salvation in a single parable. • The
time was not ripe for revelation in regard to the
purpose of our Lord's death ; nor was the au-
dience one at all prepared to receive such truth.
The main lesson for them (the Pharisees) was
that God is merciful to sinners ; and this is the
fundamental truth of the whole scheme of salva-
tion (Eph. ii. 4). This accords with the view
taken of the three parables, as presenting the
mercy of God : in the first the son appears as
shepherd ; in the second, the inworking spirit ;
in this, the Eternal Father with His heart of love.
This is the order of the application of God's
mercy to sinners. The main lesson of the para-
ble for ourselves, appears when we call it (as it
really is) the parable of the Penitent and Return-
ing Prodigal Son. How to repent and return
learn from the cross.

Ver. II. And lie said. Some connect this with

ver. 3 ('and he spake this parable'), regarding
the intervening verses as merely an introduction
to the one great parable. — A certain man had
two sons. The father represents our heavenly
Father, since Christ never represents Himself
thus. The two sons undoubtedly represent the
two classes whose presence led to the discourse ;
the scribes and Pharisees (the elder son), and the
publicans and sinners (the younger son). Both
classes were Jews, nominal members of God's
family. All men are represented by these two
classes. In the course of history the difference
between the two was fitly represented by the
Jews and the Gentiles. But the parable did not
directly apply to the Jews and Gentiles as such.
Objections to such an application : ( i ) Strictly
speaking the Jew was not the elder son, since the
separation of this people did not take place until
two thousand years after the creation. (2) The
reception of the Gentiles into the kingdom of
God was not yet plainly revealed, and it is alto-
gether contrary to the general character of His
teaching to suppose that He would introduce it
here. So much so that critics have used this ap-
plication as a proof of later origin. (3) This
view deprives the parable of all connection with
the occasion which led to it (vers, i, 2). If we
apply the parable to the mass of men, we must
bear in mind that ' strictly speaking, both the
sons here sketched are lost, — the one through
the unrighteousness that degrades him, the other
through the self-righteousness which blinds him.'
(Van Oosterzee.)

Vers. 12, 13, present the prodigal in his sin;
vers. 14-16, in his inisery ; vers. 17-20 a in his
penitence ; vers. 20(^-24, on his return.

Ver. 12. The younger. Thus represented, be-

448

THE GOSPEL ACCORDING TO LUKE. [Chap. XV. 11-32.

cause the more light-minded, the more easily led
astray. — Give me the portion of thy substance,
etc. The request could not have been an un-
heard of one. The beginning and essence of sin
are here set forth : Self-seeking, turning away
from God to the creature. The son's heart was
alienated from his father, or the request would
not have been made. Self-sufficiency develops
in this way in this son, but in another way in the
elder one (see below). Men call this form of
it love of liberty, God calls it pride. — And he
divided unto t^em Ms living. The younger
son's portion would be one third, that of the
elder two thirds (Deut. xxi. 17). This com-
pliance sets forth our free will as allowed by
God. The father still administered for the elder
son. The self-righteous are nominally with the
father, under His direction, but not yielding a
hearty obedience.

Ver. 13. Not many days after. The course
of open sin soon began. — Gathered all together.
This indicates the entire surrender of all the
powers and possessions to sin. — Into a far coun-
try. Like the wandering sheep. The ' far coun-
try ' represents the outward separation from God,
the breaking loose from restraint. — Wasted Ms
substance with riotous living. The natural re-
sult of selfish separation from God is sensuality,
seeking gratification in earthly objects. How-
ever disguised by noble names, all such gratifica-
tion is sensual; a wasting of God's gifts in riotous
(incorrigible) living. Young men impatient of
control seek liberty as they think, and obtain
license ; that licentious is a kindred word is not
an accident. The lost piece of money also rep-
resents this state, the sinner unconscious of his
true worth, in the dust of earth. Some artists in
portraying the scenes of the parable have given
undue prominence to the ' riotous living ; ' but
our Lord tells the story with one phrase.

Ver. 14. Vnd when he had spent all. Proba-
bly very soon ; the enjoyment of sin is brief.
But it is not necessarily implied that all God's
gifts are wasted before repentance. The picture
of ' misery ' begins here ; and the sense of des-
titution is emphasized. — A mighty famine. Ex-
ternal circumstances hasten the consequences of
sin, and are used by God to lead to repentance.
Thus the Father seeks His son, by so ordering
events that he shall feel his real condition : He
began to he in want. This is the main point :
conscious emptiness of soul must lead one way
or the other ; to despair or to repentance.

Ver. 15. Joined Mmself. Attached himself,
as it were by force. He makes a determined ef-
fort to help himself, as he begins to feel his
want. — To one of the citizens of that country.
Not to be directly interpreted of Satan, for the
man was ' one of the citizens.' His business is
to feed swine, unclean animals, so that the em-
ployment was degrading. There may be an allu-
sion to the publicans, as in the employ of an
alien power, and engaged in a degrading duty.
The main point is that he who, under a sinful
impulse, sought to be released from a father's
supervision, is brought into the most abject de-
pendence on a foreigner, who takes no care of
him whatever. The freedom into which sin
leads is slavery.

Ver. 16. Would fain have filled Ms belly.
Many ancient authorities read : * would fain have
been filled,' and this may be the correct reading,
but does not alter the sense. The literal transla-

tion of the E. V. corresponds with the coarse
craving of his hunger. — With the husks, Greek:
' pods of the carob-tree,' or literally, ' little
horns,' so called from their curved shape. These
pods have a sweetish taste ; are food for swine,
but poor nourishment for men, although they
could be eaten. It is uncertain whether the prod-
igal obtained even this poor food ; if he did, it
was taken from swine while he tended them. —
And no man gave to Mm, No one provided any-
thing for his needs. This is the reason he so
desired the swine's food. Some explain the
matter thus : The swine were fed, after the prod-
igal had driven them home ; he saw them fed,
craved a share, 'and no man gave (even this) to
him.' We prefer the other view, as more direct
and suggesting the unsatisfying nature of the
'husks.' This state of deepest want was the
turning point.

Ver. 17. Came to Mmself. This implies that
he had been beside himself h&ioxe.. A life of sin
is in a certain sense irrational. The free will of
the sinner is brought out, as it could not be in the
two other parables. The seeking and saving,
though necessary to make the prodigal come to
himself, are kept in the back ground. The third
scene now opens : the prodigal's penitence.
Notice, that the man came to himself more read-
ily among the swine than among the harlots
(ver. 30). — He said. As the result and evidence
of his coming to himself. He regards matters in
their true light. The facts of the case are con-
sidered ; and he does not attempt to philosophize
about his father's mercy, etc., as alas too many
sinners do, when seeming to repent.

How many Mred servants. — These were the
temporary laborers occupying the lowest place on
the estate. The servants (ver. 22.) would in-
clude those more trusted and honored. He was
himself now only a 'hired servant.' — Of my
father's. His penitent thought is based on the
feeling, lost while he was beside himself, that he
still has a father. The sinner will thus reflect and
repent only when he has some ground for this feel-
ing. The true ground is to be found in Jesus
Christ. — Have bread enough, etc. These lowest
servants have abundance, and I (a son still, though
so unworthy) perish with hunger. The contrast is
made at every point. God's Providential care is
alluded to in this part of the parable.

Ver. 18. I will arise. Correct reflection led
to remembrance of the father, that feeling led to
resolve and corresponding action. The will is
turned : he proposes to leave the far country.

— I have sinned. There can be no return to
God which does not include the confession of sin.

— Against heaven and in thy sight (as in ver.
21), in relation to this. The two are separated
in the parable, but are to be identified in the in-
terpretation. He alone really confesses his sins,
who has regarded them mainly as sins against
God, against a higher, heavenly order of things ;
and this is the best sign that a sinner has come to
himself.

Ver. 19. I am no more worthy, etc. Genuine
penitence ! — Make me as one, etc. He does not
give up his sonship, but asks only the treatment
given to a hireling, for he does not even deserve
that. Some explain that he wished by fidelity in
that position to prove himself again worthy ; but
the parable must not be pressed here, since the
penitent sinner has at first confused ideas of the
return to God. The main point is, that the prod-

Chap. XV. 11-32.] THE GOSPEL ACCORDING TO LUKE.

449

igal makes no excuse for his sins, but acknowledges
his unworthiness.

Ver. 20. And he arose, etc. The action corre-
sponds to the resolve, in the parable, but not al-
ways in reality. This is the last scene ; the re-
turn. — A great way off. The father seems to
have expected him ; God certainly expects the
penitent sinner. — His father saw him, etc.
Graphic and true to nature. The father's con-
duct is itself a seeking of the lost son. God is
waiting to be gracious ; He comes to meet us in
His mercy ; He manifests it before our penitent ut-
terances. — And kissed him. The token and seal
of love. ' The Saviour and mediator is concealed
in the kiss ' (Riggenbach).

Ver. 21. Father, etc. The purposed confession
is made, but the conclusion is omitted. ' The
terms are the same, " I have sinned ; " but how
different is the accent ! Luther felt it profoundly :
the discovery of the difference between the re-
pentance of fear and that of love was the true
principle of the Reformation' (Godet).

Ver. 22. But the Father. The father's acts re-
spond ; but not according to the worthiness of
the son. — Bring forth quickly. ' Quickly,' omit-
ted in the E. V., is suggestive. The best robe.
The upper garment of the higher classes among
the Jews. (Mark xii. 38.) A comparison with
Is. Ixi. 10, Rev. iii. 18 suggests as probable an
allusion to the robe of righteousness provided for
us by Christ. — A ring, 'seal ring,' worn only by
freemen, as also shoes, since slaves went barefoot.
Some explain : the ring, the seal of the Spirit, the
shoes, ' the preparation of the gospel of peace.'
The sense of the whole verse is : God will restore
the penitent, and give him, out of love, all that is
necessary to mark him as a son.

Ver. 23. The fatted calf. Some calf standing
in the stall, probably in readiness for a feast, is to
be killed, as the best, for this sudden festivity.
There is no allusion to any sacrifice. — Make
merry. The 'joy in heaven' (ver. 6) is again
alluded to ; the parties feasting are ' the ser-
vants' (ver. 22), including the whole family;
angels and redeemed men.

Ver. 24. "Was dead, and is alive again. Even
in the parable, the father speaks figuratively of
moral death ; much more in the application is
it true ; the state of sin is a moral death, the
state of salvation a moral resurrection. — Was
lost, and is found. This expresses the relation to
the father. In the application : Sin is estrange-
ment from God, salvation fellowship with God. —
And they began to be merry. The same point is
now reached as in the other parables ; and the
eating with penitent sinners (ver. 2) abundantly
justified.

Vers. 25-32. The Elder Son. The other
side of the picture is equally appropriate to the
occasion. The murmuring Pharisees are now to
see themselves portrayed. Alford : ' This part
of the parable sets forth the reception he meets
with from his fellow-men in contrast to that from
his father.'

Ver. 25. Now his elder son was in the field.
'The elder son at the return of the younger
brother is not in the house, but has spent the day
in hard, self-chosen, slavish service, and now first
returns home at evening, when the feast was
already in progress' (Van Oosterzee). — Music
and dancing. Usual at feasts in the East. Dan-
cing in the East was usually performed by those
hired for the purpose.

VOL. \. 29

Ver. 26. One of the servants. Not the same
word as in ver. 22 ; probably an inferior domes-
tic in the permanent employ of the householder,
but now standing without. — What these things
might be. Offended that this should take place
without his knowledge ; jealous of the joy in
which he would not share.

Ver. 27. Thy brother is come. The servant
states the case as it impresses him. He says
nothing of the condition in which the prodigal
returned, but simply that the father had received
him safe and sound. No special interpretation is
to be put upon this verse.

Ver. 28, But he was angry. The occasion of
the anger was the answer given by the servant ;
the reason of the anger is found in vers. 29, 30. —
Came out and entreated him. The father left the
feast of joy. to kindly urge the elder brother. This
represents the long-suffering of God toward the
self-righteous, the efforts to bring them to abetter
mind. The parable itself, spoken to the Pharisees
(ver. 3), was an entreaty to the elder brother.

Ver. 29. Lo, for so many years do I serve
thee. The legal idea comes out here, pleading
what has been done. — I never transgressed a
commandment of thine. The Pharisees virtually
said this. The words of the elder son prove that
his obedience in the past had not been hearty,
and that he was now in opposition to his father's
will. — And yet thou never gavest me a kid. In
contrast with 'the fatted calf.' With my friends,
' respectable people,' he implies, in contrast with
'harlots.' This proud, self-seeking, unaffection-
ate son is now the lost son. Self-righteousness
is dissatisfied with the reward it receives. The
essential failure of Pharisaism is its want of love
to God despite its external obedience.

Ver. 30. When this thy son came. He will
not say ' brother.' In expressing contempt of
his brother the greatest sin against his father is
uttered ; so Pharisees sin most heinously against
God in their feelings and acts towards their fel-
low-men. — Devoured thy living. There is a
reproach of the father implied here also. — With
harlots. It was preeminently Pharisaical to re-
call just then this fact. — Thou killedst, etc. In
contrast with the latter part of ver. 29.

Ver. 31. Son. Still affectionate. God has
forbearing kindness toward the self-righteous and
uncharitable. — Thou art ever with me. No
occasion for extraordinary joy had arisen in his
case. — All that is mine is thine. Only the por-
tion of the elder son remained in the father's
hands.

Ver. 32. It was meet to make merry, etc.
The form is general, giving a justification for the
joy, and yet leaving it to the choice of the elder
son whether he will share in it.

The elder son represents the Pharisees, and
puts forward their claims. These are not directly
contradicted in the parable for good reasons,
(i.) The Lord would represent the forbearance
of God toward the Pharisee as well as His par-
doning love toward the prodigal ; hence severe
rebuke is excluded. (2.) The claim rested upon
a correct principle : ' the doers of the law shall
be justified' (Rom. ii. 13), but the character of
the elder son is so portrayed as to indicate that
he failed to stand on that principle. The law
was not yet abolished, and the words of the wise
Teacher were adapted to the circumstances of
His auditors. — It is not said that the son went
in. This also opposes the view that He repre-

4.50 THE GOSPEL ACCORDING TO LUKE. [Chap. XVL 1-13.

sents the Jewish people. The New Testament with each of those whom He represented the re-
loses no opportunity for prophesying the ultimate sponsibility of answering was left. All of us, in
salvation of Israel, and such a prediction would whom sin remains, are represented by one or the
least of all fail in a parable where love and for- other of those two sons. Both were offenders,
bearance alone are depicted. The parable was yet the Father calls both sons, and would save
itself the Father's entreaty to the elder son, and both classes of sinners here depicted.

Chapter XVI. 1-13.
The Parable of the Unjust Steward.

1 A ND he said also unto his ^ disciples. There was a certain

l\^ rich man, which ^ had "a steward ; and the same was ac- "l^^^l^^'^'

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 * ^°^P:<=Jj?p-

5 receive me into their houses. So he called every one of his g"'^^;!.^!^
lord's debtors unto him, and ^° said unto the first. How much ^^'

6 owest thou unto my lord .? And he said, A hundred " measures ^ |ee Ezek^
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 owest thou.? And he said, A hundred ''measures of^^s^^^zek.
whe;^t. And he said ^^ unto him, Take thy bill, and write four-

8 score. And the lord commended ' the unjust steward,^^ because ' g^comp."'"
he had done wisely : for ■'^ the children ^^ of s'this ''world are in^^ychap.' xx.

9 their generation wiser than 'the children ^-^ of light.^^ And I^Matt. xH.
say unto you, * Make to yourselves friends of ^^ the ^ mammon of h Man. xiii.

* unrighteousness ; that, when ye fail,^^ "* they may receive you xxvh'l '^o.^ '

. iQ TTi -r-iri-i' John xii.

10 into everlasting habitations.-^** ''He that is faithful in that 36; Eph. v.

... 8; iThess.

which is least is faithful also in much : and he that is unjust in v. s- .

•^ k Matt. XIX.

11 the least is unjust also in much. If therefore ye have not been 2?.; chap.

-' ■' . xii. 33 ; I

faithful in the unrighteous 'mammon, who will commit to your Tim. vi. 17-

12 trust the true riches ? And if ye have not been faithful in that ^ Mati.vi'. 24!
which is another man's,^^ who shall ^o give you that which is ^"j^^^J^^;^-

13 your own } " No servant can serve two masters : for either he ^ M'att.vi. 24.
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

8 What shall I do, because my lord taketh aw^ay the stew^ardship from me ?

^ I have not strength to

1° And calling to him each one of his lord's debtors, he ^^ He saith

^'^ the unrighteous steward, ///., the steward of unrighteousness
13 sons 1* for ^^ the light

1^ out of ^"^ the best authorities read it shall fail

1* the eternal tabernacles. ^^ another's ^° will ^^ omit the

Chap. XVI. 1-13.] THE GOSPEL ACCORDING TO LUKE.

451

one, and despise the other. Ye cannot serve God and

mammon.

Contents. The second division of the dis-
course (chaps, xv.-xvii. 10), addressed to the dis-
ciples. The parable it contains presents great
difficulties to the interpreter ; although the sense
of the words is clear, and the general lesson ob-
vious. The view given below seems to present
the fewest difficulties ; other interpretations are
indicated in passing.

Ver. I. To the disciples. To the body of the
disciples, including the publicans for whom the
parable had a special adaptation. That the Phar-
isees also heard what He said appears from ver.
14. — A certain rich man. This represents God,
the Possessor of all things. To none other do
men really stand in the relation of stewards.
The only objection to this interpretation, arising
in ver. 8, is answered by that verse itself, which
indicates that the whole parable is borrowed from
the actions of ' the sons of this world,' and only
partially applicable to ' the sons of the light.'
The view that mammon is meant involves great
difficulties. A reference to Satan is far fetched.
Existing political circumstances may have sug-
gested some points in the parable, but a direct
application to these things is out of the question.
(For example : some think the Romans are rep-
resented by the rich man, the publicans by his
steward ; others that the former represents the
Emperor, the latter a governor like Pilate, etc.)
Other views seem to imply that our Lord spoke
the parable to puzzle His hearers. — A steward.
Such stewards were often slaves, but this one was
evidently free. He represents Christ's disciples,
but especially then the publicans, who, being in
many cases rich, needed such instruction. (Zac-'
chseus may have heard of the lesson, see chap,
xix. 8). — Was accused. The accusation was true
(ver. 3), but probably malicious also. — As wast-
ing his goods. He led a life of luxury on his
lord's means. In how many ways is this accusa-
tion true of Christ's disciples ! — The plain state-
ment, that the property of the master was wasted,
opposes the explanation that he had added a
profit for himself to the rents, etc., of the tenants
and debtors. According to this, the transaction
in vers. 5-7 was simply an alteration to the fair
rent. But this would be no real restitution. The
view that mammon is the lord, involves here the
strange idea that this waste is equivalent to en-
tering the service of Christ, since they could not
' serve (5lod and mammon.' And so throughout
the whole, this interpretation compels us to take
the worst acts in the parable as representing the
best in the application.

Ver. 2. What is this that I hear of thee, /. e.,
explain this report. — Render the account of thy
stewardship. No previous reckoning had been
made : regular statements were then unusual. —
Canst no longer be steward. The correctness of
the report is implied. The reference is to the
certainty that each must render account at death
to God. Death in every case is the consequence
of the wasting of the Lord's goods. The pru-
dence on the part of the steward began when he
regarded his dismissal as certain, but took place
before the dismissal itself. The reference to
mammon as the lord is by no means so apt.

Ver. 3. What shall I do, etc. In his uncer-
tainty, he carefully considered the case, and this
is the point in which the children of this world
are so often wiser than the children of light. — I
have not strength to dig. His life of luxury had
unfitted him for that. — To beg I am ashamed.
Because of his past position. This graphic de-
scription presents certain points of human char-
acter, but cannot be further used in the inter-
pretation.

Ver. 4. I am resolved, etc. The plan just
strikes him. — They, /. c, the debtors with whom
he intends to deal, may receive into their houses.
He would thus secure future shelter for himself.
Further than this the verse must not be pressed
(see ver. 9).

Ver. 5. Each one of his lord's debtors. The
debtors were scarcely tenants or contractors, but
more probably men who had bought and not yet
paid for certain stores belonging to the rich man.

— Said to the first. We have two examples of
what happened in each case.

Ver. 6. Hundred measures, or, ' baths,' = the
Ephah in dry measure, nearly ten gallons. — Take
thy bill, lit., ' writings.' The document in the
steward's hands, showing the obligation. — Quick-
ly. The business must be done in a hurry. — And
write fifty, i. e., alter the figure. The old bond
is not destroyed, but returned to the debtor to
be thus altered. The supposition that the stew-
ard himself made up the difference is out of the
question. There is no sign of penitence, and
the man was not able to do it (ver. 3).

Ver. 7. An hundred measures. The Hebrew
measure ('cor') is here spoken of, equal to ten
ephahs. — Write eighty. The variation in the
amount deducted is without any special meaning.
Still we may find in it a proof of the steward's
prudence. He knew the men with whom he had
to deal and acted accordingly. Christian men
too often slight such knowledge, but this parable
condemns putting a premium on ignorance.

Ver. 8. And his lord, i. e., the lord of the
steward, of course, not the Lord Jesus. — The
unjust steward, lit., ' the steward of unrighteous-
ness.' This phrase stamps the conduct of the
steward as immoral ; and in this aspect as un-
worthy of imitation. But the point to which
prominence is given follows : bedause he had acted
wisely, shrewdly, prudently. The master had dis-
covered the trick, yet praises his steward ; for in
the parable both are sons of this world, or ' age.'

— Wiser (not absolutely, but) for their genera-
tion (/. e., in their dealings with one another,
since the whole parable is drawn from thai
sphere) than the sons of the light (those who
are really Christians). Worldly men act pru-
dently toward one another. But ' the sons of the
light' in their dealings with one anoth,er ('for
their generation '), often lack the prudence here
commended. In the use of money, in the use of
all those powers committed to us by God, which
find in ' this world ' the only sphere for their use,
Christians too often fail to act with prudence.
The steward carefully considered his situation ;
but Christians very often fail to look at their
duty in the light of their knowledge, and to act

452

THE GOSPEL ACCORDING TO LUKE. [Chap. XVL 14-31.

as common sense would dictate, when once the
premises about God and Christ, things temporal
and eternal, are admitted. There is no self-con-
fessed folly so great as that of a son of the light
who lives as if money-getting were the end of
his existence. Of course there is a still higher
wisdom implied.

Ver. 9. And I say unto you. The last verse
contains the commendation of one of ' the sons
of this world ; ' here we have a recommendation
to 'the sons of the light.' — Make to yourselves
friends out of the mammon. By using money
with a prudence like that of the unjust steward,
but under a higher motive and with better means
than his, gain for yourselves ' friends,' rather
than estates, mansions, etc. ' Mammon ' itself is
not to be made a friend, but to be used in mak-
ing the friends. — Of unrighteousness. Mam-
mon, the personification of money, commonly
becomes the occasion and the means of an un-
righteous course of conduct ; for this and other
reasons its inherent character is said to be un-
righteousness. — That when it shall fail, /. e., the
mammon,to which the correct reading undoubtedly
refers. The special reference is to death, when a
man's wealth utterly fails ; but it may fail before
that. — They may receive you, i. e., the friends
you have made. These ' friends ' can only 're-
ceive ' us into the eternal tabernacles, /. e., in the
future state of blessedness. They do not open
heaven for any one, they only welcome there.
Of course only those friends, thus made, who be-
long to our Lord's kingdom, are included here.
They may help us heavenward by their prayers
before they go there to ' receive ' us. There are
numerous other explanations ; for example : the
' friends ' are the angels, who welcome those who
have left the service of mammon, using the in-
terval (and also the means gained in that service)
so as to make such friends. This leads to infer-
ences bordering on what is immoral.

Ver. ID. He that is faithful, etc. Lest it
should seem strange that so much importance is
attached to the proper use of perishing and un-
righteous wealth, remember the great principle :
' He that is faithful,' etc. — That which is least,
or ' a very little.' This refers to earthly posses-

sions, and the faithfulness is the wise ai\d pru-
dent conduct suggested by the parable. — In
much. In this case this is equivalent to : ' the
true riches,' ' your own,' the inheritance and pos-
session of the sons of the light. But the princi-
ple is general, and capable of a great variety of
applications. This verse opposes the view that
the service of mammon is meant in the parable,
for according to that interpretation it is by being
unfaithful to mammon that true fidelity is to De
reached.

Ver. II. In the unrighteous mammon. In
your use of it, i. e., 'faithful in that which is
least.' — Who will commit to your trust? Such
unfaithfulness proves us unfaithful in much (ver.
10), according to the judgment of God, who will
not therefore entrust us with the true riches.
The word 'riches' is properly supplied in the
translation, although the literal sense is ' the
true,' that which is real, as opposed to the de-
ceitful nature of earthly wealth.

Ver. 12. In that which is another's. Earthly
wealth is . held in trust ; the true riches are de-
scribed as your own. Wealth can never form a
part of our being, is never permanently in our
possession ; we can have the use of it, but in no
true sense own it. But that which God gives to
us as true riches will form a part of our eternal
being, is our inalienable possession. Because
this is so much higher, we are urged to be faith-
ful in the use of worldly wealth, believing that it
is not ours, butgentrusted to us to test our fidelity.

Ver. 13. Comp. Matt. vi. 24. Since the
proper use of wealth is for God, those who do
not thus use it are slaves to Mammon. The last
verse implies that wealth is not our own, this im-
plies that when it is used as our own, the pre-
sumed owner not only does not own it, but him-
self belongs to it. — There is not a word here
capable of a communistic interpretation. Our
Lord speaks of wealth as ' that which is least,'
modern socialism regards money as the true
riches. In principle, practice, and result, the two
systems are totally divergent. Christianity is the
service of God, socialism the service of mammon,
— judged by its fruits, 'earthly, sensual ' and
devilish.

14
15

Chapter XVI. 14-31.

The Parable of the Rich Man and Lazarus.

ND the Pharisees also, " who were covetous,^ heard all «
these things: and they * derided ^ him. And he said*

unto them, Ye are they which ^ ''justify yourselves before ^ men

but ^^ God knoweth your hearts : for * that which is highly ^
esteemed^ among men •''is abomination in the sight of God. ^

16 ^ The law and the prophets were until John : since ^ that timcy
the kingdom '^ of God is preached, and '* every man presseth^*^

17 into it. And ^ ' it is easier for heaven and earth to pass, than

18 one tittle of the law to fail.^^ * Whosoever ^1 putteth away his ^

* lovers of money ^ 'scoffed at ^ ^^^^t * in the sight of

^ lofty 8 from '' or the good tidings of the kingdom

^ forceth his way ® But ^° fall ^^ Every one who

2 Tim. Hi. 2.

Chap, xxiii.

35-

Chap. X. 29;

comp chap.

xviii. 9, 14.

Prov. xxi.

2 Sam. xvi.

Prov. xvi. 5.

Matt. xi. 12,

13-

Comp. chap.

XV. I

Matt. V. 18.
See Matt.v
32.

Chap. XVI. 14-31.] THE GOSPEL ACCORDING TO LUKE. 453

wife, and -marrieth another, committeth adultery : and whoso-
ever 12 marrieth her ^^ that is put away from her ^^ husband
committeth adultery.

19 There ^^ was a certain rich man, which ^"^ was clothed in
'purple and fine linen, and "* fared ^' sumptuously every day : ^ Rev. xviii.

20 And there was a certain beggar named Lazarus, which was ^^ "'^^^\f'^'^-

21 laid at his "gate, full of sores, And desiring to be fed ^^ with « 1^^^^. ^a".
the crumbs which 20 fell from the rich man's table: " more- ^ ^?;"^3;"- ?

22 over 2^ the dogs came and licked his sores. And it came to

pass, that the beggar died, and was carried 22 by ^ the angels ^ ^f'chrp"'
into Abraham's bosom: the23 rich man also died, and was xH.isiHeK

23 buried ; And in '^hell24 he lifted up his eyes, being in tor- ^ Ps'.^xvi!' 10 ;
ments, and seeth Abraham afar off, and Lazarus ''in his bosom, r Comp.'john

24 And he cried and said, 'Father Abraham, have mercy on me, iVer'.%o;

T 1 • r 1 • ^ • chap. iii. 8 ;

and send Lazarus, that he may dip the tip or his nnger m xix. g.
water, and 'cool my tongue; for " I am tormented-^ in this ^iv. 12.

J ^^ ' u Comp. Is.

21; flame. But Abraham said, Son, remember that ''thou in thy ixvi.24;see

•J ' ' . a Matt. XXV.

lifetime receivedst thy good things, and hkewise Lazarus 26 41-

J o o ' y Chap. VI. 24;

evil thinsfs: but now2^ he is comforted, and thou art tor- comp. job

o ' XXI. 23.

26 mented.2S And beside all this, between us, and you there is
a great gulf fixed : so that they which would 28 pass from
hence to you cannot ; ^^ neither can they pass to us, that

27 woidd come ixovci 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 "'^^f \'''.'*°x'.

29 them, lest they also come into this place of torment. Abra- 't^'^^'^-
ham saith unto him,^2 They have ^" Moses and the prophets ; ^ Ver. 31;.

-' '^ '■ Acts XXVI.

30 ^let them hear them. And he said, Nay, 'father Abraham: 22; ^viii.
but if one went unto'^'^ them from the dead, they will repent. > ^'on^v-John

31 And he said unto him, If they hear not -^ Moses and the
prophets, neither will they be persuaded,^"^ ^ though one rose ^^ ^ xxvTn.'^i!-'
from the dead. "^llfT.

12 the best authorities read he that ^^ one ^* a

15 Now there ^^ and he " faring

18 And a certain beggar named Lazarus was {accordiiig to the best authori-

ties')

19 filled 2° the crumbs that ^1 yea, even
■^ borne away ^^ and the 2* Greek Hades

25 in anguish -® Lazarus in like manner

2' the best authorities read xiO'w here -^ who wish to

29 may not be able ^° nor any cross over from thence to us.

31 And 32 (/ig i}gst authorities read But Abraham saith

33 go to 34 they will not be persuaded, even 35 j-jgg

Contents. The respon.se 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 while using the popular

454

THE GOSPEL ACCORDING TO LUKE. [Chap. XVL 14-31.

language of the day on this subject, our Lord's
A'ords must reveal the truth (see on ver. 22).
Between the parable and the occasion of it (ver."
14), we find a number of thoughts (vers. 15-18),
which had been expressed by our Lord on other
occasions, all appropriate to the Pharisees at this
time. The connection is however difficult to
trace, see on vers. 16, 17.

Ver. 14. And the Pharisees also. The pre-
ceding parable was addressed to the disciples
(ver. i), but the Pharisees heard all these things.
A continued act is meant, here and in what fol-
lows : and they scoffed at him. Their feeling
was : This man makes riches of little account,
but we know better ; we can keep our wealth
and our piety too. Hence the next verse is
aimed at their semblance of piety, which was the
basis of their derision of Him.

Ver. 15. Ye are they that justify yourselves,
declare yourselves to be righteous in the sight
of men ; but God knoweth your hearts. Plainly
implying that in Plis sight they were not justified,
accounted as righteous. For that which is lofty
among men, i. e., considered so by men. — Is
abomination in the sight of God. Because He
knows the heart. He judges differently from men,
and precisely what men regard most highly He
regards least. This general truth applies to the
special case of the Pharisees.

Vers. 16, 17. These verses maybe thus para-
phrased : ' I have said that you are not justified
in the sight of God, but are an abomination ; and
the standard of this judgment is one that you ac-
knowledge.'— The law and the prophets were un-
til John, that completed the preparatory work,
and since that time the kingdom of God has been
preached, and every one (people of all classes,
publicans and sinners) forceth his' way into it;
but, lest you might infer that I deny your right-
eousness by some new rule, I declare to you, it is
easier, etc.. Matt. xi. 12, 13 ; v. -iS.

Ver. 18. Every one who putteth away Ms wife,
etc. The law remains valid on a point about
which many of the Pharisees were altogether
wrong (comp. Matt. xix. 3-9). If, as we believe,
the verse occurs in its proper connection, there
was in the opinions of the Pharisees present some
occasion for referring to this matter. Very
shortly afterwards this class tempted Him in re-
gard to the question of divorce. An allusion to
Herod's conduct is unlikely, since his case was
different. Any reference to spirittial adultery
(the service of mammon) seems far-fetched. On
the principle here laid down, see on Matt. v. 31,
32.

Vers. 19-31. The Parable of the Rich
Man and Lazarus. After rebuking the Phar-
isees, our Lord enforces the teaching which they
derided by means of this parable. The two
characters simply represent the classes to which
they belong. All attempts to find deeper allusions
are unsuccessful, for example, that Herod and
John are meant, or Judaism and heathenism.

Ver. 19. A certain rich man. His name is not
given, but he is often called Dives, which is the
Latin word for ' rich man.' Tradition gives him
a name [Nitteue), but there is no proof that an
actual person was referred to. — In purple. The
costly material for upper garments, brought from
Tyre. — Fine linen. For under garments, from
Egypt ; some such was said to be worth twice its
weight in gold. — Faring sumptuously every day.
He was not a glutton, nor recklessly extravagant,

but he lived well, as a rich man could afford to do.
There is no reason for supposing that he was a
Sadducee ; doubtless the rich among the Phari-
sees also lived according to their means and posi-
tion. Nor is the man represented as specially a
sinner. He was a 'son of this world' living to
himself, without trying to make friends out of
the mammon of unrighteousness. The parable
teaches that such a one is punished after death

Murex Purpura, source of Tyrian Dye.

Ver. 20. A certain beggar. Introduced in
contrast with the rich man, who is the principal
figure. — Named Lazarus. The significant name
is mentioned in this case. It means ' God a
help,' not, as some suppose, 'helpless.' The
Lazarus of this parable has nothing save the
name in common with Lazarus of Bethany. We
infer from the name, as well as from the sequel,
that the beggar was one who feared God. — Was
laid at his gate. The rich man thus had an op-
portunity of making a better use of his wealth,
for the ' gate ' was the only entrance to the house
itself. — Full of sores. Covered with them. They
might have been the result of insufticient food.

Ver. 21. And desiring to be filled, etc. Some
think he did not even obtain this desire, and thus
heighten the negligence of the rich man. — The
crumbs which fell, lit., ' the things which fell ; '
the best authorities omitting ' crumbs.' These
would scarcely satisfy him ; in any case the rich
man gave himself no concern about the matter.

— Yea, even the dogs came and licked his sores.
The dogs sought the same portion, but even they
alleviated his pain by licking his sores. It is a
mistake to suppose that they heightened his
misery by licking his sores, nor is there any proof
that they snapped up what he wished to obtain.
The pity of the wild and masterless dogs is con-
trasted with the indifference of the rich man.

Ver. 22. The beggar died. No mention is
made of his funeral. A pauper's burial would
attract no attention. — And was borne away.
His soul is meant (so the Rabbins taught) in con-
trast to the burial of the body of the rich man.

— By the angels. To be taken literally. The
implied contrast is with the pall-bearers at the
rich man's funeral. — Into Abraham's bosom.
This was, among the Jews, a metaphorical ex-
pression for the state of blessedness after death.
It is not exactly equivalent to ' heaven,' but rather
to 'Paradise ' (Luke xxiii. 43), the happy side of
the state of the dead. Our Lord throughout
adopts the popular language of the Jews, with-
out in any way implying that it was incorrect.
Had it implied error. He would doubtless have
so indicated. The beggar died first, being taken
from his sufferings ; the other was given longer
space for repentance. — The rich man — was bu-
ried. The funeral doubtless corresponded with
his life, — was magnificent.

Chap. XVI. 14-31-] THE GOSPEL ACCORDING TO LUKE.

455

■ Ver. 23. And in hell, Greek, ' Hades,' i. e.,
in the state or place of departed spirits ; which
must not be confounded with Gehenna, the final
state of eternal punishment, since in this case it
includes 'Abraham's bosom.' — He lifted aphis
eyes. Either he looked up to a higher place, or
he now became fully conscious. — Being in tor-
ments. The rich man was in a place of punish-
ment ; for the whole parable turns on this point.
Physical torment is not implied, save so far as
it is necessary for the figurative representation.
The rich man's body was buried. — Seeth Abra-
ham afar off. According to the Jewish notion,
Paradise and Gehenna are so situated that one is
visible from the other. A literal sense is not to
be pressed, any more than in the previous part of
the verse. The recognition of Abraham points to
the fact that descent from Abraham, even when
acknowledged in that state after death (ver. 25),
is in itself of no avail. — In his bosom. Strictly
figurative.

Ver. 24. Father Abraham. Even there the
man does not forget that he is a Jew. — Send
Lazarus. It is possible, but not probable, that
he still fancies he has some right to the services
of one who was his inferior on earth. — That he
may dip .... cool my tongue. The reason for
this request is given : for I am in anguish in this
flame. Our Lord uses this figure to represent
a fearful truth. Though entirely figurative, it
means that the souls of the impenitent after
death suffer as terribly as though fire were tor-
menting their bodies. The close relation be-
tween sin and its punishment is suggested by the
mention of the tongiie. The chief organ of sin
becomes the chief organ of punishment. The
conditions are reversed : the former rich man,
now in torment, would be glad to receive refresh-
ment from the despised beggar, now in blessed-
ness. Each retains his character.

Ver. 25. Son. The relation is acknowledged,
in a tone of pity and tenderness, but that is of
no avail. — Bemember. Memory remains and is
intensified in that state ; it is here appealed to so
as to prove to the man in torment the picture of
his lot. — In thy life-time. Contrasted with
' now.' — Didst receive. So that there is nothing
left to be given you. — Thy good things. ' Thy '
is emphatic ; what he had on earth, his wealth,
was regarded as his chief good. Hence he re-
ceived all his portion there. The connection with
the preceding parable suggests that if he had
made friends out of the mammon of unrighteous-
ness, there would have been some of the ' good
things' available for another world. — Lazarus
in like manner evil things. All the good for
one had come on earth ; ' in like manner ' all the
evil for the other. — But now, etc. The reason
was not that Lazarus had been poor and the other
man rich. It was the rich man's estimate of his
wealth, of which Abraham spoke. So we may
infer that it was* the conduct of Lazarus under
affliction and poverty which is alluded to. Comp.
also vers. 27-31.

Ver. 26. And beside all this. Besides the
moral impropriety of granting the request, the
wish was an impossible one. God has immuta-
bly decreed otherwise : there is a great gulf
fixed. The figure is that of an unfathomable
abyss which cannot be spanned. Here our Lord
reveals what was unknown to the popular mind
of that time. — That. In the world of departed
spirits, according to our Lord's imagery, where

He deviates from the popular notions, a change
of state is impossible ; God has so ordered it. Pur-
gatory and repentance after death find no sup-
port here.

Vers. 27, 28. I pray thee therefore, etc. His
brethren were living as he had done. ' This is
the believing and trembling of James ii. 9. His
eyes are now opened to the truth ; and no won-
der that his natural sympathies are awakened for
his brethren. That a lost spirit should feel and
express such sympathy is not to be wondered at ;
the misery of such will be very much heightened
by the awakened and active state of those higher
faculties and feelings which selfishness and the
body kept down here.' Alford.

Ver. 29. They have Moses and the prophets,
i. e., the Old Testament. — Let them hear them.
This implies that these men, though children of
Abraham and possessors of the Old Testament,
had never rightly attended to it.

Ver. 30. Nay, father Abraham. This scarcely
means : they will not hear them, but rather. Nay,
but make the matter more sure. The advocate
of more decided 'spiritual manifestations' is a
lost and still impenitent soul, without real dis-
cernment as to the best means of grace.

Ver. 31. If they hear not Moses, etc. The
Old Testament Scriptures were sufficient to lead
them to repentance, and if they were not rightly
affected by them, no appearance from the other
world would awsiken faith, conviction of the truth.
For the Jews at that time the Old Testament
was sufficient. Those who do not hear when God
speaks, will not hear the truth about the other
world, even if a message came from it. Granting
the possibility of such message, we must, from
this verse, deny any mo7'al advantage to be de-
rived from it. According to our view of the
chronology, the raising of Lazarus had already
occurred ; and this, so far from convincing the
Pharisees, who were now addressed, led to their
bitterest opposition. Our Lord rose from the
dead, but did not appear to the Pharisees ; and
the testimony concerning His resurrection pro-
duced no important results among them. The
prerequisite to the conversion of a Jew to faith
in the risen Lord was an earnest listening to
what God had spoken before.

The FaxuRE World, in the light of this
parable. Our Lord here assumes : ( I ) that all
live after death ; (2) that in the state of the dis-
embodied dead, there are two classes, which re-
main unchanged : the punished and the blessed ;
(3) that the disembodied spirits retain their per-
sonality and their memory ; and that one element
of torment is the apprehension, on the part of
the lost, of what they would not believe on earth,
without any corresponding moral effect ; so that
even natural sympathy only increases their misery.
The parable, especially in its closing verse, cau-
tions against too great curiosity on this subject.
The answer He puts in the mouth of Abraham
is not only opposed to modern 'spiritualism,' but
also to attempts to work upon the conscience
and awaken faith by graphic portrayals of future
misery. If Lazarus, coming from Abraham's
bosom and a witness of the sufferings of Dives,
could do no good to those who were disobedient
to the simple words of Divine revelation, little
good can be expected from the most vivid d^
scriptions made by those who have never been
there. Dante's Inferno has done little for Chris-
tianity.

456

THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL i-io.

Chapter XVII. i-io.
Further Discourse on Genuine Faith, which overcomes Ojfeiices.

1 '' I ^HEN said lie ^ unto the ^ disciples, " It is impossible but « Matt, xviii

J- that offences will "^ come : but woe imto him, through

2 whom they come ! * It were better* for him that a millstone b Matt, xviii.

1 1 • 1 c r ^ ' Mark ix

were hanged about his neck, and he cast ° into the sea, than " 42-

3 that he should offend one of these little ones.''^ Take heed to
yourselves: ^ If thy brother trespass^ against thee,^ d j-gj-j^j^g c Matt. xvm.

4 him; and if he repent, forgive him. And if he trespass ^ '^^^""■'^•'
against thee * seven times in a ^^ day, and seven times in a ^ Comp.Matt

^ -^ xviii. 21.

day ^^ turn again to thee, saying, I repent ; thou shalt forgive
him.

5 And •''the apostles said unto the Lord, s' Increase our faith. -^ ^ee ^Mark

6 And the Lord said, " If ye had ^^ faith as a grain of mustard ^ P°'^P;^^^''''
seed, ye might ^^ say unto this 'sycamine tree, Be thou plucked '' ^vii. 2^.*'^'
up by the root.^* and be thou planted in the sea ; and it should ^^ ' xiTi'.' '''"''■

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 ^^ afid sit down to meat .'' And will not
rather say unto him. Make ready wherewith I may sup,-*^ and

yt-g-ird thyself, and serve me, till I have eaten and drunken ; and ^ See chap

9 afterward thou shalt eat and drink .? Doth he thank that ^^
servant because he did the things that were commanded him }

10 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
to do.

/ Matt. XXV.
30 : comp.
1 , Job xxii. 2,

duty \ . XXXV. 7 ;
Rom. xi. 35.

1 And he said -^ his

* gain ^ were thrown

'' cause one of these little ones to stumble
^ the best authorities omit against thee

'^ the best authorities omit in a day

^^ would ^* rooted up

^® keeping shee-p " that will

^^ ■ Come straightway '^^ or my supper

^■^ the best authorities omit him and I trow not.

^^ Even so ye also '^* the things that

o?nit will

^ rather than

^ sin

10 the

i''^ have
1^ who is thei'e
^^ 07nit by and by

21 the

2^ it was

Part of the discourse began in chap. xv. 4,
and addressed to the disciples (ver. i). Some of
the thoughts are found in Matt, xviii., but the
latter part of the section is peculiar to Luke.
' Ver. I. To Ms disciples. All the followers of
our Lord who were present ; since ver. 5 men-
tions ' the Apostles.' It is impossible, etc. See
on Matt, xviii. 6, 7. The connection is plain :
the Pharisees had already derided Him (xvi. 14),
and, having taken greater offence at the last
parable, had probably gone off. The design was
to counteract the influence which this behavior
might have upon the new disciples ('the publi-

cans and sinners '), who had been accustomed to
look up to the Pharisees.

Ver. 2. Gain. Peculiar to Luke. The refer-
ence to the effect of the behavior of the Phari-
sees is sustained by the mention of little ones.

Ver. 3. Take heed to yourselves. Precisely
this class needed this caution. For as they had
been so lately sinners they would be most likely to
give occasion of stumbling ; and as new converts of
this class are enthusiastic, they would readily stum-
ble themselves. See on Matt, xviii. is, 21, 22.

Ver. 4. Turn again to thee. Confession is
plainly demanded here, as rebuke had been in ver.

Chap. XVII. 1-19.] THE GOSPEL ACCORDING TO LUKE.

457

3. Christian confession may be as rare as proper
Christian rebuke.

Ver. 5. And the apostles said. This is the
only instance in the Gospels, where the Apostles
as such make a request in common. — Increase
our faith, lit., ' add to us faith,' /. e., give us more
faith. They felt themselves unequal to the duty
of forgiving love enjoined upon them (vers. 3, 4).
They had been taught this before, and no doubt
in the mean time had learned their insufficiency.
Those who offer the prayer should remember the
occasion of it.

Ver. 6. If ye have faith, ^c. See on Matt,
xyii. 20 ; xxi. 21. The original implies that they
had not so great faith, though it does not assert
that they had none. — This sycamine tree. The
discourse was probably uttered in the open air,
and the tree near by, as the mountains were on
the other occasions when a similar saying was
uttered. The mulberry tree seems to be meant,
not the sycamore (chap. xix. 4). Some argue
that the latter is meant, because it is more com-
mon in Palestine and a sturdier tree ; but the
original points to the former. — The promise
here given is even stronger than that in Matthew,
for the tree is represented as being planted in
the sea, where growth is ordinarily impossible. —
And it should obey you ; the tree being repre-
sented a living thing. — This promise is mis-
understood, only when miracles of power are put
above miracles of grace. The whole passage
may be thus paraphrased : You think the duties
I enjoin too hard for your faith, but this shows
that you have as yet no faith of the high order
you ought to have, for the smallest measure of
such a faith would enable you to do what seems
altogether impossible in the natural world ; and
so much the more in spiritual things, since real
faith is preeminently spiritual power.

Ver. 7. But who is there of you. The con-
nection is : beware of thinking that you have any
merit in the great results accomplished by faith.
The thought of their enduring in faith so long as
the day of their labor lasted, is also included.
By such views of their unprofitableness and of
the need of patient endurance their faith would
be increased. — A servant. A bond-servant,
entirely dependent on his master's will. — Plough-
ing or keeping sheep. There may be an allusion
to the two kinds of apostolic duty : breaking up
the fallow ground and feeding the Lord's people ;
but the main thought is that the servant is doing
what his master has ordered him to do. — Come

straightway (the E. V. misplaces this word, ren-
dering it 'by and by'): this is contrasted with
'afterward ' (ver. 8).

Ver. 8. Will not rather ! This assumes an
affirmative answer. — Make ready, etc. As a
matter of right this was all that could be ex-
pected. But compare chap. xii. 37, where the
very reverse is promised. There the privileges
of a state of grace are spoken of ; here our Lord
is telling of what could be expected on the ground
of merit.

Ver. 9. Doth he thank, etc. Then it was not
the custom to do so ; and that it is so now is
owing solely to the influence of the religion of
Christ. On the former fact the illustration is
based, from the latter we infer that our Lord is
not saying what ought to be done by an earthly
master. God is never bound to thank us for our
service, as an earthly master might be, and the
whole parable is directed against our choosing to
remain in the relation of servants instead of ac-
cepting that of sons. If we want wages for our
work, then we are servants.

Ver. 10. Even so ye also. The application,
here plainly made, is that nothing can be claimed
in God's service on the ground of merit. Even
' the Apostles ' (ver. 5) could make no such claim.
The verse should guard the interpretation of the
parable of the unjust steward from the idea that
earthly wealth can buy heavenly favor. From God
we can claim nothing, save as He has promised
it. — When ye have dotie all, etc. Our Lord does
not say that they would or could do all. The
fact that none have done so, makes the argument
the stronger. — Say we are unprofitable servants,
etc. ' Unprofitable ' here does not have a bad
sense. Any profit or merit would arise from the
servant's doing more than his duty, but if he did
all his duty, while no blame could attach to him,
no merit could be allowed. Thus all works of
supererogation are denied, and all claim on the
ground of our goodness or fidelity. The moral
necessity for justification of faith, afterwards so
plainly stated by Paul, is found in this verse ;
but He who uttered it is Himself the Object of
that faith. He was kind and merciful in thus
speaking, for the words, apparently severe, are
not only true, but so necessary to keep our pride
from leading us away from Christ. It is better
that we should confess to the Master : ' we are
unprofitable servants,' than that He should call
us so (Matt. XXV. 30). — With this thought, the
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

12 1\. passecP through the midst of^ Samaria and Gahlee. And
as he entered into a certain village, there met him ten men that

13 were lepers, '^ which ^ stood afar off: And they lifted up tJieir

14 voices, and said,^ Jesus, ''Master, have mercy on us. And when

a Chap. ix.

51 ; xviii. 31.
b See Matt.

xix. I ;

comp. John

iv. 3, 4-

c Lev. xiii. 45,

46.
d See chap. v.

^ they were on their way {according to the best authorities)
* was passing ^ between ^ who

saying

4.58 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL 11-19.

he saw them, he said unto them, Go ^ * shew yourselves unto the '' ^f Mau^viii'.
priests. And it came to pass, that, as they went, they were X^^"^^^' "'

15 cleansed. And one of them, when he saw that he was healed,

16 turned back, and ^ with a loud voice ^ glorified ^ God, And » fell ^ fm. it^^'

down on /its face at his feet, giving him thanks : and he was *a

j^ I Cor. xiv.

25-

17 Samaritan. And Jesus answering said. Were there not ten ^ 5.^^

18 cleansed .-' but where are the nine.-* There are not^*^ found that

19 returned to give glory to God, save this ' stranger.^^ And he : is. ixi. 5.
said unto him, Arise,^ go thy way : * thy faith hath made thee ^ Chap. xviii

whole.^2 Mark X. 52.

^ insert and '

1° Were there none

omit and ^ glorifying

" (?) instead of {.)

® Were not the ten
^2 or saved thee

Chronology. The date of this incident has
been much discussed. It evidently belongs to
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

Zion Gate and Lepers Quarter Jerusalem

after the rejection by the Samaritan village (cha-.
ix. 52-56). The preceding chapters (xiii. lo-xvn.
10) narrate what can be most naturally placed in
Perea, and what follows (xvii. 20-xviii. 34) also
belongs to that district, since Matthew and Mark
distinctly affirm this in regard to a number of
the incidents. But we find no distinct evidence
of 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. xix. i ;
Mark X. i. Other views: (i) That all the pre-
vious incidents belong to Galilee, and that this is
a journey from Galilee to Jericho (xviii. 35). (2)
This healing took place during an excursion from
Ephraim (John xi. 54), or (3) during the journey
rorn Ephraim to Jerusalem (Andrews) ; the
aising of Lazarus having occurred after the dis-

course last recorded. But of this there is no
proof, and ' Galilee ' was too far off to be even
skirted in such a journey.

Ver. n As they were on their way to Jeru-
salem. The correct reading leaves the time quite
indefinite; comp. chap. ix. 51. — Between Sama-
ria and Galilee. This seems to be the sense of
the correct reading. There is no such journey
recorded by any of the Evangelists except that
from Galilee about the time of the Feast of Tab-
ernacles. There is no hint (unless this verse be
an exception), that He ever approached Galilee
after that time. Our Lord at that time passed
into Samaria, but after the rejection mentioned by
Luke (ix. 52-56) skirted the borders for a time,
probably from west to east, reaching Jerusalem
by the valley of the Jordan. It may be that He
passed through Perea at this time, but this is not
certain. Samaria is mentioned first, because it
was nearest to Jerusalem, which had just been
named. The E. V. ' through the midst of Samaria
and Galilee,' implies a journey directly through
the middle, first of Samaria, then of Galilee, to-,
wards Jerusalem ; which is an absurdity, Samaria
lying between Galilee and Jerusalem.

Ver. 12. As he entered. The incident prob-
ably occurred outside the village. — Ten lepers.
Misery had united them, although they were of
different races ; comp. a similar company, 2 Kings
ix. 3. — Who stood afar off. Because of their un-
cleanness. See on Matt. viii. 2 ; and comp. the
Levitical requirements : Lev. xiii. 46 ; Num. v. 2.

Ver. 13. And they, 'they' is emphatic; the

first step was taken on their part. — Jesus, Master,

etc. These people in an obscure village, iso-

ited .00 by their disease, knew our Lord and

called upon Him by name.

Ver. 14. And when he saw them. Attracted
by their cry. This miracle brings out the human
side of the work of salvation most fully. — Go
and shew yourselves, etc. This command fol-
lowed the healing in the first miracle of this kind
recorded in the Gospels (Matt. viii. 4) ; here it
precedes it. Our Lord would test their faith by
their obedience, and, as it further appears, teach
a lesson respecting love and gratitude, useful for
the church in all ages. — As they went, or, 'were
going,' on the way, they were cleansed. While
they obeyed, not because of their obedience, but
because of the faith it expressed, they were healed.
No one need wait to know all the truth before he
can really believe and be saved ; let him believe

Chap. XVII. II-37-] THE GOSPEL ACCORDING TO LUKE.

459

what he has heard the Lord say ; if he really
believes he will act accordingly, and the spiritual
healing promised to faith will come from the
Saviour. Personal faith in a personal Lord Jesus
Christ is commanded ; fuller knowledge will
come afterwards and serve to increase the faith.

Ver. 15. Ona of them, etc. The description is
graphic, the healing took place immediately. —
Turned back. They were still on their way to the
priests. — "With a loud voice. There may be an
allusion to the clearness of voice resulting from
the cure of his leprosy, since that disease would
make the voice husky. — Glorifying God. Glori-
fying God and love to Jesus Christ are closely
joined.

Ver. 16. Fell down, etc. This implies love
and willingness to submit himself entirely to the
Saviour. — And he was a Samaritan.' The others
were Jews, it is properly inferred.

Ver. 17. Were not the ten cleansed? The per-
ceptible tone of sadness is readily accounted for
by the circumstances. Our Lord had, as we sup-
posed, first taken final leave of Galilee, where His
popularity had been greatest, but which gradually
closed against Him. The nine were Galileans,
and represented the ingratitude of their district,
our Lord's own home. The incident is prophetic
of the reception accorded to Christ by the Jews
and heathen respectively. — Where are the nine ?
They had doubtless gone to the priest, feeling
that this was their chief duty as Jews, and been
declared clean. Some gratitude they had, but
the personal gratitude which takes the form of
love they lacked. They had enough of faith to
receive bodily healing, but it is left uncertain
whether they received any spiritual benefit.

Ver. 18. Save this stranger, or 'alien,' not of
Jewish extraction. The nine were Jews, and yet
put the ceremonial requirement above gratitude
to their own countryman who had healed them ;
the stranger came, though the Jews had no deal-
ings with the Samaritans (John iv. 9).

Ver. 19. Thy faith hath made thee whole, or

'saved thee.' Salvation in the highest sense is
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-

Lepers.

ings. The man's obedience, praise to God, grati-
tude, love, were only evidences of ' faith.' Real
faith manifests itself in obedience and love. As
leprosy most aptly represents our sinfulness, so
our Lord's dealings with lepers most plainly illus-
trate His method in saving us from sin.

Chapter XVII. 20-37.
Discourse concerning the Coming of the Kingdom of God.

20 A ND when he was demanded of ^ the Pharisees, " when the
-^~V kingdom of God should come.^he answered them and said,

21 The kingdom of God * cometh not with observation: Neither
shall *■ they say, Lo here ! or, lo ^ there ! for, behold,"* the king-
dom of God is ''within you.

22 And he said unto the disciples, ^ The days^ will come, when ye
shall desire-^ to see one of the days of the Son of man, and ye

23 shall not see it. ^ And ''they shall say to you, See here ; or, see

24 there : ^ go not after them} nor follow ^ them. * For as the
hghtning, that ^ lighteneth out of the one part under ^^ heaven,
shineth unto the other part under heaven ; so shall also ^^ the

25 Son of man be 'in his day. But first * must he suffer many

^ being asked by ^ cometh ^ omit lo

^ the best authorities read Lo there ! Lo here

* follow after ® when it ^° insert the

4 lo 5 Days

"^ go not away
^1 omit also

a Chap. xix.
1 1 ; Acts i.
6.

b Comp. chap.

xii. 39-
c See chap,

xvi. 4.
d Comp. John

i. 26.
e Matt. ix. 15:

Mark ii. 20;

chap. V. 35.
y" John viii. s6.
g Matt. xxiv.

23 ; Mark

xiii. 21 ;

comp. chap

xxi. 8.
h Matt. xxiv.

27; comp.

Ezek. i. 14.
i \ Cor. V. 5.
k See Matt.

xvi. 21 ;

Mark viii.

3 1 ; chap. ix.

460 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIL 20-37.

26 things, and be rejected of this generation. 'And as it was ^^ in ^ gtc". "mIL
the days of Noe/^ so ^^ shall it be also in the days of the Son of """• ^t-

27 man. '"They did eat, they drank, they married wives,^^ they ""3^ 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 « Ge"- xj"- j6,
the same day ^^ that Lot went out of ^^ Sodom it rained fire and

30 brimstone from heaven, and destroyed them all. Even thus '^

x\ shall it be "in the day when '^^ the Son of man is revealed. In o iCor. i. 7;

. n„ . 2Thess. i.

that day, ^ he which ^^ shall be upon the housetop, and his 7; i Peter i.
stuff"-^^ in the house, let him not come^* down to take it^^ away : P ^^att xxiv.

■' 17, 18 ;

and he that is in the field, let him likewise ^^ not return back. ^^'^'; '''"•
^2, %% 'Remember Lot's wife. ''Whosoever shall seek *'to save ^^ comp. chap.

kJ ' -J '^ • XXI. 21.

his life shall lose it ; and '■^^ whosoever shall lose his life ^^ ' shall ^ stemtn.^'

34 preserve ^^ it. I tell ^^ you, in that night there shall be two jneu ^ Arts*xx. 28;
in '^^ one bed ; the one shall be taken, and the other shall be left. o72TheJs.

35 "Two women shall be '^^ grinding together; the one shall be x.'39;'iPet!

36 taken, and the other left.'^* '" T^o ^^ ineji shall be in the field ; ^ Acfs vii. .9.

37 the one shall be taken, and the other left. And they answered 41-

"V ]Vl3.tt< XXIV

and said ^ unto him. Where, Lord } And he said unto them, 40-

TV lVI3.lt. XXIV

"' Wheresoever ^" the body is, thither ^^ will the eagles '"^^ be ^s ; comp.

Job xxxix.

gathered together. 30.

^2 came to pass ^^ Noah ^'^ even so

^^ They ate, they drank, they married . ^® even " ate

^^ in the day ^^ from . ^^ After the same manner "^^ that

22 who ^^ goods ^* go ^^ them

"^ and let him that is in the field hkewise " gain

28 but ^^ his life ^° ^r quicken ^^ say unto

32 on 33 there shall be two women ^* shall be left

35 The best authorities omit ver. 36 36 answering say

^ Where 3s 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 observation, /. 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 riot 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 here! or, there! Men have 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 know

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.' — The kingdom of God is

this involves a difficulty which they admit, and within 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, coincides with this

at the same time much that is peculiar. coming of the kingdom. But here our Lord

Ver. 20. Asked by the 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.
'ously avoided the expression : the kingdom of God, 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
Lord goes on to speak of this coming as an ex-
ternal phenomenon. The crowning objection is,
that the words were spoken to the Pharisees, in
whose hearts this kingdom had no spiritual pres-
ence. Godet thus combines the two : ' Humanity
must be prepared for the new external and divine
state of things by a spiritual work wrought in the
depths of the heart ; and it is this internal advent
which Jesus thinks good to put first in relief be-
fore such interlocutors.'

Ver. 22. Unto the disciples. The Pharisees
had probably withdrawn. In what follows there is
no reference whatever to the destruction of Jeru-
salem, as in the later discourse. The one subject
is the Lord's future coming, the sudden personal
appearance of the Son of man. Some, to escape
this view, maintain the gfoundless conjecture that
Luke has inserted here a part of the discourse on
the Mount of Olives, which referred to the destruc-
tion of Jerusalem. — Days will come, etc. The
connection with the answer to the Pharisees is
close. The kingdom has already begun, for the
King, the Bridegroom, the Son of man, is here,
but He will be taken away. From the answer to
the Pharisees the disciples might have inferred,
as they were wont to do, that our Lord would
now establish a temporal kingdom on earth, but
he discourages such false hopes. — When ye shall
desire. They would have tribulation, which would
make them long for Christ's presence. — One of
the days of the Son of man. The future coming
or presence of the Lord is meant, since it is im-
plied that at that time He would be absent. They
might also long for the former days, for such in-
tercourse with him as they were now enjoying.
— Shall not see it. Because the hour had not yet
come, because the Lord still asked for patient
waiting.

Ver. 23. And they shall say to you. In this
state of longing they would be in danger of being'
deceived by false tokens ; comp. Matt. xxiv. 23-
27. The same danger has always existed. — Lo
there ! Lo here. This is the correct reading. The
reference is to the place of our Lord's Second
Advent, about which (as well as the time) many
busy themselves.

Ver. 24. For. Neither time nor place can be
determined, for the coming will be sudden and
universally perceived. See on Matt. xxiv. 27.

Ver. 25. But first must he suffer, etc. Pe-
culiar to Luke, and a proof that the discourse is
put in its proper place. This prediction, how-
ever, gives no clew to the time and place of His
coming, but cautions them against expecting a
temporal kingdom and triumph now, since the
sufferings of the King were first to come. — Be
rejected of this generation. To be taken lit-
erally, as an intimation of the speedy rejection of
our Lord. The verses which follow point to a
virtual rejection by the world, to continue until
His return.

Vers. 26, 27. See on Matt. xxiv. 37-39. The
continued unbelief and carelessness of the world
in regard to the coming of the Son of man is thus
illustrated.

Vers. 28-30. In the days of Lot. Comp. Gen.
xix., the literal truthfulness of which passage is
endorsed by our Lord, in the vivid sketch He
gives of the destruction of Sodom. This illus-

tration is peculiar to Luke, and a further proof of
his accuracy.

Ver. 31. In that day. This has no reference
to the destruction of Jerusalem, as Matt. xxiv.
16-18, but to the future coming of the Messiah.
' In that day,' the same haste and abandonment
of earthly possessions will be called for, which
was required of Lot and his family (Gen. xix.
17). The catastrophe immediately preceding the
coming of the Messiah, which is described in
Matt. xxiv. 29-31, is here referred to. How far
an actual physical flight is implied cannot, of
course, be determined.

Ver. 32. Remember Lot's wife. See Gen.
xix. 29. Her crime was still paying attention to
what had been left behind in Sodom, her punish-
ment was destruction while apparently on the way
to safety. She has become 'the type of earthly-
mindedness and self-seeking.' This caution was
appropriate to ' disciples,' since Lot's wife repre-
sents, not those entirely careless, but those who
have taken a step towards salvation, and yet do
not hold out in the hour of decisive trial.

Ver. 33. Shall seek to gain, etc. There are
two views of this verse : (i.) The seeking to
gain, takes place throughout the preceding life,
and the loss at the final catastrophe. (2.) The
seeking to gain, takes place at the catastrophe,
and the loss at the decisive moment of the
coming' Christ. Matt. x. 39, which refers to
the whole previous life, favors the former view.
— Whosoever shall have lost his life, i. e., shall
not have counted his life dear to him in compari-
son with Christ. — Will preserve, or, 'quicken'
it. The word is derived from animal parturition,
as if the events of that day were represented as
the pangs of travail resulting in the new and
glorious life of the believer. Comp. Matt. xxiv.
8. In this part of the verse, also, the reference
to the whole preceding life seems more appropri-
ate.

Ver. 34. I say unto you. Solemn introduction.
In that night. Night is the time of surprise and
terror, and the return of the Lord had already
been set forth figuratively as occurring at night
(chap. xii. 35-39) ; but vers. 35, 36, refer to the
day-time. — Two men on one bed. Peculiar to
Luke. Illustrating the separation of those pre-
viously closely associated together. Husband
and wife are not referred to, however. There will
be a separation between the faithful and the un-
faithful, as well as a gathering of the elect out of
the world. This illustration gives prominence to
the former idea, the next to the latter.

Ver. 35. Two women, etc. See on Matt. xxiv.
41.

Ver. 36 is omitted by the best authorities, and
was probably inserted from Matt. xxiv. 40.

Ver. 37. 'Where, Lord? The Pharisees had
inquired in regard to the time ; the disciples ask
about the place, with special reference to the
separation just spoken of. They did not under-
stand its universality. The answer of our Lord :
where the body is, etc., proclaims this universal-
ity. In Matt. xxiv. 28, we find precisely the same
thought, ' carcass ' being substituted for ' body.'
There, however, a reference to the destruction of
Jerusalem is probably included ; here the second
coming of Christ alone is spoken of. The prin-
ciple is general.

462 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL 1-14.

Chapter XVIII. 1-14.

Two Parables respecting Prayer: the Importunate Widow ; the Pharisee

and the Publican.

1 A ND he spake*a parable unto them to this end, that men ^ "■ ^'l^^-'"''-

2 -^"^ ought '^ always to pray, and not* to faint; Saying, There vi'Js'co'i'
was in a city a judge, which ^ feared not God, neither " regarded ^ ^^g^; \

3 man : And there was a widow in that city ; and she came* unto chap^xiT-g

I 4 him, saying. Avenge me of mine adversary. And he would not * i6^° Gal.' vi.

for awhile: but afterward he said within himself. Though I ?3;^Thess.

5 fear not God, nor ''regard man ; Yet ''because this widow troub- c v'er!^4:
leth me, I will avenge her, ^ lest by her continual coming she u ;'Heb.

6 weary me.^ And the Lord said. Hear what -^ the unjust judge '^ ^Con?p.chap.

7 saith. And * shall not God avenge '' his own'' elect, ' which ^ ^ iCor.ix. 27.

1-1 i-aii2; -f Chap. xvi.

cry day and night unto him,^ though* ' he bear long with them .?^ «. 9-

"■ . g Rev. vi. 10.

8 I tell ^" you that he will avenge them ' '" speedily. Nevertheless, ''' ^^^^- ''"'v-

' ^ ' 22 ; Rom.

when the Son of man cometh, shall he find "faith on the .^'"- 33, etc.

/ rs. Ixxxvu. 1.

earth } t J?,""=^..V- 7-

/ 2 Pet. in. 9.

9 And he spake ^^ this parable unto certain " which ^ trusted '"c^^^'^,;^^'
^ in themselves that they were righteous, and despised others : ^^ „ see'chap.

10 Two men * went up into the temple to pray ; the one a Pharisee, p zCor.^i. 9.

II and the other a pubHcan. The Pharisee ''stood and prayed ^ 5 f2"Kings
thus with himself, God, I thank thee, that I am not as other Acts'iil',.
men are}"^ * extortioners, unjust, adulterers, or even as this pub- ^ x^%. ^^

12 lican. ' I fast twice in the week, " I give tithes of all that I ^ " ;°vi.Vo!°'

13 possess.^'* And the publican, ''standing afar off, " would not lift « chap.xi.42!

V Ezra ix. 6.

up so much as his eyes unto heaven, but ""smote upon his «' chap. xxm.

14 breast, saying, God "^ be merciful to me a ^^ sinner. I tell ^^ you, ^ Ezek. xvi.

•^ " -^ 63 ; comp.

this man went down to his house justified r<^^/z^r ^^ than the Heb- ^i- 17;

• ■' I John n. 2'

Other: for ^ every one that exalteth himself shall be abased ; ^^ seeciia
and ^^ he that humbleth himself shall be exalted. '''"• "

•
^ they {according to the best authorities) 2 ^\-^q

3 and regarded not * came oft ^ wear me out.

^ unrighteous judge, tit., judge of unrighteousness ' 07/iit own

^ cry to him day and night {according to the best authorities)
9 is long suffering on their Isehalf ? '^^ say unto " insert also

^2 set the rest at nought i^ ^j^g j-est of men 1* get

^^ the 16 rather i" humbled is 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 prodigal
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. TJnto them, i. e., the disciples. — To

plete whole. ' In order to end like the widow, this end, not in order that, but to s/iow, that they

one must have begun like the publican ; and in (the disciples) ought always to pray. Comp. i

order to act as recklessly of conscience as the Thess. v. 17 : 'Pray without ceasing.' The lat-

Tudge, one must have the heart of a Pharisee in ter refers to the believer's prevailing frame of

his bosom' (Van Oosterzee). The first parable mind; this, to unwearied petition for the same

Chap. XVIII. 1-14.] THE GOSPEL ACCORDING TO LUKE.

463

object believed to be in accordance with God's
will. It shows the conflict of prayer in the dis-
tressed and suffering disciple. — Not to faint, not
to be discouraged. The danger of discourage-
ment arises from the delay in receiving an an-
swer, while the 'adversary' continues to harass.

Ver. 2. In a city a judge. The ordinary mu-
nicipal judge, appointed in accordance with Deut.
xvi. 18. — Who feared not God, and regarded not
man. The expression is not an uncommon des-
ignation of an unprincipled and reckless person.
Religious motives and even social influences set
no check to his seltish recklessness.

Ver. 3. A widow in that city. The Old Tes-
tament specially demanded judicial protection for
widows. The suitor may represent the church.
— Avenge me of my adversary. The justice of
her cause is implied throughout. She does more
than ask for a decision in her favor, she demands
protection and requital. The Church of Christ,
persecuted for ages, should proffer this request
to God alone.

Ver. 4. For a while. Not necessarily, for a
long time. — He said within himself, etc. This
soliloquy reveals the utterly abandoned character
of the man : he was not ashamed of his own
recklessness.

Ver. 5. Because this widow troubleth me.
He is willing to give justice, though for a very
unjust reason. Even from such a man importu-
nity can gain its end ; from her conduct hitherto
he infers that she will persist and trouble him yet
more. — She . . . wear me out. The literal mean-
ing is : ' lest she smite me in the face,' beat my
face black and blue. This is to be taken, not liter-
ally, but figuratively, as setting forth the trouble-
some effects of a woman's incessant demands,
worrying into compliance one who feared not God
and regarded not man. Our Lord drew His illus-
trations, not from ideal characters, but from peo-
ple whom He saw about Him. Comp. the con-
duct of the disciples, Matt. xv. 23.

Ver. 6. The unjust judge, lit., ' the judge of
unrighteousness.' This is emphatic to lead to
the conclusion in ver. 7.

Ver. 7. And shall not God, etc. Much more
then, since God is not an unjust judge, since
the widow is not a forsaken one, but his elect,
will He hear importunate prayer. While this
is applicable in a certain measure to every in-
dividual Christian, and to all bodies of Chris-
tians in every age, the main application is to
the elect as a collective body, to the final re-
lease from her days of sorrow at the return of
the Lord. — Who cry to him day and night. An
exhortation to importunate prayer, as well as a
prediction that God's elect will not fail to offer
it. — Though he is long-suffering in their behalf.
God is in general long-suffering, but this is inap-
propriate here. ' That He is long-suffering to
His people is implied in the first part of the
verse. The best sense seems to be : ' though He
is long-suffering,' i. e., delays the vengeance just
spoken of, ' on their behalf,' or ' over them,'
either 'on their case,' or 'on their account.' The
view that this is a separate question : Is He wont
to delay with respect to them and their requests ?
seems to be opposed to the whole course of the
parable. Delay may be ' on their behalf,' and
the proper answer.

Ver. 8. I say unto you. Our Lord answers
His own question. — He will avenge them speed-
ily. Not suddenly, but quickly. If ver. 7 be

explained : Is it His way to delay in their case }
then this is the expected negative reply. But the
avenging belongs to the coming of the Son of
man, which is still future after eighteen centuries.
However long delayed in man's estimation, the
day of the Lord will ' quickly ' come, as God re-
gards it. Both ideas are ever conjoined in the
New Testament to combine the lessons of pa-
tience and hope. — When the Son of man cometh.
The second coming of Christ is evi,dently meant.

— Will he find faith on the earth ? It is not im-
plied that there will be no faith at that time, but
only that it is doubtful whether the faith spoken
of will continue until that time. What faith does
our Lord mean .'' If He means saving faith in
Himself, then the question points not only to the
speedy falling away of many who heard Him
then, but also to the great apostasy which will
precede His coming (2 Thess. ii. 3). But it is
more probable that He refers to the kind of faith
set forth in the parable : faith which endures in im-
portunate prayer. The question then implies that
the trials of the faith and patience of the church
during the Lord's delay will be so great as to
make it doubtful whether such importunity for
the Lord's return will be the rule in the day of
His appearing. This view does not encourage
the over-gloomy view that the day of Christ's
triumph will be when His people have become
very few in number. On the other hand, it agrees
with the representations repeatedly made, that
the coming will be an unexpected one even to real
believers. The special form of faith which will
be lacking is faith in the return of the Lord as
evidenced by importunate prayer for the hasten-
ing of that event.

Ver. 9. This parable. The parable consists in
this, that the two persons represent two classes.

— To certain. To them, not concerning them,
hence they were probably not Pharisees. — Who
trusted in themselves and set the rest at nought.
They were Pharisaical at heart, though not be-
longing to that party. They represent a numer-
ous class. The setting the rest at nought is a
consequence of self-righteousness.

Ver. 10. Two men went up into the temple to
pray. The temple was on an elevation. Since
the Passover was approaching, and some of his
hearers were probably on their way to Jerusalem
to worship in the temple, the reference is very
apt.

Ver. II. The Pharisee stood. The publican
also stood, but the word here used implies that
the Pharisee took a position of confidence, a con-
spicuous one at all events (comp. Matt. vi. 5). —
Prayed thus with himself, /. <?., to himself, not
orally, since he would hardly venture to speak
thus. But the phrase doubtless alludes to the
fact that his prayer was not really a communing
with God, but a communing with himself. — God,
I thank thee. He did not thank God, but
boasted. It is possible to thank God for what
we do and become more than others ( i Cor. xv.
9, 10), but such a thanksgiving springs out of the
most profound humility. — Not as the rest of
men. Self-righteousness sets at nought, not
' others,' but ' the rest of men ; ' as if no one else
could be so acceptable to God. The Pharisee
then subdivides the rest of men into classes :
extortioners, unjust (in the restricted sense of
those who act unjustly, illegally), adulterers
(to be taken literally), or even as this pub-
lican. ' Even ' is contemptuous ; it does not im-

464

THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL 1-43.

ply that he considered the publican as less un-
worthy than the other classes. The thanksgiving
was not for freedom from these sins, but for his
superiority to sinners ; and he introduces the
concrete and actual sinner (the publican).

Ver. 12. I fast twice in the week. His acts,
he affirms, surpass the requirements of God's
law. But one fast was commanded in the law,
namely, on the great day of atonement (Lev. xvi.
29; Num. xxix. 7). These were therefore pri-
vate fasts. Mondays and Thursdays were the
usual fast days. Comp. Matt. vi. 16-18. — I give
tithes of all that I get, not of what he possessed,
but uf what he gained. The law required tithes
only of the fruits of the field, flocks, and herds
(Lev. xxvii. 30 ; Num. xviii. 21 ; Deut. xiv. 22 ;
comp., however, Gen. xiv. 20 ; xxviii. 22). This
gain, he felt, was due to his own prudence, and
yet, he says, I give God more than He claims in
the law. It is easier to see the folly of the Phar-
isee's prayer than to cease offering it ourselves.

Ver. 13. Standing. Simply standing, not put-
ting himself into an attitude or position. — Afar
off. Probably, from the sanctuary, thus indicat-
ing his humility before God. Possibly, too, from
the Pharisees thus indicating that he did not
deem himself as other men, but morally below
them. Still he was not thinking much of others ;
the matter was between him and God alone. —
Would not lift up, etc. This hints that the
Pharisee had done so, doubtless lifting up his
hands also, as was the custom. — Smote upon his
breast. The usual gesture of sorrow. — God be
merciful, or, 'be propitiated,' addressed to God,
not an ejaculation. — Tome a sinner. There is
no comparison with others. He thinks of him-
self as though he were the great and only sinner.
As the Pharisee proudly gave thanks, the pub-
lican humbly petitions, and for the one thing he
most needs. How God can be merciful to sin-
ners is not declared here, since Christ had not

yet died for sinners. This petition is the only
one a sinner can offer or may offer, but it may
and can be answered only for Christ's sake.

Ver. 14. I say unto you. Solemn application.
— This man, the publican, went down to his
house, returned home, justified, i. e., accepted by
God as righteous, in the very sense in which
Paul uses the word in his Epistles, that to the
Romans being an extended commentary on this
statement. Our Lord implies that the publican's
prayer was answered, that God was merciful to
this sinner, and this is precisely what is meant
by justification, namely, God's forgiving our sins
and accepting us as righteous. — Rather than the
other. Our Lord is very forbearing in His judg-
ment on the Pharisee. But He certainly means
that the latter was not justified, for he had not
asked for this. — For. A general statement, often
repeated by our Lord (chap. xiv. 11 ; Matt, xxiii.
12), gives the reason for what had been said of
the two men. — Every one that exalteth himself,
as this Pharisee did in his self- righteousness,
shall be humbled, by God, who does not justify
such ; but he that humbleth himself, as the pub-
lican did, shall be exalted, by God, who hears and
answers the prayer. That answer was justifica-
tion, hence on the great principle so often set
forth, the publican went down to his house justi-
fied rather than the other. The Pharisee, though
previously a more moral man than the other,
failed to be justified, not because he was more
moral, but because he was self-righteous ; the pub-
lican, the worse man of the two, was justified, not
because he was worse, but because he was a hum-
ble penitent. Of the future course of the two
men our Lord has no occasion to speak ; but
Christ came to make men really holy, as well as
to provide for their justification ; the one being
indissolubly connected with the other. We can
distinguish them but not divide them. Hence
the future of the publican is not uncertain.

Chapter XVIII. 15-43.

Closing Discourses in Perea and the Healing of a Blind Man near

yericko.

15 « A ND they brought unto him also infants,^ that he would ^ '^ J^.'^^'^'y- "'^

t\. touch them: but when his"^ disciples saw it, they re- ^arkx. 13

16 buked them. But Jesus called them imto him, and said,*
Suffer^ 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 b matt. xix.

. . ^ 6-2 g *,

19 shall I do to inherit eternal life .-' And Jesus said unto him, mark x. 17

„ -30 ; comp.

Why callest thou me good.-* none is good, save one, that is,' chap. x. 25-

20 God. Thou knowest the commandments, "^Do not commit -^ Matt, ix.is;

John 111. I-

adultery, Do not kill, Do not steal, Do not bear false wit- '^,f^°g°Dg„

^ their infants

^ unto him, saying

2 should
^ insert the

8 the
^ to such belongeth

Deut.

6-20.

'' even

Chap. XVIII. 15-43.] THE GOSPEL ACCORDING TO LUKE. 465

21 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 slackest thou one ^ ^j'^j,'' * '
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 kmgdom 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 zt said, Who

27 then 21 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/ccnp- Jot> .

_ _ xlii. 10.

more ^ in this present ^^ time, and in the world to come life ^ Mark x. 30
everlasting.^''
^i ''Then^i he took 7 into him the twelve, and said unto them, ''' '^^'^■^•'"'-
Behold, 'we go up to Jerusalem, and all things *that are mark x. 32
written by the prophets concerning the Son of man shall be ' xvfi.'^M^'''

32 accomplished.^'' For 'he shall be delivered ^^ unto the Gentiles, "^ fs^m^'i's-
and shall be mocked, and spitefully entreated,^ and ™ spitted / chap.^xx'ii.

33 on : ^*^ And they shall scourge //z'w/, and put him to death ;^^ 13.

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, ix. 32.
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: mark x. 46

36 And hearing the multitude pass by,^^ he asked what \\.^ 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

* 07nit thy ^ these things ^^ omit up ^^ And

12 it ^3 One thing thou lackest yet " But

1^ became ^® exceeding

^^ And Jesus seeing him, said l^he best authorities otnit that he was very

sorrowful)
18 do ^^ go 2° enter in

21 Then who 22 g^t 23 ^hat was ours

2* the best authorities read or wife, or brethren, or parents
25 omit present ^® eternal Hfe

2T all the things shall be accomplished that have been written through the

prophets concerning the Son of man
28 insert up ^ shamefully treated

8° spit upon ^^ scourge and kill him

8' and they perceived not ^^ drew near

3* a multitude going by ^^ this ^® that

VOL. I. 20

466 THE GOSPEL ACCORDING TO LUKE. [Chap. XVIIL 15— XIX. 10.
should hold his peace : but he cried so much the more,^^

40 Thou 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 shalP^ do unto thee .^ And he said, Lord, that I may

42 receive my sight. And Jesus said unto him. Receive thy

43 sight : 2 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.

8'' the more a great deal

88 the best authorities omit Saying

q See chap.

xvii. ig.
r See chap.

xiii. 13.
J Chap. V. 26 ;

ix. 43 ; xiii.

17; xix. 37.

39 omit shall

From this point on, Luke's account is strictly
parallel with those of Matthew and Mark. He
does not, however, mention the locality (Perea).
We group the rest of the chapter together, as the
events succeeded each other in chronological
order. Luke introduces few new details. See the
parallel passages. There is often a remarkable
verbal agreement with the account of Mark. The
conversation about divorce, with which Matthew
(xix. 1-12) and Mark (x. 2-12) begin their ac-
count of the Perean discourses, is omitted here.

Vers. 15-17. Children brought to Christ.
See on Matt. xix. 13-15; Mark x. 13-16. — Their
infants (ver. 15). Luke is more exact here. —
Called them (ver. 16), z. e., the infants. Peculiar
to Luke. The call to the infants could be obeyed
only by the parents. Luke omits all mention of
the act of blessing.

Vers. 18-30. The Question of a Rich
Ruler, and subsequent .conversations. See on
Matt. xix. 16-30; Mark x. 17-31. The narrative
of Luke closely resembles that of Mark, but is
briefer. One new detail is presented, that this
man was a ruler (ver. 18).

Vers. 31-34. The fuller Prophecy of our
Lord's Passion. See on Matt. xx. 17-19; Mark
X. 32-34. In all three accounts this conversation
marks the final journeying to Jerusalem. The
reference to the prophets in ver. 31 and the whole
of ver. 34 are peculiar to Luke. He omits any
mention of the betrayal, which is distinctly
announced by Matthew and implied in Mark's
account.

Ver. 34. And they understood none of these
things. Peculiar to Luke ; Matthew and Mark,
however, give a proof of the same fact in their

account of the request of the sons of Zebedee
immediately after (Matt. xx. 20-28 ; Mark x. 35-
45). They understood the words, but what was
predicted they did not understand. — Hid from
them. The cause of their not understanding was
this hiding, which was due to their own dullness
of spiritual perception, though in another view-
God's agency is implied. Their spiritual blind-
ness is emphasized by the connection with the
healing of blind Bartimeus.

Vers. 35-43. The Healing of the Blind
Beggar near Jericho. See on Matt. xx. 29-34 ;
Mark x. 46-52 ; especially the latter passage, with
which this account closely agrees. The main
difference is found in ver. 35 : As he drew near
to Jericho. Mark : ' as He went out of Jericho.'
This miracle can scarcely have occurred after
the events recorded in chap. ix. 1-27, especially
as ver. 28 is so definite as regards time. Wc
accept the explanation, that the miracle took
place during an excursion from Jericho to some
place in the neighborhood (probably as they went
out) ; that on the return to Jericho the events of
the next chapter occurred. At Jericho our Lord
would meet many of His Galilean followers on
the way to the Passover. Hence a brief stay in
that city is the more probable. — They that went
before (ver. 39). Matthew : ' the multitude ; '
Mark: 'many.' Luke's expression conveys more
distinctly the impression that our Lord's follow-
ers were gathering about Him in a manner al-
most festal.

Ver. 43. Glorifying God. Peculiar to Luke,
and a phrase frequently used by him. This mir-
acle would make the prediction of vers. 31-33 the
more incomprehensible to the disciples.

Chapter XIX. i-io.
Zaccheus the Publican.

I, 2

A ND Jesus " entered and passed ^ through Jericho.

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,^

And "^ Chap, xviii
' 35; comp.
Matt. XX.
29 ; Mark x.
46.

^ was passing

* and he was a chief publican

And behold, a man called by name
crowd

Chap. XIX. i-io.] THE GOSPEL ACCORDING TO LUKE.
4 because he was little of * stature. And he ran

467

before, and ^ See chap. a.
52. _

climbed up into '^ a sycamore tree to see him ; for he was to pass " ^yf '"chro'n.
that zuaj/. And when Jesus came to the place, he looked up,
and saw him,^ and said unto him, Zaccheus, make haste, and
come down; for to-day I must** abide at thy house. And he

7 made haste, and came down, and * received him joyfully. And

xxvii. 38 ; 2
Chron. i. 15 ;
ix. 27 ; Ps.
Ixviii. 47 ;
Is. ix. 10;
not as in
chap. xvii.
6.

when they saw it, they all -^ murmured, saying. That he was e See chap. x.
8 gone' ^to be guest® with a man that is a sinner. And Zaccheus /see chap.

stood, and said unto the Lord; Behold, Lord, the half of my .?■ ciiap ix. 12.

goods I give to the poor ; and if I have ''taken any thing from /« chap.iii.14.
Q any man by false accusation,^ I restore /ih/i 'fourfold.^o And '' Exod xxii.

■^ J J _ I ; 2 Sam.

Jesus said unto him, This day ^^ is salvation come to this house, ^^j;^^- ;;; g.
10 forasmuch as *he also is a son of Abraham. For 4he Son of
man is come ^^ to seek and to save that which was lost.

xm. 16; XVI.
24i 30 ;
Rom. iv. II,
12, 16 ; Gal.
iii. 7.

* ran on {according to the best authorities) l Comp. Ezek.
^ the best authorities omit and saw him ^ or saying, He is gone in ''^'"^- "

* to lodge ^ wrongfully exacted aught of
" To-day -"^ came

^0 restore fourfold r.v 2^' '

Zaccheus the Publican. The incident is
peculiar to Luke, and is 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 are
so intent upon depicting the great procession to
the feast in its unity, that they cannot linger upon
another episode, such as that of Zaccheus, in ad-
dition to the healing of the blind man. Matthew
indeed, being 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 hatred which subsisted
between the Jews and the Romans' (Lange).

Ver. I. And Jesus. The E. V. supplies
'Jesus.' — Was passing through Jericho. He
had not yet j^assed entirely through, when He
met Zaccheus. Hence it is not necessary to sup-
pose that the house of Zaccheus was outside the
city, on the way to Jerusalem. On Jericho, see
Matt. XX. 29.

Ver. 2. Zaccheus. The name is the Hebrew
word meaning ' pure,' with a Greek ending at-
tached to it. He was therefore of Jewish origin
(comp. ver. 9). — A chief publican. Probably the
superintendent of the ordinary tax-gatherers.
The practice of farming out the revenues to the
Roman knights encouraged extortion. Zaccheus
was probably the chief agent of the person who
held the privilege from the government. The
revenue in Jericho was doubtless considerable,
and mainly derived from taxes on the hi/sam so
abundantly produced in the neighborhood, all
along the banks of the Jordan. — And he was
rich. This is mentioned, to prepare the way for
the language of ver. 8.

Ver. 3. Who he was, or 'which (among the
crowd) was He.' Zaccheus had heard of Jesus,
but had never seen Him. His curiosity alone is
mentioned here ; but some better motive, how-
ever ill-defined to himself, undoubtedly influenced

him. — Could not for the crowd. He had tried,
but failed because of the crowd, his stature mak-
ing it necessary to get very near in order to see.

Ver. 4. Ran on before. An evidence of great
desire, especially in a man of wealth. — A syca-

Sycamore Tree.

more tree. The Egyptian fig tree, resembling in
many respects the mulberry tree. Not identical
with 'sycamine' (chap. xvii. 6), and altogether
different from the modern sycamore. The deri-
vation of the word favors the spelling : sycomore
(fig-mulberry). See accompanying cut. — Was
to pass that way. This shows that it was known
which way Jesus would take. Hence the strong

468

THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. i-io.

probability that he was on the direct way to Jeru-
salem.

Ver. 5. Looked up, and said. The correct
reading brings out more strikingly the recognition
of Zaccheus by our Lord. The knowledge of
his name is less remarkable than the knowledge
of his heart. Previous acquaintance is out of
the question (comp. ver. 3). Some suppose that
the man well known in Jericho was seen by the
crowd in this singular position, and his name
being passed from mouth to mouth, sometimes
with scorn and dislike, sometimes with merriment,
was heard by our Lord. This inserts largely into
the simple narrative, only to belittle it. — To-day,
etc. Possibly over night, but it is more likely
that it was to be a mid-day rest, and that in the
afternoon (Friday as we think) our Lord passed
to the neighborhood of Bethany, where He
supped in the house of Simon the leper after
sunset on Saturday. The distance was not too
great for an afternoon's walk. — I must. In our
Lord's life, especially in this part so fully de-
tailed, every event was ordered according to a
Divine plan. This rest in Jericho served to fix
the time of other events, such as the supper in
Bethany, the entrance into Jerusalem (on the day
when the Paschal Lamb was set apart for sacri-
fice), etc. Besides this, there was a moral neces-
sity of love constraining our Lord to abide, in
order to seek and save this publican, in whom
there was a spiritual longing. All events work
out God's purpose, but His purpose is to save
sinners.

Ver. 6. Joj^ully. The curiosity was not a
vain one ; the presence and words of our Lord
had wrought their appropriate effect.

Ver. 7. They all murmured. Scarcely the dis-
ciples, but the crowd of Jews, among whom
doubtless were many priests, since Jericho was
a priestly city. — To lodge. Not necessarily to re-
main over night. The same word occurs in this
sense in John i. 39, but the time of day is there

specified, to show that it has that meaning. — A
sinner. Zaccheus, as a publican, would be thus
termed, whatever his character had been. Es-
pecially in a priestly city like Jericho would the
chief publican be an object of scorn. But his
own confession (ver. 8) implies that he deserved
the name.

Ver. 8. And Zaccheus stood. The same word
as in chap, xviii. 11. Here it implies that he
came forward and took a stand, in a formal way
with joyful decision. This probably took place
shortly after our Lord had entered the house. —
The half of my goods I give to the poor. It is
improbable that Zaccheus had already done so ;
this is the announcement of his purpose. — And
if I have, etc. This does not imply uncertainty,
but is a milder form of saying ' whatever I have,'
etc. — Wrongfully exacted. The word is derived
from that equivalent to 'sycophant.' — I restore
fourfold. Restitution from double to fivefold,
was commanded in the case of theft (E.x. xxii.
1-7) ; hence this is, by implication, a confession
of theft.

Ver. 9. Salvation, in the fullest sense. — For-
asmuch as (the older editions of the E. V. read :
' forsomuch as'). The reason salvation had
come was, that lie also, as well as the other Jews,
who despised him as a sinner (ver. 7), was a son
of Abraham, having now availed himself of his
rights as a Jew in thus receiving the Lord. The
promised restitution did not bring salvation.
Nor was he a Gentile who became by repentance
' a son of Abraham ; ' had he been a Gentile, men-
tion would have been made of it in the hostile
murmurs (ver. 7).

Ver. 10. For, etc. Comp. Matt, xviii. 11,
which the best authorities omit. — To seek, as a
shepherd, comp. chap. xv. 4. It was ' the lost
sheep of the house of Israel ' to whom the Lord
was sent (Matt. xv. 24). Zaccheus was one of
these, and acknowledging himself as such re-
ceived the Master who was seeking him.

Chapter XIX. 11-27.
TJie Parable of the Ten Pojcnds.

1 1 A ND as they heard these things, he added and spake a par-
■^~^ able, because he was nigh to Jerusalem, and because "they

thought 1 that the kingdom of God should immediately ^ ap-

12 pear. He said therefore, *A certain nobleman went into a far

13 country to receive for himself a kingdom, and to return. And
he called '^ his ten servants,"^ and delivered them ten pounds, and

14 said unto them. Occupy "^ till I come. But ^ his citizens hated
him, and sent a message ^ after him, saying, We will not have

15 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 he had
given the money, that he might know how much every man ^^

^ and because tlvey sup])osed 2 ^^^^ immediately to

3 ten servants of his ^ Trade herewith ^ an embassy

^ that this man reign "< omit that « come back again

® that 10 know what tliey {according to the best authorities)

a See chap,
xvii. 20.

b Comp. Matt.
XXV. 14-30.

c Matt. XXV. I.
d Comp. John

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 '^ ^^'^p- '''^■

18 in a very Httle, 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, Jict-e 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 xv.'e!^
tho7i 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 2* from
him the pound, and give it to him that hath ten ^s pounds.

25 (And they said unto him. Lord, he hath ten pounds. )'^^

26 For ^'i' I say unto you, that ^ unto every one which ^^ hath shall ^ fi?f ^^'^'^•
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 ' fj^cha^i^xx
them ^" before me. '''•

" And the first came before him -^"^ made ten pounds more

13 Well done ^^ wast found ^^ made

1® said to him also " the best authorities read the other

1^ omit have ^^ what 2° omit And

21 thy ^'■^ Then why

28 and I at my coming should have required it with interest ? .

2* Take away ^s ^he ten ^e omit the parentheses

2'^ the best authorities omit For ^s ^^^t ^9 ^^^^^ which

*'*' the best authorities read these ^^ who

82 the best authorities read them

The Parable of the Ten Pounds. Prob- lish miles. — And because they supposed, i. e., the
ably spoken in the house of Zaccheus. The par- multitude, although the disciples were included,
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. — That the kingdom of God was immedi-
confound the two, but the distinction between ately to appear. This public journey to Jerusa-
them is marked, and the theory which identifies lem, attended by so many miracles and impres-
them is inconsistent with the trustworthiness of sive discourses, was regarded as introductory to a
the Evangelists as witnesses to our Lord's words. Messianic kingdom of temporal splendor. Jeru-
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. 10).
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, /. e., 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 good part of the Ver. 12. Therefore, with this purpose, in view
multitude that had followed Him (ver. 3), had of this improper expectation. — A certain noble-
doubtless remained and murmured (ver. 7). To man. This 'well-born' man represents the Lord
them the parable was addressed. — Added. To Jesus ; an indirect intimation of His kingly
the conversation with Zaccheus. — Nigh unto descent and dignity. — Went into a far country,
Jerusalem. The distance was about fifteen Eng- etc. The journey was to the residence of the

470

THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. 11-27.

supreme authority. Archelaus, who had built a
magnificent royal palace at Jericho, had made
such a journey to Rome. The Lord was to go to
heaven, the home of God ; in the moral sense,
'a far country.'— To return, i.e.,t.o the king-
dom, situated where the nobleman had resided.
Our Lord will certainly ' return.'

Ver. 1 3. Ten servants of his. The number is
given here, butnot in the other parable ; comp.
the te7i virgins, Matt. xxv. i. — Ten pounds, or,
' minje.' To each one ; not to each ' according
to his several ability' (Matt. xxv. 5). In the
other case the man is represented as committing
his whole property to his servants ; here the sums
are 'very little' (ver. 17). The Attic mina,
which is probably meant, was the sixtieth ]bart
of a talent, and = $15-$! 7. The Hebrew mina
was even smaller. 1 he one equal official gift
seems to be referred to here, not the spiritual
'talents' which differ in extent. — Trade here-
with till I come, ?'. e., while I go and return.

Ver. 14. But his citizens. His fellow-citizens.
Peculiar to this form of the parable. — Hated Mm.
No reason is assigned for their hatred, which is
the sole motive of their action. The world hates
our Lord unreasonably, and therefore opposes
Him. — An embassy. This was sent to the
supreme authority, just as the Jews had sent a
protest to Rome in the case of Archelaus. — We
will not, that, etc. No other reason was urged
than their unwillingness. — This man. Perhaps
used in contempt. This positive opposition to
the Lord Jesus has manifested itself, ever since
He went to receive His kingdom, mainly in per-
secution of His servants, whose cry to heaven is
the message of hatred from the world ; ' we will
not that,' etc.

Ver. 15. Having received the kingdom. In
spite of hostility. He returned as king ; as our
Lord will. — He commanded these servants to be
called, etc. This first, before the judgment upon
his enemies. The same order is suggested in
regard to 6ur Lord's return (comp. Matt. xiii. 41,
49; xxiv., xxv.). — What they had gained by
trading. The inquiry is more strictly: what busi-
ness they had carried on .-' So our Lord inquires
of those servants on whom He has bestowed the
same official gift, not what success they have had,
but how they have used it ; faithfulness is the
main thing (Matt. xxv. 21).

Ver. 16. Thy pound; not 'I have gained'
(Matt.). In the latter case, the trust was ac-

cording to ability, here it was the same in every
case ; there the gain was proportioned to the
trust, but here there was no such proportion ;
hence the more modest answer. This also favors
the view which interprets the ' pound ' as the one
official gift, with varied results. — Made ten
pounds more, /. e,, in addition to itself.

Ver. 17. In a very little. The 'pound' was
a very small sum. High as the ministerial office
is relatively in this world, in the other (and in
comparison with the 'talents' even here) it is
'very little ; ' certainly is not the sole channel of
blessing to the church. — Ten cities. The reward
corresponds with the kingly dignity of the re-
turned Lord. (Comp. on the other hand Matt,
xxv. 21.)

Ver. 19. Five cities. The reward is propor-
tioned to the gain ; the commendation is omitted
here. In Matthew it is repeated ; there the gain
was in each case proportioned to the trust.

Ver. 20. In a napkin. It is asserted that the
Jews frequently used this -for such a purpose.
This refers to idleness in office.

Ver. 21. The excuse is substantially the same
as in Matt. xxv. 24, 25. — Austere, ' hard '
(Matthew.).

Ver. 22. Out of thy mouth, etc. On your own
statement.

Ver. 23. Into the bank, or, 'a bank.' The lat-
ter form opposes the view that the ' bank ' repre-
sents the Church, and the putting of the pound
there as resignation of the office.

Ver. 25. And they, /'. e., the by-standers in the
parable, not in the house of Zaccheus, said unto
him. This expression of surprise was probably
introduced to bring out the answer of the King in
ver. 26, on which see Matt. xiii. 12 ; xxv. 29.

Ver. 27. But ( = but in addition to this sen-
tence) these mine enemies. Still the language of
the king to the attending officers. — Slay them
before me. This strong expression sets forth the
hopelessness and severity of the punishment
which shall fall upon those who oppose Christ as
King. It did not seem strange to those who
heard the parable ; for such vengeance was then
only too common. To us it is a figure, first, of
the punishment which fell upon Jerusalem ; and
secondly, of punishment, which is to follow the
final judgment. Thus the parable has a primary
application to the disciples and the Jewish nation,
and then a wider one to the Christian ministry in"
general and the opposing world.

Chapter XIX. 28-48.

Our Lord's Public Eiitry into Jerusalem, with attending Circumstances.

2'\ A ^^ when he had thus spoken, "he went-' before, ascend- a Mark x. 32.
•^JL ing2 up to Jerusalem.

29 And it came to pass, * when he was come^ nigh to Bethphage b matt. xxi.
and Bethany, at the mount called^ the mount of Olives, he sent xi. i-io.

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 ^ going ^ j^e drew

the ® Go your way

* that is called

■^ 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

31 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, <^ John xii.

36 and they ^'^ set Jesus thereon. And as he went, they spread
2,7 their clothes '^'^ in the way. And when he was come nigh, even

now ^^ at the descent of the mount of Olives, ''the whole multi- <^ See chap.

' XVlll. 43.

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- ' xiiT^is!""
ing, -^Blessed be ^the King that cometh in the name of the -^ fe.' """'

39 Lord: 20 peace in heaven, and "glory in the highest.^o ' And ^x^xv.^4^"'
some of the Pharisees from among ^i the multitude said unto /comp!Ma\t

40 him, Master,^^ rebuke thy disciples. And he answered and ""' '^' ' '
said unto them,^^ I tell you that, if these should 2* hold their

peace, ^the stones would immediately cry out.^^ k Hab. ii. n.

41 And when he was come near,^^ he beheld the city, and ^^ 'wept ^ John xi. 35.

42 over it. Saying, '"If thou hadst known, even thou, at least in '« see chap.

, xiu. 9.

this thy day,^^ the things which belong unto thy peace ! ^^ but

43 now they are hid from thine eyes. For the days ^ shall come « Eccies. ix.

, ^4 » ■^^' XXIX.

upon thee, that ^^ thine enemies " shall cast a trench ^^ about 3 ; xxxvui.

33 ; Jer. VI.

thee, and "compass thee round, and keep thee in on every side, ^; ^^^^'^^'

44 And P shall lay thee even with the ground, and ^thy children ^^ " chap^'xii'
within thee ; and '"they shall not leave in thee one stone upon ^ jg^^ix 4.
another ; because thou knewest not *the time of thy 'visitation. ^ ^^' '^'"''"'

45 "And he went into the temple, and began to cast out them ''^'"p-""'-

46 that sold ^^ therein, and them that bought ; Saying unto them, ^ ix°T4^'

It is written, *" My house is the "^ house of prayer; but ^ye comp.'jer!'
have made it a den of thieves. ^^ « matt. xxi.

47 "^And he taught^'' daily in the temple. But the chief priests markxI.
and the scribes and ^ the chief ^^ of the people ^ sought to destroy ^ i?- ivi. 7-

•' w Jer. vii. II
. , , a •!. 7 -^r X Matt. xxi.

8 no man ever yet sat " omit ntther ,6; Mark

^° anyone ^^ the best authoriiies oinii \xnX.o h\n\ xi. 18; chap

12 or omit Because ^^ went away ^ See'iviark

^* or Because the {according to the best mithorities) ^^ threw vi. 21.

1^ 07nit they " garments

18 as he was now drawing nigh, even ^^ joyfully to praise

20 substitute {!) ^^ w/zzV among ^^ ^r Teacher

28 the best authorities omit unto them ^^ shall

26 will cry out {according to the best authorities) ^6 j^g drew nigh

2'' seeing the city, he ^s j^ this day, even thou ^9 ^nto peace —

3° For days ^^ when ^^ throw an embankment

33 and shall dash to the ground thee and thy children
3* sold, the best authorities omit the rest of the verse.
35 the best authorities read And my house shall be a
38 robbers 37 ^^s teaching 38 chief men

472 THE GOSPEL ACCORDING TO LUKE. [Chap. XIX. 28-48.

48 him, 'And could ^^ not find what they might do: for all the^*^''*P-«-'9-
people were very attentive to hear him.^*^ ,

2^ they could *° the people all hung upon him, listening.

Contents. — Luke agrees closely with the
other Evangelists in the account of the entry to
Jerusalem. He mentions in addition a murmur
of the Pharisees and our Lord's reply (vers. 39,
40), as well as the fact that He wept over the city
(vers. 41-44); and then, after the cleansing of the
temple (vers. 45, 46), he gives a general descrip-
tion (vers. 47, 48), of the Master's activity during
the last days of His public teaching, the particu-
lars being recorded in chaps, xx.-xxi. 6.

Vers. 29-38. The Triumphal Entry into
Jerusalem. See on Matt. xxi. 1-9 ; Mark xi. r-
10 ; John xii. 12-19.

Ver. 29. And when he had thus spoken, etc.
On the afternoon of Friday, the 8th of Nisan.
He could reach the neighborhood of Bethany
before sundown.

Ver. 30. And it came to pass. This leaves
room for the intervening events in Bethany on
Saturday evening, at the house of Simon the
leper. Hence we begin a paragraph here. —
Nigh to Bethphage and Bethany. The village
nearest Jerusalem is mentioned first (so Mark).

Ver. 31. The village over against you. Beth-
phage, as we think.

Ver. 33. The owners. Peculiar to Luke, but
fairly implied in Mark xi. 5.
' Ver. 34. The best authorities insert after they
said a word which may either be a sign of quota-
tion, or mean ' because.' The last clause of ver.
31 corresponds exactly, and the translation must
be the same in both cases, though the sense is
not affected.

Ver. 37. At the descent of the Mount of Olives.
On the brow of the hill, as Jerusalem came in
sight. A fitting place for the culmination of
their enthusiasm. — All the mighty works, etc.
All the miracles performed on this journey, but
doubtless with special reference to the raising of
Lazarus, from whose home they had just come.
(Comp. John xii. 9, 17, 18.)

Ver. 38. Peace in heaven, and glory in the
highest. Here Luke, by a poetic parallelism,
paraphrases the ' Hosanna ' mentioned by the
other Evangelists.

Vers. 39, 40. The Murmur of the Pharisees.
Peculiar to Luke. — Some of the Pharisees from
the multitude, etc. Evidently not of His disci-
ples, whom they would have Him rehuke. —
Master, or, ' Teacher.' They objected to the cry
of the disciples, because it recognized Him as
more than a ' Teacher.' They would, however,
hold Him responsible for what they held to be
unwise and unwarranted enthusiasm. — If these
should hold their peace, the stones, etc. A pro-
verbial expression, to show that this outburst
could not and ought not to be restrained, and
thus a most pointed rebuke of the objectors.
There is possibly an allusion to Habak. ii. 11 ;
and probably an intimation that the stones of the
temple, which now reechoed the Hosannas,
should in the future proclaim the judgments of
the Lord, and thus acknowledge Christ as King.

Vers. 41-44. Our Lord weeps over Jeru-
salem. This incident is related by Luke alone,
although similar to Matt, xxiii. 37-39.

Ver. 41. And when he drew nigh, seeing the
city. Tradition, assuming that our Lord took the
direct road, over the summit of the Mount of
Olives, points out the spot as half-way down the
western slope. But it is more probable that the
road taken was the main or southern one, pass-
ing between two peaks (see on Matt. xxi. 2).
Comp. Stanley [Sinai and Palestine, p. 187).
' Jesus has reached the edge of the plateau ; the
holy city lies before His view. What a day it
would be for it, if the bandage fell from its eyes !
But what has just passed between Him and the
Pharisees present has awakened in His heart the
conviction of the insurmountable resistance which
He is about to meet. Then Jesus, seized, and,
as it were, wrung by the contrast between what
is and what might be, breaks out into sobs.'
(Godet.) — Wept over it. An outburst of grief,
not silent tears now, as at the grave of Lazarus
(John xi. 35). Peculiar to Luke.

Ver. 42. If thou hadst known. The pathetic
expression of a fruitless wish. — In this day.
That day of entry is meant, as concentrating in
itself all the intimations and proofs of His Mes-
siahship, and becoming a direct offer of Himself "
for their acceptance ; comp. ' the time of thy
visitation ' (ver. 44). — Even thou, as well as the
disciples, who now testify their knowledge by
their shouts of Hosanna. — The things which be-
long unto peace ! ' Peace ' here certainly includes
the idea of deliverance, safety. Perhaps as orig-
inally uttered there was an allusion to the name
Jerusalem (Salem = peace). What was neces-
sary for this peace was the recognition of Jesus
as the Messiah. — But now they are hid from
thine eyes. The city, as a whole, rejected Him
that day, though its positive antagonism came
later in the week. This hiding was according to
the righteous counsel of God (comp. Matt. xi.
25, 26 ; John xii. 37, etc. ; Rom. xi. 7, etc.) ; but
the personal guilt of the inhabitants was directly
involved, as is evident from the emotion of our
Lord.

Ver. 43. For. This introduces a prophetic
proof that these things luere hidden ; and is also
' the awful reason for the fervent wish just ex-
pressed ' (Alford). Because our Lord knew that
the judgment was inevitable, He voices His sor-
row not only in loud weeping but in this pathetic
unavailing wish. — Days shall come upon thee.
There is a day of decision, but days of retribu-
tion. Comp. the discourse uttered two days after-
wards (chap. xxi. 7, etc.), and near the same spot
(see on Matt. xxiv. 3). From this very quarter
these things came upon the city. The first Ro-
man camp was pitched on this slope of the
Mount of Olives. — Shall throw an embankment
about thee. A palisaded mound is meant, and
according to Josephus, this was the first regular
operation in the siege under Titus. — And com-
pass thee round, etc. This indicates a different
and subsequent act. After the Jews burned the
palisades, Titus erected a wall, which hemmed in
the city. Hence the famine.

Ver. 44. Shall dash to the ground thee. The
word here used has this sense in the LXX., and

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
thy childreu within thee. The ' children' are the Matt. xxi. 12, 13 ; Mark xi. 15-17. 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 people in one common ruin, day, He solemnly and formally took leave of the
— One stone upon another. Comp. Matt. xxiv. 2. temple ; see on Matt. xxiv. i. — The chief men of
This was afterwards predicted of the temple, the people. 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 could not find, 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. — Visitation may the people. Comp. Mark xii. 37. — All hung
mean in mercy or in judgment ; the former sense upon him, listening. The E. 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 ' ( = opportunity, season), and thus turned malicious craft found its opportunity in a few
the season of 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 Riders in the Temple.

ND it came to pass, tJiat on one of those ^ days, * as he '^ ^'''''p- ""•
taught 2 the people in the temple, and preached the gos- * ^-^f^^:^ '"''■
pel,^ the chief priests and the scribes came upon him with the ^^"^l^, "'

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. Of '

men; all the people will stone us: for '^ they be^° persuaded '^ Comp. chap.

7 that John was a prophet. And they answered, that they could

8 not tell ^^ whence it 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 d- matt. xxi
certain ^^ man planted a vineyard, and let it forth ^^ to husband- ^^_^l^ ''''•

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

1 the 2 was teaching ^ preaching the gospel, or, good tidings

* they spake, saying unto him ^ a question {Greek word)

6 tell '' from * Why did ye not believe him .''

9 ojiiit and ^° are " they did not know

^2 ji\r,f} he began ^^ omit certain " out

15 another ^^ And he sent yet

" him also they beat, and handled shamefully, and sent away empty.

474 THE GOSPEL ACCORDING TO LUKE. [Chap. XX. 1-26-

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 Jiim when they see him.^*^ ^ xvfii?'2^^'

14 But when the husbandmen saw him, they reasoned among
themselves,^^ saying, This is the heir : come,^^ i^t us kill him,

15 that the inheritance maybe ours. So they cast him ^3 out of
the vineyard, and killed him. What therefore shall the lord of

16 the vineyard do unto them.'' He shall ^* come and •''destroy /chap.xix.

27.

these husbandmen, and shall ^^ give the vineyard to others.

17 And when they heard it, they said, "God forbid. And he '' be- .r Rom- "i- 4,

' ^ ' ■/ ' 6, 3 : ; VI. 2,

held them,^^ and said. What is this then^^ that is written, i5;vii.7,i3;

IX. 14; XI. I,

' The stone which the builders rejected, ^' \ '.^°^^,

The same is become ^^ the head of the corner } "i 'vl"4.

18 Whosoever shall fall upon ^^ that stone shall be broken; but ^ ^^^^P' '"'"•
* on whomsoever it shall fall, it will grind him to powder.^^ ^ 22; ""'"■

19 And 'the chief priests and the scribes ^'^ the same hour '^^"''"^fss-^"
sought to lay hands on him ; "^ and they feared the people : for 47^48."''
they perceived that he had spoken ^^ this parable against them.

20 '"And they " watched ^m, and sent forth spies, which should '"Matt.xxu.
feign themselves just men,^^ that they might " take hold of his ^f^"^ ''"■
words,^* that so they might deliver him unto ^ the power '^ and " '^^^^^ ^^'^^

21 authority ^^ of ^ the governor. And they asked him, saying, ^ chap!^xii.

Master,^''' we know that thou sayest and teachest rightly, neither

; Cor.

XV. 24.

acceptest thou ^ the person of any, but teachest the way of ^ ^*"' ^^^^^'

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 iCor.iii. 19;

24 Why tempt ye me ? *^ Shew me * a penny.^^ Whose image and xi. 3 ; Eph.'
superscription hath it.'' They answered and^^ said, Cesar's. .? see Matt.

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.

18 him also they wounded, and cast forth

1^ And the lord of the vineyard said

2" the best authorities read reverence him.

2^ the best authorities read one with another

2^ the best authorities omit come

23 And they cast him forth 24 ^jji

2^ But he looked upon them ^^ What then is this

2T was made 2* Every one that falleth on

^^ scatter him as chaff. 3° the scribes and the chief priests

3^ sought to lay hands on him in that very hour ^^ he spake

83 feigning to be righteous ^4 speech ^s magistrate

3^ to the authority ^7 ^^ Teacher ^s ^nd acceptest not

89 in truth *» not ?

*i the best authorities omit Why tempt ye me ? ^^ Greek denarius

*3 the best authorities otnit 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
morning, on the way to and from Bethany) re-
lated by Matthew and Mark, Luke gives a
sketch of the various assaults made upon our
Lord in the temple. His account is not so full
as that of the other two Evangelists. In com-
mon with them he tells of the question respect-
ing authority (vers. 1-8), and then gives \^& par-
able of the -wicked hitsbaiidmeii (vers. 9-19) ; omit-
ting (with Mark) the parable of the wedding of
the King's Son, he narrates the insidious assault
of the Pharisees with the question respecting
tribute (vers. 20-26). See further on next section.

Vers. 1-8. Our Lord Questioned as to
His Authority. See on Matt. xxi. 23-27 ;
Mark xi. 27-33. — On one of the days. On Tues-
day morning, as we think. — Preaching the gos-
pel, or 'good tidings.' Peculiar to Luke. — Came
upon him. This suggests the formality and ' so-
lemnity of the proceeding, since all three classes
of the Sanhedrin were represented. — Or who is
he, etc. Or, z. e., to speak more definitely. Mat-
thew and Mark have ' and.' — All the people will
stone us. Thus Luke expresses more fully the
thought : ' they feared the people.'

Vers. 9-19. The Parable of the Wicked
Husbandmen. See on Matt. xxi. 33-46 ; Mark
xii. 1-12.

Ver. 9. Began. After the discomfiture of the

in this connection. — God forbid, or, ' far be it,'
i. e., this casting out and killing and consequent
destruction. Comp. on the former part of the
verse, Matt. xxi. 41.

Ver. 17. What then is this that is written,
i. e., granting that your deprecation is right ; that
these things would not be, how then could this
Scripture be fulfilled.

Ver. 19. And they feared the people; and
hence could not take Him, for they (/. e., the
people ; in Matthew and Mark, the chief-priests
are spoken of) perceived that he had spoken this
parable against them {i. e., the chief -priests,
etc.).

Vers. 20-26. The Question Respecting
Tribute. See on Matt. xxii. 15-22; Mark xii.
13-17. Luke's account states more fully the
crafty method of the chief-priests, but as regards
the interview itself presents no new details.

Ver. 20. And they watched him. Hanging
about until the opportunity came. — They sent
forth spies, men instructed for the purpose. —
Feigning themselves to be righteous. They
should come to Him, as though their consciences,
not the craft of His enemies, had prompted the
following question. On the character of these
agents, and the coalition with the Herodians, see
Matt. xxii. 16. — That they (the foiled Sanhe-
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- in the original. — Unto the magistrate, or, 'ruler,'

doubtedly present. Hence there is no disagree- the civil power, etc. The Roman power in gen-

ment with the other accounts. The description eral is first spoken of, then the specific authority

of the vineyard 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. Tribute. 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 I Pe- and Mark use the Latin equivalent. = See on

culiar to Luke. — May be expresses an expecta-
tion.

Ver. 16. And when they heard it, they said.
Who spoke ? Some of the crowd, we think, since

Matt. xxii. 17.

Ver. 26. And they were not able, etc. Luke
brings out most fully the sense of failure on the
part of His enemies.

Chapter XX. 27-XXI. 4.
Assatilt of the Sadditcees ; Final Scenes in the Temple.

27 'THHEN icame to him certain of the Sadducees, which deny 2

i- that there is any ^ resurrection ; and they asked him,

28 Saying, Master,* Moses wrote unto us, « If any man's brother « Deut. xxv.
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-

1 And there ^ of the Sadducees certain that say " no

4 ^r Teacher s be childless « the

■^ childless ^ the best authorities omit the remainder of ver. 30.

9 and likewise the seven also left
10 the best authorities read Afterward the woman also died.

476 THE GOSPEL ACCORDING TO LUKE. [Chaps. XX. 27-XXL 4.

rection " whose wife of them is she ? ^- for seven ^^ had her to

34 wife. And Jesus answering ^"^ said unto them, *The children ^^ ^ Chap.xvi.8.

35 of this world marry, and are given in marriage : But they

which shall be 1^ '^ accounted worthy to obtain that world, and ^ f xL^'ss^'i'. 5.
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 i''' of God, being <;comp.Rom.

37 the ^^ children ^^ of the resurrection. Now ^^ that the dead are '^'"'^^'
raised, even Moses shewed ^at the bush.^o/when he calleth thQ}^Z^^lt
Lord the God of Abraham, and the ^^ God of Isaac, and the ^^

38 God of Jacob. For^i he is not a^^ Qod of the dead, but of the

39 living : for all live unto him. Then ^^ certain of the scribes

40 answering ^said, Master,* thou hast well said. And 2* after '^ 28 rcomp.
that '' they durst not ^^ ask him any question at all?^ 34

h Matt. xxii.

41 'And he said unto them. How say they that^^ Christ is 46; Mark'

42 David's son } And "^^ David himself saith in the book of ^ matt. xxii.

41-45;

Psalms, Mark xii.

* The Lord said unto my Lord, ^ psa. ex. i.

Sit thou on my right hand,

43 Till I make thine enemies thy footstool.^^

44 David therefore calleth him Lord, how is he then ^9 his son .?

45 Then 23 in the audience ^o of all the people he said unto his ' ^XX 7^'"

46 disciples, Beware of the scribes, which ^i desire to walk in ^-40^""'
long 32 robes, and "* love greetings in the markets,^^ and "* the ^^ '"^Chap. xi
highest^* seats in the synagogues, and the^^ "chief rooms ^^ at "^h^p-"^-

47 feasts ; Which ^i devour widows' houses, and for a shew ^6
make long prayers : the same^'^ shall receive greater damna-
tion.^

XXI. I "And he looked up, and saw the rich men casting 39 their " Mark xii

i o 4i~44'

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 ^ See chap
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 *2 Qf QqJ .43 i^^i- g^g q{ y^Q^ penury hath ** cast in all
the living that she had.

" In the resurrection therefore 12 (joth she become

^3 the seven 1* omit answering ^^ sons

1^ who are " For neither is ^^^if the ^^ But

20 Bush 21 Now 22 the

^ And 24 fj,g i)ggi autho7'ities read For

25 they durst not any more 26 ^j^y question.

2'' inse7't the 28 t^g footstool of thy feet. 29 a^d how is he

8° hearing 3i ^^q 32 ^;;/// long

3^ market places. 34 ^hief ^5 places

8^ pretence 37 these ^s condemnation

39 that were casting « omit also

*i did of their superfluity *2 the gifts

*3 the best authorities omit of God - ■" of her want did

Chaps. XX. 27-XXI. 38.] THE GOSPEL ACCORDING TO LUKE.

477

Contents. In this section Luke records the
assault of the Sadducees respecting the resurrec-
tion (vers. 27-40) ; then omitting the lawyer's
question, he tells of our IvOrd's unanswered ques-
tion respecting Christ the Son of David (vers. 41-
44) ; like Mark he gives but a brief summary of
the discourse against the Pharisees ('scribes,'
vers. 45-47), with which the public teaching in
the temple closed, though one other incident is
mentioned as occurring while He lingered there
(the widow's mites, chap. xxi. 1-4). In some
cases this account agrees more closely with that
of Matthew, in others with that of Mark, and
sometimes all three have their special points of
difference.

Vers. 27-40. The Question of the Sad-
ducees. See on Matt. xxii. 23-33 ! Mark xii.
18-27.

Vers. 34, 35. Peculiar to Luke, .who however
omits the solemn opening rebuke: 'Ye do err,'
etc. (Matt., Mark). The sons of this world; here
used in the physical sense, i. e., those actually
living in the present order of things. — Marry,
and are given in marriage. There is no refer-
ence to the moral character of the persons thus
described ; ' this world ' simply meaning the pe-
riod preceding the resurrection at the return of
the Messiah. The verse cannot be used to prove
the superior holiness of celibacy. — Accounted
worthy, i. e., at the coming of the Lord. Here
the moral character is spoken of. — To obtain
that world, the state of life after the coming of
the Messiah, which is introduced by the resurrec-
tion from the dead. This means the first res-
urrection of the righteous (chap. xiv. 14), and the
statement probably includes those believers who
are living at the Second Advent.

Ver. 36. For neither can they die any more.
The correct reading (' for ') introduces the reason
they do not marry : there is no more death, hence
no more birth. If then all the dead are raised
and die no more, the same is true of unbelievers.
But in the case of those directly spoken of their
altered nature is introduced as a reason why they
cannot ' die any more : ' for they are equal unto
the angels. They are distinguished from the
angels, but like them are immortal. — And are

sons of God. A second proof that their nature is
such that they cannot die : they are not simply
sons of God in the moral sense, but are essen-
tially 'partakers of the divine nature,' and hence
free from death. — Being sons of the resurrec-
tion. Into this state they pass, this change of
nature takes place, at the resurrection. And the
same change will occur in believers living at that
day (i Cor. xv. 51-54). Comp. Rom. viii. 18-23.

Ver. 37. Even Moses, whom you have quoted
(ver. 28) to establish the opposite view. — Shewed.
The announcing something before concealed.

Ver. 38. For all live unto him. Peculiar to
Luke. The emphasis rests upon 'all,' which
may be taken in its widest sense : all creatures,
whether living or dead, angels or men, live in the
sight of God. This extends the argument fur-
ther than the parallels in Matthew and Mark,
where the covenant relation alone is brought into
view.

Vers. 39, 40. In this form Luke presents the
victory of our Lord, which was connected with
the last question put to Him by a lawyer. Matt,
xxii. 34-40 ; Mark xii. 28-34.

Vers. 41-44. Our Lord's closing Ques-
tion. See on Matt. xxii. 41-46 ; Mark xii. 35-
37. — Unto them (ver. 41), i. e., the ' Scribes ' (ver.
39) ; according to Matthew : ' the Pharisees ' ;
according to Mark, it was said of\.\\& Scribes.

Vers. 45-47. Denunciation of the Scribes.
— See on Mark xii. 38-40, with which Luke's ac-
count closely agrees. Comp. Matt, xxiii. i, 6, 7,
14. — In the hearing of all the people. Peculiar to
Luke. Chap. xxi. 1-4.— The Widow's Mites.
See on Mark xii. 41-44 ; comp. also the intro-
ductory note to Matt. .xxiv.

Ver. I. And he looked up (ver. i). From
where he had been sitting during the delivery of
His denunciatory discourse ' over against the
treasury' (Mark). The distance could not have
been very great.

Ver. 4. TJnto the gifts, i. e., those in the chests.
' This incident, witnessed by Jesus at such a time,
resembles a flower which He comes upon all at
once in the desert of official devotion, the sight
and perfume of which make Him leap with joy.'
(Godet.)

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'^ ^^^^•''"^

6 /\ goodly stones and gif ts,i he said, As for these things ^^3^;^'^ '''''•
which ye behold, the 2 days will come, in the 2 which * there shall ^ JJ'P' '''"■
not be left 3 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 zvill there be^ when these things

8 shalP come to pass .? And he said. Take heed ' that ye be not
deceived : for many shall come in my name, saying, I am

1 sacred gifts
■* when therefore

2 omit the ^ the best authorities insert here

5 what is the sign " are about to '' See

478 THE GOSPEL ACCORDING TO LUKE. [Chap. XXL 5-38.

Christ ; ^ '^ and the time draweth near : '^ g-Q ye not therefore ^^ ^ Comp. Matt.

<~> J I'.i. 2 ; IV. 17 ;

9 after them. But ^^ when ye shall hear of wars and '^commo- ^f^J^^'-^'^s-
tions, *be not terrified: for these things must first come to vi.'5^^xH
pass ;^^ but the end is not by and by.^-^ fu.'.e.'""''''

10 Then said he unto them, Nation shall rise against nation, and " ^^'^^p-'^'"^-.

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-/comp.Matt.
fore all these, •''^ they shall lay their hands on you, and persecute

, ,. . , ^a S Actsiv. 3 ;

you, G^oXwoxva^ you up to the synagogues, and into ^ prisons,^^ v. i8;xii.4;
being brought before kings and rulers ^^ for my name's sake, '"'i^- -7.;

<=> '^ c> J 2 Cor. XI. 23.

13, 14 And 2° it shall ''turn to you for a testimony. 'Settle zV ''^ .Co^p. Phu.
therefore in your hearts, * not to meditate before what ye shall « See chap. ix.

15 answer i^^ For I will give you 'a mouth and wisdom, which all '^'^^^f^^^'

16 your adversaries shall not be able to gainsay nor resist.^'^ And^^ ^ Exod. iv. t2.
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 all men for my name's sake.

18, 19 But there shall '"not^e a hair of your head perish.^' In your "'t^o^^'^'
"■ patience possess ye ^^ your souls.^^ " jani^sY. 3 •

20 And ^^ " when ye shall ^^ see Jerusalem compassed with x""?- xxiv!
armies, then know that ^ the desolation thereof ^^ is nigh,^ o see chap.

21 Then let them which ^^ are in Judea flee to ^^ the mountains ; / ban. ix. 27.
and let them which ^^ are in the midst of it ^* depart out ; and

. oe ? James v. 4 ;

let not them that are in * the countries "^^ enter thereinto.^° comp. chap.

xvii. 31.

22 For these be the *■ days ^''' of vengeance, * that all things which >- is. uiii. 4.

-^ o » tj ^ Dan. ix. 24-

23 are written may be fulfilled. But^^ woe unto them that are =7-
with child, and to them that give suck, in those days ! for there ^ ^^."ixtess
shall be great ' distress in the " land,^^ and wrath upon ^^ this ^^y'J^

24 people. And they shall fall by "the edge of the sword, SLud ^ ^^^"■^^^]''-
shall be led away *^ captive into ^^ all*^ nations : and "'Jerusalem ^^Rev.'ii. 2;
shall be trodden down of the Gentiles,'*'^ ''"until the times of the ix°iH.^4i'^'

25 Gentiles ^^ be fulfilled. And there shall be signs in the sun, 13!"" """
and in the moon, and in the stars ;^^ and upon the earth ^ dis- "^xi^^f'Rom!

xi. 25.
jy 2 Cor. ii. 4.

* /te ^ is at hand ^° ^;;/zV therefore

^^ And ^2 must needs come to pass first ^^ immediately

" there shall be great earthquakes ^^ and in divers places

^^ there shall be fearful things and great signs ^^ these things

^^ synagogues and prisons ^^ governors ^'^ omit And

2^ beforehand how to answer

^2 withstand or gainsay {according to the best authorities) ^^ But

2* delivered up even 25 ^^ shall they put to death

28 And not 2' shall perish ^^ ye shall win

^ or lives ^o q^^h shall ^^ her desolation

^" that 83 unto ^* her ^^ country

8* therein ^7 these are days ^^ 07nit But

8^ upon the land, or earth ^° otJiit away " insert the

*2 or nations ^^ j^ 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 ; ^5 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. 2 Dan.vii. 13;

28 And 2^ when these things begin to come to pass, then ^^ look up, m-

and lift up your heads ; for^^ "your redemption draweth nigh. '^ 2^°'Ep'i".'iv

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 ^ <=''^p- ""^

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 ^3 take heed to yourselves, <^lest at any time ^^ your <; Comp. Rom.
hearts be overcharged with surfeiting, and drunkenness, and Thess.'y. 6;

I Peter iv. 7.

cares '^ of this life, and so * that day come upon you unawares.^^ d iCor. vi. 3,

35 For as a snare shall it come ■''on ^^ all them that dwell on the ^ 'Thess. v.

3 ; comp.

36 face of the whole ^° earth. Watch ye therefore,^^ and ^ pray al- chap. xh. 40.
way s,^^ that ye maybe accounted worthy ^^ to escape all these '2;is.xxiv.
things that shall come to pass, and ''to stand before the Son of '^ s^^;^;'^|''''p-

man.

/i Rev. vi. 17.

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 ^f John viii.2.

, „ I Matt. XXI.

38 ^ tJie mount of Olives.*"" And ^' all the people came early in the '?' ^^t^

^ ^ ^ -' XI. 19; chap

morning to him in the temple, for ^*^ to hear him. ^^|^- 39 ;

** anguish

*^ in perplexity at the roaring o£ the sea and the swelling waves

^^ men fainting ^^ expectation of the ^^ world

^^ the heavens ^'^ omit then ^i because

^^ see it ^^ ojnit at hand ^* even so ye also

^5 coming ^^ all things be done ^"^ lest haply

^^ suddenly as a snare : ^^ For it shall come in upon

'°^ all the ^^ But watch ye {ciccordiitg to the best mtthorities)

^^ at all times making supplication

^^ the best mithorities read may prevail ^* every day

65 every night ^® lodged ^"^ called Olivet ^^ o>/iit 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 Oli ^es, 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. Ix.xii ; Is.
but the wording of that verse clearly admits of a Ix.) in regard to gifts from heathen princes, as
change of scene. Luke's account of 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. 5,6. Some. Luke is quite indefinite 3; Mark xiii. 4. — And they asked him, /. e.,

here. — Sacred 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. 4-8 ; Mark xiii. 5-8. The varia-

48o

THE GOSPEL ACCORDING TO LUKE. [Chap. XXL 5-38.

tions are slight : and the time (/. e., of the king-
dom) is at hand (ver. 8). These are the words
of those deceivers who should come. — Commo-
tions (ver. 9). Peculiar to Luke. — Then said he
unto them (ver. 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 divers
places (ver. 11), to be joined with what follows.
— And pestilences. 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 predicted. See
on Matt. xxiv. 9-14; Mark xiii. 9-13. Luke's
account shows great independence in this para-
graph.

Ver. 12. But before all these things. Mat-
thew says 'then,' and Mark also seems to imply
that the persecutions would follow the signs, etc.
(vers. II, 12). But the discrepancy is only appar-
ent. The 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 ' (ver. 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 ver. 12 here) the point of time
spoken of in ver. 6, is resumed, and ' then ' {i. e.,
while ' the end is not yet ') introduces the predic-
tion of persecution.

Ver. 13. It shall turn to you, for a testimony,
i. e., of your faithfulness, giving you an oppor-
tunity to testify for the Lord, and ' against them '
(Mark xiii. 9).

Ver. 15. Peculiar to Luke, but comp. Matt.
X. 19, 20. — A mouth and wisdom. 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 be able 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 atfirm. Thp 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. Some of you. James, one of those
present, was soon put to death (Acts xii. 2).

Ver. 18. And not a hair of your head shall
perish. 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 your patience, or 'stedfastness,'
ye shall win your souls, or ' lives.' In the endur-
ance of these predicted afilictions they should
gain, or come into the possession of, their 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
jvhole verse is not a command but a promise :
and the E. V., following an incorrect reading.

misleads the reader. The word ' souls ' (or
' lives ') opposes that view of ver. 18, which refers
it to the preservation of every hair in the resur-
rection.

Vers. 20-24. The direct Prediction of
THE Destruction of Jerusalem. — See on
Matt. xxiv. 15-22 ; Mark xiii. 14-20. There is
no parallel in Luke's report to Matt. xxiv. 23-28 ;
Mark. xiii. 21-23.

Ver. 20. Compassed with armies. The plain-
est and most graphic form of the prediction.
Luke, writing for Gentile readers, does not refer
to Daniel's prophecy, but speaks of its fulfilment.
We prefer this view to that which finds a differ-
ent sign here ; see on Matt. xxv. 15. There was
abundant time, after the first .approach of the
Roman armies, for the Christians to flee : her
desolation did not then begin, but was at hand.

Ver. 21. In the midst of her, i. e., Jerusalem,
not Judea, as appears from the last clause of the
verse. See the emended text. This Gospel
does not contain so full directions in regard to
the flight, as that written more especially for Jew-
ish Christians (Matthew).

Ver. 22. Days of vengeance. Of God's ven-
geance, not of man's. Comp. chap, xviii. 8.
Even Titus seems to have been conscious that
he was a minister of Divine retribution. — All
things which are written may be fulfilled. Our
Lord then asserts that this retribution had been
already prophesied in the Old Testament. ' All
things ' points to more than one prediction. That
of Daniel, quoted by Matthew and Mark, is cer-
tainly included, but, others also, beginning with
Deut. x.xviii. 15, etc., and running through the
whole prophetic period.

Ver. 23. Upon the land, or ' earth.' This may
be general, but as the direct reference is to the
war under Titus, it more probably means : the
land of Judea. If the wider sense be adopted,
the particular distress (Divine retribution) is
brought out in the clause : wrath unto this people.

Ver. 34. They shall fall, etc. Peculiar to
Luke. The reference is, of course, to ' this peo-
ple.' ' According to Josephus, the number of
the slain amounted to 1,100,000; 97,000 were
carried away as slaves, mostly to Egypt and the
provinces.' — And Jerusalem shall be trodden
down of the Gentiles, or ' nations.' Here the
discourse begins to have a wider reference than
the destruction of Jerusalem. Jerusalem is per-
sonified, and represented as desecrated, and kept
in contemptuous bondage and desolation. This
is its present condition. We, therefore, under-
stand 'Gentiles,' as meaning not only Romans,
but Mohammedans, and even Crusaders. — Until
the times of the Gentiles be fulfilled. Each Gen-
tile nation, like the Jews, has its 'time ' (oppor-
tunity). When this dispensation of the Gentiles
ends, Jerusalem will be no longer trodden down.
Opinions differ, however, as to whether this dis-
pensation of the Gentiles implies their conversion
to Christ or their rejection of Him. All analogy
points to the former, and the subsequent prophe-
cies confirm this view. Among all nations con-
verts will be made, but the terrible events which
will precede the end of the world indicate piamly
a great rejection.

Vers. 25-33. The Signs of the Coming of
THE End. See on the paragraph in general, the
notes on Matt. xxiv. 29-35 ; Mark xiii. 24-31.
The only variations are in the signs mentioned in
vers. 25, 26, and the exhortation in ver. 28.

Chap. XXI. 5-XXII. 6.] THE GOSPEL ACCORDING TO LUKE.

481

These signs evidently refer not to the destruction
of Jerusalem, but to the end of ' the times of the
Gentiles.' — In sun, etc. See Matt. xxiv. 29. —
And upon the earth anguish of nations, etc. How
far this prophecy will be literally fulfilled cannot
be determined. If the whole passage be taken
figuratively, then a remarkable commotion in the
sea of nations is predicted, but it may refer to
physical perturbations ushering in the new earth.
The perturbations, whether physical or not, will
be portentous, producing general anxiety and
despair in view of the further terrors these events
presage. This is evident from ver. 26 : for ex-
pectation of the things, etc.

Ver. 2S. But when these things, i. e., those
spoken of in vers. 25, 26, since the coming of the
Son of man (ver. 27) would be instantaneous. —
Begin to come to pass. This suggests their con-
tinuance, but the close of the verse indicates a
brief period. — Look up. The word means to
raise one's self from a stooping posture, and is
here applied to those previously bowed under
tribulations. The idea of joyful hope is of course
implied, as in the other phrase : lift up your heads,
which however suggests more strongly the idea
of expectation. — Because your redemption (com-
pleted at and by Christ's ap|jearing) draweth
nigh. The same events which terrified the world
(vers. 25, 26) are to awaken these feelings in
Christians. This is to be our comfort also
during the intervening period, if we are cast
down by the prospect, or fact, of a general re-
jection of Christ.

Vers. 29-33 ^''^ the same as in the parallel
passages.

Vers. 34-36. Concluding Warning. Pecul-
iar to Luke in this form, though the same thoughts
occur in Matt. xxiv. 42-51 ; Mark xiii. 32-37.

Ver. 34. To yourselves. Emphatic. — Over-
charged. Made heavy, sleepy, and hence unex-
pectant, the underlying thought being the sudden
return of the Lord. Three things are mentioned
as bringing them into such a state. — Surfeiting,
heaviness and dizziness such as drunkenness of
yesterday gives ; drunkenness, which makes them
for to-day unfit to reflect maturely upon their
highest interests ; cares of this life, which plague
them for to-morrow (Van Oosterzee). These
are not to be taken figuratively, but as represent-
ing three classes of dangers. Things relatively
lawful are here included, because they may be
used so unwisely as to deprive Christians of a
watchful spirit. — Suddenly as a snare. The
phrase, ' as a snare,' should probably be con-
nected with ver. 34. ' That day ' would certainly
come 'suddenly,' but if they were 'overcharged '
with other matters, it would come 'as a snare.'
The figure is that of throwing of a net or noose,

over wild animals. There is a thought of ruin-
ous consequences as well as of suddenness.

Ver. 35. For it shall come in upon all, etc.
It is to be a universal surprise, a universal judg-
ment. — The idea of sitting securely is implied in
the word dwell.

Ver. 36. But watch ye. This is the main
exhortation, and the mode of the watching is fur-
ther described, at all times making supplication.
'At all times,' in effect, belongs both to the
watching and praying. — That ye may prevail, or
' have the strength,' be in a condition. This is
the sense of the correct reading. But the refer-
ence is not to human strength. — And to stand
before the Son of man. Gathered by the angels
as the elect. Matt. xxiv. 31. As the glorified Son
of man is referred to, we may include here the
idea of permanent glory in His presence as well
as full acquittal at the hour when brought before
Him. A fitting conclusion, entirely in the .spirit
of the fuller account of Matt. x.xv.

Vers. 37, 38. Concluding Sketch of our
Lord's Teaching. Peculiar to Luke. Luke
does not assert that our Lord afterwards taught
in the temple, and thus contradicts the accounts
of Matthew and Mark. Unlike them he has pref-
aced the final discourses with a general sketch
of our Lord's activity during these days (chap,
xix. 47, 48), and now he sums up in conclusion,
with a similar sketch.

Ver. 37. Everyday. Lit., 'the days,' definite
days of that week of His passion. — Olivet. Luke
makes no mention of Bethany, where, according
to Matthew and Mark, our Lord spent the nights
of Sunday and Monday. This is all they assert,
although from their inserting the supper at
Bethany after these discourses, the impression
is made that Tuesday night was spent there. As
the nights here referred to were those connected
with public teaching, it does not meet the diffi-
culty, to say that Luke is telling us where our
Lord spent Tuesday and Wednesday nights, of
which we have no definite record. It is improb-
able that He spent the night (partly in prayer)
without shelter. The next appearance of our
Lord is, as sending two of of His disciples (chap,
xxii. 18), so that they were near Him. Beth-
any was probably the place, and Olivet is here
mentioned as including it.

Ver. 39. Came early in the morning, ratlier than
came eagerly, as some translate. This suggests
that our Lord was for the greater part of the teach-
ing days in the temple ; a fact in accordance with
the number of incidents which we must place on
Tuesday. — No miracles are mentioned in this
connection ; the time for these had already passed.
Up to the last appearance in public before His
betrayal, our Lord's popularity continued.

Chapter XXII. 1-6.
TJie Council of the Rttlers ; their Agreement with Jtidas.
'OW the feast of unleavened bread drew^ nigh, which is '^Matt.xxvI,
2-1-1 called the passover. And the chief priests and scribes

^N'

2-5 ; Mark
xiv. I, 2.

sought 2 how they might kill him ;3 for they feared the people.

^ was drawing
vol. I.

^ the scribes were seeking

3 put him to death

482 THE GOSPEL ACCORDING TO LUKE. [Chap. XXO. 1-38.

3 *Then entered ^ Satan ^ into Judas surnamed^ Iscariot, being b matt.xxv!.

4 of the number of the twelve. And he went his way,^ and com- MARKxiv.
muned "* with the chief priests and '* captains, "how he might c John xiii. 2,

'^ 27 ; comp.

5 betray him ^ unto them. And they were glad, and covenanted ^^ctsv.^3-

6 to give him money. And he promised,^ and sought opportunity ^'^f'^g''
to betray him ^ unto them *in the absence of the multitude.^° ' xx^l'sf """■

Mark xiv. 2.

* And Satan entered ^ who was called ® went away

' conferred ^ deliver him up ^ consented

^° without tumult, ///., a multitude.

Contents. Comp. Matt. xxvi. 1-16 ; Mark by all three Evangelists. He went to them with

xiv. l-ii. Luke omits our Lord's prediction of his proposal; they joyfully agreed to pay him;

His passion, made at the close of His discourses, he sought to betray Jesus. Luke, however, says :

(Matthew), and also the supper at Bethany. The And Satan entered (ver. 3). Comparing this with

latter omission cannot be due to the fact that John xiii. 27, we conclude that Luke speaks of a

he has recorded a similar anointing at an earlier preparatory influence, and John of a later deci-

period (chap. vii. 36-50). The two occurrences sive possession. While the plan was Satanic,

cannot be confounded. the actual betrayal was jnore so. — And captains

Vers. I, 2. The Plot of the Rulers, (ver. 4), /. e. the officers of the temple-guard,
Whicli is called the passover. Explanation for composed of Levites. Their help would be nee-
Gentile readers. — How they might put him to essary, and doubtless they had been incensed by
death ; for they feared the people, who had been our Lord's words in the temple. — Money (ver. 5).
hearing Him so attentively (chap. xxi. 38) ; hence The amount is named by Matthew alone. —
the quesdon was hcnv they could carry into ef- Without tumult (ver. 6),///. ' without a multitude,'
feet a purpose already determined. ' Not on the without attracting a multitude together. Cow-
feast-day ' (Matthew, Mark) is implied here, and ardice is implied in this plan of wickedness. The
also in ver. 6. inference from the words ' covenanted and con-

Vers. 3-6. The Agreement with Judas, sented,' is, that the money was not paid at this

The successive steps are stated in the same order time.

Chapter XXII. 7-38.
The Lord's Supper.

7 "npHEN came the day of unleavened bread,i when 2 the pass- '^ fJ.Yg^'"'^-

8 i over must be killed.^ And he sent * Peter and John, ^.^g'^'^'^-

9 saying. Go and prepare"* us the passover, that we may eat. And * ftc!Viv.'i3,

10 they said unto him. Where wilt thou that we prepare .? ° And '9; vm. 14.
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 shalP 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

16 desired to eat this passover with you before I suffer : For I

1 And the day of unleavened bread came ^ on which ^ sacrificed

* make ready for ^ make ready ^ meet you a man

^ the best authorities read mto \m\\\c\\ * goeth ^ will

^° the best authorities omit twelve

XIV. 17.

d See Mark

Chap. XXII. 7-38-] THE GOSPEL ACCORDING TO LUKE. 483

say unto you, I will not any more eat thereof," Hmtil it be ful- ^ ^g"'"^^^^-

17 filled in the kingdom of God. And he took the^^ cup, and /gave Rg^'^.;^
thanks, and ^^ said. Take this, and divide it among yourselves :-^xv^3'^^.^"'

I'^ ^ For I say unto you, I will " not drink ^^ of the fruit of the vine, -^ ,'^; ^ark'"

19 ^ until the kingdom of God shall ^^ come. ''And he took bread,^" /zMatt/xxv!
and •''gave thanks, and ^^ brake it, and gave unto^® them, saying, markxIv.
This is my body which is given for you : this do in remem- coR^'xi.^s-

20 brance of me. Likewise also the cup^^ after supper, saying, ^^"
This cup is the new testament ^*^ in my blood, which is shed "^^

21 for you. ^ But, behold, the hand of him that betrayeth me^^ is zMatt.xxvI.

22 with me on the table. And truly the Son of man^^ goeth, *as markxiv
it was ^* determined : but woe unto that man by ^^ whom he is comp. John

-' XIU. 18, 21,

23 betrayed ! And they began to inquire ^^ among themselves, ^ ^^^^6-. ^
which of them it was that should do this thing.^' ^- '•'^l ''^":

o 31 ; Rom. 1.

24 And ' there was ^^ also a strife ^^ among them, which of them AcisT^'is.

25 should be accounted ^^ the greatest.^^ "* And he said unto them, ^ ^^'^''chap';'!^.
The kings of the Gentiles exercise ^^ lordship over them ; and ,„'*comp.
they that exercise ^^ authority upon ^^ them are called benefac- 25-28:'"'

26 tors. '^ But ye shall not be so : ^* but he that is greatest ^^ among 45!^"^ "' ''^'
you, let him be ^^ as o the younger ; and ^he that is chief, as he " i vS'X't '

T^ii- ^ ^ • ^ P ■'^CtS XV. 22 ;

27 that doth serve. I' or whether is greater, ^he that sitteth at Heb. xiii. 7,

17, 24.

meat, or he that serveth } is not he that sitteth at meat .'' but *■ I ? comp.chap.

28 am among ^^ you as he that serveth. Ye are they which ^^ have ^ compjohn

29 continued with me ^ in my temptations. And 'I appoint unto ^ ^eb. n. is-,
you a kingdom, as my Father hath appointed ^^ unto me ; * ^^y-f ^j"-

30 "That ye may eat and drink at my table in my kingdom, and « seever. 16.

31 '" sit^^ on thrones judging the twelve tribes of Israel. And the "Ix^^s^"""
Lord said,40 Simon, Simon, behold, "" Satan hath desired" to have '"t^.XV^'

32 you, that he may ^"^ -^ sift yoti as wheat : But y I have prayed for h°T; ' Pet
thee, that thy faith fail not: and when "^ thou art converted,^^ j, Amos ix. 9

33 " strengthen ** thy brethren. *And he said unto him. Lord, I ^q"i "''"'■
am ready to go with thee,*^ both into *^ prison, and to death. ^ ,5%hap.'

U '^And he said, I tell thee, Peter, the cock shall not crow this day, Hrit-

■'~ a Comp.John

before that *" thou shalt thrice deny that thou knowest me. xxi. 15-17.

b Matt. xxvi.

11 I shall not eat it {according to the best mithorities) ^^ a yiixV xiv.

13 when he had given thanks, he " shall 29,31; John

15 the best mithorities insert from henceforth i^ shall have ^ Matt"xxvi.

1'' or a loaf ^^ to 34; Mark "

19 And the cup in like manner 20 covenant Tohn^-iii

21 that which is poured out 22 „,, delivereth me up {so ver. 22). J°^"-'""

28 For the Son of man indeed {according to the best authorities)

24 hath been 25 through 26 question 27 deed 28 arose

29 contention ^o jg accounted to be ^i the greater ^2 have
«8 over 3* not so ye ^^ become

86 in the midst of you ^^ But ye are they that

88 even as my Father appointed ^9 and ye shall sit

40 the best authorities omit And the Lord said " asked *2 might

43 when once thou hast turned again " stablish

45 with thee I am ready to go ** to 47 ^/^^ ^^_y/ authorities read untW

484 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIL 7-38.

35 And he said unto them, ^ When I sent you*^ without purse, '^ ^^i^'^^; 9,
and scrip,*^ and shoes,'^^ lacked ye any thing.? And they said, f^! 3 • x''^!*'

36 Nothing. Then said he ^^ unto them, But now, he that hath a
purse, let him take it, 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-^ is. 1111.12.

38 ors : for •^ the things concerning^'' me have an end.^^ And they/ Comp. John
said, Lord, behold, here are two swords. And he said unto
them, It is enough.

xvu. 4 ;
30.

^^ sent you forth
^° sandals
S3 hath not

5^ And he said
5* cloke

49 wallet

s^ likewise also a wallet

ss a sword

s^ must be fulfilled

^'' that which concerneth {according to tlie best authorities)
ss hath indeed fulfilment.

Contents. Luke presents a number of new
details : vers. 7-13 narrate the preparation with
greatest fuhiess, mentioning tlie names of the
two disciples wlio were sent for this purpose ; tlie
affecting words (ver. 15) with which our Lord
opens the meal are peculiar to Luke. He alone
of the Synoptists mentions the disciples' dispute
as to rank (vers. 24-27), which was probably the
occasion for the foot-washing as well as also the
remarkable utterance of vers. 28-30. We con-
sider the admonition given to Peter (vers. 31-34),
as identical with tha\ mentioned by John (xiii.
36-38), and as distinct from that mentioned by
Matthew and Mark. The latter toolv place on
the way to Gethsemane, the former in the room.
Luke deviates from the chronological order,
which we think was as follows : ( i ) The expres-
sion of desire in connection with the first cup
(vers. 14-18) ; (2) The strife about who should
be greatest (vers. 24-30), followed by the washing
of the disciples' feet ; (3) The announcement of
the betrayer (vers. 21-23) ; (4) The actual insti-
tution (vers. 19, 20) ; (5) The prediction respect-
ing Peter (vers. 31, etc.) ; (6) The incident of the
swords (vers. 35-38). In regard to the other
events, see on Matthew xxvi. 31, etc.; John xiii.
etc.

Vers. 7-13. The Preparation for the
Passover Feast; see on Matt. xxvi. 17-19;
Mark xiv. 12-16.

Ver. 7. The passover (paschal lamb) must be
sacrificed. This expression does not favor the
theory that our Lord celebrated the Passover a
day earlier than the usual time. See chrono-
logical note on Matt, xxvi., xxvii.

Ver. 8. And he sent. It is doubtful whether
the question of ver. 9 is identical with that men-
tioned by the other evangelists, or whether the
disciples had made a previous inquiry omitted
here. The simplest solution is that they came
for the purpose of inquiring, were then bidden as
here, and then actually inquired. — Peter and
John. Named here only. The chief Apostles
were sent ; hence the message was a solemn
one.

Vers. 10. There shall meet you. The original
implies coming together, so that both go the
same way. In other respects "he account agrees
closely with that of Mark.

Vers. 14-18. The opening Expression of
Desire. Peculiar to Luke.

Ver. 14. The hour. The regular hour of eat-
ing the Passover, in the 'evening,' see Matt,
x.wi. 20.

Ver. 15. With desire I have desired. A He-
brew form of expression, denoting strong desire.

— To eat this Passover. This refers to this Pass-
over itself, not to the ' Lord's Supper,' which it
introduced. One ground of the strong desire
\vas the certainty that it would be the last one,
hence peculiarly solemn and important. — With
you. Emphatic, it was the eating with them
which He so strongly desired. — Before I suffer.
The expression occurs in this absolute sense only
here in the Gospels. The certainty that this was
the last Passover with them rested on the cer-
tainty of His sufferings for them ; hence the
affectionateness of His desire, that before His
Passion He might have this privilege. The feast
at its very beginning takes on a farewell character.

Ver. 16. I shall not eat it. Some authorities
read: 'no more,' a correct explanation. He
would eat of it now, but never again. Yet He
passes beyond this, and introduces a thought of
the future, which was doubtless the deeper rea-
son of His strong desire : until it be fulfilled in
the kingdom of God. This points to His return ;
rather than to ' the Christian dispensation.'
Lange refers it ' to the eternal coronation-feast
of His glorified Church, the shining image of the
eternal Supper, the anticipatory celebration of
which in the New Testament covenant meal, He
is now about to establish.' It must be granted
that the Lord is here speaking of the Passover
itself, not of the Lord's Supper which followed.

— In a very proper sense the Jewish Passover
itself, as a feast of deliverance, will be fulfilled in
the ' marriage supper of the Lamb,' but our Lord
is speaking of this Passover particularly, which
introduced the Lord's Supper. That Passover
could only be fulfilkd in the Messianic feast of the
future, alluded to in ver. 30, and in Matt, xxvii. 29.

Ver. 17. Took, or 'received,' as the leader in
the Passover feast. — A cup. The first cup, of
the Passover. And when he had given thanks.
This was usual with the first cup (see on Matt,
xxvi. 17, etc.). The form of the Islessing was :
'Blessed be thou, O Lord our God, who hast

Chap. XXII. 7-38.] THE GOSPEL ACCORDING TO LUKE.

48s

created the fruit of the vine.' Of this form there
seems to be an echo in ver. iS. — Take this and
divide it among' yourselves. Our Lord Himself
seems to have partaken of this cup. As He had
eaten before He uttered the words of vers. 15,
16, so He had drunk before saying this. This
was a part of the regular Passover celebration ;
the institution of the Lord's Supper was dis-
tinct from the act here mentioned.

Ver. 18. I shall not drink, etc. From this
we infer that our Lord did not partake in the
Supper He afterwards instituted. The verse
points to the same event in the future as ver. 16.
The old rite was thus formally abrogated, the
new one about to be instituted. This view at
once suggests a reason for the order adopted by
Luke ; it contrasts the two rites more fully.

Vers. 19, 20. The Institution of the
Lord's Supper. See on Matt. xxvi. 26-29 ;
comp. Mark xiv. 22-24 ; I Cor. xi. 23-25. Luke's
account, as might be expected, agrees most closely
with the words of the institution, as given by
Paul, who distinctly asserts that his account was
' received of theLord.'

Ver. 19. Given. Given to death, as the sequel
shows, and as ver. 20 involves. — For you. This
may mean in behalf of you, but such a surrender
to death had necessarily a vicarious character. —
This do in remembrance of me. Peculiar to Luke
and Paul, and pointing to the establishment of a
permanent feast. Whatever else the Lord's Sup-
per may be, thjip passage proves that it is a me-
morial service, commemorating the atoning death
of our Master.

Ver. 20. The cup. The one standing before
Him. — After supper. The paschal lamb had
been eaten, and the feast was about to conclude
with the third cup ('the cup of blessing '), since
according to Matthew and Mark, our Lord gave,
or, as we would say, returned thanks with this
cup. A fourth cup usually followed, but of this
no mention is made. — The new covenant in my
blood. This means : the new covenant which is
ratified or established in my blood. The form
here used agrees with that of Paul (i Cor. xi.
25). Some paraphrase thus: 'This cup is the
new covenant because it contains my blood ; ' but
even this view gives no countenance to the literal
rendering of the Roman Catholics, since the ' cup '
could only represent the ' covenant.' — That which
is poured out for you. This is spoken of the
'blood,' although the form of the original admits
of a reference to the word ' cup.' More exactly
it points to the fruit of the vine poured out from
the grapes and representing the blood of Christ.
Otherwise the sign would not include a ' pouring
out,' which is essential here, especially in view
of the ' breaking ' of the bread.

Vers. 21-23. The Announcement of a
Betrayer. But (ver. 21) ; this is not the word
usually rendered thus, but one meaning 'never-
theless.' The sense would then seem to be,
' although I pour out my blood for you, yet the
hand,' etc. But to insist that these words were
uttered immediately after the institution, involves
a serious difficulty, since according to Matthew
and Mark, the betrayer had already been pointed
out. This, too, is less definite than the other
accounts, which is scarcely conceivable if it re-
ferred to a second announcement. We therefore
suppose that Luke departs from the chronologi-
cal order ; in this view ' but ' introduces an ad-
ditional, but not a connected, thought. — The

hand of him, etc. Luke does not mention |udas
byname, as Matthew and John do. — With me.
Emphatic. — On the table. Probably an allusion
to the dipping into the dish mentioned by the
other Evangelists. The rest of the account pre-
sents no new features. — Began to question (ver.
23) directly opposes the view that this took place
after the Lord's Supper as a second announce-
ment.

Vers. 24-30. The Contention. Peculiar to
Luke, although something similar is recorded by
Matthew (xviii. i, etc.; xx. 20, etc.) and Mark.
Luke cannot refer to one of these previous occur-
rences. We place it before the Lord's Supper,
since ' it is scarce possible that, after the discov-
ery of the treason of Judas, and with the solemn
impression which the Lord's words respecting the
traitor must have made upon them, and after they
had eaten His supper, any such strife could have
occurred. And the improbability is increased
if, before this. He had taught them humility by
washing their feet' (Andrews). Ver. 27 seems
to contain an allusion to the foot-washing ; yet if
this be insisted upon we may still suppose that
a part of our Lord's reply took place before, and
a part after, that symbolical act called forth by
this contention. There is nothing in the account
which opposes our placing this incident at the
beginning of the Passover meal.

Ver. 24. And there arose also a contention
among them. More than a discussion, a conten-
tion, a quarrel. Hence the improbability of its oc-
curring after the Lord's Supper. Some suppose
that it was occasioned by a dispute about their
places at the table. No names are mentioned.

Ver. 25. The kings of the Gentiles, etc. The
thought is similar to that found in Matt. xx. 25—
28, but the form is new, and adapted to the cir-
cumstances. 'The Gentiles' are mentioned to
indicate that the temper which called forth their
strife was a heathen one. — Have authority.
This refers to rulers below kings. — Benefactors.
The Greek word here used was the actual title
of many emperors and princes. It expresses the
same idea conveyed by the phrase ' deserved well
of the Republic,' so common in republican France,
and is analogous to the title Excellency.

Ver. 26. But not so ye. They shall be ' kings,'
but after a different fashion. The aristocracy
our Lord here establishes is one of humility.

Ver. 27. But I am in the midst of you as he
that serveth. This clause gains in force by sup-
posing that our I-ord at this point washed His
disciples' feet. He, the 'chief,' was serving.
We may also connect this with ver. 25: 'the
benefactors among the Gentiles are rulers and
potentates ; I, your benefactor, am among you as
a servant.'

Vers. 28-30 may belong here chronologically,
or, as is far more likely, they followed the wash-
ing of the disciples' feet, which may be appropri-
ately placed at ver. 27.

Ver. 28. Continued with me in my temptations,
or ' trials.' Our Lord does not reproach them,
but praises their steadfastness. He speaks of
His whole life as one of 'temptations,' in accord-
ance with the Scriptural portrayal of His work on
earth.

Ver. 29. I appoint unto you a kingdom, even
as my Father appointed unto me. The word
' kingdom ' belongs to both clauses. 'Appoint'
signifies not only a bestowal or assurance, but
such a disposition as a dying man makes in his

486

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIL 7-38.

will. This underlying thought is, of course,
inapplicable to God, but all the more to Christ.

Ver. 30. That ye may eat, etc. The enjoy-
ments of their reign, with Him in the kingdom ap-
pointed by His father, are thus set forth. Comp.
ver. 16. — And ye shall sit. A direct promise.
— On thrones, etc. Not ' twelve thrones,' as
Matt. xix. 28, possibly on account of Judas.
Notice the appropriateness of this verse, first in
view of the feast before them ; second, in view of
the greatness which they anticipated, though so
blind as to its character.

Vers. 31-34. The Prediction of Peter's
Denial. This we regard as identical with the
prediction recorded by John (xiii. 36-38), and
distinct from and prior to that mentioned by
Matthew and Mark. It was very natural that
the disciples on the way to Gethsemane should
revert to the words spolcen at this time, and in-
dications of this are not lacking. See notes on
Matt. xxvi. 31, etc. We place it after the Lord's
Supper and the concluding hymn, and join with it
the incident about the swords (vers. 35-38), after
which came the discourse and prayer recorded by
John xiv.-xvii.

Ver. 31. Simon, Simon. Earnestness and af-
fection are indicated by the repetition. The
apostle is addressed by his old name, not the
new and significant one. The sudden call (' And
the Lord said ' is to be omitted) may have been
occasioned by his part in the strife. There is
too a connection of thought with what precedes.
The way to these thrones was His way, through
temptations, trials, sittings of Satan. — Satan asked
to have you, or ' obtained you by asking,' as in
the case of Job. ' You ' refers to all the Apos-
tles : all must pass to the throne through trial,
since the purpose of this asking and obtaining
was in order that he might sift you as wheat.
As wheat is shaken in the sieve, so Satan would
try their faithfulness. If 'you' includes Judas
(who had probably gone out before this), then
the sifting process had begun and the chalj par-
tially removed.

Ver. 32. But I. Emphatic. In the conscious-
ness of greater power than that of Satan and
greater faithfulness than that of Peter. — For
thee. Peter is now spoken of alone, as in the
greatest danger. — That thy faith fail not, /. e.,
cease altogether. Our Lord prays, not that Peter
be not tried, but that his faith should not utterly
fail. It was only through this prayer that Peter's
faith did not fa":! altogether. An Apostle's faith
would become extinct, did not Christ intercede
for His own. — When once thou hast turned
again. Peter's sin and repentance are both im-
plied here. 'Converted' (so E. V.) is unfortu-
nate ; there is no reference to the experience
with which Christian life usually begins. Peter
had been 'converted,' in that sense. — Stablish
thy brethren. The others were his brethren in
weakness ; hence the form chosen. Peter's promi-
nence is recognized, and the part he should take
in the establishment of the Church prophetically
intimated.

This is the one and only proof text for the
Vatican dogma of papal infaUibility (1870), on
the assumption that the promise given to Peter
applies to all the popes as his successors. But
(i) this assumption can never be proved ; (2)
* faith ' here as usual means personal trust in our
Lord, not a system of doctrine to be be'lieved ;
(3) if the passage proves anything for the popes,

it would prove also that they deny their Lord,
need conversion, and must strengthen their breth-
ren — which is much more than history warrants
and papal infallibilists would be willing to admit.

Ver. 2,2- Lord, with thee I am ready, etc. In
his sense of strength, Peter casts doubt upon the
necessity of our Lord's petition for him. This
conversation differs sufficiently from that men-
tioned by Matthew and Mark, which occurred
later, as we think. ' With thee,' is specially em-
phatic, and shows that Peter regards the Lord as
the source of his feeling of strength. But when the
trial came, he followed only afar off, away from
the source of strength.

Ver. 34. Peter. Not Simon. The name sig-
nificant of steadfastness is contrasted with his
conduct.

Vers. 35-38. Warning in regard to Out-
ward Dangers, leading to the incident of the
two swords. Peculiar to Luke. We join this
chronologically with what precedes. No order is
more probable, and there is an appropriate con-
nection of thought ; to the description of inward
danger just made, our Lord adds that of impend-
ing ouizvard danger.

Ver. 35. And he said unto them. ' Not without
reason have I spoken of what is so momentous
(vers. 31-34) ; for now, when I am no longer
with you, your situation will be quite otherwise
than before ; there now comes for you a time of
care for yourselves and of conflict' (Meyer). —
When I sent you forth, etc. Se^chap. ix. 1-6;
x. 4 ; Matthew x. 9. Parting friends are wont to
dwell on the pleasures of the past ; so our Lord
points them to the time of their first preaching in
Galilee, when the least care was superfluous. It
would be different now.

Ver. 36. Therefore, i. e., in consequence of
their reply. — Let him take it. The precise word
used in the prohibition of chap. ix. 3. — He that
hath not, i. e., purse or wallet, let him sell his
cloke ('outer garment'), necessary as that is,
and buy a sword, which is now more indispensa-
ble than clothing. One who had not a sword,
might still have a purse, and thus not be obliged
to sell his garment ; a point overlooked by the
rendering of the E. V. This is not to be taken
literally, nor yet allegorically, as though the purse,
wallet, and sword had eacli a spiritual significa-
tion ; but the whole is a figurative setting forth
of the fact that henceforth self-defence would be
their chief necessity, in view of the outward perils
which would come upon them. This opposes
the non-resistant theory of the Quakers, and
also the view, that force can be used aggressively
in the cause of Christ ; self-defence alone is in
question.

Ver. 37. For I say to you, etc. The course
of reasoning is : If the Master is to be reckoned
among the transgressors, and this will be the
case, since this prophecy of Isaiah must be ful-
filled, then you, my disciples, may well expect
such perils. Notice, our Lord speaks of His
position among malefactors as something which
must be. That the sinless one was thus reckoned
was no accident. The allusion to the 'sword'
had no reference to defending Hint from what
was coming u])on Him ; that must come : for
that which concerneth me, i. e., written or deter-
rAined concerning me, hatha fulfilment, or ' end.'
Everything written of the Messiah must be com-
pletely fulfilled, and this completion is approach-
ing. The coming of this end proves that the

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. 38. Lord, behold here are two swords, before Him ; of this He had just spoken, but they

Swords, not knives used at the feast, probalily failed to recognize His meaning. — The discourse

belonging to the disciples^ The Galileans often recorded by John (.\iv.-xvii.), probably followed ;

travelled armed, and possibly 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 is enough. The the other disciples, repelled by them all. See

reference is not to the sufiiciency of the weapons, on Matt. xxvi. 31, p. 216. These are passed over

but a mild turning away from further explanation by Luke.

Chapter XXII. 39-53.
The Agony and the Arrest in Gethsemane.

39 " A ND he came out, and went, ^as he was wont, to^ the '^ ^^^'^^^^i-

-^~^ mount of OHves ; and his^ disciples also followed him. clmpjohn

40 ''And when he was at the place, he said unto them, '' Pray that ^ chap.'xxi.

41 ye enter not into temptation. And he was withdrawn ^ from xvi'ii^"!^"
them about a stone's cast, and * kneeled down, and prayed,* " ^^^^e^;'""^''

42 Saying, Father, if thou be willing, remove^ this cup from me: 32^4'*2^"''^'

43 nevertheless, not my will, but thine, be done. And there ap- uliuyClt
peared •''an angel unto him ^ from heaven, strengthening him. /See" Matt.'

44 And ^ being in an agony he prayed more earnestly : and his g Compjoim
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 2 disciples, he" found them sleeping for sorrow. And

said unto them. Why sleep ye } rise and '' pray, lest ye enter ^^ h ver. 40.
into temptation.

47 'And ^^ while he yet spake, behold a multitude, and he that zMatt. xxvi
was called Judas, one of the twelve, went before them,^* and^^ MARKxiv.

43-50 ;

48 drew near unto Jesus to kiss him. But Jesus said unto him, JohnxvIu.

49 Judas, betrayest thou the Son of man with a kiss .'' When they
which ^^ were about him saw what would follow, they said unto

sO him,^" Lord, shall we smite k with the sword } And one ^® of

-^ k Ver. 38.

them smote the servant of the high priest, and cut ^^ off his right
5 I 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, 2^ with swords and staves t'^'^ 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. m Comp.

Mark xiv.

1 unto "" the ^^i.^V'.-^"'"'

3 he wfithdrew himself * and he kneeled down and prayed. « Col. i. 13;

^ 7)iajiy authorities 7-ead io YtmovQ ^ unto him an angel Comp. Acts

'' became ^ upon ^ from his '" he came " and EpTi'. vi.'i2.

1'^ that ye enter not ^^ the best authorities omit And

" or was leading them ^^ and he ^^ And when they that

" the best aiithoriiies omit unto him ^^ a certain one ^^ took

20 But -1 And 22 that ^ against ^4 ^re

25 robber ^® clubs ^'^ stretched not forth your

488

THE GOSPEL ACCORDING TO LUKE. [Chap XXIIL 39-53

Contents. Luke's account presents here new
and striking details, although it is briefer than
those of Matthew and Mark. In telling of our
Lord's agony, Luke alone mentions the distance
to which^He withdrew, the angelic assistance and
the physical results. In the account of the be-
trayal there are interesting peculiarities.

Vers. 43, 44 are omitted in some old and im-
portant manuscripts and by some of the fathers.
But they are well supported and now received by
nearly all scholars. Over-zealous Orthodoxy
failed' to understand them and hence expunged
them in some copies.

Vers. 39-46. The Agony in Gethsemane.
See on Matt. xxvi. 31-46. We notice here only
what is peculiar to Luke's narrative.

Ver. 39. As lie was wont (comp. xxi. 37). Pe-
culiar to Luke, hinting that He went to a place
where Judas could find Him.

Ver. 40. At the place. A well-known place ;
perhaps already known by name to readers of the
Gospel. Hence the omission of the name.

Ver. 41. "Withdrew himself, lit., 'was himself
withdrawn.' Drawn by internal anguish, some
suppose. — About a stone's cast. Not so far as
to be out of hearing. This was probably the dis-
tance from the three disciples (Matthew, Mark),
not from the main body, since the next clause re-
fers to what took place in His solitude, and vers.
45, 46, to the three disciples. — He kneeled down.
Peculiar to Luke.

Ver. 42. Father, etc. Godet : ' Luke, like
Mark, gives only the first prayer, and confines
himself to indicating the others summarily, while
Matthew introduces us more profoundly to the
progressive steps in the submission of Jesus.'

Ver. 43. Appeared unto him an angel. An
actual coming of an angel, not merely a spiritual
accession of strength. Angels had thus minis-
tered to Him at His previous temptation, accord-
ing to Matthew and Mark, so that it cannot be
said that the notion is peculiar to Luke. How
He was strengthened is not so clear. Some think
it was a physical strengthening, the imparting to
His body, so overwhelmed in this conflict, new
power to endure, to drink the cup which would
not be removed. This is favored by the fact that
the previous ministration was to His physical
wants. Others again prefer that the holy soul of
our Lord, now seized by the intensest feeling of
suffering, was strengthened by the brightening
prospect of future joy, presented to Him in some
way more vividly by the coming of the angel.
Neither of these is inconsistent with proper views
of the Person of Christ. In fact it is simplest to
suppose that both body and soul received direct
supplies of strength in this hour of deepest trial.

— We think it most natural to place this strength-
ening between the fii-st and second prayer, since
there are indications in the fuller accounts of
Matthew and Mark that the intensest conflict was
passed when the second and third prayers were
uttered.

Ver. 44. And being in an agony. This was
after the coming of the angel Our Lord was
strengthened y"^r this agony or conflict. The first
result of the strengthening was that He prayed
more earnestly, the final result was complete
resignation and victorious waiting for the betrayer.

— And his sweat became as it were, etc. The
easy and natural explanation is, that as the result
of the agony His sweat became colored with
blood (not pure blood, hence 'as it were'), and

fell in great clots to the ground. No other sense
accords so well with the language used. In-
stances of bloody sweat have occurred since.
Every other view fails to give a sufficient climax
to Luke's description and seems to fall below the
dignity of the conflict there endured for iis. See
notes on Matthew.

Vers. 45, 46. Luke is very brief in these
verses, and we must supplement his account from
those of Matthew and Mark. We learn from
these that our Lord came once and again to the
three disciples, and found them asleep. — For
sorrow. This was the cause of their sleep. Luke
is not seeking to excuse them. See on Matt. xxvi.
40, 41.

Vers. 47-53. The Betrayal. See on Matt,
xxvi. 47-56 ; comp. Mark xiv. 43-52 ; John xviii.
3-n. We notice only the new and striking de-
tails.

Ver. 48. Judas, betrayest thou, etc. This
probably followed the question recorded by Mat-
thew. It is addressed to Judas by name, and is
emphatic throughout, setting before the traitor
the full enormity of his purpose. The form
used coincides with that used in predicting the
betrayal (Matt. xvii. 22 ; x.x. 18 ; xxvi. 2, 45).

Ver. 49. Saw what would follow. They not
only wake up, but wake to an understanding of
the case. — Lord, shall we smite with the sword ?
In the same spirit as the occurrence of ver. 38.

Ver. 50. A certain one of them. Luke too
omits Peter's name. — Right ear. Luke and
John alone mention which ear it was.

Ver. 51. Suffer ye thus far. Probably ad-
dressed to the disciples : Let them go on and
fulfil this their design of taking me. It is a mild
reproof of the hasty use of the sword, and thus
agrees with Matt. xxvi. 52 ; John .xviii. 11. Were
the sense : Let them go thus,far (and no further),
we would find a different expression here. Others
suppose the soldiers were addressed, and that
the sense is : Let me go, until I have healed this
man, or Let me go as far as this man. This is
grammatically probable, but opposed by the
phrase ' answered.' — Touched his ear, etc. Luke,
the physician, alone mentions this. The passage
does not clearly indicate how the healing took
place : Whether at our Lord's touch the ear was
wholly restored, or merely the wound healed, or
whether the piece cut off was taken up and re-
stored to its place in the body. The last is least
likely, as the passage contains no hint of picking
up. The first seems more in keeping with the
occasion, representing our Lord as making good
the loss occasioned by the hastv zeal of Peter.

Ver. 52. Chief-priests . . . elders. Luke alone
speaks of these, and it was very natural that
some of them should accompany the band.
Some infer from the fact of their being first men-
tioned at this point, that they entered the garden
after the band of Judas.

Ver. 53. But this is your hour, and the power of
darkness. An allusion to the fact that it was mid-
night, contrasting this with His appearance by day
in the temple. Darkness was appropriate to such
a deed, hence it was the hour which suited them.
The parallel passages speak of this as a fulfil-
ment of Scripture. W^e therefore explain it, as
the hour appointed to them for carrying out this
work. Its fitness as an hour of midnight dark-
ness was but a part of this appointment. (Ob-
serve, however, that Xhey freely chose it.) ' Power
of darkness ' therefore points to the kingdom of

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 agency,

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 regard (Mark xiv. 48-52).

Chapter XXII. 54-65.
Peters Denial ; the Mockery by the Temple Servants.

54 "•" I ^HEN took they 1 him, and led him, and broug-ht him into "" Matt xxvi.

I ■' ' o 57; Mark

J- the high priest's house. *And ^ Peter followed afar off. ^ ^i^^s^^^^j

55 ""And when they had kindled a fire in the midst of '^ the hall,^ xfv '^^"'^
and were set "^ down together, Peter sat down among them.^ ^5''" ""'"•

56 But 6 a certain maid beheld ' him as he sat by the fire,^ and ' ^-Z//'^^'-
earnestly looked upon him, and said,^ This man was also ^^ with ^-^2^-'^^'

57 him. And 2 he denied him/^ saying, Woman, I know him not. {e-it!"!"-

58 And after a little while ^ another saw him, and said. Thou art ^ See Matt.

59 also 12 of them. And ^ Peter said, Man, I am not. And about e Comp!john
the space of one hour after ^^ another ■^confidently affirmed,/ Acts x"ii.' 15.
saying. Of a truth this fellozv ^* also was with him ; for he is ^^

60 a Galilean. And ^ Peter said, Man, I know not what thou say-
est. And immediately, while he yet spake, the ^^ cock crew.

61 And the Lord turned, and ^looked upon Peter. And Peter re- ^" Chap. xx.

17.

membered the word of the Lord, how he had said ^^ unto him,

62 ''Before the cock crow,i^ thou shalt deny me thrice. And ''"^"- 34-
Peter ^^ went out, and wept bitterly.

6^ ^And the men that held Jesus 20 mocked him, and smote ' ^"^^^Jf^^*:

64 him?^ And when they had blindfolded 22 him, they struck him ^Tjoim '
on the face,23 and asked him, saying. Prophesy, who is it that ''"'"■ "' ^^

65 smote 24 thee } And many other things * blasphemously spake ^ ^^^n^*"'
they against him. 2^

^ And they seized 2 b^)- 3 court

* had sat ^ gat in the midst of them s p^^^

■^ seeing s j^ the light of the fire ^ looking upon him, said

^° also was ^^ the best authorities omit him 12 ^\^q ^j.^. ^,^^

^3 after the space of about one hour 1* vian ^^ insert also

^^^ a {accorditig to the best authorities) i" how that he said

18 the best authorities ithsert this day ^^ the best authorities read he

-'> the best authorities read h\m -i and beat him

22 And they blindfolded

-^ the best authorities omit they struck him in the face
2* he that struck ^^ spake they against him, reviling him.

COiNTENTS. Luke passes over the examination account (vers. 63-65) as referring to the same oc-

by Annas (John xviii. 19-24), the subsequent ex- currence narrated by Matthew (^xxvi. 67, 68) and

aminatiou before Caiaphas (Matt. xxvi. 57-66; Mark (xiv. 65). On 'the ///^w hearings, see Matt.

Mark xiv. 53-64), giving immediately his account xxvi. 57, and the next section.

of Peter's denial, then mentioning the mocking Ver. 54. The high-priest's house. Undoubt-

which occurred at the close of the 7iight 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 close of the second. Accepting this Vers. 55-62. Peter's Denial of our Lord.

dew, we find no difficulty in regarding Luke's For a comparison of the various accounts and

490

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIL 54-71.

a general view of the occurrence, see notes on
Matt. xxvi. 69-75 ; comp. Mark xiv. 66-72 ; John
xviii. 16-18; 25-27.

Ver. 55. Kindled. Lit., ' kindled around ; a
large bright fire was made, we infer. All of the

the trial our Lord could think on Peter and be
aware of what he was doing, though at some dis-
tance. But probably the first examination before
Caiaphas was now over, and the officers were
leading Him away to prison to await the more

Evangelists but Matthew mention the fire, but formal morning examination, or possibly keeping
Mark does not speak of its being kindled. — Sat Him in custody in the court. —And Peter remeni'

bered. His memory was assisted by the cock-
crow, but doubtless the Lord's look of pity, love,
and consolation was the chief cause of his peni-
tence. After the first burst of penitence, he proba-
bly remembered our Lord's prayer for him and
his own boast, yet the look was designed to recall

down. So Matthew and Mark ; but John speaks
of his standing. During the night hours, Peter
was no doubt restless.

Vers. 56, 57. First Denial. A certain maid.
Probably the porteress who had followed Peter
into the court ; the different answers suggest that
she kept up a bantering accusation of this kind these also,
to which he responded in different words, but to Vers. 63-65. The Mockery at Night. See
the same effect. Luke brings out the fact of her on Matt. xxvi. 67, 68 ; Mark xiv. 65. (John xviii.
earnestly looking upon him. 22 refers to a different occurrence.) Matthew

Ver. 58. Second Denial. The account is and Mark place this mockery in a different posi-
brief. A general accusation probably began at tion. This suggests that it began at the close of
the fire, was kept up as Peter withdrew to the the hearing, continuing for some time, thus both
porch, where he was questioned both by a maid preceding and following our Lord's look on
(Matthew, Mark) and a man. Peter. Luke here moreover gives substantially

Vers. 59, 60. Third Denial. Luke is par- the same facts in a manner peculiar to himself,
ticular as to the interval : after about the space He tells us more particularly who were the chief

of one hour. The recognition became very gen-
eral, as we might expect, but this Evangelist
brings out the one who was prominent in the
matter.

Ver. 61. And the Lord turned and looked upon
Peter. This detail, so interesting and touching.

may be explained by supposing, that even during on Matt. xxvi. 68.

actors in the mockery : the men that held Jesus
(ver. 63) ; details how they covered His face
(Mark), blindfolded Him (ver. 64) ; and sums up
the whole in the significant words of ver. 65 :
and many other things spake they against him,
reviling him, literally, ' blaspheming him.' See

Chapter XXII. 66-71.

TJie Morning Trial before the Sanhedrin.

66 " A ND as soon as ^ it was day, the * elders of the people

-TV and the chief priests and the scribes came together,^

Gy 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-

68 lieve: And if I also^ ask yoit, ye will not answer me, nor let me

69 goJ 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
ourselves have heard of ^^ his own mouth.

1 when

2 there gathered 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 ^ 07fiii also

'' the best authorities omit me, nor let me go * But from henceforth

® be seated at 10 or Ye say it, for I am

^^ What further need have we of ^^ from

a Matt, xxvii.

I ; Mark xv.
1 ; John
xviii. 24, 28.

b Acts xxii. 5.
c Comp.Matt.

xxvi. 63-65 ;

Mark xiv.

61-64 ; John

xviii. ig-2i.

d Comp. Heb.

i- 3-
e See Matt.

xiv. 33.
f Matt, xxvii.

II ; chap,
xxiii. 3 ;
comp. Matt.
xxvi. 26, 64.

The Morning Examination. Luke here
gives an account of another hearing than that de-
tailed by .Matthew and Mark. Vers. 63-65 tacitly
presuppose some sort of condemnation, which
encouraged the servants to commit such outrages.
Both Matthew (xxvii. i) and Mark (xv. i) hint at
such a morning meeting of the Sanhedrin. The

account too has its peculiar coloring, characteriz-
ing this as an official and decisive council. This
would then be a ratification, in proper form and
numbers and at a legal hour, of the resolution
already taken by the enemies of our Lord.

Ver. 66. And when it was day. Roman law
forbade a final condemnation before dawn, and

Chap. XXIII. 1-25.] THE GOSPEL ACCORDING TO LUKE. 491

Jewish usage forbade even the investigation of Ver. 69. But. This indicates the connection

capital crime at night. — The assembly of the of thought: you have prejudged my case, but,

elders, lit., 'the eldership' [presbyter ion) ; a for- as the time has come to speak, in order that

mal assembly of the Sanhedrin, at the usual place through suffering I may pass to glory, I tell you

of holding the council. of that glory and thus confess myself the Christ :

Ver. 67. If thou art the Christ, tell us. An From henceforth, etc. Comp. Matt. x.\vi. 64. A

abrupt beginning, presupposing testimony that repetition of this declaration is not at all improb-

He made this claim. The hearing 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 that I am, or, 'ye say (cor-

words. — If I tell you, ye will not believe, i. e., rectly), for I am.'

you do not ask to know the truth, but to make Ver. 71. What further need, etc. As far as

me condemn myself. the death of Christ had a human judicial ground,

Ver. 68. And if I ask you, 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

have forced me into my present position. — Ye were right in putting Him to death. To ignore

will not answer, because you would involve your- His claim is to side with His murderers. On

selves in great perple.xities. The case was pre- the plan for procuring Pilate's consent, see Matt,

judged. The rest of the verse is to be omitted. xxvii. i, p. 226.

Chapter XXIII. 1-25.

Christ Before Pilate and Herod.

ND the whole multitude^ of them arose,^ and led him '' z^^Ma'^rkTv.
unto Pilate. And they began to accuse him, saying, We xvii^as.
found this felloiv ^ ^ perverting the * nation, and '^ forbidding to camp! Acts
give tribute to Cesar, saying^ that he himself is Christ '^a king, s- '

. . , ^_. ,,^ ,c Comp. chap.

3 "*And Pilate asked him, saying. Art thou the Kmg 01 the jews .'' xx. 20, 22.

, d John xviii.

4 And he answered him and ^aid, •'^Thou sayest it. Then said 33,36,37;
Pilate to ^ the chief priests and to the people,'^ ^ I find no fault in ^ ^^tt. xxvU.

5 this man. And^ they were the more fierce,^ saying, He stirreth ^v. 2.
up the people, teaching throughout all Jewry ,^*^ ^ beginning ^^ from '^^'^- 7°-

6 Galilee to ^^ this place. When Pilate heard of Galilee,!^ he asked g'^",,-^"'^^

7 whether the man were a Galilean. And as soon as ^^ he knew ^^ i'pet.T22.
that he belonged unto^*^ 'Herod's jurisdiction, he sent him "^ ^'^f ^Ly |;
to ^"^ Herod, who himself also was at Jerusalem at that time.^^ M-'iohnL'

8 And ^^ when Herod saw Jesus, he was exceeding glad : ^'for he i seechap!iii.
was desirous to see him of 'a Xong season^^ '"because he had /^ chap. ix. 9.
heard many things of ^^ him ; and he hoped to have seen ^^ some 27.^^ ""'

9 miracle done by him. Then ^^ he questioned with^^ him in i;Markv'i.

10 many words ; but he answered him nothing. And the chief
priests and scribes stood and "vehemently accused ^^ him. « Acts xviii.

11 And Herod with his men of war^^ "set him at nought, and « see Mark

IX. :2.

mocked him, and '' arrayed him in a gorgeous robe, and sent P Comp.Matt.

' -' i=> !^ xxvii. 28;

1 (7r number 2 j-Qse up ^ this man Markxv. 17.

* the best authorities read our ^ the best authorities read and saying

6 And Pilate said unto ^ and the multitudes ^ But

3 urgent , ^^ Jiidea " tJie best authorities read 2x^.6. h&gwmxxi^

12 even unto ^^ the best authorities read h&zxA it ^* when

^5 learned ^^ was of ^'^ unto ^^ in these days

13 Now ^^ had been of a long time desiring to see him

21 heard concerning (according to the best authorities) ^^ to see

23 And 2^ omit with ^^ stood, vehemently accusing

2^ soldiery

492 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIH. 1-25.

12 him again 27 to Pilate. And the same day * Pilate and Herod ^ ^o^J'^j pg^^j;'
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 '' ^^^^_fj^^-
this man unto me,^^ ' as one that perverteth the people ; and, ^ ^^'■- ^•
behold, I, ' having examined /iz7/i before you, have 2° ^ found *no ' ^'^'-^"'- '3-
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 vi'orthy of death is done unto '^^ him. "I will therefore chastise "comp^oim

17 him, and release //m. (For ^* " of necessity he must release one v Matt.'xxvii.

18 unto them at the feast.) And ^ they cried out all at once,^^ say- xv'e; joim

T-i xviii. 39.

ing, ""Away with this w««, and release unto us Barabbas : '" matt.

'-* ^ _ _ xxvii. 16-26;

IQ (Who'^'' for a certain sedition^'' made in the city, and ^for mur- Mark xv. 7

■^ \ ■/ ' -15 ; John

20 der, was cast into prison.) Pilate therefore, willing to release ^^'"- 40-xix.

21 Jesus, spake again to them.^^ But they cried,^^ saying, Crucify •* Acts ui. 14.

22 him, 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 him 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 ; ^^ ^, .

■^ -' ' z John XIX.

^ but he delivered Jesus ^^ to their will. '^•

^■^ arraying him in gorgeous apparel, sent him back

-^ And Herod and Pilate became friends with each other that very day

2^ unto me this man ^° omit have

31 tJie best autJiorities react he sent him back to us

^'■^ behold 33 hath been done by

3* the best atithorities oDiit \tx. 17. 35 together

3^ one who 37 insurrection

38 And Pilate spake unto them again, desiring to release Jesus.

39 shouted ^'^ this man ^^ release him. ^'-^ demanding

^3 their voices ''* the best attthorities o?nit and of the chief priests

^^ 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 Matt,

the one hand of the series of manoeuvres used by xxvii. 27).

the Jews to obtain from Pilate the execution of Ver. 2. Began to accuse him. The first ap-
the sentence, and on the other, of the series of proach to Pilate is narrated by John only, but Luke
Pilate's expedients or counter-manoeuvres, to get gives this charge with most precision. — We found.
rid of the case which was forced on him.' Godet. This implies investigation they had never made.
The account is condensed, but the appearance — Perverting, giving a false direction to, «our
before Herod (vers. 6-12) is peculiar to this nation. They thus represent themselves as gen-
Gospel, nine friends of the people. — Forbidding, etc. "This

Vers. 1-5. The Accusation before Pilate, was a downright falsehood. — And saying, etc.
See on Matt, x.xvii. 2, 11-14; Mark xv. 1-5; This involved what was true. But from this sin-
John xviii. 28-38. gle element of truth they deduced certain political
_ Ver. I. Led him, probably in formal proces- results, which had never occurred, and by putting
sion. — Unto Pilate. It is a question whether these false inferences in the foreground sought to
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. 3. And Pilate asked him. This took
place within the prastorium (John xviii. 33). —
Art thou the King of the Jews 1 Pilate's question
^mplies some knowledge of the Messianic expec-
tations of the Jews. — Thou sayest it = Yes. So
• Matthew and Mark. But fuller details of the inter-
view are given by John (xviii. 34-38). Pilate's lan-
guage in ver. 4 implies some further conversation.

Ver. 4. I find no fault in this man. Pilate
speaks as a judge. Knowing that the Sanhedrin
would have no desire to put to death any one for
the political crime alleged, he examines our Lord
and satisfies himself that no such political crime
was involved in His claim to be King of the Jews.

Ver. 5. And they were the more urgent. They
strengthened their charge, urging anew the charge
of perverting the people : He stirreth up the peo-
ple, etc. — From Galilee. This was probably de-
signed to arouse Pilate's resentment against Him
as a Galilean, since the governor hated the Gali-
leans (comp. chap. xiii. i ), and was at enmity with
Herod (ver. 12). But they were disappointed.

Vers. 6-12. Our Lord before Herod.

Ver. 6. Heard it ; probably the name Galilee.

Ver. 7. Herod's jurisdiction. As an inhabi-
tant of Galilee, Jesus was under the authority of
Herod Antipas, who was Tetrarch of Galilee and
Perea. — He sent him. The word used is a legal
term generally applied to the transfer of a cause
from a lower to a higher tribunal. Hence it was
not to get Herod's opinion, but to relieve himself
by transferring his prisoner to Herod's judgment.
There may have been a thought of thus doing a
courtesy to reconcile Herod. Their quarrel (ver.
12) had probably been caused by some question
of jurisdiction. In these days. Probably for the
purpose of attending the Passover feast.

Ver. 8. Was exceeding glad. This joy of
Herod seems all the more frivolous and unkingly,
if we suppose that the case of Jesus was actually
offered to his jurisdiction. — Had heard. This
was the reason of his desire. — And he hoped.
The original indicates that this hope was contem-
poraneous with the continued desire. The pres-
ent occasion is not directly referred to here. Yet
the frivolous joy arose from the confident expec-
tation that now his long continued desire and
hope would be met. ' Jesus was to him what a
skilful juggler is to a seated court — an object of
curiosity.' Godet.

Ver. 9. And he questioned. The character of
the questions may be inferred from Herod's re-
ception of Jesus, as well as from the next clause :
but he answered him nothing. For such a judge,
the incestuous adulterer, the murderer of the
Baptist, He had neither miracles nor words.

Ver. ID. And the chief priests, etc. Pilate
had sent them there. There is no hint that
Herod took any steps toward real investigation.
Finding his curiosity was not to be gratified, he
treats the case with contempt.

Ver. II. And Herod. P'ailing of his expected
entertainment, the monarch seeks amusement in
the way here narrated. The motive was resent-
ment at the silence of Jesus, though actual con-
tempt was doubtless felt. — With his soldiery (a
peculiar word), ?. e., his attending body guard. —
Set him at nought, treated Him contemptuously,
and mocked him, with words and actions alike. —
And arraying him in gorgeous apparel. This
garment was put on in mockery, and hence bril-
liant. It may have been the same scarlet cloak
which is spoken of in Matt, xxvii. 28, and thus
indicated contempt of His claims to royalty, or a

zvliite robe, such as candidates for office wore.
The sneer in the latter case is obvious. Still the
word itself does not mean 'white,' and the ques-
tion is an open one. — Sent him back to Pilate.
This may have been designed to conciliate Pilate,
but it is in keeping with the frivolous conduct of
Herod throughout.

Ver. 12. Became friends with each other, etc.
If the cause of the quarrel was some question of
jurisdiction connected possibly with the occur-
rence mentioned in chap. xiii. i, we see a reason
why a reconciliation now took place. As early
as Acts iv. 27, we find believers alluding in their
prayers to this coalition of Herod and Pilate.
Even if neither was directly hostile, practically
the indecision of the one and the indifference of
the other conspired to nail our Lord to the cross.
It is easy to harmonize this account with those
of Matthew and Mark, but more difficult to insert
the occurrence in John's narrative. The prob-
able position is after John xviii. 38.

Vers. 13-25. Further Examination before
Pilate. See on Matt, xxvii. 15-26; comp.
Mark xv. 6-15 ; John xviii. 39, 40, Luke gives,
in this paragraph, few new details, although the
form of his narrative is peculiar to himself.

Ver. 13. When he had called together, etc.
After the return from Herod. Matthew (xxvii.
17) alludes to this. — And the people. The mul-
titude, doubtless now more numerous, was called
to hear a proposal in which their wish was con-
cerned.

Ver. 14. Said unto them. Luke, who gives
the charge most fully (ver. 2), also states the re-
ply of Pirate more formally. — Perverteth. Here
the word (Pilate's) is milder than that of ver. 2
(the Sanhedrin's). — Before you. John tells of a
private interview, which was the main reason of
Pilate's state of mind, but both Matthew and
Mark speak of a public questioning in distinction '
from this.

Ver. 15. Nor yet Herod, who knew Jewish af-
fairs so well. — For he sent him back to us. The
correct reading more fully proves Pilate's assei
tion. — Hath been done by him, /. e., Herod's ex-
amination failed to elicit any proof that He had
committed a crime.

Ver. 16. I will therefore chastise him. Pilate
ought to have said : I will release without any
punishment. His want of moral earnestness now
appears. This was a concession, and an illegal
one, since he declares Jesus to be innocent. This
first wrong step was the decisive one, since the
Jews understood how to follow up the advantage
thus given them. If he was willing to chastise
Jesus illegally, why could he not be forced to
crucify Him. This proposition of Pilate was re-
peated (ver. 22), but Luke does not mention the
fact of the scourging. See on that fact. Matt.
xxvii. 26 ; John xix. i.

Vers. 17-25. The account before us is brief,
introducing scarcely any new features. Ver. 17,
while supported by some authorities, is to be
omitted. — Away with this man is virtually a de-
mand for execution. — Prevailed (ver. 23), gained
the mastery,/. ^., over Pilate. — Gave sentence.
Final and official sentence. Luke passes over
the scourging and crowning with thorns, the
presentation to the people [Ecce Homo), the final
effort to release our Lord, the washing of Pilate's
hands, and the final taunt made by the governor
with our Lord (John xix. 13-16), presenting the
contrast between Barabbas and Jesus in brief
and telling words (ver. 25).

494 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIIL 26-49.

Chapter XXIIL 26-49.
The Crucifixion.

26 " A ND as ^ they led him away, they laid hold upon one Si- "" ^^^\j^^^'

■L\. mon, a Cyrenian,^ coming out of ^ the country, and on comp.'john
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 chap,
turning unto them said, ''Daughters of Jerusalem, weep not c cant.^i.'s;

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 xxiv. ig;
35 the paps which ^ never gave suck.^° * Then shall they begin to 17; chap.'
say to the mountains. Fall on us; and to the hills. Cover us. ^ hos.x.s;

• r • • -l^ f Rev. vi. i6.

%i For if they do these things in a ^^ •'^ green tree, what shall be / E^e^. xx. 47.

J J t) & ' ^ Comp. Ps.

done in the •'' dry .? '• 3 ; Ezek.

■> XXI. 3, 4.

32 "And there were also two others, malefactors, led with him to '' ^f"Mark"'
be put to death. xy.'zyijohn

X^ XIX. 18.

33 'And when they were come to ^^ the place, which is called ' 33^ M^^^rk''
Calvary,^^ there they crucified him, and the malefactors, " one ^.^17."'°''"
on the right hand, and the other on the left. '^ Mait^xL 2T

34 Then said Jesus,i* * Father, forgive them; ™for they know ^ 4" ^^^"' ''•
not what they do. "And they parted ^^ his raiment, and ^^ cast rMau.'xxvii.'

35 lots. And "the people stood beholding. ■^'Andi'^he rulers x.l^T^
also with them ^^ derided him}^ saying. He saved others ; let o pI xxTli?^.'

36 him save himself, if he be Christ, ''the chosen of God.^*' And 41,42;'"''"'
the soldiers also mocked him, coming to him, and ^^ ^ offering 32.

q See chap

37 him vinegar. And saying, ^ If thou be ^^ the King of the Jews, xxiv. 20.

. . r Is. xin. I.

38 save thyself. 'And a superscription also was written over him ^Comp.ixix.
in "letters of Greek, and Latin, and Hebrew,^^ THIS IS THE xxvii.4";'

' John xix.

KING OF THE JEWS. , ??• ..

.' t Matt, xxvii.

39 And " one of the malefactors which '^ were hanged railed on ^^.'^^ j'ohn

40 him, saying. If thou be Christ,^^ "'save thyself and us. But the „ johJxix.20.
other answering rebuked him, saying,^^ Dost not thou ^^ fear "" ^"n.^'^r""

41 God, seeing thou art in the same condemnation } And we in- ^ vers.ssJ?."

deed justly ; for we receive the due reward of our deeds : but

1 when 2 of Cyrene ^ fj-om * and laid on him

5 to bear it ^ number of the "^ women who

8 omit the 9 the breasts that

10 nourished {according to the best authorities) " the

12 came unto is skull i* And Jesus said

15 And parting is they " But

1^ the best authorities otnit with them i9 scoffed at him

2° if this is the Christ of God, the chosen one {according to the best author-
ities) 21 (,„in and 22 art
23 The best authorities read only And there was also a superscription over
him 24 tiiat 25 Art not thou the Christ ?
28 answered, and rebuking him, said 27 insert even

Chap. XXIII. 26-49.] THE GOSPEL ACCORDING TO LUKE. 495

42 this man hath done nothing amiss. And he said unto Jesus,
Lord^s remember me when thou comest into ^^ thy kingdom.

43 And Jesus ^ said unto him, Verily I say unto thee, To day shalt
thou be with me in ^ paradise. Cen'^Ts

44 z/And it was ^^ about the sixth hour, and there was a dark

x 2 Cor. xii.
4 : Rev. ii.

the Septua-

45 ness ^^ over all the earth -^^ ^ntil the ninth hour. And the sun "^ 45 f 'Mark''
was darkened,^* and "^the vail of the temple was rent in the midst, comp^ john

46 And "when Jesus had cried with a loud voice, he said, ^^ ^ See jviatt.

, , xxvii. =,1.

* Father, " mto thy hands I commend my spirit : '^ and having: « Comp.Mau.

^ ■' '■ c" xxvn. 50 ;

47 said thus,^ he gave up the ghost. ' Now^^ when the centurion Markxv.37;

' ' o 1 o John XIX. 30.

saw what was done, ''he glorified God, saying, ''Certainly this ^ p^- ''"''- 5;

comp. John
X. 18.

48 was a righteous man.^s And all the people ^9 that came to- ^ ^^tt. xxvii,
gether to that ^^ sight, beholding ^0 the things which were done, it:^!"'^
« smote their breasts, and returned.'^^ And all ■''his acquain-'^ix^^s.'^^''"'
tance, and ^the women that followed him ^2 fj.o,n Galilee, ''stood ^ ^s*!""'" ''''"'
afar off, beholding "^^ these things.

2^ And he .said, Jesus {according to the best authorities) '^^ in

^** he (according to the best authorities) ^i insert now

22 a darkness came ^3 t^g vvhole land ^4 ^he sun failing :

^^ And Jesus crying with a loud voice, said

^^ this 37 ^i^fi 38 i^i^is Y[i-5a\ was righteous ^^ multitudes

^° whon they beheld ^^ returned smiting their breasts.

^- with him ^^ lookins: at

f Chap. ii. 44.
g Matt, xxvii.

55 ; Mark

XV. 40, 41 ;

•chap. viii. 2 ;

ver. 55 ;

comp. John

xix. 25.
h Ps. xxxviii.

Contents. Among the peculiarities of Luke's
description we notice particularly the scene on
the way to Calvary (vers. 27-32), and the story
of the penitent robber (vers. 39-43). Both of
these accord with the general spirit of the whole
Gospel, as do the three words from the cross
(vers. 34, 43, 46) which Luke alone has pre-
served for us.

Vers. 26-32. The Way to the Crucifix-
ion. Here Luke is most full, but gives no sup-
port to the various legends of the Via Dolorosa.

Ver. 26. When they led him away. See on
Matt, x.wii. 32 ; Mark xv. 21. (John omits this
incident.) — To bear it after Jesus. The hinder
part alone was laid upon Simon. The relief was
comparatively slight ; there is no proof that our
Lord was sinking under the load. He who bears
the cross after Jesus, bears the lightest end of it.

Ver. 27. A great number of the people. The
ordinary crowd at an execution. — And of women.
Such a crowd would be largely made up of
women. These were not the Galilean women
(ver. 49), but women of Jerusalem (ver. 28). —
Bewailed and lamented him. This does not of
itself indicate any real attachment to Him. It
was the na^^tural sympathy usual to the sex at such
a time. Some among them may have wept from
deeper motives, especially since our Lord spoke
to them as He did. The later Jewish tradition
that expressions of sympathy for a malefactor
on the way to execution were unlawful, is not well
enough sustained to prove that the conduct of
the women was unexampled.

Ver. 28. Daughters of Jerusalem. A natural
address, but solemn and pointing to their relation
to a doomed city. — Weep not for me. Comp.
Hsb. xii. 2. He not only endures the cross, but

forgets His sorrows, so heavy, to tell the truth to
those who manifested for Him only a human
sympathy. — But weep for yourselves. Appro-
priate words for those who even now make of
the crucifixion a mere popular tragedy. Doubt-
less many of these very women lived until the
siege of Jerusalem, about forty years afterwards,
but the catastrophe was to fall most directly
upon their children : and for your children.
Comp. Matt, xxvii. 25 : ' His blood be on us and
on our children.'

Ver. 29. Days are coming. As certainly com-
ing, as He was going to death. — They shall say.
'They 'refers to those in Jerusalem, especially
the women in Jerusalem, at the time foretold.
His disciples would not be there, and there is
here implied a warning to escape. But the whole
tone of the prediction implies also that few of
them do so. — Blessed, etc. A fearful woe is in-
troduced by the word ' Blessed.' Hos. ix. 12-16,
contains the same thought as this verse. The
days will be so terrible that it will be a curse to
be a mother instead of a blessing. When being
a mother is reckoned a curse, the days are indeed
evil !

Ver. 30. Begin to say, etc. The language is
quoted from Hos. x. 8. ' Begin' does not neces-
sarily imply a repetition of the saying, but there is
probably an allusion to another and a greater day
of wrath. The prediction had a primary reference
to the siege of Jerusalem and a literal fulfilment
then, for the Jews m multitudes 'hid themselves
in the subterranean passages and sewers under
the city.'

Ver. 31. If they do these things in the green
tree, etc. In proverbial form our Lord here con-
trasts what is coming upon Himself, ' the green

496

THE GOSPEL ACCORDING TO LUKE. [Chap. XXI IL 26-49.

tree,' the fruilfiil vine, the innocent one when He
bore our sins, witii what would come upon them,
' the dry tree,' the unfruitful ones standing to bear
their own *udgment. 'These things' must be
.interpreted as a judgment on sin, or the contrast
fails. ' They ' is used impersonally of human
agency in general. Other explanations have
been suggested ; but none of them seem worthy
to be final utterances of our Lord as a Teacher.
At such a time nothing could be more appropri-
ate than an allusion to His vicarious work. He
could not avert the judgment He must announce,
but even at the last joins with it a thought of His
work for sinners.

Ver. 32. Two others. The sympathy seems
to ha\ j'been, not for them, but for Him alone. —
Led with him. Luke alone narrates this.

Vers. 33-38. The Crucifixion and Mock-
ing. See on Matt, .xxvii. 33-43 ; Mark xv. 22, 33 ;
John xix. 17-24. Luke's account is the briefest.
He mentions (the others do not) the mocking
offer of drink by the soldiers (ver. 36). Here
only do we find the touching prayer, usually called
X\\t. first word on the cross. The casting lots for
our Lord's garments is briefly mentioned, and the
mocking of the people is only hinted at (see on
ver. 35). On the mode of crucifixion, see the
notes on the parallel passage in Matthew.

Ver. 33. Skull. Coaip. the Hebrew Golgotha
(Matthew, Mark, and John), which also means this.
' Calvary ' is of kindred meaning, but taken from
the Latin version. The name probably arose
from a resemblance to a skull in the shape of the
slight elevation where the crosses were placed.
Mount Calvary is an erroneous expression. It
could scarcely have been the usual place of exe-
cution (see on Matt, xxvii. 33). There is even
now no special place of execution in Jerusalem.

Ver. 34. And Jesus said. During the act of
crucifixion, as it would appear from the language
vi'hich follows. This first of the seven words on
the cross, preserved bv Luke alone, is perhaps
the one best adapted to ' draw all men ' unto Him
'when lifted up.' — Father, forgive them. Even
in the act of crucifixion He speaks as ' Son of
God !' And thus offering Himself, He also inter-
cedes, performing His twofold priestly work.
Comp. Is. liii. 12 : ' He bore the sin of many, and
made intercession for the transgressors.' ' Them '
refers, first of all, to the four soldiers who actually
crucified Him, since they are spoken of in all the
other clauses. It is true they only obeyed orders ;
but vers. 36, 37 show that they had a certain
pleasure in their cruel duty. They acted as the
agents, directly, of the Jewish rulers, in a wider
sense, of the Jewish nation, and most widely and
truly of mankind. All sinners conspired to nail
Him there. — For they know not what they do.
Comp. Acts iii. 17. This is the motive, not the
ground, for forgiveness. Ignorance may diminish
guilt, but does not remove it, else no prayer for
forgiveness would be needed. It is one design of
this record, showing us the forgiving love of our
Lord as He died for the sins of men, to awaken
in men, through the application of it by the Holy
Spirit, a knowledge of what they do as sinners in
nailing Him to the cross, that they may repent
and be forgiven for His sake. The prayer is
only for those who in some way help in the
great crime. Those who deny that they are sin-
ners deny that it is for them. — The whole prayer
is omitted in a few manuscripts, but it is regarded
as genuine by all modern critics.

Ver. 35. And the people stood beholding. At

the time when the prayer was uttered. A crowd
would not, however, remain still long on such an
occasion, and others would be coming from the
city, so that there is no disagreement with the ac-
counts of Matthew and Mark. — But the rulers,
etc. As :f in contrast with the people, but the
latter joined in the mockery (see Matthew). H'ke
tells of the charge of Peter (Acts ii. 23 : ' Ye have
taken . . . and slain'). — If this one, etc. The
tone is that of contempt.

Ver. 36. Offering him vinegar. It was about
midday, when they would be eating and drinking,
and they drunk to Him, holding out to Him in
mockery the sour wine (vinegar) they used. Thus
the incident is natural, and at the same time
totally distinct from the one related by the other
Evangelists, which occurred about three hours
later.

Ver. 37. If thou art the King of the Jews,
save thyself. This scoff was learned from the
rulers no doubt (Matt, xxvii. 42), but it included
a sneer at the Jews as well.

Ver. 38. And there was also a superscription
over him. See notes under the text. Luke men-
tions the title later than the other Evangelists ;
the sneer of the soldiers suggested the mention
of Pilate's mockery in writing this superscription.

Vers. 39-43. The Penitent Robber. Pe-
culiar to Luke. John makes no allusion to the
conduct of the malefactors, while Matthew and
Mark intimate that both scoffed at our Lord.
While those accounts may be regarded as simply
more general, we think it probable that both
robbers began to revile, but during the time they
hung there, so long to them, one of them was
moved to penitence. See on Matt, xxvii. 44.

Ver. 39. One of the malefactors, Alford :
' All were now mocking : the soldiers, the rulers,
the mob; — and the evil-minded thief, perhaps
out of bravado before the crowd, puts in his scoff
also.' This fourfold mocking is a fearful reve-
lation of the extent and power of sin. The better
attested form of the taunt is striking : Art not
thou the Christ ? Save thyself and us.

Ver. 40. But the other answered, the word ' us '
had included him, and he protests against being
made a partner in the mockery. It is very improb-
able that this man was a Gentile. The two were
probably placed on either side of Jesus to carry out
the taunt that this was the King of the Jews,
and these the (Jewish) subjects. It is now gen-
ei'ally conjectured that these robbers were com-
panions of PJarabbas, in whose place the innocent
Jesus was crucified. — Dost not thou even fear God,
(not to speak of penitence and devotion). Others
explain: 'even thou,' who art a fellow sufferer.
The reason he ought to fear God is : seeing thou
art in the same condemnation, i. e., with this One
whom you are railing at. He thus recognizes the
fact that Jesus is crucified as a siniie?-, going on to
confess that he was himself a sinner, but the One
who hung beside him altogether innocent. This
recognition of Christ in the place of a sinner must
not be overlooked in considering the faith of the
penitent robber.

Ver. 41. And we indeed justly, etc. He speaks
like a true penitent ; for the connection with the
last verse involves a reference to God's justice.
Too many forget it under the shadow of the
cross ! — But this man hath done nothing amiss.
A strong statement of innocence. ' Even had
the robber said nothing more than this, yet he

Chap. XXIII. 26-49-] THE GOSPEL ACCORDING TO LUKE.

497

would awaken our deepest astonishment, that
God — in a moment wherein Hterally all voices
are raised against Jesus, and not a friendly word
is heard in his favor — causes a witness for the
spotless innocence of the Saviour to appear on
one of the crosses beside Him' (Van Oosterzee).
His faitli becomes stronger, for he now turns to
Christ Himself. He believed in Christ's inno-
cence, yet believed in the justice of God. There
must have been a practical acceptance of our
Lord's atoning sacrifice, or the bold faith of his
petition has no sufficient foundation.

Ver. 42. And he said, Jesus, remember me, etc.
He does not ask liberation from the cross, but
is satisfied to cast himself on the personal love
and care of the Being hanging in torture beside
him. — When thou comest in thy kingdom, /. e.,
at thy coming in thy kingdom. ' Into ' is incor-
rect, and leaves out of view that the man's faith
recognized Jesus, not as one who would become
King, but who wns King, and as such would ap-
pear again, not as now, but in His royal dignity.
It detracts nothing from the man's faith to sup-
pose that he himself cherished some of the com-
mon Jewish expectations when he thus spoke.
But whatever his belief about the kingdom, his
faith in the King was implicit.

Ver. 43. Verily I say unto thee. A Divine
assurance in response to faith. — To-day, /'. c,
before that day ended. The Roman Catholics,
to sustain the doctrine of purgatory, join this
with ' I say unto thee,' but there was no need of
asserting that He was speaking ' to-day' The
promise implies first of all that both should die
that day, instead of lingering long, as was often
the case, and then that both should that day pass
to the same place : shalt thou be with me in
Paradise. Our Lord would that day be in Para-
dise, and the penitent robber with Him. The
man's faith was in Christ as a Person, and
Christ's promise was of personal association with
Himself. If this is borne in mind we have a
check to the many fancies which are wont to
gather about the word Paradise as here used,
(i.) It means the place (or state) where the soul
of Jesus was between His death and resurrec-
tion. The clause in the Apostles' creed : ' He
descended into hell,' or ' Hades,' must be ex-
plained or supplemented by our Lord's declara-
tion that He was that day in Paradise. (2.) In
choosing a word used bv the Jews our Lord
designed, not chiefly to indorse the Jewish views
on the subject, but to convey to the dying robber
a promise of blessedness which he understood,
though certainly not to its full extent. The Jews
thus termed that part of the world of disem-
bodied spirits which is opposed to Gehenna (or
Hell) ; the happy side of the state of the dead.
Comp. chap. xvi. 22 : ' Abraham's bosom.' Most
expositors are content to accept this as the mean-
ing here, although they claim of course that the
reality which [esus promised transcended the
Jewish expectations, and that this promise implied
necessarily a participation in the resurrection
glory of the just. This view distinguishes be-
tween Paradise, here and in 2 Cor. xii. 4 ; Rev.
ii. 7 ('the paradise of God'). There is, however,
a more extended view : that our Lord went down
into the depths of death to announce His triumph
and thus transfer those in ' Abraham's bosom '
;nto 'the Paradise of God' (comp. i Pet. iii. 18,
19), and that as the robber died after Him (John
xix. 32, 33) the former passed at once into this

VOL. I. ^2

Paradise. This view suggests a solution of some
of the difficulties in regard to Old Testament
believers, while it does not at all imply conver-
sion after death. Such an event as our Lord's
death could have such an effect, and the change
could take place in a moment. Both views imply
that this Paradise is not the fulness of glory at
God's right hand. Our Lord passed to that forty
days afterwards, in the body, and thither His peo-
ple go when they too have been raised. Bliss
belongs to ' Paradise ' indeed, but it will be per-
fect only after the resurrection. Only on these
latter points does the New Testament speak
plainly ; the danger has ever been m going be-
yond its statements.

Vers. 44-46. The Closing Scene. See on
Matt, xxvii. 45-53 ; Mark xv. 33-38. Luke's
account is very brief, passing over the tender
scene narrated in John xix. 26, 27, the lamenta-
tion mentioned by Matthew and Mark, and the
last refreshment recorded by all three, but it
alone has preserved for us the last word on the
cross.

Ver. 45. The sun failing, i. e., its light. This
was the cause of the darkness. It can scarcely
imply that the sun had been visible during the
darkness and at last itself disappeared. — And
the vail of the temple, etc. Matthew, who is
more detailed, speaks of this after our Lord's
death. It probably took place at the moment
He expired. Luke places it here, without imply-
ing that it occurred before that moment,

Ver. 46. Crying with a loud voice. Matthew
and Mark mention this without giving the words.
— Father, into thy hands I commit my spirit.
Our Lord dies with Scriptural words on His lips
(Ps. .xxxi. 5). The whole Psalm is not necessa-
rily Messianic, for, by saying ' Father,' our Lord
gives the whole its higher meaning for this hour.
' Spirit ' here means the immaterial part of Him
who was dying. It is idle to say that the soul
went to Hades and the spirit to His Father, for
He had told the robber that He, the Personal
object of His faith, would be in Paradise that
day (ver. 43). In this prayer which came after
the sixth word ('It is finished '), with its an-
nouncement of the completed work, our Lord
freely gives up His spirit to the Father. The
dying would indeed come in the course of nature,
but this represents it as the supreme act of love
and obedience. — Ullmann : ' Whoever could
think that Jesus, with these words, breathed out
His life forever into the empty air, such an one
certainly knows nothing of the true, living spirit,
and, consequently, nothing of the living God, and
of the living power of the crucified One.'

Vers. 47-49. The Effect on the Specta-
tors. See on Matt, xxvii. 54-56 ; Mark xv. 39
-41. Luke inserts a new detail in ver. 48.

Ver. 47. Saw what was done. Mark is most
exact here : 'that he so cried out.' — He glorified
God. The original implies a continued action
and thus favors the idea that the centurion was
really converted by the sight. — Certainly this man
was righteous. ' Righteous ' means here first
innocent, then just, truthful. The centurion knew
that He had been accused of making Himself ' Son
of God ; ' and this verdict implies the truthfulness
of the claim. Both confessions might have been
made, but if only one were uttered in words, it
seems more probable that the other Evangelists
give it accurately.

Ver. 48. And all the multitudes, etc. No.

498

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIIL 26-56.

mention is made of the rulers. Jerusalem was
crowded, and the ' multitudes ' were great. This
sight, or 'spectacle.'— The things which were
done. These put an end to mockery. — Returned
smiting their breasts. In self-reproach, for they
had cried out for His crucifixion. — Luke alone
speaks of this, but it is not implied that the peo-
ple had taken no part in the previous mockery.
Such a change is by no means uncommon. This
accords with the Pentecostal inquiry (Acts ii. 39),

and may be regarded as the result of our Lord's
prayer (ver. ^4).

Ver. 49. And all his acquaintance. Peculiar
to Luke. ' All ' now present in Jerusalem. The
Eleven may be included, though John had led
Mary home. Possibly they were not there, fear-
ing to come, a view favored by the fact that no
mention is made of them in connection with the
burial. The account is so brief, that it cannot be
considered as contradictory, John xix. 2 1;,

Chapter XXIII. 50-56.
The Burial of our Lord.

50 " A ND, behold, there was^ a man named Joseph, *a coun-

51 /a. seller; and he was a good man, and a just:^ (The
same^ had not consented to the counsel and deed of them* :)
he zvas of ^ Arimathea. a city of the Jews; *who also him-

52 self ^ " waited "' for the kingdom of God. This via^i, 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 ^^
Galilee, followed after, and "beheld the sepulchre, and how

56 his body was laid. And they returned, and '' prepared spices
and ointments ;

And rested the sabbath day ^^ * according to the command- / Exod.xx. 10.

ment.

1 omit there was - being a councillor, a man good and just,

8 he * their counsel and deed ^ or from, omitting he was

^ the best authorities omit also himself '' was waiting

8 to ^ a linen cloth ^° the best authorities read\\\vi\.

11 tomb ■'^ no man ever yet had lain [according to the best authorities)

^3 it was the day of the ^* omit also ^^ who had come

^^ out of " And on the sabbath they rested

a Matt.

xxvii. 57-61 ;

Mark xv.

42-47; JOHM

xix. 38-42.
b Mark xv. 43

8 c Chap. ii. 25,

d See Matt.

xxviii. 62.
e Matt, xxviii.

1.
/ See ver. 49.
^ Mark XV. 47.

h Mark xvi. i ;
chap. xxiv.

On the leading events of this section, see es-
pecially Matt, xxvii. 57-66.

Ver. 50. A councillor. A member of the San-
hedrin, as the next verse plainly shows. — Good,
in moral character. — And just. In the Old Tes-
tament sense. 'Good' is more than 'just'
(comp. Rom. v. 7), but the former always in-
cludes the latter.

Ver. 51. He had not consented. From chap,
xxii. 70, we may infer that he was absent from the
morning meeting of the Sanhedrin, probably from
all. — Their counsel. The formal decision, which
resulted in the deed, i. e., crucifixion. — Of, or
'from,' Arimathea. He was 'of ' that city, but it
is po.ssible he came ' from ' that place at this time.

Ver. 52. See Mark xv. 43-45, for the particu-
lars of the request to Pilate.

Ver. 54. And it was the day of the Prepara-
tion, /. e., the day before the Sabbath (Mark xv.
42) — And the Sabbath drew on. The word used
of the natural day, is applied here to the legal
day, which began it sunset. The time was
probably between five and six in the evening.

Ver. 55. And the women, etc. Matthew and
Mark mention the two Marys alone ; it is prob-
able that others were with them, but that these
two alone remained at the sepulchre. None of
them, nor even Nicodemus, seems to have been
with Joseph when the body was taken down.

Ver, 56. And prepared spices and ointments.
It would seem that this preparation of spices took
place that evening, while Mark (xvi. i ) implies
that it took place later. The other women, who
did not remain at the sepulchre, may have made
immediate preparations. The last clause of this
verse is to be joined with what follows, so that
the resting is not said to have taken place after
the preparation of spices. We may thus para-
phrase : ' After they had viewed the grave, they
bought (not stated when ?) spices, and rested
indeed the Sabbath day, according to the law, but
when this was over they went with the spices as
quickly as possible to the grave.' On tire rela-
tion of their purpose to the embalming by Nico-
demus, see on Mark xvi. i ; John xix. 39, 40.

Chap. XXIV. 1-12.] THE GOSPEL ACCORDING TO LUKE. 499

Chapter XXIV. 1-12.
Tlie Women at the Sepulchre.

1 "IVTOW upon ^ the first day of the week, very early in the '^ ^ATjT-^_^g.

i- ^ morning,^ they came unto the sepulchre,^ * bringing the MARKxvi.
spices which they had prepared, and certain others with them.^ ^ fxiii?'^6^'

2 And they found "^the stone rolled away from the sepulchre. ^ johnxx. i;

3 And they entered in, and found not the body of '^ the Lord xxvif.'eof "

4 Jesus. And it came to pass, as ^ they were much^ perplexed ^ Acts 1.21. '
thereabout, behold, * two ^ men stood by them in shining gar- e John xx. 12.

, Q . / Acts i. 10.

5 ments : ' And as "they were afraid,^ and bowed down their ^y^r-zi.
faces to the earth, they said unto them. Why seek ye ''the living h compjoim

6 among the dead .-' * He is not here, but is risen : remember yii." • Rev.'

7 how he spake unto you ^ when he was yet in Galilee, ^' Saying, i Matt, xxviii.
The ^ Son of man must be delivered ^^ into the hands of sinful xvi. 6.

. /fe Matt. xvii.

8 men, and 'be crucified, and "'the third day rise agam. And 22, 23;

■/ ^ Mark ix. 30,

Q " thev remembered his words, And returned from the sepulchre, 31; chap.ix.

■^ ■' '44; comp.

and told all these things unto ^^ the eleven, and to all the rest. , if'- 44-

o / Matt. XX. 19.

10 It was °^ Mary ^^ Magdalene, and ^ Joanna, and " Mary the mother '" J/'^^tt'
of James,^^ " and other women that were with them, which told ^^ ^^ Yohn'ii. 22

11 these things unto *the apostles. And their ^^ words seemed to ° ^f^Mark"'
them i*^ as idle tales,i' and '' they believed them not.^s ^ chap.' tVu

12 Then arose ^Peter,^^ and ran unto the sepulchre ; and 'stoop- ^ lee Mark

ing down, he beheld 2° the linen clothes laid^^ by themselves, ^Ma^rk xvi.

and " departed, wondering in himself ^^ at that which was come ^ joiin xx. 3,

4.
to pass.

1 But on ^ at early dawn

^ the best mithorities omit and certain others with them

^ omit much "^ in dazzhng raiment

9 that the " delivered up

12 Now they were Mary ^^ substitute (:) for (,)

1* and with them the other women told ^^ the best authorities read these

IS appeared in their sight " talk ^^ disbelieved them

^^ But Peter arose ^° seeth ^^ the best authorities o//iit laid

22 departed to his home, wondering

On the Resurrection. See the Introdnc- xxiii. 55, 56. It is evident from that passage as

tory Note to Matt, xxviii. Of the five appearances well as ver. lo, that there were a number of them,

there grouped as occurring on the day of the res- It is highly probable, but not certain, that this

urrection, Luke omits all mention of (i) and (2). verse refers to the larger company, which had

He, however, details the appearances of (4) and been preceded by the two Marys (Matt, xxviii. i).

(5) in the subsequent part of this chapter, telHng In chap, xxiii. 55, 56 Luke tells us, not what we

of (3) in ver. 34, and then passing over the others, learn from Matthew and Mark the two Marys did,

(which are, however, alluded to in Acts i. 3) he but what the rest of the women did. The omis-

closeswithanaccountof the last appearance (10), sion of the last clause, ' and certain others with

which ended with the Ascension (vers. 50, 51; them,' also favors this view; the words having

comp. Acts i. 6-10). — Luke narrates only that been inserted because ' they ' was misunderstood

vision of two angels which was witnessed by the as referring to the women mentioned by Matthew

whole company of women (comp. Mark xvi. 5). and Mark, not to the larger company.

Ver. I. The latter part of the verse preceding Ver. 3. And they entered in. This we think

should be prefixed. —But, having rested during is the entrance spoken of in Mark xvi. 5.

the Sabbath, on the first day of the week, at early Ver. 4. Perplexed thereabout. A natural state

dawn. This agrees with the other accounts. — of mind, even if they had some hope of His rising.

They came, etc., /.t'., the women spoken of in chap, for now He seemed lost to them. Comp. Mary

t John XX. s,

2 tomb

« John XX. 10.

s while

8 affrighted

11 to

500

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 1-35.

Magdalene's expression (John .xx. 2-13). — Two
men. This was the form of the angelic appear-
ance.— Stood by them. As this word (comp. chap.
ii. 9 : * the angel of the Lord stood by them ') does
not necessarHy imply a standing position, there is
no difficulty in reconciling this with Mark xvi. 5.
— In shining garments. The word used implies
that the brilliancy was like that of lightning. At
such a time the presence of a multitude of angels
was, so to speak, natural, and hence a variety of
appearances.

Ver. 5. Bowed down their faces to the earth.
Peculiar to Luke. — Why seek ye the living
among the dead? Why seek ye one who is living
and no longer dead in the place where the dead
are looked for. The term ' living,' or ' him that
liveth,' may have here a higher significance.
Christ is the Living One, as Himself the Life,
and this the angel knew ; whether he meant to
say so or not. Mark does not give these words,
but their substance.

Ver. 6. Remember, etc. This they had forgot-
ten naturally enough in the circumstances. —
When he was yet in Galilee, i. <?., with them in
Galilee, their home (xxiii. 55). This verse has
occasioned difficulty, in yiew of the fact that ac-
cording to Matthew and Mark Galilee was spoken
of by the angel in a different connection. But
we suppose that this reminder preceded the direc-
tion of Mark x. 7 — (The angelic announcement
of Matthew xxviii.5-7 was, we think, made to but
two of the women ; see notes there.)

Ver. 7. Saying that the Son of Man, etc.
Comp. ix. 22 ; xviii. 32. The announcements in
these passages were made to the Twelve, but
Mark viii. shows that a wider circle heard them.
The angel knew of this. The term ' Son of Man '
is here quoted ; it is not otherwise applied to
Christ after the resurrection.

Ver. 9. And told all these things. Comp.
Mark xvi. 8. The accounts, despite the varia-
tions, complement each other. Their doubt is
brought forward there where the command is
mentioned, here where nothmg is said of the
command we have the final obedience, which
however followed the appearance of Jesus Himself
to them as they returned. Luke says nothing of

this latter. Whv, we cannot tell, in the absence
of further information. Taking the chapter as a
whole, it would seem that Luke's account was
derived from one of the two disciples mentioned
in vers. 13-35, ^'^o ^^"^ ^^^^ Jerusalem before
obtaining all the particulars, and that we have
here a portrayal of the successive events as they
came before his mind. Notice the marked agree-
ment between vers. 9-12 and 22-24. — AH the
rest, /. e., of Jesus' followers. Peculiar to Luke,
and in close connection with the subsequent inci-
dents.

Ver. 10. This verse is somewhat parenthetical,
and its exact form must be carefully noted : Now
they were Mary Magdalene, and Joanna and Mary
the mother of James (who thus reported), and
with them the other women told these things unto
the Apostles. The more important persons are
mentioned first, but all bore the message. In the
next verse we learn the reception given to the
story. The form suggests a variety of accounts
in the tumult of feeling natural at such a time,
and divides the women into two parties. On the
women here spoken of, see chap. viii. 2, 3 ; Matt,
xxvii. 56. — The individual experience of the
Magdalene is passed over, but her story doubtless
met with the same reception.

Ver. II. These words (or, 'sayings'). The
original indicates that accounts were given bv
different persons. — Appeared in their sight. A
full expression, more than 'seemed to them.' —
Idle talk. ' Nonsense and superstitious gossip.'

Ver. 12. But Peter arose. 'Then' is incor-
rect, for it is not implied that this happened after
the women returned. The unbelief just men-
tioned is contrasted with the conduct of impulsive
Peter. Luke does not mention John, but ver. 24
shows that he does not exclude him. The details
agree so closely with John's account (chap. xx.
2-10) that we must suppose the two Evangelists
speak of the same visit, which took place before
the return of the whole company of women.
Luke does not mention the appearance to Peter
at this point, but in ver. 34. It is his habit to go
on with one line of thought, and afterwards to
insert an omitted detail, in logical, rather than
chronological, connection.

Chapter XXIV. 13-35.
Our Lord appears to Two Disciples at Einmaiis.

13 A ND, behold, ""two of them went that same day^ to a vil- " j^^""'' ''^J-
xjk- lage called Emmaus, which was from Jerusalem about

14 threescore furlongs.^ And they talked together ^ of all these

15 things which had happened. And it came to pass, that, while
they communed together and reasoned,* Jesus himself drew

[6 near, and went with them. *But their eyes were holden that 5 joimxx. 14
17 they should not know him. And he said unto them, What
manner of° communications are these that ye have one to

XXI. 4 ;
comp. ver.
31-

^ that very day were going ^

* were communing with each other

* communed and questioned together

threescore furlongs from Jerusalem
^ omit manner of

CHAP. XX,V. ,3-35.] THE GOSPEL ACCORDING TO LUKE^ 50.

,8 another, as ye walk,« and are sad?' And the one ^£ *em ,^„ ^^

whose name was » ■ Cleopas, answenng sa,d unto hi™. A't tho^ „,

only a stranger » in Jerusalem, and hast not know.^ the h njs
,9 which are come to pass there in these days? An^ he saul
^ unto them. What things ? And they satd ""to hm^ Concern ^ ^^^ ^_^__

in... Jesus of Nazareth, which '^ was ^a prophet m.gi^ty >" ^».^...^^^

ao deed and word be£o.-e God and all the people : And /how „,,.„.

he chief priests and »our rulers delivered h-m'^ to be con-/.„.,,„:

uic «-.iiiv. ^ -Riif wp. trusted ^^ 27,28.

the cniei uucsls am^ ^"- ,1- v. .su.AUi.

z, demned to death, and have'* crucified him. But we n-usted g...

that.t had been« he -which should have redeemed- Israel. j^sUoh.

Z^ beside all this, to day is- the third day s.n^ these ^-^
2, thin-s were done.« Yea, and ^i certain women also ^- of our ^,x™,j^;,

Tommny made us astonished,- 'which were- early at the sep- ,||-,.„.,

23 ulchre;" And 'when they found not» ^^ ^^'y'^^l^'^';.
saying, that 'they had also seen a vision of angels, which ,„,,,,,

24 said that he was alive. "And certain o them which 'we, e _ ,^„,,,„.,
with us went to the sepulchre, and found ,t even so -« as the __ g^^ ^_ _^ ^

25 women had said: but him they saw not. Jten ;^ he S|ud u„ o , p.. . ,,.^
them O fools,* and slow of heart to bel,eve'» all that the „^,^

26 prophets have spoken : "Ought not Christ to have suffered - , (coj,^,^
% these things, and "to enter into his glory? And beginning ^^^^

at =«" Moses 'and^' all the prophets, he expounded unto ^,^^
them in all the Scriptures the things concermng h,mself. '^:: •;

28 And they drew nigh unto the village, whither they -en y„ •

29 and -he made as though he would have gone- furthe But ,,
they -constrained him, saying, Abide with us ; f'' ^ "J"^ «: Si„T
evening, and the day 'is» far spent. And he went in to tairy _.,..,

,0 with them. And it came to pass, as he sat« at meat with ^^^
■ them*, he took bread,« and -blessed it, and brake and gave ,i,.^,e,„
, , to them ■ And their eyes were opened, and they knew him , , s„^ „.,k
,2 and -he vanished out of their sight. And they said one to .*„.„. ..
Another 'Did« not our heart burn" within us, while he g,^,,,e

u See Matt.
xiv. ig.

" The things concerning 15 ],oped

i<? • .,w „,^' " omit have ^

13 insert up y, ^^^^^ ^^^^1^ redeem

18 ^^11 and {according to the best '^^'//'^'j'^^f ) 21 moreover

19 (t is now (... notes) ^^ J^^^^, '^ ^ - having been

22 ^;;,^Valso 2^ And not having found ^^ that

25 ( , ) instead of{\) ^^ -^nc^ not naviu^ ^^ ^^^^.^^^ ^^^^^

Z "-"'^ !? '3-= Behooved it not the Christ to suffer

^ insert in ^^ ^^^^^^^ ^^^^ 35 interpreted to

'' from _ 38 ^;^^, ^^_y^ authorities insert now

36 were gomg °' woulcl ^o ^^ j j^^^^.

«« abide'' ^ ^ '°h^d^^^^°^'"43Was « burning

42 the bread, or loaf ^^ '^='

502 THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 13-35.

talked with us by*^ the way, and^^ while he ^opened to us the > Jer. 45 3_^

33 Scriptures.'' And they rose up the same *^ hour, and returned

to Jerusalem, and ^ found the eleven gathered together, and ^ ^i"''' =""■

34 « them that were with them. Saying, The Lord is risen in- « comp. Acts

35 deed, and *hath appeared to Simon. And they told what * iCor. xv.s-
things were done'^^ in the way, and '^how he was known of c Vers. 30,31.
them'^^ in breaking of bread. ^'^

^^ offiii and

*'' that very

^8 they declared the things that happened
^^ or was made known to them

^° in the breaking of the bread.

Contents. This section is peculiar to Luke,
although Mark xvi. 12 refers to the same event.
This is t\\Qfo2i7-th appearance of our Lord ; that to
Peter (ver. 34) having been passed over in the nar-
rative. The particularity of detail, and the fact
that the whole chapter seems to give the impres-
sions of one of the two who walked to Emmaus,
have led some to the opinion that Luke was him-
self the companion of Cleopas (for other theories,
see on ver. 13). But Luke was probably a Gentile.
It is most likely that Luke derived his informa-
tion from Cleopas or his companion. This ap-
pearance has rightly been regarded as bearing
the most human character.

Ver. 13. Two of them, i. e., of those spoken of
at the close of ver. 9. It is unlikely that they
were Apostles (comp. ver. 33). One was named
'Cleopas' (ver. 18), but we know nothing fur-
ther. The name seems to be = Cleopatrus (as
Antipas = Antipatros), and a different one from
Clopas (or ' Cleophas ' in the E. V.) mentioned
in John xix. 25. We reject the view that this was
Alphasus (Clopas), and his companion, 'James
the son of Alphasus.' This theory would identify
this appearance with that- spoken of in i Cor.
XV. 7. Conjecture has been busy in naming the
companion of Cleopas : Luke himself ; Nathan-
ael ; others, supposing that ver. 34 is the lan-
guage of these two disciples, have thought that
it was Simon Zelotes, or Simon Peter. This is
least likely of all. — Emmaus. The site of this
village has been much discussed. The name
itself means warm water, and a number of places
were thus called, in each case doubtless because
of a warm spring in the neighborhood (comp.
the French Aix, attached to several watering
places). There was a town of this name about
one hundred and seventy-six stadia from Jeru-
salem, in the plain of Judea (see i Mace. iii. 40),
called Nicopolis in the third century. This was
early confounded with the place here spoken of,
and a few manuscripts, among them tlie oldest
(Sinaitic), insert ' one hundred ' before ' sixty.'
Still, as Josephus (7, 6, 6) speaks of another Em-
maus as sixty stadia from Jerusalem, we should
look for it at that distance, especially as Nicop-
olis was too far away to permit of a return to
Jerusalem the same day. If we place the return
later, we introduce a difficulty in regard to the
appearance of the Lord, narrated in vers. 36, etc.
Opinion is divided between two places, now called
respectively Kiibeibeh and Ktilotiieh, both west of
Jerusalem (the latter more to the north). — Sixty
furlongs (stadia) = about eight English miles.
They therefore probably left Jerusalem early in
the afternoon, thus reaching Emmaus about sun-
down (see on ver. 29).

Ver. 14. And they were communing, etc. The
substance of their conversation is evident from
vers. 19-24.

Ver. 15. Jesus himself drew near. Probably
coming from behind and overtaking them, since
He went with them. Further, they assume that
He had been in Jerusalem (ver. 18). Jesus
draws near to commune xuith those who commune
<?/"Him.

Ver. 16. But their eyes were holden, etc. He
Himself prevented their knowing Him ; and this
was His purpose of love ; He would conceal
only to reveal more fully. Thus he could best
explain to them the meaning of His own death ;
immediate recognition would have filled them with
a tumult of joy, fear, and doubt. Natural causes
probably aided in preventing the recognition.
Comp. Mark xvi. 12 ('in another form'). A
quiet, vigorous, dignified traveller, such as He
appeared to be, would not be readily recognized
as the One so lately languid in death on the
cross. We often fail to recognize Christ when
He is nearest to us ; if He holds our eyes, as He
sometimes does, it is to bless us more ; if we
hold our own eyes, then we are in danger of never
recognizing Him at all.

Ver. 17. What communications ? Some earn-
est disputing is meant, though no blame is im-
plied. This implies also that He walked with
them for a time before He thus spoke. — And
they stood still, looking sad. This is the reading
now generally accepted. It suggests that the in-
terruption was unwelcome, as does the response
of Cleopas (ver. 18). The other reading may
be taken as two questions : ' as ye walk .' and
why are ye sad ? ' or rendered as in the E. V.
A briefer reading gives : ' as ye walk (being) sad .'' '

Ver. 1 8. One of them. The best authorities
omit 'the.' — Cleopas. See ver. 13, — Art thou
the only one sojourning in Jerusalem and not
knowing, etc. A literal translation would be :
' Dost thou alone sojourn at Jerusalem and not
know,' etc. It might mean : ' Dost thou sojourn
alone, and (hence) not know.' The other is,
however, more grammatical. ' Sojourning ' im-
plies that they took Him for one who had been
at Jerusalem to attend the Passover. This they
probably inferred from His walking away from
the city, or from the thought that no inhabitant
could be ignorant of this matter ; hardly from
any peculiarity of dialect. It is implied not only
that even a stranger might be expected to know
of these things, but that only one who was igno-
rant of the whole matter could inquire why they
thus talked. So absorbing did the events appear
to them. •

Ver. 19. What things ■? Our Lord says noth-

Chap. XXIV. 13-35.] THE GOSPEL ACCORDING TO LUKE.

503

ing in regard to either point which Clcopas
had assumed (ver. 18), but puts a question to
draw them out. It was the wisdom of love,
concealing without falsehood or deceit. — And
they said. Probably Cleopas, the other chiming
in. But it is unneccessary to portion out the dis-
course. — The things concerning Jesus of Naza-
reth. They give Him the human name, of which
a stranger might have heard. — A prophet, mighty
in word and deed. The sphere of His power was
both in word and in deed. A similar expression
is applied by Stephen to Moses. — Before God and
all the people. By word and deed He had attested
Himself as a Prophet, not only in the eyes of the
people, the mass of whom thus regarded Him,
but before the face of God.

Ver. 20. And how. The connection is with
ver. 18; Hast not known how? — Our rulers.
These disciples were therefore Jews ; and they
probably thought their new companion was also
of their race. — Delivered him. This was the act
of the rulers. — To be condemned to death. Lit.,
to the condemnation of death, i. e., by Pilate. —
And crucified him. Here, as so often, this is
spoken of as the act of the chief-priests and
rulers.

Ver. 21. Here we see most distinctly the con-
flict of hope and fear in the minds of the disci-
ples. It seems as though they were thinking
aloud, unmindful of the supposed stranger. —
But we (on our part over against the hostility of
the rulers) hoped. They do not say they had
believed this, or that they still hoped so, but that
they had once been in the habit of thus hoping,
until their expectation was checked by the events
they mentioned. — That it was he who should
redeem Israel. A Messiah would certainly come,
to redeem Israel ; their hope had been that this
Jesus was that One. Their view of redemption
included both spiritual and political deliverance.
— Yea and. This marks a contrast with their for-
mer hope. — Besides all this, it is now the third
day. The Greek is peculiar. Lit., 'it' (or, 'he ')
' leadeth the third day.' Some refer this to Jesus.
In any case there seems to be a thought of the
promise of the resurrection. Their faint hope
had grown fainter, until the third day came with-
out bringing a fulfilment of the promise.

Ver. 22. Moreover. Here too there is a con-
trast, as much as to say : We were well-nigh
hopeless, yet other occurrences aroused our hope,
without however fulfilling it (ver. 24). — Of our
company, cherishing the same hope. — Amazed
us. This strong expression indicates the effect
produced upon them in their perplexed state of
mind, by the strange, but unsatisfactory state of
things mentioned in vers. 23,24. — Having been
early, etc. This should be joined with what fol-
lows. It begins the account of the facts that
amazed them.

Ver. 23. The narrative agrees with vers. 2-1 1.
That they had also seen. Not finding what they
sought, they had ' also ' seen what they did not
seek, and heard what they could scarcely believe.
Ver. 24. And certain of them that were with us.
This may properly be referred to the Apostles,
Peter and John. They would not speak of them
byname, or as Apostles, to this apparent stranger.
Knowing from other sources that John accom-
panied Peter (John xx. 2-10), we have a right to
use this verse in explaining ver. 12. — As the
women had said, i. e., that the sepulchre was
empty. — But him they saw not. This is the last

contrast. The hope that was rekindled was
turned to sadness (ver. 17), because despite the
angelic message, the Lord had not yet appeared.
According to Matthew, the women (according to
Mark and John, Mary Magdalene) had already
seen the Lord, these disciples were therefore una-
ware of this. Yet ' Him they saw not,' hints that
something had occurred to lead them to expect
to see Him. Possibly then some rumor of it had
reached their ears. But even were this the case,
they had treated the report as 'idle talk' (ver.
11). It is more probable that they left Jeru-
salem before the full report came. The ap-
pearance to Peter may have taken place after
these two disciples left Jerusalem (see on ver. 34).

Ver. 25. And he said to them. Something in
Him led them to speak so freely of their perple.x-
ity ; with a word He might now have turned their
sorrow into joy, but He would give them thor-
ough instruction. He answers, not in a tone of
pity, but of rebuke, as one competent to teach
them. — 0 foolish men, without understanding,
unreceptive intellectually, and slow of heart, slug-
gish in the entire disposition. — To believe all, etc.
They could not have been disciples without be-
lieving a part of prophecy, but they would have un-
derstood His death and confidently expected His
resurrection, if they had believed ' all.' Our Lord
intimates that the slowness to believe was the
ground of the want of understanding. Those
slow to believe the Old Testament prophecies as
a whole have been least apt to discover their
Messianic meaning.

Ver. 26. Behooved it not (according to these
prophecies) the Christ (of whom they speak) to
suffer these things (which have made you sad),
and (according to the prophets, by just such suf-
ferings) to enter into his glory's The ground of
these prophecies lies in a deeper necessity. If we
may thus speak of it, the necessity of such suffer-
ings, on His way to glory, for our redemption.
They needed most instruction about the necessity
of such sufferings. Many doubting, unbelieving
hearts need such instruction still : they talk of
Christ's glory, and forget that the appointed way
thither was through suffering.

Ver. 27. Beginning from Moses and from all
the prophets. Taking each in order, Moses first,
and then beginning with each of the others in
turn. — In all the Scriptures, going through the
whole Old Testament. — The things concerning
himself. The reproof of ver. 25, and the phrase
'in all the .Scriptures,' point to an explanation of
the Old Testament as a whole, as typifying and
prophesying of Him. Godet : ' In studying the
Scriptures for Himself, He had found Himself in
them everywhere (John v. 39, 40). He had now
only to let this light which filled His heart ray
forth from Him.'

Ver. 28. He made as though, etc. It is not
implied that He said He would go further, but
was about to pass on. As a matter of decorum
He must thus do, until they should invite Him to
stop. This called forth their desire and request.
It was still concealing to reveal more fully.

Ver. 29. And they constrained him, by urgent
entreaty. The ground of their conduct is found
in ver. 32. — Abide with us. Emmaus may, or
may not, have been their home, but they certainly
felt themselves at home in the village. — For it is
toward evening, and the day is now far spent.
The repetition of the same thought is an indica-
tion of their urgency. The time was probably

504

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 13-43.

shortly before sunset, since the latter phrase
seems to refer to the declining sun, and they re-
turned to Jerusalem that evening. They probably
walked slowly out from the city and hastened
back.

Ver. 30. And it came to pass, etc. The meal
must have been soon ready, as the day was far
spent, and as ver. 32 gives no hint of any continued
conversation in the house. — He took the bread.
In so doing He assumed the duty of the master
of the house. This favors the view that it was
not the home of the disciples. Our Lord was
no doubt wont to act thus when eating with His
disciples ; so that this was a preparation for the
subsequent recognition. The meal was an ordinary
one, and in no sense a celebration of the Lord's
Supper, although it teaches lessons appropriate
to that ordinance. — And blessed it. According
to Jewish usage : ' Three who eat together are
bound to give thanks.' — Neither the breaking nor
the giving to them would be deemed remarkable.
Yet the form of the original reminds of the feed-
ing of the multitudes and of the Lord's Supper.
The more exact grouping is : ' taking the bread,
He blessed, and breaking it, He gave to them.'

Ver. 31. And their eyes were opened. The
supernatural influence spoken of in ver. 16 was re-
moved.— And they knew Mm. Natural causes
may have aided them. There may have been
something peculiar in the manner of breaking the
bread and uttering the blessing, that recalls their
previous intercourse with him ; or they may have
discovered in the hands opened to give thanks
the marks of the wounds. Still the main fact re-
mains : ' their eyes were opened,' and as an im-
mediate result ' they knew Him.' — And he van-
ished out of their sight. Luke certainly means
to describe an extraordinary disappearance ; not a
becoming invisible to them but a supernatural
removal /ww them. On the bodily nature of the
Risen Redeemer, see next section. The reason
for this sudden removal is to be found in the
wise method by which our Lord would teach His
bewildered followers that He had actually risen
from the dead.

Ver. 32. Was not our heart burning within
us ? Extraordinary and tender emotion is meant ;

joy, hope, desire or affection, probably of all
combined. The implied thought is : Such an
effect ought to have made us recognize Him ;
but it did not. — While he opened. The partic-
ular form of His instruction is added. 'It is a
good sign for their inner growth that at this
moment it is not the breaking of bread, but the
opening of the Scripture which now stands before
the eye of their memory' (Van Oosterzee).

Ver. 33. That very hour. Probably leaving
the meal untouched. If the hour were six P. M.,
they would reach Jerusalem at no late hour, since
their joy would occasion a rapid gait. — The
eleven, /. e., the Apostles. Thomas was absent.
Gathered together. According to John xx. 19,
' the doors were shut ' 'for fear of the Jews.' We
identify that appearance with that mentioned in
the next section. — Them that were with them.
John's account does not forbid the presence of
others. Acts i. 14 tells who these persons were.

Ver. 34. The Lord is risen indeed. The em-
phasis rests on ' indeed ; ' they had half hoped so,
but had now good evidence. Notice the two came
with good tidings to strengthen their brethren,
and themselves are strengthened. — And appeared
to Simon. Undoubtedly Peter is meant ; no
other Simon would be thus indefinitely men-
tioned. This appearance was doubtless like the
others in character. What occurred is nowhere
detailed. The prominence of Peter, the fact
that the disciples in Jerusalem speak first on this
occasion, as well as i Cor. xv. 5, suggests that
this took place before the appearance at Emmaus ;
though it may have occurred after the two dis-
ciples left Jerusalem. Peter was probably the
first (male) disciple who saw the risen Lord.

Ver. 35. And they; the two disciples on their
part. — In the breaking of the bread. The agency
was Christ opening of their holden eyes, the in-
strumentality was that act during which the recog-
nition took place. As this was not a celebration
of the Lord's Supper, the phrase cannot be used
in support of Christ's bodily presence in the
Eucharist or of sacramental grace in general.
The analogies, which are numerous, may be
profitably used in illustration and exhortation :
but the Evangelist simply states a fact.

Chapter XXIV. 36-43.
The Appearance to the Disciples in yerusalein.

36 A ND as they thus spake,i "* Jesus ^ himself stood in the
■^"^ midst of them, and * saith unto them, Peace be unto

37 you. But they were terrified and '^affrighted, and ''supposed

38 that they had seen^ a spirit. And he said unto them, Why
are ye troubled.? and why* do thoughts ^ arise in your

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,

40 as ye see^ me have. ^And when he had thus spoken,^ he

^ spake these things 2 j^g {accordmg to the best authorities)

^ they beheld * wherefore

^ questionings ^ ^/^^ ^^,^^ authorities read heart ?

' See 8 Greek behold ^ had said this

a Mark xvi
14 ; I Cor.

XV. 5.
b Jolin XX. 19

c Ver. 5.

d Comp.Matt.

xiv. 26;

Mark vi. 49

e See chap. ii.
35-

f I John i. I ;
comp. John
XX. 27.
John XX. 20.

Chap. XXIV. 36-43.] THE GOSPEL ACCORDING TO LUKE. 505

41 shewed them ^' his hands and Jiis feet. And while they yet -^ Ps. xx. 16.
believed not^^ *' for joy, and wondered, ^^ * he said unto them, ^ Acts xii. 14;

T T 1 TO comp. Gen.

42 Have ye here any meat } ^^ And they gave him a piece of , "^^^ ^6- .

•' " >■ k John XXI. 5.

43 a broiled fish, and of a honeycomb.^^ ^nd he took it and

'did eat before them.

/ Acts X. 41.

^° were still unbelieving ^^ wondering

18 many ancient authorities of/tit and of a honeycomb

any thing to eat

Contents. We assume that Luke did not in-
tend us to regard the whole chapter as the his-
tory of one day. Luke must explain Luke, and
Acts i. 3 shows that the Evangelist places forty
days between ver. 36 and ver. 50. There is noth-
ing here to indicate that he was not aware of the
longer interval when he wrote this account. This
appearance is the crown of all the appearances
of that day. In the first (to Mary) the High
Priestly character is prominent ; in that to the
two disciples, He is prophetic; here however He
appears as King am6ng His people, Head of His
church, commissioning his ambassadors. The
importance of the occasion is indicated by the
fact that it alone is recorded by three Evangelists.
The harmony of the three accounts presents no
difficulties.

Ver. 36. And as they spake these things.
Mark's account hints at unbelief, and their sub-
sequent fear suggests the same. — He himself
stood. A sudden miraculous appearing is meant,
corresponding to the disappearance in ver. 31.
Tohn's account (.xx. 16), telling of closed doors,
confirms this view. — In the midst of them. A
stronger expression than 'among them.' — Peace
be unto you. Comp. John xx. 19. The ordinary
Jewish salutation, but meaning more in this case.
See on ver. 40.

Ver. 37. Terrified and affrighted. John's ac-
count also implies this. It was now, not hope-
lessness, but terror in fear of the sudden appear-
ance, at night too. If we bear in mind the
command to go into Galilee (Matthew, Mark),
we shall conclude that it was utterly unexpected.

— And supposed that they beheld a spirit. A
ghost, a departed spirit, returned in the semblance
of a body. This assumes, and our Lord's words
(ver. 39) teach, that there are disembodied spirits.
Comp. Matt. xiv. 26, where a more general term
is used.

Ver. 38. Why are ye troubled'? The kindly
rebuke was deserved. — And wherefore do ques-
tionings, ' scruples of a discouraging nature,
doubting and gainsaying thoughts,' arise in your
heart ? These prevented them from at once
and unhesitatingly recognizing Him, identifying
Him.

Ver. 39. See my hands and my feet, that it is
I myself. A comparison with John's account
leads us to find here a proof of His identify, from
the wounds in His hands and feet. Since these
members were uncovered, there is possibly even
here a proof of the reality of the appearance.

— Handle me, and see. The proof of the reality
is the main thought here. The two parts of this
verse correspond therefore to the two questions
of ver. 38. They are invited to do what Mary
Magdalene was forbidden to do. Well may
John write (i John i. i) : 'which .... our hands
have handled, of the Word of life.' Comp.

John XX. 27. — A spirit hath not flesh and bones.
This is a direct assertion of our Lord. There
are disembodied spirits, without flesh and bones.
Instead of 'flesh and blood,' our Lord says
'flesh and bones.' Alford suggests that the
Resurrection Body probably had no blood, since
this was the animal life. The thought is not
without a bearing on the Roman Catholic view
that the sacramental wine becomes the real blood
of Christ.

Ver. 40. He showed them his hands and his
feet. As proof of identity, but also as 'signs
of victory, proofs of His triumph over death.
Moreover therefore — and this is properly the
deepest sense of His entering salutation — as the
sign of peace, the peace of the sacrificial death, of
the completed atonement' (Stier).

Ver. 41, Were still unbelieving for joy. How
natural ! The identity was proven, but the reality
was still a matter of doubt to them, especially as
the fact seemed too glorious to be believed. —
Have ye anything to eat? This question was
designed to prove most conclusively that He was'
not a spirit.

Ver. 42. And of a honeycomb. These words
are omitted in many ancient authorities, and re-
jected by some modern editors. We prefer to
retain them, since there are a number of reasons
to account for their being left out, and more to
account for their being put in by the copyists.

Ver. 43. And did eat before them. The mere
appearance of eating is out of the question : He
really ate, and furnished a proof of His reality.

Our Lord's Resurrection Body. The Gos-
pel statements indicate that at this time our Lord
had a real bodv, identical with His pre-resurrec-
tion body and with His glorified body, and yet
differing from both, especially from the former.
' It is palpable, not only as a whole, but also in
its different parts ; raised above space, so that it
can in much shorter time than we transport itself
from one locality to another ; gifted with the
capability, in subjection to a mightier will, of
being sometimes visible, sometimes invisible. It
bears the unmistakable traces of its former con-
dition, but is at the same time raised above the
confining limitations of this. It is, in a word,
a spiritual body, no longer subject to the flesh,
but filled, guided, borne by the spirit, yet not less
a body. It can eat, but it no longer needs to
eat ; it can reveal itself in one place, but is not
bound to this one place ; it can show itself within
the sphere of this world, but is not limited to this
sphere' (Van Oosterzee). At the same time,
the resurrection Body of our Lord had not yet,
during the forty days He lingered on earth, as-
sumed the full glory which belongs to it, and
which it now possesses as* the glorified Body of
the Divine-human Redeemer. In view of the
care with which our Lord proves the reality of

5o6

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 36-49.

His Body after the resurrection, we must take
care not to slight the lesson ; especially as the
ovAy positive facts bearing on the subject of our
future glory are those here presented. More is
told us, indeed, but only thus much has been
shown us as a historical occurrence. The Apos-
tles teach us that after the resurrection, the
saints shall have bodies like unto His glorious
body (Phil. iii. 21), and in regard to the interval.

our Lord's teaching about disembodied spirits
(ver. 39) suggests the obvious truth that the dead
thus live without the body. The facts of this
section guard against two classes of errors : those
which deny the separate life of the soul, and, on
the other hand, those which ignore the reality of
Christ's post-resurrection body by forgetting that
believers will not possess their full glory until the
whole man is redeemed at the resurrection.

Chapter XXIV. 44-49. .

Discourse of our Lord after the Resurrection, and before the Ascension.

ND he said unto them, "These are the^ words which I « See ver. 6.
spake unto you, while I was yet with you, that * all ^ see ver. ^^
thinsrs must^ be fulfilled, which were^ written in ''the law of '^Seeyer. 27

° a Ps. 11. ; XVI.

Moses, and in^ ''the prophets, and in ^ ^ the psalms, concerning s-io; xxn-j

45 me. Then *^ opened he their understanding,^ that they might 22-'6^''^'""

46 understand the Scriptures, And said unto them. Thus it is ^ comr Acts'
written, and thus -^it behooved Christ to ^ suffer, and to rise '' y- g^g ^^; ^_

47 from the dead the third day : And that ^repentance ^'^^\u^\\:l\
^remission of sins should be preached in his name ''among

48 alP nations, 'beginning at Jerusalem.^ And ^^ ^'ye are wit-

49 nesses of these things. And, behold, I send^^ 'the promise
of my Father upon you : but ' tarry ye in the city of Jeru-
salem,^^ until ye be endued ^^ with "* power " from on high.

^ the best miihorities read my ^ must needs

8 are * omit in ^ mind

^ written, that the Christ should {according to the best aicthorities)

"^ and rise again ^ unto all the

^ 7nany aficietit authorities joitt Beginning at Jerusalem with ver. 47.

1° the best authorities omit and ^^ send forth

12 the best authorities omit of Jerusalem ^^ clothed

xlix. 6 ; Hos.

ii. 23 ; Mic.

iv. 2 ; Mai.

i. II.
i Ver. 49 ;

Acts ii. 14-

47-
k Actsi. 8, 22 ;

ii. 32 ; tiii.

iS; V. 32;

X. 39. 41 ;

xiii. 31; I

Pet. V. I.
/ Acts i. 4 ;

comp. John

xiv. 26.
m Acts i. 8.
n Chap. i. 78

Time. It is impossible to determine with cer-
tainty when this discourse was uttered. Luke
would scarcely be silent about the instruction
given on the evening of the resurrection day ;
and ver. 44 would be at once regarded as the be-
ginning of a discourse then uttered, had we no
other information. But Luke's own account in
the Book of Acts, compels us to believe that ver.
49 was spoken forty days later. Yet the structure
of the passage does not point to a single verse
which seems to be the beginning of a second and
later discourse. The E. V. assumes such a break
at ver. 49, but vers. 46-48 include language
similar to that in Luke i. 8, which was spoken
after the command not to depart from Jerusalem.
It cannot be supposed that Luke was ignorant of
the interval of forty days when he wrote the Gos-
pel ; his silence on that point here is quite char-
acteristic. Some have supposed the whole is a
summary of our Lord's teaching during the inter-
val ; but ver. 49 can only belong to the last
discourse. Others, wifti more reason, regard the
whoie as spoken just before the Ascension. We
incline to the view that ver. 44 was spoken on the

evening of the Resurrection Day, that ver. 45
sums up the instruction of the interval, His
' speaking of the things pertaining to the kingdom
of God' (Acts i. 3), and that ver. 46 introduces
the account of the discourse on Ascension Day,
more fully recorded by Luke in Acts i. 4-8.

Ver. 44. These are my words. These things
which I thus prove to you are the realization of
my words. — WMcli I spake unto you. On such
occasions as chap, xviii. 31-33 ; -xxii. 37 ; Matt,
xxvi. 56, probably on many others, not recorded.
— While I was yet with you, i. e., before death.
Death had separated them, and the previous
companionship was not reestablished after the
resurrection. — That, /. c, to this effect that. The
purport of the words is now expressed. — In the
law of Moses, and the prophets, and the Psalms.
The Jews divided the Old Testament into Law,
Prophets, and Hagiographa. The Pentateuch
formed the first division : Joshua, Judges, i and
2 Samuel, i and 2 Kings, and the Prophets (ex-
cept Daniel), the second ; the remaining books
were the Hagiographa. — The original indicates
that our Lord thus speaks of the Old Testa-

Chap. XXIV. 44-53.] THE GOSPEL ACCORDING TO LUKE.

507

ment to show that in all its parts there was
a ]5rophetic unity. At the same time there is no
objection to supposing He referred to the prophets
and the book of Psalms in the stricter sense, since
in these the most striking prophecies of the Mes-
siah are found.

"V^er. 45. Then opened he their understanding,
etc. Not only must the Scriptures be opened for
the understanding, but the understanding for the
Scriptures. This was doubtless the work of re-
peated interviews, as is hinted in Acts i. 3, and
evident from the remarkable proficiency in the
interpretation of Old Testament Scripture, mani-
fested by Peter, for example, not only on the day
of Pentecost, but during the interval between the
Ascension and the outpouring of the Holy Spirit.
Comp. Acts i. 16, 20. This verse may therefore
bridge over the forty days.

Ver. 46. Thus it is written, that the Christ
should suffer, etc. Here, as everywhere, suffer-
ing and glory are inseparably coimected.

Ver. 47. And that, etc. This is part of what
was ' written.' — Repentance and remission of sins.
These two things are inseparably connected.
Comp. the preaching of John the Baptist, and of
the Apostles (Acts ii. 38; iii, 19; xxvi. iS). —
In his name. The preaching derives all its sig-
nificance and authority from Him in whose name
and by whose commission it takes place. This
phrase characterizes Christian preaching. — Unto
all the nations. Matthew and Mark tell of the
commission to preach the Gospel to all, but here
this preaching is set forth as the fulfilment of Old
Testament prophecy. — Beginning at Jerusalem.
If this clause is joined to ver. 47, it declares that
the preaching should begin at Jerusalem in fulfil-
ment of prophecy. See such passages as Is. ii. 3 ;
xl.9. Comp. also Actsi. 8 ; Rom. xv. 19. But a
better supported reading connects it with ver. 48 :
' Beginning at Jerusalem, ye are witnesses,' etc.

Ver. 48. Ye. The Apostles, but others may

have been present. Acts i. 22 hints that others
saw Him ascend. — Witnesses. As such they
were to proclaim the facts (ver. 46), and the
repentance and remission based upon them ; and
thus be the fulfillers of the prophecies summed
up in ver. 47. — These things. The Gospel facts
respecting Christ, centering In His Death and
Resurrection, and including His Ascension. The
fulfilment of prophecy and the commission to
preach remission and repentance, are not ex-
cluded.

Ver. 49. I send forth. So our Lord speaks
in John xv. 26 ; xvi. 7 and Peter (Acts ii. 33)
ascribes the gift of the Holy Ghost to the ex-
alted Saviour. ' Ye, on the earth, give testimony ;
and I, from heaven, give you power to do so'
(Godet). The promise of my Father upon you.
This means the Holy Spirit (see Acts i. 4, 5). The
same passage indicates that ' the promise ' is not
the general one of prophecy, but such specific
ones as John xiv. 16, 26. Notice the sending of
the Holy Ghost is ascribed both to the Father
and the Son. — But tarry ye in the city. A
quiet, retired waiting is meant. Evidently this
was spoken after the return from Galilee, espe-
cially as the next verse is so closely connected
with it. — Until. Acts i. 5: 'not many days
hence. — Ye be clothed. The figure is the com-
mon one of being clothed as with a garment, here
applied to spiritual relations, as in Rom. xiii. 14;
Gal. iii. 27 ; Eph. iv. 24 ; Col. iii. 12. An abiding,
characterizing influence is meant. — With power
from on high. This power was not the Holy
Spirit, but the direct result of His coming upon
them, as is evident from Acts .i. 8. Comparing
this verse with John xx. 22, we find in the latter
a symbolical act, prophetic of the Pentecostal
outpouring, and yet attended by an actual com-
munication of the Spirit preliminary to the later
and fuller one (at Pentecost) which was preemi-
nently ' the promise of the Father.'

Chapter XXIV. 50-53.
The Ascension.

50 A ND "he led them out as far as to^ * Bethany, and he Hfted

5 1 ^^*- up his hands, and blessed them And it came to pass,
while he blessed them, " he was ^ parted from them, and ^ carried

52 up into heaven. And they ''worshipped him, and returned to

53 Jerusalem with great joy : And * were continually in the temple,
praising and'* ■''blessing God. Amen.^

1 the best aiif/iorifies read toward

^ insert was

^ the best authorities omit Amen.

^ 07}iit was
* the best authorities of/tit praising and

a Comp. Acts

i. 12.
b See Matt.

xxi. 17.
c Mark xvi.

19; Acts i.

2, 9 ; I Tim.

iii. 16 ;

comp. John

XX. 1 7 ; Eph.

iv. 8-10 ;

Heb. iv. 14.
d Matt, xxviii.

9; 17-
e Acts ii. 46 ;

iii. I ; v. 21,

42.
/ See chap. i.

64.

On the Fact of the Ascension. This must
be accepted on unimpeachable evidence. Meyer
affirms this, adding : ' For besides being reported
historically (here, Acts i., Mark xvi.), it was ex-
pressly foretold by Jesus Himself (John xx. 17 ;
comp. the hint in vi. 62), and is expressly men-
tioned by the Apostles as having taken place
(Acts ii. 32, 33 ; iii. 21 ; i Pet. iii. 22 ; Col. iii. i,

etc.; E]:ih. ii. 6 ; iv. 10 ; comp. Acts vii. 56 ; i
Tim. iii. 16 ; Heb. ix. 24); as a corporeal exalta-
tion into heaven to the seat of the glory of God,
it forms the necessary historical presupposition
to the preaching of parousia (which is a real and
bodily return) as well as to the resurrection of
the dead and transformation of the living, which
changes have their necessary condition in the

508

THE GOSPEL ACCORDING TO LUKE. [Chap. XXIV. 50-53.

glorified body of Christ, who consummates them ;
(I Cor. XV. 5, 8, 16, 22, 23 ; Phil. iii. 20, 21, etc.).'
Luke alone narrates the circumstances. These
are not improbable in themselves ; nor is it likely
that our Lord would leave so important an event
without witnesses. Luke wrote accounts during
the lifetime of some of the Apostles, and his
statements were received without contradiction
and even without question.

Ver. 50. Led them out. Out of the city, which
has just been mentioned (ver. 49). — As far as
towards Bethany. Probably over the brow of the
Mount of Olives to the descent towards Bethany.
In Acts i., Luke says nothing of their going out
to the Mount of Olives, but takes for granted this
previous statement. Bethany lies on the eastern
slope of the Mount of Olives and is invisible from
Jerusalem. The traditional site of the ascension
(now in possession of the Mohammedans) is on
the summit of the Mount, in full sight of Jeru-
salem and too far from Bethany to satisfy the
narrative. (See Robinson and Stanley.) — He
lifted up his hands. The gesture of blessing.
Lev. ix. 22.

Ver. 51. While he blessed them. Not after,
but during this benediction with uplifted hands.
— He parted from them. This may mean only :
He went a little distance from them, but it is
better to understand it of the first separation
made by His Ascension. — And was carried up
into heaven. The tense of the original is pictu-
resque and indicates a continued process, a grad-
ual going up out of their sight. Comp. the more
detailed account, Acts i. 9-1 1. The body of our
Lord was actually lifted up towards the visible
heavens. Yet in view of the repeated allusions to
His position in glory, it is doubtful whether this
exhausts the meaning. Without asserting that
heaven is a place, ' nothing hinders us, on the
position of Scripture, from supposing a locality
of the creation where God permits His glory to
be seen more immediately than anywhere else,

and to conceive our Lord as repairing directly
thither ' (Van Oosterzee). Laws of gravitation,
from the nature of the case, have nothing to do
with this fact. Equally useless are the various
theories suggested to support the dogma of the
ubiquity of Christ's body. Christ's presence in
heaven implies corporeal absence from earth.
Yet the withdrawal of His circumscribed local
presence was the condition of His spiritual real
or dynamic omnipresence in His Church (Matt,
xxviii. 20, ' lo, I am with you always '). His as-
cension is not His separation from His people,
but the ascension of His throne and the begin-
ning of His reign as the head of the Church
which 'is His body, the fulness of Him that fill-
eth all in all ' (Eph. i. 23).

Ver. 52. Worshipped him. As He went up ;
hence a more exalted worship than the homage
accorded Him during His ministry. — With great
joy. Terror at His bodily presence (ver. 37),
joy after His bodily disappearance and exaltation,
which was a pledge of the victory of His cause
(comp. John xiv. 28). They rejoiced in His glory,
and in the promise of the Spirit ; doubtless their
joy was itself 'a prelude to Pentecost.' (Bengel.)
Ver. 53. Continually in the temple. At the
stated hours of prayer, not ' all the time.' It is
not necessary then to suppose that the 'upper
room ' (Acts i. 13) belonged to the temple build-
ings. An anticipation of the description of the
life in the Apostolic Church given in Acts ii. 46 ;
iii. I ; V. 21. — Blessing God. 'Amen' is to be
omitted. The attitude of the disciples, as they
waited for the Spirit, is significant. Their unity
was itself a blessing ; their composure a proof
that they were not enthusiasts ; the fact that they
were undisturbed, a proof that the Jewish council
dared not bring a charge that they had stolen the
body of Jesus ; their prayerfulness was a proof
of their faith ; their blessing God a sign that they
had not lost Him, but should see Him again.
' Even so, Lord Jesus, come quickly,'

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