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GNOMON 


OF 


THE    NEW   TESTAMENT 


JOHN  ALBERT  BENGEL. 


NOW    FIEST    TRANSLATED    INTO    ENGLISH. 


OKIGINAL  NOTES  EXPIANATOEY  AND  ILLUSTEATIVE. 


REVISED  AND  EDITED  BY 

REV.  ANDEEW  E.  PAUSSET,   M.A., 

or  TRINITY  COLLGaE,  DHBLIN.  , 


VOL.  I. 


"  TO  OITE  SUBTILTT  TO  THE  SIMPLE,  TO  THE  YOHNG  MAN  KNOWLEDGE  AND  DIS- 
CRETION. A  WISE  MAN  WILL  HEAR,  AND  WILL  INCREASE  LEARNING  ;  AND  A  MAN  OF 
DNDERSTANDING  SHALL  ATTAIN  UNTO  WISE  COUNSELS." — PROV.  I.  4,  5. 


EDINBURGH: 
T.   &    T.   CLARK,   38,   GEORGE   STREET. 

MDCCCWXVII. 


I'MNTED   BY  MUEEAY  AND  GIBi;, 
FOR 

T.   &  T.   CLARK,   EDINBURGH. 

LONDON HAMILTON,  ADAMS,  AND  CO. 

DUBLIN,       ....      JOHN  EOBEETSON  AND  CO. 

NEW  YOEi;,      .      .      .      SCEIBNEE,  WELFOED,  AND  AEMSTEONG. 


GNOMON 


THE    NEW    TESTAMENT 


JOHN   ALBERT  BENGEL. 


tCOOEDINQ  TO  THE  EDITION  OKISINAtLT  EKOnGHI  OUT  BY  HIS  bilN, 

.     M.    EENEST    BENGEL; 

AND  SUESEQTTENTLT  COMPLETED  BY 

J.  C.  p.  STEUDEL. 

WITH  COERECTIONS  AND  ADDITIONS  FKOM  THE  ED.  BEOUNDA  OF  1  T  j^. 


VOLUME    I. 

CONTAINING  THE   AUTHOR'S  PREFACE,   THE  NOTES  ON 
ST  MATTHEW,  TRANSLATED  BY 

REV.  JAMES  BANDINEL,  M.A., 

OF  WADHAM  COLLEGE,  OXFORD. 

ANU  THE  NOTES  ON  ST  MARK,  TRANSLATED  BY 

EEY.  ANDEEW  EGBERT  EATJSSET,  M.A,, 

TKINITT  COLLEQE,  DUBLIN. 
SEVENTH  EDITION. 


EDINBURGH: 
T.   &    T.   CLAKK,    38,    GEORGE   STREET. 


MDCCCLXiVII. 


EDITOE'S  PREFACE. 


It  is  quite  superfluous  to  write  in  praise  of  the  Gnomon  of 
Bengel.  Ever  since  the  year  in  which  it  was  first  published, 
A.D.  1742,  up  to  the  present  time,  it  has  heen  growing^in  esti- 
mation, and  has  been  more  and  more  widely  circulated  among 
the  scholars  of  all  countries.  Though  modem  criticism  has 
furnished  many  valuable  additions  to  our  materials  for  New 
Testament  exegesis,  yet,  in  some  respects,  Bengel  stands  out 
still  "  facile  princeps"  among  all  who  have  laboured,  or  who  as 
yet  labour,  in  that  important  field.  He  is  unrivalled  in  felicitous 
brevity,  combined  with  what  seldom  accompanies  that  excel- 
lence, namely,  perspicuity.  Terse,  weighty,  and  suggestive,  he 
often,  as  a  modem  writer  observes,  "  condenses  more  matter  into 
a  line,  than  can  be  extracted  from  pages  of  other  writers." 

This  condensation  of  style  requires  that  the  reader  should 
have  his  attention  always  on  the  alert,  and  never  presume  that 
any  remark  is  without  point.  Bengel's  parallel  references  to 
Scripture  are  never  common-place  and  superficial,  and  ought  to 
be  in  all  cases  looked  for,  as  being  often  equivalent  to  an  able 
and  lengthened  comment.  His  use  of  itahcs,  for  the  most  part, 
has  relation  to  the  ipsissima  verba  of  the  text  or  context.  Deeply 
imbued  vnth  a  holy  reverence  for  all  the  Written  Word,  he  em- 
ploys quotations  of  it  in  a  way  which  opens  out  to  the  diligent 
student  new  and  rich  mines  of  thought  in  the  Sacred  Volume. 
The  notes  are  not  to  be  read  isolated  from  their  connection : 
they  form  a  continuous  thread,  guiding  the  earnest  and  prayerful 
reader  through  the  pleasant  pastures  of  the  Word,  and  by  the 
still  waters  of  comfort. 


VI  EDITOR'S  PREFACE. 

In  the  passages  which  form  the  subject  of  controversy  be- 
tween Calvinists  and  Arminians,  Bengel  takes  the  view  adopted 
by  the  latter,  and  in  this  respect  I  do  not  concur  with  him. 
But  whilst  he  thus  gives  an  undue  prominence,  as  it  would 
seem  to  me,  to  the  responsibility  and  freedom  of  man  in  these 
passages,  yet,  in  the  general  tenor  of  his  work,  there  breathe 
such  a  holy  reverence  for  God's  sovereignty,  and  such  spiritual 
unction,  that  the  most  extreme  Calvinist  would,  for  the  most 
part,  be  unable  to  discover  to  what  section  of  opinions  he  at- 
tached himself,  and  as  to  the  controverted  passages  woiild  feel 
inclined  to  say,  "  Quum  talis  sis,  utinam  noster  esses." 

If  all  were  able  to  read  Latin  notes  fluently,  it  would  not  be 
desirable  that  Bengel's  powerful  language  should  be  diluted  by 
transfusion  into  another  tongue.  But  as  there  are  many  who 
read  Latin  imperfectly,  to  whom  much  of  Bengel's  meaning  is 
lost, — and  as  there  are  still  more  who  cannot  read  Latin  notes 
at  all,  and  yet  are  diligent  Bible-students, — I  trust  that  the  re- 
hgious  public  will  consider  that  a  debt  is  due  to  the  spirited 
pubhshers  of  the  present  work.  Three  able  scholars — Rev.  J. 
Bandiney  M.A.,  of  Wadham  College,  Oxford,  Eev.  James 
Bryce,  late  of  Aberdeen,  and  Eev.  Dr  Fletcher,  Head  Master 
of  the  Grammar  School,  Wimborne,  Dorsetshire, — have,  along 
with  myself,  executed  the  translation  with  all  possible  pains 
and  accuracy.  The  Eev.  James  Bandinel  has  translated  the 
Preface,  and  Notes  on  St  Matthew  ;  Eev.  J.  Bryce  has  trans- 
lated from  Komans  to  Hebrews  inclusive ;  and  Eev.  Dr 
Fletcher  from  James  to  Eevelation  inclusive ;  and  my  portion 
of  translation  has  been  from  Mark  to  Acts  inclusive.  I  have 
revised  carefully  and  edited  the  whole,  and  hold  myself  respon- 
sible for  the  substance  of  all  that  is  in  the  present  work,  even  in 
those  parts  not  translated  by  me,  but  only  corrected,  and  where 
the  language  is,  generally  speaking,  that  of  my  feUow-translators. 

I  have  introduced  additional  notes  of  three  kinds :  I.  Brief 

1  Author  of  "  Sermons,''  Devotional  and  Practical,"  "  Lufra,"  and 
"  Milton  Davenant." 


EDITOR  S  PREFACE.  vi 

notes  explanatory  of  Bengel's  meaning,  where,  avoiding  diffuse- 
ness,  he  falls  into  the  opposite  error,  "  Brevis  esse  lahoro,  Ob- 
scurus  fio."  n.  Where  he  differs  from  the  Received  Text,  I 
have  given  the  authorities,  viz.  MSS.  Versions  and  Fathers  on 
both  sides,  leaving  the  decision  to  the  reader,  except  where  I 
have  thought  the  probabilities  on  one  side  decided.  III.  Where 
Bengel  gives  differences  of  Greek  synonyms,  I  have  stated  what 
I  conceive  to  be  the  true  distinctions,  by  a  comparison  of 
Bengel's  views  with  those  of  able  writers  of  more  recent  date. 

As  to  the  second  class  of  notes,  affecting  the  Greek  Text,  it  is 
remarkable  how  Bengel,  with,  intuitive  sagacity,  discerned  the 
high  value  of  the  Vulgate,  and  laid  hold  of  the  true  principle  of 
textual  criticism,  so  generally  now  recognised,  whereby  the  few 
ancient  authorities  are  preferred  to  the  numerous  MSS.,  etc., 
which  support  the  "  Textus  Receptus."  It  is  true  the  passages 
in  question  are  few,  yet  the  more  firmly  that  we  uphold  the 
plenary  inspiration  of  all  Scripture,  the  more  does  it  become  us 
to  seek  by  all  legitimate  means  to  make  the  closest  approxima- 
tion possible  to  the  very  words  of  the  Sacred  Autographs. 

The  Edition  of  the  Gnomon  which  the  present  Translation 
follows,  is  that  brought  out  originally  by  Ernest  Bengel,  the 
son  of  J.  Albert  Bengel,  our  author,  and  subsequently  revised 
by  J.  C.  F.  Steudel.*  The  initials  E.  B.  mark  the  notes  of 
Ernest  Bengel ;  V.  g.  mark  the  notes  extracted  from  the  Ger- 
man Version  of  the  Gnomon  ;  Harm.,  those  from  the  Harmony 
of  the  Evangelists ;  Not.  Crit,  those  from  the  "Notulse  Critics" 
(Appar.  crit.  Ed.  ii.  p.  4,  No.  14) ;  Ed.,  my  own  original  notes  ; 
(J.  B.),  the  notes  of  the  Translator  of  St  Matthew :  B.  G.  V., 
Mr  Bandinel's  translation  from  the  German  Version,  and 
B.  H.  E.,  those  from  the  Harmony. 

The  technical  terms  and  figures,  which  recur  so  frequently  in 

^  Several  misprints  in  this  Edition  J  have  corrected  from  the  2  Ed.  quarto, 
published  at  Tubingen,  1759;  also  misprints  in  the  Latin  translation  of  pas- 
sages extracted  from  the  German  Version,  I  have  corrected  by  the  help  of 
the  German  original. 


viii  editor's  PREFACE, 

the  Gnomon,  are  not  a  mere  empty  parade  of  scholastic  termi- 
nology to  confound  the  unlearned,  but  are  really  notes  con- 
densed into  a  word,  to  save  periphrasis  and  attain  brevity.  The 
reader  will  do  well  to  consult  the  Appendix  at  the  end,  which 
explains  fully  the  force  of  these  terms.  The  sketch  of  the  life 
of  Bengel  (in  the  5th  Vol.  of  this  translation),  drawn  up  by 
me,  partly  from  that  written  by  Ernest  Bengel,  partly  from 
other  sources,  will,  I  trust,  be  read  with  interest  by  all  who 
revere  devoted  piety,  combined  with  profound  scholarship. 

May  He,  for  whose  glory  this  work  was  originally  written, 
bless  the  present  translation  of  it,  to  the  promotion  of  sound 
Scripture-criticism  and  practical  edification  among  the  many 
in  England  who  have  heretofore  been  deprived  of  the  benefit 
of  it  by  the  language  in  which  it  was  veiled  I 

I  append  an  Index,  First,  of  the  MSS.  quoted  by  me  in  the 
notes.  They  are  all  uncial,  i.e.  written  in  capitals,  not  in  cursive 
characters;  the  latter  being  of  comparatively  modem  date. 
Secondly,  an  Index  of  the  Versions,  all  of  a  date  as  early  as 
about  the  first  five  centuries,  and  some  of  them  as  far  back  as 
the  second  century — centuries  before  our  oldest  Greek  MS. 
They  foUow  literally  not  only  the  words,  but  for  the  most  part 
the  very  order,  of  words  of  the  Greek  text.  They  are,  therefore, 
an  accurate  reproduction  of  the  Greek  text  of  the  MSS.  which 
they  then  used.  It  is  strikingly  confirmatory  of  the  correctness 
of  the  few  old  MSS.  we  have,  as  contrasted  with  the  host  of 
modern  MSS.  on  which  the  received  text  is  based,  that,  the 
more  fully  we  have  restored  the  genuine  text  of  the  Versions 
(as  in  the  Vulgate  by  the  Amiatinus  Codex ;  the  pre-Jerome 
Latin  by  the  Vercellensis  MS. ;  and  the  Syriac  by  the  Cure- 
tonian  MSS.),  the  more  does  their  text  agree  with  that  of  the 
old  Greek  MSS.  in  our  possession,  rather  than  with  the  more 
recent  MSS.  and  the  received  text.  Thirdly,  the  Fathers  of  the 
first  four  centuries  quote  nearly  all  the  Greek  text,  as  they  then 
had  it.  Even  though  some  quotations  be  from  mere  memory, 
yex  others  must  be  trustworthy,  viz.  where  they  expressly  and 


FDITOR  S  PREFACE,  ix 

avowedly  quote  the  words,  in  such  a  way,  that  the  point  of  their 
argument  rests  on  the  verbal  accuracy  of  their  quotation.  The 
old  MSS.  differ  often  among  themselves ;  but  this  very  difference 
makes  their  witness,  where  they  all  agree,  the  more  forcible 
against  the  received  text.  Their  differences  are  a  surer  test  of 
genuineness,  than  the  suspicious  universal  agreement  of  the 
multitude  of  modem  MSS. :  the  agreement  of  the  latter  is  pro- 
bably the  result  of  their  mutually  copying  one  aiioilier,  the  dis- 
agreements being  in  course  of  time  removed,  so  as  to  present 
the  uniform  text,  which  is  found  in  the  Constantinopolitan 
MSS.  The  "  threefold  cord"  of  the  restorers  of  the  true  text — 
such  as  Lachmann,  Tischendorf,  and  TregeUes,  of  whom  Bentley 
and  Bengel  were,  in  some  degree,  forerunners — is  the  agreeing 
testimony  of  three  classes  of  independent  witnesses,  the  oldest 
Greek  MSS.,  the  oldest  Versions,  and  the  earliest  Fathers.'^ 
ANDEEW  KOBEET  FAUSSET,  M.A. 

Formerly  Sch.  and  Sen.  Classical  Moderator,  Trln.  Coll., 

Dubl.,  Editor  of  Terence,  Homer's  Iliad,  I. -VIII. 

Livy,  I-III.,  now  Stipendiary  Curate  of 

Bishop  Middleham,  Co.  Durham, 

July  1,  1857. 

'  The  Edition  of  Tischendorf  referred  to  in  this  work  is  that  of  Leipsic, 
1849.  Recently  he  has  published  an  Edition,  in  which  he  goes  back  to  many 
t)f  the  readings  of  the  more  modern  MSS.  and  of  the  Kec.  Text.  It  is  argued, 
that  some  older  readings  than  those  of  the  oldest  extant  MSS.  may  be  pre- 
served in  the  modern  MSS.  It  is  true  that  thay  maj/.  But  the  question  is, 
can  we  find  any  satisfactory  test  of  such  readings  ?  Is  it  not  better  to  aim  at 
that  which  is,  in  a  great  degree,  positively  attainable,  viz.  the  text  as  it  stood 
in  the  4th  century  (at  latest,  and  probably  much  earlier),  rather  than  con- 
jecture as  to  a  text,  which  we  have  now  no  solid  means  of  establishing,  viz. 
that  of  the  autographs  themselves  ?  Tischendorf  has  perplexed  the  question 
by  bringing  in  quotations  of  authorities  comparatively  modern  and  void  of 
weight.  I  have,  therefore,  adhered  rather  to  the  few  oldest  authorities 
given  in  Lachmann ;  adding,  however,  the  very  ancient  Syriac,  Memphitic  or 
Coptic,  and  Thebaic  or  Sahitic  Versions,  which  Lachmann  does  not  notice. 
A  fault  also  in  Tischendorf,  which  I  have  avoided,  is  his  not  referring  to  the 
precise  passages  of  the  authors  whom  he  quotes.  The  Edition  of  Lachm. 
which  I  use  is  that  of  Berlin  1842,  in  2  vols.  8vo. 


GREEK  MSS. 


GKEEK  MSS. 

A  =  the  Alexandrine  MS. :  in  Brit.  Museum  :  fifth  century  : 

publ.  by  Woide,  1786-1819 :  O.  and  N.  Test,  defective. 
B  =  the  Vatican  MS.,  1209  :  in  Vat.  libr.,  Eome  :  fourth  cent. : 

O.  and  N.  Test.  def. 
C  =  Ephrsemi  Eescriptus :  Royal  Hbr.,  Paris  :  fifth  or  sixth  cent. : 

publ.  by  Tisch.  1843  :  O.  and  N.  T.  def. 
D  =  Bezse,  or  Cantabrig. :  Univ.  Hbr.,  Cambridge  :  fifth  cent. : 

publ.  by  Kipling,  1793  :  Gospels,  Acts,  and  some  Epp. 

def 
A  =  Claromontanus  of  Paul's  Epp. :   Roy.  libr.,  Paris  :  eighth 

cent. :  marked  D  by  Tischend. :  A  by  Lachm. 
E  =  Laudianus  :  Bodl.  libr.,  Oxford  :  seventh  or  eighth  cent. : 

publ.  1715  :  Acts  def. 
G  =  Boemerianus  :  Elect,  libr.,  Dresden  :  ninth  cent. :  publ.  by 

Matthsei,  1791 :  Paul's  Epp.  except  Hebrews. 
H  =  Coisliniana  fi-agmenta :  Roy.  libr.,  Paris :  Paul's  Epp.  def.  : 

sixth  cent. :  publ.  by  Montfaucon. 
P  and  Q  =  Guelpherbytana :  libr.  Wolfenbuttel :  Gospels  def. : 

sixth  cent. :  publ.  by  Knittel,  1763. 
T  =  Borgiana :  Veletri :  part  of  John  :  fourth  or  fifth  cent. : 

publ.  by  Georgi,  1789. 
Z  =  Dubliniensis  rescr. :  Trin.  Coll.,  Dublin  :  Matthew  def. : 

sixth  cent. :  publ.  by  Barrett,  1801. 

SECONDARY  AUTHOEITIES. 

L  =  Cod.  Reg.,  Paris,  of  the  Gospels :  the  text  akin  to  that  of  B : 

edited  by  Tisch. 
X  —  Cod.  Monacensis,  ft'agments  of  the  Gospels, 


VERSIONS.  xi 

A  =  San  Gallensis  :  in  the  libr.  of  St.  Gall :  the  Greek  and 
Latin  of  the  four  Gospels.  It  and  G.  Boernerianus  of 
Paul's  Epp.  are  severed  parts  of  the  same  book. 

B  =  Cod.  BasiHanus  (not  the  B.  Vaticanus)  :  Eevelation  :  in 
the  Vatican :  edited  by  Tisch.,  who  assigns  it  to  the 
beginning  of  the  eighth  centitry. 


VERSIONS. 

a  =  Vercellensis  of  the  old  '  Itala,'  or  Latin  Version  before 
Jerome's,  probably  made  in  Africa,  in  the  second  cen- 
tury :  the  Gospels. 
b  —  Veronensis,  do. 
c  =  Colbertinus,  do. 

d-=  Cantabrigiensis,  do. :  the  Gospels,  Acts,  and  3d  Ep.  John 
e  —  Laudianus,  do. :  Acts. 
/=  Claromontanus,  do. :  Paul's  Epp. 
ff=  Sangermanensis,  do.  do. 
g  =  Boernerianus,  do.  do. 
h  =  Primasius  in  Apocalypsin. 
F  —  Fuldensis  MS.  of  Jerome's  Vulgate  :  done  at  the  request 

of  Damasus,  Pope  of  Home,  383. 
V  =  Do.,  corrected  by  Victor,  Bishop  of  Capua. 
L  =  Laurentianus  or  Amiatinus.    These  three  I  do  not  spe- 
cially quote,  except  very  occasionally,  where  they  mu- 
tually differ,  but  simply  quote  *  Vulg.'  in  general,  as 
correctly  given  by  Lachmann  from  these  MSS.  in  his 
Greek  Test. 
Memph.  =  the  Memphitic,  or  Coptic  Version  from  Egypt :  third 

cent. :  publ.  by  Wilkins  at  Oxford,  1716. 
Theb.  =  the  Thebaic,  or  Sahidic  do. :  publ.  by  Woide  and  Ford, 
from  MS.  Alex,  at  Oxford,  1799. 


xfl  FATHERS. 


Syr.  =  the  Peschito  Syriac  Version  :  second  cent. :  publ.  and  cor- 
rected by  Cureton,  from  MS.  of  fifth  cent. 

Later  Syr.  =  a  second  Syriac  Version,  by  Polycarpus,  in  A.D. 
508. 


FATHERS. 


Irenseus  (of  Lyons,  in  Gaul :  bom  about  130  a.d.,  and  died 

about  the  end  of  the  second  century).     The  Editio  Eenati 

Massueti,  Parisinse,  a.  1710. 
Origen  (bom  about  186  a.d.,  died  253  a.d.,  a  Greek  father : 

two-thirds  of  the  N.  Test,  are  quoted  in  his  -vmtings). 

Ed.  Vine.  Delarue,  Paris.     1733,  1740,  1759. 
Cyprian  (in  the  beginning  and  middle  of  the  third  century :  a 

Latin  father).     Ed,  Steph.  Baluzii,  Paris,     1726. 
Hilarius  Pictavensis   (a  Latin  father:    died  368  a.d,)      Ed. 

Maurinorum,  Paris.     1693. 
Lucifer  of  Cagliari   (a  Latin  father:    died   about  370  a.d.) 

J.  Dom.  et  Jac.  Coletorum,  Venetse,  1778. 


JOHN    ALBEET    BEN  GEL'S 

GNOMON 

OF 

THE   NEW  TESTAMENT, 

IN   WHICH, 

PEOM  THE  NATUEAL  FORCE  OF   THE   WOEDS, 

THE  SIMPLICITY,  DEPTH,  CONSISTENCY,^ 

AND  SATING  POWER 

OF  THE  DIVINE  REVELATION  THEREIN  CONTAINED 

IS  INDICATED.' 

1  "CoNCiNNiTAS — SENSUCM  ccELESTiuM,"  literally,  "The  symphonious 
harmony — of  the  heavenly  meanings  — (I.  B.) 

2  «  Indicatur." — In  allusion  to,  and  explanation  of  the  title  Crnomon.— 
See  Preface,  sect,  vii.,  and  note. — (I.  B.) 


vol'-  I. 


THE  AUTHOR'S  PREFACE. 


WRITTEN  AT  THE  COLLEGE  OF  HEKBEECHTINGEN,  20TH  MARCH 
A.D.  1742,  AND  AFTERWARDS  REVISED. 


SUMIAEY. 


I.  The  Word  of  God,  written  in  the  books  of  the  Old  and 

New  Testaments,  is  the  greatest  of  all  His  gifts. 
II.  It  should  be  rightly  handled. 

III.  Commentaries  were  not  necessary  in  primitive  times. 

IV.  How  far  they  are  useful  in  later  times. 

V.  The  several  ages  of  Scriptural  Exegesis  distinguished. 
VI.  The  origin  of  the  present  work. 
Vn.  The  title,  "  Gnomon  Novi  Testamenti,"  explained ;  with 

some  account  of  the  author's  object  and  design. 
Vin.  Suggestions  as  to  how  to  distinguish  the  pure  and  genuine 
Text  of  the  New  Testament,  and  to  combine  it  pru- 
dently with  the  Textus  Receptus. 
IX.  The  "  Crisis"  of  Gerard  von  Maestricht  examined. 
X.  The  Text  carefully  revised,  the  foundation  of  the  present 

JExegesis. 
XL  And  the  same  Text  divided  into  Sections,  and  correctly 

punctuated. 
Xn.  The  Style  of  the  ApostoHc  "Writings  vindicated  from  mis- 
representation. 
XTTT.  The  Books  of  the  New  Testament  reduced  into  Synoptical 
Tables. 


*  THE  author's  preface. 

XrV.  The  inherent  force  of  words  considered ;  especially  of 

the   Greek  words,    and   that   with   due   regard   to 

Sebraism. 

XV.  The  feelings  [afFectus,  mental  affections']  and  tone  of 

mind  [mores,  ^'^ij,  manners]  of  the  Sacred  Writers 

considered. 

XVI.  The  various  methods  of  Annotation  derivable  from 

these  considerations. 
XVII.  Previous  writers  are  seldom  cited  in  the  present  work. 
XVIII.  What  has  been  contributed  in  the  present  lirork  espe- 
cially towards   the  elucidation  and  illustration  of 
each  of  tlie  Gospels  ? 
XIX.  What  towards  that  of  the  Acts  and  Epistles  ? 
XX.  The  Apocalypse  again  treated  of:  Dr  Joachim  Lange's 
agreement  and  disagreement  with    the    author's 
views  thereon  :  the  Ordo  Temporum. 
XXI.  The  Author's  Orthodoxy. 
XXII.  His  desire  to  assist  those  also,  who  do  not  understand 

Greek. 
XXm.  The  Sti/le  employed  in  the  present  work. 
XXrV.  The  Technical  Terms  introduced. 

XXV.  The  usefulness  and  moderate  size  of  the  Gnomon. 
XXVI.  Concerning  the  Author's  German  Interpretation  of 
the  New  Testament. 
XXVII.  An  exhortation  to  the  constant  and  diligent  study  of 
Holy  Scripture. 


GEACE  AND  PEACE  BE  MULTIPLIED  TO  TIE 
CHEISTIAN  EEADEK. 


I. 

The  word  of  the  living  God,  which  formed  the  rule  of  faith  and 
practice  to  the  primitive  patriarchs,  was  committed  to  writing  in 
the  age  of  Moses,  to  whom  the  other  prophets  were  successively 
added.  Subsequently,  those  things  which  the  Son  of  God 
preached,  and  the  Paraclete  spake  through  the  apostles,  were 
written  down  by  them  and  the  evangelists.  These  writings, 
taken  together,  are  termed  "  Holy  Scripture ;"  and,  how  great 
soever  is  their  dignity  and  value,  are,  in  conjunction  with  this 
very  title  of  theirs,  their  own  best  encomium ;  for  they  are  called 
" Holy  Scripture"  because  they  contain  the  utterances  of  God, 
and  constitute  the  Loed's  own  Book.  "  The  word  of  our  God," 
exclaims  the  prophet,  "  shall  stand  for  ever." — (Isaiah  xl.  8.) 
"Yerily,  I  say  unto  you,"  says  the  Saviour  Himself,  "Till 
heaven  and  earth  pass,  one  jot  or  one  tittle  shall  in  no  wise  pass 
from  the  law,  till  all  be  fulfilled." — (Matt.  v.  18.)  And  again, 
"  Heaven  and  earth  shall  pass  away ;  but  Mt  words  shall  not 
pass  away." — (Ibid.  xxiv.  35.)  The  Scriptures,  therefore,  of 
the  Old  and  New  Testaments,  form  a  most  sure  and  precious 
system  of  Divine  testimonies.  For  not  only  are  the  various 
writings,  when  considered  separately,  worthy  of  GoD,  but,  also, 
when  received  as  a  whole,  they  exhibit  one  entire  and  perfect 


THE  author's  preface. 

body,  Tinencumbered  by  excess,  unimpaired  by  defect.  The 
Bible  is,  indeed,  the  true  fountain  of  ■wisdom,  which  they,  who 
have  once  actually  tasted,  prefer  to  all  mere  compositions  of 
men,  however  holy,  however  experienced,  however  devout,  or 
however  wise.^ 

n. 

It  follows,  therefore,  that  those  who  have  been  intrusted  with 
such  an  inestimable  gift,  should  make  a  right  use  of  it.  Scrip- 
ture itself  teaches  what  that  use  is,  namely,  to  perform  it.  In 
order  to  perform  it,  we  require  knowledge,  knowledge  which  is 
open  to  all  who  possess  rectitude  of  heart.^ 

in. 

Myriads  of  annotations  were  not  written  in  the  Church  of  the 
Old  Testament,  although  the  measure  of  light  vouchsafed  was 
far  more  scanty  then  than  now ;  nor  did  learned  men  think,  that 
the  Church  of  the  New  Testament  required  to  be  immediately 
laden  with  such  helps.  Every  book,  when  first  published  by  a 
prophet  or  an  apostle,  bore  in  itself  its  own  interpretation,  clear 
by  its  inherent  Hght,  being  accommodated  to  the  then  existing 
state  of  things.  The  text,  which  must  have  been  continually  in 
the  mouth  of  all,  and  read  by  all,  maintained  itself  its  own  per- 
spicuity and  integrity.  The  saints  did  not  employ  themselves 
in  diligently  selecting  the  berries,  as  if  the  other  portions  of 
Holy  Scripture  were  fit  only  for  the  pruning-hook ;  nor  did  they 
occupy  their  time  in  accumulating  the  encumbrances  of  com- 
mentaries. They  had  the  Scriptures  [and  they  found  them  all- 
sufficient].  The  unlearned  could  refer  for  oral  instruction,  to 
those  who  were  learned  in  the  Old  and  New  Testaments. 

^  We  may  add  ;  They  who  have  not  tasted  it,  give  the  precedency  before 
it  to  all  compositions  of  mere  men,  however  profane,  however  vain,  however 
wanton,  however  foolish.    "  Hinc  illse  lacrymee." 

^  Comp.  Ps.  XXV.  14,  Matt.  xi.  25,  John  vii.  17 ;  i  Cor.  ii.  14.  For 
there  is  not  one  of  those,  who  possess  rectitude  of  heart,  that  will  allow  the 
saving  i^ower  of  those  passages  to  he  snatched  from  himself  by  any  hermeneutic 
arts  whatever 


THE  author's  preface. 


IV. 


Writings  and  commentaries  are  cMefly  available  for  the  fol- 
lowing purposes :  to  preserve,  restore,  or  defend  the  purity  of 
the  text ;  to  exhibit  the  exact  force  of  the  language  employed  by 
any  sacred  vmter;  to  explain  the  circumstances  under  which 
any  passage  was  uttered  or  written,  or  to  which  it  refers ;  to 
remove  errors  or  abuses  which  have  arisen  in  later  times. — The 
first  hearers  required  none  of  these  things.  Now,  however,  it 
is  the  oflSce  of  commentaries  to  effect  and  supply  them  in  some 
measure,  so  that  the  hearer  of  to-day,  when  furnished  with  their 
aid,  may  he  in  a  condition  similar  to  that  of  the  hearer  in  primeval 
times  who  made  use  of  no  such  assistance.  There  is  one  point  in 
which  the  modems  have  an  advantage  over  the  ancients,  namely, 
that  they  can  interpret  the  prophecies  more  clearly  by  the  sub- 
sequent event.  Whatever  things,  of  whatsoever  kind,  indivi- 
dual readers  themselves  derive  from  the  study  of  Holy  Scrip- 
ture, they  can  and  ought  all  to  communicate  to  each  other, 
especially  by  word  of  mouth,  and  also  by  written  compositions  ; 
in  such  a  manner,  however,  as  neither  to  diminish,  supersede,  or 
interfere  with,  the  perpetual  use  of  Scripture  itself. 


Scripture  is  the  foundation  of  the  Church :  the  Church  is 
the  guardian  of  Scriptiu-e.  When  the  Church  is  in  strong 
health,  the  Hght  of  Scripture  shines  bright ;  when  the  Church 
is  sick.  Scripture  is  corroded  by  neglect ;  and  thus  it  happens, 
that  the  countenance  of  Scripture  and  that  of  the  Church, 
are  wont  to  exhibit  simultaneously,  the  appearance  either 
of  health,  or  else  of  sickness ;  so  that  it  comes  to  pass  that 
the  treatment  of  Scripture  corresponds,  from  time  to  time, 
with  the  condition  of  the  Church.  That  treatment  has  had 
various  ages,  from  the  earliest  tunes,  down  to  the  present  day. 
The  first  may  be  called  Native  or  natural;  the  second.  Moral; 
the  third.  Dry ;  the  fourth,  Revived;  the  fifth,  Polemic,  Dog- 
matic, Topical;  the  sixth.  Critical,  Polyglott,  Antiquarian,  Homi- 
letic.    That  mode,  therefore,  of  examining,  expounding,  eluci- 


8  THE  AUTHOR  S  PREFACE. 

dating,  and  illustrating  Scripture  which  is  offered  by  Scripture 
itself,  has  not  as  yet  prevailed  to  any  great  extent  in  the  Church. 
Our  rankly-abundant  discrepancies  of  opinion,  our  dulness  ot 
sight  in  interpreting  prophecy,  prove  this  beyond  aU  question. 
We  are  called  upon,  then,  to  advance  further,  tiU  we  arrive  at 
such  a  proficiency  in  the  study  and  treatment  of  Scripture,  as  is 
worthy  of  men  and  of  kings,  and  corresponds  with  sufficient  close- 
ness, to  the  perfection  of  Scripture  itself.  Men  must,  however, 
be  prepared  for  this  by  passing  previously  through  the  ordeal  of 
difficulties.^  The  history  and  description  of  those  ages,  would 
furnish  fitting  matter  for  an  accurate  and  useful  treatise ;  but 
other  things  are  more  necessary  in  this  place. 

VI. 

Whosoever  desires  to  render  any  help  in  interpreting  Scrip- 
ture, should  examine  himself,  and  ascertain  by  what  right  he 
ventures  to  do  so.  As  far  as  I  am  concerned,  I  did  not  apply  my 
mind  to  writing  commentaries  from  any  previous  confidence  in 
myself;  but  unexpectedly,  by  little  and  little,  under  the  Divine 
guidance,  I  have  been  led  on  to  the  present  undertaking.  The 
nature  of  my  pubhc  office,  which  imposed  on  me  for  more  than 
twenty-seven  years,  the  duty  of  expounding  the  Greek  New 
Testament  to  studious  youth,  induced  me  in  the  first  instance 
to  make  some  observations  [on  that  Sacred  Volume].  As  their 
number  increased,  I  determined  to  commit  them  to  paper,  and,  at 
the  suggestion  of  a  certain  venerable  Prelate,^  to  put  the  finishing 
hand  to  them.  Exegesis  was  accompanied  by  revision  of  the  text ; 
in  revising  the  text  for  the  interpretation  of  the  Apocalypse,  I  was 
led  on  to  investigate  successively  different  various  readings.  The 
harmony  of  the  Evangelists,  commenced  in  the  mean  time,  and 
the  Exegesis  of  the  Apocalypse,  produced  the  Ordo  Temporum. 
Now  all  these  having  been  in  turn  carefully  examined,  are 
corrected,  filled  up,  and  blended  together  in  the  same  Exegesis 

^  Whatever  to  the  contrary  those  '  literati'  may  think,  who,  relying  on  their 
own  powers  alone,  suppose,  that  nothing  is  effected  towards  the  understanding 
of  Scripture  by  trials  and  by  prayer  but  all  by  mere  meditation.     It  is 

TEGUBLES  [vexatio]  THAT  GIVE  UNDERSTANDING. 

'  Cliristopher  Zeller,  prelate  of  Lorch. — (I.  B.) 


THE  author's  preface.  9 

of  the  New  Testament.  I  shall  have,  therefore,  to  repeat  some 
things  which  I  have  already  said,  concerning  each  of  these 
writings,  and  to  add  some  remarks,  which  are  entirely  new,  so 
that  this  work,  now  reduced  to  a  single  whole,  may  be  rendered 
more  complete  and  unassailable,  by  the  addition  of  this  preface,^ 
armed,  as  it  were,  to  the  teeth. 

VII. 

I  have  long  since  given  the  name  of  Gnomon,  a  modest,  and, 
as  I  think,  appropriate,  title,  to  these  Exegetical  Annotations, 
which  perform  only  the  office  of  an  Index -y^  and,  I  should  have 
chosen  the  term  Index,  as  the  title  of  my  work,  but  for  the  mis- 
conception which  would  have  arisen,  in  the  minds  of  most 
persons,  from  the  ordinary  and  technical  use  of  that  term  [i.e., 
a  Registry  or  Table  of  Contents],  It  is,  in  short,  my  intention, 
briefly  to  point  out,  or  indicate,  the  full  force  of  words  and 
sentences,  in  the  New  Testament,  which,  though  really  and 
inherently  belonging  to  them,  is  not  always  observed  by  all  at 
first  sight,  so  that  the  reader,  being  introduced  by  the  straight 
road,  into  the  text,  may  find  as  rich  pasture  there  as  possible. 
The  Gnomon  points  the  way  with  sufficient  clearness.  If  you 
are  wise,  the  text  itself  teaches  you  all  things.^ 

vm. 

Human  selections  of  sayings  and  examples,  taken  from  Scrip- 
ture, have  their  use ;  the  study,  however,  of  the  Sacred  Volume, 
should  not  end  here ;  for  it  should,  both  as  a  whole,  and  in  its 
several  parts,  be  thoroughly  studied  and  mastered,  especially  by 
those  who  are  occupied  in  teaching  others.  In  order  fully  to 
accomplish  which,  we  ought  to  distinguish  the  clearly  genuine 
words  of  the  Sacred  Text,  from  those  which  are  open  to  doubt  or 

'  Prologus  galeatus,  lit.  "Helmeted"  Prologue.  A  prologue,  in  -which  a 
person  defends  himself  against  the  opponents  of  a  book.  Thus,  Jerome  calls 
the  preface  to  his  edition  of  Holy  Scripture. — See  Riddle. — (I.  B.) 

*  In  the  sense  of  pointer  or  indicator,  as  of  a  sun-dial,  etc. — (I.  B.) 

*  In  the  original  the  last  sentence  is  expressed  by  the  following  distich, 

Nonnihil  Indicii  satis  est  in  Gnomone  factum: 
Omnia  te  Textus,  si  sapis,  ipse  docet, — (I.  B.J 


10  THE  author's  PREFACE. 

question,  from  the  existence  and  auijhority  of  various  readings, 
lest  we  should  either  pass  by,  and  thus  faU  to  profit  by  the 
words  of  the  apostles,  or  treat  the  words  of  copyists  as  if  they 
were  those  of  the  apostles.  I  have  endeavoured  to  furnish  such 
a  text,  with  all  care  and  fidelity,  in  my  larger  edition  of  the 
Greek  New  Testament,  pubhshed  at  Tubingen,  and  in  the  smaller 
one  pubhshed  at  Stuttgardt.  Both  of  them  appeared  in  the  year 
1734  :  and  the  small  one  was  repubhshed,  with  a  new  prologue 
(admonition)  in  the  year  1738,  and  lastly,  entirely  revised,  in 
the  year  1753. — For,  I  considered  it  my  duty  not  to  suppress, 
but,  on  the  contrary,  publish  before  my  death,^  those  things 
which  the  experience  of  a  long  intervening  period,  had  supplied. 
Those  who  desire  either  to  know,  or  to  state,  what  my  Re- 
vision contains,  on  any  passage,  must  refer  to  one  of  these  edi- 
tions, and  not  to  any  other.  He  who  has  been  accustomed  to 
the  first  of  the  smaller  editions,  will  easily,  and  advantageously, 
observe  the  differences  in  the  latter  edition.  The  New  Testa- 
ment, as  revised  by  me,  has  come  to  be  considered  as  one  edition 
with  this  Gnomon,  just  as  if  they  had  been  published  in  one 
volume.  This  will  appear  more  clearly  in  the  progress  of  the 
present  preface,  especially  in  the  eleventh  Section.  My  re- 
cension has  obtained  the  approval  of  many ;  some  of  whom  have 
partially  adopted  it  in  translations.^  It  has,  however,  met  with 
some  impugners,  especially  two:  for  Andreas  Buttigius'*  pre- 

1  During  Ms  last  illness  he  was  occupied  in  correcting  the  proof-sheets  of 
his  German  Version  of  the  New  Testament,  and  the  preface  he  had  written 
for  the  Old  Testament  Gnomon  of  his  son-in-law,  Ph.  D.  Burk. — (I.  B.) 

2  In  1745  when  the  authorized  Danish  version  was  revised  by  order  of  the 
King  of  Denmark,  the  text  of  Bengel  was  preferred  as  thestandard,  for  that 
purpose. — (I.  B.) 

'  Andreas  Buttigius  brought  out  an  edition  of  the  Greek  New  Testament 
in  1737— entitled 

'H  xaiuvi  huStixn.  Novum  Testamentum  GriEcum,  ita  adomatum  ut  textus 
probatarum  editionum  meduUam,  margo  variantium  lectionum  in  suas  classes 
distributarum,  locorumque  parallelorum  delectum  exhibeat,  curante  Andrea 
Buttigio.     Lipsise  ex  officina  Weidmaniana.     MD.cc.ixxvn. 

Le  Long  subjoins  it  to  his  Editiones  Bengelii,  with  the  following  obser- 
vations— 

Jungimus  priccedentibus  merito  banc  editionem,  quae  nil  nisi  iterata  est 
textfis  Bengeliani  editio,  quod  ipse,  quamvis  in  rubro  Bengelii  nomen  silentio 
prffitermissum  sit,  in  prsefatione  fatetur  editor.    Textus  idem  est.  sed  more 


THE  author's  preface.  11 

face  agrees  for  the  most  part  with  my  views,  and,  where  it  differs, 
I  have  given  the  explanations  in  the  Prologue,  which  I  have  just 
mentioned.  What,  however,  others  have  said  upon  individual 
readings,  we  shall  examine  in  their  proper  places.  To  those 
two,  therefore  (whose  names  I  need  not  mention  on  the  present 
occasion),'  I  have  put  forth  two  defences.  One  was  printed  in 
German,  with  the  Harmony  of  the  Evangelists,  a.d.  1736,  at 
Tubingen,  and  afterwards,  in  a  separate  and  more  convenient 
form,  in  Latin,  with  some  additions,  a.d.  1737,  at  Leyden.  In 
this,  I  showed  that  I  had  not  acted  timidly ;  m  the  other,  that  I 
had  not  acted  with  temerity.  That  other,  was  written  in  answer 
to  an  attack  upon  truth,  exceedingly  prejudicial  in  the  case  of 
the  ignorant,  and  inserted  a.d.  1739,  in  the  New  Tubingen  Mis- 
cellany.'' It  was  reprinted  in  a  separate  form  the  same  year,  and 
again  at  Ulm,  a.d.  1745.  Hhe  former  defence  has  become  now 
nearly  obsolete :  for,  he  against  whom  it  was  directed,  has  made 
the  "  Crisis  Mastrichtiana,"  so  far  as  he  has  corrected  it,  entirely 
conformable  to  my  views ;  and  the  learned  LilienthaP  states,  in 
his  Bibliotheca  Exegetica,  pp.  1263,  1264,  what  is  the  opinion 
entertained  by  others,  of  the  matters  in  dispute,  between  us.  So 
much  the  more,  therefore,  do  I  wish  that  they  who  are  desirous 
of  avoiding  temerity,  yet  of  ascertaining  the  truth,  would  care- 
fully examine  my  second  Defence.  All,  at  least,  by  whom  I  know 
that  pamphlet  to  have  been  read,  acknowledge  that  I  have 
exerted  myself  laboriously,  and  in  a  religious  spirit,  to  obtain 
a  pure  text  of  the  New  Testament.     And  that  very  society,  in 

consueto  in  versiculos  distinctus  et  bipartitis  columnis  inscriptus.  Variantes 
lectiones  a  majori  editione  mutuo  sumptse  sunt,  appositis  notis  valoris  earum, 
et  tabula,  qua  signa  ipsa  explicantur.  Loca  parallela  editor  ex  eodem  opere 
descripsit. — Bibliotheca  Sacra,  Pt.  I.,  cap.  II.,  sec.  I.,  §  62,  n.  7. — (I.  B.) 

^  The  first  of  these  was  J.  J.  Wetstein,  Bengel's  great  critical  rival — the 
other  an  anonymous  writer,  probably  John  George  Hager,  m.a.  of  Leipsic, 
whose  attack  was  inserted  in  "  Early  Gathered  Fruits." — See  p.  12,  f  n.  1. 
-(I.  B.) 

'  A  periodical  publication,  entitled,  New  Literary  Notices  from  Tubingen. 

•  Michael  Lilienthal,  a  Lutheran  divine,  a  learned  historian  and 
philologist,  and  an  able  writer,  born  in  1686  at  Liebstadt,  in  Prussia,  mem- 
ber of  theAcademy  of  Berlin,  and  honorary  professor  of  that  of  Petersburg ; 
he  established  himself  at  Kbnigsberg,  where  he  was  pastor  and  professor  up 
to  the  time  of  his  death,  which  occurred  in  1750. — (I.  B.) 


12  THE  author's  PREFACE. 

whose  name  my  censor  previously  acted,  has  not,  as  far  as  I 
know,  though  repeatedly  challenged  by  me  to  do  so,  brought 
forward,  in  "  The  Early  Gathered  Fruits"^  one  single  instance,  in 
which  I  have  altered,  by  innovation,  even  a  syllable  of  the  Sacred 
Text.^  This  silence  furnishes  the  desired  proof  of  admitted  truth. 
Part  of  my  Defence  is  reprinted  in  the  present  work,  at  the  com- 
mencement of  my  annotations  on  the  Apocalypse. 

Most  learned  men  entirely  neglect  the  spirit,  and,  conse- 
quently, do  not  treat  even  the  letter  rightly.  Hence  it  arises, 
that  up  to  the  present  time,  the  most  confused  and  contradictory 
opinions  prevail,  as  to  the  mode  of  deciding  between  confficting 
readings,  and  on  the  method  of  combining  such  decision  with 
the  Received  Text.  One  reHes  on  the  antiquity,  another  on  the 
mnnber  of  Manuscripts,  nay,  even  to  such  an  extent,  as  to 
exaggerate  their  number  :  one  man  adduces  the  Latin  VrJgate, 
another  the  Oriental  Versions :  one  quotes  the  Greek  Scholiasts, 
another  the  more  ancient  Fathers :  one  so  far  relies  upon  the 
context  (which  is  truly  the  surest  evidence),  that  he  adopts 
universally  the  easier  and  fuller  reading  :  another  expunges,  if 
so  inclined,  whatever  has  been  once  omitted  by  a  single  Ethiopic 
— I  will  not  say  translator,  but — copyist :  one  is  always  eager  to 
condemn  the  more  received  reading,  another  equally  determined 
to  defend  it  in  every  instance.  Not  every  one  who  owns  a  harp  . 
can  play  upon  it.^  We  are  convinced,  after  long  and  careful 
consideration,  that  every  various  reading  may  be  distinguished 

*  The  following  remarks  had  occurred  in  a  journal  bearing  that  name 
(No.  4  of  the  year  1738) 

"  If  every  bookmaker  is  to  take  into  Ms  head  to  treat  the  New  Testa- 
ment in  this  manner,  we  shall  soon  get  a  Greek  text  totally  different  from  the 
received  one.  The  audacity  is  really  too  great  for  us  not  to  notice  it,  especi- 
ally as  such  vast  importance,  it  seems,  is  attached  to  this  edition.  Scarcely 
a  chapter  of  it  has  not  something  either  omitted,  or  inserted,  or  altered,  or 
transposed.    The  audacity  is  unprecedented." — (I.  B.) 

*  With  some  exceptions,  in  the  Apocalypse,  a  book  peculiarly  circum- 
stanced, he  had  not  admitted  into  the  text  a  single  syllable,  which  had  not 
been  abready  embodied  with  it  in  printed  editions.  This  is  accounted  for, 
and  explained  afterwards. — See  Section  X.  of  this  Preface.— (I.  B.) 

3  "  Non  omnes,  qui  citharam  habent,  sunt  citharaedi."  This  proverb  is  of 
very  ancient  date.  It  is  quoted  by  Varro,  who  died  B.C.  28,  in  his  treatise 
de  Be  liustica,  lib.  II.,  cap.  1. — (I.  B.) 


THE  author's  preface.  18 

and  classified,  by  due  attention  to  the  following  suggestions 
(Mbnita) : — 

1.  By  far  the  more  numerous  portions  of  the  Sacred  Text 
(thanks  be  to  God)  labour  under  no  variety  of  reading  deserving 
notice. 

2.  These  portions  contain  the  whole  scheme  of  salvation,  and 
establish  every  particular  of  it  by  every  test  of  truth. 

3.  Every  various  reading  ought  and  may  be  referred  to  these 
portions,  and  decided  by  them  as  by  a  normal  standard. 

4.  The  Text  and  Various  Eeadings  of  the  New  Testament 
are  found  in  Manuscripts  and  in  Books  printed  from  Manu- 
scripts, whether  Greek,  Latin,  Grseco-Latin  (concerning  which 
I  have  expressed  the  same  opinion  in  my  Apparatus  Criticiis,^ 
pp.  387,  642  [Second  Edition,  pp.  20,  319,  320],  as  Ludolf 
Kuster"  has  of  the  Boemerian,^  the  most  important  of  them  in 

^  "  Patria  eorum  est  Britannia." — App.  Crit.  p.  20. — (I.  B.) 
2  Ludolf  Kuster  reprinted  Mill's  Greek  New  Testament,  with  alterations 
at  Rotterdam,  1710.— (I.  B.) 

*  The  Codex  Boeenebianus  derives  its  name  from  Dr  Christian 
Fkedbrick  Boerner,  to  whom  it  once  belonged :  it  is  now  deposited  in  the 
royal  library  at  Dresden.  It  contains  St  Paul's  Epistles,  with  the  exception 
of  that  to  the  Hebrews,  and  is  written  in  Greek  and  Latin;  the  Latin,  or  old 
ante-Hieronymian  version  being  interlined  between  the  Greek,  and  written 
over  the  text,  of  which  it  is  a  translation.  Semler  supposed  that  the  Latin 
was  written  since  the  Greek ;  but  Professor  Matthsei,  who  published  a  copy 
of  this  manuscript,  suggests  that  the  uniformity  of  the  handwriting,  and 
similarity  in  the  colour  of  the  ink,  evince,  that  both  the  Greek  and  Latin 
texts  proceeded  from  the  same  transcriber.  It  frequently  agrees  with  the 
Codex  Claromontanus.  The  time  when  this  manuscript  was  written,  has 
not  been  determined  with  precision.  That  it  is  ancient,  appears  (says 
Michaelis)  from  the  form  of  the  characters,  and  the  absence  of  accents  and 
marks  of  aspiration.  It  seems  to  have  been  written  in  an  age  when  the 
transition  was  making  from  the  uncial  to  small  characters ;  and,  from  the 
correspondence  of  the  letters  r,  s,  and  t  in  the  Latin  version,  to  that  form 
which  is  found  in  the  Anglo-Saxon  alphabet.  Bishop  Marsh  infers,  that  this 
MS.  was  written  in  the  west  of  Europe,  and  probably  between  the  8th  and 
9th  centuries.  Kuster,  who  first  collated  this  MS.,  supposed  it  to  be 
British ;  Doederlein,  Irish.  The  learned  reviewer  of  Matthtei's  edition  of  this 
MS.,  in  the  Jena  Literary  Gazette,  decides  that  it  could  only  be  written  in 
Germany  or  France ;  because,  in  the  margin,  many  passages  are  noted  contra 
yoSiiaxay^Koii,  apparently  because  they  are  contradictory  to  the  opinion  of 
Gottschalk,  a  celebrated  monk,  who  disputed  concerning  predestination,  in 
the  9th  century,  but  whose  tenets  excited  little  attention,  except  in  those  two 


14  THE  author's  PREFACE, 

his  preface  to  the  New  Testament),  Syriac,  etc.,  Latinizing 
Greek,  or  other  languages,  the  clear  quotations  of  Irenmus,  etc., 
according  as  Divine  Providence  dispenses  its  bounty  to  each 
generation.  We  include  all  these  under  the  title  of  Codices, 
which  has  sometimes  as  comprehensive  a  signification. 

5.  These  codices,  however,  have  been  diffused  through 
Churches  of  all  ages  and  countries,  and  approach  so  near  to  the 
original  autographs,  that,  when  taken  together,  in  aU  the  multi- 
tude of  their  varieties,  they  exhibit  the  genuine  text. 

6.  No  conjecture  is  ever  on  any  consideration  to  be  Kstened  to. 
It  is  safer  to  bracket  \tutius  seponitur]  any  portion  of  the  text, 
which  may  haply  appear  to  labour  under  inextricable  difficulties. 

7.  All  the  codices  taken  together,  should  form  the  normal  stand- 
ard, by  which  to  decide  in  the  case  of  each  taken  separately. 

8.  The  Greek  Codices,  which  possess  an  antiquity  so  high, 
that  it  surpasses  even  the  very  variety  of  reading,  are  very  few 
in  number  :  the  rest  are  very  numerous. 

9.  Although  versions  and  fathers  are  of  little  authority,  where 
they  differ' from  the  Greek  Manuscripts  of  the  New  Testament; 
yet,  where  the  Greek  Manuscripts  of  the  New  Testament  differ 
from  each  other,  those  have  the  greatest  authority,  with  which 
versions  and  fathers  agree. 

10.  The  text  of  the  Latin  Vulgate,'  where  it  is  supported  by 
the  consent  of  the  Latin  Fathers,  or  even  of  other  competent 
wdtnesses,  deserves  the  utmost  consideration,  on  account  of  its 
singular^  antiquity. 

countries.  The  writer  in  question  thinks  it  probable  that  this  MS.  was 
written  by  Joannes  Scotus,  who  lived  at  the  court  of  Charles  the  Bald, 
King  of  France,  and  was  the  most  celebrated  opponent  of  Gottschalk.  The 
MS.,  however,  could  not  have  been  written  later  than  the  9th  century  ;  for, 
in  the  beginning  of  the  10th,  the  Gottschalk  dispute  had  lost  all  its  import- 
ance. There  is  a  transcript  of  this  MS.  in  the  library  of  Trinity  College, 
Cambridge,  among  the  books  and  MSS.  left  by  Dr  Bentley,  who  probably 
procured  it  for  his  intended  edition  of  the  Greek  Testament.  Professor 
Matthsei  published  a  copy  at  Meissen,  in  Saxony,  in  ]791,  in  quarto,  which 
was  reprinted  at  the  same  place  in  1818,  also  in  quarto. — (I.  B  ) 

'  The  Latin  Vulgate  was  corrected  with  the  help  of  ancient  Greek  MSS., 
then  in  existence,  by  Jerome,  in  the  fom-th  century,  from  a  version,  known 
as  the  Vetus  Itala,  supposed  to  have  been  executed  in  the  second  century. 
-(I.  B.) 

^  Singular  is  here  used  in  its  strictest  sense,  q.  d.  unique. — (I.  B.) 


THB  AUTHOR  S  PREFACE.  J5 

11.  The  Number  of  witnesses,  who  support  each  reading  of 
every  passage,  ought  to  be  carefully  examined :  and  to  that  end, 
in  so  doing,  we  should  separate  those  Codices  which  contain  only 
ih.Q  Gospels,  from  those  which  contain  the  Acts  and  the  Epistles, 
with  or  without  the  Apocalypse,  or  those  which  contain  that 
book  alone ;  those  which  are  entire,  from  those  which  have  been 
mutilated ;  those  which  have  been  collated  for  the  Stephanie^ 
edition,  from  those  which  have  been  collated  for  the  Compluten- 
sian,^  or  the  Elzevirian,^  or  any  obscure  edition ;  those  which 
are  known  to  have  been  carefully  collated,  as,  for  instance,  the 
Alexandrine,* — ^from  those  which  are  not  known  to  have  been 

'  The  Stephani  (called  in  French  Etienne,  or  Estienne,  in  English 
Stephens)  were  the  most  famous  and  learned  printers  of  their  day.  Henry 
Stephens  had  three  sons,  Robert,  born  a.d.  1503;  Francis,  and  Charles. 
Robert  had  also  a  son  named  Henry,  born  A.D.  1628.  They  were  perse- 
cuted at  Paris  by  the  Sorbonne,  and  ultimately  forced  to  fly  to  Geneva,  in 
1552.  Robert  published  his  first  edition  of  the  Greek  New  Testament  in 
1546,  a  second  in  1549,  and  a  third  in  1561,  to  which  his  son  added  another 
in  1669— (I.  B.) 

^  i.e..  The  Sixth  Volume  of  the  Complutensian  or  Alcala  Bible,  so  called 
from  Alcala,  in  Spain,  where  it  was  printed.  The  full  title  of  the  work  is, 
"Biblia  Sacra  Polyglotta,  complectentia  Vetus  Testamentum,  Hebraico, 
Grseco,  et  Latino  Idiomate ;  Novum  Testamentum  Grsecum  et  Latinum ;  et 
Vocabularium  Hebraicum  et  Chaldaicum  Veteris  Testamenti,  cum  Gram- 
matics Hebraica,  nee  non  Dictionario  Grseco  ;  Studio,  Opera  et  Impensis 
Cardinalis  Francisci  Ximenes  de  Cisneros.  Industrie  Arnaldi  Gulielmi  de 
Brocario  artis  impressoriae  magistri.  Compluti  1514, 1515,  1517.  6  Vols. 
Folio."    It  cost  the  Cardinal  Ximenes  50,000  ducats.— (I.  B.) 

'  Printed  at  Leyden,  at  the  celebrated  Elzevir  press.  The  first  edition 
appeared  in  1624,  the  second,  which  is  considered  the  best,  in  1633.  The 
Elzevir  text  claimed  to  itself,  par  excellence,  the  title  of  Textus  Beceptus;  a 
phrase,  however,  which  is  not  always  confined  to  that  recension.  In  the 
preface  to  the  edition  of  1633,  occurs  the  arrogant  assertion  :  "  Textum, 
ergo  habes  nunc  ab  omnibus  receptum ;  in  quo  nihil  immutatum  aut  cor- 
ruptum  damns." — (I.  B.) 

*  The  CODEX  ALEXANDRINUS,  now  in  the  British  Museum,  a  manu- 
script of  the  fourth  or  fifth  century.  A  facsimile  of  it  has  been  published 
by  G.  Woide,  1786.  This  codex  consists  of  four  folio  volumes ;  the  three 
first  contain  the  whole  of  the  Old  Testament,  together  with  the  Apocryphal 
Books,  and  the  fourth  comprises  the  New  Testament,  the  first  Epistle  of 
Clement  to  the  Corinthians,  and  the  Apocryphal  Psalms,  ascribed  to  Solomon. 
It  was  sent  as  a  present  to  King  Charles  i.,  from  Cyrillus  Lucares,  a  native 
of  Crete,  and  Patriarch  of  Constantinople,  by  Sir  Thomas  Rowe,  Ambassador 
from  England  to  the  Sublime  Porte,  in  the  year  1628 (I.  B.) 


le  THE  author's  preface. 

carefully  collated,  or  which  are  knovra  to  have  been  carelessly 
collated,  as  for  instance  the  Vatican  MS.,^  which,  othei-wise, 
would  be  almost  without  an  equal. 

12.  And  so,  in  fine,  more  witnesses  are  to  be  preferred  to 
fewer;  and,  which  is  more  important,  witnesses  who  differ  m 
country,  age,  and  language,  are  to  be  preferred  to  those  who 
are  closely  connected  with  each  other ;  and  which  is  most  im- 
portant of  all,  ancient  witnesses  are  to  be  preferred  to  modem 
ones.  For,  since  the  original  autographs  (and  they  were  written 
in  Greek),  can  alone  claim  to  be  the  weU-spring,  the  amount 
of  authority  due  to  codices,  drawn  from  primitive  sources,  Latin, 
Greek,  etc.,  depends  upon  their  nearness  to  that  fountain-head. 

13.  A  reading,  which  does  not  allure  by  too  great  facility, 
but  shines  with  its  own  native  dignity  of  truth,  is  always  to  be 
preferred  to  those  which  may  fairly  be  supposed  to  owe  their 
origin  to  either  the  carelessness  or  the  injudicious  care  of 
copyists. 

14.  Thus,  a  corrupted  text  is  often  betrayed  by  alliteration, 
parallelism,  or  the  convenience  of  an  Ecclesiastical  Lection,^ 
especially  at  the  beginning  or  conclusion  of  it ;  from  the  occur- 
rence of  the  same  words,  we  are  led  to  suspect  an  omission ; 
from  too  great  facility,  a  gloss.  Where  a  passage  labours  under 
a  manifold  variety  of  readings,  the  middle^  reading  is  the  best. 

15.  There  are,  therefore.  Jive  principal  criteria,  by  which  to 
determine  a  disputed  text.  The  Antiquity  of  the  witnesses,  the 
Diversity  of  their  extraction,  and  their  Multitude  ;  the  apparent 
Origin  of  the  corrupt  reading,  and  the  Native  colour  of  the 
genuine  one. 

1  The  CODEX  VATICANUS,  No.  1209,  in  the  Vatican  Lihrary  at 
Rome,  a  manuscript  of  the  fourth  or  fifth  century.  No  accurate  collation  of 
it  has  yet  been  published.  Originally  this  MS.  contained  the  entire  Greek 
Bible,  including  both  the  Old  and  New  Testaments.  At  present  the  Old  Tes- 
tament wants  the  first  forty-six  chapters  of  Genesis,  and  thirty-two  Psalms ; 
and  the  New  Testament  wants  the  latter  part  of  the  Epistle  to  the  Hebrews, 
and  also  the  whole  of  the  Epistles  to  Timothy,  Titus,  and  Philemon,  and  the 
entire  Book  of  Revelation.-^(I.  B.) 

2  i.e.,  a  portion  of  Scripture  appointed  to  be  read  in  any  Church  Service. 
-(I.  B.) 

'  "  Ubi  non  modo  duplex,  sed  multiplex  occurrit  lectio,  media  est  optima. 

Ex  hac  enim  una  tanquam  ex  centre  discessum  est  in  ceteras,"  etc App 

Crit.,  p.  17.— (I.  B.) 


THE  author's  preface.  17 

16.  When  these  Criteria  all  concur,  no  doubt  can  exist, 
except  in  the  mind  of  a  sceptic. 

17.  When,  however,  it  happens  that  some  of  these  Criteria 
may  be  adduced  in  favour  of  one  reading,  and  some  in  favour 
of  another,  the  critic  may  be  drawn  sometimes  in  this,  some- 
times in  that  direction  ;  or,  even  should  he  decide,  others  may 
be  less  ready  to  submit  to  his  decision.  When  one  man  excels 
another  in  powers  of  vision,  whether  bodily  or  mental,  discussion 
is  vain.  In  such  a  case,  one  man  can  neither  obtrude,  on 
another  his  own  conviction,  nor  destroy  the  conviction  of 
another;  unless,  indeed,  the  original  autograph  Scriptures 
should  ever  come  to  light. 

18.  It  is  not  the  best  style  of  criticism,  which  may  be  resolved 
into  the  following  shape, — "Erasmus,  and  the  Stephani,  and 
almost  all  the  printers,  have  printed  it  thus :  thus,  therefore,  it 
must  remain,  even  to  the  end  of  time,  without  the  minutest 
variation.  Monuments  of  antiquity,  as  far  as  they  support  this 
reading,  are  to  be  admitted ;  as  far  as  they  call  it  in  question, 
with  however  universal  consent,  they  ought  to  be  rejected." 
We  must  speak  the  truth :  this  is  a  most  summary  and  unsatis- 
factory kind  of  criticism,  and  entirely  imworthy  of  men  who 
have  reached  years  of  discretion.  It  encourages  an  obstinate 
and  credulous  attachment  to  the  more  received  text,  and  a  per- 
verse and  jealous  distrust  of  ancient  documents.  They  who 
declare  that,  without  such  support  as  this,  the  safety  of  those 
portions  of  the  sacred  text,  which  are  free  from  all  variation, 
and,  consequently,  of  Scriptm-e  and  Christianity  itself,  would 
be  endangered,  are  themselves  dangerous  thinkers,  and  know  not 
the  meaning  of  faith.  We  have  recorded  in  our  Apparatus^ 
(p.  401 ;  i.e.,  Ed.  ii.,  p.  35,  Obs.  xix.)  the  most  just  judgment 
of  Calovius,^  far  removed  from  the  typographical  superstition, 

'  sc  "  Modernos  Graecos  codd.  quorum  integritatem  asserimus,  non  esse  prae- 
cise  editiones  Graecas  neotericas,  hujus  vel  illius  opera  divulgatas,  seclusis 
codicibus  manuscriptis  antiquioribus  et  probatioribus :  sed  respici  hie  universos 
cod.  Graecos  et  manuscriptos  et  typis  editos.     Crit.  sacr.,  p.  492." — (I.  B.) 

2  Abraham  Calovius,  a  celebrated  Lutheran  divine,  one  of  the  ablest 
opponents  of  the  Socinians.  He  was  born  at  Morungen,  in  Brunswick,  a.d. 
1612:  studied  at  Konigsberg  and  Rostock,  and  became  successively  Pro- 
fessor at  Konigsberg,  Rector  at  Dantzic,  and  Professor  of  Theology  at  Wit- 
temberg,  where  he  died,  1686.— (I.  B.) 

VOL.  I.  B 


18  THE  author's  PREFACE. 

which  some  at  the  present  day  entertain.  Even  before  the 
invention  of  printing,  Scripture  was  entire ;  nor  has  Divine 
Providence,  ever  watchful  over  Holy  Scripture,  bound  itself 
down  to  the  typography  of  the  sixteenth  century,  the  era, 
within  whose  narrow  limits,  the  whole  of  the  text  defended  by 
these  zealots,  was  collected  and  defined, 

19.  We  maintain,  however,  the  purity  and  integrity  of  nearly 
the  whole  of  the  printed  text,  not  because  it  has  gained  authority 
by  its  prevalent  use,  but  because  it  excels  in  those  Criteria 
which  we  have  here  laid  down ;  and  we  rejoice  that  such  is  the 
case. 

20.  The  text  of  the  Greek  New  Testament,  which  was  printed 
by  Frobenius,'  and,  after  Luther's  death,  by  the  Stephani  and 
Elzevirs,  differs  frequently  from  Luther's  version ;  as  may  be 
seen,  by  referring  to  the  table  of  passages  from  the  New  Testa- 
ment, added  to  the  Hebrew,  Greek,  and  German  Bibles,  pub- 
lished at  Zullichau.^  It  is  allowable,  however,  to  embrace  the 
genuine  text  with  delight,  wherever  it  agrees  with  that  of 
Luther.  We  ought,  indeed,  laying  aside  all  party  feeling,  to 
seek  for  an  entire  and  unadulterated  text ;  which  many,  how- 
ever, disgraceful  though  it  be,  care  less  for  than  a  patched 
glove. 

21.  It  would  be  highly  desirable  to  produce  an  edition  of  the 
Greek  Testament,  in  which  the  text  itself  should  in  every  in- 


■  Probenius,  or  Proben,  was  a  famous  German  printer.  He  was  a  great 
friend  of  Erasmus,  and  printed  his  works,  as  also  some  of  the  fathers, 
Jerome,  Augustin,  etc. — (I.  B.) 

'  Muthman  and  Steinbart  had  agreed  to  publish  at  ZuUichau,  a  German 
original  Bible,  with  the  Greek  New  Testament,  according  to  Bengel's  re- 
vision, annexed,  and  had  announced  their  intention,  in  proposals  dated  1st 
Oct.  1738 :  but  they  were  so  violently  attacked  from  various  quarters,  re- 
specting this  appendage,  that  they  changed  their  purpose,  and,  instead  of 
the  text  of  Bengel,  chose  that  of  Reinecciua.  By  the  appearance,  however, 
of  Bengel's  defence,  the  alarm  was  so  far  allayed,  that  they  applied  to  him 
to  compose,  for  their  work,  a  tabular  index,  displaying,  in  parallel  columns 
the  more  important  variations  between  the  text  of  Luther,  the  Greek  text 
of  Reineccius,  and  that  of  Bengel.  This  table  was  very  serviceable  in 
showing  the  correctness  of  Bengel's  revisions ;  so  that  none  could  help 
seeing,  that  they  supported  Luther's  version  much  more  closely,  than  did 
the  readings,  which  had  hitherto  been  most  commonly  adopted. (L  B.) 


THE  AUTHOR  S  PREFACE.  19 

stance  clearly  exhibit  the  genuine  reading,  and  leave  not  a 
single  passage  in  dispute.  The  present  age,  however,  cannot 
accomplish  this ;  and  the  more  nearly  any  one  of  us  has  ap- 
proached to  primitive  genuineness,  so  much  the  less  does  he 
obtain  the  assent  of  the  generality. 

22.  I  have  determined,  therefore,  in  the  meanwhile  (until 
a  fuller  measure  of  light  be  vouchsafed  to  the  Church),  to 
construct  as  genuine  a  text^as  possible,  by  a  judicious  selection 
from  approved  editions.  In  the  Apocalypse  alone^  I  have 
introduced  some  readings  here  and  there  from  MSS.  [as 
opposed  to  printed  editions],  the  reason  of  which  I  have  fre- 
quently stated. 

23.  Some  very  few  passages,  however,  of  the  Textus  Receptus, 
I  have  separated  by  brackets  from  the  rest  of  the  text,  as  being 
either  doubtful  or  corrupt ;  and  thus  they  are  noticed  as  such  in 
the  text  itself,  without  any  injury  to  truth. 

24.  These  passages  being  excepted,  and  only  for  a  while,  as 
it  were,  sequestrated,  even  the  unlearned  may  rely  firmly  on, 
and  use  for  his  salvation,  the  whole  of  the  rest  of  the  text. 

25.  On  the  other  hand,  some  most  precious  readings,  drawn 
out  from  their  previous  obscmity,  ai-e  recognised  as  genuine,  to 
the  advantage  and  increase  of  truth. 

26.  Readings  which  ai*e  not  to  be  found  in  the  Textus  Re- 
ceptus, whether  equally  probable  or  evidently  genuine,  should 
not  be  introduced  immediately  into  the  text  itself,  but  indicated 
in  the  margin,  especially  if  they  are  not  supported  by  many 
codices. 

27.  This  [mai'ginal]  indication  of  readings  may  be  accurate!}' 
exhibited,  if  the  vai-ious  marginal  readings  be  divided  into 
classes.  For  every  various  reading  (so  far  as  the  question  can 
be  decided  at  any  pai'ticulai"  time)  must  have  claims,  which  are 
either  equal,  superior,  or  inferior  to  those  of  its  rivals,  and  this 
again,  with  either  a  greater  or  less  amount  of  marked  difference. 
All  readings,  therefore,  firm,  plausible,  or  doubtful, — whether 
placed  in  the  text  or  the  margin,  may  be  reduced  analytically  to 
five  deerees,  though  I  consider  it  an  ascertained  fact,  that  other- 
wise  [if  minutely  defined,  just  as  in  the  relative  magnitude  of  the 

'  See  Section  X. 


20  THE  author's  PREFACE* 

stars,   etc.]  they  are  innumerable.      I  have  therefore  denoted 
these  degrees  by  the  Greek  letters,  a,  (3,  y,  d,  e. 

No  one,  I  conceive,  can  be  so  obstinately  hostile,  or  so  slavishly 
devoted  to  the  more  received  text,  as  to  object  to  these  sugges- 
tions (Monita).  Some  of  them  are  more  fully  explained  here- 
after, with  the  addition  of  examples,  in  various  parts  of  the 
epistle  to  the  Eomans,  that  of  St  James,  and  the  Apocalypse. 
I  do  not,  however,  advance  anything  new.  I  have  always  en- 
tertained and  expressed  the  same  views.  Theophilus  a  Veritate' 
says,  that  the  warnings,  which  the  learned  have  found  it  necessary 
to  give  against  my  edition  of  the  Neio  Testament,  are  well  Mown. — 
See  his  Beleuchtung,  p.  27.  I  suppose  he  means  those  learned 
men,  to  whom  I  replied  in  my  Second  Defence.  I  wish,  there- 
fore, that  he  would  weigh  it  carefully,  and  also  refer  to  and  ex- 
amine my  edition  with  regard  to  those  charges,  which  he  brings 
against  me  in  p.  58,  and  at  the  end  of  p.  64.  He  will  then 
discard  the  exception,  which  he  employed  in  declaring  his  can- 
dour towards  me.  I  do  not  think  that  I  need  or  ought  to  defend 
myself  very  laboriously  for  the  future,  lest  I  should  seem  to  prize 
inadequately  the  support  of  those  men,  distinguished  by  their 
piety,  zeal,  orthodoxy,  and  literary  eminence,  who  defend  me 
by  their  well-known  judgments  and  vindications,  and  repel  and 
vanquish  those  who  are  otherwise  disposed,  whilst  I  remain 
quiescent.  And  now  I  wiU  rather  proceed  to  show  the  real 
value  of  those  guides,  whom  most  men  follow. 


IX. 

In  the  year  1711,  there  appeared  at  Amsterdam,  together 
with  the  Greek  New  Testament,  the  Crisis  or  Gerard  von 
Maestricht,^  in  which  he  undertook  to  decide  every  various 

1  Count  Zinzendorf  had  made  a  translation  of  the  New  Testament,  and 
had  issued  printed  specimens  of  it,  in  which  he  acknowledges  that  he  had 
availed  himself  of  Bengel's  revised  Greek  text  as  his  principal  standard  for 
the  work.  This  acknowledgment  provoked  a  great  outcry  against  the 
Count's  new  version,  especially  through  a  publication  entitled  Theophili  a 
Veritate,  or  BibUcal  Scandal,  given  by  Zinzendorf. — (I.  B.) 

«  The  title  in  full  was  H  KAINH  AIA0HKH,  Novum  TESTAHENicif 


THE  author's  preface.  21 

reading  by  Forty-three  Critical  Canons.  This  Crisis  received 
the  highest  tributes  of  praise  from  the  learned,  not  only  in  Ger- 
many, as  from  J.  G.  Baier,^  in  his  dissertation  on  the  Use  and 
Abuse  of  the  Various  Eeadings  of  the  New  Testament  (p.  18, 
etc.),  but  also  in  other  countries,  as  from  the  Englishman,  An- 
thony Blackwall,^  in  his  "  Sacred  Classics  Defended  and  Illus- 
trated,"— (pp.  6,  17,  etc.)  I  have  shown,  however,  in  my 
Apparatus,  pp.  440,  441,  442  [Ed.  ii.,  pp.  76,  77,  78],  that  the 
Crisis,  taken  as  a  whole,  is  far  removed  from  the  truth ;  and 
when,  in  the  year  1735,  that  same  Crisis  reappeared  at  Amster- 
dam, vdth  a  few  alterations,  I  instituted  a  second  examination  of 
it  in  my  former  Defence,  already  mentioned,  s.  s.  xxvi.,  xxx., 
xxxiii.,  xxxvii.  It  is  right  that  they,  who  place  reliance  on  the 
Crisis,  should  examine  my  Apparatus  and  Defence.*  In  that 
Defence,  published  in  Latin,  I  added  these  words  :  "  We  shall, 
at  a  future  time,  examine  those  celebrated  forty-three  Canons  of 
Gerard  von  Maestricht,  singly,  in  order,  modestly,  and  truly." 
Novv,  I  almost  repent  of  my  promise,  and  would  gladly  be 
spared  the  trouble  of  such  an  examination  at  the  present  day,  as 
I  know  that  there  are  some  who  will  like  this  work  of  mine  the 
more,  the  less  that  it  contains  of  the  Crisis.  But,  since  many  are 
still  caught  by  those  Canons,  and  I  do  not  know  of  a  more  suit- 
able occasion  for  discussing  them  than  the  present,  I  will  do  so  at 

post  priores  Steph.  Curcellaei,  turn  et  D.D.  Oxonensium  labores ;   quibus 

parallela  Scripturse  loca  nee  non  variantes  lectiones  ex  plus  0.  MSS 

Codd.  et  antiquis  versionibus  coUectae  exhibentur. — Accedit  tantus  locor  : 
parall :  numerus,  quantum  nulla  adhuc,  ac  ne  vix  quidem  ipsa  profert  praes- 
tantiss:  Editio  Milliana;  variantes  praeterea  ex  MS°- Vendobonensi ;  ac 
tandem  Crisis  perpetua,  qua  singulas  variantes  earumque  valorem  aut  origi- 
nem  ad  XLIII  Canones  examinat  G.D.  T.  M.D.  cum  ejusdem  Prologomenis, 
et  Notis  in  fine  adjectis.  Omnium  Indicem  quaere  ad  calcem  Praefationis 
Amstelaedami,  ex  Offlcina  Wetsteniana  clalo  CCXI.  The  text  was  that  of 
the  Elzevir  Editions. — (I.  B.) 

'  John  William  Baier,  son  of  the  distinguished  writer  of  the  same  name,  was 
born  in  1675,  and  died  in  1 729 :  he  was  a  Lutheran  divine,  and  learned  Philo- 
logist of  the  Academy  of  Altorf, — and  author  of  many  learned  works. — (I.  B.) 

2  Anthony  Blackwall.— See  1st.  fn.  to  Section  XI.— (I.  B.) 

3  It  forms  number  IV.  of  the  Appendix  or  Fourth  Part  of  the  App.  Orit. : 
Ed.  II.  It  is  thus  entitled  there :  "  Defensio  Prior,  excusa  cum  Harmonia 
Evangelistarum,  Germanice,  Tubinffae,  A.  1736,  et  Latine,  scorsum,  coin- 
raodius  paullo  auctior,  A.  1737,  Lugduni  Batavorum (I.  B.) 


22  THE  author's  PREFACE. 

once,  quoting  the  Canons  themselves  in  full  (by  which  I  shall 
assuredly  obtain  the  favour  of  those  who  admire  them),  accom- 
modating my  observations  to  both  editions  of  the  Crisis,  endea- 
vouring to  be  both  easy  and  brief,  and  taking  heed  not  to  lose 
sight  of  becoming  moderation,  amongst  the  thorns  [i.e.  whilst 
employing  pointed  arguments]  which  are  required  to  arouse 
some  persons  from  sleep. 

Canon  1.  Various  Readings,  as  all  must  admit,  result  from 
the  negligence,  carelessness,  haste,  ov  foul  play  of  transcribers.  A 
Various  Reading  is,  in  our  opinion,  a  departure  of  a  transcriber 
from  Scripture,  or  fi'om  the  meaning  of  the  author  whom  he 
transcribes.  This  general  description  recognises  every  depart- 
ure fi'om  the  original,  even  that  of  the  least  letter,  as  a  various 
reading.  It  would  be  better  to  refer  the  former  sources  of 
various  readings  rather  to  error,  the  latter  one  to  design,  which 
may  therefore  be  considered  as  a  various  reading.  For  not 
every  departure  from  Scripture  involves  necessarily  a  departure 
from  the  mind  of  the  author  :  which  by  far  the  greater  part  of 
these  Various  Readings  (in  the  Oxford  Edition  of  the  New  Testa- 
ment, A.D.,  1675,^  and  thence  in  the  Amsterdam  Edition),  nay,  I 
may  venture  to  say,  three-fourths  of  them,  will  prove  to  demon- 
stration. 

Observation  on  the  above.  We  acknowledge  this  to  be  true, 
with  the  caution  (which  will  be  given  when  we  consider  the 
eighth  Canon)  concerning  the  meaning  or  mind  of  the  sacred 
writer.  These  remarks,  however,  do  not  furnish  any  criterion  by 
which  to  give  the  preference  to  one  reading  of  a  passage  over 

1  Dr  John  Fell,  Bishop  of  Oxford,  published  in  1675,  a  small  edition  of  the 
Greek  New  Testamant,  -with  the  various  readings  at  the  foot  of  the  page, 
with  the  authorities  by  which  they  were  supported ;  those  taken  from  Cur- 
cellaens,  of  course,  had  only  the  abbreviation  of  his  name  as  their  authority. 
Besides  MSS.,  the  margin  contains  citations  from  the  Coptic  (Memphitic) 
and  Gothic  versions.  Bishop  Fell  gave  the  readings  of  some  MSS.  previously 
uncollated,  and  in  his  appendix,  he  added  what  has  been  called  the 
Barberini  collection  of  various  readings  from  twenty  MSS.  This  collation 
was  found  by  Poussin  in  the  Barberini  library  at  Rome  ;  and  he  published 
it  at  the  end  of  a  Catena  on  St  Mark,  in  1673.  In  it  the  MSS.  are  not 
cited  separately,  but  merely  so  mainy  as  agreeing  in  any  particular  reading. 
The  collation  had  been  made  by  Caryophilus  of  Crete,  about  Sfty  years 
before.— (I.  B.) 


THE  ADTHOR  S  PREFACE.  23 

another.  Never,  to  my  remembrance,  is  this  canon  cited  by  the 
author  in  his  margin,  although,  like  many  others,  it  deserves  the 
name  rather  of  an  observation,  than  a  Canon. 

2.  Transcribers  have  frequently  erred,  through  carelessness, 
fancying,  when  repetitions  of  words  occurred  either  in  the  same 
or  in  the  following  verse,  that  they  had  transcribed  the  preceding 
or  the  succeeding  words.  Henpe  have  arisen  omissions,  or  else 
variations,  the  intervening  or  following  word  or  sentence  having 
been  left  out.  The  same  thing  might  arise  when  a  copy  is  made 
from  dictation. 

A  good  Canon,  and  one  which  ought  to  be  frequently  em- 
ployed, but  one  which  has  seldom  been  employed  by  the  author. 
It  ought  to  have  been  adduced,  for  example,  in  favour  of  the 
marginal  readings  in  Luke  x.  11,  and  1  John  ii.  23. 

3.  Hence  also  arise  sometimes  interpolations,  or  the  repetition 
of  a  word  or  sentence,  which  ought  only  to  occur  once,  when  the 
transcriber's  eye  has  fallen  again  upon  the  same  word  or  sen- 
tence, or  has  passed  over  any  thing. 

A  good  Canon,  which  ought  to  be  frequently  employed,  but 
has  seldom  been  employed  by  the  author.  The  cause  of  error, 
which  is  mentioned  in  it,  produces  not  only  interpolations,  but 
also  changes  of  words.  It  ought,  therefore,  to  have  been  ad- 
duced, for  example,  in  support  of  the  marginal  reading  in  2  Pet. 
ii.  2. 

4.  Transcribers  frequently  made  a  mistake,  or  introduced  a 
various  reading,  when  they  had  written  a  word  before  that  which 
preceded  it,  and  were  unwilling  to  erase  it  lest  they  should  im- 
pair the  beauty  of  the  Manuscript.  Hence  has  arisen  the  trans- 
position of  words  which  ought  not  to  produce  a  various  reading, 
if  the  sense  remain  uninjured.  The  same  thing  has  happened, 
when  they  had  omitted  a  word,  which  they  were  afterwards  un- 
willing to  insert. 

A  true  observation :  but  we  must  determine  from  other  soiurces 
which  reading  is  genuine. 

5.  Transcribers  had  fi-equently  read  a  sentence,  and  having 
forgotten  the  original  word  or  words  of  the  text,  substituted  an 
equivalent,  or  ahnost  equivalent  word  or  phrase,  or  some  otJier,  or 
omitted  it  altogether,  and  have  afterwards  been  unwiUing  to 
change,  erase,  or  supply  it,  lest  they  should  blot  the  copy.     This 


24  THE  ABTHOB'S  PREFACE. 

must  not  be  considered  as  a  various  reading,  nor  is  the  text  to  be 
altered  on  such  a  ground. 

When  equivalent  phrases  occur,  this  observation  does  not  en- 
able us  to  determine,  which  is  that  of  the  original  autograph, 
which  that  of  the  Greek  copyist  or  paraphrast,  nor  does  it  dis- 
tinguish an  omission  from  an  addition. 

6.  Transcribers  have  often  been  guilty  of  changing  or  omitting 
single  letters,  especially  those  consisting  of  only  one  member;^ 
also  of  interchanging  syllables,  which  resembled  each  other  in 
sound  (an  alteration  which  frequently  occurs  in  transferring 
proper  names  from  one  language  to  another)  ;  and  as  these 
changes  frequently  left  the  sense  intact,  they  were  unwilling  to 
correct  them  for  fear  of  marring  the  neatness  of  the  copy.  This 
again  ought  not  to  be  considered  as  a  Various  Beading,  but  as  a 
neglect  of  the  transcriber.  Such  must  also  be  our  decision,  when 
changes  have  occurred  in  the  instance  of  tenses,  moods,  verbs, 
cases,  genders,  etc. 

This  observation  touches  indeed  the  origin  of  the  variation, 
but  not  so  as  to  arrive  at  a  solution  of  it. 

7.  Transcribers  have  often  been  guilty  of  omitting,  adding,  or 
varying  particles,  pronouns,  adverbs,  prepositions,  etc, — a  mal- 
practice which  has  frequently  occurred  also  in  the  case  of  conv- 
pound  verbs. — This,  however,  does  not  constitute,  nor  ought  it  to 
be  considered,  a  various  reading :  A  thousand,  and  a  thousand 
times  has  this  error  been  committed. 

The  same  remarks  apply  to  this,  as  to  the  Canon  immediately 
preceding. 

8.  That  reading  which,  whether  by  addition,  subtraction,  or 
mutation  of  words,  or  even  by  variety  of  construction,  does 
not  alter  the  sense  of  the  passage,  is  not  (even  though  it  be 
found  in  three  or  four  MSS.),  to  be  considered  as  a  various 
reading,  nor  even  allowed  a  hearing,  in  opposition  to  the  very 
many  other  MSS.  of  good  or  better  mark.  For  we  are  not 
bound,  in  such  a  case,  to  prefer  the  various  reading  to  the 
received  text. 

When  you  have  once  exceeded  the  number  of  three  or  four 
MSS.  (which  we  shall  consider  when  examining  Canon  11), 

'  Such  for  example  as  i. — (I.  B.) 


THE  author's  preface.  2fi 

this  observation  does  not  in  any  case  give  the  preference  to  one 
reading  over  another.  It  must  also  be  remarked,  that  those 
instances  are  few  indeed,  where  addition,  subtraction,  or  muta^ 
tion  leave  the  sense  precisely  the  same.  If  I  perceive  no  diffe- 
rence, it  is,  perchance,  perceived  by  another :  if  I  see  it  not 
to-day,  I  may  have  seen  it  yesterday,  or  I  may  see  it  to-morrow. 
If  there  be  no  difference  as  to  doctrine,  there  may  be  as  to 
elegance,  simplicity,  emphasis,  connection,  or  some  kind  of 
parallelism. 

9.  A  single  manuscript  does  not  establish  a  various  reading, 
because  it  argues  merely  the  carelessness  of  the  transcriber, 
especially  in  the  case  of  omission ;  provided  only  that  the  received 
reading  is  according  to  the  analogy  of  the  faith, — otherwise. 
Canon  22  comes  into  play. 

In  Canons  9-12,  and  40—43  (compare  his  Prolegomena 
n.  108),  our  author  treats  of  the  number  of  manuscripts.  But, 
in  the  first  place,  the  antiquity  and  diverse  origin^  of  MSS.  is 

^  "  Bengel,"  says  Tregelles,  "  clearly  observed  the  difference  existing  in 
MSS.  and  versions,  so  that  he  saw  that  in  a  general  manner  they  belonged 
to  two  different  families.  The  one  embraces  the  most  ancient  documents 
whether  MSS.  or  versions,  the  other  comprises  the  greater  part  of  those 
that  are  more  recent.  It  was  thus  that  a  ground-plan  of  a  division  into 
Alexandrian  and  Byzantine  families  was  laid  down :  these  were  termed  by 
him,  African  and  Asiatic." 

Bengel  thus  expresses  himself  in  his  App.  Crit.  Ed.  II  ,  pp.  425,  426, — 

"1.  Codices,  Versiones,  et  patres  in  duas  discedunt  familias,  Asiaticam, 
et  Africanam. 

"  2.  Ex  Africana  est  cod.  Al.  psene  solus ;  (quia  codices  Africani  fere  deleti 
sunt),  at  quamlibet  multis  par :  cum  versione  Jith.  Copt.  Lat.  Ex  Asia- 
tica  ceteri  fere  testes.  Latinse  version!  subordinantur  cod.  Graecolatini  et 
Latinizantes. 

"3.  Lectio  familise  Africanse  semper  antiqua  est,  sed  tamen  non  semper 
genuina :  priBsertim  ubi  aberratio  in  proclivi  erat. 

"  4.  Codices  Asiatici,  quamvis  multi,  exiguum  saepe  pondus  habent :  nulla 
praesertim  antiqua  versione  stipati. 

"  6.  Africana  lectio  s^pius  excessum  Asiaticum  redarguit ;  Asiatica  lectio 
interdum  medetur  hiatui  Africano. 

"  6.  Consensus  plurium  vel  certe  prsecipuorum  testium  ex  utraque  familia 
magnum  est  genuinse  lectionis  criterium* 

"  7.  Prseclarum  esset  adjumentum,  si  duo  testes,  insignis  codex  Gr^cus,  et 
insignis  aliqua  versio,  sumerentur :  quorum  consensio  primum,  deinde  dis- 
crepantia  non  ipsam  quidera  ubique  decisionem  daret,  sed  tamen  iter  ad 


26.  THE  author's  PREFACE. 

of  more  importance  than  their  number,  which  he  adopts  in- 
discriminately;  and,  in  the  second  place,  he  leaves  the  very 
number  in  great  obscurity  and  confusion — in  one  instance,  sup- 
posing  that  there  are  in  support  of  a  reading  many  Mteo., 
where  there  are  few  or  scarcely  any — in  another  instance,  that 
there  are  few,  when  in  reality  there  are  a  sufficient  number, 
or  more,  or  even  very  many  in  its  favour.  For  most  of  the 
codices  (a  list  of  which  is  prefixed  to  his  Canons)  contain  only 
the  Gospels,  a  few  the  Acts  and  Epistles,  a  very  few  the 
Apocalypse;  in  addition  to  which  they  are  occasionally  im- 
perfect, not  examined  with  equal  care,  collated  with  editions 
which  are  at  variance  with  each  other;  but  our  author  is 
accustomed  to  attribute  to  the  reading  of  his  margin  only 
the  MSS.  expressly  cited  in  the  margin,  whilst  he  ascribes 
almost  all  the  remaining  MSS.  (which  he  enumerates)  in 
such  a  manner  to  his  text,  as  though  he  supposed  it  to  be 
supported  by  hundreds  of  MSB.,  even  in  the  case  of  the 
Apocalypse. 

The  second  edition  of  the  "  Crisis"  rightly  denominates  this 
a  manifest  and  great  error ;  and  the  formula,  therefore,  concern- 
ing hundreds  of  MSS.,  etc.,  has  been  expunged ;  but  the  rest 
of  its  tenor  remains  unaltered.  So  much  the  more  necessary, 
therefore,  is  it  to  warn  those,  who  fancy  that  this  Crisis  has 
been  now  purged  of  all  its  errors.  Anthony  Blackwall  has 
committed  a  similar  error  in  his  "  Sacred  Classics  Illustrated," 
p.  594,  where  he  has  cited  a  hundred  and  twenty  MSS.  on 
Acts  ii.  24,  and  1  John  iv.  3 ;  though,  before  his  time,  not  so 
many  as  forty  MSS.  had  been  collated  for  the  Acts  and  Epistles 
of  St  John ;  and  he  has  also  mistaken  the  sixteen  MSS.  of 
Stephens  (for  I  suppose  he  would  have  it  read  thus,  not  sixty), 


earn  paulatim  patefaceret.  Duo  huiusmodi  testes  debebant,  1.  totum  com- 
plectiN.  T. ;  2.  antiquitate  excellere ;  3.  et  de  lectionibus  eorum  liquids 
constare.  Ex  versionibus  nulla  est,  quse  cum  Latina  conferri  possit.  Naiii 
etiam  Syriaca  diversis  temporibus  est  adornata :  et  de  ceteris  abstrusioribus 
multa  sunt  ambigua.  Latina  versio  est  ex  familia  Africana  :  cui  si  unus 
aliquis  codex  Grsecus  Asiaticus  jungi  posset,  plus  esset  facilitatis.  Nunc 
quum  ejusmodi  nuUus  prsesto  est,  Alexandrinus  tantisper  adsciseendus  venit. 
Huic  unum  Vaticanum  opponi  passim  video  :  sed  id  judicium  vanum  esse, 
ostendi  in  Gnom." — (I.  B.) 


THE  author's  preface.  27 

which  embrace  different  parts  of  the  New  Testament,  for  MSS. 
of  the  wJiole  New  Testament,  pp.  600,  617,  618,  636.  In  the 
Oxford  Excerpts,^  wliich  Maestricht  has  subjected  to  his  Crisis, 
one,  two,  three,  or  four  MSS.  are  often  said  to  have  a  read- 
ing, which  is  in  reality  supported  by  many  witnesses.  With 
Maestricht  himself,  the  reading  of  the  text,  however  weak,  can 
never  lose — that  of  the  margin,  however  genuine,  can  never 
gain — the  cause. 

As  far  as  the  Ninth  Canon  is  separately  concerned,  in  cases 
where  the  number  of  MSS.  is  small,  a  single  MS.  may  make  a 
various  reading ;  nay,  as  in  the  case  of  Erasmus's^  edition  of  the 
Apocalypse,  a  single  MS.  has  been  known  to  sustain  the  whole 
text.  The  greater,  however,  that  the  number  of  MSS.  is,  the 
more  rarely  can  a  single  MS.  support  a  Various  Reading  with 
any  show  of  probability.  Maestricht  has,  however,  frequently 
mentioned  only  one  MS.  when  in  reality  there  are  many.  This 
Canon  is  cited,  for  instance,  on  Matt.  xxvi.  35,  and  Mark  ix.  40, 
though  the  marginal  reading  in  those  passages  is  supported  not 
merely  by  one  MS.,  but  by  nearly  all.  In  Kev.  iii.  12,  all  the 
MSS.  known,  and  all  the  editions  printed  before  Beza,^  have 
mSj ;  those,  therefore,  who  have  compared  the  MSS.,  have  not 
indicated  any  various  reading,  in  this  place.  In  Beza's  edition 
XaCj  was  substituted  for  ma  by  an  error  of  the  press :  Beza 

'  "  Wetstein  and  Smith,  publishers  and  printers  at  Amstei-dam — in  the  year 
171 1  had  brought  out  an  edition  of  the  Greek  Testament,  in  which  a  selec- 
tion of  the  various  readings  [called  by  Bengel  Excerpta  Oxoniensia]  given 
by  Mill  and  Kiister  were  repeated ;  and  at  the  end  an  attempt  was  made  to 
repudiate  the  greater  part  of  them,  as  not  worthy  of  notice  by  means  of 
the  application  of  certain  canons  of  Gerard  von  Maestricht,  the  editor." — 
Tregelles. — (I.  B.) 

"  Erasmus's  first  edition  of  the  Greek  New  Testament  appeared  1st 
March  1516.  For  the  Apocalypse  he  had  but  one  mutilated  MS.,  bor- 
rowed from  Reuchlin,  in  which  the  text  and  commentary  were  intermixed 
almost  unintelligibly.  And  thus  he  used  here  and  there  the  Latin  Vulgate 
for  his  guide,  re-translating  into  Greek  as  well  as  he  could.  This  was  the 
case  with  regard  to  the  last  six  verses,  which,  from  the  mutilated  condition 
of  his  MS.,  were  wholly  wanting. — (I.  B.) 

'  Theodore  Beza,  the  successor  of  Calvin  at  Geneva,  was  born  at  Vezelay, 
in  France,  a.d.  1519. — His  first  edition  was  published  at  Geneva  in  1555, 
and  was  repeated  in  1576.  A  third  appeared  in  1582,  a  fourth  in  1589,  and 
a  fifth  in  1598.— (I.  B.) 


28  THE  AXITHOR  S  PREFACE. 

observed,  and  subsequently  corrected,  the  mistake  :  one  Huiss, 
however,  who  collated  the  Codex  Alexandrinus  with  a  copy  of 
Beza's  edition  printed  with  the  mistake  Xafi,  noted  vaif)  as  a 
various  reading  of  the  Codex  Alexandrinus.  On  which  ground 
Maestricht  has  by  this  Canon  condemned  the  reading  vaffl,  as  if 
it  were  found  in  only  one  MS.,  though  it  is  really  found  in  all, 
and  is  undoubtedly  the  true  reading.  These  mistakes  could 
not  have  been  committed  by  Maestricht,  unless  his  Crisis,  taken 
as  a  whole,  were  erroneous.  The  last  words  of  this  Canon,  "  pro- 
vided the  Eeceived  Text,"  etc.,  needlessly  imperil  the  reading 
of  the  Eeceived  Text. 

10.  Nor  should  two  Codices  establish  a  Various  Reading,  in 
opposition  to  the  reading  received  and  published  and  of  sound 
sense :  since  it  merely  argues  the  carelessness  of  two  tran- 
scriptions, executed  by  two  transcribers,  or  perhaps  by  the 
same  hand.  This  holds  good,  more  especially  in  the  case  of 
omission,  when  it  is  generally  sufScient  to  say,  "  it  has  been  left 

■out." 

This  Canon  is  cited  on  Eev.  xiv.  1  and  xvii.  4,  though  the 
marginal  reading  of  those  passages  (which  refutes  the  mistake 
introduced  by  Erasmus,  and  received  by  the  Stephani  and  so 
many  others)  is  supported  not  by  merely  two,  but  by  all  Manu- 
scripts. And  yet  there  are  those,  who  dare  to  limit  the 
exercise  of  Divine  Providence  in  preserving  the  integrity  of  the 
New  Testament  exclusively  to  the  Stephanie  Press,  and  cease 
not  to  bring  the  charge  of  audacity  against  all,  who  endeavour 
to  employ  earnestly  and  reverently,  for  the  common  edification, 
all  the  helps,  which  Divine  Providence  has  vouchsafed  to  the 
age  in  which  they  live. 

11.  Nor  should  three  or  four  MSS.  establish  a  Various 
Eeading  (especially  in  the  case  of  an  omission)  in  opposition  to 
twenty  or  more  MSS. 

This  Canon  is  cited,  for  example,  at  Luke  xiii.  35  ;  but  the 
marginal  reading  in  that  passage  is  supported,  not  by  three  or 
four,  but  by  very  many  witnesses,  and  those  too  of  high  character. 
Thus  in  Matt.  ii.  11  and  xxviii.  19,  the  marginal  reading  is 
supported,  not  by  merely  three  or  four  MSS.,  but  by  so  manv, 
that  the  reading  of  the  Text  is  not  firmly  supported  by  the  tes- 
timony even  of  one. 


THE  AUTHOR  S  PKEFACE.  99 

Where  ililP  (says  Maestricht  in  tlie  last  section  of  his  pro- 
legomena) adduces  many  Manuscripts,  Versions,  or  Fathers, 
there,  hy  a  slight  change  in  the  number  of  Codices,  three  or  four 
may,  for  example,  he  increased  to  six  or  seven  :  but  not  even  that 
number  ought  to  establish  a  various  reading,  in  opposition  to  a 
hundred  (Ed.  ii.,  the  vast  majority  of)  other  MSS.  or  witnesses. 
We  tave  already  spoken  of  his  "  hundred"  or  "  vast  majority." 
The  difference  is  very  trifling  between  three  or  four  and  six  or 
seven  :  but  the  difference  is  in  reality  far  greater,  as  any  reader 
may  learn,  by  comparing  Maestricht's  marginal  readings  with 
our  Apparatus  Criticus,  on  any  disputed  passage. 

12.  A  great  number  of  MSS.  (twenty  or  more,  for  example), 
establishes  beyond  question  the  common  reading  of  the  Textus 
Receptus,  provided  it  be  of  sound  sense.  This  holds  good 
especially  in  the  case  of  omission. 

A  Reading  "  of  sound  sense,"  generally  received  before  the  in- 
vention of  printing,  or  even  from  that  time  forward,  is  confirmed 
by  a  just  number  of  MSS. ;  but,  from  various  causes,  a  just 
number  may  consist  sometimes  of  more,  sometimes  of  fewer 
MSS. :  and  the  antiquity  of  witnesses,  together  with  the  diversity 
of  their  origin,  is  of  more  weight  than  their  mere  number. 

13.  The  Various  Readings  adduced  by  Stephen  Courcelles' 
must  not  be  admitted  as  Various  Readings,  because  he  does  not 
indicate  the  Codices  from  which  they  are  obtained,  or  whether 
they  are  obtained  from  MSS.  or  from  printed  copies.  They 
may  even  be  considered  as  a  single  Codex. 

I  have  spoken  of  Stephen  Courcelles  in  my  Apparatus  Criti- 
cus, p.  440  (Ed.  ii.,  p.  76).*     Maestricht  expresses  his  astonish- 

'  John  Mill,  D.D.  A  learned  divine.  Born  at  Shap,  Westmoreland, 
1645.  Entered  as  Servitor  of  Queen's  College,  Oxford,  1661.  Became 
Rector  of  Blechington,  Oxon.,  1681,  Principal  of  St  Edmund's  Hall, 
1685,  and  Prebendary  of  Canterbiury,  1704.  He  died  1707,  the  same  year 
in  Tvhich  his  edition  of  the  Greek  New  Testament,  which  had  occupied  him 
for  thirty  years,  was  published. — (I.  B.) 

^  Stephen  Courcelles,  known  also  as  Stephanus  Curcellaeus,  was  born  at 
Geneva,  a.d.  1586.  He  became  a  follower  of  Arminius.  After  residing 
some  time  in  Prance,  he  settled  at  Amsterdam,  where  he  succeeded  Epis- 
copius  as  Divinity  professor.  He  died,  a.d.  1858.  He  was  an  able  writer, 
and  a  great  linguist. — (I.  B.) 

'  sc.  Courcelles  has  seldom  admitted  anything  into  his  margin,  which  has 


80  THE  author's  PKEFACE. 

merit,  in  his  Notes  on  1  Cor.  vi.  5,  that  Courcelles  should  alone 
have  been  cited  by  the  Oxford  Editors,  although  Mill  was  in 
possession  of  thirty  Manuscripts.  It  escapes  him,  therefore,  that 
such  things  occur  frequently,  as,  for  example,  on  Matt.  v.  48,  and 
James  ii.  18.  Those  even,  who  are  devoid  of  the  sense  of  sight, 
may  ascertain,  by  the  touch,  that  the  Oxford  Excerpts,  which 
Maestricht  has  subjected  to  his  Canons,  are  utterly  unsuit- 
able to  them ;  and  also  that  he  has  not  collated  the  editions  with 
proper  care.  For  he  imagines  that  Courcelles  is  cited  alone,  or 
almost  alone,  where  Courcelles  quotes  the  text  of  printed 
editions,  and  sometimes  the  best  text,  as  in  Eom.  vii.  6,  1 
Peter  ii.  21,  and  Rev.  xxii.  15. 

14.  Even  the  most  ancient  versions,  when  differing  from  edi- 
tions and  Manuscripts,  should  not  establish  a  Various  Reading,  as 
neither  should  printed  books  ;  but  they  rather  show  the  careless- 
ness of  the  translator,  or  the  corruptness  of  the  copy,  which  he 
employed.  The  first  Complutensian  Edition,  that  of  1514,  being 
extremely  exact,  and  printed  from  various  MSS.  (resembling 
even  in  its  type  the  ancient  MSS.  of  Scripture),  is  of  nearly 
as  great  authority  as  an  actual  Manuscript :  on  which  accoimt 
its  various  readings  are  indicated  in  the  Oxford  edition  of 
1675. 

What  may  be  the  weight  of  Versions,  where  they  agree  with 
editions  and  Manuscripts,  with  some  of  them  at  least,  we  do 
not  learn  from  this  Canon.  They  certainly  far  surpass  in  an- 
tiquity the  Greek  MSS.  which  we  at  present  possess,  and 
scarcely  ever  agree  in  supporting  a  manifestly  corrupt  reading. 
They  are  therefore  of  the  very  greatest  weight  where  the  Greek 
MSS.  differ  from  each  other.  The  Oxford  margin  cites  a  single 
Coptic  version,  with  some  Gothic  fragments,  and  that  only  to  the 
Gospels.  This  is  a  great  defect.  Nor,  again,  should  printed 
books  be  denied  the  privilege  of  estabKshing  a  various  reading, 

not  already  been  given  by  the  first  editors,  or  Grotius.  Wherever  he  has  in- 
troduced anything  new,  he  may  be  supposed  to  have  obtained  it  from  the  MSS. 
which  he  mentions  in  his  preface.  He  placed,  however,  his  conjectures  not 
in  the  Margin,  but  in  the  Appendix,  certainly  in  his  first  edition,  and  dis- 
tinguished them  from  various  readings.  He  is,  therefore,  very  unjustly 
accused  of  having  placed  them  on  a  footing  of  equality,  or  mixing  them 
together.— (I.  B.) 


THE  AUTHOR  S  FEEFACE.  81 

where  it  is  ascertained  that  their  editors  made  use  of  Manu- 
scripts. The  author  of  the  Canons  approves  of  the  Compluten- 
sian  edition  ;  but  he  very  frequently  rejects  its  best  readings. 

15.  From  the  character  of  the  Manuscripts  we  must  observe 
the  character  of  the  transcribers  and  their  transcriptions,  whether 
they  are  accustomed  to  err  by  omission,  or  by  addition.  See 
also  Canons  30  and  31. 

This  character  does  little  towards  the  actual  Decision ;  since 
that  never  depends  on  the  character  of  one  MS. 

16.  But  if  other  words,  or  changes  of  words,  inflexions,  etc., 
occur  in  the  parallel  passages  of  the  other  Evangelists,  as  dis- 
tinguished from  the  Evangelist  whose  text  is  under  consideration, 
it  is  probable,  that  the  various  reading  has  crept  in  from  thence. 

This  Canon  has  nothing  different  from  Canon  24. 

17.  Citations  by  the  Fathers  of  the  Text  of  the  New  Testa- 
ment ought  seldom  to  establish  a  Various  Reading,; because, 
quoting  as  they  frequently  do  from  memory,  they  often  employ 
not  the  very  words,^  but  such  as  are  equivalent  to  them. 

There  is  not  a  single  citation  from  the  Fathers  in  the  Oxford 
Margin  :  this  17th  Canon  therefore,  and  the  three  that  foUow 
it  in  this  Crisis,  remain  dormant.  The  Fathers  too  are  seldom 
cited  even  in  the  Notes :  another  great  defect.  For  though, 
where  the  Fathers  differ  from  the  MSS.,  their  words  are  not  to 
be  pressed,  yet  where  the  MSS.  differ  from  each  other,  those 
MSS.  have  the  greatest  weight,  which  agree  with  the  Fathers  : 
and  the  more  ancient  the  Fathers  are,  the  greater  weight  is  due 
to  their  support.  It  is  frequently  difficult  to  ascertain,  what 
was  the  reading  of  the  text,  which  the  Fathers  employed  :  it  is 
often  clear  beyond  question.  The  distinction  is  explained  in  the 
Apparatus  Criticus,  pp.  389,  390  (Ed.  ii.  p.  23). 

18.  Thus  the  Fathers  frequently  omit,  what  does  not  bear 
upon  their  present  purpose. 

In  such  a  case,  no  man  of  sense  will  reject  what  the  Fathers 
omit. 

19.  The  Fathers  also,  from  slip  of  memory,  ascribe  sometimes 
tc  one  writer,  what  really  belongs  to  another. 

•  For  some  very  interesting  information  on  this  and  kindred  subjects,  see 
H.  WssTcoTT  on  the  Canon  of  Scripture,  pp.  154-169. — (I.  B.) 


82  THE  author's  FREFACK. 

No  genuine  reading  has  ever  yet  sustained  injury  from  any 
such  slip  of  memory. 

20.  The  Fathers  also  very  frequently  quote  passages,  which 
are  not  anywhere  to  he  found. 

Let  your  reliance  in  each  case  depend  upon  the  quoter.^ 

21.  Those  which  are  considered  as  real  Various  Eeadings  by 
the  Critics,  and  which  alter  the  sense, — are  not  to  be  examined 
or  decided  by  these  Canons  :  but  their  origin,  their  cause,  and 
their  character  are  to  be  examined  and  discovered :  to  which 
investigation  the  reader  is  directed  by  the  twenty-third  Canon. 

This  is  a  methodical  schoUum,  not  a  Canon. 

22.  A  Eeading  which  is  absurd,  and  which  is  convicted  of 
absurdity  by  the  context,  either  immediately  preceding  or  fol- 
lowing, must  be  rejected. 

A  Reading,  which  is  manifestly  absurd,  has  seldom  the  sup- 
port of  more  than  one  MS. :  so  that  this  Canon  is  superfluous. 
Sometimes  the  absurdity  is  not  in  the  MS.  itself,  but  in  the 
misquotation  from  it  {e.g.  Matt,  xviii.  20,  collated  by  Mill),  or  in 
the  mistranslation  of  a  various  reading,  as  in  Matt.  xxi.  32, 
where  according  to  the  Cambridge  MS.,^  in  opposition  to  the 
interpretation  of  others,  the  Pharisees  repented  of  believing. — 
Often  also  that  Reading  is  really  absurd,  which  does  not  appear 
so ;  that  Reading  not  really  absurd,  which  does  appear  so. 
Amongst  the  twelve  Canons,  with  which  Pfaff'  concludes  his 
dissertation  on  the  Various  Readings  of  the  New  Testament,  the 
eighth  is  remarkable,  "  A  Reading,  which  appears  at  first  sight 

'  "  Fides  semper  esto  penes  citantem" — a  similar  plirase  to  that  of  Pliny, 
"  Penes  auctores  sit  fides" — which  Cooperi  Thesaurus  renders,  "I  reporte 
niee  to  the  authoures  whether  it  be  true  or  no.  As  for  the  truth  thereof  I 
refer  you  to  the  authoures." — (I.  B.) 

2  The  CoDBX  Bez^,  or  Codex  Cantabrigiensis,  is  a  Greek  and  Latin 
MS.,  containing  the  greater  part  of  the  four  Gospels  and  the  Acts  of  the 
Apostles.  It  is  deposited  in  the  Public  Library  of  the  University  of  Cam- 
bridge, to  which  it  was  presented  by  the  celebrated  Theodore  Beza,  in  1581. 
It  is  conjectured  to  have  been  written  in  the  sixth  or  seventh  century.  A 
fac  simile  was  published  in  folio  by  Kipling,  at  Cambridge  in  1793 
-(I.  B.) 

3  Christopher  Matthew  PfafF,  D.D.,  a  learned  Lutheran  divine,  was  born 
at  Stuttgard  in  1686,  Professor  of  Divinity  at  Tubingen  in  1717,  and  died 
in  1760.— (L  B.) 


THE  AUTHOR  S  PREFACE.  83 

absurd,  is  not  to  be  immediately  rejected,  nor  one,  which 
carries  with  it  an  obscurity  of  style  :  for  such  Eeadings  are  not 
wont  to  be  manufactured." 

23.  See  the  Notes. 

See  the  Apparatus  Criticus ;  for  there  we  have  considered 
these  Notes,  as  far  as  was  necessary. 

24.  Whenever  the  origin  of  the  Various  Reading  is  known, 
the  Various  Reading  itself  generally  falls  to  the  groimd  :  as  for 
instance,  when  an  expression  or  a  sentence  has  been  introduced 
from  one  Gospel  into  the  parallel  passage  of  another,  which  was 
not  an  uncommon  practice,  with  the  view  of  making  the 
accounts  of  the  different  Evangelists  consistent  with  each  other. 

A  remarkable  Canon.  It  should  have  been  adduced  in  favour 
of  the  marginal  reading  in  Luke  iii.  19,  etc.,  and  also  in  other 
parts  of  the  New  Testament  as  well  as  the  Gospels,  as  e.  g.  in 
Eph.  V.  9. 

25.  A  gloss.' 

This  is  contained  in  Canon  35,  to  which  the  Reader  is  there- 
fore referred. 

26.  Transcribers  have,  frequently,  for  the  sake  of  brevity 
omitted  words,  which  they  considered  as  superfluous,  or  un- 
necessary,  especially  where  the  omission  did  not  change  or 
disturb  the  sense.  Such  omissions  must  not  be  admitted  as 
Various  Readings,  but  imputed  to  the  audacity  of  the  trans- 
cribers. 

Omission  is  generally  the  result  of  chance,  seldom  of  design, 
as  Hauber^  rightly  judges,  whose  criticism  in  other  respects 
agrees  with  the  spirit  of  this  Canon,  as  we  have  observed  on 
Acts  XV.  34.  By  what  means,  however,  omissions  are  to  be  dis- 
tinguished from  additions,  the  author  of  the  Crisis  does  not 
indicate  :  so  that  the  matter  is  left  still  in  uncertainty. 

27.  On  the  other  hand,  when  the  meawm^  of  a  passage  ap- 
peared to  the  transcribers  elliptical,  obscure,  or  imperfect,  they 
frequently  supplied  the  noun,  verb,  or  pronoun,  etc.,  from  the 
context.     This  also  is  audacity. 

'  "  Glossema."  The  meaning  is,  that  where  Canon  25  is  cited  in  the 
Crisis,  the  author  considers  the  reading  in  question  a  gloss. — (I.  B.) 

*  Eberhard  David  Hauber,  a  learned  Lutheran  divine  of  the  last  century, 
was  author  of  "  Harmonic  der  Evangelisten." — (I.  B.) 

VOL.  I.  C 


M  THE  author's  PREFACE. 

This  Is  also  contained  in  Canon  35,  to  which  the  reader  is 
therefore  referred. 

28.  It  frequently  occurred,  that  when  transcribers  had  changed 
a  previous  expression,  verb,  number,  case,  or  tense,  being  unwill- 
ing to  erase  what  they  had  written,  and  thus  blot  the  copy, 
they  have  adhered  to  their  mistake  throughout  the  whole  pas- 
sage. Innumerable  examples  of  such  continuous  alteration 
occur. 

The  principle  of  this  Canon  is  identical  with  that  of  the 
fourth,  to  which  the  reader  is  therefore  referred. 

29.  The  Beading  of  the  Eeceived  Text  is  to  be  the  more 
effective. 

The  genuine  reading  is  always  the  most  effective :  but  effi- 
ciency, the  companion  of  native  simphcity,  must  be  distinguished 
from  that  false  colouring  so  pleasing  to  the  Greeks.  Thus,  in 
Matt,  xxiii.  8  ;  2  Cor.  viii.  8 ;  Eev.  xi.  17,  this  Canon,  though 
brought  by  Maestricht  in  defence  of  the  Text,  fights  bravely  in 
support  of  the  marginal  reading. 

30.  Every  Manuscript  usually  omits  something. 

An  useless  Canon.     It  is  clearly  contaiaed  in  Canon  9. 

31.  Every  Manuscript  usually  adds  something. 
A  Canon  of  the  same  value. 

32.  Differences  of  punctuation  (or  commas  and  full  stops 
placed  differently),  as  well  as  the  conjunction  or  division  of 
words,  which  occur  in  MSS.,  do  not  amount  to  a  diversity  of 
reading,  because  in  ancient  MSS.  the  text  is  frequently  un- 
punctuated,  and  the  words  run  into  each  other.  Hence  have 
frequently  arisen  the  fusion  of  two  words  into  one,  or  the  division 
of  one  word  into  two.  But  this  belongs  rather  to  the  inter- 
preters and  explainers  of  the  text,  than  to  criticism. 

This  is  not  a  Canon  at  all. 

33.  An  omission  or  variation  has  frequently  occurred,  when 
the  construction  of  a  verb  or  preposition  might  be  equally  ap- 
plied to  the  words  farther  off,  or  to  the  nearer  words.  Trans- 
cribers have  frequently  erred  from  this  cause. 

As  far  as  Variation  is  concerned,  this  Observation  does  not 
determine,  which  is  the  genuine  Reading.  We  have  already 
spoken  of  omission,  when  considering  the  twenty-sixth  Canon. 

34.  Refer  also  the  number  or  numbers  of  the  Canons,  which 


THE  author's  preface.  35 

are  affixed  to  this  (sc.  the  thirty-fourth)  Canon,  to  the  imme- 
diately preceding  Eeading,  and  from  that  Canon,  or  those 
Canons,  deduce  the  value  of  that  Eeading.^ 

The  author  rightly  calls  this  a  Monitum.     It  is  not  a  Canon. 

35.  Transcribers  have  frequently  wished  to  express  some- 
thing more  clearly  than  it  stands  in  the  Received  Text.  Such 
readings  must  not  be  too  hastily  adopted.  This  error  has  very 
often  occurred.  These  should  generally  be  considered  as 
glosses. 

This  Canon  is  by  far  the  most  excellent ;  but  our  author  has 
neglected  to  employ  it,  where  it  was  most  wanted,  e.g.  Mark  vii.  2, 
and  Acts  x.  21 ;  xxiii.  9  :  nay,  he  has  too  often  adduced  the  op- 
posite Canon  26,  instead  of  it,  as  in  Matt.  iv.  12,  and  Mark  xii.  32. 
Greek  copyists  have  often  interpolated  'O'ljiwDj  and  other  words, 
especially  at  the  beginning  of  an  ecclesiastical  lection.  There 
is  much  weight  in  what  Eeineccius^  says,  in  the  preface  to  his 
tetraglott'  New  Testament, — "The  great  importance  of  the 
matter  in  hand  demands  the  utmost  attention  and  circumspec- 
tion, lest  any  of  the  words  of  God  should  be  rejected  amqngst 
the  scholia  of  men,  or  any  of  these  words  of  men  be  circulated, 
as  the  words  of  God."  And  dangerous  as  it  is  to  take  away, 
it  is  stUl  more  dangerous  to  add  anything,  as  I  have  shown  in 
my  Apparatus,  Part  I.,  section  21  (Ed.  ii.  p.  17)  :  wherefore  I 
consider  it  essential  to  inculcate  also  this, — "  A  bland  facility  of 
style,  adopted  by  many  transcribers,  but  those  only  of  modern 

'  i.e.,  when  this  Canon  is  cited,  such  is  the  course  to  be  pursued.  See 
note  on  Canon  25. — (I.  B.) 

*  Christian  Reineccius  was  born  in  Saxony,  a.d.  1668.  He  studied  at  the 
Universities  of  Rostock  and  Leipsic.  He  afterwards  became  Rector  of  the 
Gymnasium  and  Councillor  of  the  Consistory  at  Weissenfels.  He  died  a.d. 
1752.     He  was  a  man  of  great  learning  and  wrote  many  works. — (I.  B.) 

'  The  full  title  of  the  work  is — Biblia  Sacra  Quadrilinguia  Veteris  Testa- 
menti  Hebraici,  cum  versionibus  e  regione  positis,  utpote  versione  Grseca 
Lxx  Interpretum  ex  codice  manuscripto  Alexandrine,  a  J.  Em.  Grabio 
primum  evulgata — Item  versione  Latina  Sebast.  Schmidii  noviter  revisa 
et  textui  Hebraeo  accuratius  accomodata,  et  Germanica  beati  Lutheri,  ex 
ultima  beati  viri  revisione  et  editione  1544-45,  expressa.  Adjectis  textui 
Hebraeo  Notis  Masorethicis  et  Grsecae  Versioni  Lectionibus  Codicis  Vati- 
cani ;  notis  philologicis  et  exegeticis  aliis,  ut  et  summariis  capitum  ac  locis 
parallelis  locupletissimis  ornata.  Accurante  M.  Christ.  Reineccio.  Lipsise, 
1760.     3  vols,  folio.    Hartwell  Home  speaks  of  it  in  high  terms. — (I.  B.) 


as  THE  adthok's  preface. 

date,  is  frequently  the  sign  of  a  reading,  that  has  been  tampered 
with  :  brevity  of  style,  together  with  antiquity  of  witnesses,  is 
indicative  of  a  genuine  text."  The  men  of  this  generation  are 
so  averse,  and,  in  their  own  opinion,  reUgiously  opposed  to  con- 
demning glosses,  that  there  is  considerable  danger,  lest  many 
should  reject  the  genume  text  of  the  New  Testament  in  very 
important  passages,  from  a  desire  to  amend  it,  and  hear  and 
follow  any  of  Maestricht's  Canons,  rather  than  this  golden  one. 
But,  though  it  be  of  little  use,  to  warn  writers,  many  of  whom 
give  themselves  httle  space  for  thmking,'  each  sensible  reader 
should  exercise  more  caution  and  prudence  in  his  own  quiet 
nook. 

36.  CJianges  of  tenses,  cases,  moods,  numbers,  and  degrees 
of  comparison,  occur  so  frequently  in  executing  a  copy,  that  this 
cause  has  given  rise  to  the  great  majority  of  Various  Readings. 
This  may  be  referred  also  to  Canon  6,  except  that  the  present 
is  stricter. 

This  observation  also  does  not  enable  the  reader  to  decide 
between  two  readings  of  the  same  passage. 

37.  Something  is  frequently  omitted  in.  a  Manuscript,  be- 
cause the  transcriber  thought  that  it  had  been  already  suffi- 
ciently expressed,  either  actually  in  the  passage  itself,  or  in  the 
context. 

Transcribers  have  often  erred  from  this  cause,  especially  the 
more  learned  ones. 

See  my  remarks  on  Canon  26,  as  this  differs  nothing  from 
that. 

38.  When  any  Various  Readings  are  discovered  or  observed, 
let  not  any  of  them  be  introduced  into  the  Text,  but  let  the 
Reading  of  our  printed  copies  remain  intact,  especially  that  of 
the  Comptutensian  or  Stephanian  editions.  The  Various  Read- 
ing should  be  indicated  in  the  Notes  of  the  Commentator. 

This  is  not  a  Canon  enabhng  the  reader  to  decide  on  a  con- 
troverted text :  the  author  calls  it  a  '  Monitum.' 

39.  When  the  text  of  the  printed  editions  exhibits  no  Various 
Reading,  but  yet  there  appears  a  difficulty  in  the  meaning,  on 
account  either  of  the  language,  or  the  subject, — the  question  is 

'  But  on  that  very  account,  so  much  the  greater  license  in  judging E  u. 


THE  AUTHOR  S  PREFACE.  87 

one  rather  for  the  commentator  to  expound  and  reconcile,  than 
for  the  critic  to  decide. 

My  last  ohservation  appHes  to  this  also.  There  are,  however, 
many  important  Readings,  no  trace  of  which  is  to  be  found  in 
Maestricht's  Edition,  See  my  Apparatus,  p.  142  (Ed.  ii.  p.  78), 
where  I  have  drawn  attention  to  Mark  x.  14,  and  other  pas- 
sages. 

40.  This  Canon  indicates,^  that  Various  Readings  may  be 
found  in  the  greatest  part  of  those  MSS.  which  have  hitherto 
been  discovered  and  collated. 

In  no  instance,  that  I  am  aware  of,  has  this  Canon  been 
cited  by  the  author;  though  it  might  have  been  cited  very 
frequently,  very  usefully,  and  very  rightly,  in  favour  of  the 
marginal  Reading.  And,  instead  of  it,  he  cites  passim  Canons 
41,  42,  43,  nay,  12,  11,  and  10,  nay  even  9.  In  not  a  single 
instance,  does  the  author  of  the  Crisis  ascribe  the  true  number  of 
manuscripts  to  a  genuine  Reading,  whether  of  the  Elzevir  Text 
(which  happens  to  be  that,  which  he  employs)  or  of  the  Margin. 
But,  in  every  case,  where  it  is  in  the  Text,  he  claims  for  it  too 
many  MSS.,  where  in  the  Margin  too  few. 

41.  This  Canon  indicates,  that  an  equal  number  of  MSS. 
may  support  the  Published  and  the  Various  Reading. 

This  Canon  might  frequently  have  been  employed  with  ad- 
vantage ;  but  it  is  seldom  adduced.  It  is  cited,  indeed,  ex.  gr. 
on  Matt.  xxvi.  74 ;  but  there  the  MSS.  with  the  greatest  un- 
animity, support  the  marginal  Reading. 

42.  This  Canon  indicates,  that  the  third  part  of  the  MSS. 
known  to  us,  say  thirty  or  more  than  thirty,  may  support  the 
Various  Reading. 

Frequently  in  this  work  is  that  accounted  only  a  third  part  of 
the  MSS.  which  is  in  reality  a  far  greater  number,  as  in  Matt, 
xvii.  14 ;  Mark  vi.  33 ;  Luke  viii.  43 ;  Acts  xxiv.  20 ;  Gal.  v. 
7 ;  Phil.  i.  23. 

43.  This  Canon  lastly  indicates,  that  a  fourth  or  lesser  part 
of  the  MSS.  known  to  us,  say  twenty  or  less  than  thirty,  may 
support  a  Various  Reading. 

lia  fine,  that  is  frequently  in  this  work  accounted  as  only 

*  For  this  and  the  tvo  following  Canons,  see  notes  on  Canons  26  and  31. 
.-(1.  B.) 


38  THE  author's  PREFACE. 

the  fourth  part,  or  even  less,  which  is  so  far  from  being 
less,  that  it  is  really  much  greater,  e.g.,  Acts  xx.  28,  and 
xxi.  15. 

Such  being  the  case,  it  is  evident,  what  little  value  can  be 
attached  to  that  examination  of  Various  Eeadings  on  Matt,  xxv., 
which  the  author  of  the  Crisis  has  given  as  a  specimen,  in  his 
Prolegomena,  Nos.  94-98.  Nothing  ought  to  be  more  severely 
examined  than  Rules ;  for  all  other  things  depend  upon  them. 
This  Crisis,  then,  which  we  have  been  examining,  (1)  rests 
upon  an  utterly  false  number  of  MSS. ;  (2)  passes  by  the  most 
important  witnesses  to  the  genuine  Text ;  (3)  applies  its  Canons 
to  passages,  where  they  are  not  applicable,  and  neglects  to  apply 
them,  where  they  were  of  the  most  value,  etc.  I  do  not  wish  to 
injure  the  reputation  of  a  distinguished  man  :  his  Crisis  is,  how- 
ever, "an  unsatisfactory  defence  of  the  more  received  text, 
where  sound,  and  a  vast  hindrance  to  its  purification,  where 
corrupt."  Oh  that  they,  who  follow  this  Crisis,  like  an  unrea- 
soning herd,  would  at  length  awake,  so  as  to  use  their  own 
senses.  They,  who  treat  the  whole  subject  of  criticism  with 
contempt  (provided  they  do  not  do  so,  from  contempt  of  the 
Divine  Word  itself),  are  far  more  endurable,  than  those,  who 
esteem  the  critic's  vocation  highly,  yet  both  exercise  it  ill  them- 
selves, and  keep  others  in  ignorance,  or  lead  them  into  error. 
Here  also  "  overweening  confidence  is  the  principal  means,  by 
which  a  bad  cause  is  defended,  and  eked  out." 

Daniel  Whitby^  also  has  laid  down  certain  Rules  in  his  ex- 
amination of  the  Various  Readings  of  Mill  (Preface,  fol.  8), 
quoted  by  J.  G.  Carpzov^  in  his  preface  to  the  critical  commen- 

^  Daniel  Whitby,  D.D.,  was  bom  a.d.  1638,  at  Kushden  or  Rusden,  in 
Northamptonshire  ;  admitted  at  Trinity  College,  Oxford,  1653,  elected 
Scholar  1655,  and  Fellow  1664.  He  became  Prebendary  of  Salisbury  in 
1688,  and  Precentor  in  1672. 

He  obtained  also  the  Rectory  of  St  Edmund's  Church,  Salisbury.  He 
died  1726.  He  was  a  man  of  great  learning  and  untiring  industry.  In  his 
last  days  he  became  an  Arian.  He  wrote  numerous  works,  amongst  which 
was  "A  Paraphrase  and  Commentary  on  the  New  Testament,"  in  the  first 
volume  of  which  is  to  be  found  his  "  Examen  variantium  lectionum  Johannis 
Millii  in  Novum  Testamentum." — (I.  B.) 

'^  John  Gottlob  Carpzov  (known  also  as  J.  G.  Carpzovius),  was  born  at 
Dresden  1679,  and  died  1767.— (I.  B.) 


THE  author's  preface.  39 

tary  of  Eumpaeus.^  As  far  as  these  rules  treat  of  the  value  of 
ancient  authorities,  they  are  excellent :  tut  the  author  does  not 
always  decide  rightly  in  the  case  of  particular  passages  of  the 
N.  T.  He  frequently  blames  Mill  with  justice,  but,  as  often 
happens,  falls  himself  into  the  opposite  extreme.  From  not  ob- 
serving this  distinction,  many,  who  admire  Whitby,  make  a  bad 
use  of  him.  To  use  him  rightly,  you  should  always  hear  the 
other  side,  i.e.  Mill.  We  have  made  some  remarks  also  on 
Whitby,  in  our  Apparatus,  pp.  443,  787,  788  (Ed.  ii.,  pp.  79, 
498,  499),  and  in  our  Second  Defence.  Very  lately,  Charles 
Gottlob  Hofmarv'  has  pubhshed  eight  Canons,  of  considerable 
merit,  on  Pritz's'  Introduction  to  the  Study  of  the  New  Testa- 
ment, cap.  29.  The  substance  of  these  Canons,  as  well  as  that 
of  others  by  different  authors,  is  contained  in  the  Monita, 
which  we  have  given  in  Section  Vm. 


All  good  men  will,  I  trust,  acknowledge  the  principles  of  my 
revision  to  be  imassailable.  And  though,  in  some  of  the  most 
difficult  passages,  opposite  conclusions  may  be  drawn  from  those 
principles — yet  in  the  case  of  by  far  the  greater  number  of 
various  readings,  a  clear  and  unhesitating  decision  may  be 
arrived  at  by  their  means.  For  although  I  have  reserved  to 
myself  the  liberty  of  changing  my  opinion,  it  has  seldom  re- 
quired to  be  changed.  Some  such  instances  will  be  easily 
found  in  this  Gnomon  by  those  who  think  it  their  interest  to 
find  them. 

Most  of  the  Eeadings,  however,  which  we  approved  formerly, 
we  still  maintain.  The  Text  of  my  Revision  (which  must  again 
and  again  be  asserted,  in  opposition  to  unfounded  suspicions), 
adheres,  without  the  change  of  a  single  letter,  in  the  Apocalypse 

•  Justus  Wesselus  Rumpaeus,  a  Lutheran  divine  of  the  last  century,  must 
not  be  confounded  with  Bumphius,  the  Dutch  botanist. — (I.  B.) 

2  Charles  Gottlob  Hoffmann,  a  Lutheran  divine,  and  learned  Philologist, 
born  1703,  died  1774.— (L  B.) 

3  John  George  Pritz  (called  also  Pritius),  a  learned  Lutheran  divine, 
was  born  at  Leipsic  in  1662,  died  at  Frankfort  in  1732.— (L  B.) 


40  THE  author's  PKEFACE. 

to  the  most  and  best  MSS.,  in  the  other  Books  of  the  N.  T. 
to  the  best  printed  editions.  But  the  Exegesis  (which  is  the 
subject  at  present  principally  under  consideration),  is  based,  and 
that  rightly,  upon  the  genuine  Reading,  as  far  as  it  can  be  as- 
certained up  to  the  present  time,  whether  I  have  placed  that 
Reading  in  the  Text  or  the  Margin  :  which  was  what  I  under- 
took to  show  in  Sections  VIII  and  IX.  On  the  other  hand,  a 
tnie  Exegesis  will  show,  that  the  selection  of  an  edition  of  the 
Greek  New  Testament,  with  a  text  correctly  revised,  is  not  a 
question  of  mere  curiosity. 


XI. 

There  is  great  advantage  in  distinguishing,  without  dividing, 
the  text  into  greater  and  smaller  sections,  which  was  first  made 
clear  by  Anthony  Blackwall,^  and  his  laborious  editor,  Christo- 
pher WoUius." — See  Sacred  Classics,  Vol.  11.  Part  ii.,  chap.  i. 
With  that  view  I  have,  in  my  edition,  distinctly  marked  the 
beginnings  of  the  greater  Sections,  whilst  leaving  the  Sections 
themselves  continuous,  and  unbroken.  I  have  revised  with 
great  care  the  full  stops,  colons,  commas,  accents,  and  breathings 
(concerning  which  I  have  made  some  very  essential  remarks  in 
my  annotations  on  Rev.  i.  5),  according  to  the  meaning  of  the 
words  themselves.  Many  editors  promise  these  things,  few  perform 
them.  Hence,  as  I  fancy,  it  arises,  that  no  reliance  is  now 
placed  even  on  the  word  of  one,  who  affirms  it  with  truth.  He 
who  has  fairly  observed,  in  the  daily  use  of  my  edition,  the 
greater  and  lesser  divisions  (examples  of  which  are  to  be  found 
in  the  sixth  section  of  the  Preface  to  my  small  edition  of  the 

1  Anthony  Blackwall,  an  elaborate  and  learned  writer,  was  born  in  Derby- 
shire, 1674,  and  educated  at  E.  College,  Cambridge,  where  he  took  his 
degree  of  m.a.  in  1698.  Soon  afterwards,  he  became  master  of  the  Free 
School,  Derby,  and  in  1772  of  the  Grammar  School,  Market  Bosworth. 
He  became  Rector  of  Clapham,  Surrey,  in  1726,  and  died  1730.  The  work 
here  alluded  to,  is,  "  The  Sacred  Classics  Defended  and  Illustrated  ;  or  an 
Essay  proving  the  Purity,  Propriety,  and  True  Eloquence  of  the  Writers  of 
the  New  Testament."     2  vols.  8vo,  1727-1731.— (I.  B.) 

2  Christopher  Wollius,  a  Lutheran  divine,  and  philologist,  born  at  Leipsic 
1700,  died  1761.— ri.  B  ^ 


THE  AUTHOR  S  PREFACE.  11 

Greek  New  Testament)  will  perceive  that  this  statement 
has  not  been  made  without  reason,  and  will,  I  trust,  derive 
thence  very  great  advantage.  I  should  be  unwilling,  however, 
that  any  one  should  estimate  my  edition  of  the  Greek  New 
Testament  from  that  which  has  been  printed  in  imitation  of  it 
beyond  the  limits  of  Wirtemburg  :^  for  the  verses  are  very 
differently  disjoined  and  conjoined  in  that  edition  from  what 
they  are  in  mine.  We  scarcely  ever  give  a  different  punctua- 
tion in  the  present  work  from  that  which  we  have  given  before  : 
sometimes,  however,  we  have  done  so,  and  drawn  attention  to 
the  fact,  as  in  the  remarkable  passage,  Rom.  viii.  31. 


xn. 

The  first  requisite  for  making  a  Commentary  is  a  knowledge, 
and  appreciation  of  tlie  style,  employed  by  the  writers  of  the  New 
Testament.  On  this  subject  there  has  long  existed  a  great  diversity 
of  opinion,  and  John  Lamius^  has  collected  and  digested  much 
information  regarding  it,  in  his  book  on  the  Learning  of  the 
Apostles.  We  shall  say  what  is  necessary.  The  wisdom  of 
God  employs  a  style  undoubtedly  worthy  of  God^  even  when 

'  The  edition  here  alluded  to  is  that  brought  out  in  1737,  at  Leipsic,  by 
Andreas  Buttigius.     See  p.  10,  f.n.  3. — (I.  B.) 

^  Giovanne  Lami,  Professor  of  Ecclesiastical  History  in  the  University  of 
Florence,  and  keeper  of  the  Recordi  Library,  born  in  1697,  died  1770,  was 
a  scholar  of  great  research,  and  author  of  many  learned  works. — (I.  B.) 

3  "  Some  appear  to  disparage  the  style  of  Scripture,  as  barbarous.  Some 
apologize  for  it,  as  the  work  of  illiterate  and  unlearned  men.  Surely  these 
notions  are  false  and  dangerous.  The  diction  of  Scripture,  it  is  true,  is  not 
the  language  of  any  other  composition  in  the  world.  The  Greek  of  the  New 
Testament  is  not  the  Greek  of  Xenophon,  Plato,  or  Demosthenes.  It  is  a 
language  of  its  own.  And  we  need  not  scruple  to  affirm,  that  in  precision  of 
expression,  in  pure  and  native  simplicity,  in  delicacy  of  handling,  in  the 
grouping  of  words  and  phrases,  in  dignified  and  majestic  sublimity,  it  has  no 
rival  in  the  world.  The  more  carefully  it  is  studied,  the  more  clearly  will 
this  appear.  '  Nihil  otiosum  in  sacra  Scriptura'  (Origen).  Every  sentence 
— we  might  almost  say,  every  phrase — is  fraught  with  meaning.  As  it  is  in 
the  Book  of  Nature,  so  is  it  in  the  pages  of  Holy  Writ.  Both  are  from  the 
same  Divine  Hand.  And  if  we  apply  to  the  language  of  Holy  Scripture,  the 
same  microscopic  process,  which  we  use  in  scrutinizing  the  beauties  of  the 


42  THE  AUTHOR  S  PREFACE. 

by  means  of  His  instruments  He  accommodates  Himself  to  the 
grossn6ss  of  om*  perceptions.  It  is  not,  however,  our  part 
arrogantly  to  define,  but  humbly  to  believe  what  is  worthy  of 
God,  1  Cor.  ii.  1,  and  xiv.  21.  The  holy  men  of  God,  both  in 
the  Old  and  New  Testaments,  exhibit,  not  only  an  exact  know- 
ledge of  the  Truth,  but  also  a  systematic  arrangement  of  their 
subject,  a  precise  expression  of  their  meaning,  and  a  genuine 
strength  of  feeling.  Beyond  these  three  requisites  nothing  need 
be  desired.  The  result  of  these  three  qualifications  was,  that 
the  writers  of  the  New  Testament,  however  unlearned,  wrote 
always  in  a  style  becoming  their  subject,  and,  raised  far  above 
the  technical  rules  of  Greek  Ehetoricians,  produced  an  eloquence 
truly  natural,  and  devoid  of  all  study  after  mere  effect.  We 
shall  describe  these  characteristics  one  by  one,  indicating  at  the 
same  time  what  has  been  observed  concerning  them  in  the 
present  work. 


xni. 

The  arrangement  of  subjects,  contained  in  each  book,  is  exhi- 
bited in  the  several  Tables,  which  I  have  prefixed  to  each  of 
them;  not  merely  with  the  view  of  assisting  the  reader's 
memory,  but  that  I  might  also  show  the  plan  of  the  sacred 
writer,  as  accurately  as  possible.  Any  one,  who  has  impressed 
those  tables  upon  his  mind,  will  perceive  their  utility.  No  one 
would  have  wished  for  an  argument  of  each  chapter,  at  its  com- 
mencement. The  division  of  the  New  Testament  into  chapters, 
now  in  use,  was  made  in  the  dark  ages,  after  the  selection  of 
portions  for  ecclesiastical  readings,  which  frequently  therefore 
run  on  from  one  chapter  into  another.  That  division  frequently 
separates  things  which  are  closely  connected,  and  joins  together 
things  which  are  really  distinct.  The  arguments  of  the  chap- 
ters, therefore,  are  more  rightly  to  be  sought  for  in  the  tables, 

natural  world,  and  which  reveals  to  us  exquisite  colours,  and  the  most  grace- 
ful texture  in  the  petals  of  a  flower,  the  fibres  of  a  plant,  the  plumage  of  a 
bird,  or  the  wings  of  an  insect,  we  shall  discover  new  sources  of  delight  and 
admiration  in  the  least  portions  of  Holy  Writ." — Chbistopher  Wokds- 
WOBTH. — (I.  B.) 


THE  AUTHOR  S  PKEFACE.  43 

already  mentioned,  which  do  not  preserve  that  division.  Where 
the  divisions  given  in  the  tables  are  rather  large,  subdivisions 
(but  not  too  many  in  number),  are  supplied  in  the  notes.  The 
tables  at  once  utterly  confute  the  ignorance,  in  some  cases 
impious,  of  those  who  maintain  that  the  Apostles  gave  im- 
mediate utterance  to  whatever  chanced  to  occur  to  them,  with- 
out any  plan  or  design.  In  the  Works  of  God,  even  to  the 
smallest  plant,  there  is  the  most  entire  symmetry :  in  the  Words 
of  God  there  is  the  most  systematic  perfection,  even  to  a  letter. 


It  is  the  especial  office  of  every  interpretation,  to  exhibit 
adequately  the  force  and  signification  of  the  words  which  the 
text  contains,  so  as  to  express  every  thing  which  the  author  in- 
tended, and  to  introduce  nothing  which  he  did  not  intend  to 
express.  The  two  chief  excellences  of  a  good  style  are  depth, 
and  ease  (facilitas).  They  are  seldom  combined  in  the  case  of 
human  authors :  and,  as  each  man  writes  himself,  so  do  others 
seem  to  him  to  write  also.  He,  who  himself  weighs  every  word, 
is  in  danger  (when  studying  the  work  of  another)  of  fancjdng 
here  and  there,  that  he  discovers  a  meaning  which  the  author 
did  not  design  ;  he,  who  writes  with  less  precision  himself,  in- 
terprets the  words  of  others  too  vaguely.  In  the  Divine  Scrip- 
tures, however,  the  greatest  depth  is  combined  with  the  greatest 
ease  (facilitas) ;  we  should  take  care,  therefore,  in  interpreting 
them,  not  to  force  their  meaning  to  our  own  standard;  nor,  because 
the  sacred  writers  are  devoid  of  anxious  soUcitude,  to  treat  their 
words  as  if  employed  without  due  consideration.  The  Divine 
language  far,  very  far,  surpasses  all  human  elegances  of  courtly 
style. 

God,  not  as  man,  but  as  God,  utters  words  worthy  of  Himself. 
Deep  and  lofty  are  His  thoughts :  His  words,  which  flow  from 
them,  are  of  inexhaustible  efficacy.  In  the  case  also  of  His  in- 
spired interpreters,  although  they  may  not  have  received  human 
instruction,  their  language  is  most  exact.  The  expression  of 
their  words  corresponds  exactly  with  the  impression  of  the  things 
in  their  minds ;  and  it  is  so  far  from  being  beneath  the  compre- 


ii  THE  AUTHOR  S  PREFACE. 

hension  of  those  who  hear  it,  that,  rather,  they  seldom  attain  to 
its  entire  meaning.  The  Apostles  frequently  deduce  conclu- 
sions, more  weighty  than  the  world  itself,  from  an  epithet,  from 
a  grammatical  accident,  or  even  an  adverb,  as  we  have  shown 
in  our  Apparatus,  Part.  I., .  Section  I.  Chrj^sostom  interprets 
the  particle  xal  with  emphatic  precision  in  the  writings  of  St 
Paul,  and  he,  as  well  as  the  other  fathers,  render  many  other 
things  in  a  similar  manner,  as  we  have  remarked  upon  his  book 
on  the  Priesthood,  §§  136,  441.  It  is  right  to  follow  these 
traces.  In  this  spirit  Luther  says.  The  science  of  theology  is 
nothing  else,  but  Grammar,  exercised  on  the  words  of  the  Holy 
Spirit;^ — a  sentiment  which  has  often  been  repeated  since  then 
by  other  theologians.  This  observation  involves  the  examina- 
tion of  emphatic  expression,  ia  which  the  original  signification  of 
the  words  sometimes  increases,  sometimes  decreases  in  intensity. 
Many  modes  of  expression  were  emphatic  in  Greek,  which  are 
not  so  in  German,  as,  for  example,  the  employment  or  omission 
of  the  personal  pronouns,  seldom  omitted  by  us,  frequently  so 
by  the  Greeks  ;  middle  verbs,  too,  which  are  unknown  in  Ger- 
man or  Latin,  but  which  are  distinctively  expressed  in  Greek ; 
and  verbs  simple  or  compound,  such  as  yitxigxco'  and  cmyiviiexu,' 
which  are  expressed  by  one  word  in  Latin  or  German,  but 
which  are  different  words  in  Greek  ;  and  the  article,  which  has 
no  existence  in  Latin. 

On  the  other  hand,  it  frequently  happens,  that  the  apparent 
exceeds  the  real  emphasis,  as  ou  /iij^  with  the  subjunctive ;  as  in 
the  verb  ex^dXXoi,*  as  in  the  preposition  svrhg,^  as  in  the  com- 

'  "Ml  aliud  esse  Theohgiam,  atque  Qrammaticam,  in  Spiritus  Sancti 
verbis  occupaiam." — (I.  B.) 

'  y/i/icrxa  =  to  know,  to  be  aware  of,  etc.  For  a  full  explanation  of  all 
the  meanings  and  shades  of  meaning  of  the  simple  and  compound  verbs, 
see  Schleusneri  Lexicon  in  voc,  where  the  first  occupies  five,  and  the  latter 
two  columns. — (I.  B.) 

3  ou  ^^  a  double  negative  frequent  in  classical  as  well  as  Scriptural  Greek. 
With  Fut.  Indie,  it  forbids  :  with  the  Subjunctive,  it  denies  ;  but,  in  Eccle- 
siastical Greek,  often  less  emphatically.  See  Buttman,  Matthirei,  Kuhner, 
etc.,  on  the  subject. — Ed. 

*  ix.fiaKh.a  =  lit.  to  cast  forth,  often  no  more  than  "  to  put  forth  * 
—Ed. 

*  iinos  =  within,  often  used  in  a  weaker  sense,  than  the  literal.— Ed. 


THE  author's  preface.  45 

pounds  sx'Teipd^ta,^  sKVopnCu,  u'lrimvrlog,  v'7roiilxvv//,i,  x.r.X.,  the  mean- 
ing of  which  does  not  in  the  Septuagint  differ  from  that  of  the 
simple  verbs,  from  which  they  are  derived.  Any  degree  what- 
ever of  acquaintance  with  the  Greek  New  Testament  is  useful 
and  laudable  :  but  they,  who  are  less  expert  therein,  frequently 
see  false  instances  of  emphasis,  seize  on  them  with  eagerness, 
and  publish  them  abroad,  whilst  they  pass  by  those  which  are 
genuine.  This  renders  it  the  more  necessary  that  we  should 
all  help  each  other  in  turn.  Even  dull  eyes  can  make  use  of 
light  for  the  chief  purposes  of  life  :  but  he,  who  has  a  peculiarly 
strong  sight,  perceives  many  things  more  accurately  than  others 
do.  Thus  is  it  also  in  Scripture  :  all  see  [or  may  see]  as  much 
as  is  necessary  to  salvation,  but  the  clearer  that  the  believer's 
sight  is,  the  greater  is  his  profit  and  delight :  and  that  which 
one  believer  once  sees,  others  who  of  themselves  saw  it  not,  are, 
by  his  direction,  enabled  to  perceive.  I  have  exposed  the  fallacy 
of  many  instances  of  supposed  emphasis,  brought  forward  by 
other  writers;  many  others  I  have  passed  over  in  silence: 
genuine  instances,  which  offer  themselves  spontaneously,  I  have 
not  neglected.  If,  however,  I  should  be  thought  to  dwell  at 
times  too  minutely,  and  too  long,  upon  these  matters,  I  shall  be 
readily  acquitted  by  those  who  have  observed  the  perpetual 
analogy  of  accurate  and  universally  self-consistent  expression, 
which  pervades  ahke  every  portion  of  Scripture. 

In  order  to  weigh  precisely  the  force  of  the  words,  it  is  essen- 
tial to  observe  the  Hebraism  with  which  the  language  of  the 
Greek  New  Testament  is  tinged.  It  is  beyond  question,  that 
the  Apostles  and  Evangelists  were  accustomed  to  speak  and 
write  in  such  a  style  as  was  especially  suited  to  the  Helleniz- 
ing^  Jews  resident  in  Asia  and  elsewhere,  who  had  introduced 
the  spirit  of  the  Hebrew  language  into  their  ordinary  Greek 

'  For  the  convenience  of  those  readers  who  are  unacquainted  with  Greek, 
it  may  be  as  well  to  explain  that  Ixvufial^i,)  and  the  words  which  follow  are 
derived,  respectively,  from  vtipal^a,  to  tempt ;  ■jropuiva,  to  debauch  or  prosti- 
tute;  ii/auTios,  over  against;  hixuvpn,  to  show. — (I.  B.) 

"  i.e.  those  who  from  having  resided  for  some  generations  in  countries 
where  Greek  was  the  common  medium  of  intercourse,  spoke  that  language 
(with  some  jdiomatic  peculiarities)  as  their  mother  tongue :  they  are  spoken 
of  in  Acts  vi.  1,  as  "Hellenists,"  which  E.  V.  renders  "  Grecians." — (I.  B.) 


46  THE  AUTHOR  S  PREFACE. 

discourse,  and  to  whom  the  Gi-eek  translation  of  the  Old  Testa- 
ment (which  Hebraizes  to  a  \en-  great  degree)  was  e\ ideiuly 
familiai-, — that  translation,  which  acted  in  subsor\  ience  to  tlio 
Di\ine  design  of  making  the  liivok  language  tlie  vehicle  of  tlie 
Divine  Woni.  The  ^Vpostles  and  Evangelists,  tlieivtbre,  weiv 
right  in  introducing  into  tlie  stvle  of  the  Ne\\  Testament  what- 
ever peculiarities  of  idiom  existed  in  the  translation  of  the  Old 
Testament,  or  in  the  spoken  Greek  of  the  Ilellenizing  Jews : 
and  the  more  familiar  that  the  reader  of  the  Greek  New  Testa- 
ment is  with  the  Soptnagint,  and  the  Hebrew  Syntsix,  the 
greater  protieieney  will  he  attain  to  in  his  sacred  stadies.  The 
Paraclete  conferred  tlie  most  copious  faoiHty  of  speaking  lan- 
guages on  tlie  holy  meJa  who  wix)te  the  Scriptures  of  tlie  New 
Testament :  but  it  was  necessary  that  tliey  should  descend  to 
the  level  of  their  immediate  aiiditoi-s  and  earliest  readers.  It 
any  of  the  ^Vpostles  were  sent  to-day  to  liarbai'ians  or  Greeks, 
he  would  (wisely,  as  I  think)  employ  the  most  rugged  tongues 
of  the  Barbarians,  or  the  prx^sent  vernacular  Greek,  however 
corrupt  it  be.  The  style  of  the  New  Testament  has,  in  different 
passages,  phrases  which  agree  with  the  most  appreved  Cii-eek 
writers,  even  where  you  would  least  expect  it.  But  tlie  whole 
and  perpetual  spirit  of  the  language  employed  by  the  writers  of 
the  New  Testament  is  distinctively  Hebraizing,  and  diflei-s  in 
this  respect  decidedly  frem  the  style  of  other  C<reok  authors, 
though  here  and  there  resemblances  are  to  he  found :  nor  is  tliis 
to  be  wondered  at,  since  the  volume  of  the  New  Testament  is 
so  small  when  compared  with  the  vast  mass  of  profane  CJivek 
writings;  besides  tliat  even  these  authors  have  somotinics  let 
fall  expressions  which  might  not  altogether  please  them,  and 
which  are  eagerly  caught  at  by  philologists  of  much  reading,  and 
compared  with  the  style  of  tlie  Greek  New  Testament.  See 
also  my  notes  on  John  vi.  37,  and  xii.  0  ;  and  l\ev.  xi.  5. 

Such  being  the  ease,  I  luwc  not  had  far  to  go  to  explain  the 
language  of  tlie  Greek  New  Testament,  tor  I  ha\e  generally 
found  an  explanation  close  at  hand.  Thus,  lor  example,  in  .any 
passage  of  tlie  Epistle  to  the  Ivoimuis,  I  have  compared  it  lirst 
Avitli  tlie  immediate  context,  then  with  the  remainder  of  the 
Epistle,  then  with  tlie  otlier  Epistles  of  8t  Paul,  then  with  tlie 
Greek  Fatliers,  who,  being  themselves  Greeks,  studied  both  tlie 


THE  author's  preface.  47 

Greek  New  Testament  and  the  ancients ;  lastly,  and  that  very 
rarely,  with  profane  authors.  Where  passages  of  the  Old 
Testament  are  cited  in  the  New,  I  have  given  in  fuU  the  words 
of  the  Lxx.,  especially  those  from  which  the  New  Testament 
differs,  that  the  comparison  might  be  the  more  easy.  Where 
any  difficulty  has  been  experienced  as  to  the  intei-pretation  of 
words  in  the  New  Testament,  which  occur  also  in  the  Septua- 
gint,  I  have  compared  them  with  the  corresponding  expressions 
in  the  original  Hebrew  :^  by  which  method  I  have  ascertained 
the  true  meaning  of  rpo'7ro(popiiii,'  Iroz/iaff/a,'  XKpaXlg  ^i^Xlou,*  x.T.X. 
I  have  endeavoured,  indeed,  to  introduce  into  these  annota- 
tions, as  many  explanations  and  illustrations  as  can  be  derived 
from  the  LXX.  No  one  will  expect  to  find  in  the  Gnomon  what 
can  be  obtained  from  a  Grammar  or  Lexicon  of  the  Greek 
Tongue.  Sometimes,  however,  when  anything  of  moment  is 
involved,  or  when  others  labour  under  a  hallucination,  we 
descend  to  such  matters. 


XV. 

Earth  produces  nothing  which  can  be  compared  with  holy 
feelings.*  They  comprehend,  however,  what  the  Greeks  call  rci 
^^}},^  which  we  are  obliged  to  express  in  Latin  by  the  less  suit- 

^  i.e.  where  there  is  any  doubt  or  difficulty  about  the  meaning  of  a  word 
used  by  any  of  the  writers  of  the  New  Testament  (whether  in  a  quotation 
from  the  Old  Testament,  or  in  any  other  case),  which  word  is  used  also  by 
the  LXX.,  Bengel  has  examined  the  passages  of  that  version  in  which  it 
occurs,  and  compared  it  in  each  instance  with  the  Hebrew  word  for  which  it 
stands. — (I.  B.) 

'  See  Gnomon  on  Acts  xiii.  18,  19. — (I.  B.) 

2  See  Gnomon  on  Ephes.  vi.  15. — (I.  B.) 

*  See  Gnomon  on  Heb.  x.  7. — (I.  B.) 

'  The  words  of  the  original  are — "  Cum  affectibus  Sanctis,  quod  comparari 
possit,  terra  nihil  alit." — (I.  B.) 

'  Every  student  of  Aristotle  has  probably  shared  the  difficulty  which 
Bengel  frankly  acknowledges.  Twining,  in  the  notes  to  his  translation  of 
the  Poetics,  says,  "  The  word,  sj'Su,  taken  in  its  utmost  extent,  includes 
everything  that  is  habitual  and  characteristic;  but  it  is  often  used  in  a 
limited  sense,  for  the  habitual  temper  or  disposition."    It  might  be  para- 


4«  THE  author's  PREFACE. 

able  word  " Mon-.i."^  The  Feelinc/s,  absolutely  so  called,  are 
vehement :  the  "  Mores"  axe  calmer  feelings  quiet  and  composed. 
I  would  recommend  the  reader  to  peruse  on  this  subject,  Quin- 
tilian  VI.  2 :  for  tlie  whole  disquisition  cannot  bo  introduced 
into  this  Trefocc^  The  styles  of  the  -wi-itei-s  of  the  Now  Testa- 
ment have,  in  common  with  all  other  styles,  their  own  peculiar 
Subjects,  Feelings,  and  ^' Mores."  E\-ery  one  treats  of  the  Sub- 
jects ;  those  who  ai"e  wiser  and  endued  with  spiritual  experience 
pay  due  regai'd  to  the  Feelings ;  the  "  Aforcs"  (let  me  say  it 
without  oifence),  have  been  almost  entirely  lost  sight  of,  except 
that  the  Modest)/^  of  Seripture  has  been  sometimes  mentioned. 
And  yet  these  "Mores"  pervade  in  a  wonderful  manner  all  tlie 
discourses  and  epistles  of  tlie  New  Testament,  forming  a  certain 
continual  recommendation*  of  him  who  acts,  speaks,  or  writes, 
and  realizing  in  a  pre-eminent  degree  the  "Decorum."'     Wo 

phrased  here  by  "  Moral  sentiments,''  "  Subjective  moral  principles,''  or  ex- 
pressed chemically  as  "  Moral  principles  held  in  solution,"  or  reiulerod,  per- 
haps, "  Moral  tone  ;"  but  none  of  these  phrases  are  the  exact  counterparts 

of  the  original (I.  B.) 

1  The  word  Mores,  when  used  as  it  is  by  Bengcl  in  the  present  passage, 
is  as  impossible  to  render  as  the  expression  which  it  is  intended  to  represent : 
the  expression  "  Les  moeui-s,"  with  the  force  which  it  frequently  has  in 
French  philosophical  writings,  comes  probably  as  near  to  it  as  any  modern 
phrase.  Montesquieu  (Esprit  de  loix  xix.  16),  says,  "  II  y  a  cette  difference 
entre  les  Loix  et  les  Moeurs,  que  les  Loix  reglent  plus  les  actions  du 
Citoyen,  et  que  les  Moeurs  reglent  plus  les  actions  de  I'homme.  II  y  a  cettc 
difference  entre  les  Moeurs  et  les  Manicres  que  les  premieres  rcgardent  plus 
la  conduite  intcrieure ;  les  autres  I'exterieure."  1  give  this,  however,  rather 
as  an  illustration  than  an  explanation. — (I.  B.) 

^  I  cannot,  however,  forbear  quoting  the  following  passage  : — "  Qunrc  in 
iis  quoj  verisimilia  esse  volcmus  simus  ipsi  similes  corum,  qui  ver6  patiun- 
tur,  affectibus ;  et  a  tali  animo  proliciscatur  oratio,  qualem  facile  judicem 
volet.  An  ille  dolebit,  qui  audiet  me,  cum  hoc  dicam,  non  dolentem  ?  Iras- 
cetur,  si  nihil  ipse  qui  in  iram  concitat,  idque  oxigit,  simile  patictur  ?  Siccis 
agenti  oculis  lacrymas  dabit  ?  Fieri  non  potest.  Ncc  incendit  nisi  ignis, 
nee  madescimus  nisi  humore,  ncc  res  uUa  dat  altcri  colorcm  quern  ipsa  non 
habet.     Primum  est  igitur,  ut  apud  nos  valeant  ea  quto  valere  apud  judicem 

volumus,  afficiamusquc  antequam  afficere  conemur.     Quint.  VI.  2    §  3 

(I.  D.) 

'  See  the  Gnomon  on  Acts  ii.  30,  and  Rom.  i.  26. — (I.  B.) 

■•  See  Aristotle  on  the  ■jrlara  iSoci),  Rhot.  1.  2,  §§  3,  6,  II.  1,  §  6,  etc.— (I.B.) 

'  Decorum,  the  neuter  of  the  adjective  Dtcorus,  a,  vni ;  derived  from  the 


THE  author's  preface.  i9 

have  dropped  Bomething  on  this  subject  in  our  App.  Crit.  p. 
372  (i.e.  Sect.  1  of  the  Introduction  to  the  Criticism  of  the  New- 
Testament,  Ed.  II.,  pp.  4,  5),  and  more  in  our  Harmony  of  the 
Four  Evangelists,  pp.  57,  103,  111,  214,  216,  242,  278,  281, 
282.  (Ed.  n.,  A.D.  1747,  pp.  56,  69,  171,  183,  340,  342,  380, 
382,  451,  454,  455) :  but  in  the  present  work  I  have  bestowed 
fuller  consideration  on  the  "Mores"  as  well  as  the  Feelings. 
These  "  Mores"  are  for  the  most  part  of  such  a  kind,  that  you 
can  more  easily  reach  them  by  a  perception  of  the  heart  than  by 
a  circuit  of  words.  And  this  wiU  be  a  principal  reason  why  our 
Commentary  may  be  considered  frequently  too  subtile,  frequently 
too  frigid.  I  doubt  not,  however,  that  those  who  have  by  de- 
grees become  accustomed  to  it  wiU  agree  with  me  in  my  admira- 
tion of  the  language  of  the  sacred  writers.  The  painter  by  the 
most  delicate  stroke  of  his  brush,  the  musician  by  the  swiftest 
touch  of  fleeting  notes,  exercises  the  highest  skiU  of  his  art :  and 
in  the  perfection  of  anything  whatever,  those  minate  particulars 
which  escape  the  ears  and  eyes  of  the  ignorant  and  unrefined, 
bestow  the  most  exquisite  delight  on  those  who  are  capable  ot 
appreciating  them, — a  delight  springing  from  the  very  root  and 
essence  of  the  thing  itself.  Such  is  the  case  with  Holy  Scrip- 
ture. Let  each  one,  then,  take  in  what  he  is  capable  of  re- 
impersonal  verb  Decet,  it  becomes,  or  is  becoming :  used  in  the  sense  ot 
Aristotle's  TO  nPEIION,  which  signifies  that  which  is  becoming,  proper, 
or  suitable,  to  the  person,  character,  office,  condition,  or  circumstance,  under 
consideration. — (I.  B.) 

"Id,  quod  Grsece  ■jrpiwou  dicitur,  decorum  dici  Latine  potest;  hujus  vis  ea 
est,  ut  ab  honesto  non  queat  separari." — Cic.  Off.  I.  27. — (Ed.) 

"  Caput  artis  est,"  says  Quinctilian,  "  decere."  "  The  first  principle  ol 
art  is  to  observe  decorum ."  No  one  should  ever  rise  to  speak  in  public, 
without  forming  to  himself  a  just  and  strict  idea  of  what  suits  his  own  age 
and  character ;  what  suits  the  hearers,  the  place,  the  occasion ;  and  adjust- 
ing the  whole  train  and  manner  of  his  speaking  on  this  idea.  All  the 
ancients  insist  much  on  this.  Consult  the  first  chapter  of  the  eleventh  book 
of  Quinctilian,  which  is  employed  wholly  on  this  point,  and  is  full  of  good 
sense.  Cicero's  admonitions  in  his  Orator  ad  Brutum,  I  shall  give  in  his 
own  words,  which  should  never  be  forgotten  by  any  who  speak  in  public : 
"Est  EloquentisB,  sicnt  reliquarum  rerum,  fundamentum,  sapientia;  ut 
enim  in  vita,  sic  in  oratione  nihil  est  difflcilius  quam  quod  deceat  videre," 
etc.— Blair,  Lecture  XXVII. 

See  also  Explanation  of  Technical  terms  in  voc. — (I.  B.) 

VOL.  I.  D 


60  THE  author's  PREFACE. 

ceiving,  and  abstain  fi'om  meddling  with  what  he  is  uiiablo  to 
comprehend. 


XVI. 

There  are  many  classes  of  those  who  undertake  to  illustrate 
the  Sacred  Books  by  Commentaries  :  and  it  sometimes  happens 
that  they  despise  each  other's  plans  and  love  only  their  own. 
For  my  part,  I  do  not  act  exclusively  as  a  Paraphrast,  a  Gram- 
marian, a  Scholiast,  an  Antiquary,  a  Logician,  a  Doctrinal 
Expositor,  a  Controversialist,  or  an  Inferential  Commentator; 
but  I  take  all  these  characters  by  turns,  vnthout  stint  or  distinc- 
tion. Each  of  these  indeed  has  its  own  use  :  when  that  use  is 
carried  too  far  it  degenerates  into  abuse :  and  this  abuse  may 
again  be  remedied  by  a  just  estimation  and  judicious  employ- 
ment of  all  the  means  at  our  disposal.  I  do  not  pass  by  without 
notice  decisions,  the  authority  of  which  has  been  generally  re- 
ceived {Dicta  Classica) ;  I  do  not  ignore  difficulties  which  are 
the  subject  of  wide  discussion ;  but  I  examine  vnth  equal  care 
the  rest  of  Scripture,  Avhich  is  equally  worthy  of  consideration. 
In  each  individual  case  I  employ  that  kind  of  annotation  which 
the  part  or  passage  under  consideration  may  require  to  exhibit  its 
force,  to  explain  its  words  and  phrases,  to  draw  attention  to 
the  habit  of  mind  of  those  who  speak  or  of  those  whom  they 
address,  to  bring  out  the  true  or  refute  the  false  doctrine,  to 
elicit  those  maxims  of  piety  or  Christian  prudence  which  are  in- 
volved or  suggested  by. the  sacred  text,  to  examine  quotations 
from  the  Old  Testament,  occurring  in  the  New,  and  other 
parallel  passages, — or  to  indicate  the  weight,  and  unravel  the 
connection  of  the  arguments  employed  by  the  sacred  writer. 
And  all  these  things  are  laid  before  the  reader  in  such  a  manner, 
as  to  give  him  the  opportunity  and  inducement  to  pursue  the 
train  of  thought  further  himself.  At  each  separate  annotation 
the  Gnomon  must  be  supposed  to  say  "  The  Text  runs  thus,  not 
otherwise.  This,  and  no  other,  is  the  noun  ;  this,  the  verb ; 
this,  the  particle ;  this,  the  case ;  this,  the  tense ;  this  is  the 
arrangement  of  the  words ;  this  is  the  repetition  or  interchange 


THE  AUTHOR  8  PREFACE.  61 

of  words ;  this,  the  succession  of  arguments ;  this,  the  emotion 
of  the  minds,  etc.'' 


xvn. 

He  who  comprehends  the  intention  of  this  work,  will  not  ex- 
pect to  find  differences  of  opinion  carefully  enumerated  and 
laboriously  refuted,  with  the  names  of  their  advocates  and  the 
titles  of  their  works.  It  is  expedient  indeed  that  some  should 
undertake  that  office,  and  deduce  the  history  of  Scriptural  inter- 
pretation from  century  to  century;  few,  however,  possess  the 
opportunity  or  the  capacity  for  performing  such  a  task  ;  though 
there  are  many  who  can  search  out  and  bring  together  many 
particulars  for  the  general  advantage.  It  is  better,  however,  for 
the  weak  to  be  wholly  ignorant  of  opinions  which  are  in  them- 
selves foolish,  and  would  scarcely  enter  into  the  mind  of  any  one, 
than  to  have  them  recorded  in  connection  with  the  passages  to 
which  they  refer  [even  though  in  each  instance  they  be  carefully 
and  successfully  refuted].  We  should  fare  badly,  if,  in  order  to 
ascertain  the  royal  road  of  truth,  it  were  necessary  for  us  to  obtain 
an  accurate  knowledge,*  and  make  a  personal  survey  of  all  the 
tracks  which  lead  away  from  it. — ^In  fact,  the  true  interpretation 
is  more  fi-equently  buried  than  assisted  by  a  multitude  of  con- 
flicting opinions.  I  have,  however,  guarded  the  reader  against 
some  erroneous  interpretations  of  modem  date,  without  either 
naming  the  authors  or  quoting  their  words.  The  reader  who  is 
unacquainted  with  them  will  not  perceive  the  allusion,  nor  is  it 
necessary  that  he  should  do  so ;  whereas,  he  who  is  acquainted 
with  them  will  understand  what  I  mean.  I  touch  also  upon 
some  rather  probable  interpretations  as  yet  little  discussed ;  and 
where  my  own  opinion  might  appear  paradoxical,  I  support  it 
by  the  consent  of  others,  especially  the  ancients. 

'  « In  numerate  habere,"  Quint.  VI.  3,  iii.,  "  To  have  in  readiness." — Ed. 
Said  to  be  an  expression  of  Augustus.  The  phrase  originally  refers  to 
"  numeratum  argentum" — i.e.  money  paid  doten — actually  counted  out — See 
Andrews,  Ainsworth,  Riddle,  etc. — (I.  B.) 


6J  THE  author's  PREFACE. 


xvin. 


Nothing  is  more  frequent  in  commentaries  than  the  title 
"  Harmonia  Evangelica.''  Under  this  title,  however,  I  have  felt 
it  necessary  to  produce  something  exceedingly  different  from  the 
generality  of  compositions  which  have  hitherto  appeared  with 
this  name.  The  hasis  of  my  Harmony  is  the  recognition  of  the 
fact  that  there  were  Three  Passovers,  and  Three  only,  between 
our  Lord's  Baptism  and  His  Ascension, — a  fact  frequently  ac- 
knowledged by  the  ancients,  and  of  late  years  by  Timotheus 
PhUadelphus  ;  ^  though  most  writers  of  recent  date  lay  down  a 
greater  number  of  Passovers.  I  have  combined  and  arranged  the 
Four  Gospels  in  accordance  with  the  determining  standard  of 
the  Three  Passovers  in  my  Harmony  of  the  Four  Evangelists, 
published  first,  a.d.  1736,  and  again  with  emendations,  a.d. 
1 747  :  and  the  consideration  of  the  separate  Gospels  in  the  pre- 
sent work  is  intimately  connected  with  that  treatise.  I  will, 
therefore,  quietly  repeat  the  points,  which  are  most  necessary  for 
my  purpose. 

1.  The  Nativity  of  our  Lord  cannot  be  placed  later  than  two 
months  before  the  death  of  Herod  the  Great. 

2.  The  death  of  Herod  the  Great  cannot  be  placed  sooner  or 
later  than  the  month  of  Febniary,  in  the  third  year  before  the 
Dionysian  Era.^  This  is  proved  by  the  eclipse  of  the  moon, 
mentioned  by  Josephus,  and  the  events,  which  he  relates,  as 

1  Author  of  a  work,  published  in  12rao,  at  Stuttgard,  a.d.  1728,  and  en- 
titled— 

"  Grundveste  der  wahren  Kirchen." 

Bengel,  in  the  Preface  to  his  Exposition  of  the  Apocalypse,  says—"  All  the 
systems  we  have  of  the  Apocalypse  maybe  divided  into  these  six  classes  ;  of 
each  of  which  I  will  subjoin  one  example— 1.  Some  go  in  a  metaphysical  azid 
theosophical  way  ;  for  instance,  Timotheus  PhUadelphus." (I.  B.) 

2  The  Dionysian  Era,  now  in  general  use,  so  called  from  Dionysius 
Exiguus,  a  native  of  Scythia,  who  pubUshed  his  chronological  system  about 
the  year  532.  He  is  considered  to  have  placed  the  birth  of  Christ  four 
years  too  late;  so  that  to  obtain  the  exact  nnmber  of  years  which  have  at 
any  time  elapsed  since  that  event,  we  must  add  four  years  to  the  date  of  the 
current  year. — (I.  B.) 


THE  author's  PKEFACE.  58 

having  happened  between  that  phenomenon  and  the  Passover  of 
that  year. 

3.  The  fifteenth  year  of  the  reign  of  Tiberius  cannot  begin 
before  the  month  Tisri/  of  the  twenty-seventh  year  of  the 
Dionysian  Era. 

4.  Our  Lord,  when  He  was  about  thirty  years  old,  was  bap- 
tized, and,  after  forty  days,  tempted  of  the  Devil,  some  time 
before  the  Passover  of  the  twenty -eighth  year  of  the  Dionysian 
Era. 

5.  In  that  same  year,  and  no  other,  could  the  Temple  have 
been  said  to  have  been  forty-six  years  in  building. — See  John 
ii.  20. 

6.  Our  Lord  was  crucified  in  the  thirtieth  year  of  the  Diony- 
sian Era ;  for  this  particular  year,  and  not  one  of  the  years  29, 
31,  or  32,  had  the  Passover  at  the  end  of  the  week :  but  the 
year  33  is  too  late,  and  is  refuted  by  all  the  opinions  of  the 
Ancient  Church. 

7.  Therefore  the  whole  course  of  events  recorded,  fi-om  the 
Passover  mentioned  in  John  ii.,  to  that  mentioned  in  John  xviii., 
is  included  in  the  28th,  29th,  and  30th  years  of  the  Dionysian 
Era. 

This  makes  three,  and  only  three  Passovers. 

These  statements,  if  taken  singly,  may  possibly  appear  to 
leave  the  matter  in  doubt :  but,  when  taken  together,  they  are 
clear  and  unquestionable;  and  necessarily  prove,  that  there  were 
only  three  Passovers. 

My  Harmony  has  found  a  most  courteous  opponent  in 
Hauber,'  of  whose  present  opinions  on  the  subject,  I  am  entirely 
ignorant :  but  certainly,  in  his  great  work,  which  is  entitled 
Deutsche  Original  Bihel  (German  Original  Bible),  he  has 
adopted  the  main  features  of  my  Harmony,  adding  his  own  view 
of  the  details.     And  very  lately  Walchius,*  in  his  observations 

'  The  month  Tisri  comprehended  part  of  September  and  October,  though 
corresponding  nearly  with  the  latter.  — (I.  B.) 

»  See  f.n.  1,  p.  39.— (I.  B.) 

'  John  Ernest  Immanuel  Walchjus  was  bom  at  Jena  in  1726,  and  attain- 
ed to  a  high  station  in  the  University  there.  In  1749  he  published  at  Jena 
his  "  Einleitung  in  die  harmonic  der  Evangdisten."  He  died  in  1778. — 
(I.  B.) 


64  THE  author's  PREFACE. 

on  the  Life  of  our  Lord  Jesus  Christ,  frequently  finds  fault 
with  me  ;  but  neither  of  them  has  brought  into  play  the  chrono- 
logical mainsprings  of  the  Gospels. 

The  Gospel  chronology  has  been  studiously  treated  of,  in  our 
day,  by  Campegius  Vitringa,^  Peter  AlUx,^  Count  Camillus  de 
Sylvestris,'  Nicasius,*  J.  J.  Hottinger,'  C.  G.  Hoffinan,' 
Leonard  Offerhaus,'  etc.  These  all  diifer  widely  from  each 
other,  but  if  you  compare  them  together,  and  abridge  them  into 
one,  you  will  find,  that,  whatever  truth  is  contained  in  any  of 
them,  confiims,  at  times  against  their  will,  the  ternarian  hypo- 
thesis (that,  namely,  which  supposes  three  Passovers,  and  three 
only)  :  nor  can  they,  who  pretend  four,  not  to  say  more  Pass- 
overs, avoid  doing  violence  to  those  chronological  data  so  em- 
phatically laid  down  by  the  Evangelists  themselves.  The 
quatemarian  hypothesis,  (that,  namely,  which  supposes  four 
Passovers),  doubles,  or  even  trebles,  with  manifest  inconvenience, 
the  long  series  of  passages  from  the  fourth  to  the  thirteenth 
chapters  of  St  Matthew  (repeated  in  the  parallel  passages  of  St 

^  Campegius  Vitringa,  a  learned  Protestant  divine,  born  in  Friesland 
1659,  died  1722,  became  successively  Professor  of  Oriental  Languages, 
Divinity  and  Sacred  History,  at  Franckaer. — (I.  B.) 

"  Peter  AUix,  a  learned  French  divine,  born  at  Alen9on  1641,  was  suc- 
cessively minister  of  the  Protestant  Church  at  Rouen,  and  at  Charenton. 
At  the  revocation  of  the  edict  of  Nantes,  he  retired  to  England,  where  he 
became  Canon  of  Windsor,  and  Treasurer  of  Salisbury  Cathedral.  He  died 
in  1717.— (I.  B.) 

^  Count  Camillus  de  Sylvestris,  a  learned  writer,  was  born  at  Padua  in 
1645,  studied  at  Rovigo,  and  became  honorary  member  of  most  of  the 
Universities  of  Italy.     He  died  in  1719.— (I.  B.) 

'  The  writer  apparently  intended  is  Claud  Nicaise,  born  at  Dijon  in  1623, 
and  died  at  Velay  in  1701.  He  took  orders  in  the  Roman  Church,  and  be- 
came a  learned  Philologist  and  Archaeologist. — (I.  B.) 

'  John  James  Hettinger,  eldest  son  of  the  celebrated  John  Henry  Holtin- 
ger,  was  born  at  Zurich  in  the  sixteenth  century,  published  various  works  in 
1706,  1708,  1720,  etc.,  and  died  in  1735 (I.  B.) 

«  See  f.n.  4,  page  39.— (I.  B.) 

'  Leonard  Offerhaus,  a  celebrated  scholar,  was  born  at  Ham,  in  West- 
phalia, in  1699.  In  1720,  he  gave  the  first  earnest  of  his  future  cele- 
brity in  a  disputation  on  the  public  and  private  life  of  our  Lord.  He 
died  at  Groningen  in  1779,  after  having  filled  for  more  than  half  a 
century    the   chair   of  eloquence   and   history  there  with  distinction  — 

a.B.) 


THE  AUTHOR  S  PREFACE.  BS 

Mark  and  St  Luke),  the  identity^  of  which  is  recognised  by  the 
Three  Passover  system.  The  ternarian  hypothesis  admits,  in 
the  history  of  merely  a  very  few  months,  the  principle  of  chrono- 
logical transposition,^  either  in  Matthew,  or  in  Mark  and  Luke, 
especially  the  two  latter,  and  that  with  great  advantage :  the 
quatemarian,  under  the  appearance  of  order,  introduces  confvr- 
sion.  Lightfoot,  in  his  Chronicles^  of  the  Old  and  New  Testa- 
ment (although  he  advocates  the  four  Passover  system),  labours 
advisedly  to  show,  that  chronological  transpositions  occur  in  the 
Gospels  and  other  parts  of  Scripture.  The  ternarian  hypothesis 
agrees  exactly  with  the  seventy  weeks  of  Daniel,  and  with  the 
Lessons  from  Moses  and  the  Prophets,  read  in  the  synagogues  on 
Sabbath  and  Holy  days — ^lessons  which  are  clearly  and  frequently 
alluded  to  by  the  EvangeHsts ;  and  it  attributes  to  the  Saviour's 
course  a  suitable  rapidity:*  the  quatemarian  hypothesis  oblite- 
rates all  these  things.  A  fuller  demonstration  of  these  points  is 
to  be  found  in  my  Harmony,  sect.  12,  and  Ordo  Temporum, 
ch.  5.  Hence,  I  with  justice  draw  the  following  conclusion, — 
Wliosoever  places  more  than  three  Passovers  between  the  baptism, 
and  ascension  of  our  Lord,  his  labour  on  the  Gospels,  as  far  as  it 
relates  to  a  Harmony  of  them,  and  to  the  life  of  our  Saviour, 
ought  to  be  considered  utterly  vain  and  held  in  little  honour,  by 
all  who  do  not  swallow  error  as  readily  as  truth.  The  Gnomon 
refers  the  reader,  here  and  there,  to  the  Harmony  framed  on  the 
basis  already  mentioned,  and  to  the   Ordo   Temporum,  which 

1  And  singleness  [as  opposed  to  the  series  being  regarded  as  twofold  or 
threefold.]— Ed. 

2  '■'■Trajeetio"  as  for  example  in  the  accounts  of  our  Lord's  temptation,  in 
one  of  which  there  must  be  a  chronological  transposition. — (I.  B.) 

'  The  works  referred  to  are,  "  Chronicle  and  Harmony  of  the  Old  Testa- 
ment, with  Notes," — and,  "  Harmony,  Chronicle  and  Order  of  the  New  Testa- 
ment. The  Text  of  the  Four  Evangelists  methodized,  the  Story  of  the 
Acts  of  the  Apostles  analyzed,  the  Order  of  the  Epistles  manifested,  the 
Times  of  the  Revelation  observed,  all  illustrated  with  a  variety  of  observa- 
tions, etc."— (I.  B.) 

*  "  Cursuique  Salvatoris  celeritatera  convenientissimam  tribuit" — i.e.  does 
not  represent  the  time  of  our  Lord's  Ministry  as  having  been  longer  than  it 
really  was ;  represents  Him  as  reaching  His  goal  with  sufficient  fleetness. 
A  metaphor  taken  from  the  race-course.  Cf.  1  Cor.  ix.  24,  25,  etc. — 
(IB.) 


66  THE  author's  PREFACE. 

render  the  remaining  consideration  of  the  Gospels  so  much  the 
easier.  The  Harmony  has  a  table  (a  Monotessaron '  as  it  were), 
compiled  from  all  the  Evangelists ;  but  the  Gnomon  exhibits  the 
separate  Gospels  in  the  tables,  severally  accommodated  to  them* 


XIX. 

The  Acts  of  the  Apostles  are  intimately  connected  with  the 
Epistles,  especially  those  of  St  Paul,  and  are  principally  illus- 
trated by  them.  In  the  Epistles,  our  annotations  are  not  con- 
fined to  those  portions  which  are  more  abundantly  full  of 
doctrine :  but  they  are  carried  on  equally  throughout,  and  are 
almost  perpetual.  The  sum  and  series  of  events  is  given  in  the 
Ordo  Temporum,  cap.  6. 


XX. 

The  principles,  upon  which  we  have  treated  the  Apocalypse, 
are  stated  in  the  annotations  to  that  book,  as  well  as  in  the 
Prowmium  prefixed  to  it.  For  as  our  exposition  of  it  exists 
separately  in  German,  so  is  it  also  added  at  the  end  of  this  work. 
The  celebrated  theologian,  Dr  Joachim  Lange,"  has  lately  issued 
a  critical  examination  (Beurtheilung)  of  the  German  edition :  and 
Frederick  Eberard  Eambach,  has  added  it  to  W.  Sherlock's' 

'  It  is  subjoined  to  the  end  of  the  Harmony,  and  occupies  twenty-five 
pages.— (I.  B.) 

^  Joachim  Lange  was  born  in  1670,  in  the  territory  of  Brandenburgh.  He 
was  a  distinguished  theologian,  philologist,  and  historian,  of  the  Academy  of 
Halle.     He  died  in  1744.— (I.  B.) 

»  William  Sherlock,  d.d.,  Dean  of  St  Paul's,  must  not  be  confounded  with 
his  son,  Thomas  Sherlock,  Bishop  of  London,  nor  with  Dr  Richard  Sherlock, 
author  of  "  The  Practical  Christian."  He  was  born  in  Southwark  about 
1641,  educated  at  Eton,  and  thence  removed  to  Peterhouse,  Cambridge, 
1657.  He  became  Rector  of  St  George's,  Botolph  Lane,  London,  in  1669 ; 
after  which  he  was  made  successively  Prebendary  of  St  Pauls,  Master  of  the 
Temple,  Rector  of  Therlfleld,  Hertfordshire,  and  in  1691  Dean  of  St  Pauls. 
He  died  a.d.  1707.  He  was  a  learned  divine,  a  clear,  polite,  and  forcible 
writer,  and  an  eloquent  preacher. — (1.  B.) 


THE  AtlTHOR'S  PREFACE.  87 

"  Preservative  against  Popery,"  which  he  has  translated  into  the 
vernacular  tongue,  nnder  the  title  of"  Mantissa^  Apocalyptica." 
The  "  Critical  Examination"  however,  coincides  with  what  the 
author  has  said  on  the  subject  in  his  Latin  Commentary  on  the 
Glory  of  Christ.  I  have  thought  it  expedient,  therefore,  to  take 
the  present  opportunity,  to  examine  the  principal  sinews  of  his 
commentary,  and  reply  to  his  "  Critical  Examination."  As  soon 
as  I  heard  of  the  appearance  of  that  "  Critical  Examination,"  I 
determined  to  yield  to  truth,  if  established  by  that  most  accom- 
plished commentator,  with  no  less  delight  than  that  with  which 
I  should  defend  it,  if  found  on  my  own  side.  Having  made 
myself  master  of  the  treatise,  I  found  some  things  culled  from 
my  work  and  touched  upon,  which  either  pleased  or  displeased 
this  author.  I  in  my  turn  will  explain,  in  what  portion  that 
distinguished  man  has  delighted  me  by  his  assent,  or  by  his  dis- 
sent invited  me  to  reconsider  my  opinion ;  and  as  he  has  exer- 
cised the  greatest  courtesy  towards  me,  so  will  I  maintain  the 
greatest  respect  towards  an  old  man,  whose  hospitality  I  shared 
in  1713,  and  whose  friendship  I  have  enjoyed  ever  since. 

1 .  He  disagrees  with  me  especially  concerning  the  Beast,  and 
the  Whore.— ^QQ  pp.  371-405. 

Answer. — There  is,  I  grant,  a  great  difference  between  them: 
but  in  what  that  difference  really  consists,  we  have  considered 
in  our  annotations  on  Revelation  xiii.  1. 

2.  He  infers  thence  (referring  the  reader  to  his  former  com- 
mentaries), that  I,  no  less  than  Vitringa,  am  generally  mistaken 
in  the  interpretation  of  the  Seven  Seals,  and  Seven  Trumpets, 
and,  therefore,  of  the  whole  booh. — See  p.  405. 

Answer. — My  interpretation  of  the  Beast  and  the  Whore, 
being  vindicated,  reciprocally  supports,  and  is  supported  by  the 
remaining  portions  of  my  exposition.  There  are  many  things, 
of  which  the  "  Critical  Examination"  has  given  plausible  ex- 
planations (pp.  371,  stjq.,  394,  sqq.,  400,  sqq.),  but  they  do  not 
interfere  with  me  ;  for  I  myself  acknowledge  them  as  true.  A 
discussion  of  the  matters  in  dispute  would  have  been  much  more 
desirable.  I  find,  however,  something  which  astonishes  me.  I 
had  examined  in  my  book,  pp.  500—504,  the  main  features  of 
the  Apocalyptic  system  set  forth  by  Dr  Lange,  mentioning  the 
*  Mantissa,  a  Tuscan  word :  a  make-weight,  and  so,  a  gain. — Ed. 


68  THE  author's  PREFACE. 

author  by  name,  and  I  had  written  there  these  words — "  Whoso- 
ever seeks  tlie  truth,  should  most  diligently  examine  this."  And 
yet,  he  is  entirely  silent  on  the  whole  of  that  my  examination, 
nor  does  he  even  touch  upon  pp.  107,  108,  123,  124,  214,  215, 
285,  295,  and  by  far  the  greater  part  of  those,  which  I  had  col- 
lected in  the  seventh  section  of  my  Preface.  He  says,  that  he 
has  read  the  book  through  :  otherwise,  I  should  have  thought  it 
clear,  that  he  had  only  gleaned  some  portions  of  it  in  a  cursory 
manner.  I  indeed  desire,  that  those  passages,  referred  to  above, 
should  be  considered  as  entirely  and  formally  reasserted  on  the 
present  occasion  :  for  they  presuppose  that  I  had  carefully  ex- 
amined the  commentaries  of  this  distinguished  author,  and  dili- 
gently avoided  the  errors  which  he  refutes  in  Vitringa.  Besides 
which,  I  have  temperately  stated  in  my  annotations  on  the 
Apocalypse,  contained  in  the  present  work,  what  is  the  nature 
of  that  distinguished  man's  interpretation  on  the  Seals,  the 
Trumpets,  and  the  other  parts,  where  it  possesses  any  sinew. — See 
the  Notes  on  iv.  1,  etc. 

3.  He  thinks  (p.  406),  that  I  have  placed  the  commencement 
of  the  three  woes,  especially  of  the  third  woe,  too  early. 

I  have  answered  this  objection  in  the  Notes  on  Kev.  viii.  13. 

4.  He  agrees  with  me,  on  the  Two  Witnesses,  the  Great  City, 
and  the  Kingdom,. — See  pp.  406,  seqq. 

5.  He  approves  of  my  exposition  of  ch.  xii.,  as  far  as  regards 
the  future :  as  far  as  regards  the  past  he  does  not  (p.  408)  ap- 
prove of  it. 

Concerning  the  past,  see  my  Notes  on  xii.  5. 

6.  He  cordially  adopts  (pp.  409-421)  my  views  on  the  Con- 
version of  the  Nations,  the  Future  Millennium  (though  he  only 
admits  one)  and  the  First  Resurrection.  And  in  this  part  espe- 
cially, he  has  freed  the  prophecy  from  the  Equuleus  Hermenew- 
ticus,^  which  he  so  frequently  speaks  of.  He  seeks,  however  to 
vindicate  the  consistency  of  the  language,  used  in  Scripture  con- 
cerning the  last  times  (which  are  described  both  as  bad  and 
good),  by  asserting  a  twofold  advent  of  Christ ;  conceiving,  that 

'  Equuleus  Hermeneuticus — A  quaint  expression  signifying  literally  "  An 
instrument  of  torture  applied  to  the  interpretation  of  prophecy."     The 

Equulms  was  so  called  from  its  being  shaped  like  a  horse. (I.  B.)     The 

interpreter's  rack. — ^Ed. 


THE  author's  preface.  SO 

the  bad  will  be  before  the  first  of  these  two  advents,  the  good  in 
the  Millenniiim  (see  his  commentary  on  the  Apocalypse,  p.  239) : 
although  that  consistency  cannot  be  maintained  (if  we  are  to 
retain  our  belief  in  the  unity  of  Christ's  advent),  except  by 
supposing  two  periods  of  a  thousand  years  each,  concerning  which, 
see  my  Notes  on  Eev.  xx.  4. 

7.  He  says  (p,  421),  that  he  cannot  understand  what  I  have 
said  on  the  other  periods  of  time,  compared  with  that  of  a  thousand 
years. 

He  has  forgotten  the  results  of  my  exposition  (pp.  127,  644, 
etc.),  obtained  by  a  correct  analysis  of  the  different  periods. 
Those,  who  acknowledge  the  accuracy  of  this  analysis,  perceive 
that  the  examination  of  prophecy  is  especially  necessary  for  the 
present  age  (cf.  Beurtheilung,  pp.  409,  410) :  those  who  do 
not  acknowledge  the  accuracy  of  that  analysis,  float  about  [with- 
out chart  or  compass]  in  a  long  expanse  of  ages  :  for  that  hypo- 
thesis, which  is  chiefly  maintained  by  the  Theologian  of  Halle, 
involving  the  notion,  that  the  forty-two  months  of  the  Beast 
denote  three  and  a  half  common  years,  defers  those  three  and  a 
half  years,  and  the  subsequent  flourishing  state  of  the  Church, 
two  centuries  and  more. — See  Erhldrung  Offenbarungs,  pp.  503, 
504.  Were  such  an  expectation  well-founded,  it  would  be  more 
profitable  as  yet  to  meditate  upon  other  points,  and  to  give  our 
attention  to  those  prophecies,  which  refer  to  the  present  time. 

8.  The  venerable  theologian  has  condescended  to  quote  long 
passages  fi:om  my  book  concerning  those  chapters,  in  which  he 
finds  that  I  agree  with  him,  and  justly  declares  the  victory  of 
truth. — See  p.  422.  That  it  is  not,  however,  an  examination  of 
my  whole  work,  the  heads  just  mentioned  clearly  show :  for  they 
deal  with  very  few  chapters  of  the  Apocalypse,  and  leave  the 
remainder  almost  untouched.  He  was  at  liberty  to  take  his  own 
course  in  the  matter ;  but  it  is  the  reader's  interest  to  know  that  I 
have  treated  there  of  many  other  subjects,  such  as  The  Flux  of 
things  from  the  Invisible  to  the  Visible,  and  their  Reflux  from  the 
Visible  to  the  Invisible;  the  difference  of  the  Seven  Angels,  Churches, 
Seals,  Trumpets,  Phials;  the  Division  of  the  Septenaries  into  Fours 
and  Threes ;  the  Progress  of  affairs  from  East  to  West,  etc.  On 
account  of  the  subjects  so  ably  handled  by  the  venerable  divine  in 
question,  I  should  not  myself  have  pubhshed  an  exposition  of  tho 


60  THE  author's  PREFACE. 

Apocalypse,  had  I  not  felt  sure  that  somewhat  had  trickled  from 
the  inexliaustible  fountain  of  Apocalyptical  Wisdom  into  my 
channel,  which  it  became  my  duty  to  communicate  to  the  world 
at  large. 

9.  With  singular  kindness  he  declares  his  opinion  (p.  428), 
that  I  may  be  able  to  produce  something  towards  interpreting 
the  prophecies  of  the  Old  Testament.  He  adds,  however,  and 
I  acknowledge  it,  that  my  system  requires  to  be  more  carefiiUy 
finished  off.  By  the  assistance  of  the  Apocalypse,  which  is  not 
sealed,  Daniel  who  was  sealed,  and  the  other  prophets,  who 
described  the  mystery  of  GoD,  will  be  laid  open.  But  those 
particulars,  which  he  thinks  I  ought  to  retract,  will  never  prevent 
the  true  comparison  of  that  book  with  the  prophecies  of  the  Old 
Testament. 

10.  I  am  the  more  firmly  convinced  of  this  by  my  Ordo  Tem- 
fonrni,  which  he  so  warmly  welcomed.  That  compendium  has 
an  intimate  connection  with  both  my  expositions  of  the  Apoca^ 
lypse,  having  been  published  between  the  two,  exhibiting,  as  it 
does,  one  chain  of  historic  and  prophetic  periods,  perpetually 
intertwined  with  each  other. 

I  have  evoked  all  my  iliri'l%iia,  and  docility,  that  I  might  be 
ready  even  now  to  abandon  with  a  good  grace  any  error  which  the 
aged  interpreter  should  prove  me  to  have  adopted.  I  find  myself 
unable,  however,  without  flattery,  which  I  know  him  to  abhor, 
to  change  my  opinion :  and,  if  such  be  the  will  of  God,  I  mil 
hereafter  submit  for  his  consideration  some  observations,  in  the 
German  language,  which  we  have  both  of  us  made  use  of, 
together  with  the  Latin.  For  there  is  a  just,  and  shortly  to  be 
satisfied  expectation,  of  certain  things,  by  which  the  application  of 
prophecy  to  our  age  will  be  rendered  more  distinct,  and  a  facility 
be  afforded  of  combining  many  useful  things  in  one  composition. 
We  both  search  sincerely  for  truth :  his  affection  for  me,  and 
my  reverence  for  him,  are  augmented  instead  of  being  diminished, 
by  the  candour  of  the  one,  and  the  forbearance  of  the  other. 
Nor  is  our  very  disagreement  on  the  interpretation  of  certain 
chapters  without  its  advantage :  for  in  proportion  as  our  adher- 
ence to  our  several  opinions,  where  they  differ,  is  the  more  im- 
bending,  so  much  the  more  ought  our  agreement  on  other  points 
to  induce  the  spectators  of  this  most  friendly  contest  to  examine 


THE  author's  preface,  61 

the  whole  matter  in  question ;  and  whosoever  shall  consider  the 
arguments  of  this  veteran  interpreter  to  be  satisfactory  in  this 
instance,  will  be  the  less  easily  terrified  by  the  attacks  of  others 
on  my  Apocalyptical  views.  The  matter  will  become  clearer 
hereafter  as  I  had  said  ^  in  sec.  xv.  of  the  Preface  to  the  work 
under  consideration.  In  the  meantime  I  wish  from  my  heart, 
that  the  Theologian  of  Halle  in  his  Biblia  Parenthetica,  or  any 
other  subsequent  commentaries,  may  by  the  grace  of  God  be 
enabled  to  explain,  in  accordance  with  the  Divine  meaning,  these 
portions  of  prophecy.  And  I  wish,  since  so  many  depend  on  his 
authority,  that,  after  considering  the  matter  more  maturely,  as 
far  as  his  precious  hours  permit,  he  would  declare  whether  he 
wishes  to  be  considered  by  a  more  enlightened  posterity,  as  the 
assailant  or  supporter  of  those  parts  of  my  system,  which  he  has 
condemned  in  his  Beurtheilung.  I  am  not  influenced  in  this 
matter  by  any  spirit  of  ambitious  contention,  but  by  the  gravity 
and  urgency  of  the  matter.  He  will  deserve  as  well  of  the 
Church  by  writing  a  single  sentence,  as  a  volume  on  this  ques- 
tion. I  shall  feel  no  shame  at  the  triumph  of  truth.  In  con- 
clusion, I  will  put  forward  a  thing,  which  alone  wiU  be  sufficient 
to  decide  the  matter :  his  too  eager  interpretation  of  the  half- 
hour,'  for  a  millennary  period  (firmly  established  in  its  proper 
place),  has  plainly  introduced  the  whole  system,  of  which  the 
Theologian  of  Halle  is  so  strenuous  a  defender.  If  that  inter- 
pretation falls  to  the  ground,  this  system  will  yield  to  truth. 

The  opinions,  which  others  have  expressed  with  regard  to  my 
commentary  on  this  book,  are  exceedingly  various.  With  some, 
I  shall  scarcely  be  able  to  redeem,  by  my  other  labours,  the  blame 
which  they  consider  me  to  have  incurred  by  my  prophetical  re- 
searches. Some  are  said  to  be  dissatisfied  with  my  calculations: 
they  seek,  forsooth,  mathematical  prae-excellence^  and  soar  far 
above  our  humble  path  :  for  we  are  satisfied  with  the  rudiments 

^  "  A  greater  degree  of  knowledge  awaits  posterity.  To  them  much  that 
is  now  made  little  account  of  will  serve  for  a  foundation  on  which  to  build 
more  ;  much  that  is  now  current  will  no  longer  pass  ;  and  many  proofs  that 
to  most  men  seem  not  sufficient  now,  will  then  he  more  than  enough." — 
Loc.  cit.  Robertson's  Translation. — (I.  B.) 

2  See  Eev.  viii.  I.— (I.  B.) 

'  In  the  original, — "  Sublimitatem  videlicet  mathematicam  quserunt."— 
(I.  B.) 


62  THE  author's  PEEFACE. 

of  Arithmetic,  provided  the  fractions  be  carefully  observed. 
Many  others,  nay  by  far  the  greater  number,  laying  aside  the 
labour  of  investigation,  proceed  with  greater  ease  and  celerity, 
and  fancy  that  they  are  riding  in  port,  when  in  reality  they  are 
at  sea  with  their  eyes  shut.  Let  them  consider  well  what  they 
are  about ;  Truth  is  of  too  noble  a  nature  to  force  herself  upon 
the  notice  of  mankind.  I  have  nothing  new  to  say  on  her  be- 
half. I  still  employ  this  defence  ;  Pray,  place  the  Holy  Scrip- 
ture before  you  on  the  desk  of  your  heart,  and  acquaint  yourself 
with  the  WHOLE  matter,  before  you  arrive  at  a  decision.  "  Happy 
is  he,  that  speaketh  in  the  ears  of  them,  that  will  hear." — Eccle- 
siasticus  xxv.  9. 

XXI. 

No  one  has  as  yet  called  my  orthodoxy  in  question.  Who- 
ever has  examined  my  writings,  must  acknowledge  that  I  have 
followed  Scripture,  not  only  in  doctrines,  but  even  in  words,  with 
a  religious  exactness,  which  even  to  good  men  seems  scarcely 
removed  from  superstition.  For  I  consider,  that  no  aberration 
from  the  line  of  Truth  laid  down  in  Scripture,  however  slight, 
is  so  unimportant,  but  that  the  full  and  simple  recognition  of 
the  Truth,  corresponding  with  the  knowledge  of  Grod,  expressed 
according  to  His  direction,  and  agreeable  to  His  glory,  is  to  be 
preferred  to  it. — Truth  is  one;  [incapable  of  diminution,  or 
division]  and  consistent  with  itself  in  its  greatest,  and  in  its 
least  parts.  It  is  the  reader's  duty,  therefore,  to  think  weU  of 
me,  until  I  am  proved  guilty  of  error  by  some  one  who  does  not 
err  himself  in  accusing  me.  It  too  frequently  happens,  that  one 
man  attributes  to  another  a  pernicious  opinion,  which  both 
equally  abhor,  and  thus  by  a  short  and  hasty  assertion  places  a 
stumbling-block  in  the  way  of  a  thousand  others.  What  I  con- 
sider the  reader's  duty,  what  my  own,  in  such  a  case,  I  have 
declared  in  sect.  xiii.  of  the  preface  to  my  German  Exposition 
of  the  Apocalypse. 

xxn. 

Those,  who  have  learnt,  or  are  learning  Greek,  cannot  fail  to 
derive  great  advantage  from  the  present  work.     I  wish,  how- 


THE  ATTTHOR'S  PREFACE,  63 

ever,  to  be  of  service  also  to  other  lovers  of  truth.  And  they 
will  see,  that  I  have  endeavoured  to  hinder  them,  as  Httle  as 
possible,  by  the  introduction  (at  times  necessary)  of  Greek  words. 
For  I  have  prefixed  the  Greek  words  of  the  text,  without  the 
Latin,  to  those  annotations  only,  which  are  of  a  merely  verbal 
class  ;  whereas  I  have  introduced  the  Latin,  as  well  as  the  Greek, 
where  they  concern  the  subject :  in  some  instances,  the  Latin 
words  are  put  instead  of  the  original  Greek,  in  some  instances 
added  to  explain  it.  The  Latin  words  of  the  text  have  been 
taken  from  the  Vulgate  and  other  translations,  or  employed  now 
for  the  first  time  to  express  those  of  the  original,  and  they  are 
generally  put  in  that  case,  which  the  Latin  context  requires, 
although  it  be  different  in  the  original  Greek : — and  I  have 
selected  such  words  and  phrases,  as,  even  with  some  derogation 
fi:om  pure  Latinity,  would  render  the  native  force  of  the  Greek, 
as  closely  as  possible.^ 


XXIII. 

In  the  rest  of  my  language,  throughout  this  work,  I  have  used 
that  form  of  Latin  expression,  which  seemed  best  suited  to  this 
kind  of  commentary,  without  either  too  rude  a  contempt  or  too 
servile  a  devotion  to  Latinity,  which  is  frequently  violated  by 
those  who  profess  to  cultivate  it  most  fondly,  to  the  extreme 
disgust  of  those  who  are  at  all  really  acquainted  with  classical 
Latin.^ 

'  I  have,  when  it  seemed  advisable,  put  the  Greek  words  where  Bengel 
had  put  only  Latin,  and  in  every  case  where  it  was  possible  to  do  so,  I  have 
given  an  English  translation  of  the  Greek  words  even  when  no  translation 
is  givsn  by  Bengel.  In  these  cases  I  have  derived,  as  elsewhere,  great  as- 
sistance from  Bengel's  own  German  version  of  the  New  Testament,  which  I 
succeeded  in  obtaining  after  a  long  search.  In  these  as  well  as  other  in- 
stances, it  has  been  my  endeavour  to  render  the  word,  phrase,  or  particle, 
not  as  I  should  render  it,  but  as  Bengel  would  have  done.  I  have  also 
added  interpretations  to  the  Hebrew  words,  etc.,  cited  by  Bengel,  where  he 
has  omitted  to  do  so,  and  in  every  instance  I  have  selected  those  renderings 
which  appeared  most  in  accordance  with  Bengel's  own  meaning  and  inten- 
tion, without  the  slightest  regard  to  the  opinions  of  other  commentators 

(IB.) 

'  In  the  original, — "  Qui  aliquid  vemaculsB  latinitatis  olfecerunt.'' — (I.  B.) 


£4  THE  author's  PREFACE. 


XXIV. 


Technical  terms '  occur  throughout  this  work,  such  as  Aniliy- 
pophora,  Apodioxis,  Asyndeton,  Iv  bia,  SuoTt,  Epiphonema,  Epitasis, 
Ethopoeia,  Hypallage,  Litotes,  Mimesis,  Oxymoron,  Place,  Ilfo- 
'dipa.'Trila,  xat  '  Em^ipa.'jrsiu,  Prosopopoeia,  Sejugatio,  Zeugma,  etc. : 
in  which  cases,  the  reader  must  be  warned,  not  to  pass  by  with- 
out consideration  an  annotation,  reduced  to  a  compendious  form 
by  technical  terms,  but  more  useful  than  he  supposes  :  as  for 
example  that  on  John  x.  27,  28.  Especial  advantage,  however, 
is  obtained  from  a  consideration  of  the  oratio  concisa,  or  semidit- 
plex  derived  from  the  Hebrew  style,  and  the  ^lae/^hi,  which  is  of 
the  greatest  service  in  explaining  the  economy  of  the  whole  epistle 
to  the  Hebrews.  The  Index  contains  examples  of  both  figures. 
It  would  have  taken  too  much  space  to  have  expressed  such 
things  in  every  instance  by  a  periphrasis.  Those,  therefore, 
who  are  at  fault  with  any  figure,  must  seek  for  its  meaning  else- 
where. The  Annotations  are  written  either  in  the  person  of  the 
anther  (i.e.  of  him,  whose  words  are  contained  in  the  text'),  or 
in  that  of  the  commentator. 


XXV. 

Where  there  is  any  difficulty,  I  am  sufficiently  diffiise :  for 
the  most  part,  however,  I  am  brief,  because  the  subject  is  fi:e- 
quently  plain  and  easy,  especially  in  narratives, — because  I 
usually  introduce  observations  illustrative  of  many  passages,  not 
in  every  passage  to  which  they  apply,  but  in  the  first  which 
occurs, — because  I  have  already  treated  elsewhere  of  many 
things,  which  it  was  unnecessary  to  repeat  here  (See  Sections 

1  I  have  endeavoured  to  get  rid  of  them  wherever  I  could  do  so  consis- 
tently with  conciseness  and  accuracy,  as  they  often  serve  only  to  encumber 
the  text,  and  would,  I  fear,  remind  the  general  reader  of  the  Bourgeois 
Gentilhomme's  astonishment  at  finding  that  he  had  been  all  his  life  speaking 
prose. 

A  full  explanation  of  all  the  technical  terms  which  occur  in  the  course  of 
the  work  is  given  in  the  Appendix  to  the  last  volume (I.  B.) 


THE  author's  preface.  65 

viii.,  xix.,  xxi.), — because  many  things,  whicli  relate  to  the  division, 
connection,  and  punctuation  of  the  Text,  may  be  discovered  by 
merely  looking  at  the  Text  itself,  or  my  revision  of  it  (See  Sect. 
xi.), — because  those  things,  which  regard  the  Analysis  of  each 
book,  are  clearly  set  forth  in  the  tables  prefixed  to  them,  and 
cannot  be  easily  repeated  in  the  notes  (See  Sect,  xiii.), — because 
I  usually  declare  the  simple  truth,  without  a  labyrinth  of  many 
opinions  (See  Sect,  xvii.), — because  many  things  are  compressed 
into  small  compass  by  the  aid  of  technical  terms  (See  Sect.  xxiv.). 
Hence  it  comes  to  pass,  that  this  volume,  though  intended  to 
illustrate  the  whole  of  the  New  Testament,  is  small  in  size,  and 
less  in  weight,  than  many  commentaries  on  single  books  of  the 
New  Testament.  I  have  not  thought  it  necessary  to  subjoin 
Practical  applications,  "  usvs"  as  they  are  termed,  to  each 
chapter ;  for  he  who  submits  himself  to  the  constraining  influence 
of  Divine  Love  in  the  search  after  Divine  Truth,  imbibes  from 
the  Divine  Words,  when  he  has  once  perceived  their  meaning, 
all  things  profitable  for  salvation,  without  labour,  and  without 
stimulus.  They,  however,  who  read  rightly,  that  is  to  say,  so  as 
carefully  to  weigh  aU  things,  and  are  simply  occupied  vnth  the 
Text,  instead  of  being  led  away  fi-om  it,  wiU  find  some  assistance, 
we  trust,  from  this  work,  in  arriving  at  the  ftdl  meaning  of 
Scripture,  and  more  especially  with  regard  to  those  matters, 
which  we  have  spoken  of  in  sect.  iv.  Nor  will  the  Indexes  at 
the  end  of  the  work  be  without  their  use.  I  will  not  add  more, 
either  in  commendation,  or  excuse  of  my  work.  I  will  only 
make  this  one  request  to  you,  Eeader ; — ^if  you  should  ever  meet 
with  an  exegetical  commentary  on  the  whole  New  Testament, 
or  any  part  of  it,  beside  which  our  Gnomon  appears  to  you 
superfluous,  compare  the  two  works  together  on  a  single  portion 
or  chapter,  e.g.  Matthew  xxiv. ;  Acts  xiii. ;  Komans  xii. ; 
Hebrews  xii. ;  1  Peter  iii. ;  or  Revelation  x. ;  and  then,  and  not 
tfll  then,  form  your  judgment.  I  must  mention  in  this  place 
Philip  David  Burk,^  who  has  not  only  greatly  assisted  me,  both 

1  This  individual  (author  of  the  Gnomon  to  the  twelve  minor  prophets, 
published  at  Heilbronn  in  1753,  and  at  present  pastor  of  the  Church  of 
Markgruningen,  and  special  superintendent  of  the  neighbouring  parishes) 
has  revised  this  second  edition  of  the  Gnomon  of  the  i^ew  Testament,  has 
added  the  author's  latest  labours  from  his  manuscript  sheets,  carefully  exa- 
VOL,  I.  E 


66  THE  author's  PREFACE. 

.by  neatly  transcribing  my  Apocalyptical  Treatise,  Ordo  Tem- 
porum,  and  Gnomon,  and  by  his  dexterity  in  making  researches 
and  solving  difficulties,  so  that  I  have  been  enabled  to  explam 
many  things  with  more  facility,  than  I  otherwise  should  have 
done  ;— but  who  has  also  become  so  fully  acquainted  with  my 
thoughts  and  feehngs,  by  the  daily  intercourse  of  many  years, 
that  he  is  fuUy  competent  to  answer  in  my  stead  as  Ui-^txyxoi^  on 
various  subjects,  if  apphed  to  even  after  my  departure  by  those 
who  will  perhaps  take  a  greater  interest  in  them  then,  than  they 
do  now. 

XXVI. 

In  the  Preface  to  my  Larger  Edition  of  the  New  Testament, 
I  thought  it  advisable  to  divide  my  Exegetical  Notes  so,  as  to 
explain  philological  questions  in  Latin,  practical  matters  in  Ger- 
man. I  have  since  found  that  the  one  class  of  subjects  could 
not  be  separated  from  the  other,  without  great  difficulty  and 
inconvenience :  and  I  have  therefore  joined  them  together  in 
this  Gnomon.  It  is  consequently  less  necessary  for  me  to  hurry 
the  pubhcation  of  the  German  work,  which  I  have  in  contem- 
plation :  for  I  have  determined  to  bring  out  in  German,^  anno- 
tations on  the  whole  New  Testament,  suited  more  exclusively 
for  mere  edification.  What  may  be  the  progress,  what  the  result 
of  this  undertaking,  whether  I  hve  or  sleep, — ^I  commit  to  GoD. 
As  to  the  rest,  I  should  not  now  venture  to  commence  any 
new  work  of  length.     Many  examples  have  lately  occurred  of 

mined,  and  introduced  through  the  work  many  valuable  annotations  from 
the  Clavicula  which  the  New  Prologue  to  the  New  Testament  had  pro- 
mised :  he  now  commends  this  work  to  the  grace  of  God  and  the  kind  and 
careful  consideration  of  the  Christian  reader. — 26th  February  1769. — NoU 
to  the  Edition  q/'  1759. 

The  Clavicula  Novi  Testamenti,  literally  Zittle  Key  of  the  New  Testament, 
is  published  as  number  XIII.  of  the  Appendix  or  fourth  Part  of  the  Second 
Edition  of  the  Apparatus  Criticus. — (I.  B.) 

'  Itto-^vxo; — from  i'aos  equal,  and  -^vxit,  soul — i.e.,  one  whose  soul  is  equiva- 
lent to  my  own. — (I.  B.) 

'  This  German  version  of  the  New  Testament  with  annotations  suited 
rather  for  mere  edification,  was  published  at  Stuttgard  a.d.  1753,  shortly 
after  his  death. — Note  to  the  Edition  of  1759. 


THE  author's  preface.  67 

men,  who,  after  a  life  spent  in  literary  avocations,  have  been 
overtaken  by  imbecility.  Wbatsoever  remains  to  me  and  my 
contemporaries  of  life  or  strength,  I  recognise  as  a  debt  overdue, 
and  I  adopt  the  words  of  David — "  Grant  that  I  may  recover 
myself,  before  I  go  hence,  and  he  no  moreP 

xxvn. 

The  multifarious  abuse,  or  I  should  rather  say  nefarious  con- 
tempt of  Holy  Scripture  has,  in  our  days,  reached  its  climax,  and 
that  not  only  -with  the  profane,  but  even  with  those,  who  in  their 
own  opinion  are  wise,  nay  spiritual.  The  rE'rPAllTAl,  "  It  is 
WRITTEN,"  wherewith  the  Son  of  GoD  Himself,  in  His  single 
combat  with  Satan,  defeated  all  his  assaults,  has  come  to  be  held 
so  cheap,  that  those,  who  feed  upon  Scripture  whole  and  alone,  are 
considered  to  dote  or  to  want  soul.  Thus  will  the  False  Prophet, 
at  his  coming,  find  the  gates  standing  open.  And  well-inten- 
tioned writers  too  emulously  produce  practical  treatises,  prayers, 
hymns,  soliloquies,  religious  tales.  Singly,  they  may  be  exceed- 
ingly useful :  but  the  mass  of  them  when  taken  together,  draws 
away  many  from  the  Book  op  God,  that  is  the  Scripture,  which 
in  itself  combines,  in  the  utmost  plenitude  and  purity,  all  that 
is  serviceable  to  the  soul's  health.  Let  those,  who  prove  aU 
things  that  are  best,  preserve  the  Heavenly  Deposit,  which  God, 
by  writings  gradually  increasing  in  clearness  and  exphcitness, 
has  given,  not  in  vain,  from  the  time  of  Moses  down  to  that  o4* 
the  Apostles.  Then,  if  any  one  thinks,  that  he  has  received  from 
this  work  of  mine  any  aid  towards  the  saving  treatment  of  Scrip- 
ture, let  him  employ  it  for  the  glory  of  God,  for  his  own  edifica- 
tion and  that  of  others, — and  pray  for  a  blessing  upon  me. 

END  OP  THE  author's  PREFACE. 


TEANSIATOE'S  NOTE. 

N.B. — ^I  have  very  great  pleasure  in  acknowledging  my  obli- 
gations to  the  following  very  valuable  works,  from  which  I  have 
translated,  copied,  abridged  or  compiled  many  of  the  Foot-notes 


68  translator's  NOTE. 

appended  to  The  Author's  Preface  and  The  Commentary  on  St 
Matthew. 

DictionNaiee  Historiqiie,  Critique,  Chronologique,  Geogra- 
phique  et  Literal  De  La  Bible.  Calmet.  4  vols.  4to. 
Geneva,  1730. 

BiBLioTHECA  Sacra.    Le  Long.  4vo1s.  4to.    Halle,  1781. 

Christophoei  Saxii  Onomasticon  Literaeium,  sive 
Nomenclatoe  Histoeico-Ceitious.  7  vols.  8vo.  Maest- 
richt,  1790. 

DicTiONNAiEE  TJniveesel,  Histoeique,  Ceitique,  etBlB- 
LIOGEAPHIQTTE.  Neuvifeme  Edition.  20  vols.  8vo.  Paris, 
1810. 

A  Memoir  of  the  Life  and  Writings  of  John  Albeet 
Bengel.  By  the  Eev.  John  CnEisTLiN  Feedeeick  Buek, 
translated  from  the  German  by  Eobeet  Feancis  Walkee. 
8vo.     London,  1837. 

An  Introduction  to  the  Critical  Study  and  E[nowledge  of  the 
Holy  Scriptures.  By  Thomas  Haetwell  Hoene.  Ninth 
Edition.     5  vols.  8vo.    London,  1846. 

The  Life  and  Epistles  of  St  Paul.  Lewin.  2  vols.  8vo. 
London,  1851. 

Ctclop^dla  Biblogeaphioa.    Daeling.    London,  1854. 

It  would  be  wrong  to  mention  this  admirable  work  without 
acknowledging  the  promptitude  and  courtesy  with  which  Mr 
Darling  has  allowed  me  the  use  of  his  valuable  and  extensive 
library. 

TeEgelles  on  the  Printed  Text  of  the  New  Testament. 
London,  1854. 

The  New  Testament  of  our  Lord  and  Savioue  Jesus 
Christ  in  the  Original  Greek,  with  Notes.  By  Chr.  Words- 
worth, D.D.  Part  I.— The  Four  Gospels.— 4to.  London, 
1856. 

Wherever  I  have  derived  my  information  or  remarks  from 
other  quarters,  I  have  acknowledged  them  specifically,  except 
where  they  have  been  furnished  from  private  sources  or  are  the 
result  of  my  own  studies. — (I.  B.) 


THE 


GNOMON   OF  THE  NEW  TESTAMENT. 


The  name  of  New  Testament  is  sometimes  given  to  that  collec- 
tion of  sacred  writings,  in  which  the  New  Testament,  strictly  so 
called,  is  described.  What  the  New  Testament,  strictly  so 
called,  reaUy  is,  we  have  explained  in  our  notes  on  Matthew 
xxvi.  28.  This  collection  may  be  divided  into  two  parts,  one  of 
which  contains  the  writings  of  the  Evangelists  and  Apostles, 
whilst  the  other  consists  singly  of  the  Apocalypse  of  Jesus  Christ. 
The  former  exhibits  firstly,  the  history  of  our  Lord  from  His 
coming  in  the  flesh,  to  His  ascension  into  heaven ;  secondly,  the 
external  and  internal  history  of  the  Church,  as  constituted  by 
the  apostles  after  the  ascension.  In  the  latter,  a  revelation, 
which  stands  entirely  alone,  teaches  us  the  future  history  of 
Christ,  the  Church,  and  the  whole  world,  even  to  the  consum- 
mation of  all  things.  In  brief,  there  are  the  Evangelists,  the 
Acts  and  Epistles  of  the  Apostles,  and  the  Apocalypse.  The 
connection  and  relation  which  exist  between  these  various 
writings,  afford  a  satisfactory  proof  of  their  perfection.  We 
have  shown  in  our  Ordo  Temporum,  at  about  what  time  each 
of  them  was  written. 


ANl^OTATIOKS 

ON  THE 

GOSPEL  ACCOEDING  TO  ST  MATTHEW. 


The  Evangelists  contain  the  rudiments  of  the  New  Testament. — 
(See  John  xvi.  12.^)  Concerning  their  authority/  see  Ephes. 
iv.  11 ;  and  1  Peter  i.  12.  They  are  four  in  number — two  of 
them,  namely  John  and  Matthew,  were  themselves  apostles,  and 
took  part,  therefore,  in  the  things  which  they  relate :  the  other 
two,  Mark  and  Luke,  afford,  in  their  own  persons,  an  example 
of  faith,  having  derived  their  sure  and  accurate  knowledge  of 
the  Gospel  from  others.  Mark,  however,  presupposes  the  exist- 
ence of  Matthew,  and,  as  it  were,  supplies  his  omissions  ;  Luke 
does  the  same  for  both  of  them ;  John  for  all  three.  Matthew, 
an  apostle  wrote  first,^  and  thus  estabhshed  an  authority  for  both 
Mark  and  Luke.     John,  also  an  apostle,  wrote  last,^  and  con- 

1  The  Evangelists,  from  the  earliest  days  of  Christianity,  were  reckoned 
to  hef(mr;  very  many  pseudo-evangelists,  whose  writings  were  not  in  con- 
sonance with  the  pure  faith,  having  been  rejected.  Those,  who  choose  to 
apply  the  four  cardinal  rivers  of  Paradise,  and  many  such-like  fourfold 
types,  especially  that  one  which  has  the  sanction  of  hoar  antiquity,  viz.,  the 
Lion,  Ox  [or  calf^  Man,  and  Flying  Eagle  [the  Cherubim,  Eev.  iv.  7],  as 
typical  of  the  fourfold  Gospel,  are  entitled  to  have  the  credit  of  the  sug- 
gestion, whatever  amount  of  credit  is  due.  If  you  desire  an  exact  definition 
of  an  Evangelist,  my  definition  would  be  a  holy  man  of  God,  who  publicly, 
and  with  an  irrefragable  testimony,  sets  forth  to  men  a  history  of  Jesus 
Christ,  either  by  word  of  mouth  or  in  writing. — Harm.  Ev.,  Ed.  ii.,  p. 
34,  etc. 

2  « In  which  they  are  inferior  to  the  Apostles  and  Prophets,  but  superior  to 
Pastors  and  Teachers." — Harm.,  p.  35. 

^  "  .4  fact,  which  is  evident  from  this,  that  the  title  iiyiftai),  expressed  by 
Luke  once,  ch.  iii.  1,  but  never  by  the  rest,  is,  in  the  history  of  the  passion, 
continually  assigned  by  Matthew  to  Pilate." — Harm.,  p.  37. 

*  "  And  yet,  as  is  plain  from  his  ch.  v.  2,  John  did  not  defer  writing  till 
so  late  as  after  the  destruction  of  Jerusalem." — Harm.,  p.  38. 


72  BENGEl'S  GNOMON. 

firmed  to  mankind,  more  Mly,  the  works  of  Mark  and  Luke, 
already  sufEciently'firm  in  themselves.^  Matthew  wrote  especi- 
ally to  show  the  fulfilment  of  the  Old  Testament  Scriptures,  and 
to  convince  the  Jews.  Mark  produced  an  abridgement  of 
Matthew,  adding  at  the  same  time  many  remarkable  things 
which  had  been  omitted  by  his  predecessor,  and  paying  particu- 
lar attention  to  the  noviciate  of  the  apostles.  Luke  composed  a 
narrative  of  a  distinctly  historical  character,  with  especial  refer- 
ence to  our  Lord's  office  as  Christ.  John  refuted  the  impugners 
of  His  divinity.  All  which  is  recorded  by  either  of  these  Four, 
was  actually  done  and  said  by  Jesus  Christ.  But  they  severally 
drew  firom  a  common  treasury  those  particulars,  of  which  each 
had  the  fullest  knowledge,  which  corresponded  to  his  own 
spiritual  character,  and  which  were  best  suited  to  the  time  when 
he  wrote,  and  to  the  persons  whom  he  primarily  addressed. 
Chrysostom,  at  the  commencement  of  his  second  homily  on  the 
Epistle  to  the  Komans,  says, — Moses  has  not  prefixed  Ms  name 
to  the  five  books  which  he  wrote.  Nor  have  Matthew,  John,  Luke, 
nor  Mark,  to  the  Gospels  written  hy  them.  Why  so  ?  Writing,  as 
they  did,  for  those  who  were  present,  it  was  not  necessary  for 
them  to  indicate  themselves,  being  also  present. 

The  term  Gospel  has  several  significations,  which,  though 
cognate,  are  not  identical.  (1.)  The  Good  News  itself  concern- 
ing Jesus  Christ,  which  was  communicated  by  Jesus  Christ 
Himself,  His  forerunner.  His  apostles,  and  other  witnesses,  first 
to  the  Jews,  then  to  the  whole  human  race.  (2.)  The  whole 
office  and  system  of  propagating  that  Good  News,  either  by 
preaching  or  writing  :  in  which  sense,  for  example,  we  find  the 
expression  "  my  Gospel,"  sc.  that  of  Paul,  in  2  Timothy  ii.  8. 

^  "  Although  there  is  a  generally  prevalent,  but  not  well  enough  established 
opinion,  that  Matthew  wrote  in  the  eighth  year  after  the  Ascension,  Mark  in 
the  tenth,  Luke  in  the  fifteenth,  and  lastly  John,  in  the  thirty-third." — Harm., 
p.  37. 

2  Moreover,  if  you  join  together  the  testimonies  of  John  and  Matthew, 
and  also  those  of  Mark  and  Luke,  you  will  have  the  full  range  of  the  whole 
conversation,  acts,  and  words  of  Jesus  Christ,  the  beginning,  progress,  and 
end,  as  also  all  the  alternations  [vioissitudines],  which  one  may  observe,  in 
the  disciples,  in  the  people,  in  His  adversaries,  and,  owing  to  the  different 
treatment  these  needed,  in  the  Saviour  Himself,  if  only  you  pay  attention  to 
method, — Harm.,  pp.  38,  39. 


ST  MATTnEW.  TS 

(3.)  By  a  still  further  metonymy,^  the  written  remains  of  those 
who  have  committed  the  Gospel  narrative  to  writing.  If  you 
wish,  in  Greek,  to  name  at  once  the  four  hooks,  which  TertuUian 
styles  the  Gospel  Engine  (Evangelicum  Instrumentum),  you  ought 
in  strictness  to  make  use  of  the  singularnumber,  and  say,  rJ  xa,T& 
Mar^aTov,  xa,T&  Mdpxov,  x.r.X.  'Evcx.yysXiov  (the  Gospel  according  to 
Matthew,  according  to  Mark,  etc.^),  not  in  the  plural  (ra  x.t-X. 
'Eva.yyiXia.,  the  Gospels),  except  perhaps  for  the  sake  of  brevity. 
For  the  subject  of  all  four  is  one  and  the  same ;  though  treated 
in  one  manner  xa,T&  Mar^aTov,  i.e.,  as  far  as  Matthew  is  concerned, 
according  to  Matthew,  by  Matthew,  as  Matthew  treated  it ;  in  an- 
other manner  xa,r&  Mdpxov :  etc. — Cf.  xara,,  Acts  xxvii.  7,  fin. — 
Nevertheless,  as  in  Genesis,  the  first  word  which  occurs  is 
Bereschith  (which  was  afterwards  adopted  as  the  title),  so  the 
first  word  written  by  Matthew  was  iS//3Xoff,  Booh,  or  Roll  (see 
Gnomon  on  Matthew  i.  1) ;  by  Mark  apyii,  the  Beginning  (see 
Gnomon  on  Mark  i.  1),  and  so  on.  The  appellation,  however, 
of  Gospel,  as  a  title  for  the  book  itself,  occurs  in  the  most 
ancient  fathers.  By  the  same  authorities,  Matthew  is  said  to 
have  written  his  Gospel  in  Hebrew.  Why  should  he  not  have 
written  the  same  work,  the  same  without  the  slightest  varia- 
tion, in  Greek  as  well  as  in  Hebrew,  even  though  he  did  not, 
strictly  speaking,  translate  it  from  the  one  language  into  the 
other  ? — Cf.  Jeremiah  li.  63,  xxxvi.  28,  and  the  annotations  of 
Franzius'  on  that  passage  (De  Interp.  S.S.,  p.  504);  see  also 
La  Vie  de  Madame  Guion,*  pt.  ii.,  p.  229. — We  now  proceed 
to  give  the  following 

1  See  explanation  of  technical  terms.  See  also  Home's  Introduction, 
vol.  ii.,  pp.  464-461.— (I.  B.) 

^  i.e.,  There  is  but  one  Gospel,  with  ^jbwrfold  aspect. — Ed. 

'  Franzius,  Wolfgang,  D.D.,  a  Lutheran  divine.  Born  1564.  Educated  at 
Frankfort-on-the-Oder,  and  afterwards  removed  to  Wittemberg,  where,  in 
1598,  he  was  appointed  Professor  of  History,  and  afterwards  of  Theology. 
Died  1628.  He  wrote,  besides  other  works,  Tractatus  de  Interpretatione  S. 
Scripturarum. — (I.  B.) 

*  Her  life  is  said  to  be  written  by  herself,  but  believed  to  have  been 
compiled  from  her  papers  by  the  Abbe  de  Brion.  Querard  says  of  her,  in 
La  France  Litteraire,  "  Guyon  (Mme.  Jeanne-Marie  Bouvieres  de  la  Mothe) 
celebre  par  sa  mysticit^  et  plus  encore  par  la  dispute  qu'elle  fit  naitre  entre 
Bossuet  et  Fenelon  sur  le  quietisme :  n^e  d  Montargis  en  1648,  morte  a 
Blois  le  9  Juin,  1717.— (I.  B.) 


SYNOPSIS 

OF  THE 

GOSPEL  ACCOEDINd  TO  ST  MATTHEW. 


'I.  The   Nativity,    and  the   matters    immediately 
following. 

a.  The  Genealogy :     .  •  .         C 

/3.  The  Generation  :    . 
7.  The  Magi :  .  .  • 

i.  The  Fhght  and  Eetum.      . 

II.   Our  Lord's  Entrance  on  His  Ministry, 
a.  John  the  Baptist : 
/3.  The  Baptism  of  Jesus  : 
y.  His  Temptation  and  Victory. 


m.   The  deeds  and  words,  by  which  Jesus  proved 
Himself  to  be  Christ. 

'At  Capernaum :  . 

Where  must  be  remarked, 

1.  His  Preaching, 

2.  The  Call  of  Peter,  Andrew,  James, 
and  John, 

3.  His    Preaching    and    Healing,    the 
conflux  of  Multitudes, 

4.  The  Sermon  on  the  Mount,     .        v.- 

5.  The  Leper, 

6.  The  Centurion  and  his  servant, 
I  7.  Peter's  mother-in-law, 
1^8.  Many  sick  persons. 

/3.    TThe  voyage  across  the  sea;  the  two  in- 
dividuals warned  concerning  following 
Christ ;  the  command  exercised  over 
the   wind   and   the  sea :   the   devils 
migrating  from  men  into  swine.    . 


.  i. 

1-17 

18-25 

ii. 

1-12 

13-23 

iii. 

1-12 

13-17 

iv. 

1-11 

■vu. 


12-16 

17 

18-22 

23-25 

.     1-4 

5-13 

14,15 

16,17 


18-34 


ST  MATTHEW. 


76 


i 


Again  at  Capernaum, 

1.  The  Paralytic,  .  .      Ch.  ix.    1-3 

2.  The  call  of  Matthew,  Intercourse 

with  Sinners  defended,  .  9,  10—13 

3.  Fasting,         .  .  .  14-17 

4.  The  girl  dead,  and,  after  the  heal- 
ing of  the  woman  who  had  an  issue 

of  blood,  restored  to  life,  .  18—26 

5.  The  Two  BHnd  Men,  .  27-31 
6..  The  Demoniac;         .            .  32-34 

7.  Our  Lord  goes  through  the  cities 
and  villages,  and  commands  labourers 

to  be  prayed  for,         .  .  35—38 

8.  He  sends  and  instructs  labourers,     x.    1—42 
and  preaches  Himself:  .  xi.      1 

9.  John's  message  to  our  Lord :  2-6 

10.  Our  Lord  praises  John,  denounces 
woe   against  the  refractory  cities, 

invites  those  that  labour :        .  7—30 

11.  The  ears  of  com  rubbed :       .  xii.    1—8 

12.  The  withered  hand  healed  :  9-13 

13.  The  Pharisees  lay  snares :  Jesus 

departs :         .  .  .  14-21 

14.  The  Demoniac  is  healed:  the  people 
are  amazed :  the  Pharisees  blas- 
pheme :  Jesus  refutes  them,  .  22—37 

15.  He  rebukes  those  who  demand  a 

sign,  .  .  .  38—45 

16.  He  declares  who  are  His,      .  46—50 

17.  He  teaches  by  Parables,  .  xiii.  1-52 
'At  Nazareth,  .  .  53—58 
At  other  places 

1.  Herod,  after  the  murder  of  John, 
hearing  of  Jesus,  is  perplexed:  Jesus 

departs,  and  is  sought  by  the  people,     xiv.   1-13 

2.  He  heals ;  and  feeds  five  thousand :  14-21 

3.  The  sea  voyage,  and  cures  in  the 

land  of  Genesareth,  .  22-36 


76 


bengel's  gnomon. 


c  4.  Unwashen  hands ;       .  .       Ch.  xv. 

5.  The  woman  of  Canaan  ; 

6.  Many  sick  healed ; 

7.  Four  thousand  fed ;     . 

8.  In  the  coasts  of  Magdala,  those  who 

demand  a  sign  are  refuted ;  39— xvi. 

9.  The  warning  concerning  leaven, 


IV.   Our  LorcHs  Predictions  of  His  Passion  and 
Resurrection. 

'The  First  Prediction. 

1.  The  preparation  by  confirming  the 
primary  article,  that  Jesus  is  the 
Christ: 

2.  The  Prediction  itself  delivered ;  and 
the  interference  of  Peter  rejected. 

°-  TThe  Second  Prediction. 

1.  The  Transfiguration  in  the  Mount ; 


xviu. 


XIX. 


aV. 


silence  enjoined ;        .  .  xvu. 

2.  The  Lunatic  healed  ; 

3.  The  Prediction  itself; 

4.  The  Tribute-Money  paid ; 

5.  Who  is  the  greatest  ? 
^6.  The  duty  of  forgiving  injuries 

The  Third  Prediction. 

1.  The  Departure  fi-om  Galilee ; 

2.  The  question  concerning  Divorce ; 

3.  Kindness  to  little  children, 

4.  The  Eich  Man  turning  back ; 
And  thereupon  discourses, 

On  the  Salvation  of  the  Eich, 

On  the  rewards  of  following  Christ, 

On  the  Last  and  the  First.  xx, 

5.  The  Prediction  itself; 

6.  The  request  of  the  sons  of  Zebedee ; 
humility  enjoined. 

7.  The  two  Blind  Men  cured. 


1-20 
21-28 
29-31 
32-38 

4 
5-12 


13-30 

21-28 


1-13 
14-21 
22,23 
24-27 

1-20 
21-35 

1,2 

3-12 

13-15 

16-22 

23-26 

27-30 

1-16 

17-19 

20-28 


ST  MATTHEW. 


77 


aV.  The  Events  at  Jerusalem  immediately  before 
the  Passion. 

a.  r     Sunday : 
J  1.  The  Eegal  Entry,        .  .     Ch.  xxi.    1-11 

L2.  The  Cleansing  of  the  Temple ;  12-17 

/3.  (     Monday: 

JThe  Fig-tree.       .  .  .  18-22 

7.         Tuesday.     Occurrences — 
A.  In  the  Temple : 

1.  The  Interference  of  the  Chief  Priests, 
i.  Eepulsed, 

a.  By  the  Question  concerning 
John's  Baptism,  .  23—27 

b.  By  two  Parables : 

(1)  The  Two  Sons,       .  28-32 

(2)  The  Vineyard,        .  33-44 
ii.  Proceeds  to  lay  snares  for  Him.         45—46 

2.  The    Parable    of   the    Marriage 
Feast:  .  .  .        xxii.    1-14 

3.  The  Questions  of  our  Lord's  Ad- 
versaries^ 


i.  Concerning  Tribute, 
ii.   — ^- —    the  Resurrection, 
iii.  — ^-^ —    the  Great  Command- 
ment: 
4.  Our  Saviour's  question  in  return 
concerning  David's  Lord, 
His    warning    concerning  the 

Scribes  and  Pharisees, 
His  denunciation  against  them. 
And  against  the  city  itself: — 
.B.  Out  of  the  Temple. 

The  Discourse  concerning  the  De- 
struction of  the  Temple  and  the 
End  of  the  World. 


15- 
23- 


22 
33 


xxm, 


34-40 

41-46 

1-12 
13-36 
37-39 


XXIV.  XXV. 


78 


BENGEL'S  GNOMON. 


a  VI.  The  Passion  and  Resurrection. 
A.  The  Passion,  Death,  and  Burial, 
'a.  Wednesday. 

a.  Our  Lord's  Prediction,         Ch.  xxvl.    1,  2 
/3.  The  Deliberation  of  the  Chief 

Priests,  .  .  3—5 

7.  The  agreement  of  Judas,  of- 
fended at  the  anointing  of  our 
Lord,  to  betray  Him.        .  6-16 

b.  Thursday. 
a.  By  Day ; 

The  Passover  prepared.     .  17—19 

iS.  At  Evening. 

1.  The  Betrayal  indicated,  20-25 

2.  The  Lord's  Supper.       .  26-29 
y.  By  Night. 

1.  The  offence  of  Peter  and  the 
Disciples  foretold ;  .  30-35 

2.  The  Agony  in  Gethsemane ;  36-46 

3.  Jesus  is  taken,  forbids  the 
employment  of  the  sword, 
rebukes  the  crowd,  is  de- 
serted by  His  disciples  :  47-56 

4.  Is  led  to  Caiaphas  :  false  wit- 
nesses are  unsuccessful :  con- 
fesses Himself  to  be  the  Son 
of  God :  is  condemned  to  die : 
is  mocked.  .  .  57-68 

5.  Peter  denies ;  and  weeps.  69-75 
s.  Friday. 

'a.  The  Passion  consummated, 
'i.  In  the  Morning. 

'1.  Jesus  is  delivered  to  Pilate,    xxvii.  1,  2 

2.  The  death  of  Judas.  3-10 

3.  The   kingdom  of   Jesus : 
His  silence.  .  11-14 

4.  Pilate  ;  warned  in  vain  by 
b  c  d  e     ^is  wife  releases  Barabbas, 


ST  MATTHEW. 


79 


d  e      and  delivers  Jesus  to  be 
crucified.     . 
.5.  Jesus  is  mocked  and  led  forth, 
ii.  The  Third  Hour. 

The  Vinegar  and  Gall :  the 
Cross :    the   Garments   di- 
vided: the  Inscription  on  the 
Cross :    the   two   Thieves : 
the  Blasphemies, 
iii.  From  the  Sixth  to  the  Ninth 
hour :  the  Darkness :  the  De- 
sertion. 
iS.  The  Death. 

The  Vail  Rent,  and  the  great 

Earthquake. 
The    Centurion   wonders :    the 
Women  behold. 
7.  The  Burial. 
l^d.  Saturday. 

The  Sepulchre  guarded, 
B  The    Resurrection : 

a.  Announced  to  the  "Women. 

1.  By  the  Angel, 

2.  By  the  Lord  Himself,    . 
/3.  Denied  by  His  Enemies, 
y.  Shown  to  His  Disciples. 


15- 

27- 


26 
32 


33-44 


45-49 


50-53 

54-56 
57-61 

62-66 


xxviii.    1-8 

9,10 

11-15 

16-20 


ST  MATTHEW. 


CHAPTER  I. 


1.  BijBXos  Vivisitiis — the  Book,  or  Roll,  of  the  Generation)  A 
phrase  employed  by  the  Lxx.  in  Genesis  li.  4  and  v.  1,  The 
books  of  the  New  Testament,  however,  being  written  at  so 
early  a  period,  abound  with  Hebraisms :  and  the  Divine  Wis- 
dom provided,  that  the  Greek  version  of  the  Old  Testament 
should  prepare  the  language,  which  would  be  the  fittest  vehicle 
for  the  teaching  of  the  New.  This  title,  however,  the  genealogy,^ 
refers,  strictly  speaking,  to  what  immediately  follows  (as  appears 
from  the  remainder  of  the  first  verse),  though  it  apphes  also  to 
the  whole  book,  the  object  of  which  is  to  prove  that  Jesus  is  the 
Christ,  the  Son  of  David,  etc.,  [m  whom,  as  being  the  promised 
Messiah,  the  prophecies  of  the  Old  Testament  have  received  their 
fulfilment.  Hence  it  is  that  from  time  to  time  the  evangelist  fre~ 
gitently  repeats  the  formula,  "  That  it  might  be  fulfilled." — ^Vers. 
Germ.]  See  ver.  20,  and  ch.  ix.  27,  etc.  For  Scripture  is  wont 
to  combine  with  genealogies  the  reasons  for  introducing  them. 
See  Gen.  v.  1  and  vi.  9. — ^Iridou  Xpigrou,  of  Jesus  Christ)  The 
compound  appellation,  Jesus-Christ,  or  Cheist-Jesus,  or 
the  simple  one  of  Christ,  employed  by  antonomasia,^  came  into 
use  after  the  Pentecostal  descent  of  the  Holy  Spirit.  The 
four  Gospels,  therefore,  have  it  only  at  their  commencements 

'  Recensio  OrtHs.  Tabuke  recensionis  was  an  expression  applied  to  the 
Censor's  Register.  Ortus  signifies  both  origin  by  descent  and  birth. 
-(LB.) 

2  See  Appendix  on  this  figure.  The  substitution  of  an  appellatiye  term 
of  designation,  instead  of  a  proper  name.— £d. 

VOL.  I.  P 


S9  ST  MATTHEW  I.  1. 

and  conclusions,  the  other  writings  everywhere. — See  Notes  ou 
Eom.  iii.  24  and  Gal.  ii.  16.  Comp.  ver.  16  below. — uhu  AavlS,^ 
■uiou  'Al3pa,dfi,,  the  Son  of  David,  the  Son  of  Abraham)  Our  Lord  is 
called  the  Son  of  David  and  the  Son  of  Abraham,  because  He 
was  promised  to  both.  Abraham  was  the  iirst,  David  the  last 
of  men  to  whom  that  promise  was  made ;  whence  He  is  called 
the  Son  of  David,  as  though  David  had  been  His  immediate 
progenitor. — (See  Ehenferd^  Opera  Philologica,  p.  715.)  Both 
of  these  patriarchs  received  the  announcement  with  faith  and 
joy  (See  John  viii.  56 ;  and  Matt.  xxii.  43).  Each  of  those 
mentioned  in  the  following  list  was  acquainted  with  the  names 
of  those  who  preceded,  but  not  of  those  who  came  after  him. 
Oh,  with  what  dehght  would  they  have  read  this  genealogy,  in 
which  we  take  so  little  interest !  An  allusion  is  here  made  by 
anticipation  to  the  three  Fourteens  (afterwards  mentioned  in  the 
17th  verse),  of  which  the  first  is  distmguished  by  the  name  of 
Abraham,  the  second  by  that  of  David,  whilst  the  third,  com- 
mencing, not  like  the  others  with  a  proper  name,  but  with  the 
Babylonian  Captivity,  is  crowned  with  the  name  of  Jesus  Christ 
Himself :  for  the  first  and  the  second  Fourteen  contain  the  pro- 
mise, the  third  its  fulfilment.  The  narration,  however,  in  the 
first  verse  goes  backward  fi-om  Christ  to  David,  from  David  to 
Abraham.  And  so  much  the  more  conveniently  is  Abraham 
put  here  in  the  second  place,  because  he  comes  on  the  scene 
immediately  again  in  the  following  verse.  St  Mark,  however, 
in  the  opening  of  his  Gospel,  calls  Jesus  the  Son,  not  of  David, 
but  of  GOD,  because  he  begins  his  narration  with  the  baptism  of 
John,  by  whom  our  Lord  was  pointed  out  as  the  Son  of  God. 
Thus  each  of  these  evangelists  declares  the  scope  of  his  work  in 
the  title.  The  former  part  of  this  verse  contains  the  sum  of  the 
New  Testament — ^the  latter  part,  the  recapitulation  of  the  Old. 

'  E.  M.  Aa/3iS. — This  variation  occurs  all  through,  and  will  not  there- 
fore be  noticed  again.  Bengel  alway  writes  A«t/JS. — The  Exemplar  Millia- 
num  always  has  Aa/3(S. — Tregelles  and  Tischendorf  prefer  Aavti. — ^Lach- 
mann,  Anviii. — Wordsworth  also  writes  the  word  AauiS. — (I.  B.) 

2  James  Rhenferd,  a  celebrated  Oriental  scholar,  born  at  Mulheim,  in 
Westphalia,  1654.  Educated  at  the  College  of  Meurs,  in  the  Duchy  of 
Cleves.  Rector  of  the  Latin  College  in  Francker,  1658  ;  removed  to 
Amsterdam  168a  Professor  of  Oriental  languages  at  Francker,  1683. 
Died  1712.— (I.  B.) 


ST  MATTHEW  I.  2-B.  83 

2.  '  A^gad/i,  Abraham)  St  Matthew,  in  enumerating  our  Lord's 
ancestors,  adopts  the  order  of  descent  (though  he  employs  that 
of  ascent  in  ver.  1),  and  begins  also  from  Abraham,  instead  of 
Adam,  not  however  to  the  exclusion  of  the  Gentiles  (cf.  xxviii. 
19),  since  in  Abraham  all  nations  are  made  blessed. — xal  roiig 
adeXipois  axiroZ,  and  his  brethren)  These  words  are  not  added  in 
the  case  of  Abraham,  Isaac,  or  Jacob,  though  they  also  had 
brethren,  but  only  in  that  of  Judah :  for  the  promises  were 
restricted  to  the  family  of  Israel. 

3.  xal  Tov  Zapdi,  and  Zara)  the  twin-brother  of  Pharez, — ix 
r^5  Qd/Mip,  of  Thamar)  St  Matthew,  in  the  course  of  his  genea- 
logy, makes  mention  of  women  who  were  joined  to  the  race  of 
Abraham  by  any  peculiar  circumstance.  Thamar  ought  to  have 
become  the  wife  of  Shelah  (see  Gen.  xxxviii.  11,  26),  and 
Judah  became  by  her  the  father  of  Pharez  and  Zara :  Rahab, 
though  a  Canaauitess,  became  the  wife  of  Salmon  :  Ruth  was 
a  Moabitess,  yet  Boaz  married  her.  The  wife  of  Uriah  became 
the  wife  of  David. 

4.  Naafftftiv,  JVaasson)  Contemporary  with  Moses.  The  silence 
regarding  Moses  preserved  throughout  this  pedigree  is  re- 
markable. 

5.  rhv  Boh^  ix  rni  'Pa;^a|3,  Boaz  of  Rahab)  Some  think  that 
the  immediate  ancestors  of  Boaz  have  been  passed  over ;  but  it 
stands  thus  also  in  Ruth  iv.  21  :  nor  can  the  first  Fourteen,  the 
standard  of  the  two  others,  admit  of  an  hiatus.  More  correct 
is  their  opinion,  who  maintain  that,  in  such  a  length  of  time, 
some  of  the  ancestors  mentioned  lived  to  a  great  age.  The 
definite  article,  r^s,  placed  before  the  proper  name  'Pa;^a/3, 
shows  that  Rahab  of  Jericho  is  here  meant ;  nor  does  the 
orthography  of  the  word  'Paj/a/3  interfere  with  this  hypothesis  : 
for  both  'Pad^  (Raab  or  Rahab)  and  'Paj/a/3  (Rachab)  are 
written  for  3rn.  See  Hiller's'^  Onomasticon  Sacrum,  p.  695. 
The  Rahab  of  Jericho  was  very  young  when  she  hid  the  spies 
(Josh.  vi.  23)  :  she  outlived,  however,  Joshua  and  the  elders 
(Ibid.  xxiv.  29,  30)  ;  and  her  marriage  with  Salmon  must  have 
taken  place  still  later,  as  it  is  not  mentioned  in  that  book,  though 

*  Matthew  Hiller,  a  Lutheran  divine  and  learned  Orientalist,  bom  at 
Stuttgard,  1646.  Successively  Professor  at  various  universities  with  great 
reputation.    Died  1725.— (I.  B.) 


84  iST  MATTHEW  I.  6-8. 

It  is  recorded  that  she  dwelt  in  Israel  (See  Josh.  vi.  25).  In 
Ruth  i.  1,  the  earliest  times  of  the  Judges  seem  to  be  meant,  so 
that  the  verb  DStJ*  (which  might  otherwise  be  supposed  redun- 
dant) may  have  an  inceptive^  force,  as  in  like  manner  'pd'  often 
signifies  he  took  the  kingdom,  or  began  to  reign :  and  Naomi  must 
have  gone  into  Moab,  before  the  Moabite  domination  mentioned 
in  Judges  iii.  12.  Eahab  might  therefore  have  been,  as  she 
actually  was,  the  mother  of  Boaz.  He  did  not  marry  Kuth 
till  he  was  far  advanced  in  life  (see  Euth  iii.  10)  ;  and  their 
grandson,  Jesse,  was  very  old  (see  1  Sam.  xvii.  12,  14),  when 
he  became  the  father  of  David. — Cf.  concerning  Jehoiada, 
2  Chron.  xxiv.  15. 

6.  Aau/3  Ss  0  ^aaiXeiig,  but  David  the  King)  The  appellation 
0  ^aeiXeiii  (the  King),  has  been  omitted  by  some  early  editors,  but 
wrongly.'  The  kingship  of  David  is  twice  mentioned  here,  as 
is  the  Babylonian  captivity  afterwards.  The  same  title  is  under- 
stood, though  not  expressed,  after  the  names  of  Solomon  and  his 
successors,  as  far  as  ver.  11.  David  is,  however,  called  especially 
the  King,  not  only  because  he  is  the  first  king  mentioned  in  this 
pedigree,  but  also  because  his  throne  is  promised  to  the  Messiah. 
—See  Luke  i.  32. 

7.  eyivvTjgi,  begat)  Bad  men,  even  though  they  are  useless 
to  themselves  in  their  lifetime,  do  not  exist  in  vain ;  since  by 
their  means  the  elect  even  are  brought  into  the  world. 

8.  'lapA/j,  Be  symrtdi  rh  'Oi^lav,  but  Jorarn  begat  Josiah) 
Ahaziah  (who  is  the  same  as  the  Joahaz  of  2  Chron.  xxi. 
1 7,  and  xxii.  1),  Joash,  and  Amaziah  (mentioned  in  1  Chron. 
iii.  11,  12),  are  here  passed  over :  so  that  the  word  ey'mties 
(begat)  must  be  understood  mediately*  instead  of  immediately  : 
as  fi-equently  happens  with  the  word  vlos  (son),  as  in  the  first 

'  Bengel  means,  that  B^isBSn  ubtti  (translated  in  the  E.  V.  the  Judges 
ruled,  taarg.  judged)  ought  to  be  rendered  the  Judges  began  to  judge,  so  as 
to  indicate  with  greater  exactness  the  date  of  the  event,  at  the  commence- 
ment of  the  era  of  the  Judges (I.  B.) 

'  'i'-?  !T^?^— (1)  io  reign,  to  be  king  ;  (2)  to  become  king,  2  Sam.  xv.  10, 
•svi.  8 ;  1  Kings  xiv.  2.— Gesenhjs (I.  B  ) 

«  B,  the  best  MSS.  of  Vulg.,  the  Memph.  and  Theb.  and  Syr.  Versions 
omit  o'  fituri-Ktis.  But  Aac  agree  with  Rec.  Text  and  Beng.  in  retaining  the 
words. — Ed. 

*  i.e.,  There  being  mediate  or  intervening  persons. — Ed 


ST  MATTHEW  I.  8,  85 

verse  of  this  chapter,  where  our  Lord  is  called  the  Son  of 
David,  who  was  His  remote  ancestor.  In  like  manner  Joram  is 
here  said  to  have  begotten  Josiah,  who  was  his  great-grandson, 
— that  is  to  say,  he  was  his  progenitor.  Thus,  by  referring  to 
1  Chron.  vi.  7,  8,  9,  we  find,  that  six  generations  are  left  out  in 
Ezra  vii.  3,  between  Azariah  and  Meraioth.  St  Matthew 
omitted  the  three  kings  in  question,  not  because  he  was  ignorant 
of  their  having  existed  (since  the  whole  context  proves  his 
familiar  acquaintance  with  his  subject),  but  because  they  were 
well  known  to  all :  nor  did  he  do  so  with  any  firaudident  inten- 
tion, since,  by  increasing  the  number  of  generations,  he  would 
have  confirmed  the  notion  that  the  Messiah  must  have  already 
appeared.  Nor  did  he  omit  them  on  account  of  their  impiety, 
for  he  has  mentioned  other  impious  men,  as  e.g.  Jechonias,  and 
him  with  especial  consideration,  and  he  has  passed  over  several 
pious  ones.  But,  as  in  describing  roads  and  ways,  it  is  neces- 
sary to  be  especially  careful  with  regard  to  those  points  where 
they  branch  off  in  different  directions,  whereas  a  straight  road 
may  be  found  without  any  such  direction,  so  does  St  Matthew 
in  this  genealogy  point  out  with  particular  care  those  who  have 
had  brothers,  and  who,  in  contradistinction  to  them,  have  propa- 
gated the  stem  of  the  Messiah.  He  has  indeed  carried  this  so 
far  that,  having  a  reason^  for  not  naming  Jehoiakim,  he  has 
assigned  his  brothers  to  his  only  son ;  whilst  he  has  passed  over, 
without  inconvenience,  Joash,  who  was  the  only  link'  in  his 
generation,  together  with  his  father  and  son.  Furthermore,  as 
in  geography  the  distances  of  places  from  each  other  are,  with- 
out any  violence  to  truth,  described  sometimes  by  longer,  some- 
times by  shorter  stages, — so  is  it  with  the  successive  steps  of 
generations  in  a  pedigree ;  nor  is  the  practice  of  Hebrew  gene- 
alogists an  exception  to  the  general  custom  in  this  matter.  The 
writers  of  the  New  Testament  are  accustomed  also  rather  to 
imply  than  assert  circumstances  already  well  known  on  the 
authority  of  the  Old  Testament,  and  not  liable  to  be  mistaken, 
employing  a  brevity  as  congenial  to  the  ardomr  of  the  Spirit,  as 

1  See  Jer.  xxii.  30 (I.  B.) 

2  In  the  original,  "qtu  unica  sui  temporis  scintilla  fuerat." — (I.  B.) 
«  The  only  spark  in  his  generation  to  prevent  the  line  being  extinguished." 
—Ed. 


86  ST  MATTHEW  1.  11. 

desirable  on  other  grounds, — See  Gnomon  on  Acts  vil.  16. 
Oziah  was  previously  called  Azariah,  but  by  the  omission  of 
one  Hebrew  letter  ("ii  R)  his  name  becomes  Oziah. 

11.  'itiKslag  8i  iyivvtiai  rhv  'l£;^ov/av,  But  Josiah  begat  Jechoniah) 
Many  transcribers  both  in  ancient  and  in  modem  times,  and  those 
principally  Greeks,  have  inserted  Jehoiachim  here,  because, 
firstly,  the  Old  Testament  had  that  name  in  this  situation,  and 
secondly,  the  number  of  fourteen  generations,  from  David  to  the 
Babylonian  captivity,  given  by  St  Matthew,  seemed  to  require 
the  insertion.  Jehoiachim,  however,  must  not  be  inserted :  for 
history  would  not  suffer  Jehoiachim  to  be  put  vnthout  his 
brothers,  and  brothers  to  be  thus  given  to  Jechoniah,  who  had 
none.  Some  have  sought  for  Jehoiachim  in  St  Matthew's  first 
mention  of  Jechoniah ;  Jerome^  has  done  so  especially,  when 
answeringPorphyry's^  objections  to  this  verse  on  the  ground  of  the 
hiatus.  No  transformation,  however,  will  produce  Jechoniah  (in 
the  Lxx.  'li-xpviag)  from  the  Hebrew  D''p''l^^  the  'liiaxiT/jt,  (Joakim) 
of  the  LXX.,  so  as  to  make  them  one  and  the  same  name :  nor 
have  we  any  more  reason  for  supposing  that  Jehoiachim  and 
Jechoniah  are  intended  by  the  repetition  of  the  former,  than 
that  two  separate  individuals  are  intended  by  the  repetition  of 
Isaac's  name ;  and  so  on  with  the  other  names  in  the  genealogy. 
The  same  Jechoniah  is  twice  introduced  under  his  own  name  : 
he  was  descended  from  Josiah  through  Jehoiachim,  whose  name 
is  omitted.  St  Matthew  calls  Jechoniah's  uncles  his  brothers 
(cf.  Gen.  xiii.  8),  and  that  with  great  felicity ;  for  Zedekiah  came 
to  the  throne  after  the  commencement  of  the  captivity,  to  the 
exclusion  of  the  sons  of  Jechoniah,  whom  he  succeeded,  and 
who,  though  his  nephew,  was  born  eight  years  before  him.  The 
brothers,  therefore,  of  Jehoiachim,  of  whom  Zedekiah  was  chief, 

^  One  of  the  most  celebrated  Fathers  of  the  Christian  Church,  bom  of 
Christian  parents  at  Stridon,  on  the  borders  of  Pannonia  and  Dalmatia,  in 
the  year  331.  Educated  at  Rome  under  the  best  masters.  After  travelling 
through  France,  Italy,  and  the  East,  he  adopted  the  monastic  life  in  Syria 
in  his  31st  year.     He  died  A.d.  422.— (I.  B.) 

2  A  Platonic  philosopher,  bom  at  Tyre,  a.d.  223.  Studied  under  Lon- 
ginus  and  Plotinus.  He  was  a  man  of  great  talent  and  learning,  and  one  of 
the  most  able  opponents  of  Christianity.  He  died  in  the  reign  of  Dio- 
cletian.—(I.  B.) 


ST  MATTHEW  I.  12,  13.  87 

who  is  expressly  called  the  brother  in  2  Chron.  xxxvi.  10,  and 
2  Kings  xxiv.  17,  instead  of  the  uncle  of  Jechoniah,  are  appro- 
priately mentioned  after  Jechoniah  as  his  brothers.-' — svl  rns 
/iSToixisiag,  about  the  time  of  the  migration')  The  preposition  s-rl, 
which  is  contrasted  with  /i£r<i  (after)  in  the  twelfth  verse,  is  also 
employed  sometimes  to  denote  the  immediate  sequence  of  that, 
during  or  about  the  time  of  which  something  else  takes  place. — 
See  Gnomon  on  Mark  ii.  26.  The  Hebrew  prsefix  3  has  the 
same  force  in  Gren.  x.  25.  The  birth  of  Jechoniah  was  followed 
immediately  by  the  removal  to  Babylon, — which  is  called  by  the 
LXX.  both  amixeeia  (the  emigration),  and  /iiToixssla,  (the  migra- 
tion, immigration,  or  sojourning) ;  the  former  with  reference  to 
Palestine,  the  latter  with  reference  to  Babylon. — BajSuXSms,  of 
Babylon)  i.e.  to,  or  into  Babylon.  In  like  manner  idhg  Alyu-rTov, 
in  Jer.  ii.  18,  signifies  the  way  into  Egypt. 

12.  /ji,iT&,  after)  sc.  after  he  had  migrated  to  Babylon. — 2aXa- 
S/ijX  8s  iymr\(Si  rhv  Zopo/3a/3fX,  but  Salathiel  begat  ZorobabeV)  i.e., 
was  the  progenitor  of;  Pedaiah  being  the  son  of  the  former,  and 
father  of  the  latter.  St  Luke  (iii.  27)  mentions  another  SaW 
thiel  and  Zorobabel,  father  and  son,  who  must  have  lived  about 
the  same  time  with  these.' 

13.  "Ey'evvrisi  rhii  ' A^/odS,  begat  Abiud)  This  is  the  same  as 
Hodaiah,*  who  was  in  like  manner  descended  from  Zorobabel, 
through  several  intervening  ancestors  (see  1  Chron.  iii.  19,  24), 
as  Hiller  explains  in  his  Syntagmata,  pp.  361,  sqq.,  where  he 
shows,  that  the  Jews  acknowledged  the  genealogy  in  the  said 
passage  of  Chronicles  to  be  that  of  the  Messiah :  nor,  indeed, 
was  it  necessary  that  any  other  genealogy  should  have  been 
carried  further  down  there  than  that  of  the  Messiah.  There 
can,  therefore,  be  no  doubt  but  that  the  passage  in  question  was 

'  Irenmis,  218,  writes,  "'Ante  hunc  Jbacfa'm  (Joseph  enim  Joachim  et 
Jechonise  Alius  ostenditur,  quemadmodum  et  Matthseus  generationem  ejus 
exponit)."  So  M  Cod.  Reg.  Paris  of  9th  century,  and  U  Cod.  Venetus  of 
same  date,  in  opposition  to  the  ancient  authorities,  insert  'laaKtlft,. — ^Ed. 

2  sc  to  Babylon.— (I.  B.) 

3  D.  Crusius  explains  the  causes  of  this  fact  I.  c.  p.  369,  370,  showing 
that  the  Zorobabel  of  Luke  was  a  prince  of  Juda,  and  the  associate 
(ai^vyoi/)  of  Joshua  in  the  restoration,  whereas  the  Zorobabel  of  Matthew 
was  a  private  individual. — E.  B. 

*  Or  Hodajah,  as  in  Bengel. 


88  ST  MATTHEW  I.  16. 

partictdarly  well  known  to  the  Jews ;  and  there  was,  conse 
quently,  the  less  need  that  St  Matthew  should  repeat  it  in  extenso. 
Iq  this  generation,  then,  concludes  the  scripture  of  the  Old  Tes- 
tament. The  remainder  of  the  genealogy  was  supplied  by  St 
Matthew  from  trustworthy  documents  of  a  later  date,  and,  no 
doubt,  of  a  public  character. 

16.  Thv  ci,vhpa  Mapiag,  the  husband  of  Mary)  This  turn  of  the 
genealogical  line  is  evidently  singular ;'  and  in  this  place,  there- 
fore, I  must  advance  and  substantiate  several  important  assertions. 

I.  Messias  or  Christ  is  the  Son  of  David. 

This  is  admitted  by  all. — See  Matt.  xxii.  42,  and  Acts  ii.  30. 

n.  Even  in  their  genealogies  both  Matthew  and  Luke  teach  tlmt 
Jesus  is  the  Christ. 

This  is  clear  from  Matt.  i.  16,  and  Luke  iii.  22. 

m.  At  the  time  when  Matthew  and  Luke  wrote  the  descent  of 
Jesus  from  David  had  been  placed  beyond  doubt. 

Both  Matthew  and  Luke  wrote  before  the  destruction  of  the 
Temple  of  Jerusalem,  when  the  fiill  genealogy  of  the  house  of 
David,  preserved  in  the  public  records,  was  easily  accessible  to 
all :  and  our  Lord's  adversaries  did  not  ever  make  any  objection, 
when  Jesus  was  so  frequently  hailed  as  the  Son  of  David. 

TV.  The  genealogy  in  St  Matthew  from,  Abraham,  and  that  in 
St  Luke  from  the  creation  of  man,  to  Joseph  the  husband  of  Mary,  is 
deduced,  not  through  mothers  but  fathers,  and  those  natural  fathers. 

This  is  evident  in  the  case  of  all  those  ancestors,  whose  names 
St  Matthew  and  St  Luke  repeat  fi-om  the  Old  Testament. 
Wherefore  it  is  not  said,  whether  Ruth  had  been  the  wife  of 
Mahlon  or  Chilion ;  but  Obed  is  simply  said  to  be  the  son  of  his 
real  father  Boaz  by  Ruth  [though  his  legal  father  was  Mahlon. 
— See  Ruth  iv.  10,  etc.]  From  Abraham  to  David  the  same 
ancestors  are  evidently  mentioned  by  both  Matthew  and  Luke : 
so  that  there  can  be  no  drubt  but  that  both  Evangelists  intend 
not  mothers  but  fathers,  and  those,  fathers  by  nature,  from  David 
to  Joseph.  Thus,  in  the  books  of  Kings  and  Chronicles,  as  often 
soever  as  the  mother  of  a  king  is  mentioned  alone,  it  is  a  sign 
that  he  whom  her  son  is  said  to  have  immediately  succeeded  was 
his  natural  father. 

'  '  Singularis,'  i.e.,  unique. — (I.  B.) 


ST  MATTHEW  I.  16.  89 

V.  The  genealogy  in  Matthew  from  Solomon,  and  that  in  Luke 
from  Nathan,  is  brought  down  to  Joseph,  not  with  the  same,  hut 
with  a  different  view  [respectu,  relation,  regard^ 

This  is  clear  from  the  preceding  section. 

VI.  Jesus  Christ  was  the  Son  of  Mary,  but  not  of  her  husband 
Joseph, 

This  is  evident  from  Matt.  i.  16. 

VH.  It  was  necessary  that  the  genealogy  of  Mary  should  be 
drawn  out. 

Without  the  genealogy  of  Mary,  the  descent  of  Jesus  from 
David  could  not  be  proved,  as  follows  from  what  has  just  been 
said. 

Vm.  Joseph  was  for  some  time  reputed  to  be  the  father  of  the 
Lord  Jesus. 

The  mystery  of  the  Redeemer's  birth  from  a  virgin  was  not 
made  known  at  once,  but  by  degrees ;  and,  in  the  meanwhile, 
the  honourable  title  of  marriage  was  required  as  a  veil  for  that 
mystery.  Jesus,  therefore,  was  believed  to  be  the  Son  of  Joseph, 
for  instance,  after  His  baptism,  by  Philip  (John  i.  45)  ;  in  the 
time  of  His  public  preaching,  by  the  inhabitants  of  Nazareth 
(Luke  iv.  22  ;  Matt.  xiii.  55),  and  only  a  year  before  His  Passion 
by  the  Jews  (John  vi.  42).  Many  still  clung  to  this  opinion 
even  after  our  Lord's  Ascension,  and  up  to  the  time,  there- 
fore, when,  a  few  years  subsequently  to  that  event,  St  Matthew 
wrote  his  gospel. 

IX.  It  was  therefore  necessary  that  the  genealogy  of  Joseph 
also  should  in  the  meanwhile  exist. 

It  was  necessary  that  all  those  who  believed  Jesus  to  be  the 
Son  of  Joseph,  should  be  convinced  that  Joseph  was  descended 
from  David.  Otherwise  they  c6uld  not  have  acknowledged 
Jesus  to  be  the  Son  of  David,  and  consequently  could  not 
acknowledge  Him  to  be  the  Christ.  When  therefore  the  angel 
first  appeared  to  Joseph,  and  commanded  him  to  take  unto  him 
his  wife,  he  called  him  (ver.  20)  the  son  of  David:  because,  for- 
sooth, the  Son  of  Mary  would  for  a  time  have  to  bear  that  name 
as  if  derived  from  Joseph.  In  like  manner,  not  only  was  Jesus 
in  truth  the  first-bom  (Luke  ii.  7,  23)  of  His  mother,  but  it 
behoved  also  that  He  should  be  reputed  to  be  the  first-bom  of 
Joseph  •  those,  therefore,  who  are  called  the  brethren  of  Jesus, 


90  ST  MATTHEW  1.  16. 

were  His  first  cousins,  not  His  half-brothers.  It  is  needless  to 
attempt,  as  some  have  done,  to  prove  the  consanguinity  of  Joseph 
and  Mary  from  their  marriage :  for  even  if  David  be  their 
nearest  common  ancestor,  St  Matthew's  object  is  attained.  St 
Matthew  then  has  traced  the  genealogy  of  Joseph,  but  still  so 
as  to  do  no  violence  to  truth  :  for  he  does  not  say  that  Jesus  is 
the  Son  of  Joseph,  but  he  does  say  that  He  was  the  Son  of 
Mary ;  and  in  this  very  sixteenth  verse  he  intimates,  that  this 
genealogy  of  Joseph,  which  had  its  use  for  a  time,  would  after- 
wards become  obsolete.  Mary's  descent  from  David  was  equally 
well  known  at  that  time,  as  appears  from  St  Luke. 

X.  Either  Matthew  gives  the  genealogy  of  Mary,  and  Luke  iliat 
of  Joseph ;  or  Matthew  that  of  Joseph,  and  Luke  that  of  Mary. 

This  clearly  follows  from  the  preceding  sections. 

XL  The  genealogy  in  Matthew  is  that  of  Joseph ;  in  Luke,  that 
of  Mary. 

St  Matthew  traces  the  Hne  of  descent  from  Abraham  to 
Jacob :  he  expressly  states  that  Jacob  begat  Joseph,  and  ex- 
pressly calls  Joseph  the  husband  of  Mary.  Joseph  therefore  is 
regarded  throughout  this  genealogy  as  the  descendant  of  those 
who  are  enumerated,  not  on  Mary's  account,  but  on  his  own. 
Matthew,  indeed,  expressly  contradistinguishes  Joseph  from 
Mary  as  the  son  of  Jacob  ;  but  in  St  Luke,  by  a  less  strict  mode 
of  expression,  Heli  (Luke  iii.  23)  is  simply  placed  after  JbsepA. 
Since,  then,  Joseph  is  described  in  Matthew  as  actually  the  son 
of  Jacob,  St  Luke  cannot  mean  to  represent  him  as  actually  the 
son  of  Heli.  The  only  alternative  which  remains,  therefore,  is 
to  conclude  that  he  is  the  son  of  Heli,  not  in  his  own  person, 
but  by  virtue  of  another,  and  that  other  his  wife.  Mary,  then, 
is  the  daughter  of  Heli.  The  Jewish  writers  mention  a  certain 
'hv  na  Dino,  Mary,  the  daughter  of  Heli,  whom  they  describe  as 
suffering  extreme  torments  in  the  infernal  regions. — See  Light- 
foot^  on  Luke  iii.  23,  and  Wolfius''  on  Matt.  i.  20.     St  Luke 

'  John  Lightfoot,  D.D.  Bom  in  Staffordshire,  1602.  Educated  at 
Christ  Church,  Cambridge.  One  of  the  Assembly  of  Divines  during  the 
Commonwealth.  In  1648  was  made  Master  of  Catherine  Hall,  Cambridge, 
and  served  the  office  of  Vice-Chancellor  :  and  died  in  1675.  He  excelled 
in  rabbinical  learning. — (I.  B.) 

'  John  Christopher  Wolfius,  a  learned  Lutheran  divine,  pastor  and  Pro- 


ST  MATTHEW  I.  16.  91 

does  not,  however,  name  Mary  in  his  genealogy ;  for  it  would 
have  sounded  HI,  especially  to  Jewish  ears,  had  he  written 
"  Jesus  was  the  Son  of  Mary,  the  daughter  of  Heli,  the  son  of 
Matthat,"  etc. — on  which  account  he  names  the  husband  of 
Mary,  but  that  in  such  a  manner  that  all  may  be  able  to 
understand  (from  the  whole  of  his  first  and  second  chap- 
ters), that  the  name  of  Mary's  husband  stands  for  that  of  Mary 
herself. 

XH.  That  in  St  I/uke  is  the  primary,  that  in  St  Matthew  the 
secondary  genealogy. 

When  a  genealogy  is  traced  through  female  as  well  as  male 
ancestors,  any  descent  may  be  deduced  in  many  ways  from  one 
root ;  whereas  a  pedigree,  traced  simply  from  father  to  son,  must 
of  necessity  consist  only  of  a  single  line.  In  the  genealogy, 
however,  of  Jesus  Christ,  Mary,  His  mother,  is  reckoned  with 
His  male  ancestors,  by  a  claim  of  incomparable  precedence.  In 
an  ordinary  pedigree  ancestors  are  far  more  important  than 
ancestresses.  Mary,  however,  enters  this  genealogy  with  a 
peculiar  and  unrivalled  claim,  above  that  of  every  ancestor 
whatever  of  the  whole  human  race ;  for  whatever  Jesus  derived 
fi-om  the  stock  of  man — of  Abraham,  or  of  David — that  He 
derived  entirely  from  His  mother.  This  is  the  One  Seed  of 
Woman  without  Man.  Other  children  owe  their  birth  partly  to 
their  father,  partly  to  their  mother.  The  genealogy  of  Mary, 
therefore,  which  is  given  in  St  Luke,  is  the  primary  one.  Nor 
can  that  of  Joseph,  in  St  Matthew,  be  considered  otherwise  than 
secondary,  and  merely  employed  for  the  time,  until  all  should 
become  ftiUy  convinced,  that  Jesus  was  the  Son  of  Mary,  but 
not  of  Joseph.  St  Matthew  mentions  Jechoniah,  although  he  is 
passed  by  in  the  primary  genealogy. — See  Jer.  xxii.  30;  and  of. 
Luke  i.  32,  33. 

XTTT.  Whatever  difficulty  yet  remains  regarding  this  whole 
matter,  so  far  from  weakening,  should  even  confirm  our  faith. 

The  stock  of  David  had,  in  the  time  of  Jesus  of  Nazareth, 
dwindled  down  to  so  small  a  number  (see  Eev.  xxii.  16),  that 
on  this  ground  also  the  appellation  "  Son  of  David"  was  used  by 

fessor  of  Oriental  Languages  at  Hamburgh.  Born  1683.  Died  1739. 
Author  of  Bibliotheca  Hebrsea,  Curse  Philologicse  et  Criticse  in  Novum 
Testamentum. — (I.  B.) 


93  Sr  MATTHEW  I.  16. 

Antonomasia'  for  "  The  Messiah."    And  that  family  consisted  so 
exclusively  of  Jesus  and  His  relatives,  that  any  one  who  knew 
Him  to  belong  to  it  could  not  fail,  even  without  the  light  of  faith, 
to  acknowledge  Him  as  the  Messiah,  since  the  period  foretold  by 
the  prophets  for  His  manifestation  had  already  arrived,  and  none 
of  our  Lord's  relations  could  be  compared  with  Himself.     Our 
Lord's  descent,  therefore,  from  the  race  of  David,  as  well  as  His 
birth  at  Bethlehem,  were  less  publicly  known ;  nay,  rather  He 
was  in  some  degree  veiled,  as  it  were,  by  the  name  of  Nasarene, 
that  faith  might  not  lose  its  price.'— See  John  vii.  27,  41,  42. 
And  thus  men,  having  been  first  induced  on  other  grounds  to 
believe  that  Jesus  was  the  Messiah,  concluded,  on  the  same 
grounds,  that  He  must  be  the  Son  of  David. — See  Matt.  xii.  23. 
The  necessary  public  documents,  however,  were  in  existence, 
whence  it  came  to  pass,  that  the  chief  priests,  though  employing 
every  means  against  our  Lord,  never  questioned  His  descent 
from  David.     Nay,  even  the  Romans  received  much  information 
concerning  the  Davidical  descent  of  Jesus. — See  Luke  ii.  4. 
Of  old  the  facility  vsdth  which  His  descent  could  be  traced, 
showed  Jesus  to  be  the  Son  of  David  :  now  the  very  difficulty 
of  so  doing  (caused  as  it  is  by  the  destruction  of  Jerusalem,  and 
all  the  public  records  which  it  contained),  affords  a  proof,  against 
the  Jews  at  least,  that  the  Messiah  must  long  since  have  come. 
Should  they  acknowledge  any  other  as  the  Messiah,  they  must 
ascertain  his  descent  from  David  in  precisely  the  same  manner 
that  we  do  that  of  Jesus  of  Nazareth.     As  light,  however,  ad- 
vanced, the  aspect   of  the  question  has  not  a  little  changed. 
Jesus  was  called,  on  various  occasions,  "  The  Son  of  David,"  by 
the  multitude  (ch.  xii.  23,  xxi.  9),  by  children  (xxi,  15),  by  the 
blind  men  (ix.  27,  xx.  30),  by  the  woman  of  Canaan  (xv.  22): 
but  He  never  declared  to  His  disciples  that  He  was  the  Son  of 
David,  and  they,  in  their  professions  of  faith,  called  Him,  not 
"  The  Son  of  David,"  but  "  The  Son  of  God."    He  invited,  also, 
those  who  called  Him  the  Son  of  David,  to  advance  further. — 

1  The  substitution  of  an  appellative  designation  for  a  proper  name. — Ed. 

See  explanation  of  technical  terms  in  Appendix. — (I.  B.) 

*  "Ut  pretium  fidei  maneret."    Faith  was  allowed  to  remam  attended 

with  seeming  difficulties,  at  the  cost  of  surmounting  which,  men  were 

appointed  to  attain  to  it. — Ed. 


ST  MATTHEW  I.  16.  98 

See  xxii.  42,  43,  and  ix.  28.  In  the  first  instance  our  Lord's 
descent  fi-om  David  was  rather  a  ground  of  faith,  afterwards  it 
became  rather  an  obstacle  to  faith.  No  difficulty  can  now  be  a 
hinderance  to  them  that  believe. — See  2  Cor.  v.  16.  Jesus  is  the 
root  and  the  offspring  of  David,  and  the  bright  and  morning  star} 

XIV.  Matthew  and  I/uke  combine  ulterior  objects  and  advan- 
tages with  the  genealogy. 

If  the  Evangelists  had  merely  wished  to  show  that  Mary  and 
also  Joseph  were  descended  from  David,  it  would  have  been 
sufficient  for  their  purpose,  had  they,  taking  the  genealogies  as 
they  exist  in  the  Old  Testament  for  granted,  commenced  at  the 
point  where  these  conclude,  namely,  with  Zorobabel,  or  at  any 
rate  with  David  himself,  and  traced  the  line  through  Nathan  or 
Solomon  down  to  Jesus  Christ.  St  Matthew,  however,  begins 
further  oJBF,  viz.  with  Abraham,  and  descends  through  David  and 
Solomon.  St  Luke,  on  the  other  hand,  ascends  to  Nathan  and 
David,  and  thence  beyond  Abraham  to  the  first  origin  of  the 
human  race.  Each  of  them,  therefore,  must  have  had  at  the 
same  time  a  further  object  in  view. 

St  Luke,  as  is  evident  at  first  sight,  makes  a  full  recapitulation* 
and  summary  of  the  lineage  of  the  whole  human  race,  and  ex- 
hibits with  that  lineage  the  Saviour's  consanguinity  to  all  Gen- 
tiles, as  well  as  Jews :  St  Matthew,  writing  to  the  Hebrews, 
begins  with  Abraham,  thus  reminding  them  of  the  promise  which 
had  been  made  to  that  Patriarch.  Again,  St  Luke  simply 
enumerates  the  whole  series,  through  more  than  seventy  steps, 
without  addition  or  comment:  whereas  St  Matthew,  besides 
several  remarkable  observations  which  he  introduces  in  particu- 
lar cases  concerning  the  wives  and  brothers  of  those  whom  he 
mentions,  and  the  Babylonian  Captivity,  divides  the  whole  series 
into  three  periods  ;  and,  as  we  shall  presently  consider,  enume- 
rates in  each  of  these  periods  fourteen  generations.  And  hence, 
also,  we  perceive  the  convenience  of  the  descent  ia.  Matthew, 
and  the  ascent  in  Luke  :  for  in  this  manner  the  former  was  en- 
abled more  conveniently  to  introduce  those  observations  and 
divisions ;  the  latter,  to  avoid  the  stricter  word  iyinnsi,  begat,  and 

I  Rev.  xxii.  16.— (I.  B.) 

'  See  explanation  of  technical  terms  in  voc.  Anakephalaeosis.  The 
word  is  used  by  Quintilian (I.  B.) 


94  ST  MATTHEW  I.  17. 

take  advantage  of  the  formula  ug  ivo/iit,iTo,  as  was  supposed,  and  in 
an  exquisite  manner  to  conclude  the  whole  series  with  God. — 
0  Xeyo/iivog  XpigTog,  who  is  called  Christ)  St  Matthew  is  dealing 
with  the  Jewish  reader,  who  is  to  be  convinced  that  Jesus  is  the 
Christ,  by  such  means  as  His  genealogy.  And  accordingly  he 
here  and  there  [throughout  his  Gospel]  expresses  and  establishes 
what  the  other  EvangeHsts  take  for  granted.  The  force  of  the 
name  Christ  recalls  especially  the  promise  given  to  David  con- 
cerning the  Kingdom  of  the  Messiah  :  and  the  force  of  the  name 
Jesus  recalls  especially  the  promise  given  to  Abraham  concern- 
ing the  Blessing.^ 

17.  Xlasai  oh  a'l  ymai,  k.t.X.,  So  all  the  generations,  etc.)  An 
important  summing  up  {ingens  symperasma)^  the  force  of  which 
we  exhibit  by  the  following  positions. 

I.  St  Matthew  introduced  this  clause  with  the  most  deliberate 
design. 

The  Messiah  was  really  descended  from  David  through  Nathan : 
the  genealogy,  however,  in  Matthew,  descends  from  Pavid 
through  Solomon  to  Joseph.  Therefore,  those  who  already 
knew  that  Jesus  was  not  the  Son  of  Joseph,  paid  little  heed  to 
Joseph's  pedigree ;  St  Matthew,  therefore,  traces  this  genealogy 
in  such  a  manner  as  to  be  serviceable  to  all  who  either  beheved 
that  Jesus  was  the  Son  of  Mary,  but  not  of  Joseph,  or  thought 
that  He  was  the  Son  of  Joseph  also,  and  so  to  lead  both  classes 
to  Christ,  the  Son  of  David. 

H.  St  Matthew  makes  three  fourteens.  We  exhibit  them  in 
the  following  table : 


1.  Abraham. 

David. 

Jechoniah, 

2.  Isaac. 

Solomon. 

Salathiel. 

3.  Jacob. 

Eehoboam. 

Zorobabel. 

4.  Judah. 

Abijam. 

Abiud. 

*  The  Greek  Xpiaroe,  and  the  Hebrew  iT'Btt,  means  Anointed,  i.e.,  King. 
Jesus  is  the  proper  name  of  our  Lord :  [the]  Christ  is  a  surname  [cog- 
nomen], implying  His  office.  The  ancients  were  expecting  the  Christ, 
before  the  birth  of  Jesus :  when  Jesus  had  been  born,  a  demonstrative  proof 
was  given  that  this  very  Jesus  is  the  Christ ;  and  when  that  demonstration 
of  His  being  the  Christ  was  subsequently  made  more  widely  known,  the 
appellation,  Jesus  Christ,  became  the  prevalent  one. —  Vers.  Germ. 

'  See  Appendix  on  the  figure  Symperasma. — Ed. 


ST  MATTHEW  I.  17.                                          9S 

5.  Pharez. 

Asa. 

Eliakim. 

6.  Hezrom. 

Jehoshaphat. 

Azor. 

7.  Aram. 

Jehoram. 

Sadoc, 

8.  Aminadab. 

Ahaziah. 

Achin. 

9.  Naasson. 

Jotham. 

EHud. 

10.  Salmon. 

Ahaz. 

Eleazar. 

11.  Boaz. 

Hezekiah. 

Matthan. 

12.  Obed. 

Manasseh. 

Jacob. 

13.  Jesse. 

Amon. 

Joseph. 

14.  David. 

Josiah. 

Jesus,  who  is  called  Christ, 

III.  St  Matthew,  therefore,  lays  down  three  periods. 

St  Luke  enumerates  every  step,  ascending  even  to  GoD.  Yet, 
so  far  from  counting  the  steps  in  each  period,  he  does  not  divide 
his  genealogy  into  periods  at  all:  St  Matthew, > however,  dis- 
tinguishes three  periods, — the  first  from  Abraham  to  David,  the 
second  from  David  to  the  captivity,  the  third  from  the  captivity 
to  Christ ;  and  in  each  of  these  periods,  as  we  shall  presently 
see,  he  mentions  fourteen  steps. 

IV.  St  Matthew  reduces  each  period  to  fourteen  generations. 
Matthew  does  not  mention  all  the  ancestors  of  Joseph  who 

occur  in  the  direct  line,  and  yet  he  reduces  those  whom  he  does 
mention  to  a  set  number.  Some  seek  here  a  division  into  sevens ; 
the  Evangelist,  however,  does  not  mention  sevens,  but  fourteens. 
Again,  he  does  not  bring  these  fourteens  together  into  a  sum 
total,  for  he  does  not  say,  that  they  amount  in  all  to  40,  41,  or 
42 :  nor  is  it  our  business  to  do  so.  As  in  the  reigns  of  the 
Idngs  of  Israel,  the  last  year  of  the  preceding  is  frequently 
reckoned  as  the  first  of  the  succeeding  sovereign,  so  must  we 
admit  that  St  Matthew  has  acted  on  the  same  principle,  since 
the  fact  itself  leaves  no  doubt  of  the  case.  Thus  David  im- 
doubtedljr  is  both  the  last  of  the  first  fourteen,  and  the  first  of 
the  second  fourteen.  He  is  reckoned  in  the  first ;  for  it  would 
otherwise  comprise  only  thirteen  generations.  He  is  reckoned 
in  the  second,  because  as  the  first  begins  inclusively  from  Abra- 
ham, and  the  third  inclusively  from  Jechoniah,  so  must  the  second 
begin  inclusively  from  David.  Jechoniah,  however,  is  not 
reckoned  in  the  same  manner  as  the  last  of  the  second  fourteen, 
bfcause  the  fourteen  generations,  which  commence  with  David, 


96  ST  MATTHEW  I.  17. 

are  counted  not  to  Jechoniah,  but  to  the  Babylonian  captivity, 
Vallesius^  (p.  454)  thinks  Jechoniah,  as  it  were,  a  double  person ; 
you  might  assert  that  with  greater  correctness  of  David. 

V.  In  each  case,  his  object  was  to  prove  that  Jesus  was  truly 
called,  and  was,  the  Christ. 

He  proceeds  in  a  marked  manner  from  the  name  Jesus  to  the 
surname  Christ,  in  verses  16,  17,  18  ;  and  he  marks  the  dis- 
similarity in  the  character  of  the  periods,  and  the  eqitality  in  the 
number  of  the  generations.  That  dissimilarity,  and  that  equahty, 
whether  taken  apart  or  together,  tend  to  the  one  object  of 
proving  Jesus  to  be  the  Christ,  as  we  shall  immediately  perceive. 

VI.  The  three  periods  are  dissimilar  to  each  other. 

If  yt  Matthew  had  merely  intended  to  compose  a  genealogy, 
he  might  have  omitted  all  this  Congeries"  of  names,  or  at  any 
rate,  have  confined  himself  to  the  mention  of  proper  names,  and 
said,  "  From  Abraham  to  David,"  "  from  David  to  Jechoniah," 
"  from  Jechoniah  to  Jesus."  Instead  of  so  doing,  however,  after 
the  other  matters  preceding,  he  says,  "  to  the  Captivity ;"  and 
again,  "  From  the  Captivity  to  Christ."  The  land-mark,  hmit, 
standing-point,  therefore,  of  the  first  period  is  David,  of  the 
second  the  Captivity,  of  the  third  Christ.  The  first  period,  then, 
is  that  of  the  Patriarchs ;  the  second,  that  of  the  Kings ;  the 
third,  for  the  most  part,  of  private  individuals. 

VII.  This  dissimilarity  strikingly  proves  that  Jesus  is  the 
Christ. 

The  different  heads  under  which  St  Matthew  reduces  the 
three  periods,  show,  that  the  time  at  which  Jesus  was  born,  was 
the  time  appointed  for  the  birth  of  the  Christ,  and  that  Jesus 
Himself  was  the  Christ.  The  first  and  the  second  fourteen  have 
an  illustrious  commencement ;  the  third  has  one,  as  it  were, 
blind  and  nameless.  Hence  is  clearly  deduced,  and  brilliantly 
shines  forth,  the  end  and  goal  of  the  third,  and  all  the  periods, 
namely,  the  Christ.  The  first  period  is  that  of  promise,  for  in 
it  Abraham  stands  first,  and  David  last,  to  each  of  whom  the 

'  Vallesius,  or  Valles,  Francis,  a  native  of  Spain,  physician  to  Philip  II. 
He  wrote  a  treatise,  "  De  iis  quae  scripta  sunt  physice  in  libris  sacris,  sive 
de  sacra  philosophia." — (I.  B.) 

"  See  Appendix  on  this  figiire.  The  enumeration  of  the  parts  of  a 
Whole.— Ed. 


ST  MATTHE-W  I.  17.  97 

promise  was  given ;  the  second  is  that  of  adumbration,  by  means 
of  the  Davidical  sovereignty,  and  the  fact  that  it  is  considerably 
shorter  than  either  of  the  others,  furnishes  a  reasonable  ground 
for  expecting  that  the  kingdom  of  David,  as  fulfilled  in  Christ 
(see  Luke  i.  32),  will  be  far  more  glorious  hereafter,  and  more 
lasting.  The  third  period  is  that  of  expectation.  The  most  dis- 
tinguished personages  in  the  first  period  are  Abraham  and  David, 
who  stand  respectively  first  and  last  in  it.  The  most  distin- 
guished personage  in  the  second  period  is  the  same  David,  who 
is  now  found  standing  first.  The  first  name  which  occurs  in 
the  third  period  is  that  of  Jechoniah,  so  called  also  in  1  Chron 
iii.  17,  who  was  hound  with  chains,  to  whom  no  heir  was  promised 
of  his  throne ;  nay,  further,  against  whom,  as  well  as  against  his 
uncle  and  father,  all  other  woes  were  denoimced  (Jer.  xxii.  11, 
18,  25),  so  that,  though  he  was  not  actually  without  offspring, 
yet,  as  a  warning  to  posterity,  he  should  be  written  ''T'lV,  child- 
less (Jer.  xxii.  28,  30),  without,  that  is  to  say,  an  heir  to  his 
throne  ;  and  it  was  with  reference  to  these  three  kings  that  the 
earth  was  invoked  thrice,  "  O  earth,  earth,  earth,  hear  the  word 
of  the  Lord"  {Ibid.  ver.  29).  Hence  it  arises  that,  when  stating 
the  boundary  between  the  second  and  third /owrfeens,  St  Matthew 
does  not  name  Jechoniah  ;  but,  instead  of  so  doing,  mentions  the 
Babylonian  Captivity.  Much  additional  weight  accrues  to  this 
argument  from  the  words  of  Jeremiah  ;  for  in  the  time  of  Moses, 
midway  between  Abraham  and  David,  a  covenant  was  made 
with  the  people  of  Israel,  which  was  abrogated  about  the  time 
of  the  captivity  of  Jechoniah. — See  Jer.  xxix.  1,  xxxi.  31 ;  Heb. 
viii.  8,  13.  Li  the  times  of  Abraham  and  David,  Christ  was 
promised ;  after  the  time  of  David,  the  Davidical  sovereignty, 
which  was  overthrown  at  the  Babylohian  Captivity,  did  not  last 
so  long  as  the  preceding  period,  that,  namely,  between  Abraham 
and  David.  Then,  indeed,  it  was  that  a  new  covenant  was  pro- 
mised, the  author  and  surety  whereof  should  be  Christ.  The 
state,  therefore,  of  the  Jewish  nation  after  the  Captivity,  could 
not  but  tend  to,  and  end  in  the  Christ.  In  the  Psalms,  and 
other  predictions  deUvered  during  the  time  of  the  Kings,  the 
sacred  writers,  as  the  march  of  prophecy  moved  onward,  gene- 
rally compared  the  present  with  the  ftiture  ;  whereas,  after  the 
Babylonian  Captivity,  they  contrasted  the  one  with  the  other, 

VOL.  I.  G 


BH  ST  MATTHEW  1.  17. 

whilst  contemplating  the  future  as  coming  nearer  and  nearer 
their  own  times.' 

Vin.  St  Matthew  makes  the  three  periods  equal  with  each  other. 

This  is  evident  from  his  repeating  the  number  fourteen  three 
times  with  the  utmost  dehberation. — See  Section  IV. 

IX.  He  makes  up  both  the  third  and  the  second  Fourteens  by 
omitting  several  links  in  the  -pedigree :  in  the  first,  however,  he 
makes  no  such  omission. 

In  the  second  period,  he,  after  Jehoram,  passes  over  Ahaziah, 
Joash,  and  Amaziah,  and,  after  Josiah,  he  leaves  out  Jehoiakim : 
in  the  third  period,  after  Salathiel,  he  omits  Pedaiah.  Nor,  in- 
deed, was  Zorobabel  the  immediate  father  of  Abihud ;  for, 
whereas  his  sons  are  Mesullam  and  Hananias,  each  of  these  two 
names  differs  from  Abihud.  Hiller  enumerates  nine  links  omitted 
after  Zorobabel,  and  shows  that  Hodaiah  and  Abihud  are  the 
same  individual.  The  descendants  of  David  from  Solomon  to 
Hodaiah  are  enumerated  in  1  Chron.  iii.  5,  10—24.  Now, 
since  neither  the  second  nor  the  third  Fourteen  consist  in  them- 
selves of  exactly  fourteen  generations,  the  first  must  of  necessity 
have  that  number :  for  otherwise  the  number  Fourteen,  by 
which  the  three  periods  are  arranged  and  represented  as  equal, 
would  be  without  any  foundation  in  fact,  and  the  number  _yl/'i(eCT, 
or  some  greater  still,  would  have  to  be  substituted  for  it.  Tour- 
teen  generations  are  clearly  enumerated  in  the  Old  Testament 
from  Abraham  to  David. — See  1  Chron.  i.  34,  ii.  1,  4—15. 
Whence  Kabbi  Bechai^  says,  that  King  David  was  the  four- 
teenth from  Abraham,  according  to  the  nmnber  of  the  letters  of 
his  name  Til,  which  make  fourteen.*  In  early  ages  men  gene- 
rally became  fathers  at  a  more  advanced  period  of  life,  than  they 
did  in  later  times.  Hence  it  is  that  the  first  Fourteen  stands  on 
its  own  foundation,  the  second  is  produced  by  a  less,  the  third 
by  a  greater  omission.     And  though  some  generations,  with 

'  The  original  runs  thus :  "  In  psalmis  et  in  aliis  prophetiis  regum  tern- 
pore  latis  sermo  fere  per  comparationem  status  prsesentis  et  futuri  incede- 
bat:  sed  post  migrationem  Babjlonis  potius  per  oppositionem  incedit, 
futura  prospiciens  subinde  propius." — (I.  B.) 

"  Rabbi  Bechai.  There  were  two  Rabbis  of  the  name  of  Bechai ;  one 
flourished  about  1100,  the  other  about  1290 ;  both  were  natives  of  Spain.— ^ 
see  De  Rossi.— (I.  B.) 

»  Sc.  T  =  4,  1  =  6, 1  =  4  :  therefore  n  4- 1  +  T  =  U.— (I.  B.) 


ST  MATTHEW  I.  17.  99 

which  we  are  abeady  acquainted  from  the  Old  Testament,  are  in 
St  Matthew  passed  over  and  left  to  be  understood,  the  Evangelist 
has  not  omitted  in  the  New  Testament  a  single  generation,  which 
was  subsequent  to  those  that  are  mentioned  in  the  Old :  and  in  the 
Old  Testament,  not  a  single  generation  is  omitted.  The  first  i^owr-r 
teen,  therefore,  is  so  in  fact,  the  second  and  third  are  so  in  form. 

X.  The  number  of  generations  which  St  Matthew  omits,  accords 
with  the  numbers  which  both  he  and  St  Jjuke  m.ention. 

Between  Jehoram  and  Abihud,  St  Matthew  omits  in  all 
fourteen  generations,  see  Sect  IX. ;  and  though  he  only  mentions 
three  Fourteens  for  the  sake  of  the  number  of  the  periods  from 
Abraham  to  Christ,  he  nevertheless  implies,  in  accordance  with 
his  system,  that  there  were  really  four."^  In  this  way  Matthew 
has  by  implication,  from  Abraham  to  the  birth  of  Christ,  fifty- 
five  generations.  St  Luke  expressly  enumerates  fifty-six  genera- 
tions to  the  time  when  Jesus  was  thirty  years  of  age.  They 
therefore  agree. 

XI!  Tlie  equality  of  the  Fourteens  is  not  fulfilled  in  the  actual 
number  XIV.,  by  which  they  are  distinguished. 

The  Talmudists  are  fond  of  reducing  the  proximate  numbers 
of  difierent  things  to  actual  equality.  Lightfoot  has  collected 
examples  of  this  in  illustration  of  the  present  passage,  and  they 
afford  a  satisfactory  reply  to  the  Jews,  when  they  sneer  at  the 
Fourteens  of  St  Matthew.  He  defends,  however,  somewhat  too 
slackly  the  actual  truth  of  the  Fourteens.  What  James  Ehen- 
ford  adduces  on  this  passage  is  far  more  to  the  purpose,  viz., 
that  the  fifteen  generations  before  Solomon,  and  the  fifteen  after 
him,  were  so  enumerated  by  the  Jews,  as  to  correspond  with  the 
days  of  the  increasing  [waxing]  and  waning  moon.     But  this 

'  The  words  in  the  original  are,  "  Omnino  %.W .  generationis  vaterjoram 
at  Abihud  prsetermittit  Matthseus,  §  ix.  Concinneque  ab  Abraham  ad 
Christum  tessaradecadas,  tribus  pro  numero  periodorum  expressis,  qtiatuor 
tamen  innuit."  The  meaning  is,  that  though  St  Matthew  mentions  thrice 
fourteen  as  the  number  of  generations,  he  means  that  there  were  three 
periods  of  fourteen  generations,  and  implies,  that  to  make  up  the  num- 
ber of  actual  generations,  another  Fourteen,  or  fourteen  generations  more, 
must  be  added,  q.d.  the  Fourteens  of  generations  expressly  mentioned 
by  St  Matthew  are  periods  of  Fourteen  ages ;  to  make  up  the  sum  total  of 
actual  generations,  the  number  Fourteen,  which  is  the  normal  regulator  of 
the  system,  must  be  brought  into  play  once  more.     Cf.  §  §  Sqq.— (I.  B.> 


100  ST  MATTHEW  I.  17. 

line  of  argument  also  is  somewhat  weak.  St  Matthew  did  not 
Mow  any  technical  or  masoretic"  aid  to  the  memory,  or  any- 
thing else  of  the  kind.  For  what  great  purpose  could  it  serve  to 
retain  in  the  memory  the  names  and  number  of  these  ancestors, 
in  preference  to  those  which  are  omitted,  or  to  adopt  a  method 
never  before  employed  in  the  many  genealogies  and  other  im- 
portant chapters  of  the  Old  Testament,  for  impressing  them 
more  fully  on  the  minds  of  the  Jews,  who  retained  them  in  their 
memory  accurately  enough  of  themselves.  But  if  he  had  wished 
to  secure  the  integrity  of  this  enumeration  by  a  kind  of  Masora, 
it  would  have  been  better  for  the  purpose  to  have  made  one  sum  of 
all  the  generations.  In  the  last  place,  it  would  have  ill  suited  the 
grave  character  of  an  apostle  and  evangelist,  first  to  enumerate 
the  generations  as  suited  his  own  convenience,  and  then  admire 
the  equality  of  the  Fourteens.  The  number  Fourteen  is  not  men- 
tioned for  its  own  sake,  but  for  the  sake  of  something  else  :  it  is 
not  an  end,  but  a  means  to  obtain  an  end  of  greater  importance. 

XII.  The  Equality  here  intended  is  Chronological. 

The  apostles,  looking  back  from  the  New  to  the  Old  Testar 
ment,  have  great  regard  to  the  fulness  of  the  times ;  and  the 
Jews  are  wont  to  describe  the  chief  divisions  of  chronology  by 
ntmibers  of  generations,  as,  for  example,  in  Seder  01am.'  St 
Matthew,  therefore,  skilfully  propounds  to  the  reader  a  Chrono- 
logy under  the  garb  of  a  Genealogy,  combining  both  in  this 
summary.  The  particle  oZv  (therefore)  has  an  inferential,  and 
the  article  al*  (the)  a  relative  force,  indicating  that  those  identi- 
cal generations  are  intended,  which  have  been  just  enumerated 

'  Mnemonicum — subsidium,"  i.e.  anything  resembling  a  memoria  technica. 
-(I.  B.) 

'  Masora  means  tradition.  The  Masoretes  continued  the  labours  of  the 
Talmudists,  whom  they  imitated  in  counting  the  words  and  letters  of  the 
Old  Testament,  finding  imaginary  mysteries  in  the  very  letters  as  well  as 
words  of  Scripture  ;  stating,  also,  such  minute  particulars  as,  which  was  the 
central  word  and  letter  of  the  whole,  etc.,  etc.  They  have  thus  afforded  us 
a  guarantee  for  the  accuracy  of  the  Hebrew  text,  even  though  we  have  extant 
no  Hebr.  MS.  older  than  the  12th  century.  The  Masoretes  flourished  from 
the  6th  to  the  11th  century. — Ed. 

'  QTil  TID,  a  chronological  work  of  high  reputation  amongst  the  Jews. — 
(LB.) 

*  Definite  Article,  nominative  plural,  feminine. — d.  B.) 


ST  MATTHEW  1.  17.  101 

in  the  preceding  verses.  Each  clause,  moreover,  of  this  verse 
lias  the  word  yiveal  (generations),  both  in  the  subject  and  predi- 
cate. In  the  subject  it  corresponds  with  the  Hebrew  miri,^  as  in 
Genesis  xxv.  12,  13 ;  but  in  the  predicate  it  corresponds  with 
the  Hebrew  lllj^  and  has  a  chronological  force,  as  is  evident 
from  the  addition  of  the  numeral  fourteen; — Of.  Gen.  xv.  16. 
In  the  Greek  there  is  an  instance  of  Antanaclasis,^  one  Greek 
word  performing  the  part  of  two  Hebrew  ones  :  so  that  we  may 
paraphrase  the  verse  thus — All  those  genealogical  generations, 
therefore  (never  mind  the  tautology),  reduced  for  the  sake  of 
method  to  fourteen,  are  actually  fourteen  chronological  genera^ 
tions, — from  Abraham  to  David,  etc.  Such  being  the  case,  we 
perceive  a  sufficient  cause  for  St  Matthew's  reducing  to  such 
numbers  the  genealogy,  which  would  have  been  in  itself  much 
plainer  without  such  an  enumeration.  Well  does  Chrysostom* 
say,  that  St  Matthew  enumerates  generations,  times,  years,  and 
lays  them  before  the  hearer  as  subjects  for  farther  investigation. 
— See  Chrys.  Hom.  iv.  on  St  Matthew.  Let  us,  however,  con- 
sider wherein  the  chronological  equality  consists.  It  does  not 
consist  in  the  number  Fourteen  which  is  employed  in  all  the 
three  periods  for  the  sake  of  method  ;  see  Sect.  XI. :  nor  in  the 
years  of  generations  in  the  Fourteens  taken  separately ;  for  in  the 
first  Fourteen  the  generations  are,  for  the  most  part,  much  longer 
than  in  the  second  and  third :  but  it  consists  in  the  periods  them  ■ 
selves.     Consider  the  following  scheme  : — 

'  ni^ipi  f.  pi.  (from  the  root  "iV"') — {I.)  generations,  families,  races.   Gese- 

Kius. — (I.  B.) 
'■'  -|!|!T  m. — (1.)  an  age,  generation  of  men.     Gesenius. — (I.  B.) 
3  See  Appendix :  the  same  word  put  twice,  but  in  a  twofold  sense. — ^Ed. 
*  John  CHRysosTOM  was  one  of  the  most  distinguished  Fathers  of  the 
Ancient  Church.     To  his  wonderful  eloquence  he  owed  the  name  of  Chry- 
sostom,  or  the  golden-mouthed,  by  which  he  is  generally  known;  and  his  Com- 
mentaries on  Scripture  are  replete  with  learning,  piety,  and  practical  power. 
He  was  born  at  Antioch,  a.d.  364,  of  heathen  parents.    After  studying 
rhetoric  under  Libanius,  he  embraced  Christianity,  and  was  ordained  a 
reader  in  his  native  city.     Having  entered  on  the  monastic  life,  he  spent 
four  years  in  the  Desert ;  but,  returning  to  Antioch,  was  ordained  deacon  in 
381,  and  priest  in  386  ;  he  became  Bishop  of  Constantinople  in  397.     He 
died  m  exile  in  407. — (I.  B.) 


103  ST  MATTHEW  I.  17. 

ANNO  MUNDI 

1946  Birth  of  Abraham. 

2016  The  Promise,  I.  [characteristic  of  the  first  periodj. 

2121  Death  of  Abraham. 

2852  Birth  of  David. 

2882  David  becomes  King,  II.  [characteristic  of  the  second 

period]. 
2923  Death  of  David. 
3327  Birth  of  Jechoniah. 
3345  Jechoniah    Bound,   HI.    [characteristic   of   the  third 

period]. 
3939  Birth  of  Christ. 
3969  Baptism  of  Christ. 

Now,  in  the  first  place,  take  the  sum  of  the  years  in  each 
Fourteen,  and  divide  them  by  fourteen,  which  is  the  number  of 
generations,  and  you  will  obtain  the  length  of  the  single  generor 
tions  in  each  period :  so  that,  in  the  first  period,  a  generation 
wdll  contain  sixty-two,  in  the  second,  thirty-three,  and  in  the 
third,  forty-two  years.  The  mean  length  will  be  about  forty-six 
years :  this,  however,  I  will  not  press.  Take,  in  the  second 
place,  which  is  more  to  the  purpose,  the  nine  hundred  and 
twenty-three  years  from  the  promise  given  to  Abraham  till  the 
birth  of  Christ,  and  divide  them  by  three,  which  is  the  number  of 
the  periods :  the  mean  length  of  the  periods  will  not  come  up  to 
that  of  the  first,  will  exceed  that  of  the  second,  but  wiU  agree 
admirably  with  that  of  the  third.  The  third  therefore  stands  as 
the  primary  period  (to  which  the  two  others  are  subservient), 
between  the  excess  of  the  first  and  the  defect  of  the  second, 
which  mutually  compensate  each  other.  And  the  Evangehst 
has  acted  as  geographers  do,  who,  when  wishing  to  express  the 
distance  between  two  cities,  enumerate  the  stations  interposed 
between  them,  in  such  a  manner,  that  they  add  to  one  stage  the 
paces  which  they  take  fi:om  another,  and  thus  produce  more  con- 
veniently the  real  total  without  any  violence  to  truth.  In  fact, 
the  Evangelist  has  done  that,  which  every  chronologer  does, 
when  he  enumerates  the  years  in  his  canons  so  as  to  absorb  the 
excesses  and  defects  of  the  months  and  days.  In  short,  the 
year?  of  the  first  and  second  period,  taken  together,  are  exactly 


ST  MATTHE-W  I,  17.  103 

double  those  of  the  third  period.  On  the  same  principle,  Moses 
has  reduced  the  times  of  Isaac,  Jacob,  Levi,  Kohaih,  Amram, 
Moses,  which  might  have  exhibited  more  or  fewer  genealogical 
generations  in  this  or  that  family,  to  foul'  chronological  genera- 
tions, or  four  centuries,  those  years  only  being  omitted,  in  which 
Levi,  Kohaih,  and  Amram  became  parents.  It  is  difficult  to 
represent  in  words  the  design  of  Moses  or  Matthew ;  nor  can 
the  interpretation  of  such  a  matter  appear,  at  first  sight,  other- 
wise than  crude  and  harsh  :  if,  however,  it  be  freqiiently  pondered 
upon,  the  acerbity  will  disappear. 

Xm.  The  chronological  equality  of  the  three  periods,  is  a 
■proof  that  Jesus  is  the  Christ. 

There  is  a  perpetual  analogy  between  the  periods  of  time, 
defined  by  Divine  Wisdom;  and  these  three  most  important 
periods  correspond  remarkably  with  each  other.  From  the 
Captivity  to  Christ,  are  Fourteen  generations,  says  St  Matthew ; 
just  as  Gabriel,  when  revealing  to  Daniel  the  seventy  weeks, 
said,  that  the  city  should  be  built  ["  in  seven  weeks,  and  three- 
score and  two  weeks  from  the  going  forth  of  the  command- 
ment"] unto  the  Messiah  the  Prince. — See  Dan.  ix.  25.  And 
St  Matthew  had  that  same  system  of  times  in  his  mind.  The 
Captivity,  the  revelation  which  was  vouchsafed  to  Daniel,  the 
Return,  the  actual  commencement  of  the  Seventy  Weeks,  are 
separated  by  short  but  remarkable  intervals.  From  that  point 
downwards,  the  Seventy  Weeks,  throughout  their  long  coxirse, 
accompany  this  the  last  Fourteen,  until  Christ  completes  both, 
and  the  Fourteen  before  the  Weeks.  The  Seventy  Weeks  con- 
sist of  less  than  560  years,  as  I  have  shown  in  the  Ordo  Tem- 
porum,  and  comprise  about  twelve  generations,  each  of  them 
(as  we  have  observed  in  Section  IX.)  being  about  forty-six 
years  in  duration.  It  behoved  that  Christ  should  come  within 
the  Seventy  Weeks.  The  expectation  of  Israel,  therefore,  could 
not  be  delayed  for  more  than  fourteen  generations  after  the 
Captivity. 

XIV.  The  dissimilarity  of  the  three  periods,  and  the  equality 
of  the  Fourteens,  when  taken  together,  confirm  this  important  con^ 
elusion  still  more,  hy  a  cumulative  argument. 

If  any  one  will  compare  together,  and  combine  what  we  have 
said  in  the  Seventh  and  Thirteenth  Sections,  he  will  perceive 


104  ST  MATTHEW  I.  17. 

that  these  two  arguments  reciprocally  strengthen  each  other. 
The  first  and  second  periods  were  far  more  glorious  than  the 
third,  which  could  not  therefore  fail  to  have  the  conclusion  most 
desired,  after  so  long  a"  cessation  of  both  the  Promise  and  the 
Kingdom.' 

In  the  Treatise  on  the  birth  of  the  Lord  Jesus,  published  A.D. 
1749,  by  Dr  S.  J.  Baumgarten,^  in '  the  name  of  the  Academy  of 
Halle,  my  Gnomon  is  openly  assailed  in  three  places. 

In  the  first  place,  after  refdting  the  opinion  of  William  Eead- 
ing,  who  concluded  from  the  right  of  Jesus  Christ  to  the  Jewish 
kingdom,  that  Joseph  had  had  no  sons  before  his  birth,  he  says 
(p.  20),  that  I  appear  to  m,aintain  the  same  view.  I  however 
only  showed  (p.  10,  Sec.  IX.)  that  Jesus  must  have  been  re- 
puted to  be  the  first-bom  of  Joseph,  just  as  much  as  He  was 
reputed  to  be  his  Son.  I  said  nothing  there  concerning  Hiss 
right  to  the  kingdom. 

The  second  passage,  which  occurs  soon  afterwards,  runs 
thus : — "  They  double  and  wonderfully  increase  the  difiiculty, 
who  consider  that  Phaidaiah  has  been  passed  over  by  St 
Matthew,  so  as  to  make  Zorobabel  the  grandson  of  Salathiel, 
and  the  great  grandson  of  Jechoniah  ;  a  view  which  has  found 
favour  with  many  interpreters,  although  Phaidaiah  is  expressly 
called  (1  Chron.  iii.  18,  19)  the  brother  of  Salathiel,  and  the 
son  of  Jechoniah.  This  opinion,  however,  is  far  more  tolerable 
than  that  put  forward  by  Matthew  Hiller,  in  the  third  chapter 
of  his  dissertation  on  the  true  meaning  of  the  words  which 
composed  the  inscription  on  our  Lord's  Cross  (^Syntagmata  Her- 
meneutica,  pp.  361-363).  Bengel,  however,  in  the  eighth  and 
fourteenth  pages  of  his  Gnomon,  has  gone  still  further,  declaring 
that  the  Abiud  of  Matthew  is  the  same  with  the  Hodaiah  or 
Hodauihu  mentioned  in  1  Chron.  iii.  24,  as  the  tenth  from 
Zorobabel.  By  which  immense  leap,  he  has  so  far  pleased  him- 
self,   as   seriously  to  think   that  Matthew  has  purposely  and 

'  "  J^ost  tantam  promissionis  regnique  pausam,"  i.e.  after  the  voice  of  pro 
phecy  had  been  so  long  silent,  the  royalty  of  David's  throne  remained  so  long 
in  abeyance. — (I.  B.) 

^  A  Lutheran  divine,  historian,  and  philologist  of  the  Academy  of  Halle : 
■born  1706  ;  died  1756.     His  works  were  very  numerous. — (I.  E.) 


ST  MATTHEW  I.  17.  106 

deliberately  passed  over  an  entire  Fourteen,  which  is  made  up 
of  these  nine  descendants  of  Zorobabel,  of  the  father  of  the  same 
Phaidaiah,  of  three  descendants  of  Joram,  and  of  the  father  of 
Jechoniah,  and  that  this  is  not  without  mystery  for  the  con- 
struction of  the  three  periods  of  time,  which  he  then  computes 
according  to  his  own  pleasure.  We  wiU.  give  his  own  words. 
'  Between  Jehoram  and  Abiud,  St  Matthew  omits  in  all  fourteen 
generations  ;  see  section  IX. ;  and  though  he  only  mentions  three 
fourteens  for  the  sake  of  the  number  of  the  periods  from  Abraham 
to  Christ,  he  nevertheless  implies,  in  accordance  with  his  system, 
that  there  were  really  four.' ' 

"  Greatly  and  sadly  do  we  fear  lest  the  credit  of  Holy  Scripture 
should  be  brought  into  danger  by  this  fictitious  systematizing,^  a 
danger  not  to  be  averted  by  any  distinction  between  imphed  or 
expressed  meaning.  Even  if  the  Book  of  Chronicles  expressly 
mentioned  Abiud,  this  hypothesis  would  still  be  inadmissible 
(since  many  men  have  undoubtedly  borne  the  same  name)  ; 
and  it  will  appear  utterly  inexcusable  to  any  one  who  careftilly 
considers  with  himself,  both  wh'at  tortures  must  be  employed 
to  transform  Abiud  into  Hodaiah,  and  also  how  very  much  the 
divine  credit  of  the  Book  of  Chronicles  must  be  imperilled,  if  it 
be  laid  down  (the  only  argument  by  which  the  conjecturers 
support  their  improbable  opinion),  that  no  genealogy  is  carried 
farther  in  that  book,  than  the  genealogy  of  the  Messiah,  of 
which  the  writer  of  Chronicles  must  certainly  have  been  igno- 
rant without  a  special  revelation." 

"What  follows  in  the  Programm"  has  nothing  to  do  with  me. 
To  the  objections  quoted  above,  I  reply : 

(1.)  I  have  computed  the  three  periods  of  time,  not  according 
to  my  own  pleasure,  but  from  the  obser\'ations  which  occur  in 
the  text  of  St  Matthew.     For  the  first  and  second  periods  are 


^  See  §  X.,  and  footnote. — (I.  B.) 

^  "  Ficta  concinnitate,"  alluding  to  Bengel's  use  of  the  cognate  adverb, 
"^oncinne."     See  §  x.,  and  footnote. — (I.  B.) 

°  "  Programm"  (Programma)  must  not  be  confounded  with  "  Programme :" 
it  is  used  here  in  a  peculiar  and  technical  sense,  and  signifies,  "  An  introduc  ■ 
tan/  dissertation,  generally  on  soms  religious  or  classical  subject,  read  by  the 
Rector,  Sub-rector,  or  some  Professor  of  a  German  Universzty,  at  the  com- 
mencement of  their  lectures. — (I.  B.) 


IOC  ST  MATTHEW  I.  17. 

divided  by  "  David,  the  King,"  who,  in  the  mere  genealogy  of 
Euth  iv.  22,  is  not  called  "  the  king  :"  the  second  and  third  are 
divided  by  the  Babylonian  Captivity,  which  is  not  a  generation, 
but  an  epoch.  Dr  Baumgarten's  Programm  itself  (p.  24)  does 
not  differ  much  from  this. 

(2.)  I  am  more  doubtful  now  than  I  was  formerly  whether 
St  Matthew  has  passed  over  Jehoiakim  :  it  is  certain,  however, 
that  he  has  passed  over  three  generations,  viz.,  Ahaz,  Joash,  and 
Amaziah ;  and  my  Gnomon  suggests  one  reason,  his  Programm 
another,  why  the  Evangelist  should  have  passed  over  these  three 
rather  than  any  others.  It  ought,  therefore,  to  be  carefully  con- 
sidered, whether  the  observations  which  are  made  in  that  Pro- 
gramm against  the  other  generations,  which  have  also  been 
omitted,  do  not  bring  the  credit  of  the  sacred  writers  into  danger. 
The  Programm  also  lays  it  down  (p.  18)  that  six  generations 
are  omitted  in  Ezra  vii.  3. 

(3.)  Whether  it  was  one  man,  called  indiscriminately  Hodaiah  ■ 
and  Abiud,  or  whether  two  individuals  are  represented  respec- 
tively by  these  names,  Hiller  has  assuredly  demonstrated  that 
the  meaning  of  both  is  the  same,  whose  modes  of  eliciting  the 
truth'  many  would  find  serviceable,  if  they  would  condescend  to 
employ  them. 

(4.)  I  now,  however,  acknowledge  that  Hodaiah  and  Abiud 
were  distinct  individuals ;  but  I  am  induced  to  do  so  by  the 
single  argimaent,  that  the  nearer  Abiud  is  to  Christ,  the  farther 
he  must  be  from  the  ancient  times  of  the  Chronicles,  and  of 
Hodaiah  himself.  I  have  nowhere  said  that  the  genealogy  of  the 
Messiah  or  Joseph  is  carried  farther  in  Chronicles  than  the  other 
genealogies,  neither  have  I  had  any  cause  for  so  saying. 

(5.)  The  number  of  Fourteen  generations  which  Hiller  has 
specified  as  being  omitted  by  St  Matthew,  received  a  certain  ad- 
ditional appearance  of  probabiKty  from  their  accordance  with 
the  three  Fourteens  of  generations  mentioned  by  the  Evangelist. 

(6.)  Where  the  Programm  in  question  abruptly  concludes 
with  those  words  of  mine  concerning  St  Matthew,  there  the 
Gnomon  goes  on  immediately  to  say,  "  St  Luke  expressly  enume- 

'  "  Fidiculis,"  alluding  to  the  invidious  term  applied  by  Baumgarten  to 
Bengel's  modes  of  proving  the  identity  of  Abiud  and  Hodaiah.— Ed. 


ST  MATTHEW  1.  17.  107 

rates  fifty-six  generations  from  Abraham  to  the  time  when  Jesus 
was  thirty  years  of  age.  They  agree,  therefore."  On  consider- 
ing this  passage,  it  will,  I  think,  become  evident,  that  the  anti- 
thesis between  the  words  "  implied"  and  "  expressed"  is  perfectly 
harmless ;  and  that  the  apparent  difference  in  the  numbers  of 
generations  mentioned  by  the  two  evangelists  can  be  satisfac- 
torily reconciled  by  means  of  those  which  St  Matthew  has 
omitted. 

(7.)  If  St  Matthew  has  omitted  rather  fewer  generations,  this 
does  not  detract  from  the  remainder  of  my  explanation. 

(8.)  Since  the  Programm  (p.  13)  touches  on  the  passage  in 
Luke  iii.  23,  we  shall  offer  some  observations  also  on  it.  In  these 
words,  uv,  iig  ho/iiZiro,  u'lhi  'iwffijp,  roO  'hXe/,  x.r.X.  (being,  as  was 
supposed,  the  son  of  Joseph,  which  was  the  son  of  Heli,  etc.), 
Baumgarten  expunges  the  comma  after  ho[i,iZiro  (was  supposed), 
so  as  to  make  "  iig  Em/i/^ero  Ms  'laxr^ip  (as  was  supposed  the  son 
of  Joseph)  a  parenthesis ;  though  the  word  m/jbi^sTo  (was  sup- 
posed) belongs  rather,  M'ithout  any  diminution  of  truth,  to  the 
whole  genealogy,  as  I  have  shown  in  the  present  work.  I  re- 
mark by  the  way — on  the  passage  in  question,  that,  when  our 
Lord  is  said  to  have  been  about  thirty  years  of  age,  some 
latitude  is  ascribed  to  the  year  xxx.  by  the  word  ws  (about),  so 
that  there  may  have  been  an  excess,  or  rather  a  defect,  of  some 
days,  without  detriment  to  the  precise  number  of  thirty  years. 
Baumgarten,  however,  in  his  Church  History,  Sec.  i.  p.  105, 
introduces  some  few  years  above  thirty :  a  license  which  is  quite 
unallowable,  since  in  this  manner  the  most  important  calcula- 
tions of  time  which  occur  in  the  evangelists,  are  put  entirely  out 
of  joint.  Scripture  records  many  and  various  ages  of  men,  and 
introduces  odd  numbers  of  years,  such  as  21  and  29,  although 
they  approach  very  nearly  to  round  numbers,  such  as  20  and  30. 
We  ought  not,  therefore,  to  imagine  that  the  most  important  of 
all,  namely,  the  age  of  Jesus,  can  have  been  left  in  doubt. 

The  third  passage  occurs  at  p.  26,  and  runs  thus : — "  They  who 
attempt  to  produce  any  other  equalization  or  comparison  of 
these  periods,  seek  to  serve  unwisely  the  interests  of  a  good 
cause,  which  is  not  benefited  by  crude  and  harsh  fancies,  such 
as  Bengel  himself  confesses  that  his  own  opinion  (of  the  chrono- 


108  ST  MATTHEW  I.  17. 

logy  which  he  imagmes  to  be  concealed  in  this  genealogy,  and 
to  be  conducive  to  the  exposition  in  his  Gnomon)  must  appear  at 
first  sight.  We  at  least  have  not  experienced  that  which  he 
thought  would  be  the  case,  namely,  that  it  would  grow  less 
harsh  by  being  more  frequently  thought  over ;  for  though  we 
have  read  it  again  and  again  at  least  ten  times,  and  thought  it 
over  diligently,  it  has  by  this  process  become  more  and  more 
repugnant  to  us  :  in  fact,  we  are  clearly  convinced,  that  what- 
ever is  by  means  of  arithmetical  operations  made  out  of  the 
numbers  which  we  meet  with  in  the  sacred  history,  ought  not 
to  be  attributed  to  the  sacred  writers,  and  cannot  be  referred  to 
their  meaning,  unless  we  wish  to  excel  even  Jewish  ingenuity 
by  our  cabalistic  sagacity." 

Others  have  followed  and  added  to  this  censure.  For  at 
Leipsic  there  has  appeared  both  a  certain  academical  exercise 
and  the  revision  of  an  academical  exercise,  in  which  these  words 
are  applied  to  me, — "  He  almost  surpasses  the  fabrications  of 
Jews  and  CabaHsts,  since  he  introduces  his  raw  fancies  into 
the  sacred  chronology.''  But  I  return  to  the  Hallian  censure. 
The  author  of  that  censure  should  take  care  lest  the  last  words 
which  I  have  quoted  from  it  strike  the  sacred  writer  himself, 
whose  meaning  is  placed  at  a  far  greater  distance  above  mere 
accommodation  to  Jewish  tastes  than  the  Programm  either 
acknowledges  or  permits  to  be  acknowledged.  If,  however, 
another  sufficient  interpretation  be  given,  I  will  willingly  give 
up  my  own.  It  has  not  happened  to  the  author  of  the  Pro- 
gramm to  find  my  opinion  grew,  upon  consideration,  less  harsh : 
it  does,  however,  happen  to  others,  who  weigh  well  my  notes  on 
ver.  16,  17.  For,  in  fact,  I  am  neither  the  only  one  nor  the 
first  who  have  asserted  that  the  Evangelist  propounds  a  chro- 
nology under  cover  of  the  genealogy.  I  have  already  cited 
Chrysostom,  at  p.  30.  I  must  add  Daniel  Chamier,^  who  says 
that  thrice  fourteen  chronological  ages   are  intended  by  the 

'  A  French  Protestant  writer  of  considerable  ability,  born  in  the  sixteenth 
century. 

He  was  appointed  in  1612  Professor  of  Divinity  at  Montauban,  and  during 
the  siege  of  that  town  by  Louis  XIII.,  was  killed  by  a  cannon-ball  in  1621. 
He  is  supposed  to  have  had  great  part  in  composing  the  Edict  of  Nantes. — 
(I.  B.) 


ST  MATTHEW  I.  18.  109 

genealogical  steps,  which  were  really  more  numerous  than  those 
mentioned.  See  by  all  means  his  Panastratise  Catholicae, 
vol.  iii.  b.  18,  ch.  2.  Very  lately  also  John  Frederick  Frese- 
nius  has  produced  a  commentary  on  the  thrice  fourteen  gene- 
rations of  Matt,  i.,  which  not  only  exists  in  a,  separate  form,  but 
has  also  been  inserted  by  his  brother  with  equal  advantage  into 
his  fifth  pastoral  collection  from  John  D'Espagne.^  The  very 
Programm  itself  employs  words  which  accommodate  themselves 
to  my  opinion  in  spite  of  their  author  ;  for  at  p.  24  he  says, — 
"  By  the  gradual  evolving  of  the  Divine  promise,^  the  complete 
time  which  had  elapsed  from  God's  entering  into  covenant  with 
Abraham  was  divided  into  three  periods,  nearly  equal  in  length, 
if  you  reckon  that  length  by  ages  of  men."  He  is  right  in 
employing  the  word  Ages  (Aetates) ;  for  the  equality  consists 
properly  in  the  number  of  ages  intimated  by  the  number  of 
generations  expressed ;  whereas  the  actual  number  of  genera- 
tions, some  of  which  are  expressed  and  some  omitted,  is  some- 
what larger  than  that  of  those  which  are  expressed.  Such 
being  the  case,  the  numbers  stated  in  Holy  Scripture  invite  the 
diligent  reader  to  arithmetical  calculations,  nor  can  they  safely 
be  treated  with  contempt  where  they  accord  with  the  matter 
under  consideration.  The  Hebrews  frequently  express  numbers 
of  years  by  generations.  Away  with  Jewish  Ingenuity  !  away 
with  Cabalistic  Sagacity!  Christian  research  will  rightly  endea- 
vour, if  not  to  attain  to,  at  least  to  follow  after,  the  sagacity  of 
the  Evangelist,  mentioned  in  the  Programm  (p.  25.)  It  may 
easily  be  supposed  that  the  Programm,  delivered  on  a  solemn 
occasion  in  a  celebrated  spot,  must  have  found  many  more 
readers  than  this  my  explanation.  I  trust,  however,  that 
it  may  confer  some  little  advantage  on  some  few  readers; 
and  it  is  better  to  induce  even  one  man  to  search  after 
truth,  than  to  estrange  many  from  a  single  trace  of  it,  however 
.slight. 

18.  ToD  diXpidTou  ri  yswrieig  olirws  ^v.  The  generation,  however,  of 

1  John  d'Espagne  lived  in  the  17th  century. 

He  wrote,  besides  other  works,  Essay  des  merveilles  de  Dieu  I'harmonie  des 
temps,  published  at  Geneva,  1671. — (I.  B.)   ■ 

2  "  Promissionis  Divince  Oradatione,"  literally,  "  By  the  Gradation  of  the 
Divine  Promise,"  i,e.  by  the  several  stages  of  its  evolution  to  fulfilment. 


no  ST  MATTHEW  I.  18. 

Christ  was  on  this  wise)  By  this  most  ancient  reading*  the  text 
refers  to  ver.  17,  and  the  advent  of  the  Messiah,  expected  for  so 
many  generations,  is  declared  and  exhibited  (exsert^  demon- 
stratur)  to  the  reader.  Thus,  too,  the  words,  sym^'^ri,  (was 
generated),  and  yswrigig,  (generation),  refer  mutually  to  each  other. 
The  particle  di  {however)  subserves  both  references.  In  like 
manner,  the  name  "Jesus"  is  repeated  in  ch.  ii.  1,  from  ch.  i. 
25.  In  later  ages,  most  of  the  Greek  copyists  have  added  'I^icfoD^ 
(the  genitive  case  of  'irieoij;,  Jesus)  before  XpieroZ  (the  genitive 
case  of  XpigTog,  Christ),  according  to  which  reading,  the  expres- 
sion would  refer  with  less  force  to  either  the  first  or  sixteentli 
verse  indifferently.  It  was  the  Christ  whom  Mary  had  in  her 
womb  by  the  Holy  Ghost,  and  whom  Joseph,  afterwards,  by  the 
command  of  the  angel,  called  Jesus.  Elegantly,  and  in  ac- 
cordance with  the  order  of  events,  the  name  Jesus  is  reserved 
till  ver.  21,  25. — Cf  Gnomon  on  Luke  ii.  11.  The  word  yinrieii 
(generation)  includes  (ver.  18-25)  both  the  Conception  (cf. 
yen'jjSJi',  conceived,  ver.  20)  and  the  Nativity  (cf.  •ysnrl^svTog, 
having  been  born,  ii.  1).  For  ver.  18  contains  the  introductory 
statement  (propositionem)"  of  those  matters  which  foUow,  to 
which,  also,  the  outu;  (thus,  or  on  this  wise)  refers  :  and  the  con- 
junction yap  (for)  commences  the  handling  of  the  subject  (trac- 
tationem),  which  corresponds  with  the  introductory  statement. 
— Cf.  the  use  of  yap  in  Heb.  ii.  8.^  The  particle  ouVai;  guards  us 
from  thinking,  on  account  of  the  preceding  genealogy,  that 
Joseph  was  the  natural  father  of  Jesus. — /Lvjjsriv^ifffrig  yap  rng 

'  In  Matt.  i.  18,  we  know  how  it  was  read  in  the  second  century  from 
Irenfeus,  who  (after  having  previously  cited  the  words,  "  Christi  autem  gene- 
ratio  sic  erat")  continues,  "  Ceterum  potuerat  dicere  Matthaeus,  Jesu  vera 
generatio  sic  erat ;  sed  prsevidens  Spiritus  Sanctus  depravatores,  et  prsemu- 
niens  contra fraudulentiam  eorum,  per  Matthseum  ait :  Christi  autem  generatio 
sic  era*."— (C.  H.  lib.  iii.  16,  2.)     TRBaELLES.— (I.  B.) 

PZ  and  Rec.  Text  read  '  Inmv  Xpianv,  which,  therefore,  Lachmann  pre- 
fers. B,  and  Origen  3,  965c?  read  Xpiarov  'Iviaov.  But  Iren.  191,  204,  and 
abed  Vulg.  read  only  Xpiarou,  which  Tischendorf  prefers. — Ed. 

2  Such  is  the  reading  of  E.  M.,  viz.,  tou  Ss  'inmv  Xpiarov,  x.r.Ti. — (I.  B.) 

^  Propositio  and  Tractatio  are  terms  regularly  used  by  Bengel  in  his 
Introductory  Synopses  in  the  technical  and  rhetorical  sense. — Ed. 

*  Lachmann  omits  yiip  with  BZahe  Vulg.  Iren.  204.  Tischendorf,  with 
less  weight  of  authorities,  retains  it,  viz.,  of  the  oldest,  Pd. — Ed. 


ST  MATTHEW  I.  19.  Ill 

lifjtfhi  AuroS  Map/a;,  For  after  His  mother  Mary  had  been  be- 
trothed) The  Lxx,  render  the  Hebrew  tns  {to  betroth)  by  a""!- 
ereio/icci  in  Deut.  xx.  7,  etc. — -Trpiu  rj  guviX^iTv  auroiig,  before  they 
came  together)  Joseph  had  not  yet  even  brought  Mary  home  (see 
ver.  20) ;  but  in  these  words,  and  the  more  firmly  on  that  ac- 
count, the  commercium  tori  is  specifically  denied,  in  order  to 
assert  her  pregnancy  by  the  Holy  Spirit.  Nor  does  the  expres- 
sion, vph  jj  {before),  imply  that  they  came  together  after  our 
Lord's  birth. — supsSij  h  yaerpi  tyoMBo,  Ix  Xi.nhiLa.Tai;  '  Ayiou,  she  was 
found  with  child  of  the  Holy  Ghost)  There  can  be  no  doubt  but 
that  Mary  disclosed  to  Joseph  (perhaps  when  he  proposed  to 
consummate  their  marriage)  the  sacred  pregnancy,  which  she  had 
concealed  from  every  one  else. — ix,  of)  The  expression  ix  TLvixr- 
/ioiTo; '  Ayiou  {of  the  Holy  Spirit)  occurs  again  at  ver.  20.  See, 
also,  John  iii.  6. 

19.  dixaiog,  just^)  It  is  disputed  in  what  sense  this  epithet  is 
applied  to  Joseph.  The  thing  is  clear.  Joseph  wished  to  put 
away  Mary,  and  he  also  wished  to  put  her  away  privately.  The 
Evangelist  indicates  the  cause  of  both  wishes.  Why  did  he  wish 
to  do  it  privately  ?  Because  he  was  unwilling  to  publish  the 
matter,  and  exact  the  penalty  which  the  law  permitted  in  the 
case  of  women  guilty,  or  suspected,  of  adultery,  and  thus  to 
make  an  example  of  one,  whose  sanctity  he  had  in  other  re- 
spects so  greatly  revered.  But  why  did  he  wish  to  put  her  away 
at  all?  We  learn  fi-om  the  context.  Because  he  was  just 
{Justus),  and  did  not  think  it  reputable  {honestum)  to  retain  as 
his  wife  one  who  appeared  to  have  broken  her  conjugal  faith. 
His  thoughts  were  many  and  conflicting ;  his  mind  was  in  doubt. 
St  Matthew  expresses  this  with  great  beauty,  by  a  phraseology 
somewhat  ambiguous  in  this  its  brevity ;  for  Greek  participles 
may  be  resolved  into  the  corresponding  verbs  with  the  conjunc- 
tions although,  because,  or  since  :  [and  furi  ^eXuv,  therefore,  may  be 
rendered  either  although  he  was  unwilling,  because  he  was  un- 
willing, or  since  he  did  not  wisK\.  Elsewhere  dixaio;  is  some- 
times found  with  the  signification  of  yielding  and  kind,  as  in- 

'  In  Bengel,  "Justus,"  which,  as  well  as  the  original,  h'naio;,  signifies,  and 
is  translated,  either  just  or  righteous,  as  the  case  may  require.  In  Bengel's 
own  German  version,  it  is  rendered  in  the  present  instance  Gerecht,  which 
is  equally  ambiguous. — (I.  B.) 


112  ST  MATTUbW    L.  zu. 

Justus^  (which  signifies  primarily  unjust  or  unrighteous)  with  that 
of  severe. — vapa.hnyiJ.a.Tieai,  to  make  an  example  of)  Thus  the  LXX. 
in  Num.  xxv.  4,  have — UapccSny/idrigov  ahroxig  rS)  Ktipiifi,  xarivavTi 
roZ  riXiou,  Make  an  example  of  them  to  the  Lord  before  the  sun  : 
where  the  expression  is  used  of  persons  executed  by  hanging. 
The  simple  form,  hnjiha.ri'iiit,  occurs  in  Col.  ii.  15:  for  both  Mytha 
and  vapadeiyfiot.  [from  which  the  verbs  are  respectively  derived] 
denote  that  which  is  exhibited  as  a  pubHc  spectacle.— Xa^fiqi, 
privily)  i.e.  without  a  pubhc  trial,  without  even  a  record  of  the 
reason  on  the  writing  of  divorcement.  Two  witnesses  were  suf- 
ficient.— a-TToXugai;  to  put  her  away)  fearing  to  take  her. 

20.  ihou,  behold)  He  was  not  left  long  in  doubt.^ — xai'  'imp,  in 
a  dream)  Dreams  are  mentioned  also  in  Acts  ii.  17,  in  a  quota- 
tion from  the  Old  Testament.  With  this  exception,  St  Matthew 
is  the  only  writer  of  the  New  Testament  who  has  recorded 
dreams ;  viz.,  one  of  Pilate's  wife,  ch.  xxvii.  19  ;  one  of  the  Magi, 
ch.  ii.  12  ;  one  of  Joseph,  in  this  passage  ;  a  second  in  ch.  ii.  13  ;  a 
third  in  ch.  ii.  19  ;  and  a  fourth  in  ii.  22.  This  mode  of  instruc- 
tion was  suitable  to  those  early  times  of  the  New  Dispensation.^ 
— axjTifi,  to  him)  In  the  first  instance,  Gabriel  was  sent  to  Mary  -. 
afterwards  the  remaining  particulars  were  revealed  to  Joseph. 
Thus  all  things  were  made  sure  to  both  of  them. — 'loi(!n<f>,  Joseph) 
In  visions,  those  to  whom  they  are  vouchsafed  are  generally 
addressed  by  name,  as  if  already  well  known  [to  the  speaker]. — 
See  Acts  ix.  4,  10,  and  x.  3,  13. — irapaXa^uv,  to  take  unto  thee) 
sc.  to  the  companionship  of  life  and  board,  under  the  name  of 
wedlock  :  on  which  ground  the  angel  adds  the  words,  rfiv  yvvaTxd 
sou  {thy  wife). — Mnpidf/,,  Mary)  This  termination  was  more  usual 
in  early  times  (from  the  example  of  the  Hebrew  and  the  LXX.) 
than  the  Greek  form  Mapla,,  which  soon,  however,  prevailed.  St 
Matthew,  therefore,  uses  Ma,pi&/j,  here,  in  the  angel's  address,  for 
the  name  of  our  Lord's  mother ;  but  Maplag  [the  genitive  case  of 
the  Greek  form  Mapla]  when  speaking  of  her  (ver.  16, 18)  in  his 
own  person ;  and  in  like  manner,  he  employs  the  Greek  form 

'  Ex.  gr.  Virg.  Eel.,  "  Injusta  noverca." — Ed. 

^  Thus  God  guides  His  own,  and  teaches  them  at  the  right  time,  what 
they  have  to  do. — B.  G.  V. 

'  Shortly  after  men  prophesied  concerning  Christ  ;  as  also  Christ  Himself 
acted  the  part  of  an  interpreter  of  their  prophecies. —  Vers.  Qerm. 


ST  MATTHEW  I.  21.  113 

wlien  mentioning  other  women  of  the  same  name.  And  St 
Luke  does  mostly  the  same.  Miriam,  according  to  Hiller,  sig- 
nifies Rebellion,  sc.  of  the  Israehtes  in  Egypt.  Scripture  teaches 
us  to  look  to  the  etymology  of  the  name,  not  of  Mary,  but  of 
Jesus. — rh  yap  b  auTfj  yivvrjbh,  for  that  which  is  conceived  in  her) 
The  foetus,  as  yet  unborn,  is  usually  spoken  of  in  the  neuter 
gender. — Cf.  note  on  Luke  i.  35. 

21.  Tsfsra/,  shall  bring  forth)  The  word  <toi  (to  thee),  which  is 
added  (Luke  i.  31)  concerning  Zachariah,  is  not  introduced  here  ;'^ 
— xaXeniii,  thou  shalt  call)  By  the  use  of  the  second  person 
singular,  the  duties  and  obligations  of  a  father  are  committed  to 
Joseph,  St  Matthew  records  more  particulars  than  the  other 
evangelists  regarding  him ;  afterwards,  when  men  had  become 
acquainted  with  the  truth,  the  first  place  is  given  (in  Luke  i.  31) 
to  Mary. — 'iritouv,  Jesus)  Many  names  of  the  Messiah  were  an- 
nounced in  the  Old  Testament ;  but  the  proper  name  "Jesus" 
was  not  expressly  announced.  The  meaning  and  force  of  it 
are,  however,  proclaimed  everywhere,  namely.  Salvation  ;  and 
the  name  itself  was  divinely  foretold  in  this  passage  before  our 
Lord's  birth,  and  in  Luke  i.  31,  even  before  His  conception. 
The  name  }Wl  (Jeshua),  which  occurs  in  Neh.  viii.  17,  is  the 
same  as  V}^n\  or  yE'in)_  (Jehoshua,  commonly  called  Joshua): 
both  of  which  are  rendered  'inaout  (Jesus)  by  the  LXX.  And  in 
so  far,  learned  men»have  been  right  in  declaring  that  the  name 
Jesus  contains  the  Tetragrammaton,  [nin'']  or  inefiable  name  of 
God. — See  Killer's  Syntagmata  Hermeneutica,  p.  337,  where 
the  name  of  Jesus  is  thus  interpreted.  He  who  is  is  Salvation  : 
yea,  the  angel  interprets  it  ATT02  2fl2EI  (He  shall  save),  where 
Auros  (He)  corresponds  with  the  Divine  Name. — Cf.  Grnomon  on 
Heb.  i.  12.  Nor  does  the  name  Jehoshua  differ  from  the  original, 
Hoshea  (See  Num.  xiii.  16)  in  any  thing  else,  except  the  ad- 
dition of  the  Divine  Name,  which  transforms  the  name  from  a 
prayer.  Save  (Salva),  into  an  affirmation,  Jehovah  Salvation. 
And,  since  the  name  Emnw/rmel  mentions  God  most  expressly 
together  with  Salvation,  the  name  Jesus  itself,  the  force  of 
which,  the  Evangelist  of  the  Old  Testament,  Isaiah  (whose  own 
name  signifies  the  same  thing)  clearly  indicates  by  the  synonym 
Emmanuel,  requires  much  more  the  mention  of  the  Divine  Name : 

'  i.e.  Because  our  Lord  was  not  the  child  of  Joseph. — (I.  B.) 
VOL.  I.  H 


114  ST  MATTHEW  I.  22. 

for  Emmantiel  and  Jesus  are  equivalent  terms. — See  notes  on 
vv.  22,  23.  Nay,  even  if  the  '  in  ]m^  be  considered  as  merely 
the  sign  of  the  third  person,  stiU,  as  is  frequently  the  case  with 
Hebrew  names,  "  God"  must  be  understood,  and  here  with 
especial  force. — AurJs,  He)  The  pronoun  aCri?,  in  the  nominative, 
's  always  emphatic  ;  here  it  is  peculiarly  so.  In  the  oblique  case, 
it  is  frequently  a  mere  relative. — guieii,  shall  save)  As  often,  there- 
fore, as  the  words,  "  to  save"  "  Saviour"  "  salvation"  "  salu- 
tary,^" occur  with  reference  to  Christ,  we  ought  to  consider, 
that  the  name  of  Jesus  is  virtually  mentioned. — rhv  Xah,  AJu-oD, 
His  people)  sc.  Israel,  and  those  who  shall  be  added  to  the  fold 
of  Israel." — AiroD,  His)  and  at  the  same  time  God's. — Cf. 
ch.  ii.  6. 

22.  ToDro  bi  'oKov,  yiyovit  ha,  But  the  whole  of  this  came  to  pass, 
that)  The  same  phrase  occurs  in  ch.  xxvi.  56.  There  are  many 
particulars,  in  which  St  Matthew  observes  that  the  event  an- 
nounced by  the  angel  corresponded  exactly  with  the  prediction  of 
Isaiah.  (1.)  A  virgin  pregnant  and  becoming  a  mother ;  (2.)  A 
male  child  (Cf  Rev.  xii.  5) ;  (3.)  The  Nomenclature  of  the  child ; 
(4.)  The  Interpretation  of  the  Name. — ha.  •Tr'kripu^ri,  that  it  might 
Se  fulfilled)  The  same  phrase  occurs  in  ch.  ii.  15,  17,  23,  iv.  14, 
viii.  17,  xii.  17,  xiii.  35,  xxi.  4,  xx-^ai.  9,  35.  Those  things  Aa«e 
been  fulfilled  in  Jesus,  not  only  which  He  performed  Himself 
(and  which  might  therefore  appear  to  the  unbelieving  to  be  open 
to  suspicion),  but  those  also  which  were  done  to  Him  by  others. 
Wherever  this  phrase  occurs,  we  are  bound  to  regard  and 
recognise  the  character  and  dignity  of  the  Evangelists,  and 
(however  dull  our  own  perception  may  be  in  the  matter)  to 
beHeve  that  they  mention  an  event,  not  merely  corresponding 
[accidentally]  with  some  ancient  prophecy,  but  one  which  in 
consequence  thereof,  and  agreement  therewith,  could  not  have 
failed  to  occur  at  the  commencement  of  the  New  Dispensation, 
on  account  of  the  Divine  Truth  which  was  pledged  to  its 
fulfilment.     The   evangelists,  however,  frequently   quote   pro- 

'  Salutare — conducive  to  health.,  whether  of  body  or  soul ;  it  is  frequently 
difficult,  sometimes  impossible,  to  give  at  once  the  full  and  exact  force  of 
these  words  in  an  English  translation. — (I.  B.) 

*  The  gathering  in  of  the  Gentiles  to  the  Church  was  at  that  time  a 
mystery  even  to  the  angels. — Vers.  Oerm. 


ST  MATTHEW  I.  23.  116 

pliecies,  the  context  of  which  must,  at  the  time  that  they  were 
first  delivered,  have  been  interpreted  of  things  then  present,  and 
that,  too,  according  to  the  Divine  intention.  But  the  same 
Divine  intention,  looking  forward  to  remote  futurity,  so  framed 
the  language  of  prophecy,  that  it  should  apply  with  still  greater 
specialty  to  the  times  of  the  Messiah.  And  this  hidden  inten- 
tion (some  portion  of  which  the  learned  observe  to  have  oozed 
out  even  to  the  Jews)  the  apostles  and  evangelists,  themselves 
divinely  taught,  teach  us  :  and  we  are  bound  to  receive  their 
statements  concerning  the  fulfilment  of  prophecy  in  a  teachable 
spirit,  on  account  of  the  correspondence  between  the  predictions 
which  they  adduce,  and  the  events  to  which  they  apply  them. 
This  is  enough  for  the  defence  of  the  Evangelists,  until  any  one 
is  led  to  acknowledge  their  authority  on  other  grounds.  Their 
sincerity  is  clearly  evidenced  by  the  fact,  that  they  have  ampli- 
fied, as  far  as  possible,  the  number  of  prophecies  relating  to  the 
Messiah,  and  therefore  the  labour  (delightM  indeed !)  of  proving' 
that  Jesus  is  the  Christ.  The  Jews,  on  the  other  hand,  en- 
deavour as  eagerly  to  turn  aside  in  any  other  direction  whatever, 
everything  which  the  prophets  have  predicted  concerning  Christ, 
so  that  it  is  wonderful  that  they  still  believe  that  there  either  is, 
or  ever  will  be,  a  Messiah. — 3;<i  roD  -xpof/jTou,  hy  the  prophet)  St 
Matthew  quotes  the  prophets  with  especial  frequency,  to  show 
the  agreement  between  the  prophecies  and  the  events  which  ful- 
filled them  :  the  other  Evangelists  rather  presuppose  that  agree- 
ment.^— X'eyovTos,  saying)  This  should  be  construed  with  •r/Jop^roL 
{prophet);  see  ch.  ii.  17.  Isaiah  is  not  mentioned  by  name. 
The  ancients  were  studious  readers ;  there  was  less  need,  there- 
fore, in  those  times,  to  cite  books  and  chapters. 

23.  'iSoi;  ri  irap^ivog  h  yaSTpl  'il^ii  xat  ri^irai  T/'Jv,  xa/  xaXigovdi 
rh  on/La  AiiroD  "E/t/tavouijX — Behold  the  virgin  shall  have  in  her 
womb  [or  conceive],  and  shall  bring  forth  a  Son,  and  they  shall 

^  The  onus  probandi. — Ed. 

2  SS.  Mark  and  Luke  have  at  times  noted  down  these  prophecies,  which 
our  Lord  himself  quoted ;  but  they  have  been  more  sparing  of  their  own 
spontaneous  appeals  to  the  Old  Testament,  since  they  were  looking  forward 
to  readers  becoming  now  continually  more  and  more  established  in  the  Chris- 
tian faith.  John,  the  last  of  the  Four,  added  one  or  two  prophecies,  and 
their  subsequent  fulfilment. — Harm.,  p.  4t>. 


116  ST  MATTHE-W  I.  23. 

call  his  name  Emmanuel.— The  LXX.  render  Isaiah  vii.  14,  thus 
— 'idoii  ii  -rrap^evog  h  yadrfl  "Kfi-^iTai  T'lhv,  xal  KoKseni  x.r.X. — Be- 
hold the  virgin  shall  conceive  in  her  womb  a  Son,  and  thou  shalt 
call,  etc. — ihoxi.  Behold  !) — a  particle  especially  adapted  for  point- 
ing out  a  Sign. — See  Isa.  vii.  14. — jj  •icap'bivos,  the  virgin)  In  the 
original  Hebrew,  the  word  employed  is  nD7Vn  ;*  and  Tvobv  de- 
notes a  virgin;^  whether  you  derive  it  from  D7j/,'  so  that  it  may 
be  one  who  has  escaped  the  notice  of  man,*  who  has  not  been 
known  by  man  (cf.  ver.  25,  and  Luke  i.  34),  for  xhv^  (to  be  hidden, 
to  lie  hid,  to  escape  the  notice  of),  and  J?"i'  (to  know,  etc.),  are 
opposed  to  each  other,  both  in  their  general  signification,  as  in 
Lev.  V.  3,  4,  and  also  in  this  special  one  :  or  whether  nD7j?  (the 
verb  cognate  with  which  the  Syriac  translator  has  employed  to 
represent  fixfLuniv''  in  Rev.  xiv.  18),  signify  ax^ara,  in  the  flower 
of  her  age.  The  Hebrew  article  n  (the),  prefixed  in  the  original 
to  the  word  under  consideration  (concerning  which  article  cf. 
Gnomon  on  ch.  xviii.  17),  points  out  a  particular  individual  visible 
on  the  mirror  of  Divine  prescience.  For  the  prophet  is  speak- 
ing of  a  Sign,  and  introduces  it  by  the  word  "  Behold"  and  then 
immediately  addresses  the  Virgin  herself,  with  the  words.  Thou 
shalt  call,  etc.  Isaiah  indicates,  in  the  first  instance,  some  woman 
who  hved  at  the  time,  and  whose  natural  fecundity  was  con- 
sidered doubtful,  who,  from  a  virgin,  was  to  become  a  mother, 
and  that  of  a  son  :  she,  however,  as  the  sublimity  of  the  prophet's 
words  clearly  show,  was  a  type  of  that  Virgin,  who,  stiU  a  virgin, 
brought  forth  the  Messiah ;  so  that  the  force  of  the  Sign  was 
twofold,  applying  to  that  which  was  close  at  hand,  and  to  that 
which  was  far  distant  in  the  future. — See  Alexander  More.* 

1  naVsnis  ««''»  with  the  article  prefixed.— (I.  B.) 

2  "  The  ancient  version,  which  gave  a  different  rendering,  did  so  for  party 
purposes,  while  the  lxx.,  who  could  have  no  such  motive,  render  it  virgin 
in  the  very  passage  where  it  must,  to  their  minds, have  occasioned  a  difficulty." 
S.  P.  Treqelles.— (I.  B.) 

'  a'sy  to  hide,  to  conceal :  the  Niphal  of  which  is  ohvi—to  be  hidden,  to  lie 
hid.~(l.  B.) 

'  "  Quse  latuit  virum."_(I.  B.) 

°  ilKfiaasii,  is  fully  ripe. — (I.  B.) 

"  Alexander  More  (or  Morus)  was  born  a.d.  1616,  at  Castres,  in  the 
south  of  France,  where  his  father,  a  Scotchman  by  birth,  was  Principal  of  a 
Protestant  college.     He  was  a  man  of  considerable  talents  and  great  attain- 


ST  MATTHEW  I,  23.  117 

The  virginity  of  our  Lord's  Mother  is  not  fully  proved  by  the 
wor^s  of  the  prophet  taken  alone ;  but  the  manifestation  of  its 
fulfilment  casts  a  radiance  back  on  the  prophecy,  and  discloses 
its  ftill  meaning. — rihv,  a  Son)  sc.  the  Messiah,  to  whom  the 
land  of  Israel  belongs. — See  Isa.  viii.  8. — xakeeougi,  they  sJiall 
call)  Both  the  Hebrew  and  the  LXX.  have  "  Thou  shalt  call," 
i.e.,  "  Thou  Virgin-Mother." — "  Thou  shalt  call,"  occurs  also  in 
ver.  21,  addressed  to  Joseph  :  whence  is  now  substituted  "Thky 
shall  call"  i.e.,  all,  thenceforth.  The  angel  says  to  Mary,  in 
Luke  i.  28,  The  Lord  is  with  thee.  Not  one  or  the  other  of 
His  parents  however,  but  all  who  call  upon  His  name,  say, 
"  with  US." — Cf.  Luke  i.  54. — Those  words  deserve  particular 
attention  in  which  the  writers  of  the  New  Testament  differ  from 
the  LXX.,  or  even  from  the  Hebrew. — ri  'ivo/n,a,  the  name)  This  does 
not  mean  the  name  actually  given  at  circumcision,  but  yet  the 
true  name  (cf.  Isa.  ix.  5),  aye,  the  proper  name  too,  by  which  he 
is  called,  even  by  his  parents  (cf.  Isa.  viii.  8),  and  which  is  even 
especially  proper  to  Him,  inasmuch  as  it  is  synonymous  with  the 
name  Jesus. — See  an  exanlple  of  synonymous  names  in  the  note 
on  ver.  8.  Many  of  the  faithful  actually  address  the  Saviour 
by  the  name  of  Emmanuel,  as  a  proper  name,  though  it  would 
have  been  less  suitable  in  Jesus  to  call  Himself  Godr-with^is. — 
0  igri  /ii^sp//,riviu6fjLivov,  MsS'  ^/j,uv  i  &i6g — which  is,  being  interpreted, 
God  with  us).  This  interpretation  of  a  Hebrew  name  shows, 
that  St  Matthew  wrote  in  Greek.  Such  interpretations  sub- 
joined to  Hebrew  words  show  that,  the  vmters  of  the  New  Tes- 
tament do  not  absolutely  require  that  the  reader  of  Holy  Scrip- 
ture should  be  acquainted  with  Hebrew.  The  Son  of  Sirach 
also  uses  the  word  /ii^ip//,eviu<(ai  (to  interpret)  in  his  preface.  The 
name  God-with-us,  in  itself,  so  far  as  it  involves  an  entire  asser- 
tion, is  not  necessarily  a  Divine  name  (See  Hiller  Onomasticon 
Sacrum,  p.  848)  ;  and  it  was,  therefore,  given  also  to  a  boy  who 
was  born  in  the  time  of  Isaiah ;  and  the  same  is  the  case  with 
the  name  Jesus :  but  in  the  sense  in  which  each  of  them  applies 
exclusively  to  Christ,  it  signifies  Oeciv^pumg  or  God-Man.  For 
the  union  of  the  Divine  and  human  natures  in  Christ  is  the 

ments.  He  became  professor  of  Greek  at  Geneva  when  only  twenty  years 
of  age,  and  successively  occupied  other  professorial  chairs  there  and  else- 
where.    He  died  at  Paris  in  1670.— (I.  B.) 


ir.O  ST  MATTHEW  JI.  1. 


CHAPTER  II. 


1.  'Ev  Bri^Xif/ji  rfii  lovBalai,  in  Bethlehem  of  Judaea)  It  is  thus 
distinguished  from  Bethlehem  of  the  Zabulonites,  mentioned  in 
Josh.  xix.  15. — 'Hfilibou,  of  Herod)  i.e.  Herod  the  Great,  a  native 
of  Ascalon,  a  foreigner  by  descent,  the  sceptre  being  just  on  the 
point  of  departing  from  Judah.  Amongst  his  sons^  were  Arche- 
laus,  mentioned  in  ver.  22,  the  Herods  Antipas  and  PhiHp, 
mentioned  in  the  14th  chapter  of  St  Matthew  and  the  23d  of 
St  Luke,  and  Aristobulus,  the  father  of  Herod  Agrippa,  who 
is  mentioned  in  Acts  xii. — Moi),  behold)  This  particle  frequently 
points  to  a  thing  unexpected.  The  arrival  of  the  Magi  at 
Jerusalem  had  not  been  announced.  —  Mayoi,  Magi)  Mayog 
occurs  frequently  in  the  Septuagint  version  of  Daniel  for  the 
Hebrew  fp\A,  and  signifies  with  the  Persians  a  wise  man  or  a 
philosopher,     St  Matthew  considers  it  sufficient  to  denote  them 

'  The  following  genealogy  of  the  Herodian  Family,  extracted  from  Lewin's 
Life  of  St  Paul  will  be  useful  to  the  student : — 

THE  FAMILY  OF  THE  HERODS. 


Antipater 
m.  Cyprus, 
i.  B.C.  43. 


JoBeph.        Pheroras. 


Dons  MttriAinne         Pallas,  Phaedra,  Mariamne,  Malthace,  Cleopatra.  ElDls 

I  D,  of  Alexander  \  \  D.  of  Simon.  J  ^r\  a  1        '  *i    ' 

Antipater  I  Phasael.         Boxana.  I 


d.  B.O.  4. 


s     PhlUp,  alias  Herod, 

Anstobulufl      Alexander,  Herod,  SalampBO,  Cyprus.  m.  Herodlas. 

m.  Bemice,    m.  Glaphyia  I 

J.  B.0. 6.  d.  B.C.  6.  Salome, 

m.  ].  Herod  Philip , 
S.  AriiitobuluB. 


Tigranes.   Alexander, 


Salome 


HEROD  PHILIP 

Tetrarch  of  TTachonitls, 

d.  A.O.  34, 


I  AR0HBLAU8,  ANTIPAS.  Ol] 

Tlgranes,  kingof  Annenla,  Ethnareh  of  Judea         Tetrarch  of  Galilee ' 

I  Deposed  A.D,  6.    m.  1,  D.  of  Aretas  j  3.  Herodiaa 

Alexander,  Icing  of  Cllicia.  ,  Deposed  A.D.  40. 

iGEIPPAI.  Herod,  Arlstobnliis,        Herodias.  Mariamne 

KingofJudea,    King  of  Chalcll  m.  Jotape.   n.  1.  Philip,  aliaa    m.  Antipater 

M.  Cyprus,  D.  of     tn.l,  Mariamne;  S.  Bemice  Herod i  2,  Antipas. 

Bampso  i  d.  A.D.  48.  I 

d.  A.D.  44.  I  , ' 

I  Aristobnlus  Bemioius.  Hyrcaniu 


Drosius,        AGEIPPAII.                       Bernic                               Mariamne  Druslll. 

i.jouns.    kingofTrachoniti.,  m.  1.  Marou.j  »..  1.  Arohelaus  i  m.  L  Ail™, 

■I.A.D.  95.                        3.  HerodofOhaleiii         1  Demetiiu..  3  pjl^ 

TAe  fosi  <!/'  Us  Btrodt.               I.  Polemo.  ' 


Agrlppn, 
d.  A.D.  79. 


(IB.) 


ST  MATTHEW  II.  1.  121 

by  this  their  condition ;  he  does  not  define  either  the  rest  of 
their  dignity  or  their  number,  nor  whether  or  no  they  had  ever 
been  addicted  to  curious  arts,  nor  in  what  part  of  the  East  they 
were  born ;  by  which  last  omission  he  intimates  the  unrestricted 
loniversaHty  of  this  great  salvation.  Magus  is  a  word  of  ambi- 
guous signification  and  of  wide  extent  in  the  East.  These 
Magi  appear  to  have  been  descendants  of  Abraham,  but  not  of 
Jacob  ;  for  the  name  of  Magi  does  not  apply  to  Jews,  and  the 
mention  of  gold  and  frankincense  directs  our  attention  to  Isa. 
Ix.  6,  where  he  speaks  of  the  coming  in  of  the  Gentiles,  so  that 
in  this  place  already  are  seen  the  preludes  of  the  Messiah  being 
received  rather  by  the  Gentiles  than  by  His  own  people.  (See 
Luke  iv.  26,  etc.)  Tlie  King  of  the  Jews,  they  say,  not,  our 
king,  showing  thereby  that  they  were  not  themselves  Jews.  If 
you  make  two  classes,  the  one  of  those  who  received,  the  other 
of  those  who  rejected  our  Lord,  and  observe  the  variety  of  men 
on  either  side,  you  will  be  able  to  draw  many  useful  obser^'a- 
tions  from  the  whole  of  the  New  Testament. — btJ  avarokSiv, 
from  the  East)  cf  ch.  viii.  11.  The  north  and  the  south  occur 
in  Greek  only  in  the  singular  number.  The  east  and  the  west 
occur  also  in  the  plural.  The  rationale  of  this  is  clear  :  when 
we  look  either  due  north  or  due  south,  our  eyes  are  always 
turned  toward  one  precise  spot,  the  North  or  South  Pole,  which 
is  not  the  case  when  we  look  eastward  or  westward,  since  there 
is  no  stationary  point  of  east  or  west  longitude. — ■raptyhovro, 
arrived)  After  He  had  received  the  name  "  Jesus,"  and,  con- 
sequently after  His  circumcision.' — e/'s  lepoeoXv/Mx.,  at  Jerusalem) 

'  Nay  even  we  have  no  reason  to  doubt,  that  the  arrival  of  the  Magi,  and 
thefliffht  into  Egypt,  which  was  intimately  connected  with  it,  took  place  after 
His  TTupciareurie,  presentation,  as  recorded  in  Luke  ii.  22,  23.  And,  more- 
over, this  very  order  of  events,  whereby  the  ica.fa.vreutii  in  the  temple,  the 
arrival  of  the  Magi,  and  the  departure  to  Egypt,  are  in  continuous  succession, 
affords  us  most  useful  consequences.  For  1)  the  poverty  of  Jesus'  parents, 
(a  fact,  which  is  proved  by  their  sacrifice  in  accordance  with  the  law.  Lev. 
xii.  6,  8,  concemhig  those  unable  to  make  the  more  costly  offering)  was  re- 
lieved by  the  Fatherly  providence  of  God,  through  the  gifts  of  the  Magi,  so 
that  they  were  thereby  supplied  with  the  means  of  hveUhood  during  their 
exile. — 2.)  We  may  observe  the  various  features  of  Propriety  ["Decorum"] 
which  characterise  this  series  of  events.  First  of  all  Jesus,  as  being  the 
First-begotten,  was  presented  to  the  Lord :  then  next,  the  first-fruits  of  the 


122  ST  MATTHEW  II.  3. 

It  was  natural  to  suppose,  that  the  metropolis  would  be  the 
place  where  the  truth  would  be  most  easily  ascertained,  and 
they  conceived,  no  doubt,  that  the  King  had  been  born  there. 

2.  nou,  where  ?)  They  are  so  sure  of  the  event  and  the  time, 
that  they  only  ask  where  ?  The  Scribes  only  knew  the  place.  It 
was  incumbent  on  them  to  learn  the  time  from  the  Magi,  or  to 
avail  themselves  of  the  opportunity  of  learning  it.  The  know- 
ledge of  time  and  of  place  are  both  necessary  in  this  instance. — 
0  rights  ^amXiiig,  He  who  is  bom  king)  They  affirm  His  birth  as 
having  already  taken  place,  and  His  right  to  the  kingdom  com- 
bined with  it,  and  contrary  to  their  expectation,  find  it  to  be  a 
subject  of  terror  to  Herod.  One  is  said  to  be  bom,  who  from 
His  very  birth  is  King.    As  in  the  Septuagint  version  of  1  Chron. 

Gentiles  presented  themselves  to  Jesus  Himself.  In  His  va.pa.i!rtt,ijig  He  was 
Himself  made  manifest  to  the  Israelites  of  Jerusalem,  and  a  short  while  after- 
wards to  the  Gentiles  also.  We  may  conjecture,  from  the  words  of  the 
Magi,  in  which  they  draw  the  conclusion  as  to  the  birth  of  the  King  of  the 
Jews,  from  the  Star  which  they  had  seen,  and  also  from  the  age  of  the  little 
children  slain  by  Herod,  in  accordance  with  the  time  which  he  had  ascer- 
tained from  the  Magi — that  the  star  was  seen  by  them  at  the  time  of  Christ's 
conception,  and  that  it  was  by  it  their  long  journey  was  directed;  so  that  at 
the  time  most  suitable,  namely  after  the  lapse  of  six  months  from  the  na- 
tivity, they  arrived  and  paid  their  adorations 3.)  Simeon  foretold  of  Jesus, 

that  He  was  to  be  a  Light  to  lighten  the  Gentiles,  immediately  subjoining 
the  statement  as  to  the  Cross.  Both  truths  were  to  His  parents,  at  the  time 
of  presentation,  as  a  communication  strange,  and  such  as  they  had  not  here- 
tofore realised ;  therefore  it  was  not  till  afterwards,  though  not  long  after- 
wards, that  the  one  prophecy  began  to  be  fulfilled  by  the  arrival  of  the  Magi, 
the  other  by  the  flight  into  Egypt. — 4.)  The  presentation  was  made  in  the 
temple  on  that  very  day  of  the  week,  which  was  subsequently  called  the  Lord's 
day. — 5.)  It  is  most  easy  to  understand  how  it  was  that  the  King  of  the 
Jews  remained  unknown,  all  along  from  His  birth  to  His  presentation  in  the 
temple,  to  King  Herod,  inasmuch  as  that  king  was  at  the  time  aged,  sick, 
torn  with  anguish  on  account  of  his  sons,  and  hated  by  the  Jews,  and  did  not 
become  known  to  him  sooner  than  through  the  Magi.  In  fact,  it  was 
similarly  that  Herod  the  Tetrarch  heard  nothing  of  the  miracles  which 
Jesus  performed  before  the  beheading  of  John,  notwithstanding  the  length 
of  the  interval  from  the  beginning  of  the  Lord's  miracles. — 6.)  If  you  place 
the  departure  into  Egypt  before  the  itapcujrcuiis,  you  must  suppose  the  former 
to  have  been  accomplished  wholly  in  the  winter :  but  the  true  order  of  events 
leads  to  the  inference  which  is  more  in  accordance  with  suitability  of  seasons^ 
viz.  that  the  flight  occurred  at  the  approach  of  spring,  and  the  return  at  the 
spring  season  itself.— 5arro,  p.  S3,  65,  56. 


ST  MATTHEW  H.  2.  123 

vii.  21,  we  read  oJ  n^fenrei  iv  rri  yjj,  who  were  bom  in  the  land. — 
rSit  'louddiun,  of  the  Jews)  The  name  of  Jews  after  the  Baby- 
.lonian  Captivity  included  all  the  children  of  Israel,  being  op- 
posed to  Greeks  or  Gentiles.  Whence  it  is  given  also  to  Galileans 
in  Luke  vii.  3  ;  John  ii.  6  ;  Acts  x.  28,  etc.  The  Jews,  how- 
ever, or  Israelites,  called  Christ  the  king  of  Israel,  the  Gentiles 
the  king  of  the  Jews.  See  ch.  xxvii.  29,  37,  42  ;  John  i.  50, 
xii.  13,  xviii.  33. — uhotJ.iv  ya,f  x.r.X.,  for  we  have  seen,  etc.) 
Prognostics  both  true  and  false  occm",  especially  in  the  case  of 
nativities. —  Airou  rh  dffs-f^a,  His  star)  His  own.  In  proportion 
as  the  Magi  were  better  acquainted  with  the  ordinary  course  of 
the  stars,  so  much  the  more  easUy  were  they  able  to  appreciate 
the  character  of  the  extraordinary  phenomenon,  and  the  refer- 
ence of  the  star  which  was  seen  to  this  King  who  was  bom. 
What  was  their  principle  in  either  case,  who  can  now  decide  ? 
The  star  was  either  in  itself  new,  or  in  a  new  situation,  or 
endued  with  a  new  or  perhaps  even  a  various  motion.  Whether 
it  stiU  exists  or  be  destined  to  appear  again,  who  knows  1  The 
Magi  must  have  undoubtedly  had  either  an  ancient  revelation 
from  the  prophecies  of  Balaam,  Daniel,  etc.,  or  a  new  one  by  a 
dream,  cf.  ver.  12. — 'The  Magi  are  led  by  a  star;  the  fisher- 
men by  fishes,  to  the  knowledge  of  Christ.  Chalcidius,^  in  his 
Commentaries  on  Plato,  has  mentioned  a  tradition  concerning 
this  star. — h  rrt  avarokri,  in  the  East)  They  mean  to  indicate  the 
quarter  from  whence  they  have  come ;  for  the  article  rri  shows 
that  the  east  country  is  intended.  These  words  should  therefore 
be  construed  with  e7do/i,iv  (we  have  seen),  for  whilst  they  were 
in  the  east  they  had  seen  the  star  to  the  west,  over  the  geogra- 
phical situation  (cUma)  of  Palestine.  See  ver.  9. — ^poaxuvjjaou 
Aurffl,  to  worship  Him)  The  verb  'jrpogxwiTv  (to  worship)  in  the 
New  Testament  as  well  as  with  profane  authors,  governs  mostly 
a  dative,  though  it  sometimes  admits  an  accusative.  The  Magi 
acknowledged  Jesus  as  the  King  of  (xrace,  and  as  their  Lord. 
See  Luke  i.  43.     All  things  must  however  be  interpreted 

'  The  methods  of  Divine  revelations  not  unfrequently  are  disclosed  only  to 
those  to  whom  they  are  vouchsafed — Vers.  Germ. 

'  He  floxirished  in  the  third  or  fourth  century,  and  wrote  a  commentary 
on  the  Timseus  of  Plato.  Considerable  doubt  exists  as  to  his  religious  opi- 
nions.— (I.  B.) 


121  ST  MATTHEW  II.  3,  i. 

according  to  the  analogy  of  these  beginnings.  It  was  certainly 
not  on  any  political  grounds,  that  after  having  undertaken  and 
performed  so  long  and  arduous  a  journey,  and  being  so  soon 
about  to  return  home,  they  worshipped^  a  King  distant  and  an 
infant,  and  that  too  without  paying  the  same  homage  to  Herod : 
nor  did  Herod  (in  ver.  8)  profess  an  intention  of  paying  Him 
political  homage.  That  the  Magi  actually  did  worship  Him,  we 
learn  from  ver.  11. 

3.  'Erapax^n,  was  troubled)  The  king,  now  seventy  years  old, 
might  be  troubled  all  the  more  easily,  because  the  Pharisees,  a 
short  time  before,  had  foretold  (as  we  learn  from  Josephus, 
Antiquities  xvii.  3),  that  the  kingdom  was  about  to  be  taken 
from  the  family  of  Herod.  The  trouble  of  the  king  is  a  testi- 
mony against  the  carelessness  of  the  people.  If  Herod  fears, 
why  do  not  the  Jews  inquire  ?  why  do  they  not  beheve  ? — vaaa, 
all)  sc.  'jrokig,  the  city* — lii^  avroij,  with  him)  The  people,  who  had 
been  long  accustomed  to  the  king,  followed  his  lead.  Men  are 
frequently  overset  by  the  sudden  announcement  of  even  good 
tidings. 

4.  Uavrag,  all)  Le.,  all  who  were  in  Jerusalem  at  that  time. — 
apx'^ptU,  chief  priests)  The  writers  of  the  New  Testament 
seldom  speak  of  hpiTi,  priests,  but  generally  of  apyri^fitg,  chiej 
priests.  This  word  had  distinct  significations  in  the  singular 
and  plural  number  :  the  singular  o  'Ap^'^piug  signifies  the  High 
Priest ;  the  plural  apx'^fiTs,  either  with  or  without  the  definite 
article,  signified  those  priests  who  were  more  nearly  related  to 
the  High  Priest,  and  had  from  that  circumstance  greater  influ- 
ence than  the  rest. — See  Acts  iv.  6. — y/ia/i/tare/S  roZ  XaoD,  scribes 
of  the  people)  With  the  Lxx.  yfa/j-iiaTeiii  (scribe)  corresponds 
to  the  Hebrew  "iDB*;'  in  which  sense  roi;  ypafifj,aTeTs  tou  XaoD  {the 

*  The  verb  vpaanvvta  signifies  either  religious  worship,  civil  homage,  or 
any  other  lowly  manifestation  of  extreme  respect.  Cf.  the  various  meanings  of 
the  English  word  "  worship." — (I.  B.) 

'  Which  had  been  so  long  standing  in  a  posture  of  expectation,  awaiting 
the  Messiah's  coming. —  Vers.  Germ. 

'  i.e.  "KfB  a  scribe  (lxx.  ypei/ificcrtiii,  •ypafi/Lcaroenreeyaycis) ;  hence  from 
the  art  of  writing  having  been  especially  used  forensically,  a  magistrate,  pre- 
fect of  the  people :  specially  ts""";!;*  is  used  of  the  prefects  of  the  people  of 
Israel  in  Egypt,  Ex.  v.  6-19,  aid  in  the  desert,  Num.  xi.  16  (used  of  the 
Beventy  elders),  Deut.  xx.  9  "tc,  etc.;  magistrates  in  the  towns  of  Palestine, 


ST  MATTHEW  II.  5,  6.  125 

scribes  of  the  people),  occurs  in  1  Mace.  v.  42,  cf.  also  Deut.  xx.  5. 
They  render  also  IBD*  by  '/pafifianiig.  And  that  signification 
suits  also  the  present  passage,  where  a  Theological  Eeply  is  spoken 
of.  The  scribes  of  the  people  are  spoken  of  in  contradistinction 
to  the  chiefs  of  the  priests :  and  were  private  men  or  doctors, 
well  versed  in  the  Scriptures ;  cf.  note  on  ch.  xxii.  35. — ernv'^a,- 
uTo,  inquired.  He  ought  to  have  done  so  before. — <roD  6  Xpierbg 
yevvarai,  where  Christ  is  bom)  He  makes  the  question  of  the 
Magi  his  own.  The  present  tense  of  the  verb  yemSra/  (is  bom), 
accords  with  the  general  expectation  of  the  coming  of  the  Mes- 
siah, which  prevailed  at  that  time. 

5.  Bri^Xti/j^,  Bethlehem)  The  knowledge  which  the  scribes,  who 
do  not  go  themselves,  have  derived  from  their  ancestors,  is  of 
service  to  the  Magi,  who  are  seeking  for  Christ. — oDrw  <y&p  yijfais- 
ra,i  d/oi,  n\j  -rpoipfiTciv,  for  thus  it  is  written  by  the  prophet)  This 
reason  was  alleged  by  the  council ;  but  St  Matthew  has  stamped 
it  with  his  approval. 

6.  Kal  au  BrlbXei/j.  x.t.X.,  and  thou  Bethlehem,  etc.)  The  passage 
referred  to  is  in  Micah  v.  2,  thus  rendered  by  the  LXX.,  xal  ei> 
BjjSXee/a  6  0J3C05  EupfaSa,  oX/y/ffrij  il  roO  ihai  h  ^iXidgir  'lovSa,'  ex 
sou  (1,01  e^iXiugtrai,  rou  ihai  11;  &p-)(ovra  roD  'leparjX.  On  which 
passage  see  Hallet's  Notes.^  Let  the  following  be  accepted  as 
a  paraphrase  of  both  the  Prophet  and  the  Evangehst.  And  thou 
Bethlehem  Ephrata,  or  district  in  the  tribe  of  Judah,  art  small, 
niTi?,  to  be,  in  other  words,  inasmuch  as  thou  art  (quce  sis) 
(consult  on  '?  Noldii^  Concordantise  Particularum,  p.  458),  among 

Deut.  xvi.  18,  etc.,  etc.  ;  used  of  the  superior  magistrates,  Prov.  vi.  7. — 
Gesenitis. — (I.  B.) 

'  i.e.  "06  a  scribe,  Psalm  xlv.  2,  Ezra  ix.  2,  3 ;  specially  (a)  the  king's  scribe ; 
2  Sam.  viii.  17,  xx.  25;  2  Kings  xii.  17,  six.  2,  xxii.  3,  4 ;  (i)  a  military 
scribe  who  has  the  charge  of  keeping  the  muster-rolls,  Jer.  xxxvii.  15,  Hi. 
25 ;  2  Kings  xxv.  19 ;  (c)  in  the  later  books  a  person  skilled  in  the  sacred 
writings,  ypafiftarivs,  1  Chron.  xxvii.  32 ;  Ezra,  vii.  6,  etc.,  etc.;  or  iBO  (1) 
a  scribe,  a  royal  scribe  accompanying  a  satrap  or  governor  of  a  province, 
Ezra  iv.  8,  9,  17,  23 ;  (2)  ypxfifmtTtis—OTie  skilled  in  the  sacred  books,  Ezra 
vii.  12,  21.— Ibid.— {I.  B.) 

'  Joseph  Hallet,  a  dissenting  minister,  bora  at  Exeter,  1692  ;  died 
1744.— (I.  B.) 

'  Christian  Noldius,  author  of  "  Concordantise  Particularum  Hebrseo- 
Chaldseorum,"  was  an  eminent  Dutch  divine,  born  1626,  died  1683.— (I.  B.) 


126  ST  MATTHEW  11,  6. 

the  thousands  of  Judah,  if  this  dignity  which  is  not  otherwise 
to  be  despised,  and  which  far  exceeds  thy  proportion  and  measure, 
be  compared  with  that  dignity  exclusively  thine  own,  by  virtue 
of  which  thou  art  by  no  means  the  least,  but  altogether  the 
greatest  among  the  princes  and  thousands  of  Judah,  sc,  that 
from  thee  shall  go  forth  for  Me,  DVn^,  one  who  is  to  be  (qui 
sit)  the  Ruler  in  Israel.  A  similar  mode  of  expression  occurs 
in  2  Sam.  vii.  19  ;  Isaiah  xlix.  6.  The  greater  honour  obscures 
and  absorbs  the  less. — yn  'lodda,  a  land  of  Judah.  The  land  or 
district  is  put  by  Synechdoche,^  for  the  township,  as  in  Luke  ix. 
12,  fields  for  cantons  :  Judah  was  the  tribe  of  the  Messiah. 
Both  words  supply  the  place  of  Ephrata  in  the  Hebrew.  The 
LXX.  have  in  Joshua  xv.,  either  between  ver.  58  and  59,  or 
between  ver.  59  and  60,  the  following  passage :  0£xw  xa/' 
''E.(f>fa5>a-  aurri  lerl  B))aXE£|U,  ti.t.X. — Theko  and  Ephrata,  which  is 
Bethlehem,  etc.  If  this  passage  (instead  of  having  fallen  out  of 
the  Hebrew  text  from  coming  between  two  which  have  the 
same  ending),  be  redundant  in  the  Septuagint,  it  affords  a 
proof,  that,  at  the  time  when  the  land  of  Canaan  was  divided 
amongst  the  tribes  of  Israel,  Bethlehem  was  not  even  reckoned 
among  the  cities ;  Cf.  John  vii.  42.  It  must,  however,  have 
been  so  reckoned  as  early  at  any  rate  as  the  reign  of  Rehoboam, 
as  we  learn  from  2  Chron.  xi.  6.  Micah  addresses  it  in  the 
mascuHne  gender,  with  an  implied  reference  to  CSpN,  thousands, 
families,  Cf.  ''S7K,  ri  x'^o^i  /"■"">  ''^^  thousand,  i.e.,  my  family,  in 
Judges  vi.  15.  Wherefore  St  Matthew,  after  putting  ika-jQerr^, 
least,  in  the  feminine  gender  (to  agree  with  yr\,  land,  understood), 
mentions,  instead  of  the  thousands  themselves,  the  princes  of 
thousands  (for  tl?8  a  thousand,  family,  etc.,  and  P|1?N>  a  chief, 
leader,  etc.,  are  cognate  words)  over  whom  he  places  one  prince 
(riyoufi'ivo])),  even  Christ ;  nor  does  he  so  much  give  the  prefer- 
ence to  this  city  or  thousand  over  the  other  cities  or  thousands 
of  Judah,  as  to  the  Prince  who  came  forth  thence,  over  the 
other  Princes  of  Thousands. — ex  sou  TA'P  e^sXiveerai,  for  from 
thee  shall  go  forth)  The  LXX.,  as  we  have  seen,  have,  from 
the  Hebrew  ex  eoZ  MOI  e^eXedeerai,  from,  thee  shall  go  forth 
FOE  ME,  a  reading  which  is  followed  by  the  Codex  Basiliensis 

'  See  Explanation  of  Technical  Terms  in  Appendix. — (I.  B.) 


ST  MATTHEW  11.  6.  127 

j8,'  and  the  Aldine  reprint  of  Erasmus'  first  edition.^  Others 
combine  both  readings  thus,  ex  gov  TAP  MOI  s^iXcuairai — foe 
from  thee  shall  go  forth  foe  me.'  The  pronoun  MOI  (to,  or  for, 
me)  evidently  represents  God  the  Father,  speaking  of  Christ 
as  His  Son. — See  Luke  i.  32,  and  Cf.,  ver.  13.  But  the 
conjunction  yap  {for  or  because)  points  out  the  birthplace  of 
Christ  more  significantly.  The  word  yimara,/,  shall  be  bor7i 
(nascetur),  which  occurs  in  ver.  4,  is  synonymous  with  the 
i^fXiieirai,  shall  go  forth,  of  the  present  passage.  The  XS''  of 
the  Hebrew ;  the  derivative  of  which  nssiD  (rendered  by  the 
LXX.,  'i^oBoi,  goings  forth)  ought  also  to  be  understood  of  birth 
or  generation,  and  that  from  everlasting :  Cf.  SS1D  in  Job 
xxxviii.  27,  and  Numbers  xxx.  13.  The  LXX.  render  D^NSSV 
more  than  once  by  rixvit,  children. — riyoufuvos  oerii  <jroifi,ciivsT,  a 
prince  who  shall  shepherd)  In  1  Chron.  xi.  2,  concerning  David, 
the  LXX.  have  eii  ■roi//,a,viig  rhv  Xaov  Mou,  riv  'itspa^X'  xa,l  eu  'itSrj  sig 
rjyov/j^evov  Ivl  rhv  Xaov  Mou  rj»  'igpa^X,  thou  shalt  shepherd  My  people 
Israel,  and  thou  shalt  be  for  a  prince  over  My  people  Israel. 
Concerning  the  expression  to  shepherd,  see  Ps.  Ixxviii.  71,  72, 
It  is  indeed  a  word  worthy  the  kingly  ofiice,  and  at  the  same 
time  according  with  the  pastoral  youth  of  David  at  Bethlehem. 
By  the  word  -TtoiiLanT  (He  shall  shepherd)  the  evangelist  in- 
cludes also  and  condenses  the  third  [fourth]  verse  of  the  chapter 
of  Micah  already  cited,  where  the  LXX.  have  the  same  expres- 
sion.— rh  7.a.6v  Mou,  MY  people)  which  corresponds  with  the 
expression  in  Micah,  Mo/  i^tXiugirai,  shall  go  forth  for  me,  i.e., 
God. — rbv  'lepartk,  Israel)  The  article  is  added  to  the  name  of  a 
man,  when  put  for  that  of  a  people.  Israel,  i.e.,  all  the  tribes 
of  Israel.  In  the  subsequent  narrative  no  farther  mention 
occurs  of  Bethlehem,  so  that  it  may  be  doubted  whether  our 
Lord  ever  returned  thither. 

7.  Ad^pa,  privily)  lest  anything  should  transpire.  This  argues 
insidious  designs  on  the  part  of  Herod. — rixpl^cage,  enquired  dilir- 

1  A  MS.  in  the  Basle  Library,  entitled  there  B.  vi.  25  ;  but  designated  as 
0  by  Bengel,  for  the  sake  of  convenience— See  App.  Crit.,  p.  90. — (I.  B.) 

2  See  Tregelles  on  the  printed  text  of  the  Greek  New  Testament,  pp. 
19-26.— (I.  B.) 

»  The  only  very  ancient  authority  for  -/dp  ftoi  llsX.  is  C.  Theodoret  and 
the  Aimen.  Vers,  follow  it;  but  Z  (and  probably  B)  and  D,  and  Vulg.  omit 
fioi. — Ed. 


128  ST  MATTHEW  II.  8,  9. 

gently)  even  to  the  smallest  particle  of  time.  Hence  we  perceive 
the  craft  of  Herod/  and  the  simplicity  of  the  Magi.— pa'K'/«'«''«''r 
appearing)  The  Present  Tense.  Herod  enquired  the  time 
at  which  the  star  which  was  now  visible,  had  first  become 
so." 

8 . ' Egsratfaj-s  axpilSai,  enquire  diligently)  others  read  axpi^Sig  Igsra- 
aari,^  diligently  enquire.*  The  variation  is  of  no  consequence, 
especially  as  it  occurs  in  the  words  of  Herod.  Let  us  pass  by 
such  things  without  comment.  The  same  phrase  occurs  in  the 
Septuagint  Version  of  Deut.  xix.  18  [where  we  read  "  xat  i^ird,- 
eaeiv  o'l  xpira!  axpi^Zs,"  "  and  the  judges  shall  enquire  diligently."] 
— sTotv  &i,  but  i/y  The  use  of  the  particle  gives  an  antithetical 
force  to  the  succeeding  words. — See  Lvike  xi.  22,  34.  Herod 
did  not  accept  the  intelligence  of  the  Magi  as  true,  though  he 
considered  it  as  possible  ;  it  is  not,  therefore,  to  be  wondered  at 
that  he  did  not  immediately  go  with  them  to  worship. 

9.  O'l  Si  axoudavng,  rou  jSaff/Xswf,  But  when  they  had  heard  the 
king)  The  king  ought  rather  to  have  heard  and  assisted  them. 
The  Magi,  however,  obtained  the  answer  which  they  desired.^ — 
xai  iBou  0  aernp,  x.t.X,  and,  lo,  the  star,  etc.)  During  the  whole  of 
their  journey,  they  had  not  seen  the  star. — i>S>iiv,  having  come) 
It  may  be  conjectured,  from  the  use  of  this  verb,  that  the  star 

'  So  great  enmities  did  that  monarch  indulge  in  and  fostef,  although  he 
did  not  esteem  as  a  fable  the  doctrine  concerning  Christ,  but  was  by  this 
time  aware  of  the  time  and  place  of  His  nativity. — Vers.  Germ. 

^  In  the  original  the  passage  stands  thus — "  Praesens  tempus,  quo  conspici 
ccepta  esset  stella,  qu(B  appareret,  quaesivit  Herodes."  This  is  evidently  a 
misprint  for — "  Prsesens.  Tempus  quo  conspici  coepta  esset  stella,  quoB  ap- 
pareret, quaesivit  Herodes." 

In  his  German  Version  Bengel  renders  the  passage  "  und  vernahm  von 
ihnen  die  Zeit,  da  der  Stern  erschienen,"  i.e.  "and  ascertained acatrateh/ from 
them  the  Time  when  the  Star  appeared."  In  his  Harmony  he  renders  it — 
"  und  erlernte  mit  fleia  von  ihnen  wann  der  Stern  erschienen  ware,"  i.e. 
'■  and  learnt  with  diligence  from  them,  when  the  star  made  its  appearance.'' 
-(I.  B.) 

■■!  This  is  the  reading  of  E.  M.— (I.  B.) 

'  BC  (corrected  later)  D  abc,  Vulg.  read  with  Beng.  eieraaetre  dxpifius. 
The  reading  of  Rec.  Text  is  without  very  ancient  authority. — Ed. 

»  Engl.  Vers.    And  when.—(l.  B.) 

°  Nor  were  they  at  all  affected  by  the  torpor  and  apathy  of  the  scribes  or 
of  the  Jews Vera.  Germ. 


ST  MATTHEW  II.  10-12.  129 

was  subject  to  the  guidance  of  an  intelligent  cause. — Cf.  eX'biiv, 
in  ver.  8. 

10.  'idovree,  x.r.x.,  when  they  saw)  It  must  have  been  night. — 
rim  asrspa,  the  star)  Both  Scripture  and  the  star  show  them  the 
time  and  the  place :  Scripture,  indeed,  indicates  the  time  with 
some  latitude,  in  accordance  with  the  general  way  in  which  the 
expectation  of  the  Messiah's  coming  then  universally  prevailed. 

11.  'Eldov,  they  saw)  Sweetly  is  expressed  the  increase  and  pro- 
gress of  their  joy  from  that  of  seeing  the  star  to  that  of  seeing 
the  King  Himself.  The  inferior  reading,  iZpov^  (they  found), 
corresponds  with  the  words  of  Herod,  "  Enquire  diligently,  and 
when  ye  have  found"  etc.  But  the  star,  by  becoming  stationary, 
spared  the  Magi  the  labour  of  enquiring.  They  did  not  so  much 
find  as  see.-  Cf.  Luke  ii.  17,  20,  26,  30. — vpogexuvrimv  Aura,  they 
worshipped  Him)  Mary  was  not  an  object  of  worship  to  the  Magi. 
If  she  had  been  conceived  without  sin,  as  the  greater  portion  of 
the  Koman  Church  has  now  decided,  why  should  she  not  then 
have  been  worshipped  as  well  as  now  ?  for  she  was  then  already 
the  Mother  of  the  Bang,  who  was  to  be  worshipped. — tovs  ^rieau- 
poig  airSiv,  their  treasures)  or  receptacles  of  treasures.  The 
Hebrew  ISIS,  which  is  rendered  by  the  LXX.  ^riaavpog  in  Prov. 
viii.  21,  etc.,  signifies  a  storehouse,  a  repository,  even  a  portable 
chest  or  casket. — vpoerin'^Kav,  they  offered)  as  to  a  King.  They 
were  not  offended  by  His  present  poverty. — %putfJi',  xal  Xi^avov, 
xul  a/jb6pvav,  gold,  and  frankincense,  and  myrrh)  from  the  produc- 
tions of  their  own  country.  There  was  a  prediction  concerning 
gold  and  frankincense  in  Isaiah  Ix.  6.  These  first  fruits  showed 
that  all  things  were  to  belong  to  Christ,  even  in  the  mineral  and 
vegetable  kingdoms,  etc. — See  Haggai  ii.  8. 

12.  Xpri/j,ari(^iiiTSi,  being  warned  of  God)  sc.  either  each  of 
them  separately,  or  all  of  them  through  one  of  their  number. 
Thus  they  had  wished  or  prayed :  for  Xpri/ji^aTig/ihs  signifies  an 
oracular  answer,  [and  an  answer  impUes  a  preceding  question.] 
The  same  word  occurs  at  ver.  22. — fi,ri  ava,xa,/i-^a.i,  not  to  return) 
They  had  therefore  thought  of  doing  so. — avs^'J^pngav,  they  de- 
parted) by  a  road,  which  led  in  another  direction. 

1  BCDo  read  sTiov.  be,  Vulg.  and  Rec.  Text,  with  less  authority,  «Sjo» — 
Ed. 

VOL.  J.  i 


& 


180  ST  MATTHEW  II.  13-15.. 

13.  'Eyep^f!g,  rising)  i.e.  immediately. — rj  iraidiov,  the  child) 
Greater  regard  is  paid  to  Him  than  to  His  mother. "^ — sws  a"?  x.r.X., 
until,  etc.)  Thus  the  faith  of  Joseph  was  exercised ;  all  things 
were  not  revealed  to  him  at  once ;  he  was  to  await  the  time  of 
returning  [till  it  should  please  God  to  direct  him  to  do  so]  :  nor 
did  the  angel  speak  to  him  ia  the  meanwhile. — -'HfwSrjs,  Herod) 
of  whom  Joseph  appears  to  have  hoped  well  from  the  discourse 
of  the  Magi. 

14.  'Swrhc,  hy  night)  The  benefit  of  night  is  great  in  times  of 
persecution. 

15.  Asyon-os,  saying)  This  must  be  construed  with  roD  '^rpopTjnv, 
the  prophet,  and  so  also  in  ver.  17. — ig  AiyL-rroM  ixaXeea  rbv  viov 
Mou,  out  of  Egypt  have  I  called  my  Son)  Thus  Hosea  xi.  1,  in  the 
original  Hebrew,  though  the  Lxx.  render  it,  J|  A/yuTrrou  /utixo- 
Xisa  TO,  Ttxva,  auroO,  out  of  Egypt  have  I  called  for  (summoned)  his 
children.  Aquila,^  however,  renders  it  airh  A/yinrrou  sxaXisa  rot 
vliv  Mou,  From  Egypt  have  I  called  [him]  My  son.  The  meaning 
of  the  passage  in  Hosea  is,  "  Then  when  Israel  was  a  child,  I 
loved  him  :  and  from  the  time  that  he  was  in  Egypt,  I  called 
him  my  son."  This  is  evident  from  the  parallelism  of  either 
clause.  And  the  expression,  "from  the  land  of  Egypt,"  occurs 
in  the  same  sense  in  Hosea  xii.  9,  and  xiii.  4 ;  and  from  the 
Egyptian  era,  Israel  began  to  be  called  the  son  of  God ;  see 
Exod.  iv.  22,  etc.  And  God  is  always  said  to  have  led  forth, 
never  to  have  called,  His  people  out  of  Egypt.  In  like  manner, 
St  Matthew  also,  when  interpreting  the  passage  of  the  Messiah, 
and  that,  too,  of  Him  when  a  child,  connects  the  quotation  with 
His  sojourn  in,  rather  than  His  return  from,  Egypt. — Cf.  Isa. 
xix.  19.  Jesus,  from  His  birth,  was  the  Son  of  God;  and  im- 
mediately after  His  nativity,  He  dwelt  in  Egypt.  It  behoved, 
however,  that  the  Messiah,  as  well  as  the  people,  should  return 
from  Egypt  into  the  land  of  promise,  for  the  same  reason,  viz., 
because  God  loved  each  of  them,  and  called  him  His  Son.    The 

'  And  it  is  rather  towards  the  name  and  kingdom  of  Christ,  than  towards 
any  power  external  to  Christ,  that  the  world  bears  a  grudge.—  Vers.  Germ. 

*  A  native  of  Sinope,  in  Pontus,  of  Jewish  descent,  who  flourished  in  the 
second  century  of  the  Christian  sera.  Having  renounced  Christianity,  he 
undertook  to  execute  a  new  translation  of  the  Hebrew  Scriptures  into  Greek 
-(I.  B.) 


ST  MATTHEW  II.  16-18.  131 

sojourn  of  Christ  in  Egypt  was  the  prelude  to  the  Christianiza- 
tion  of  that  country;  see  Devt.  xxiii.  7.  In  the  first  ages  of 
Christianity,  the  Egyptian  Church  was  greatly  distinguished : 
perhaps  it  will  be  so  again  hereafter :  cf.  Isa.  xix.  24,  25.  Con- 
cerning the  double  fulfilment  of  the  single  meaning  of  a  single 
prophecy,  cf.  Gnomon  on  ch.  i.  22.  In  short,  God  embraced 
in  one  address,  as  with  one  love,  both  the  Messiah  Himself,  in 
whom  is  all  His  good  pleasure,  and  His  people  for  His  sake.  The 
Messiah  resembles  His  people  in  His  adversity ;  His  people  re- 
sembles the  Messiah  in  its  prosperity.  The  head  and  the  body  are 
the  whole  Christ.  Moreover,  when  His  people  was  in  Egypt, 
Jesus  Christ  was  there  also  in  one  of  those  patriarchs  who  are 
enumerated  in"  ch.  i.  4. — Cf.  Heb.  vii.  10. 

16.  'Evs-jral^tj,  was  mocked)  Such  was  the  king's  impression, 
entirely  at  variance  with  the  spirit  of  the  Magi.  They  did, 
however,  hold  the  royal  authority  at  nought  in  compari- 
son with  the  Divine.  Herod  did  not  know  what  might  be 
doing  [and  he,  therefore,  became  anxious  and  infuriated]. — 
amsrii'kai,  having  sent)  sc.  murderers,  and  that  suddenly. — 
aviTXe,  he  slew)  This  was  a  sin  qrying  to  Heaven  for  vengeance ; 
cf.  ver.  18. — •n-avras,  all)  "  Of  whom,"  says  Feu- Ardent*  on 
Irenseus  iii.  18, — "  Christ,  whilst  yet  Himself  a  child,  conse- 
crated fourteen  thousand  as  martyrs,  by  the  unutterable  cruelty 
of  Herod,  as  the  Ethiopians  record  in  the  Liturgy  left  to  them  by 
St  Matthew,  and  the  Greeks  preserve  in  their  calendar." — roug 
va.Tbag,  ilie  hoys)  not  girls ;  cf.  Exod.  i.  16. — airh  dieroug,  from  two 
years  old)  The  adjective  is  put  in  the  masculine,  as  rpiiToiii  in 
2  Chron.  xxxi.  16 ;  cf.  the  Hebrew  original,  xara  riv  %?i)i'o)', 
x.r.X.,  according  to  the  time,  etc)  The  time  indicated  by  the  Magi 
was,  perhaps,  a  little  beyond  a  year :  and  Herod  laid  down, 
therefore,  two  years  as  the  limit  of  massacre., 

18.  <^(i>V7i  b  'Pa/ia  ^xousSri,  6p^vos  icai  nXauS/Xib;  xal  odvpfihi  -iroXiii, 
'PavflX  xXalovdcc  to,  rejiva  aOr5)S'  xal  oux  T^hXi  -TrapaxXriB^vai,  x-r.X. — 
A  voice  was  heard  in  Rama,  lamentation  and  weeping  and  much 
mourning :  Rachel  bewailing  her  children,  and  would  not  be  coin- 
forted,  etc.)  The  passage  is  thus  rendered  by  the  Lxx.,  Jer. 

'Francois  Fbu-Aedent,  a  Cordelier,  was  bom  at  Coutance  in  1641,  be- 
came Doctor  of  the  Sorbonne  in  1576,  and  died  at  Bayeux  in  1610.  He  pub- 
lished an  edition  of  Irenseus,  with  an  original  commentary,  in  1676 — (I.  B.) 


■;22  ST  MATTHEW  II.  18. 

xxxi.  (xxxviii.)  15 : — *wv^  in  'Fa/ia  (Cod.  Alex,  h  rn  '^A'n^-f) 
^xovaSr)  6i>7}vou  xai  xXau^/toD  xal  odvp/nou-  Pa;^>j?\.  amxXaiofihri  stI 
ruv  v'luv  ahrng-  xal  oiix  fjSeXrise  irafaxKrjdi^voii,  x.r.X. — A  VOlce  Was 
heard  in  Rama  {Cod.  A  I.  on  high)  of  lamentation  and  weeping 
and  mourning  :  Rachel  bewailing  herself  on  account  of  her  sons, 
and  would  not  be  comforted,  etc. — ^xoU6r},  was  heard)  so  that  it 
reached  the  Lord,  Jeremiah  both  prefixes  and  subjoins,  Thus 
saith  the  Lord. — ^p^vos  xal  xXav9/ihs  xal  bSupfubg  iroKxig,^  lamentation 
and  weeping  and  much  mourning)  The  LXX.  have  6privou  xal  xXau^ 
fiou  xal  ob\)pt/.ou,  of  weeping,  and  of  lamentation,  and  of  mourning. 
The  original  Hebrew,  however,  is  D''TnDn  ^33  Nnj — lamentation, 
weeping  of  bitternesses,  (i.e.,  lamentation  and  bitter  weeping).  The 
shorter^  reading  of  St  Matthew,  supported  by  so  many  versions, 
viz.,*  xXauifihg  xal  odup/ihg  -soXus,  weeping  and  much  mourning,  agrees 
with  this  so  as  to  express  the  Hebrew  plural  0'"'.''"'?^,  bitternesses, 
by  the  Greek  epithet  'irokiig,  much.  I  used  to  suspect  that  the 
translators  who  omitted  iprivog  xal,  lamentation  and,  had  done  so 
from  the  poverty  of  their  language :  but  you  might,  with  equal 
justice,  say  that  the  Greek  copyists  added  these  words  from  the 
LXX.,  from  not  duly  weighing  the  force  of  the  adjective  mXui, 
much,  which  is  not  found  in  the  LXX. 

The  Hebrew  words*  and  accents'  declare  the  matter  more  gra- 
dually (rem  gradatim  magis  declarant),  and  exhibit  successively, 

'  In  his  Apparatus  Criticus,  Bengel  writes,  in  loc. — 

"  18  ( — ^pitvoixaX)  jEth.  Arab.  Copt.  Lat.  (et  inde  Barb.  I.  veletiam  Ct/pr. 
et  Colbert,  n.  2467),  Pers.  Syr.  ex  inopia  synonymorum;  Hieron.  nescio  an 
Justinua  Martyr.  Extat  non  solum  apud  lxx.,  sed  etiam  in  Hebrseo."  He 
then  goes  on,  "  Inopia  synonymorum  laborasse,"  etc.,  as  in  the  Gnomon,  and 
concludes  by  referring  the  reader  to  that  work. — (I.  B.) 

^  B.  M.  has  the  longer  reading. — (I.  B.) 

^  So  WLabc  Vulg.  Hilary,  613.  D  is  the  only  very  ancient  authority  for 
the  ^^iji/as  x«J  of  the  Bee.  Text. — Ed. 

<  «  Sermo."— (I.  B.) 

"  "  The  design  of  the  accents  in  general  is,  to  show  the  rhythmical  members 
of  the  verses  in  the  Old  Testament  text.  But,  as  such,  the  use  is  twofold— 
viz.,  a.  To  show  the  logical  relation  of  each  word  to  the  whole  sentence ;  b.  to 
mark  the  tone  syllable  to  each  word.  In  respect  to  the  former,  they  serve 
as  signs  of  interpunction ;  in  respect  to  the  latter,  as  signs  of  the  tone  or 
accent.  .  .  .  The  use  of  the  accents  as  signs  of  interpunction  is  some- 
what complicated,  since  they  serve  not  merely  to  separate  the  members  of  a 
sentence,  like  our  period,  colon,  and  comma,  but  also  as  marks  of  connection." 
■ — Gesenius,  Heb.  Gr.  sec.  15,  q.v. — (I.  B.) 


ST  MATTHEW  11.  18.  133 

— (1.)  Shrill  grief  indefinitely:  her  who  mourns,  and  those  whom 
she  mourns,  (2.)  refusing  the  consolation  offered  to  her;  and 
the  cause  why  she  refused  it. — The  thirty-first  chapter  of  Jere- 
miah is  prospective  to  a  great  degree  of  the  times  of  the  New  Tes- 
tament ;  and  so  does  this  passage  refer  to  this  event  in  the  New 
Testament  history,  whether  Jeremiah  regarded  at  the  same  time 
the  Babylonian  Captivity  or  not ;  a  greater  and  less  event  of 
distinct  periods  may  correspond  with  the  single  meaning  of  a 
single  prediction,  until  the  prophecy  is  exhausted. — ''PayriX, 
Rachel)  put  antonomatically  for  the  individual  daughters  of 
Eachel  and  other  mothers,  who  thus  had  sons  of  pangs  [Benoni]. 
— Cf.  Gen.  XXXV.  18.  The  sons  oi Rachel  are  named:  the  sons 
of  other  mothers  are  understood  at  the  same  time,  as  in  1  Cor. 
X.  1,  the  Gentiles  are  also  included  under  the  fathers  of  the  Jews. 
The  infants  of  Bethlehem  might  also  be  called  "  sons  of  Eachel," 
on  account  of  the  tomb  of  Rachel  mentioned  in  Gen.  xxxv.  19, 
as  being  near  that  town :  just  as  the  Samaritans  (John  iv.  12) 
called  Jacob  their  father,  because  they  lived  in  the  same  place 
where  he  had  formerly  dwelt.  But  Rama  did  also  belong  to  the 
tribe  of  Benjamin  (see  Josh,  xviii.  25),  who  was  the  son  of 
Eachel.  It  is  quite  conceivable  that  the  assassins  despatched  so 
suddenly  by  Herod  to  Bethlehem,  may  have  proceeded  even  as 
far  as  Rama,  as  the  towns  were  very  near  together  :  see  Judg. 
xix.  2,  9,  13 ;  Ezra  ii.  21,  26 :  from  which  circumstance  Jere- 
miah, a  priest  from  the  land  of  Benjamin,  pointed  it  out  as  the 
limit  of  the  massacre. — xXamea,  weeping)  i.e.,  xXaiu,  weeps,  a 
Hebraism. — oux  rjSiXs  va,pa,xkrj^n^ai,  refused  to  receive  consolation) 
A  phrase  which  expresses  intense  grief. — ouk  eiel,  they  are  not) 
Thus,  in  the  S.  V.  of  Gen.  xlii.  36,  we  read'lmo-iip  oux  hn,  :zu//,iiiv 
ovx  'isri,  Joseph  is  not,  Simeon  is  not) ;  and  in  1  Kings  xx.  40, 
ouros  ovx  riv,  he  was  not)  in  the  Hebrew  Mi'^H,  he  is  not,  in  the 
singular  number  used  distributively.  The  mothers  mourn  each 
especially  their  own,  or  even  their  only  sons  ;  for  even  only  chil- 
dren would,  in  this  case,  be  expressed  in  the  plural  number : 
the  slaughtered  infants  were  of  two  years  old,  or  a  little  under, 
so  that  a  single  mother  could  not  easily  be  deprived  of  more 
than  one.  The  event  was  accurately  foretold.  Others  refer  the 
singular  number  to  the  Messiah,  whom  they  suppose  the  women 
to  have  imagined  slain,  or  mourned  as  banished. 


134  ST  MATTHEW  II.  20-23. 

20.  E/'s  yijv  'igpariX,  into  the  land  of  Israel)  Joseph  was  allowed 
to  choose  the  town  or  district,  but  not  the  country  of  theJr  abode ; 
since  it  behoved  that  Emmanuel  should  come  to  years  of  man- 
hood (adolescere)  in  His  own  land. — nhriKusi,  they  are  dead) 
The  plural  concisely  signifies,  that  Herod  is  dead,  and  that  there 
are  not  any  others  who  entertain  evil  designs.^ — ol  ^jjroDi/rss  t^v 
■^uxriv,  who  sought  the  life)  literally,  who  sought  the  soul.  A 
phrase  employed  by  the  LXX. 

22.  BaaiXiuei,  is  reigning)  Archelaus  was  reigning,  whether 
with  or  without  the  name  of  king. — s(po^n^r\,  was  afraid)  Anxious 
about  the  child,  fearful  lest  Archelaus  should  emulate  his  father's 
hatred. — hiT,  thither)  The  Hebrew  n»E>,  thither,  is  frequently 
rendered  exiThj  the  LXX. — oc^riXhiv,  to  depart)  Mary  and  Joseph 
also,  without  doubt,  had  previously  dwelt  at  Nazareth. — si;  ra, 
fiiprj,  into  the  parts)  From  hence  may  be  inferred  the  poverty  of 
Joseph,  who  had  not  a  fixed  abode  which  he  could  return  to  as 
a  matter  of  course. — r^s  TaXiXala,;,  of  Galilee)  This  did  not 
prevent  attentive  souls  from  knowing  the  real  birthplace  of 
Christ. 

23.  'EX6oiiv  xoiTuxr}ff£ii  iig,  he  came  to  arid  took  up  his  abode  at) 
PE.  v.,  he  came  and  dwelt  ai],  i.e.,  he  came  to  dwell  at,  or  he 
dwelt  at.  The  same  mode  of  expression  occurs  at  ch.  iv.  13. 
Thus,  in  Gen  xiii.  18,  the  LXX.  have  iX6iiv  xaTuxriai  mpi  rrtv  dpiJv,  he 
came  and  dwelt  by  the  oak. — 'Na^aper,  Nazareth)  In  Hebrew,  T\in- 
The  final  n  is  rendered  in  Greek  by  T. — Na^apaTo;,  a  Nazarene) 
Our  Lord  spent  His  private  life — that  is,  by  far  the  greatest 
portion  of  His  years — in  the  town  of  Nazareth,  from  whence  the 
surname  of  Nazarene  was  given  to  Him  in  the  common  speech 
of  men,  whether  devoted  or  hostile  to  Him,  and  in  the  title  on 
the  cross.  This  is  what  the  prophecy  here  cited  by  St  Matthew 
had  long  ago  intimated.  Some  seek  for  the  whole  force  of  this 
prediction  in  an  allegorical  interpretation  of  the  etymology  of 
the  word  Nazareth ;  and  this  indeed  should  clearly  be  sought 
for  in  "iM,  a  diadem,  etc.,  not  from  "IVJ,  to  keep  or  hide,"  which 
Jewish  animosity  employs  maliciously;  for  the  Hebrew  "i  (Tzade) 

1  What  a  vast  host  of  enemies  rising  against  Christ,  from  then  till  now, 
has  perished  utterly B.  G.  V. 

'  See  Pror.  vii.  10,  where  a  harlot  is  spoken  of  as  a^  nilsa,  subtle  of  heart 
_(I.B.)  ■•        ' 


ST  MATTHEW  II.  23.  13B 

is  always  rendered  by  the  Greek  2  (Sigma),  whereas  the  Greek 
z  (Zeta)  universally  corresponds  to  the  Hebrew  t  (Zayin),  as  it 
does  also  in  the  word  Nalup&iog.  This  rule  is  universal,  which 
no  one  can  rightly  oppose  without  bringing  forward  examples 
to  the  contrary.  Consider  what  the  sound  and  learned  HUler 
says  on  this  subject,  Syntagm.  hermen.  p.  347,  etc.,  and  Onom. 
Sacr.,  pp.  695,  701,  893 ;  and  compare  his  remarks  with  I.  H., 
a  Seelen,'  medit.  exeg.,  p.  632.  This  belongs  to  the  etymology 
of  the  name  Nazareth ;  it  does  not,  however,  estabhsh  the  alle- 
gory. For  neither  is  there  any  reason  why  we  should  ascribe 
the  character  of  a  Levitical  Nazarite  to  Christ  (see  Matt.  xi. 
19),  nor  why  we  should  think  that  the  scope  of  the  prophecy  is 
exhausted  by  any  signification  of  the  word  nzk,  tn. 

It  was  predicted  by  Micah,  that  Christ  should  go  forth  fi-om 
Bethlehem :  Bethlehem,  DHP  IT'S,  signifies  house  of  bread,  and 
Christ  is  the  Bread  of  Life.  But  who  would  have  said  that  the 
prophecy  of  Micah  was  fulfilled  by  Christ  being  the  bread  of 
life  ?  We  know  that  the  town  where  Christ  was  bom  was  in- 
tended by  the  prophecy ;  in  like  manner,  the  town  where  He 
grew  up ;  and  the  common  surname  which  thence  arose  was  in- 
dicated by  the  prediction,  "  'Nat,upaTog  »Xn^neiTai"  "  He  shall  be 
called  a  Nazarene :"  and  therefore  the  particle  oti^  is  prefixed  by 
the  evangelist,  as  is  the  custom  in  citing  testimonies.  Although 
at  what  time  that  prophet  flourished  by  whom  this  prediction 
was  uttered ;  whether  the  town  of  Nazareth,  of  which  no  other 
mention  occurs  in  the  Old  Testament,  was  then  of  any  account 
or  not ;  whether  that  prophet  was  himself  a  Nazarene,  and  de- 
posited this  remarkable  verse  at  Nazareth,  or  whether  he  left 
it  to  posterity,  conveyed  by  word  of  mouth  alone,  or  also  com- 
mitted to  writing,'  whence  St  Matthew  obtained  it,  who  knows  ? 
what   signifies  it  to  know?     In  heaven,   some  stars  illumine 

1  John  Henet  a  Seblen,  an  historian  and  philologist  of  the  Academy  of 
Lubeck,  born  in  the  year  1688.  He  published  his  Meditationes  Exegetkoe  at 
Lubeck,  1732.— (I.  B.) 

2  The  literal  meaning  of  bti  is  that ;  but  in  cases  like  the  present  it  has,  by 
the  Greek  idiom,  merely  the  force  which  inverted  commas  have  in  English. 
-(I.  B.) 

'  For  the  prophets  have  uttered  many  things  which  were  not  inserted  in 
their  public  writings. — B.  G.  V. 


136  ST  MATTHEW  II.  23. 

either  hemisphere,  some  both,  some  have  various  risings  and 
settings ;  on  earth,  rivers  sometimes  withdraw  themselves  from 
the  sight  of  men,  until  by  hidden  ways  they  reach  the  place 
where  they  again  burst  forth.  Thus  the  Divine  Oracles  are 
dispensed  with  admirable  variety ;  a  singular  example  of  which 
is  afforded  by  the  passage  in  St  John,  concerning  the  three  who 
bear  witness  in  heaven,  of  which  the  Eastern  Church  was  for 
many  ages  in  ignorance,  whilst  the  Western  and  African 
Churches  maintained  it  always,  though  not  everywhere.  This 
prediction,  indeed.  He  shall  be  called  a  Nazarene,  was  not 
known  or  understood  by  most  persons  ;  otherwise  Galilee  and 
Nazareth  itself  would  not  have  been  so  much  despised  (see 
John  i.  47,  and  vii.  52).  And,  rightly,  many  have  long  since 
denied  that  this  verse  exists  in  the  Scriptures  of  the  Old  Testa- 
ment. Its  condition,  therefore,  is  the  same  as  that  of  the 
prophecy  of  Enoch,  introduced  at  length  by  St  Jude  into  the 
Scriptures  of  the  New  Testament,  and  thus  stamped  with  the 
seal  of  inspiration ;  the  same  as  that  of  the  apothegm,  which, 
though  dehvered  by  our  Lord,  does  not  occur  in  the  Gospels, 
but  is  quoted  by  the  mouth  of  St  Paul,  and  the  pen  of  St 
Luke,  Acts  xx.  35.  Nor  have  the  Jews  any  ground  of  accusa- 
tion, because  anything  is  quoted  in  the  New  Testament  which 
does  not  exist  in  the  Old  ;  for  they  relate  many  ancient  things 
which  equally  are  not  to  be  found  there.  Where  lay  hid  the 
Proverbs  of  Solomon  from  ch.  xxv.  1 ;  the  prophecy  of  Aza- 
riah  (2  Chron.  xv.  2,  etc.) ;  the  epistle  of  Elijah  (2  Chron. 
xxi.  12),  until  they  were  inserted  in  the  books  of  the  Old  Tes- 
tament, many  ages  after  they  were  delivered  ?  Certainly,  there 
was  no  sufficient  reason  why  St  Matthew  should  frame*  this,  if 
it  had  been  a  perfect  novelty  in  his  own  time.  By  such  a  pro- 
ceeding, he  would  have  more  injured  than  advantaged  the 
whole  Christian  cause.  He  had  sufficiently. numerous  examples 
of  prophecies  frilfilled  in  Jesus  of  Nazareth  without  this.  Those 
who  interpret  this  important  verse  more  vaguely,  so  as  to 
make  out  that  it  is  contained  here  or  there  in  the  Scriptures  of 
the  Old  Testament,  in  truth  take  away  one  from  the  ancient 

*  i.e..  It  would  serve  no  purpose  to  insert  this  prediction,  if  it  had  been  a 
jaiere  figment. — (I.  B.) 


ST  MATTHEW  II.  23.  187 

prophecies ;  whereas  those  who  consider  rh  pn6h  (that  which  was 
uttered),  "  He  shall  be  called  a  Nazarene"  to  have  been  expressly 
uttered  of  old,  recognise  a  homogeneous  portion  of  the  entire 
testimony  of  prophecy,  and  thus  in  truth  maintain  the  integrity 
and  defend  the  simplicity  of  Scripture  (Cf.  Calovius's  Bibha 
Illustrata,  and  Rus's '  Harmonia Evangelistarum,p.284).  WHO 
was  to  have  the  surname  of  Nazarene,  is  not  added  in  the  verse  : 
for  wherever  anything  occurs  in  the  prophecies  which  is  not 
foreign  to  the  Messiah,  that  should  be  understood  of  the  Messiah, 
although  there  be  no  express  mention  of  His  name.  It  is,  how- 
ever, probable  that  more  words  than  these  two  may  have  existed 
together  with  them  in  a  very  short  prediction.  The  long  con- 
cealment of  this  monument  of  antiquity  was  agreeable  to  the 
manner  of  Christ's  private  life,  spent  in  the  retirement  of  Naza- 
reth, and  calculated  to  try  the  faith  of  saints,  and  condemn  the 
falsehood  of  sinners.     (See  John  i.  46,  etc.,  and  vii.  41,  etc.) 

Now  that  we  have  proved  that  the  peculiar  and  primary  force 
of  the  name  Nazarene,  is  to  be  found  in  the  town  itself  of  Naza- 
reth, we  proceed  to  lay  down  as  a  corollary,  that  the  etymology 
of  the  country,  and  surname  of  Christ  thence  derived,  is  not 
unimportant.  Christ,  the  Son  of  David  the  Bethlehemite,  was 
not  called  a  Bethlehemite  :  therefore,  in  the  etymology  of  the 
town  of  Bethlehem,  a  mystery  is  not  equally  sought  for.  Christ 
was  called  a  Nazarene.  This  was  indeed  effected  by  the  dis- 
course of  men ;  but  not  without  the  overruling  providence  of 
God.  It  was  not  by  mere  accident  that  PUate  inscribed  cate- 
gorically, in  the  three  cardinal  languages,  Jesus,  King  of  the 
Jews,  and  retained  what  he  had  written :  it  did  not  by  mere 
accident  happen  that  Pilate  at  the  same  time  inscribed  "  the 
Nazarene,"  and  that  others,  both  before  and  after,  used  the 
expression  with  reference  to  our  Lord.  '  The  names,  "  Jesus," 
"  Christ,"  "  Emmanuel,"  etc.,  intimate,  that  that  which  is 
implied  by  their  sound  is  actually  being  exhibited  :  you  would 
rightly  deny  that  the  surname,  "Nazarene"  alone  should  be 

1  John  Rbinhakd  Eds,  a  learned  Lutheran  divine  of  the  eighteenth  cen- 
tury. The  title  of  the  work  is  "  Harmonia  Evangelistarum,  ita  adornata,  ut 
investigate,  sedulo  textus  cohserentia,  nuUus  versus,  sive  trajiciatur,  sive 
prtetereatur  sine  brevi  ac  succincta  explicatione,  qute  justi  commentarii  loco 
esse  queat."   Jense  1727-1730.— (I.  B,; 


138  ST  MATTHEW  11.  23. 111.  1,  2. 

without  a  mystical  meaning  :  n»,  a  diadem,  is  the  token  of  a  king  s 
head,  and  mt:  is,  according  to  HUler,  a  town  which  crowns  the 
summit  of  a  mountain ;  the  name,  therefore,  of  Nazarene,  may 
thus  be  expressed  in  German,  "Zu  Ceonberg  hat  DER 
Geceonte  gewohnet," — "  The  crowned  one  hath  dwelt  on  the 
summit  of  a  hill." — See  Ps.  cxxxii.  18.  The  names  of  places  are 
frequently  put  for  the  thing  itself  which  is  signified :  we  pass 
by  the  Veronenses,  Placentini,  Laudiceni,  of  the  Latins.  The 
meaning  of  Scripture  is  deeper  :  Simon  the  Canaanite  was  also 
called  Zelotes,  both  from  his  country  and  his  distinguishing 
virtue. — See  Matt.  s.  4,  and  Luke  vi.  15.  See  especially  Is 
Ixiii.  1. 


CHAPTEK  IIL 

1.  'Ef  ra/s  rj/iepaig  exilvai;,  in  those  days)  In  the  Evangelistaries* 
this  formula  merely  denotes  the  commencement  of  an  extract ; 
but  in  the  Gospels  it  has  a  more  definite  meaning.  In  the  pre- 
sent case  it  signifies,  "  whilst  Jesus  was  dwelling  at  Nazareth." 
— See  ch.  ii.  23.^  An  interval  of  time  is  denoted  between  the 
events  last  recorded  and  those  now  mentioned,  not  short,  yet 
not  remarkable  for  any  great  change. — 'jrapaymrai,  cometh)  This 
word  is  pleasantly  repeated  at  ver.  13  :  the  LXX.  frequently  in- 
troduce it  in  the  present  tense. — xripuggav,  preaching)  sc.  loudly. 
The  expression  in  ver.  3,  pwio)  jSouvrog  (the  voice  of  one  crying), 
agrees  with  this.  The  words  6  fiairnerrig,  the  Baptist,  and  Anp-je- 
em,  preaching,  declare  the  two  parts  of  John's  office. — h  rfi  ipri/i,ifi, 
in  the  wilderness)  See  ver.  3. 

2.  MsTavosTri,  repent  ye)  A  lovely  word  (see  verses  8,  1 1),  im- 

^  The  Evangelistaria  were  selections  of  ecclesiastical  readings  from  the 
Gospels. — (I.  B.) 

^  At  the  time  that  John  entered  on  his  public  life,  Joseph  was  probably 
no  longer  in  the  land  of  the  living.  Therefore,  in  the  words  of  the  text,  the 
reference  is  to  Him,  of  whom  it  was  said  by  the  prophets.  He  shall  be  called 
a  Nazarene.  Jesus  sojourned  at  Nazareth  from  His  return  out  of  Egypt  up 
to  the  time  of  John's  entrance  on  his  ministry.— flarm.,  p.  63. 


ST  MATTHEW  HI.  3.  139 

plying  change  your  disposition,  put  on  a  disposition  royal, 
heavenly,  worthy  the  kingdom  of  heaiven.'  Thus  Jesus  Christ 
Himself,  thus  His  apostles  commenced  their  preaching :  thus 
the  Lord  commanded  John  to  write  at  the  commencement  of 
the  Apocalypse. — ij  jBaeiXilcc,  the  kingdom)  See  Gnomon  on  ch. 
iv.  17. — rZv  ovpavSiv,  of  the  Heavens)  expressed  in  the  plural 
number  agreeably  with  the  Hebrew  D''Dt}'.^  This  phrase  v 
l3a,eiXi!a  Tuv  oiipavSiv,  the  kingdom  of  the  JTeavens,"  is  peculiar  to 
Matthew,  who  employed  it  that  he  might  cure  the  Jews,  for 
whom  he  was  writing,  of  the  notion  of  an  earthly  kingdom. 

3.  Olros,  X.T.X.,  this,  etc.)  There  are  many  circumstances  re- 
corded in  the  New  Testament,  which  had  been  predicted  in  the 
Old. — yap,  for)  The  reason  why  it  was  necessary  that  John 
should  thus  arise  at  that  time  (as  is  described  in  verses  1,  2), 
was,  that  it  had  been  so  predicted. — <poi\i^,  -/..r-X.,  a  voice,  etc.) 
See  Gnomon  on  Luke  iii.  4.  "  A  voice,"  i.e.,  "  it  is  a  voice." 
— jSouvTog,  of  one  crying*)  i.e.,  of  John.  An  analogous  phrase 
occurs  in  Rom.  x.  15,  viz.,  «/  -jroBig  rZv  ivayyiXi^ofi'imv,  the  feet  of 
them  that  preach. — Iv  tyi  eprifiui,  in  the  wilderness)  Not  in  the 
temple,  or  the  synagogues.  Some  construe  this  passage  thus, 
"  Prepare  ye  in  the  wilderness,  etc,"  because  the  accents^  in  the 
original  Hebrew  of  Isaiah  requii-e  it  to  be  so  construed  there. 
But  if  such  had  been  the  evangelist's  meaning,  he  would  sub- 
sequently have  expressed,  in  equivalent  terms,  the  parallel  phrase 
naiyai  in  the  desert.^  As  the  passage  stands,  the  expressions, 
"  preaching  in  the  loilderness,''  in  ver.  1,  and  "  a  voice  of  one 
crying  in  the  wilderness,"  in  ver.  3,  correspond  with  each  other. 
It  comes  to  the  same  thing  :  for  where  there  is  the  voice,  there 

1  In  the  original,  "  regnum  ccehrum,"  "  the  kingdom  of  the  heavens." — See 
f.  n.  3,  infra.— (I.  B.) 

"  See  Genesis  i.  1.,  etc.— (I.  B.) 

3  E.  v.,  "  The  Kingdom  of  Heaven."  I  have  generally  rendered  it  thus, 
as  being  a  phrase  more  familiar  to  the  English  reader. — (I.  B.) 

*  "  Clamantis  " — crying  wit,  uttering  with  a  loud  voice — not  weeping. — 
(I.  B.) 

"Seep.  132,  f.n.  5.— (I.  B.) 

°In  Isaiah  xl.  3,  the  passage  stands  thus  :  "  The  voice  of  him  that  crieth 
in  the  wilderness,  Prepare  ye  the  way  of  the  Lord,  make  straight  in  the 
desert  a  highway  for  our  God;"  where  the  phrases,  in  the  wilderness,  and  in 
the  desert,  are  in  parallelism  to  each  other. — (I.  B.) 


HO  ST  MATTHEW  III.  i. 

also  are  the  hearers  who  are  commanded  to  prepare  the  way,  and 
there  is  the  Coming  of  the  Lord.  St  Matthew,  also,  in  ch.  iv.  15, 
contains  something  different  from  the  Hebrew  accents. — Cf. 
Gnomon  on  Heb.  iii.  7. — ttiv  idov,  the  way)  There  is  one  primary 
way,  and  this  includes  many  tracks,  r/j/jSouj. — Kupiov,  of  the  Lord) 
The  Hebrew  niD',  Jehovah,  for  which  the  Hebrews  of  later  ages 
substituted  'JIS,  Adonai,  is  rendered  by  the  LXX.  Kvpiog,  Lord. 
In  this  passage  Christ  is  intended.  The  appellation  Kupwc, 
Lord,  when  applied  to  Christ  in  the  New  Testament,  has 
various  meanings,  according  to  the  variety  of  circumstances, 
times,  and  speakers.  In  passages  quoted  from  the  Old  Testa- 
ment it  frequently  corresponds  to  the  names  mri'  and  'JIN,  of 
which  the  one  expresses  His  majesty  as  the  Son  of  God,  the 
other.  His  glory  also  as  the  Messiah.  Men  amongst  whom  He 
walked  addressed  Him  thus  with  various  purport,  according  to 
the  various  extent  of  their  faith.  From  that  time  forward,  the 
apostles,  and  the  faithftd  in  general,  frequently  employed  this 
appellation  with  reference  to  His  dominion  and  authority  over 
His  own  followers,  and  over  all  things  beside,  even  in  His  state 
of  humiliation,'^  but  rather  in  His  state  of  exaltation  :  in  which 
cases  the  pronoun  "  my"  is  sometimes  added,  which  is  never 
joined  with  the  tetragrammaton  nin\ — eu^elas)  straight. 

4.  Aires  Ss  0  'ludnri;,  x.r-X.,  And  the  same  John,  etc.)  A  re- 
markable description.  Even  the  dress  and  food  of  John  preached, 
being  in  accordance  with  his  teaching  and  office.  Such  as 
should  be  that  of  penitents,  such  was  always  that  of  this  minister 
of  penitence. — Cf.  Gnomon  on  ch.  ix.  14,  and  xi.  18. — okt'o 
Tfr/Siv  xa/i'^Xov,  of  cameli  hair)  His  dress  was  mean,^  and  rough, 

^  "  Exinanitionis  ;"  literally,  of  being  emptied  out :  a  phrase  of  frequent 
occurrence,  suggested  by  the  words  in  Phil.  ii.  7,  sawov  ix.hms,  He  emptied 
Himself — rendered  in  E.  V.,  made  Himself  of  no  reputation. — (I.  B.) 

^  "  Parabilis."  It  is  curious  to  see  the  changes  vrhich  took  place  in  the 
meaning  of  this  word.  In  classical  Latin,  it  signified  (1)  procurable,  (2) 
easy  to  be  procured,  (3)  ordinary,  cheap,  not  costly,  mean.— (See  Ainsworth, 
in  voc.)  In  the  middle  ages,  as  we  learn  from  the  Glossarium  Manuale  ad 
Scriptores  Medimet  Jnfimce  Latinitatis,  it  had  a  very  difiFerent  signification. 
The  abbreviator  of  Da  Cange  writes  thus  :  "  Pakabilis.  Testamentum 
Perpetui  Episcopi  Turonensis:  Equum.  meum  ParaMlem,  et  mulum  quevi 
elegeris  do,  lego.  Equus  forte  qui  Gallis  dicitur  Cheval  de  parade,  ad  pom- 
pam,  ad  apparatum." — (I.  B.) 


ST  MATTHEW  lU.  5-7.  141 

and  coarsely  woven. — Cf.  Mark  i.  6. — %ai  Z^mriv  Stp/iarivnv  ■npl  r))» 
l)<s(fiijv  aurou,  and  a  girdle  of  skin  around  his  loins)  Thus  the  Lxx. 
in  2  KJngS  i.  8,  of  Elijah,  xal  XJnifi  dep/iarlvriv  vepii^aie/ihog  r^i  ogfiiv 
airoD,  and  girt  around  his  loins  with  a  girdle  of  skin.  The  girdle 
of  John,  like  that  of  Ehjah,  was  not  of  leather,  but  of  sldn  rudely 
dressed.  It  is  not  without  object  that  Scripture  records  the  dress 
of  many  saints,  of  the  Baptist,  and  of  Jesus  Christ  Himself — 
rpo(pri,  food)  We  gather  the  nature  of  his  drink  from  Luke  i.  15. 
— axpidig,  locusts)  In  Lev.  xi.  22,  the  LXX.  render  3jn  (an  animal 
which  the  Jews  were  permitted  to  eat),  by  axplg,  locust. — /a'sXi 
aypiov,  vnld  honey)  flowing  spontaneously. — See  1  Sam.  xiv.  25. 
— Locusts  might  sometimes  fail. 

5.  nSa-a,  all)  i.e.,  from  all  parts. 

6.  ' 'B.&a.irriZfiVTo,  received  baptism)  The  verb  is  in  the  middle 
voice. — £^o/j.o\oyo{i/iivoi,  confessing)  The  preposition  J^  denotes  that 
they  confessed  their  sins  freely  and  expressly,  not  merely  in  the 
ear  of  John.  A  true  confession  mentions  even  individual  sins 
(as  formerly  in  the  case  of  sin-offerings),  although  it  does  not 
enumerate  them  one  by  one.  It  holds  the  just  mean  between  the 
lax  abuse  of  a  general  formula  and  the  narrow  strictness  of 
auricular  confession.  Thus  it  reheves  the  soul.  At  the  Baptism 
of  Repentance  men  confessed  their  sins,  at  the  Baptism  of  Christ 
they  confessed  Christ. 

7.  TloXXois,  X.T.X.,  many,  etc.)  of  whom  some  adhered  to  their 
purpose  of  receiving  the  baptism  of  John ;  some,  deterred  by  his 
just  denunciations,  appear  to  have  gone  back.  By  far  the  greater 
number  did  not  come  at  aU. — See  ch.  xxi.  25,  and  Luke  vii.  30. 
— run  'iapiactiiiv  xal  Ja,S&ovxaioiv,  of  the  Pharisees  and  Sadducees) 
Differing  sects. — auroTg,  to  them)  i.e.,  to  the  Pharisees  especially, 
but  also  to  the  people,  before  baptizing  them. — See  ver.  11,  and 
Luke  iii.  7.  It  frequently  occurs,  that  words  are  mentioned 
after  the  act  which  they  accompany  or  precede. — See  2  Sam. 
i.  16, 15. — yivv^/iUTa,  broods)  Yarious  fanuhes. — l;^;&Sv,  of  vipers) 
This  is  said  in  opposition  to  their  boasting  of  their  descent  from 
Abraham. — r!;,  x-t.X.,  who  ?  etc.)  As  though  he  had  said,  "  You 
appear  to  be  showing  the  way  to  others,  but  who  showed  it  to 
you?"  He  imphes  that  wrath  was  in  store  for  them;  that  there 
was,  close  at  hand,  a  means  of  escaping  it,  but  that  the  Phari- 
sees and  Sadducees  were  strangers  to  it. — v-jridn^iv,  hath  showed) 


142  ST  MATTHEW  HI.  8,  9. 

The  compound  verb  has  the  same  meaning  as  the  simple  dilxw/n- 
He  approves  of  their  coming,  but  with  an  important  condition. — 
puys/v,  to  flee)  so.  by  baptism. — avh  rrig  fLiXKobtSrig  opyni,  from  the 
wrath  to  come)  which  they  will  incur,  rejecting  the  kingdom  of 
Heaven  by  their  impenitence.  That  same  wrath  is  afterwards 
spoken  of,  in  1  Thess.  i.  10,  as  r^s  ep^o/^hrig,  which  is  coming.  At 
the  same  time,  the  error  of  the  Sadducees  in  denying  the  resur- 
rection is  refuted.  That  wrath  was  to  come  upon  them  at  the 
destruction  of  Jerusalem  and  the  last  Judgment. 

8.  lloirjgari,  produce — xap-jrhv  a^iov,  worthy  fruit)  Origen  re- 
marks, that  in  St  Matthew  worthy  fruit  is  required  in  the  sin- 
gular number  from  the  Pharisees  and  Sadducees;  whereas,  in  St 
Luke,  worthy  fruits  are  required  in  the  plural  number  from  the 
people.  I  do  not  myself  see  what  difference  it  makes  in  the 
matter.  The  singular  xap-jrhg,  fruit,  is  often  used  collectively ;  and 
in  the  preaching  of  St  John  it  may  be  opposed  to  barrenness  :  in 
the  plural  number,  it  implies  fecundity.  Men  are  here  repre- 
sented as  trees ;  and  the  fruit  is,  therefore,  their  repentance. — t^s 
fiiroivolag,  of  repentance)  Construe  these  words  with  xap-jrhv.^  Thus, 
m  Acts  xxvi.  20,  we  read  a^ia  Tijs  fiiravolag  spya. — fUTavoia,  re- 
pentance, is  an  entire  change  of  character,^  and  a  renunciation 
of  all  that  is  evil,  by  which  renunciation  we  wish  that  evil  void 
or  undone. 

9.  Mfi  So^riTs,  think  not)  The  verb  doxZ,  to  appear  or  imagine 
(in  the  same  manner  as  (pagxa,  to- allege  or  suppose,  the  particle 
ug,  as;  and  the  Latin  expressions,  prse  raekrOjto profess ;  ostendo, 
to  declare ;  puto,  to  suppose ;  videor,  to  seem ;  apparet,  it  appears ; 
species,  appearance),  sometimes  denotes  a  thing  which  is  true, 
and  at  the  same  apparent ;  sometimes  an  empty  appearance, 
which  any  one  presents  to  himself  or  others.  And  thus  the 
meaning  in  this  passage  is,  "  You  may  indeed  say  this,  in  some 
degree,  with  truth,  but  you  must  not  plume  yourselves  upon  it." ' 

'  Bengel  would  apparently  render  the  passage  thus  :  worthy  fruit  of  re- 
pentance ;  and  so  in  the  passage  immediately  cited  from  the  Acts,  worthy 
ivorhs  of  repentance.  E.  V.  has,  in  the  one  passage,  fruits  meet  for  repent- 
ance ;  in  the  other,  works  meet  for  repentance. — (I.  B.) 

2  This  scarcely  expresses  the  original  "  transmutatio  mentis."  Ainsworth 
gives  us  the  first  signification  of  mens— "  That  part  of  the  rational  soul  which 
is  the  seat  of  natural  parts  and  acquired  virtues." — (I.  B.) 

2  There   is  nothing  that  men   will   not  rake  together,   especially  self- 


ST  MATTHEW  III.  10,  11.  I43 

—Xiym,  to  say)  i.e.  with  safety. — rh  'A^pai/i,  AbraJiam)  as  there 
is  no  lack  of  his  posterity. — X'eyca  y&p  i/iiv,  for  I  say  unto  you)  A 
most  solemn  formula,  employed  by  a  great  man,  on  an  occasion 
of  the  highest  importance. — Cf.  Gnomon  on  eh.  v.  18. — bhmrai, 
is  able)  The  Jews  supposed  that  they  could  not  fall  utterly  away. 
— Ix  rm  Xi^uv  tovtw,  from  these  stones)  and  from  any  other  mate- 
rial, as  He  produced  Adam  from  the  clod.  God  is  not  tied  to 
the  law  of  succession  in  the  Church. — rourwK,  these)  The  stones 
to  which  John  pointed  were  perhaps  those  which  had  been  placed 
there  in  the  time  of  Joshua,  that  they  might  be  for  a  testimony 
that  the  people  of  Israel  had  crossed  the  river  Jordan,  and 
entered  the  Land  of  Promise,  and  that  they  owed  .the  land,  not 
to  themselves,  but  to  God.  The  words  sound  like  a  proverbial 
expression,  as  well  as  those  in  Luke  xix.  40. — Tima,  children)  i.e. 
according  to  the  spirit.  They  were  indeed  children  according  to 
the  flesh,  who  are  called  nevertheless  broods  of  vipers. 

10.  "Hbn  3s,  but  now)  Placed  in  opposition^  to  /isXXo'uirjjs,  which 
is  to  come,  in  ver.  7. — xal,  x.r.X.,  also,  etc)  Where  grace  mani- 
fests itself,  there  also  is  wrath  shown  to  the  ungratefiil.  It  is  not 
only  possible  that  you  should  be  punished,  but  also  punishment 
is  nigh  at  hand. — rfiv  pl^av,  the  root)  The  axe  was  aimed  not 
merely  at  the  branches,  but  at  the  root  itself. — tuv  divdpcov,  of  the 
trees)  i.e.  the  Jews  (see  Luke  xiii.  7—9),  in  comparison  with 
whom  the  Gentiles  were  mere  stones. — xeTrai,  lies)  Although  the 
blow  has  not  yet  begun  to  be  struck. — JxxoVrsra;,  is  being  cut 
down)  The  present  tense  is  used,  to  show  that  there  -will  be  no 
delay. — <xup,jire)  See  Heb.  vi.  8. 

11.  Ifiag,  you)  John,  therefore,  did  not  exclude  the  Pharisees 
from  baptism. — h  uhan,  in  water)  The  conclusion  of  the  verse 
corresponds  with  this  part  of  it.  John,  however,  depreciates  not 
so  much  his  baptism  as  himself.  And  again,  in  this  place  alone, 
is  that  fire  mentioned  in  contradistinction  to  water,  whereas  the 
Holy  Spirit  is  mentioned  in  every  case. — elg  /iiravSiav,  for  repent- 
ance) This  portion  of  the  verse  corresponds  with  ver.  12. — di,  but) 
The  contrast  does  not  apply  only  to  those  who  confer,  but  to 

justiciaries,  in  order  to  claim  God  as  their  own,  even  after  they  have  re- 
jected repentance  toward  God. — Vers.  Germ. 

'  In  ver.  7  he  spoke  of  the  wrath  of  God  as  future,  as  yet  to  come;  he  now 
speaks  of  it  as  already  ^resenJ,  or  close  at  hand. — (I.  B.) 


14*  ST  MATTHEW  III.   12. 

those  also  who  receive  baptism  (See  Acts  i.  5,  hut  ye  shall  be 
baptized  with  the  Holy  Ghost),  and  also  to  the  different  times. — 
omeia  /lov,  after  me)  It  was  fitting  that  John  should  be  born  a 
little  before  the  Messiah. — ip^o/ji'ivog,  iliat  cometh)  sc.  immediately: 
see  ver.  13. — lsxi>poTsp6g  [lov,  mightier  than  I)  One  whom  you 
ought  to  fear  and  to  worship,  rather  than  me,  who  am  feeble. 
John  teaches,  both  here  and  in  ver.  12,  that  his  power  is  not 
great ;  whereas  that  of  Christ,  as  God,  is  infinite.^  He  does  not 
say  directly,  "  Messiah  cometh  after  me,"  but  expresses  it  by  a 
paraphrase  more  obscurely,  and  yet  more  augustly.  John,  more- 
over, said  this  at  the  time  when  he  possessed  the  greatest  power ; 
see  Acts  xiii.  25. — ^aeraBai,  to  bear)  As  a  servant  bears  the 
shoes,  which  his  master  has  either  called  for,  or  commanded  to 
be  taken  away. — Cf.  Psa.  Ix.  8.— Aurfs,  He)  Believe  on  Him : 
see  Acts  xix.  4. — Ifiag,  you)  sc.  as  many  as  shall  receive  Him. — 
^itTieii,  shall  baptize)  i.e.  abundantly  impart ;  see  Titus  iii.  6 ; 
Acts  ii.  3,  4,  17,  and  x.  44  ;  and  shall  thereby  show  Himself  the 
mightier.  The  Holy  Spirit  and  fire  have  the  greatest  power. — 
Iv,  jc.r.X,  in,  etc.)  This  was  the  difference  between  John  and 
Christ;  see  John  i.  33. — UviufLari ' Aylifi,  the  Holy  Ghost)  See 
Gnomon  on  Luke  iii.  16. — xal  '!rvpl,  and  with  fire)  St  Luke  has 
these  words,  though  St  Mark  has  not :  even,  therefore,  were  the 
reading  doubtful  in  St  Matthew,  there  would  be  no  danger  f  it 
is  certain,  however,  that  he  also  wrote  x.al  mpl.  The  Holy  Spirit, 
with  which  Christ  baptizes,  has  a  fiery  power,  and  that  fiery 
power  was  manifes^-ed  to  the  eyes  of  men  ;  see  Acts  ii.  3. 

12.  ol,  whose)  This,  and  AuroS,  His,  being  placed  emphati- 
cally thrice,  shows  the  power  of  Christ.  oS — auroD  is  a  Hebraism. 
— TO  rrrvov,  the  fan)  i.e.  the  Gospel. — h  rjj  ^tip!  Ain-ou,  in  His 
hand)  even  now.  The  whole  of  John's  harangue,  and  therefore 
the  commencement  of  the  Gospel,  agrees  entirely  with  the  last 
clause  of  Old  Testament  prophecy,  in  Mai.  iii.  19—24,  where 
the  connection  of  things  fi-om  Moses  to  the  conclusion  of  ancient 
prophecy,  and  thence  to  Christ's  forerunner  and  Christ  Himself, 

1  A  power,  which  there  is  no  one  who  shall  not  experience,  either 
exercised  for  salvation,  or  else  in  terrible  vengeance. —  Vers.  Germ. 

'  Orig.  4,  131e,  132c,  Iren.  321,  Cypr.  Hil.  Vulg.  have  xai  ttv^L  It  is 
only  some  more  recent  uncial  MSS.  (ESV  in  Tischend.  Gr.  Test.)  and  Syr. 
of  JeruB,,  which  have  omitted  the  words. — Ed. 


ST  MATTHEW  III.   It.  Uft 

and  the  day  of  His  universal  judgment,  is  exquisitely  and  solemn- 
ly declared.  — Airou,  His)  Neither  His  forerunner,  nor  any  of 
His  apostles,  had  this  fan  in  the  same  manner  as  the  Lord  Jesus 
Himself.  The  consolation  of  His  ministers  in  their  weakness  is, 
"  The  Lord  will  do  it."  Their  wrath,  though  void  of  strength, 
IS  not  vain. — rfiv  dXuva  AiroC,  His  ihreshing-jloor)  The  wayfarers 
are  in  the  threshing-floor,  the  conquerors  in  the  garner.^ — AuroD, 
His)  See  Heb.  iii.  6. — xal  guvd^si  rov  sTrov  Aunu  lis  H'  &'!ro'b^xriv, 
and  will  gather  His  wheat  into  the  gamer)  Aurou,  His,  must 
either  be  omitted  or  construed  with  dcroS^x?;!',  garner  ;^  of.  Matt. 
xui.  30,  rJv  Ht  eirm  ewayayiri  8/5  H>  avo'b^Ktjii  Mou,  but  gather  the 
wheat  into  My  gamer.  The  Same  is  Lord  of  the  wheat  as  of  the 
gamer :  the  Same  of  the  gamer  as  of  the  threshing-floor.  See 
Luke  iii.  17. — iSt^u^oi/,  chaff)  The  chaff  is  held  of  no°  account.'' — 
irupl,  with  fire)  Every  one  must  be  either  baptized  with  fire  here, 
or  burned  with  fire  hereafter :  there  is  no  other  alternative. — 
ag^'eerif),  unquenchable)  See  therefore  that  your  sins  be  first 
blotted  out.  In  Job  xx.  26,  the  LXX.  have  irup  axautTov,  in- 
combustible fire  [i.e.  fire  that  cannot  be  burnt  out]  shall  consume 
the  ungodly:  or,  rather,  from  the  Cod.  Alex.,  ois^ssrov,  un- 
quenchable, unextinguishable  (which  word  would  otherwise  not 
be  found  in  the  LXX.),  so  as  to  render  V&i  NP  0K,  fire  which  can 
never  be  extinguished. 

14,  A/fxwXueii,  forbade)  John  had  not  yet  known  that  this  was 
the  Messiah.  He  had  known,  however,  that  the  Messiah  was 
close  at  hand,  and  that  He  would  come  to  his  baptism,  and  be 
indicated  by  a  clear  sign ;  see  John  i.  33.  In  the  meanwhile, 
as  soon  as  he  sees  Jesus,  from  that  sympathy  by  which  he  had 
been  moved  in  the  womb,  and  from  His  most  gracious  aspect,  he 
judges  that  this  candidate  for  baptism  must  be  the  Messiah,  and 
skilfully  declares  his  conviction  by  a  previous  protest.'     See 

'  One  cannot  well  express  in  English  the  contrast  implied  in  the  very 
rhythm  of  Bengel's  Latin,  "  In  area  sunt  viatores,  in  horreo  victores." — Ed. 

' "  Which  Luther  has  rightly  done."— Not.  Crit. 

'  Cf.  Gnomon  on  chap.  xiii.  49.— (I.  B.) 

'  Although  at  times  it  is  not  unlike  the  wheat. —  Vers.  Germ. 

"  By  this  protest,  precaution  was  becomingly  taken,  on  the  part  of  Provi- 
dence, that  the  humiliation  wherewith  Christ  condescended  to  undergo 
baptism,  shoiild  not  prove  at  all  derogatory  to  His  dignity. — Vers.  Germ. 

VOL  I.  K 


148  ST  MATTHEW  III.    15. 

Luther's  Krchen  Postille,  on  this  passage,  Fest.  Epiph.,  Part  II., 
ed.  Spen.,  S.  95,  96. — lyii,  I)  It  is  probable  that  John  himself 
had  not  been  baptized :  see  Luke  i.  15,  fin. — %p£/«v,  need)  For 
it  is  elsewhere  the  part  of  the  greater  to  baptize,  of  the  less  to 
be  baptized,  and  to  come  on  that  account  to  one  who  baptizes. — 
um  2oD  /3airr;iiS?va;,  to  be  baptized  by  Thee)  sc.  with  Thy  baptism 
of  the  Spirit  and  of  fire.  If  either  of  us  is  to  be  baptized  by 
the  other,  I  am  he. — Ju  'ipxv  i  oomest  Thou  ?)  sc.  seeking  to  be 
baptized. 

15.  "Apsg,  permit)  He  courteously  reduces  John  to  silence. 
The  word  apinin,  he  permits,  at  the  end  of  the  verse,  refers  to 
this. —  afri,  now)  sc.  without  delay,  this  once. — olirw,  thus)  as  I 
have  come  to  thee. — 'xpiirov,  becoming)  That,  which  did  not  to 
John  appear  becoming,  was  in  reality  especially  so,  because  it 
was  righteous.  The  propriety  which  is  manifested  in  all  the 
counsels  and  works  of  God,  claims  our  attention  and  admira- 
tion. See  Heb.  ii.  10,  vii.  26.  The  discourses  and  actions  of 
Christ  are  pre-eminently  conspicuous  for  that  propriety,  which, 
so  well  expressed  by  the  Evangelists,  afibrds  a  proof  that  they 
wrote  under  the  impulse  of  the  Holy  Spirit,  since  it  could  not 
have  been  the  product  of  human  genius,  however  exalted. — 
i7/t»,  to  us)  Our  Lord  speaks  as  if  He  were  not  yet  fiiUy  known 
by  John.  It  becomes  Me,  as  the  principal ;  thee,  as  the  minister. 
In  the  mind  of  Jesus  it  might  also  have  this  sense,  "  It  becomes 
Me  and  My  Father  that  I  should  fulfil  all  righteousness."  See 
V.  17,  and  cf.  Heb.  ii.  10. — ickr^ftasai,  to  fulfil)  all  righteousness. 
This  is  effected,  not  by  John  and  Jesus,  but  by  Jesus  alone,  who 
undertook  that  very  thing  in  His  baptism  ;  whence  the  appella- 
tion, "  baptism"  is  transferred  also  to  His  passion,  Luke  xii.  50. — 
iraaa,]/  Sixaiogmrit,  all  righteousness)  i.e.  all  the  component  parts  of 
righteousness ;  and  therefore  this  part  also,  the  earnest  of  the 
other  greater  parts.  In  accordance  with  the  particular  view  of 
righteousness,  it  would  seem  that  John  should  be  baptized  by 
Jesus:  in  accordance  with  the  universal  compass  of  righteousness, 
the  matter  was  inverted.    Jesus  uttered  the  words  here  recorded, 

Subsequently,  by  reason  of  the  sign  which,  in  accordance  with  the  promise 
of  God,  was  added  after  the  baptism,  John  was  so  lauch  the  more  confirmed 
and  fitted  for  bearing  testimony  of  Jesus  being  the  Son  of  God. — Harm., 
y.  146. 


8T  MATTHEW  111.  16-17.  U7 

instead  of  that  which  others  who  were  baptized,  being  sinners, 
confessed  concerning  their  sins.  Such  a  speech  suited  none  save 
the  Messiah  Himself.  In  matters  even  the  most  humble,  the 
Son  of  God  watches  over  the  right  of  His  own  majesty.  See 
John  xiii.  7,  seqq.,  xiv.  30,  xviii.  5,  xx.  36. — rSre,  then)  sc.  forth- 
with. 

16.  'Av£/3»j  lu^vg,  went  up  immediately)  There  was  nothing  to 
detain  Him  longer.  Thus  also  He  rose  immediately  from  the 
dead. — Idov,  x.r.x.,  lo,  etc.)  A  novel  and  great  occurrence. — 
AurjB,  to  Him)  This  implies  far  more  than  if  the  Evangelist 
had  said  "  above  Ilim." — ol  oipavoi,  the  heavens)  in  the  plural 
number. 

16,  17.  Kal,  x.r.X.,  and,  etc.)  A  most  glorious  manifestation  of 
the  Holy  Trinity,  and  a  proof  of  what  occurs  when  we  are 
baptized,  since  Christ  was  not  baptized  for  Himself.  And  He 
received  the  Holy  Spirit  to  baptize  us  with.  See  John  i.  33. — 
uiail  inpigTip&v,  like  a  dove)  See  Gen.  viii.  10,  11. 

17.  *wni,  /c.r.X.,  a  voice,  etc.)  A  most  open  manifestation  of 
God,  such  as  those  recorded  in  Acts  ii.  2,  3 ;  Exod.  xix.  4,  9, 
16,  xl.  34,  35 ;  Num.  xvi.  31,  42  ;  1  Kings  viii.  10,  11,  xviii. 
38. — ouros  ieriv.  This  is)  St  Mark  and  St  Luke  record  that  it  was 
said,  "  2u  il"  "  Thou  art."  St  Matthew  has  expressed  the  mean- 
ing. The  words,  "  ouro's — euSoxnea,,"  occur  again  in  xvii.  5. 
Faith  assents,  declaring,  "  Thou  art  the  Son  of  God,"  as  in  xvi. 
16. — 0,  the)  The  article  introduced  twice  has  great  emphasis. — 
T'lh;,  Son)  See  John  i.  18,  and  iii.  16  — &,ya.mnrli,  beloved)  This 
might  appear  to  be  a  proper  name  (cf.  ch.  xii.  18),  so  as  to  pro- 
duce these  two  predications:  (1.)  This  is  Mi/  Son;  (2.)  He  is 
the  Beloved,  in  whom  I  am  well  pleased.  It  is  clear,  however, 
from  Luke  iii.  22,  that  Beloved  is  an  epithet.  Love  is  something 
natural,  because  This  is  the  Son ;  good-pleasure,  something,  as 
it  were,  additional,  because  He  does  the  things  which  please  the 
Father.  He  is  the  Beloved,  the  only  one ;  He  shares  not  the 
Father's  love  with  another. — b  ^,  in  whom)  The  preposition  in, 
in,  indicates  especially  the  object,  and  then  also  the  cause  of  the 
Father's  good-pleasure.  The  Son  is  of  Himself  the  object  of  the 
Father's  good-pleasm-e,  and  in  the  Son,  all  persons  and  all  things. 
A  phrase  of  the  Lxx. ;  cf.  Gnomon  on  Col.  ii.  18. — luSoxrjga,  I 
am  well  pleased)  The  verb  ixidoxZ,  to  be  well  pleased,  and  the  noun 


14S  ST  MATTHEW  IV.  1,  2. 

tuioxla,,  good-pleasure,  are  employed  when  one  is  pleased  either  by 
what  one  has,  or  does  ones's  self,  or  by  that  which  another  has 
or  does.  Both  parts  of  this  notion  agree  with  the  present  pas- 
sage concerning  the  good-pleasure  of  the  Father  in  the  Son  ;  for 
there  is  an  eternal  eropyfi  (natural  affection)  towards  the  only- 
begotten,  a  perpetual  graciousness  towards  the  Mediator,  and  in 
Him  towards  us,  the  sons  of  reconciliation.  In  ch.  xvii.  5,  are 
added  the  words,  "  Aurou  axouire,"  "  Hear  Him ;"  for  then  He 
was  about  to  speak  of  His  passion  :  now  they  are  not  added ;  for, 
at  the  commencement  of  His  ministry.  He  only  taught  that 
which  the  Father  spake,  "  This  is  My  Son" 


CHAPTER  lY. 

1.  ToTi,  then)  so.  on  His  baptism. — dv^^^jj.  He  was  led  up)  sc. 
towards  Jerusalem,  by  an  inward  impulse. — i/'s  rriv  'ipri/iov,  into  the 
wilderness)  a  wilder  part  than  that  mentioned  in  ch.  iii.  1. — virh 
Tou  nvii/Maros,  by  the  Spirit)  sc.  the  Holy  Spirit;  see  ch.  iii.  16. 
— mipaifyn^ai,  to  be  tempted)  This  temptation  is  a  sample  of  our 
Lord's  whole  state  of  humiliation  (exinanitionis),  and  an  epitome 
of  all  the  temptations  (not  only  moral,  but  still  more  especially 
spiritual),  which  the  devil  has  contrived  from  the  beginning. — 
wJ  T(i\j  A/a/3oXou,  by  the  Devil)  The  lxx.  generally  render  the 
Hebrew  \t2&,  Satan  or  Adversary,  by  i^idjSoKog,  Devil  or  Accuser  ; 
only  in  1  Kings  xi.,  and  there  twice  or  thrice,  they  translate  it 
'Sa.rdv,  Satan. 

2.  N»)ffr£ii(rac,  when  He  had  fasted)  no  doubt  by  virtue  of  His 
baptism.  Fasting  implies  also  abstinence  from  drink. — fiM-'^pa;, 
days)  In  these  days,  during  this  retirement,  matters  of  the 
greatest  importance  passed  between  God  and  the  Mediator. — 
Ttgiapaxovra,  forty)  A  celebrated  measure  of  time,  also,  in  the 
lives  of  Moses  and  Elijah.  But  the  condition  of  Moses,  when 
without  food,  was  one  of  glory  ;  that  of  Christ  (which"  is  more  to 
be  wondered  at),  one  of  humihation.  An  angel  brought  food  to 
Elijah  before  his  fast  commenced ;  many  angels  ministered  to 
Christ  after  His  fast  ended.     Jesus  passed  forty  days  before  He 


ST  MATTHEW  IV.  3,  i.  149 

appeared  in  public :  forty  days,  as  if  for  the  sake  of  preparation 
before  His  ascension. — 'iKSrifov,  afterwards)  up  to  this  point  it  had 
not  been  so  much  a  temptation  as  a  preparation  for  it :  cf.  the 
beginning  of  the  following  verse. — iitilmdi,  He  hungered)  Hunger 
is  a  very  bitter  temptation  ;  thirst  He  experienced  in  His  passion. 
This  temptation  may  be  compared  with  that  which  is  described 
in  Gen.  iii. :  the  Tempter  employed  the  same  arts ;  but  that  cause, 
which  the  first-formed  pair  of  the  human  race  had  lost,  Christ 
restored. 

3.  Jlfoesk'biiv  Airp,  having  come  to  Him)  sc.  in  a  visible  form. 
The  Tempter  watched  his  time.' — 6  ■ireipd^m,  the  tempter)  who 
did  not  wish  it  to  be  known  that  he  was  Satan :  yet  Christ  at 
the  conclusion  of  the  interview,  and  not  till  then,  calls  him,  in 
ver.  10,  Satan,  after  that  Satan  had  plainly  betrayed  his  satanity, 
i.e.,  pride,  his  peculiar  characteristic.  Thus,  by  Divine  skill, 
He  defeated  his  infernal  skill.  The  tempter  seems  to  have 
appeared  under  the  form  of  a  yfia/t/iarsif,  scribe,  since  our  Loru 
thrice  replies  to  him  by  the  word,  yiypavrai,  "  It  is  written." — 
£/',  if)  Thus  also,  in  ver.  6,  Satan  both  doubts  himself,  and  en- 
deavours to  produce  doubt,  to  take  away  that  which  is  true,  to 
teach  that  which  is  false.  He  solicits  our  Lord,  stating  that 
hypothetically,  which  had  been  (iii.  17)  declared  categorically 
from  heaven. — slm,  x.r.X.,  command,  etc.)  The  tempter  acknow- 
ledges that  He  who  is  the  Son  of  God  must  be  Almighty. — 
ol,  x.r.X.,  these,  etc.)  i.e.,  that  some  one  of  these  stones  become 
bread  [or  a  loaf}  :  see  Luke  iv.  3,  [where  it  is,  "  Command  this 
stone  (sing.)  that  it  be  made  bread."] — Xl^oi,  stones)  q.  d.,  "  You 
are  in  the  wilderness,  which  has  hard  stones,  but  no  bread." 
Nay,  on  very  diflFerent  grounds  shalt  thou  become  convinced, 
O  Tempter,  that  this  is  the  Son  of  God.  Soon  wiU  He  com- 
mence the  work  of  thy  destruction.     See  Luke  iv.  34,  41. 

4.  Viypavrai,  it  is  written)  Jesus  does  not  appeal  to  the  Voice 
from  heaven:  He  does  not  reply  to  the  arguments  of  the 
Tempter :  against  those  argimients  He  employs  the  Scripture 
alone,   and  simply  cites  its  assertions.    He  declines  to  state 

*  Our  Lord  spent  that  season  of  the  year  in  the  wilderness,  in  which  the 
nights  are  longer,  the  wild  beasts  more  ravenous,  the  weather  more  incle- 
ment, and  when  there  was  no  means  of  obtaining  food  either  from  trees  nr 
herbs. — See  Harm.  Evanp.  149. 


150  ST  MATTHEW  IV.  4. 

whether  He  be  the  Son  of  God  or  not.  When  addressing  man- 
kind, our  Lord  seldom  quoted  Scripture,  but  said,  "  I  say  unto 
you."  He  says  that  only  in  answer  to  Satan,  "  It  is  written ; " 
i.e.,  "  Whoever  I  am,  I  assuredly  keep  to  that  which  is.  written." 
All  the  statements  which  He  thus  advanced  were  in  them- 
selves indisputable  :  and  yet  He  keeps  to  that,  "  it  is  written." 
By  doing  which.  He  declares  that  He  is  the  Destined  One  who 
should  fulfil  Scripture ;  and  at  the  same  time  shows  the  high 
authority  of  Scripture  itself,  irrefragable  even  to  Satan. — oiix  si: 
afTtji  fiovtf)  XJneiTai  avS^WTo;,  aXX'  Jm'  Tair/  pruiari  sxiropiuoftihifi  dia  ero- 
/j^arog  Qeou,  Man  shall  not  live  by  bread  alone,  but  by  every  word 
that proceedeth  out  of  the  mouth  of  God)  The  LXX.  (Deut.  viii.  3) 
prefix  the  definite  article  o  to  av^puirog  (man),  and  repeat  after 
©sou  (of  God)  tfi<Sira,i  6  avbpiifxoi  (shall  man  live).  Even  in  the 
wilderness,  the  Israehtes  had  felt  the  force  of  these  words.  The 
sixth  chapter  of  the  same  book  is  cited  in  ver.  7  and  10  :  so  that 
the  two  paraschae,'  prinKl  and  Dpjf.  contain  the  three  sayings 
propounded  to  the  Israelites  in  the  wilderness,  and  in  -the  wil- 
derness employed  by  Christ  as  a  sword  against  the  tempter. 
At  the  same  season  of  the  year''  at  which  Moses  had  uttered 
them,  Jesus  employed  these  sayings  against  the  tempter, — 
\i\<siTai,  shall  live,  etc.)  Jesus  had  experienced  this  during  these 
forty  days.  It  is  equally  easy  to  live  without  bread,  or  to  make 
bread  out  of  stone.  This  is  truly  aurdpxeia,^  constant  tranquillity 
of  mind  (prcesens  animi  quies),  to  require  nothing  besides  life. 
Jesus  knew  that  He  should  live. — av^pum;,  man.     He  does  not 

'  The  Pentateuch  is  divided  into  50  or  64  Paraschioth,  or  larger  sections, 
according  as  the  Jewish  lunar  year  is  simple  or  intercalary;  one  of  which 
sections  was  read  in  the  synagogue  every  Sabbath-day.  This  division  many 
of  the  Jews  suppose  to  have  been  appointed  by  Moses ;  but  it  is  by  others 
attributed,  and  with  greater  probability,  to  Ezra.  These  paraschioth  were, 
as  in  the  instances  referred  to  by  Bengel,  called  by  the  Hebrew  words  with 
which  they  happened  to  begin ;  they  were  further  subdivided  into  smaller 
sections,  termed  Siderim,  or  orders (I.  B.) 

'^  Grestell  gives,  as  the  date  of  our  Lord's  being  led  up  into  the  wilder- 
ness (v.  1),  Sebat  28,  Jan.  24,  Fer.  1  (i.e.  Sunday) ;  and  of  Satan's  coming 
to  Him  (v.  3),  Veader  9,  Martii  6,  Per.  6  (i.e.  Friday). — See  his  Harmonia 
Evangelica. — (I.  B.) 

'  Literally,  self-sufficingness — a  word  which  sometimes  signifies  independ- 
ence, at  other  times  has  the  force  of  entire  contentedness. — (L  B.) 


ST  MATTHEW  IV.  5.  151 

reply  to  the  tempter  with  reference  to  the  appellation,  "  Son 
of  God,"  but  speaks  as  if  one  of  many,  who  were  bound  to  the 
Written  Word.  And  already  in  the  time  of  Moses,  Divine 
Wisdom  had  expressed  all  this  testimony  in  those  words  with 
which  the  Saviour  was  to  smite  the  tempter.  Jerome  says, 
"  Propositum  erat  Domino  humilitate  Diabolum  vincere,  non 
potentia," — "  The  Lord  had  determined  to  overcome  the  Devil, 
not  by  power,  hut  by  humility." — sri  vavrl  ^tulcuti  sx-!ropevo/ji,'evw  ha 
erof/iaTos  Qioij,  by  every  word  that  proceedeth  out  through  the  mouth 
of  God)  Thus  in  Psalm  Ixxxix.  (Ixxxviii.)  34,  the  LXX.  have, 
concerning  a  Divine  promise,  r6t,  sKVipiuo/jiista  di&  ruv  ^nXsuii  Mou 
— the  things  which  proceed  out  through  My  lips.  Cf.  concerning 
vows :  S.  V.  of  Num.  xxx.  13,  and  Deut.  xxiii.  23 :  Cf.  also 
Jer.  xvii.  16,  and  Num.  xxxii.  24. — That  which  goeth  forth  out 
of  the  mouth  (exitus  oris),  is  put  by  Metonomy  for  that  which  is 
uttered  by  the  mouth. — &<i  eT6f/,arog,  through  the  moutK)  and,  there- 
fore, from  the  heart. 

5.  Tors,  then)  St  Matthew  describes  the  attempts  of  Satan  in 
the  order  of  time  in  which  they  were  made ;  see  Gnomon  on 
verses  8,  10 :  St  Luke  observes  a  gradation  in  the  places,  and 
mentions  successively  (iv.  1,  5,  9)  the  desert,  the  mountain,  the 
temple ;  which  change  of  order,  not  only  harmless  but  beneficial, 
is  a  proof  that  the  one  evangelist  did  not  copy  from  the  other. 
Perhaps,  also,  the  tempter  assailed  our  Lord  with  something  of 
the  third  temptation  before  the  second,  and  appeared  in  various 
disguises. — •xapa'kaii^a.iiu,  toketh  along  with  him^)  An  abbreviated 
mode  of  expression^  for  he  takes  and  leads.  The  same  word  is 
used  with  the  same  force,  in  ver.  8.  St  Luke,  iv.  9,  5,  uses  the 
words  ^yayiv,  led  [Him], — amyayiiv,  leading  [Him]  up.  A 
marvellous  power  was  granted  to  the  tempter,  until  our  Lord 
says  to  him,  in  ver.  10,  "Depart."  "  It  is  not  to  be  wondered 
at,"  says  Gregory,  "that  Christ  should  permit  Himself  to  be  led 
about  by  the  Devil,  since  He  permitted  Himself  to  be  crucified 
by  the  Devil's  members."  Satan  tempts  everywhere. — Cf.  on 
the  change  of  place.  Num.  xxiii.  13,  27.  Christ  was  tempted 
everywhere,  in  all  places  where  afterwards  He  was  to  exercise 

1  See  Blomfield  in  loc— (I.  B.) 

»  See  Appendix  on  Concisa  Oratio. — Ed. 


IBS  ST  MATTHEW  IV.  G,  7. 

His  oiBce. — ilg  rfiv  ayiav  itL>.ii,  into  the  holy  city)  where  an  angelic 
guard  might  have  seemed  especially  to  be  expected. — ivl  upon) 
Our  Lord  was  as  truly  on  the  pinnacle,  and  on  the  mountain,  as 
He  was  in  the  desert. — itrifxjyiov,  pinnacle)  to  which  the  ascent 
was  far  more  easy  than  the  descent  from  it.  What  this  pinnacle 
was,  antiquarians  doubt.^  Christ  was  tempted  by  height  and 
depth. 

6.  Tiypa-jtrai,  it  is  written)  A  most  specious  temptation,  which 
appears  to  quote  Scripture  appositely.  There  is  no  doubt 
but  that  Satan  must  have  often  felt  the  force  of  this  saying,  from 
the  protection  which  the  angels  extended  to  the  godly  against 
him. — 6V/ — vipl  Sou  xai  iirl,  x.r.X.)  He  shall  give  his  angels  charge 
concerning  thee,  and  in  their  hands  they  shall  bear  thee  up,  lest 
at  any  time  thou  dash  thy  foot  against  a  stone.  The  LXX.  render 
Ps.  xci.  (xc.)  11,  12, — oTi — 'Tipi  gov,  Tou  dioi.(pvXd^al  ffs  h  irdgai;  raTi 
itinTg  eou  M,  x.r-X;  He  shall  give  his  angels  charge  over  thee,  to 
keep  thee  in  all  thy  way :  they  shall  bear  thee  up  in  their  hands,  lest 
thou  dash  thy  foot  against  a  stone.  The  fraud  of  Satan  consists 
rather  in  false  apphcation,  than  in  omission. — i-^ti  x^'P^h  ***  their 
hands)  That  is,  they  shall  guard  Thee  with  great  circumspection. 
— xtSov,  a  stone)  i.e.,  one  of  those  of  which  the  Temple  was  built. 
The  tempter  applies  the  psalm  speciously. 

7.  ndXiv  ysypavra,!,  it  is  written  again)  Although  Satan  re- 
torted the  phrase,  "  It  is  written,"  Jesus  does  not  suffer  it  to  be 
forcibly  taken  from  Him  as  something  trite,  but  employs  it  three 
times.     Scripture  is  to  be  interpreted  and  reconciled  by  Scrip- 

'  TO  wTspiyiou.  The  article  ro  indicates  something  single  of  its  kind ;  and, 
therefore,  wripvyiou  cannot  mean  a  porticus  or  corridor ;  nor  would  there  be 
any  special  emineTice  in  'irrtpiyiov  so  understood.  It  rather  signifies  the  apex 
of  the  fastigium,  dtTafiec,  or  tympanum  of  the  Temple.  Cf.  the  use  of  the 
word  (to  TTTtpvyiov  To5  lepov),  also  rov  vativ,  by  Hegesippus  (in  Euseb,  ii.  23, 
and  Rovih,  R.S.  i.  210,  339),  in  his  account  of  the  martyrdom  of  St  Jame.s. 
There,  also,  it  is  evidently  a  pointed  eminence  ;  and  it  would  seem  that  a 
person  there  standing,  would  be  visible  and  audible  to  a  large  concourse  of 
people,  such  as  we  may  suppose  collected  in  the  court  of  the  Israelites." — 
Wordsworth  in  loc.  "  The  general  opinion,  that  our  Lord  was  placed  on 
Herod's  royal  portico,  described  Jos.  Ant.  xv.  11,  6,  is  probably  right.  That 
portico  overhung  the  ravine  of  Kedron  from  a  dizzy  height." — Alfordm.\oc. 
Various  other  suppositions  have  been  speciously  supported  and  illustrated. 

—a.  B.) 


ST  MATTHEW  IV.  8-10.  163 

tnTe.~-tlx  hveipdaiig,  x.r.X.)  thou  shall  not  tempt,  etc. — Thus  the 
LXX.  in  Deut.  vi.  16.  According  to  the  usage  of  those  interpre- 
ters, ix'jriipd^eiv  is  not  a  word  of  stronger  signification  than  veipa- 
i^iiv. — Jesus,  however,  means,  "  It  is  not  Mine  to  provoke  God  by 
tempting  Him.'' — Khpiov,  the  Lord)  This  is  put  as  a  proper 
name. 

8.  ndXiv,  again)  This  was  the  third  and  last  conflict,  as  is  evi- 
dent from  the  expression  "  Depart,"  ver.  10. — opos,  a  mountain) 
A  new  theatre  of  temptation. — dilxwuv,  shows)  To  His  eyes  those 
things  which  the  horizon  enclosed :  the  rest,  perhaps,  by  enume- 
ration and  indication.     Satan  is  a  subtle  spirit. 

9.  Aueia,  I  will  give)  But  the  Son  is  the  heir  of  all  things,  and 
whatever  authority  Satan  possessed  on  account  of  man's  defec- 
tion from  God,  that,  Christ,  stronger  than  he,^  took  from  him, 
not  by  compact,  but  by  conquest.  What  the  devil  could  not 
persuade  Christ  to  do  in  his  temptation,  that  he  wiU  effect  by  his 
vassal  the  Beast,  see  Rev.  xiii.  2.  And  what  he  offered  to 
Christ,  he  will  give  to  that  adversary  of  His,  viz.,  the  kingdoms 
of  the  world. — inv,  x.r.X.,  if,  etc.)  Vast  pride,  to  offer  all  the  king- 
doms of  the  earth  as  a  gift,  in  return  for  one  act  of  adoration 
acknowledging  that  gift.'  Without  doubt,  he  appeared  in  an 
august  form. 

10.  "TTays,  depart)  "  Get  thee  behind  Me,  Satan,"  said  the  Lord 
to  Peter,  when  he  took  Him  and  endeavoured  to  dissuade  Him 
from  undergoing  His  passion  ;  thus  commanding  Peter  to  retire 
into  the  proper  place  of  a  disciple,  i.e.,  behind  Him.  But  to 
Satan  He  said.  Depart,  Satan  :  go,  not  behind  Me,  but  plainly 
from  Me. — SaravS,  Satan)  q.d.  "  Thou  hast  tried  to  discover  who 
I  am,  and  I  tell  thee  who  thou  art."  He  calls  the  tempter, 
when  he  wished  to  appear  specially  gracious  to  Him,  Satan.' — 
Kipiov — -jrpogxuvfieiig,  x.r.X.,  Thou  shalt  worship  the  Lord  thy  God, 
and  Him  only  shalt  thou  serve)  In  Deut.  vi.  13,  the  LXX.  have 
Kupiov — ipo^riSrjgfi,  x.r.X.,  Thou  shalt  fear  the  Lord,  etc.  Jesus 
substitutes  worship  aptly  for  fear. — Cf.  ver.  9. — /toviji),  only,  alone) 

1  Luke  xi.  21,  22.— (I.  B.) 

'  "  What  the  angel  did  not  permit  John  to  do,  that  the  tempter  demands 
of  Jesus,  the  Lord  of  all  (Rev.  xxii.  8,  9)."— Vers.  Germ. 

'For  he  had  plainly  showed,  by  his  pride,  that  he  was  Satan. —  Vers. 
Germ. 


^^*  ST  MATTHEW  IV.  H,  12. 

Thus  the  LXX.  have  it,  who  have  inserted  ^ovos  also  in  Gen. 
iii.  11,  17,  without  doing  violence  to  the  meaning. 

11.  "AyyeXoi,  angels)  Who  had  probably  witnessed  the  contest. 
Cf.  1  Cor.  iv.  9  ;  1  Tim.  iii.  16. — dirixovouv,  ministered)  Un- 
doubtedly, by  doing  that  which  was  then  necessary,  sc.  bringing 
Him  food. — Cf.  1  Kings  xix.  5,  6. 

12,  'Axouffag  8i  Sti,  x.r.X.,  but  having  heard  tJiat,  etc.)  The  name 
of  Jesus  is  expressed  in  ver.  17.  It  is  not  expressed  in  ver.  12,^ 
because  this  passage,  verses  12—16,  when  taken  in  connection 
with  what  precedes  it,  intimates  in  what  manner  John  made 
room  for  the  Lord.  But  in  ver.  17,  etc.,  is  described  the  actual 
commencement  of  the  Lord's  preaching,  in  which  is  included  the 
vocation  of  the  two  pairs  of  brothers.  Wherefore,  in  ver.  18, 
0  'iriffoijg,  Jesus,  is  again  understood,  but  not  expressed. — ■raptSodri, 
was  delivered  up)  sc.  to  confinement  in  prison  (in  custodiam). — 
See  ch.  xi.  2.     As  John  decreased,  Jesus  increased.^ — anyj)pr\ei\/, 

'  So  BC»DZ  Memph.  Vulg.  (MS.  Amiat.)  Orig.  3,  502c,  i,  l«Slc.  Rec. 
Text  with  fewer  very  ancient  authorities,  viz.,  Pabc.  Hil.  620,  reads  o '  lymis- 
— Ed.     E.  V.  renders  it,  "  Now  when  Jesus  had  heard." — (I.  B.) 

^  Most  fittingly  the  imprisonment  of  John  is  mentioned  as  it  were  in  pass- 
ing, and  the  death  of  the  same,  in  chap.  xiv.  3,  not  as  (when)  the  fact 
occurred,  but  as  (when)  it  reached  the  ears  of  Jesus.  And  yet  a  long  inter- 
val cannot  have  elapsed  between  the  beginning  of  John's  imprisonment  and 
the  report  of  it  reaching  Christ.  In  John  iii.  24,  the  Baptist  was  not  yet 
imprisoned,  but  yet  he  was  on  the  point  of '  decreasing,'  ver.  29,  30.  And  not 
even  at  chap.  iv.  1  is  mention  made  of  his  imprisonment ;  and  at  chap.  v. 
35  he  is  no  doubt  said  "to  have  been  ('was')  a  burning  and  shining  lamp," 
but  it  does  not  follow  from  this,  that  he,  at  that  time,  when  Christ  asserted 
this  of  him,  was  already  confined  in  prison  (for  not  even  in  that  state  did  he 
altogether  cease  to  be  a  burning  and  shining  lamp).  In  fact,  John  is  men- 
tioned in  the  past  tense  (John  v.  36),  in  respect  to  the  fact  that  the  Jews 
had  already  become  sated  and  weary  of  the  joy  which  they  had  derived  from 
John,  and  The  True  Light,  Jesus  Christ,  by  His  infinite  splendour,  had  all 
but  eclipsed  John,  who  was,  at  it  were,  but  a  wax-light  lamp.  Besides,  we 
must  take  into  account,  that  the  Saviour  foreknew  the  imprisonment  and 
subsequent  death  impending  over  John.  Therefore  the  latter  must  have 
been  cast  into  prison  almost  six  months  after  the  commencement  of  his 
public  ministry,  about  Pentecost,  and  about  a  full  year  elapsed  from  that 
time  till  his  death.  They  who  maintain  that  more  than  three  Passovers 
intervened  between  our  Saviour's  baptism  and  His  death,  must  of  necessity 
assign  two  years  to  John's  imprisonment,  which  is  less  suitable  to  the 
general  requirements  of  the  ease.     For  John  ought  rather  to  have  passed 


ST  MATTHEW  IV.  13-16,  188 

he  departed)  The  same  verb  occurs,  ch,  xiv.  13,  from  a  siiniiar 
cause.'— £/s  r^v  VaXiXalav,  into  Galilee)  and,  indeed,  into  that 
part  of  Galilee  which  was  farthest  from  Herod  and  the  prison 
of  John,  St  Matthew  speaks  of  the  whole  of  Galilee  in  opposi- 
tion to  Judea,  where  the  temptation  had  taken  place,  Jesus 
then  came  forth  from  private  into  public  life,° 

13.  N(xt,a.pir,  Nazareth)  where  He  had  hitherto  resided.— 
'rapaSaXaeelav,  which  is  upon  the  sea-coast)  See  vv.  15,  18. 
A  place  much  frequented. 

15,  16.  r^  Za^ouXiiv  xat  yr)  Nfp^aXE/'/*,  idhv  ^aXaffifjjs  iripav  toZ 
'lopidvou  TaXiXaia  tuv  ihm,  i  Xahg  6  vopeuofiivog^  h  exorei  eTSi  ipug 
uAya,  xa!  nT;  xa67i/^svoi;  h  p^ufxy  xal  exi^  6ava,Tou,  <pug  a/iruXiv 
auToTg,  The  land  of  Zahulon,  and  the  land  of  Nephthalim,  hy  the 
way  of  the  sea,  beyond  Jordan,  Galilee  of  the  Gentiles;  the 
people  which  walketh  in  darkness  saw  great  light;  and  to  them 
which  sat  in  the  region  and  shadow  of  death  light  is  sprung  up) 
The  LXX.  thus  render  the  passage  in  Is.  viii.  23  and  ix.  1 :  * 
^wpa  Za^ouXii]/,  t;  7^  iHt^SaXcl/ju,  xal  0;  Xoivol  01  T7\v  vapaXiav,  xai 
Trepav  roD  lopddvov  VaXiXaici,  rSit  eSvuv.  '  O  Xabg  i  •ffopiuo/J-ivos  sv  exorii, 
i&sre  (jiug  niya'  01  xa,Toixo\Jvrtg  iv  X'^Pf  ""'  ""?  6ava,Tov  (pSi;  Xd/i.'^ii  e<p 
vfiag, — Country  of  Zahulon,  the  land  of  Nephthalim,  and  ye  the 
rest  who  inhabit  the  region  siticated  by  the  sea,  and  bounded  by^ 
the  Jordan,  thou  Galilee  of  the  Gentiles  !  Thou  people  which 
walketh  in  darkness,  behold  ye  a  great  light :  ye  who  dwell  in  the 
country  and  shadow  of  death,  a  light  shall  shine  upon  you.  The 
two  verses  are  in  Isaiah  most  closely  connected  together,  on 
which  ground  the  Evangelist  takes  part  of  the  topography  from 

over  the  scene  quickly,  even  including  his  imprisonment.  The  One  Great 
Prophet,  Jesus,  passed  the  principal  part  of  His  appointed  time  alone  in  His 
Omce.— Harm.,  p.  183,  184. 

*  Our  Lord  now  departed  on  account  of  the  imprisonment.  He  afterwards 
did  so  on  account  of  the  death,  of  the  Baptist. — (I.  B.) 

-  Viz.,  that  of  Galilee.— (I.  B.) 
"E.  M.  x»6ifcei>os.—(I.  B.) 

*  This  is  the  Hebrew  notation.  In  the  lxi.,  the  Vulgate,  and  the  Eng- 
lish Version,  the  extract  is  contained  in  Isaiah  ix.  1,  2. — (I.  B.) 

'  I  have  rendered  irspct:/  bounded  by,  instead  of  beyond,  in  accordance  with 
the  remarks  which  immediately  follow  on  the  ""a*  of  the  original  Hebrew. 
I  may  add  in  illustration,  that  LiddeU  and  Scott  say  of  iripa  and  ■ripxp, 
"  They  are,  no  doubt,  the  dative  and  accusative  of  an  old  substantive — n 
vfp»  =  vupap,  itilp»i,  xiptiSt  fnd,  boundary." — (I.  B.) 


166  ST  MATTHEW  IV.  16. 

the  former  [to  explain  the  application  of  the  latter].  Many  of 
the  apostles  were  from  this  region.  See  Ps.  Ixviii.  28 ;  Acts  i.  11, 
ii.  7. — 'y^,  land,  and  XaJs,  people,  are  placed  in  opposition.— 
idhv,  the  way)  The  LXX.  render  TiT  {wa^)  by  odhv  (way).  We 
must  here  understand  xara,  by.  The  exactness  of  the  pro- 
phetical topography  is  marvellous,  minutely  accurate  both  in 
latitude  and  longitude. — SaXauirjis,  of  the  sea))  See  ver.  18. — 
vipav  Tou'lop8dvov,  beyond  the  Jordan)  The  Hebrew  "13J?,^  rendered 
in  the  present  passage  by  the  Greek  -x'spav  {beyond),  is  used  with 
reference  to  a  boundary  considered  in  reference  to,  not  only 
the  farther  side,  but  the  hither  side  also. — TaXiXaia.  roiv  J&kwv, 
Galilee  of  the  Gentiles)  Galilee,  though  inhabited  by  Israelites, 
was  conterminous  to  the  Gentiles,  especially  as  far  as  the  tribes 
of  Zabulon  and  Naphthali  were  concerned. — See  Killer's  Ono- 
mata  Sacra,  p.  816.  Galilee,  previously  to  the  time  under  con- 
sideration, was  behind  Judaea  in  the  cultivation  of  sacred 
learning :  the  .citadel  of  the  Levitical  worship  was  at  Jerusalem : 
the  Jews  therefore  ought  to  have  acknowledged  our  Lord  more 
readily  than  the  Galilaeans,  to  whom  a  compensation  is  now 
made  for  their  previous  disadvantages. 

16.  'O  mpiuoij.tvoi,   that  walketh)    There   is   here  a   threefold 
ascending  climax.' 


FiEST  Clause. 
The  people  that  Walketh 

In  Darkness 

Hath  seen  a  Great  Light. 


Second  Clause. 

And  on  those  sitting 

In  the  Region  and  Shadow  of 

Death, 

A  Light  hath  arisen. 


It  is  worse  to  sit,  detained,  in  darkness,  than  to  walk  in  it.^ — 
a(3e,  hath  seen — (pZg,  aLight^)  No  one  is  saved  except  he  be  illu- 
minated [by  that  Light].    See  Acts  xiii.  47. — xa/  roTg  xa.%fihoig, 

1  Sc.  of  Galilee.— (I.  B.) 

2  Commonly,  The  region  beyond. — (I.  B.) 

'  i.e.  The  three  expressions  used  in  the  latter  clause  of  this  sentence  are 
respectively  stronger  than  those  used  in  the  former  clause. — (I.  B.) 

*  Unfortunately  for  this  remark,  there  is  no  very  ancient  authority  for 
Tro^evoftsiio;.  All  the  oldest  MSS.  and  versions,  Vulg.,  etc.,  read  x,a.6^ntH<s. 
Lachm.  and  Tischend.  do  not  even  notice  the  former  reading Ed. 

»  "  Wb:ch  illumines  the  whole  world."— B.  G.  V. 


ST  MATTHEW  IV.  17.  167 

x.r.X.,  and  to  those  sitting,  etc.)  The  LXX.  in  Ps.  cvii.  (cvi.)  10, 
have  xa^ri/ihov;  h  <sx6tu  xa.1  e%i^  'ha.vaTou,  sitting  in  darkness  and 
the  shadow  of  death.  The  verb  to  sit  aptly  denotes  a  sluggish 
solitude. — x'^f't  ""^  *""?)  '''sgion  and  shadovi)  one  thing  expressed 
by  two  words.^  The  natural  situation  of  the  country  was  low, 
and  such  was  also  its  spiritual  condition. — avim'kiy  avroTg,  hath 
risen  upon  them)  In  the  original  Hebrew  it  is  m,  shines,  upon 
them.  This  increased  force  of  expression  corresponds  with  the 
epithet  iiisya,  great,  in  the  preceding  clause. 

17.  "Hp^an,  leganY  A  word  of  frequent  occurrence.  It  indi- 
cates the  commencement  of  an  action  to  be  often  repeated,  or  of 
one  deHberate  and  ample,  or  even  of  long  continuance. — n  ^aai- 
Xela,  the  kingdom)  It  is  an  example  of  elegance  in  the  Divine 
style,  that  first  the  kingdom  should  be  said  to  have  come  in  the 
abstract,  then  the  King  or  Messiah  in  the  concrete.  The  former 
mode  of  expression  suits  the  hidden  beginnings,  the  latter  the 
triumphant  consummation,  [of  the  Gospel  Dispensation]. — Cf. 
Gnomon  on  Luke  i.  35,  and  2  Thess.  ii.  3. — ii  pamXiia,  tuv  oupa- 
iSiv,  the  kingdom  of  the  Heavens)  i.e.,  the  kingdom  of  God  (cf.  ch. 
V.  3,  with  Luke  vi.  20);  for  it  is  called  also  thus  by  St  Matthew, 
sometimes,  as  his  book  proceeds,  and  is  always  thus  denominated 
in  the  other  books  of  the  New  Testament,'  e.g.  Acts  i.  3,  xxviii. 

'  In  the  original,  tu  S/oJ  Ivolu.  See  Explanation  of  Technical  Terais  — 
(I.  B.) 

*  "  Jesus  had  indeed  begun  to  teach  in  the  schools  at  Nazareth  before  He 
had  come  thence  to  Capernaum  (see  Lukeiv.  16),  but  now  raising  His  voice, 
He  betook  Himself  to  x^pvyfia  also,  or  proclaiming  the  kingdom  of  God. 
The  King  Himself  acted  as  His  own  herald." — B.  H.  E.,  p.  190. 

^  The  Kingdom  of  the  heavens.  Repentance,  and  the  Gospel,  are  three  terms 
which  are  found  most  frequently,  not  only  in  St  Matthew,  but  also  in  BS. 
Mark  and  Luke ;  but  never  in  the  Gospel  of  John.  But  the  latter  propounds 
the  same  truths  substantially  by  very  graceful  modes  of  expression.  He  no 
doubt  uses  the  phrase,  the  Kingdom  of  God,  in  accordance  with  the  custom 
of  the  rest  of  the  Evangelists,  but  only  in  the  conference  with  Nicodemus ; 
indicating  that  same  truth  by  implication,  when  Jesus  is  described  as  the 
Son  of  God,  as  the  Life,  as  the  Light,  as  the  Bridegroom,  as  He  into  whoa 
hands  the  Father  hath  given  all  things,  to  whom  He  hath  committed  power 
over  all  flesh,  as  also  all  judgment ;  who,  in  fine,  is  to  draw  all  men  to  Himself, 
and  such  like  declarations.  John  intimates  Repentance,  when  he  urges  on 
us  the  birth  from  above,  the  need  of  coming  to  Jesus,  and  having  faith  in  Him, 
etc.     That  which  he  delights  m  terming  the  Testimony,  is  the  same  thing 


168  ST  MATTHEW  IV.  18-2^. 

31,  and  Eom.  xiv.  17.  The  Metotiomy  by  which  Heaven  is  sub- 
stituted for  Grod,  is  of  frequent  occurrence,  and  very  suitable  to 
the  j5rst  times  of  the  Gospel. — See  ch.  iii.  2.  By  the  expression, 
"  The  Kingdom  of  the  Heavens,"  which  is  almost  peculiar  to 
the  books  of  the  New  Testament,  the  hope  of  an  earthly  king- 
dom was  cut  away,^  and  all  were  invited  to  Heavenly  things. 
It  is  thus  called  with  a  regard  to  its  final  consummation. — See 
Luke  xxi.  31,  and  Acts  i.  3. 

18.  QaXaeeav  rng  TaXaXalag,  Sea  of  Galilee)  See  verses  15,  23. 
— 'Sl/i.um,  Simon)  Simon,  the  first  who  followed  on  this  occasion, 
was  the  first  to  remain. 

1 9.  AiuTt,  come  ye)  This  word  has  the  force  of  calling  com- 
bined with  the  idea  of  the  present  moment ;  see  xi.  28,  xxi.  38, 
etc.  This  is  evident  from  the-singular  8evpo,  hither. — mifigoi,  x.r.X., 
I  will  make,  etc.)  The  authority  of  Jesus  Christ  [is  here  asserted]. 
— aXiiTg,  fishers)  See  Jer.  xvi.  16. 

20.  EMew?,  straightway)  A  promptitude  and  quickness  in  fol- 
lowing our  Lord  is  denoted  in  James  and  John,  in  ver.  22, 
where  ibSiias  occurs  again.  The  same  quickness  is  denoted  in 
ver.  19,  in  the  case  of  Peter  and  Andrew,  by  the  word  AsDrs, 
whether  you  read  lO^swj  or  not.  In  the  very  ardour  of  doing 
their  daily  work,  they  received  the  call.  Thus  also  Matthew 
ch.  ix.  9,  blessed  moment  I — n^aXobirivav,  they  followed)  Ingenu- 
ously, without  any  immediate  stipulation  concerning  reward. — 
See  ch.  xix.  27. 

21.  Mfrii  Zi^iSalov,  with  Zebedee)  They  were  therefore  youths ; 
their  father  Zebedee  being  still  in  his  prime,  and  both  their 
parents  ahve.  John  lived  seventy  years  longer.  James  was  the 
first  of  the  apostles  who  died ;  John  survived  him  a  long  time.^ 
— xaTa,pTit,ovTa,g,  adjusting  for  work)  This  word  is  said  of  a  vessel 
or  tool,'  which  is  either  prepared  for  work  or  repaired  after  work. 
The  first  meaning  is  more  suitable  to  this  passage.  The  sons 
of  Zebedee,  as  well  as  those  of  Jonas,  on  more  than  one  occa- 

as  the  Gospel.  These  his  variations  of  phraseology  are  calculated  to  edify 
the  attentive  reader,  provided  only  that  we  do  not  fasten  wholly  on  the  mere 
words,  but  admit  their  power  to  pervade  the  inmost  recesses  of  the  heart. — 
Harm.,  p.  190,  191. 

1  "Praecidebatur."— (I.  B.) 

^  These  two  are  more  frequently  joined  together  in  the  New  Testament 
than  Peter  and  Andrew. — B.  G.  V. 


ST  MATTHEW  IV.  23,  24.  16q 

sion,  abandoned  the  work  in  which  they  were  respectively  en- 
gaged with  the  greatest  promptitude  and  obedience. 

23.  Kal  vipiijyev,  x.r.X.,  And  Jesus  went  about,  etc.)  Thus,  also, 
clearly  in  ch.  ix.  35.' — xripunfiav,  preaching)  His  teaching  in  the 
synagogues  was  public,  but  His  preaching  more  public  still. — See 
ch.  X.  27,  and  xi.  1 ;  comp.  also  Luke  viii.  39 ;  John  iii.  2,  4. — to 
ixiayyeXiov,  the  Gospel)  The  chief  teaching  of  Christ  was  the 
Gospel :  the  other  things  which  He  taught  concerned  only  the 
removing  impediments  [to  its  saving  reception]. — rra  ^aaiXelag, 
of  the  kingdom)  sc.  of  God.  In  Holy  Scripture  God  is  the  per- 
petual object  of  contemplation. — ■jrana.v,  every)  No  one  sick  or 
dead,  whom  Jesus  met,  remained  in  sickness  or  death. — voaov, 
disease)  vogog  signifies  a  disease  of  the  whole  body  :  /iaXaxla,  an 
infirmity  of  any  particular  part,  attended  with  pain :  Bdaavog 
(ver.  24),  a  torture,  or  malady  accompanied  by  excruciating 
pain :  /iden^  (Luke  vii.  21),  a  scourge. — h  rffi  Xap,  among  the 
people)  Among  the  people  of  Israel :  and  it  was  among  the  people, 
[i.e.,  in  public,]  that,  as  the  sick  were  promiscuously  brought  to 
Him,  even  those  were  healed  whose  disease  was  a  matter  of 
public  notoriety ;  see  John  ix.  8,  and  Acts  iii.  10.  But  in  the 
case  of  miracles  of  later  times,  men,  or  dumb  images,  to  whom 
they  are  pretended  to  have  happened,  are  thrust  forth  from  some 
obscure  nook  or  other  by  collusion. 

24.  'A'jt^X^iv,  went  out  thence)  sc.  afar. — dxofi,  fame)  The  LXX. 
frequently  render  nj(DB'^  by  axorj. — 2u»'av,  Syria)  The  province 
of  which  Palestine  was  considered  apart  — mpoefiviyxav  A\ira,they 
brought  unto  Him)  Even  the  Syrians  did  so. — roiig  xaxSig  'i'xpvTo.g, 
those  who  were  ill)  °  The  miracles  of  Jesus  Christ  were  performed 
for  the  good*  of  men. — See  John  vi.  2 ;    Matt.  xi.  5 ;   Acts 

'  See  also  Mark  vi.  6  ;  Acts  x.  38,  etc.  It  was  by  this  system  that  He, 
in  so  short  a  ministry,  benefited  a  vast  multitude  of  men  by  His  teaching 
and  miracles;  thereby  He  the  more  trained  His  disciples;  and,  moreover, 
produced  this  efiFect,  that  men,  so  far  from  being  weary  of  Him,  even  from 
time  to  time  conceived  the  stronger  yearning  desire  after  Him. — Harm.,  p. 
235,  236. 

2  ns^no  and  nsao  prop,  that  which  is  heard :  hence  (1).  a  message,  tidings, 
whether  joyful  or  sorrowful,  especially  a  message  sent  from  God:  hence  (2), 
iq.  instruction,  teaching  doctrine ;  (3),  rumour. — Gesenius. — (I.  B.) 

3  "  Male  hahentes."—{l.  B.) 

«  Salutem,   health  or  salvation— i.e,  they  were  [with  rare  exceptions] 


leO  ST  MATTHEW  IV.  25.-T.  1,  2. 

X.  38. — da,i/iovit^o/j.svous,  possessed  with  devils)  The  sick  and  the 
possessed  are  frequently  mentioned  together. — See  Acts  v.  16. 

25.  "o^Xoi,  multitudes)  The  plural  is  used  on  account  of  the 
various  places  from  which  they  came. — AmanXsug,  from  Deca- 
polisY  situated  on  both  sides  of  the  Jordan.  Samaria  is  not 
mentioned  in  this  enumeration. — mpav,  beyond)  i.e.,  dm  rra  -ir'sfav 
— from  the  country  beyond. 


CHAPTER  V. 

1.  'Idiiv,  seeing)  sc.  afar  off. — ofog,  mountain)  and  moreover  ttie 
higher  part  of  the  moimtain.  There  He  prayed  and  selected 
His  apostles  ;  see  Mark  iii.  13—19  ;  Luke  vi.  12—16.  After- 
wards he  came  half  way  down  the  mountain  ;  and,  as  He  was 
coming  down  with  His  disciples,  He  met  the  people  coming  up, 
and  sat  down  there  to  teach ;  see  note  on  Luke  vi.  17.^  A 
mountain,  as  being  a  lofty  part  of  the  earth,  and  thereby  nearer 
to  heaven,  is  best  suited  for  the  most  holy  actions. — •irpceriXScn 
AOrS,  came  unto  Him^)  The  close  admittance  and  docihty  of 
recent  disciples. 

2.  'Avol^ai,  X.T.K.,  having  opened,  etc.)  A  beginning  studiously 
made  is  great  part  of  a  great  matter.  In  commencing  narra- 
tions of  great  and  deliberate  affairs.  Scripture  uses  the  phrases, 

miracles  of  mercy,  the  effect  of  which  was  to  improve  the  condition  of  those 
on  whom  they  were  performed (I.  B.) 

1  The  region  called  Decapolis  comprehended  the  ten  cities  of  Scythopohs : 
Hippos,  Gadara,  Dies,  Pella,  Philadelphia,  Gerasa,  Canatha,  Capitolias,  and 
Abila.— PT.  Hughes.— {I.  B.) 

'  The  night,  which  is  mentioned  in  Luke  vi.  12,  succeeded  to  [followed 
immediately  after]  miracles,  as  appears  from  Mark  iii.  10,  and  preceded 
miracles,  according  to  Luke  vi.  18.  What  is  said  in  the  beginning  of 
Matt.  V.  is  suited  to  the  even-tide,  which  put  a  close  to  both  classes  of 
miracles,  viz.,  Seeing  the  multitudes,  He  went  up  into  a  mountain :  the  day 
following  will  thus  claim  to  itself  the  rest  of  His  proceedings,  viz.,  When  He 
was  set  (seated),  i.e.,  after  the  cures  recorded  in  Luke,  which  he  had  per- 
formed standing, — His  disciples  came  unto  Him. — Harm.,  p.  242. 

'  Not  only  the  twelve— B.  G.  V. 


ST  MATTHEW  V.  8.  161 

He  turned  hvs  sJwulders,  He  moved  his  feet,  He  raised  his  eyes, 
He  opened  His  mouth.  See  Acts  x.  34,  Here  the  fountain 
began  to  pour  forth  water.  Cf.  Matt.  xiii.  35. — edldagxiv.  He 
taught)  He  instructed  by  doctrine,  by  consolation,  by  exhorta- 
tion, by  precept. — auroug,  them)  the  disciples.  For  He  addresses 
these,  in  the  hearing  of  the  multitudes  ;^  see  vii.  28.  The  Evan- 
gelists have  transcribed  at  full  length  two  discourses  of  our  Lord, 
as  models  of  all  the  rest ;  the  one  delivered  publicly  at  the  com- 
mencement of  His  ministry,  that  namely  which  we  are  now 
considering ;  the  other  privately  at  its  conclusion,  recorded  in 
John  xiii.— xvi.  Our  Lord's  object  in  the  present  discourse  is  to 
teach  true  righteousness  (see  Isa.  Ixiii.  1)  :  and  He  also  declares 
at  the  same  time,  that  He  came  to  establish  the  Law  and  the 
Prophets,  and  exposes  the  spurious  character  of  the  righteous- 
ness of  the  Scribes  and  Pharisees.  In  the  exordium,  there  is 
firstly,  ver.  3,  4,  a  sweet  invitation  to  the  fellowship  of  true 
righteousness,  and  therein  of  blessedness  ;  secondly,  ver.  13,  14, 
to  the  communication  of  it  to  others.  From  ver.  17  to  vii.  12, 
there  is  a  treatise,  the  end  of  which  corresponds  with  the  begin- 
ning, even  to  a  word.  The  conclusion  of  this  discourse,  firstly, 
oil.  vii.  13,  14,  points  out  the  gate  of  righteousness ;  secondly, 
eh.  vii.  15,  16,  warns  against  false  prophets,  who  go  themselves, 
and  lead  others,  into  all  kinds  of  error  ;^  and  thirdly,  vii.  24,  25, 
exhorts  us  to  fulfil  these  precepts  of  righteousnesss.  The  im- 
pression produced  by  the  Heavenly  Teacher's  discourse  on  those 
who  heard  Him,  is  described  in  the  two  last  verses  of  the  same 
chapter. 

3.  Maxcipwi,  blessed)  This  initial  word,  so  often  repeated,  indi- 
cates the  object  of  Christ's  teaching.'  By  means,  however,  of 
striking  paradoxes,  blessedness  is  proposed  not  only  by  itself, 
but  inasmuch  as,  in  Christ  now  present,  it  is  within  the  reach  of 
all  who  are  capable  of  receiving  Him.  There  were  some  such 
amongst  our  Lord's  auditors,  though  undistinguished  by  the  eye 
of  man  (see  ch.  ix.  36,  37,  xi.  28 ;  Isa.  xxix.  19),  although 

'  [He,  however,  addressed  the  latter  also  at  the  same  time;  v.  17.— V.  g.] 

'  In  alia  omnia  ducentibus  et  euntibus— literally,  "leading  and  going  into 
all  other  things"— sc.  other  than  the  strait  gate.— (I.  B.) 

'  The  first  word  of  this  discourse  announces  its  whole  scope ;  a  great 
blessedness  is  here  p'aced  before  us  by  the  Lord.— See  Heb.  ii.  3.— 
B.  G.  V. 

VOL.  I.  I' 


162  ST  MATTHEW  V.  3. 

compared  with  the  rest  they  were  not  many  in  number :  for  the 
epithet  blessed  frequently  impHes  both  the  excellence  and  rarity 
of  a  thing  (as  in  Ecclus.  xxxi.  8),  from  which  the  expressions, 
theirs,  they,  etc.,  exclude  those  otherwise  disposed :  cf.  Luke  vi. 
24,  25,  26,  where  the  woes  are  denounced.     Seven  however  of 
the  ij.ts.nafi«ijjtsl,  or  predications  of  blessedness,  are  absolute,  declar- 
ing the  condition  of  the  godly,  as  far  as  regards  themselves ; 
two  are  relative,  having  respect  to  the  conduct  of  men  towards 
them.     In  both  cases  the  kingdom  of  heaven  is  placed  first,  as 
embracing  the  whole  of  the  beatitudes.     All  are  enumerated  in 
a  most  beautiful  order.     With   these  may  be  compared  the 
matter   and  order  of  the  eight  woes,   which   are   denounced 
against  the  Scribes  and  Pharisees,  in  ch.  xxiii.  13-16,  23,  25, 
27,  29.      In  both  cases  mention  is  made  of  the  kingdom  of 
heaven,  here  ver.  3,  there  ver.  13  ;  of  mercy,  here  ver.  7,  there 
ver.  23 ;  of  purity,  here  ver.  8,  there  ver.  25  ;  and  of  persecxir 
tion,  here  ver.  10,  11,  and  there  ver.  29,  30  :  and  undoubtedly 
the  other  clauses  may  also  be  respectively  compared  with  each 
other.     In  the  subject,  the  saints  are  described  as  they  are  now 
in  this  life ;  in  the  predicate,  as  they  will  be  hereafter  on  that 
day :  see  Luke  vi.  25,  23.      Our  Lord,  however,  frames  His 
words  in  such  a  manner,  as  at  the  same  time  to  intimate  the 
blessedness  of  individual  saints  already  commencing  in  the  pre- 
sent life,  and  to  signify  prophetically  the  blessedness  of  the  holy 
people,  which  will  hereafter  be  theirs  also  upon  earth :  see  ver.  5. 
— 01  Trw;^o(,  the  poor)  A  vocative,  either  expressly  or  such  in 
meaning  (cf.  ver.  11,  and  Luke  vi.  20).     Nor  does  the  pronoun 
auruv,  theirs,  oppose  this  view.  Cf.  Gnomon  on  xxiii.  37.  Poverty 
is  the  first  foundation.     ITe  is  poor,  who  has  it  not  in  his  power 
to  say,  this  is  mine ;'  and  who,  when  he  has  anything  for  the 
present,  does  not  devise  what  he  will  have  for  the  future,  but 
depends  on  the  liberality  of  another.    The  riches  which  are  dis- 
claimed by  such  poverty,  are  either  spiritual  or  natural,  and  are 
either  present  or  absent.    Such  cardinal  and  fundamental  virtues 
are  despised  by  the  world  :  whereas  those  which  the  world  ad- 
mires as  such,  are  either  no  virtues,  or  false  ones,  or  merely  the 
offshoots   and   appendages   of  Christian   virtues. — vviv/j^aTi,    in 

•  i.e..  Has  nothing  which  he  can  call  his  own. — (I.  B.) 


ST  MATTHEW  V.  4,  5.  163 

spirit)  i.e.  in  their  inmost  self.  This  word  is  to  be  understood 
also  in  the  following  passages  as  far  as  ver.  8,  where  the  words 
rfi  xaidlcc,  in  heart,  occur. —  or/,  because)  Each  Hnd  of  blessed- 
ness which  is  predicated  corresponds  with  the  previous  descrip- 
tion of  [the  character  or  condition  which  is]  its  subject,^  and  is 
taken,  either  (1.)  from  the  contrary  (for  the  works  of  God,  2  Cor. 
iv.  6,  vii.  6,  xii.  9,  are  effected  in  the  midstof  their  contraries);'' 
or  (2.)  regulated  by  a  law  of  benignant  retribution  or  exact 
conformity.* — esriv,  is)  sc.  already.  The  present  in  this  verse,  and 
the  fdture  in  those  which  follow,  mutually  imply  each  other. — 
ij  ^atiXila  rZv  ou^awwv,  the  kingdom  of  heaven,  literally,  the  king- 
dom of  the  heavens),*  which,  promised  in  the  Old  Testament,  is 
actually  conferred  by  the  Messiah. 

4  and  5.  01  'ffinSouvreg,  x.r.X.)  they  that  mourn,  etc. — o/  •!rp(ftii,  x.r.X., 
the  meek,  etc.)  Most  of  the  Latins  transpose  these  verses,  and 
certainly  the  third  and  fifth  verses  correspond  with  each  other. 
Blessed  are  the  POOK  in  spirit,  for  theirs  is  the  kingdom  of 
HEAVEN  ;  blessed  are  the  meek,  for  they  shall  inherit  the  earth. 
''iy  =z-7rTuy;h;,  poor,  13J?  = -jr^aiis,  meek,  especially  in  Ps.  xxxvii.  11, 
where  the  inheritance  of  the  earth  is  spoken  of,  and  ibid.  ver.  14. 
But  this  does  not  interfere  with  our  order  of  the  verses;  for  ver.  4 
is  subordinate  to  ver.  3,  and  ver.  6  to  ver.  5."     Mourning  has  a 

'  Sc.  of  the  present  state  of  the  subject.  Ex.  gr.  "  Blessed  are  they  that 
mourn :  for  they  shall  be  comforted." — Ed. 

'  In  the  original,  "  in  mediis  contrariis,"  the  full  force  of  which  it  is  diffi- 
cult to  give  by  a  single  phrase.  Bengel's  meaning  is  best  obtained  by  a  re- 
ference to  the  texts  which  he  gives. — (I.  B.) 

2  In  the  original,  "  a  talione  benigna  proximave  convenientia,"  where 
talio  (talion)  is  used  in  a  sense  cognate  with  its  original  derivation  from 
talis,  such,  but  unknown  (as  far  as  I  am  aware)  to  classical  usage.  It  is 
one  of  those  peculiar  adaptations  of  words  frequently  occurring  in  Bengel, 
and  sanctioned  (in  its  principle)  by  no  less  an  authority  than  Horace. — See 
his  ArsPoetica,  ver.  47,  48.  For  an  example  of  Bengel's  meaning,  cf  ver.  7, 
8  of  this  chapter.— (I.  B.) 

*  This  expression,  the  Hngdom  of  the  heavens,  marks  the  commencement 
of  the  discussion  (tractatio)  in  this  verse,  as  it  also  marks  the  close  of  the 
discussion  in  ver.  10. — Vers.  Germ, 

«  For  the  arrangement,  whereby  the  beatitude  of  oi  ■r^a.sif  comes  before 
that  of  01  ■yrtviovm;,  there  are  Dae  Vulg.  Orig.  3,  liOd,  Euseb.  Canon. 
Hilary  61\d,  622a.  For  the  arrangement  of  the  Kec.  Text,  o/  vivi. — o/ 
Tfociis,  there  are  of  very  old  authorities  BA. — Ed.    By  the  word  avrol  it  is 


164  ST  MATTHEW  V.  4-6. 

more  widely  extended  signification  than  sorrowing  for  onis  own 
sins.     See  Gnomon  on  1  Cor.  v.  2. 

4.  nafaxXj]^^<ron-a/,  shall  be  comforted)  Tiie  future  tense  indi- 
cates promises  made  in  the  Old  Testament,  and  now  to  be  per- 
formed; see  liuke  xvi.  25,  and  2  Thess.  ii.  16.  The  poor  and 
the  meek  are  joined  together  in  ver.  3,  5,  as  in  the  frequently- 
occurring  p'^Kl  ''iV,  poor  and  needy,  of.  also  eh.  xi.  29. 

5.  o'l  'TrpoiiTi,  the  meek)  Those  are  here  named  for  the  most  part, 
whom  the  world  tramples  on. — ^^9605  is  connected  with  the  Latin 

pravus,  which  has  frequently  the  meaning  of  segnis,  slow,  slug- 
gish, etc. — xXripovof/ii^tovfi,  shall  inherit)  the  future.  The  meek 
are  seen  everywhere  to  yield  to  the  importunity  of  the  inhabi- 
tants of  the  earth ;  and  yet  they  shall  obtain  possession  of  the 
earth,  not  by  their  own  arm,  but  by  inheritance,  through  the  aid 
of  the  Father :  cf.  Rev.  v.  10.  In  the  mean  time,  even  whilst 
the  usurpation  of  the  ungodly  continues,  all  the  produce  of  the 
earth  is  ordered  for  the  comfort  of  the  meek.  In  all  these  sen- 
tences, blessedness  in  heaven  and  blessedness  on  earth  mutually 
imply  each  other.  See  Ps.  xxxvii.  (xxxvi.)  11, — OS  Si  ■Trpcj.tTg 
xXtipovo/iridouii  jrst,  xa,}  xaraTfuipfiaovgiv  M  irXnhi  iiprivrii;,  But  the  meek 
shall  inherit  the  earth,  and  shall  delight  themselves  in  the  abund- 
ance of  peace.  This  is,  indeed,  the  subject  of  that  whole  Psalm ; 
see  ver.  3,  9,  22,  29,  34. 

6.  O/  •jrinSivrtg  xal  Si'^Zimg,  x.t.X,  who  hunger  and  thirst,  etc.) 
who  feel  that  of  themselves  they  have  no  righteousness  by  which 
they  may  approve  themselves  either  to  God  or  man,  and  eagerly 
long  for  it.  Faith  is  here  described,  suitably  to  the  beginning  of 
the  New  Testament. — rrit  SixawaCvriv,  righteousness)  Our  Lord 
plainly  declares  Himself  here  to  be  the  author  of  righteousness. 
That  which  is  signified  here  is  not  the  right  (jus)  of  the  human, 
but  of  the  Divine  tribunal.  This  verse  is  the  centre  of  this  pas- 
sage, and  the  theme  of  the  whole  sermon.  Our  Lord  does  not 
say.  Blessed  are  the  righteous,  as  he  presently  says.  Blessed  are 
the  merciful,  etc. ;  but.  Blessed  are  they  that  hunger  and  thirst  after 
righteousness.  Pure  righteousness  wiU  become  their  portion  in 
due  time.  (See  2  Pet.  iii.13;  Is.  lx.21.) — ^opTaae^sovTai,  they  sliall 

implied  that  the  contraries  to  these  beatitudes  shall  be  the  portion  of  those 
oppositely  disposed. — Vers.  Germ. 


8T  MATTHEW  V.  7-Tl.  1« 

be  filled)  with  righteousness ;  see  Rom.  xiv,  17.  This  was  the 
meat  of  Jesus  himself:  see  John  iv.  34 ;  cf.  Matt.  iii.  15. 
This  satisfying  fulness  He  proposes  to  His  followers  in  the  whole 
of  this  sermon,  and  promises  and  offers  them  in  this  very  verse. 

7.  'EXiri/ji,on;,  the  merciful)  The  Greek  word  'iXio;,  ruth,  from 
which  iKtriiMoni  is  derived,  corresponds  to  the  Hebrew  HDn,^  and 
does  not  refer  merely  to  miserable  objects. 

8.  0/  xaSapol  rri  xaphicj,,  the  pure  in  heart)  Ceremonial  purity  is 
not  sufficient.  Jesus  requires,  and  teaches,  the  virtue  of  the 
heart.  Purity  of  heart  includes  both  chastity  and  freedom  from 
the  other  defilements  of  sin. — rhv  Qehv  b'-vj/oira/,  shall  see  God) 
A  clear  knowledge  of  God  is  promised  even  now,  but  in  words 
which  will  be  more  literally  ftilfilled  in  life  eternal :  see  1  John 
iii.  2,  3,  6 ;  cf.  concerning  the  opposite  to  purity,  1  Thess.  iv.  5. 

9.  Eipnvomici!,  peacemakers)  They  who  make  all  lawful  peace 
between  those  who  are  at  variance,  at  discord,  or  at  war, — uiol, 
sons)  How  great  is  this  dignity  1 — ©sou,  of  God)  who  is  the  God 
of  peace. — x\rt6ri(iovra.i,  shall  be  called)  i.e.,  shall  be  in  name  and 
in  reality. 

10.  O/  hihw/jj/im,  they  who  endure  persecution)  In  the  next 
verse,  SsSniiyfiim  signifies.  Those  who  have  offered  themselves  to 
undergo  persecution.  Our  Lord  already  announces  the  treat- 
ment which  He  and  His  followers  will  receive  from  the  world. 
He  unfolds  this  truth,  however,  gradually.  He  speaks  of  His 
yoke  in  ch.  xi.  29  ;  of  His  cross  in  xvi.  24.  By  comparing  Mark 
viii.  34,  and  Matt.  x.  38,  it  appears  that  He  speaks  of  His  cross  to 
His  disciples  alone. — hixev  dixaioauvrj?,  for  righteousness'  sake) 
In  the  next  verse.  He  says,  for  My  sake ;  cf.  ch.  x.  39,  42,  xn. 
25,  xviii.  5,  xix.  12,  29. 

11.  '  Onihlemeiv,  shall  revile)  sc.  in  your  presence :  understand 
Mpoimi,  men.  They  inflict  insult  by  words,  persecution  in  fact. 
— u/iac,  you)  Jesus  speaks  sometimes  in  the  first  person  plural 
of  Himself,  and  mankind,  taken  collectively,  when  the  matter 
treated  of  is  one  plainly  external  (see  John  xi.  7),  or  when  He 
speaks  as  one  unknown  (see  ch.  iii.  15,  John  iv.  22) ;  but  mostly 

'  ■'?'?.  •  •  (1)  in  *  good  sense,  zeal  towards  any  one,  love,  kindness,  spe- 
cially (a)  of  men  amongst  themselves,  benignity,  benevolence,  as  shown  in 
mutual  benefits ;  mercy,  pity,  when  referring  to  those  in  misfortune  <  Gen. 
xxi.  23  ;  2  Sam.  x.  2.    Lxi.  often  eXeof.— Gesenius — (I.  B.) 


leS  ST  MATTHEW  V.  12-14. 

uses  the  second  person,  to  signify  that  He  is  not  on  a  par  with 
others.  See  ver.  12, 13,  20;  John  vi.  49,  x.  34,  xiv.  9,  xx.  17. 
— iWugi,  shall  say)  sc.  in  your  absence. 

12.  Xalperi,  rejoice)  Joy  is  not  only  a  feeBng,  but  also  a  duty 
of  the  Christian  (see  Phil.  iv.  4)  ;  and  in  adversity,  the  highest 
grade  and  very  nerve  of  patience. — ayaWiaek,  he  exceeding  glad) 
so  that  others  also  may  perceive  your  joy. — on,  x.r.X,  because,  etc.) 
You  may  therefore  rejoice  on  account  of  your  reward. — o  /iig6h;, 
the  reward)  sc.  of  grace.  The  word  Reward  implies  something  fur- 
ther beyond  the  beatitudes,  which  spring  from  the  very  disposi- 
tion of  the  righteous.  Therefore  it  is  said,  Rejoice. — roug  vpoip^rai, 
theprophets)  who,  by  bearing  witness  to  Christ,  have  encountered 
hatred  (see  Acts  vii.  52),  whose  reward  you  know  to  be  great. 
Persecution  has  not  occurred  only  in  the  case  of  barbarous  nations 
whilst  they  were  being  converted  to  the  Gospel,  but  always  in 
the  times  of  both  the  Old  and  New  Testament:  see  1  John  iii. 
12,  13. 

13,  14.  'TfiiTs,  you)  sc.  the  first  disciples  and  hearers  of  the 
Messiah.  Salt  and  light  are,  in  nature,  things  essential,  and  of 
widest  use.  Frequently  in  Scripture  the  same  thing  is  first  de- 
clared by  metaphorical  expressions,  that  our  attention  may  be 
excited ;  and  then,  when  we  have  not  understood  it  as  we  ought, 
and  in  the  meanwhile  have  perceived  our  blindness,  it  is  disclosed 
in  plain  words. — rrjg  yjjs,  of  the  earth). — rou  xos/jjov,  of  the  world) 
The  earth  of  itself  is  without  salt,  the  world  without  light. — 
eav,  x.r.x.,  if,  etc.)  It  is  not  affirmed  in  this  passage,  that  salt  does 
lose  its  savour ;  but  it  is  shown  what,  in  such  a  case,  would  be 
the  lot  of  the  Salt  of  the  earth. — /napavSri,  should  lose  its  savour) 
Gralen,'  in  his  observations  on  Hippocrates,  explains  fn/idipu/jbha 
(the  perf.  pass.  part,  of  this  verb)  by  r&  umisdn^a.,  i.e.,  which  have 
no  feeling;  in  Mark  ix.  50,  we  find  avaXov  yivtirai,  become  saltless. 
It  is  the  nature  of  salt  to  have  and  to  give  savour;  and  to  this 
savour  are  opposed  saltlessness,  want  of  taste,  value  lost. — 
aXisS^gircci,  shall  it  be  salted)  Impersonal.     Neither  can  the  salt 

^  Hippocrates,  the  greatest  physician  of  antiquity,  was  born  at  the  island 
of  Cos  in  the  80th  Olympiad,  and  flourished  during  the  time  of  the  Pelo- 
ponnesian  War.  Galen,  second  only  to  Hippocrates,  was  born  at  Pergamus, 
in  the  Lesser  Asia,  about  the  year  131. — See  Encyclgpjldia  Bbitannica 
-(I.  B.) 


ST  MATTHEW  V.  14-17.  167 

(see  Mark,  cited  above)  nor  the  earth  be  seasoned  from  any  other 
source. — 'i^ai,  out  of  doors)  far  from  any  household  use. — xai, 
and)  sc.  an(^  therefore. — xarwiraTiTgia.!,  to  be  trodden  underfoot) 
There  is  nothing  more  despised  than  one  who  wishes  to  be 
esteemed  divine,  and  is  not  so.^ — utJ  ruv  avSpui'jruv,  by  men)  i.e., 
by  all  who  come  in  its  way.    This  is  the  force  here  of  the  article 

TUV. 

14.  ^"Opouj,  a  mountain)  Appositely,  cf.  ver  1.  Concerning  the 
thing  itself,  see  Rev.  xxi.  10. 

15.  Kaiovdi,  do  they  light)  Impersonal,  c;  xalovreg,  those  who 
light  must  be  understood,  cf.  vii.  16. — wJ,  under)  i.e.  behind.  In 
Luke  viii.  16,  we  find  Imxdrca,  underneath. 

16.  "E//,'!rpo<t6iv  ruv  avSpui-jruv,  before  men)  sc.  all  men. — otws,  in 
order  that)  The  force  of  this  particle  does  not  so  much  refer  to 
the  verb  'Ibaeiv  (they  may  see)  as  to  do^deuei  (may  glorify). — v/j,uv 
— ipya,  your  works)  Your  works,  not  yourselves.  The  light,  not 
the  candle.' — rJn  Xiaripa,  u/iwv,  your  Father)  Who  has  begotten 
you  like  unto  Himself.  In  the.  whole  of  this  address,  the  Son 
shows  God  to  us  as  our  Father,  and  that  more  richly  than  all 
the  prophets  of  old. 

17.  M)5  vo/iigriri,  Do  not  think)  An  elliptical  mode  of  speech  by 
Metonomy  of  the  Consequent.*  Do  not  think,  fear,  hope,  that 
I  am  a  teacher  like  those  teachers  to  whom  you  have  been  ac- 
customed, and  that  I,  like  them,  shall  set  aside  the  law.  He 
who  thinks  the  former,  thinks  also  the  latter. — ^Xhv,  I  have  come) 
Our  Lord,  therefore,  existed  before  He  came  upon  earth,  which 
is  implied  also  in  ch.  viii.  10,  by  lupov,  I  have  found. — xaraXiJeai,  to 
destroy,  to  abrogate)  To  the  compound  verb,  xaraXinv,  to  unloose 
or  dissolve,  is  opposed  •zXripouv,  to  fulfil ;  to  the  simple  verb  XUiv, 
to  loose,  combined  with  diddsxiiv,  to  teach,  is  opposed  iraiilv,  to  do, 

*  The  mere  man  of  the  world  is  not  so  much  disgraced  by  his  vanity  as  is 
such  a  one. — Vers-  Germ. 

^  By  the  words  ou  'iiva.ra.i,  it  is  implied  that  there  is  no  need  of  a  eon- 
strained  feigning  to  be  what  we  are  not ;  so  also,  a.  light  or  lamp,  provided  it 
is  not  stifled,  cannot  but  shine. —  Vers.  Germ. 

'  So  there  follows  [That  men  may  See]  Your  Father;  not  yourselves : 
comp.  ch.  vi.  2. —  Vers.  Germ. 

*  The  consequent — that  I,  like  them,  shall  set  aside  the  law :  the  antecedent 
— that  I  am  a  teacher  like  those  to  whom  you  are  accustomed. — (I.  B.) 


168  ST  MATTHEW  V.  18. 

or  perform^  joined  with  the  same  verb  BiSdaxiiv :  from  which  the 
relative  force  of  the  words  appears ;  those  are  said  of  the  whole 
law,  these  of  the  separate  precepts.  xaraXviiv,  to  unloose,  and 
Xis/i',  to  loose,  both  signify  to  render  void.^ — rhv  v6//-ov  n  roig  -xpoipn- 
ras,  the  law  or  the  prophets)  Many  of  the  Jews  esteemed  the 
prophets  less  than  the  law.  They  are  joined  also  in  ch.  vii.  12. 
— •sXnpZect,!,  to  fulfil)  By  My  deeds  and  words,  to  effect  that  all 
things  should  be  fulfilled  vrhich  the  law  requires.  See  the  con- 
clusion of  the  next  verse.''  The  Rabbins  acknowledge  that  it  is 
a  sign  of  the  Messiah  to  fulfil  the  whole  law. 

18.  'A/ijji',  Amen,  verily)  Jesus  alone  employed  this  word  at 
the  commencement  of  His  addresses,  to  give  them  greater  force 
and  solemnity.  No  apostle  did  so.  Wagenseil,*  in  his  Sota,  p. 
379,  says,  that  this  word  had  sometimes  with  the  Jews  the  force 
of  an  oath.  And  wherever  ''JX  Tl  (/,  living)  occurs  in  the 
Hebrew,  the  Chaldee  Paraphrast  has  D''p  S3X,  /,  constant :  and 
D''p,  to  confirm,  etc.,  is  found  there  passim  for  V3tJ>3,  to  swear.  See 
Louis  le  Dieu  on  this  passage ;  and  Kimchi  interprets  [ON,  amen, 
itself  by  DVp.  stability.* 

In  the  New  Testament,  however,  it  is  not,  strictly  speaking, 
an  oath  :  for  it  corresponds  with  val,  yea,  and  AXtiSSi;,  truly ;  cf. 
Luke  xi.  51,  xxi.  3,  with  Matt,  xxiii.  36,  and  Mark  xii.  43.  It 
is,  however,  a  most  grave  asseveration,  exclusively  suitable  to 
Him  who  asseverates  by  Himself  and  His  own  truth,  and  from 
the  dignity  of  the  Speaker,  is  equivalent  to  an  oath,  especially 
when  it  is  uttered  twice,  sc.  "  verily,  verily  ;"  see  note  to  John  i. 

'  The  Latin  verb  solvo,  which  is  used  in  this  passage,  represents  the  Greek 
J^iu  far  more  fully  and  accurately  than  any  English  word  can.  xetraJ^ia  is 
also  more  adequately  rendered  by  dissoho  than  by  any  English  word. — (I.  B.) 

^  He  was  not  the  founder  of  a  new  law ;  but,  by  His  own  obedience,  Him- 
self fulfilled  the  law,  and  showed  how  it  should  be  fulfilled  by  His  disciples. 
— Vera.  Qerm. 

^  John  Christopher  Wagenseil  was  born  at  Nuremberg  in  1633,  and 
educated  at  the  University  of  Altdorf,  where  he  was  appointed  Professor  of 
History  in  1667,  and  of  Oriental  Languages  about  1675.  He  died  in  1706. 
The  full  title  of  the  work  referred  to  in  the  text  is,  Sota,  hoc  est  liber  Mix- 
lenicus  de  uxore  adulterii  suspecta,  una  cum  libri  ex  Jacob  excerptis 
Gemarse,  versione  Latina  et  commentario  perpetuo,  in  quo  multa  sacrarum 
literarum  ac  Hebrsorum  Scriptorum  loca  explicantur. — (I.  B.) 

*  Firmitas,  ftabiUtaa,  duratio Bcxtobf. — (I.  B.) 


ST  MATTHEW  V.  18.  1C9 

52.  The  Hebrew  word  is  preserved  in  all  languages.^ — Xlyw 
i/i/v,  I  say  unto  you)  This  formula,  frequent  and  peculiar  to  the 
Lord,  possesses  the  highest  authority,  and  denotes  frequently  a 
matter  declared  by  Him,  which,  for  special  reasons,  is  neither 
written  expressly  in  the  Old  Testament,  nor  can  be  clearly 
proved  from  any  other  source,  but  is  first  produced  by  Himself 
from  the  secret  treasuries  of  wisdom  and  knowledge,  so  that  the 
assent  of  the  hearers  may  rest  on  His  sole  affirmation,  and  the 
dull  in  heart  may  be  deprived  of  all  excuse  for  the  future.  The 
prophets  were  wont  to  say  in  the  third  person,  DSJ,"  saith  the 
Lord;  the  apostles,  It  is  written;  but  Christ,  in  the  first  person, 
I  say  unto  you;  see  ver.  20,  22,  26,  28,  32,  34,  39,  44,  ch.  vi.  2  ; 
John  iii.  3,  xiv.  12,  25,  etc.  Cf.  notes  on  John  iv.  21,  andxiv. 
25.  St  Paul,  when  again  and  again  compelled  to  speak  in  the 
first  person,  takes  especial  care  not  to  trench  on  the  Divine  pre- 
rogative. See  Rom.  xii.  3 ;  1  Cor.  vii.  6.  Faith  is  the  corre- 
lative of  this,  " /  say  unto  you"  and  by  this  formula  is,  suit- 
ably to  that  time  (  pro  mode  illius  temporis),  placed,  as  it  were,  as 
the  foundation  on  the  very  threshold  of  the  New  Testament. 
Christ  seldom  quotes  passages  of  Scripture,  and  not  except  for 
some  special  reason  :  He  befittingly  rests  on  His  own  authority. 
— tug  &v  irapeXSrj,  until  pass  away)  The  verb,  iiapi'kSri,  leaves  un- 
determined the  manner  of  the  end  of  the  world. — o  olpaiihg  xal  n 
yn,  Heaven  and  earth)  The  whole  system  of  nature. — iuto,,  jot) 
iota,  yod.  Yod,  the  smallest  and  most  elementary  letter  in  the 
Hebrew  alphabet,  and  one  in  which  Keri  and  Kethib'  very  fre- 

'  And  it  (the  Hebr.  amen)  ought  to  be  retained  in  translation,  as  in  the 
end,  so  also  in  the  beginning  of  sentences.  The  same  principle  holds  good 
of  other  Hebrew  words. — Not.  Crit. 

'  "  DS5  .  .  to  mutter,  to  murmur,  to  speaJc  in  a  low  voice;  specially  used 
of  the  voice  of  God,  by  which  oracles  were  revealed  to  the  prophets.  By  far 
the  most  frequent  use  is  of  the  part.  pass,  constr.  in  this  phrase,  '^_  Wi 
nVi';  DS3,  rfsas.  '  The  voice  of  Jehovah  (is)  ;'  or  (so)  hath  Jehovah  revealed. 
This  the  prophets  themselves  were  accustomed  either  to  insert  in  the  dis- 
course, like  the  Lat.  ait,  inquit  Dominus,  Am.  6  :  8,  14 ;  9 :  12,  13,  or  to  add 
at  the  end  of  a  sentence." — Gesenius. — (I.  B.) 

8  QeRI  AND  KeTHIBH. 

"  The  margin  of  the  Hebrew  Bible  exhibits  a  number  of  various  readings 
of  an  early  date,  called  "'fl?  {to  he  read),  because,  in  the  view  of  the  Jewish 
critics,  they  are  to  be  preferred  to  the  reading  of  the  text,  called  a'rs 
(written).    Those  critics  have  therefore  attached  the  vowel  signs,  appropriate 


170  ST  MATTHEW  V.  19. 

quently  differ,  so  that  it  almost  appears  to  be  indiscriminately 
absent  or  redundant.  In  the  course  of  the  Hebrew  Scriptures, 
66,420  yods  are  numbered.  The  Greeks  frequently  write  the 
iota  below,  or  omit  it  altogether. — xspala,  a  tittle)  An  appendage 
to  a  portion  of  a  letter,  a  mark  by  which  one  letter  is  distin- 
guished from  another,  as  2,  Beth  (B),  from  D.  Kaph  (K),  or  ^I 
Eesh  (R),  from  1>  Daleth  (D),  or  one  sound  from  another,  as  a 
vowel  point  or  an  accent ;  in  short,  anything  which  in  any  way 
belongs  to  the  signification  of  the  Divine  wUl,  or  assists  to  declare 
that  signification  as  revealed  in  the  law. — ou  fi^,  a  double  nega- 
tive) oh  117)  always  has  a  subjunctive,  and  its  emphasis  ought  not 
to  be  stretched  too  far ;  cf.  ver.  20,  26. — ou  ft,))  irapikSrt,  shall  not 
pass  away)  From  hence  may  be  inferred  the  entireness  of  Scrip- 
ture ;  for,  unless  the  Scripture  were  entire,  it  could  not  be  entirely 
fulfilled. — a.'jrh  roD  vo/iou,  from  the  law)  Understand  and  supply, 
"  or  from  the  prophets."  The  smallest  portion  of  the  law  is  con- 
trasted with  the  whole  world. — 'ia;  an,  x.r.X.,  until,  etc.)  For 
righteousness  shall  dwell  in  new  Heavens  and  a  new  Earth.  See 
2  Pet.  iii.  13. — 'savra^  all  particulars)  sc.  of  the  law.  Observe 
the  contrast  between  this  and  fj^ian,  one,  in  the  next  verse.' — y'evn- 
Tai,  be  fulfilled)  They  have  been  fulfilled,  and  they  are  being 
fulfilled  by  Jesus  Christ,  [not  only  in  Himself,  but]  even  in 
Christians  :  they  had  not  been  fulfilled  before  His  coming. 

19.  Aiiff)),  shall  break)  The  antithetical  word  to  this  is  -jroifisri, 
shall  do,  which  occurs  further  on  in  this  verse.  The  Scribes,  who 
thought  themselves  "  great,"  were  in  the  habit  of  breaking  them. 
The  same  verb,  Xuu,  occurs  in  John  vii.  23,  and  x.  35. — toutuv, 
of  these)  those,  namely,  which  follow  in  ver.  22,  28,  etc.— r£» 
i'ka-)(j(!ru\/,  of  the  least)  These  precepts,  "  Thou  shalt  not  Mil,"  etc., 
are  not  essentially  the  least,  for  in  them  the  whole  law  is  con- 
to  the  marginal  reading,  to  tlie  consonants  of  the  corresponding  word  in  the 
text;  e.g.  in  Jer.  xiii.  6,  the  text  exhibits  w,  the  margin  ■'ip  tram.  Here  the 
vowels  in  the  text  belong  to  the  word  in  the  margin,  which  is  to  be  pro- 
nounced I3tj5g  ;  but  in  reading  the  text  iw,  the  proper  vowels  must  be  sup- 
plied, making  13s.  A  small  circle  or  asterisk  over  the  word  in  the  text  al- 
ways directs  to  the  marginal  reading." — Oesenius,  Heb.  Gr.  Sect.  17. — 
(I.  B.) 

^  In  the  original,  "  Antitheton,  unum,  in  v.  seq."  I  have  endeavoured  in 
this,  as  in  other  instances,  to  give  such  a  rendering  as  shall  convey  Bengel's 
meaning  to  the  general  reader. — (I.  B.) 


ST  MATTHEW  V.  20.  171 

tained.  But  they  are  so  only  inasmuch  as,  when  rightly  ex- 
plained, they  regulate  even  the  most  subtile  affections  and 
emotions  of  the  soul,  and  the  slightest  movements  of  the  tongue, 
and  thus,  when  compared  with  other  precepts,  appear  to  men  to 
be  the  least. — iXd^iaTo;,  least)  Referring  to  the  preceding  Vkayjs- 
roii.  An  instance  of  Ploce}  As  we  treat  the  Word  of  God,  so 
does  God  treat  us ;  see  John  xvii.  6,  11 ;  Rev.  ui.  10.  "  A 
little"  signifies  " almost  nothing"  whence  " the  least"  comes  to 
mean  "  none  at  all"  (for  they  considered  anger,  for  instance,  as  of 
no  consequence  whatever)  ;  cf.  in  ver.  20,  "  ye  shall  not  enter." 
ixd^igros  has  a  different  force  in  this  passage  from  that  which  6 
(iixpoTipos  (the  least)  "  in  the  kingdom  of  heaven"  has  in  ch.  xi.  11. 
— sy  rr\  (SoieiXsIci,  rSiv  oupoivSiv,  in  the  kingdom,  of  heaven)  which  cannot 
endure  the  presence  of  the  unrighteous. — wo/jjirjj  xat  Bi&a^p,  shall 
do  and  teach)  The  same  order  of  words  occurs  in  Acts  i.  1. — 
voiriffri,  shall  do  them,  sc.  all ;  for  it  is  not  lawful  to  break  or 
neglect  even  one  of  them. — ouros,  this  man,  he)  A  pronoun  used 
emphatically.  Comp.  with  this  use  of  olrog,  ch.  vii.  21  (Latin 
Version^);  Luke  ix.  24;  John  vii.  18. — /J-iyoi.g,  great)  All  the 
commandments  are  of  great  account  to  him,  especially  in  their 
full  compass'  (see  ver.  18)  ;  therefore  he  shall  be  called  great. 

20.  'E(i>'  /ij)  Ti/neesuffr}  ri  Sijcaiosuvri  i/iuv,  except  your  righteousness 
shall  exceed)  Our  righteousness,  even  though  it  should  satisfy, 
could  never  exceed,  the  requirements  of  the  law ;  but  the  Scribes 
and  Pharisees  thought  that  theirs  did  so.  We  are  bound  to  sur- 
pass their  righteousness.  Cf.  the  force  of  mp/eeeigri  (abound,  or 
exceed),  with  that  of  iriptssh  (more  than  others,  exceeding  the  gene- 
ral standard),  in  ver.  47.  We  must  surpass  both  Pharisees  and 
publicans :  see  ver.  48. — liiuv  ^  hmaioeLvn,  your  righteousness) 
The  pronoun,  u/aSv  (your),  being  placed  first,  is  opposed  with 

1  See  Appendix.  The  same  word  employed  twice  :  in  the  first  instance, 
expressing  the  simple  idea  of  the  word  itself;  and  in  the  second,  an  attribute 
of  it.— Ed. 

^  See  Gnomon  on  vii.  21,  and  notes. — (I.  B.)  The  Vulgate,  referred  to, 
thus  renders  the  ovtos,  etc.,  which  ahc  Hil.  and  Cypr.  read,  but  which  BZ 
omit,  "  Qui  facit  voluntatem  patris,  etc.,  ipse  intrabit,"  etc. — Ed. 

*  "Prsesertim  in  complexu  suo,"— i.e.  when  considered  with  reference  to 
all  that  they  involve,  as  explained  by  our  Lord  in  this  discourse,  v.  21,  etc. 
_(I.  B.) 


172  ST  MATTHEW  V.  21. 

greater  emphasis  to  the  righteousness  of  the  ScribesandPharisees.* 
Others  read  ij  Sixaiosivri  {i/iZv."  That  righteousness  is  intended, 
of  which  specimens  are  given  in  ver.  19,  22,  23.  This  language 
does  not  make  void  the  righteousness  of  faith ;  but  the  language 
of  Jesus  Christ  before  His  ascension,  keeps,  as  it  were,  the  mean 
between  Moses  and-  the  apostles. — tXe/ov  tuv  yf>a,ft,fiaTiuv,  x.r.X., 
more  than  the  Scribes,  etc.)  i.e.  -ffXeTov  r^g  Sixaioaivris  rSiv  ypa/i/iaTiuv, 
x.r.X.,  more  than  the  righteousness  of  the  Scribes,  etc. — rSiv  ypafir- 
/jt^ar'sciiv,  of  the  Scribes)  Our  Lord  does  not  command  the  righte- 
ousness of  His  followers  to  be  greater  than  the  righteousness  of 
Moses,  as  if  the  law  of  Moses  had  been  imperfect,  which  promised 
life  to  those  who  performed  it,  and  was  (see  Eom.  vii.  12,  14) 
just,  holy,  good,  and  spiritual ;  but  greater  than  the  righteous- 
ness (which  word,  however,  is  elegantly  omitted)  of  the  Scribes 
and  Pharisees,  who  observed  ceremonial  and  legal,  but  neglected 
moral  righteousness.  The  Pharisees  urged  traditions ;  the  Scribes, 
or  Karaei,^  the  letter,  which  was  written,  and  constantly  read  out. 
It  seemed  to  be  especially  the  part  of  the  Scribes  to  teach  ;  of  the 
Pharisees  to  do.  Our  Lord  does  not  name  Moses  ;  but  He  says 
impersonally,  It  has  been  said. — ou  /ijj  iiaiXStjTe,  ye  sliall  not  enter) 
See  ch.  xviii.  3  ;  John  iii.  5 ;  1  Cor.  xv.  50. 

^  Which  was  esteemed  in  those  days  as  superlatively  good. —  Vers.  Germ. 

"  Lachm.  and  Tischend.,  with  the  oldest  MSS.  Vulg.,  etc.,  read  si  hKatoavur, 
vfA-av.  For  the  order  ifiiuv  ij  S<x.  there  are  of  good,  though  later  authorities, 
only  L  A. — Ed. 

^  Bengel's  words  are,  "  scribce  sive  iarccj,  literam,  quae  erat  scripta  et  lecti- 
tabatur  ;"  where  "scripta  erat"  (was  written)  refers  to  "scribce"  (scribes), 
derived  from  the  Latin  verb  scribo,  to  write :  and  lectitabatur  (was  constantly 
read  out)  refers  to  "  karcei,"  derived  from  the  Hebrew  verb  s'y,  of  which 
Gesenius  says,  "  (4)  to  recite,  to  read  aloud  (from  the  signification  of  crying 
out, — see  No.  1)  anything,  with  an  ace,  Exod.  xxiv.  7;  Josh.  viii.  34,  35; 
2  Kings  xxiii.  2 ;  also  isea  sy  ,  to  read  what  is  written  in  a  book.  .  .  . 
Neh.  viii.  8,  18,  ix.  3  ;  Isa.  xxxvii.  14.  seqq.  .  .  .  Hence  generically 
to  read,  Deut.  xvii.  19 ;  2  Kings  v.  7,  xix.  14." 

The  Karaites,  a  sect  which  existed  before  the  destruction  of  the  Temple 
of  Jerusalem,  have  been  called  the  Protestants  of  Judaism.  Their  name  is  de- 
rived from  the  Hebrew  l=''sip,  which  signifies,  according  to  Calmet,  "  people 
perfected  in  the  study  of  Scripture ;  people  attached  to  the  text,  and  to  the 
letter  of  Scripture."  They  are,  of  course,  diametrically  opposed  to  the 
Eabbinists,  who  zealously  maintain  the  Rabbinical  traditions.  For  an 
account  of  their  history  and  tenets,  see  Milman's  History  of  the  Jews,  and 
Calmet  in  voc. — (I.  B."> 


ST  MATTHEW  V.  21.  17» 

21.  'Hxoitfarj,  ye  have  heard)  From  public  readings,  to  which 
you  have  given  your  assent.  In  the  New  Testament  the 
teachers  are  referred  to  their  reading  of  the  law,  the  people  to 
their  hearing  of  it.  See  John  xii.  34 ;  Rom.  ii.  13,  18. — 
on  Vfliiiri,  that  it  has  been  said)  An  impersonal  form  of  speech,  to 
which  is  elegantly  opposed,  /  say.  Moses  said  it  truly ;  the 
interpreters  of  Moses  said  it  with  altered  meaning :  the  hearers 
did  not  distinguish  the  meaning  of  Moses  from  that  of  his  in- 
terpreters. The  name  of  Moses  occurs,  but  with  a  less  forcible 
contrast,  in  ch.  xix.  8,  9,  sc.  Moses  permitted,  but  [7]  say  unto  youj 
where  I  is  not  expressed  in  the  original,  for  there  is  no  conten- 
tion between  Moses  and  Christ :  the  Jews  had  departed  from 
both  Moses  and  Christ.  The  language  of  Christ  does  not 
exceed  the  law  of  Moses  (see  ch.  vii.  12)  ;  for  concupiscence,  pro- 
scribed in  ver.  28,  is  also  prohibited  by  the  law  :  see  Rom.  vii. 
7.  He  however  restores  the  truths  which  the  Scribes  had  taken 
from  the  law,  and  clears  away  the  falsehoods  which  they  had 
added ;  see  ver.  43.  The  phrase,  "  But  I  say,"  is  an  antithetic 
formula,  by  which  Christ,  as  if  Moses  had  never  existed  (for 
the  servant  gives  place  to  his  Lord),  orders  all  things  simply, 
not  in  the  guise  of  a  Legislator  or  Interpreter,  but  as  the  Son 
declaring  the  will  of  His  Father :  see  ch.  vii.  21,  and  cf.  ch.  iii. 
17.  The  law  is  perfect :  whatever  the  Saviour  prohibits  or 
commands  in  this  passage,  the  law  had  previously  prohibited 
or  commanded :  it  judges  the  secrets  of  the  heart  (see  Rom. 
vii.  14)  ;  but  on  account  of  the  hard  heart  of  the  people, 
it  more  frequently  expresses  outward  acts.  Therefore  the 
Lord  says,  "  But  I  say  unto  you,"  not,  "  Moses  however  said 
unto  you."  The  Jews  were  in  many  things  otherwise  cir- 
cumstanced in  the  time  of  the  Pharisees  than  in  the  time  of 
Moses. — ro/5  ap^aioig,  to  them  of  old  tim.e]~)  sc.  the  fathers  in 
the  time  of  Moses.  The  Scribes  wished  to  appear  to  be  in 
conformity  with  the  ancient  and  primitive  rule.  Antiquity 
should  be  maintained,   but  it   should  be   genuine  antiquity.' 

1  E.  V.  by  them  of  old  time.— (I.  B. ) 

•  In  fact,  it  was  not  in  the  time  of  Moses,  and  to  the  ancients  [•'  to  them 
of  old  time"],  that  the  rather  lax  interpretation  of  the  law  was  set  forth,  but 
in  the  time  of  the  Scribes  and  Pharisees,  and  to  the  men  of  that  age.  The 
Scribes  themselves  were  the  persons  who  crusted  over  with  the  plea  of  anti- 


174  ST  MATTHEW  V.  22. 

— !i/iTv,  to  you)  This  word  is  antithetic'  to  roTs  &px<'^">''h  ^^m 
whence  it  is  evident,  that  roT;  apxaloig  (antiquis)  is  not  in 
the  ablative,  but  in  the  dative  case ;  and  the  construction  is 
more  easy  if  we  render  the  passage  thus,  "  it  was  said  TO  them 
of  old  time,  than  thus,  "  it  was  said  by  them  of  old  time." — 
o!)  poviiieiig,  thou  shalt  not  kill)  Our  Lord  begins  with  the  clearest 
precept. — r^  xplgn,  to  the  judgment)  The  Hebrew  \n,  rendered 
xpieig,  was  the  inferior  tribunal  existing  in  the  several  towns,  and 
consisted  of  twenty-three  judges,  who  had  the  power  of  life  and 
death.  The  dative,  rjj  xplgii,  signifies,  as  far  as  belongs  to"  the 
iudgment,  or  municipal  tribunal :  in  like  manner,  in  the  next 
verse  ra  gwedplw  signifies  as  far  as  belongs  to  the  Sanhedrim :  for 
£iio;^oj,  criminal,  is  here  used  absolutely. 

22.  lias,  jc.r.x.,  every  one,  etc.)  This  is  opposed  to  the  lax  rule'  of 
the  Scribes. — o  opyi^ofisvoi,  who  is  angry)  either  with  a  lasting 
feeling  or  a  sudden  emotion. — rffl  abekf^  ahnZ,  with  his  brother) 
This  appellation  shows  the  unworthiness  of  anger. — i/xij,  without 
a  cause)  This  gloss'  evidently  betrays  its  human  origin.*  He 
who  is  angry  without  a  cause  is  superfluously  angry :  not  even  the 
Pharisees  taught  that  it  was  lawful  to  be  angry  without  a  cause. 
Even  if  there  be  a  cause  for  being  angry,  there  ought  to  be  no 
anger,  God  also  forbids  us  to  hate  even  with  cause,  in  that  He 
commands  us  to  love  our  enemies. — TertuUian  de  Spectaculis, 
ch.  xvi.  On  the  other  hand,  the  magistrate,  in  killing  those 
who  ought  to  be  killed,  does  rightly,  and  yet  it  is  never  said. 
Thou  shalt  not  kill  without  a  cause. — 'ivo^o;  'israt  tjj  xplssi,  shall 
be  criminal  as  far  as   belongs   to  the  judgment   or  municipal 

quity  their  own  innovations,  as  generally  happens  in  religious  controversies, 
or  when  morals  are  being  corrupted. — Vers.  Germ. 

^  See  Explanation  of  technical  terms  in  Appendix. — (I.  B.) 

'  In  the  original, "  quod  ad  judicium  altinet,"  where  in  the  phrase,  "  quod 
attinet,"  generally  rendered  "  with  respect  to"  '■^as  regards"  etc.,  attinet  seems 
to  have  its  own  more  peculiar  and  precise  force  of  pertains; — and  to  signify, 
"is  the  province  of,"  "comes  under  the  jurisdiction  of;" — a  meaning  which 
appears  to  coincide  with  Bengel's  observations  on  the  next  verse. — (I.  B.) 

'  In  the  original  "  sanctione,"  a  somewhat  peculiar  expression. — (I.  B.) 

*  "  Which  Luther  rightly  omitted."— iVb«.  Crit. 

'  It  is  retained  by  E'.  M. — (I.  B.)  B  Vulg.  Origen,  omit  it,  and  Lachm. 
and  Tisch.  read  accordingly.  But  Dabc  Iren.  242,  247,  Cypr.  306,  Lucf. 
121,  and  after  opyi^ofi.,  Iren.  165,  Hilary  128  (626)  retain  e/x^. — Ed. 


ST  MATTHEW  V.  22.  175 

tribunal)  i.e.  he  is  a  murderer,  Cf.  ver.  21.*  As  he  who  looks 
upon  a  woman  to  lust  after  her  is  an  adulterer,  so  he  that  hateth 
his  brother  (1  John  iv.  15)  is  a  murderer.  This  verse  does  not 
indicate  three  degrees  of  human  or  temporal  punishment ;  for 
neither  was  it  the  part  of  the  municipal  tribunal  and  the  Sanhe- 
drim to  punish  the  emotion  of  anger  or  the  utterance  of  Raca, 
nor  was  the  valley  of  the  son  of  Hinnom  the  place  for  any 
punishment,  much  less  for  any  punishment  inflicted  by  any  other 
power  than  thai  of  the  municipal  tribunal  or  the  Sanhedrim, 
still  less  for  punishment  on  account  of  the  abusive  epithet  of 
Fool.  The  judgment,  therefore,  and  the  council,  are  assigned 
to  the  emotion  of  anger  and  the  utterance  of  Kaca,  as  to  the 
first  and  second  degree  of  murder,  deserving  the  first  and 
second  degree  of  punishment  in  hell:  and  the  fiery  Gehenna' 
is  appropriately  assigned  to  the  third  degree  of  murder,  the  abu- 
sive epithet  of  Fool,  and  indicates  a  more  fiery  punishment  in 
hell.  There  is,  therefore,  a  metonymy  of  the  consequent  for  the 
antecedent.  "  He  is  criminal  as  far  as  belongs  to  the  tribunal," 
etc. ;  signifying,  he  is  a  murderer  in  the  first,  second,  and  third 
degree.  Civil  guilt  denotes  spiritual  guilt,  both  as  to  the  fault 
and  the  punishment. — eJVji,  shall  say)  in  his  heart  or  with  his 
lips  once  or  continually. — 'Faxoc,  Raca)  A  Hebrew  word,  fre- 
quently used  by  Hebrews  according  to  Lightfoot,  the  force  of 
which  no  Greek  word  expresses.  It  denotes  a  sort  of  middle 
term  between  anger  and  the  appellation  of  Fool.'-  Chrysostom 
on  this  passage  says,  that  Raka  denotes  in  Syriac  the  same  as 
"  thou,"  uttered  contemptuously:  others  derive  it  firom  the  Syrian 

'  For  whatever  is  repugnant  to  meekness  and  love,  is  a  principle  rising 
up  against  life,  and  so  breathes  the  spirit  of  murder. —  Vers.  Germ. 

2  "  yieiipctu — N'".;  (vallis),  s'ljn  Hinnom,  the  valley  at  the  foot  of  Moriah, 
and  in  which  Sifoa  flows  (Jerome  on  x.  28),  on  the  east  of  Jerusalem,  dese- 
crated by  the  idolatrous  fires  of  Moloch  (Jer.  vii.  31 ;  Isa.  xxx.  33),  and 
called  Topheth,  from  Tuph,  the  tympanum  used  to  drown  the  cries  of  chil- 
dren there  immolated." — Wordsworth  in  loc. 

"  Josiah  therefore  polluted  it  (2  Kings  xxiii.  10)  ;  and  thenceforward  it 
was  the  place  for  casting  out  and  burning  all  offal  and  the  corpses  of 
criminals ;  and  therefore  its  name,  ^  yesnuiit  toS  irvpi;,  was  used  to  signify  the 
place  of  everlasting  punishment." — Alford  in  loc — (I.  B.) 

'  Dreamy  indolence  (oscitantia)  was  the  reproach  usually  meant  to  be 
conveyed  by  it,  or  else  a  headlong  and  hasty  mode  of  action. — Vers.  Germ. 


178  ST  MATTHEW  V.  23 

"  Rak,"  he  spits.  An  old  English  Version  renders  it  Fie. 
Light  persons  are  called  D''p''T  in  Judges  ix.  4,  xi.  3 ;  2  Chron. 
xiii.  7 ;  and  aevhg,  empty  or  vain,  is  thus  used  in  James  ii.  20. 
Reproof  should  reach  even  the  trivial  expressions  and  common 
manners  of  mankind,  and  that  specifically;  see  ver.  34,  35, 
etc. ;  1  Cor.  xv.  32  ;  James  ii.  3,  iv.  13. — rSi  eunSplu,  the  San^ 
hedrim)  or  Great  National  Council  of  seventy-two  Judges,  which 
was  held  at  Jerusalem,  and  decreed  the  more  severe  punish- 
ments.— Mwf£,  thou  fool)  A  most  harsh  taunt  denying  common 
sense,  without  which  a  man  is  incurable  and  utterly  deplorable ; 
cf.  fiupavSfi  in  ver.  13,  and  the  note  upon  it.  The  LXX.  used  the 
word  /jioiphg  very  sparingly,  the  Son  of  Sirach  frequently. — mxoi 
idrai  i!g  rriv  yUnav  To\i  'jrvpog,  he  shall  be  criminal  for  the  fiery 
Gehenna)  An  elliptical  mode  of  speech  "^  for,  so  that  he  may  he 
consigned  to  the  fiery  Gehenna — sc.  the  vaUey  of  the  Son  of 
Hinnom,  where  carrion  and  carcases  lie  unburied,  and  at  length 
are  burnt.  The  word  yima,  Gehenna,  does  not  occur  in  the  Sep- 
tuagint ;  in  the  New  Testament  it  is  used  by  St  Matthew,  St 
Mark,  St  Luke,  and  St  James ;  but  not  by  either  St  John,  St 
Paul,  St  Peter,  or  St  Jude.  Hiller  (in  his  Onomata  Sacra,  p. 
811)  derives  it  from  the  Hebrew  ''an  '5,  the  Valley  of  Lamentation. 
Concerning  the  fire  of  that  valley,  see  Jer.  vii.  31,  32,  etc. — :ilg, 
etc.,  is  used  with  the  same  force  as  in  the  expression  sle  xopaxue, 
to  the  ravens.'^ 

23.  'Eaii  oh,  x.r.X.,  if  therefore,  etc.)  Reconcihation  is  not  said 
to  be  only  then  necessary,  for  the  word  hiT,  there)  indicates  that 
you  ought  to  have  remembered  it  before ;  but  the  meaning  is, 
Whatever  you  are  doing,  even  if  you  have  already  undertaken 
the  best  and  most  holy  and  most  necessary  matter,  leave  every- 
thing until  you  have  been  reconciled  to  your  brother :  see  Eph. 
iv.  26.  They  sin  who  do  not  make  it  up  with  their  brother, 
until  they  are  just  about  to  receive  the  Holy  Supper.  Yet  re- 
conciliation is  especially  necessary,  and  an  examination  of  the 
conscience  especially  imperative  on  those  who  are  about  to  per- 
form the  most  solemn  act  of  devotion. — 1«",  to)  For  it  was  the 

1  See,  on  the  Locutio  Concisa,  Appendix. — Ed. 

2  A  phrase  used  by  the  Greeks  to  denote  not  only  the  disgrace  of  the 
gallows,  but  the  still  greater  one  of  remaining  unburied. — Liddell  and  Scott. 

-a.  B.) 


ST  MATTHEW  V.  24-27.  177 

part  of  the  priest  to  offer  on  the  altar,  and  afterwards  occurs  the 
expression,  e/j.vpog6iv  rov  hgiasT7ip{ov,before  the  altar. — xal  sxsT /ivrie- 
6rie,  and  there  rememberesi)  The  word  of  God  portrays  the  most 
hidden  secrets  of  the  human  heart.  In  the  performance  of  a 
sacred  rite,  the  remembrance  of  offences  arises  more  naturally, 
than  in  the  noise  of  human  affairs. — 'ix^i,  Katli)  as  having  been 
offended  [by  thee]. 

24.  "TTrays,  ■jrpZrov,  go  thy  way,  first)  placed  antitheticailly  to 
roVs  sXSiiv,  then  having  come, — SiaXXdyriSi  rip  adiX<pp  eSi,  be  recon- 
ciled to  thy  brother^  that  thou  mayest  be  reconciled  to  God. 
— ekiiiv,  coming)  not  returning ;  for  the  first  going  being  in  vain 
is  not  reckoned. 

25.  "le6i  ivvoZv,  be  friendly)  Seek  kindly  feeling  by  showing  it 
yourself. — rSi  w/niixtf),  with  the  adversary)  to  whom  you  owe 
money. — Cf.  ver.  26.  The  language  is  paraboUcal,  it  applies 
principally  to  an  adversary  who  entertains  grave  animosity  even 
beyond  death. — ra;^!),  quickly)  The  pride  of  the  human  heart  is 
slow  in  deprecation  and  satisfaction. — h  rr\  odiji,in  the  way)  sc.  to 
the  tribunal. — fjLir  alroD,  with  him)  The  plaintiff  used  himself  to 
apprehend  the  defendant. — ai  TafaSjB,  delivef  thee)  Great  is  the 
power  of  the  adversary.  God,  as  Judge,  prosecutes  the  demand 
of  him  who  pleads  for  jtistice. — puXaxiiv,  ward)  where  thou  thy 
whole  self  wilt  be  the  pledge  of  payment  for  the  debt. 

26.  "Ewf  av.  Until)  The  debtor  is  left  to  hiniself ;  see  ch.  xviii.  34. 
It  is  strange  that  the  expression,  eug  av,  should  have  been  urged 
by  those,  who  hence  infer  the  possibility  of  payment,  rather  than 
rill  ig^arov  xodpdvrriii,  the  Ictst  farthing. — riv  'igp^arov,  the  last)  Thus 
does  Divine  justice  exact  everything,  not  a  single  farthing  more 
or  less  than  you  owe.* — xoSpavrriv,  quadrantem)  Substantives 
which  express  foreign  articles  are  very  frequently  transferred 
from  one  language  to  another,  instead  of  being  translated.^ 

27.  'Epp'sSr],  it  has  been  said)  Murder  and  adultery  are  equally 

'  O  the  vain  and  most  deceitful  persuasion  of  the  old  man,  whereby  he 
supposes  that  drod  will  only  lightly  exact  the  debts  due  to  Him.  Nay,  unless 
remission  interpose  so  as  to  remove  utterly  one's  countless  faults,  the  utter- 
most avarice  of  man  does  not  exercise  as  great  rigour,  as  the  divine  justice 
justly  and  deservedly  maintains. — Vers.  Qerm. 

^  The  quadrans,  the  fourth  part  of  an  asse,  about  a  farthing  and  a  half  of 
our  money. — (I.  B.) 

VOL.  I.  M 


378  ST  MATTHEW  V.  28,  29. 

sins  against  our  neighbour,  and  so  is  revenge,  and  therefore  the 
words,  roT(  afxaioiij  to  them  of  old  time,  are  not  expressed  but 
understood  in  ver.  27,  31,  38,  43,  from  ver.  21.  They  arc, 
however,  expressed  in  ver.  33,  where  our  Lord  treats  of  oaths, 
and,  therefore,  of  oui*  duty  to  God. 

28.  'o  ^x'ivm,  that  looheth)  Kefer  to  this  expression  the  right 
eye  mentioned  in  the  next  verse. — ^r^Jf,  to)  This  particio  deter- 
mines the  character  of  the  looking. — ^Jj),  already)  by  that  very 
act. 

29.  'o  bi^ihi,  the  right)  The  right,  strictly  speaking  in  the  case 
of  the  hands,  is  most  useful  and  most  precious,  thence  also,  it  is 
mentioned  in  the  case  of  the  eyes,  feet,  etc. — See  Zech.  xi.  17  ; 
Exod.  xxix.  20. — exavdaXl^ei,  is  a  stumbling-Mock  to)  so  that  you 
should  see  wrongly ;  as  in  the  case  of  your  hand,  so  that  you 
should  act  wrongly. — 'i^iXe  aurhv,  pluck  it  out)  not  the  eye  abso- 
lutely, but  the  eye  which  is  a  stumbling-block,  i.e.,  make  ail 
things  hard  to  thyself,  until  it  cease  to  be  a  stumbling-block  to 
thee.  Not  the  organ  itself,  but  the  concupiscence  which  animates 
the  eye  or  hand  is  meant :  for  this  is  the  soul  of  the  eye  where 
that  organ  proves  a  stumbling-block ;  in  like  manner  us  soon 
afterwards  the  body  is  said  for  the  [whole]  man  [soul  as  well  as 
body].  He  who,  where  his  eye  proves  a  stumbling-block,  takes 
care  not  to  see,  does  in  reaUty  blind  himself.  On  the  other  hand, 
a  man  might  pluck  out  his  material  eye,  and  yet  cherish  con- 
cupiscence within.  A  similar  mode  of  expression  occurs  in 
Coloss.  iii.  5,  where  the  apostle  says — Mortify,  therefore,  your 
members  which  are  upon  the  earth ;  fornication,  etc.  A  negative 
maxim  is  frequently  expressed  by  affimiing  the  opposite. — Sec 
ver.  39, 40,  and  ch.  vi.  17. — ^aki,  cast)  with  earnestness.  The  ex- 
pression jSXjitfj),  be  cast)  in  the  next  verse  has  reference  to  this. — 
Bv/j,pepii,  it  is  profitable)  to  thy  salvation.  Not  only  is  it  not  hurt- 
ful, but  also  it  will  be  glorious. — AvSkriTai,  should  perish)  True 
self-abnegation  is  not  of  less  amount  than  the  loss  of  an  eye,  etc. : 
and  it  is  so  necessary  that  it  is  better  to  be  deprived  of  an  eye 
itself,  than  to  sin  with  the  eye,  unless  the  sin  may  bo  separated 
from  the  eye.  An  eye  which  is  actually  plucked  out,  as  in  the 
case  of  a  martyr,  will  be  restored  in  the  resurrection. — 'h  ru» 
<iix£v  gov,  one  of  thy  members)  Many,  indeed,  have  been  destroyed 
by  neglecting  the  mortification  of  one  member,  as,  for  example, 


ST  MATTHEW  V.  30-34.  ITtf 

the  gullet. — oXov  rh  eufid  sou,  thy  whole  body)  If  one  member  sin, 
the  whole  man  sins  and  pays  the  penalty. — y'smav,  hell)  of  eternal 
fire. — See  ch.  xrai.  8,  etc. 

30.  X'sip,  hand)  The  matter  proceeds  from  sight  to  act. 

31.  "O;  av  acroXuff)),  whosoever  shall  put  aioay)  They  held  di- 
vorce to  be  an  arbitrary  matter.^ — avoerdeiot,  a  divorce)  i.e.  a 
■writing  of  divorcement.  A  metonymy  wliich  occurs  in  ch.  xix. 
7,  and  is  also  employed  by  the  T.xx. 

32.  Aoyou,  for  the  cause)  The  Hebrew  12^  corresponds  to  the 
Greek  Xo'yos  in  the  sense  of  a  cause,  why  anything  may  be 
rightly  done.' — -rroisT a'u'rr,v  fioi^aeiai,  makes  he)'  to  cotninit  adultery) 
sc.  by  other  nuptials  into  wliich  the  divorce  permits  her  to 
enter. — a-oXsXu/tsHjw,  one  that  has  been  divorced). 

33.  'A-oSiiff.-/;,  thou  shalt  render)^  Perjury  therefore  is  the 
non-performance  of  promises  attested  by  an  oath.  Christ, 
therefore,  especially  forbids  promissoiy  oaths,  since  men  by  them 
asseverate  concerning  futm^e  things,  none  of  which  is  in  their 
power,  see  ver.  36.  The  human  oaths  concerning  which  Moses 
gives  regulations,  or  which  holy  men  have  sworn,  have  more 
frequently  reference  to  confirming,  more  rarely  to  promising, 
and  in  fact  more  persons  perjure  themselves  with  regard  to 
future,  than  past  matters.  Wherefore  the  Romans  prudently 
preferred  binding  with  oath  their  magistrates  at  the  conclusion, 
rather  than  at  the  commencement  of  oflSce. — opxovs,  oaths,)  sc. 
things  promised  by  oath. 

34.  Mrj  iiioeou  oXw,-,  not  to  swear  at  all)  The  oXais,  at  all,  ex- 
tends this  prohibition  to  swearing  truly  as  well  as  falsely :  it 
does  not,  however,  universally  prohibit  all  true  swearing.  The 
right  employment  of  oaths  is  not  only  like  divorce  permitted 
but  clearly  estabhshed  by  the  law,  nor  is  it  here  aboKshed  by 
Christ;  see  ver.  17.  But  the  abuse  of  oaths  was  extremely 
frequent  with  the  Jews  of  that  age,  to  the  destruction  of  their 
legitimate  use,  as  is  clear  from  the  forms  of  swearing  cited  in 

^  S<rr£i  does  not  indicate  a  command  but  a  pennission.  [He  viay  ffive.'] 
They  seemed  to  think  Moses  had  nothing  in  view  save  the  observance  ot 
certain  formalities. — Vers.  Germ. 

'  These  words,  •zxpixro;  Xoyos;  vooyiiai,  apply  also  to  the  following  clause 
«ai  o;  sin  ivoT^ih.  yetfi,  and  are  to  be  supplied  in  it, — Vers.  Gftrm. 

s  E.  V.  "  Thou  Shalt  perform."— (I-  B.) 


180  ST  MATTHEW  V.  34. 

this  passage;  nor  did  they  think  him  guilty  of  perjury  who 
called  only  creatures  to  witness  in  his  oath,  however  falsely  he 
might  swear.  See  Samuel  Petit,^  Variae  Lectiones,  ch.  xvi. 
The  following  decree  of  the  Jews  is  to  be  found  in  Elle 
Schemoth  Eabba/  section  44,  As  heaven  and  earth  shall  pass 
away,  so  shall  the  oath  pass  away  which  calls  them  to  witness. 
There  is  clearly,  however,  a  prohibition,  whilst  the  prevalent^ 
abuse  of  oaths  is  forbidden,  and  their  true  use  restored.  Many 
of  the  ancient  Christians  received  this  command  simply  and 
literally,  and  so  much  the  more  readily  declined  the  heathen 
oaths  which  they  were  commanded  to  take.  See  however, 
Rev.  X.  6 ;  Jer.  xxiii.  8 ;  Is.  xlv.  23,  the  last  of  which  passages 
refers  to  Christian  times.  On  the  contrary,  there  is  now-a-days 
a  great  danger  lest  a  very  small  proportion  of  the  number  that 
are  made  be  true,  and  of  the  true  a  very  small  proportion  neces- 
sary, and  of  those  that  are  necessary  a  very  small  proportion  free, 
fruitful,  holy,  and  joyful.  Many  are  employed  for  show,  for 
calumny,  for  silencing  just  suspicions. — iv,  by)  That  which  is 
sworn  by  is  offered  in  pledge :  it  should  therefore  be  in  the  power 
of  him  who  swears.  He  who  swears  Wrongly  (ver.  34,  36)  is 
guilty  of  sacrilege.  Therefore,  in  this  sense  a  man  ought  not  to 
swear  by  God,  because,  in  case  of  his  swearing  falsely,  he  pledges 
himself  to  renounce  God.  This,  however,  it  is  not  in  his  power  to 
do.  But  we  must  swear  in  that  manner  which  is  sanctioned  in 
the  Divine  law  itself,  so  that  our  oath  should  be  an  invocation  of 
the  Divine  name.  Even  the  customary  formula,  So  help  me  God, 
is  not  to  be  taken  in  the  former  but  in  the  latter  sense,  so  that 
the  emphasis  should  fall  upon  the  word  GoD.  This  interpreta- 
tion is  at  any  rate  favourable  to  him  who  swears,  and  makes  the 
matter  rather  easier. — r^  ovpavip,  by  heaven)  How  much  greater 
is  their  sin  who  swear  by  God  Himself! — ^povog,  throne)  How 
great  is  the  majesty  of  God  !  God  is  not  enclosed  by  heaven, 
but  His  glory  is  especially  manifested  there. 

'  A  celebrated  scholar,  iDorn  at  Nismesin  1594,  studied  at  Geneva,  raised 
at  an  early  age  to  the  Professorship  of  Theology  and  of  Greek  and  Hebrew 
in  that  city.     Died  1645.    A  man  of  vast  and  profound  erudition. — (I.  B.) 

'  i.e.  "  Mystical  Commentary  on  Exodus,''  a  rabbinical  work  in  high  esti- 
mation among  the  Jews. — (I.  B.) 

•  "  Grassatus,"  a  word  used  of  a  fiercely  raging  epidemic. — (I.  B.) 


ST  MATTHEW  V.  36-38.  181 

35.  Eig,  upon)  There  is  a  difference  between  this  and  h  (by)  * 
used  in  the  last  verse.  The  Jews  were  accustomed  to  pray 
for  all  blessings  upon  Jerusalem,  The  meanings  of  the  formula 
therefore  was — So  may  the  city  be  in  safety,  as — So  may  it  light 
upon  the  city,  as' — ttoX/s,  the  city)  the  royal  abode. — roD' 
MiyaXov  BadiX'eug,  of  that*  Great  King),  (see  Ps.  xlviii.  2),  i.e. 
of  the  Messiah  whom  (ver.  34,  35)  heaven  and  earth  obey.  It 
is  not  unbecoming  in  Him  to  speak  thus  of  Himself.  See  ch. 
ix.  38,  and  xxii.  43. 

36.  Ki(pa,Xfi,  head)  Their  sin  is  stiU  graver  who  swear  by  their 
life  or  their  soul. — /Jiiav  rfiya  Xivxiiv  fi  /iiXaivav  •jrohjffai,  to  make  one 
hair  [thereof]  white  or  black)  The  dye  of  human  art  is  not 
real  whiteness  or  blackness.  Not  merely  is  a  single  hair,  but 
even  the  colour  of  a  single  hair,  beyond  the  power  of  man. 

37.  'O  Xoyoi  bfjjuv,  your  conversation)  your  daily  ordinary  speech. 
vai,  \ial.  ou,  ou,  yea,  yea ;  nay,  nay)  Let  "  yea"  or,  "  it  is,  be 
employed  to  affirm  what  is  true, — "  Nay"  or,  "  it  is  not,"  to 
deny  what  is  false.*  Cf.  Gnomon  on  2  Cot.  i.  17,  18,  and  James 
V.  12. — irspigahv,  exceeding,  that  which  exceeds)  Excess  is  faulty.— 
Ik  roO  mvripov,  of  evil) ;  the  word  is  here  in  the  neuter  gender, 
[and  signifies  evil  in  the  abstract]  :  see  ver.  39. 

38.  'OdiSaXmv,  an  eye)  sc.  Thou  shalt  require.  In  Exod.  xxi. 
24,  the  LXX.  have  oipSaXfihv  avrl  6(p()aX//,ov,  odSvTO,  avr!  ofiovro;,  eye 
for  eye,  tooth  for  tooth.  The  lex  talionis  was  most  suitable  for 
punishments,  as  in  the  greater  injury,  murder,  and  in  the  less, 
theft,  so  also  in  that  which  stood  midway  between  them.  See 
Lev.  xxiv.  20.  Mutilation  was  frequent  in  punishments  without 
reference  to  the  principle  of  the  lex  talionis ;  why  then  should 
it  not  be  used  to  carry  out  that  principle  itself?  Cf.  Jud.  i.  7.° 
Penalties  would  avail  more,  if  human  judgment  did  not  depart 

1  E.  V.  renders  both  words  "  by" — sc.  "  by  Heaven,"  "  by  Jerusalem," 
etc.— (I.  B.) 

'  Perhaps  it  may  refer  to  the  Jewish  custom  of  praying  with  the  face  to- 
wards Jerusalem,  Daniel  vi.  10. — Ed. 

'  The  article  has  a  magnifying  force. — Not.  Crit. 

'  Magni  illius  regis.     E.  V.  renders  it  "  of  the  Great  King." — (I.  B.) 

*  Lit.  Let  the  "  It  is"  of  fact  be  also  the  "  Jt  is"  in  your  words :  let  the 
"  It  is  not'  of  fact  be  also  the  "  /*  is  not"  in  your  words — Ed. 

s  What  had  been  prescribed  to  the  magistrate,  that  the  Scribes  allotted 
to  prirate  vengeance, — B.  G.  V. 


182  ST  MATTHEW  V.  39-41. 

SO  far  from  the  wisdom,  the  equity,  and  the  severity  of  the 
Divine  law. 

39.  Mj]  airiST^vai,  not  to  resist)  The  infinitive  is  governed  by 
Xtyw  ,  /  say,  as  in  Eev.  xiii.  14.  To  resist  evil  is  to  return 
injury  for  injury. — aXX',  but)  Our  Lord  gives  examples  of  pri- 
vate, legal,  and  political  wrong,  ver.  39,  40,  41. — pavlsei,  shall 
smite)  elsewhere  pam^sis  is  to  strike  with  rods,  but  in  this  passage 
as  the  cheek  is  mentioned,  it  means  to  smite  with  the  open 
hand. — dji/  di^idv  gov  emyova,  the  right  cheek)  or  the  left  either. 
See  Luke  vi.  29.  An  instance  of  Synedoche} — grpi-^av,  turn)  It 
is  sometimes  advisable  to  do  so  literally.^  The  world  says,  on 
the  other  hand,  Assert  thy  courage  by  a  duel.  Those  who  are 
able  ought  ere  this  to  have  made  a  stand  against  this  evil,  this 
disgrace  of  the  Christian  name,  and  to  have  given  all  diligence 
that  they  might  do  so  effectually.  One  man  who  becomes  a 
murderer  by  a  duel  involves  a  whole  camp  in  his  guilt.  Many, 
so  far  dilute  and  extenuate  the  lessons  here  given  by  the 
Saviour,  that  they  slide  down  to  a  level  with  the  righteousness 
of  the  Scribes  and  Pharisees,  or  even  below  it. 

40.  XiTum,  the  tunic)  or  inner  garment. — i/idnov,  the  vest)  or 
outer  robe.  These  are  inverted  in  Luke  vi.  29.  (Cf.  in  the 
same  chapter,  ver.  44,  with  Matt.  vii.  16,  for  a  similar  inversion 
in  the  case  of  the  grapes  and  the  figs.)  The  sense  remains  the 
same ;  sc.  Give  up  both.  The  i/idncv  was  more  precious  than  the 
X.i'tZv.     See  Mark  xiii.  16. — gov,  thine)  by  right. 

41.  ' Ayyapiugii)  A  word  of  Persian  origin.^  They  who  tra- 
velled on  the  public  business  could  press  a  person  into  service. 
See  Vriemoet  on  this  passage.* 

'  See  Explanation  of  Technical  Terms  in  Appendix. — (I.  B.) 

*  Spiritual  prudence  will  teach  the  children  of  God,  when  they  ought  to  do 
so.  The  words  of  Christ  are  not  words  belonging  to  the  mere  human  and 
natural  life,  but  to  the  eternal  life.  What  seems  folly  to  the  world,  appears 
in  a  quite  different  light  in  the  eternal  Life. —  Vers.  Germ. 

'  "Ayyapos,  a  Persian  word  for  a  royal  courier,  who  had  authority  to 
press  horses,  etc.  into  his  service  in  execution  of  his  mission.  The  word 
>'"i^?  (angaria)  (whence  avania  and  avanie  in  Ital.  and  Fr.)  is  used  in  the 
Talmud  for  any  forced  work.  Connected  with  this  is  the  Hebrew  fr;;!*!  (i^- 
ffereth),  a  letter." —  Wordsworth  in  loc. — (I.  B.) 

*  Emo-Lucius  Vriemoet,  born  at  Embden,  in  Friesland  in  1699,  became 
Professor  of  Oriental  languages  and  Hebrew  antiquities  at  Francker,  and 


ST  MATTHEW  V.  42^4.  18S 

42.  Alrowri,  to  Mm  that  asheth)  who  wishes  you  to  give  to  him 

gratuitously,  even  though  he  do  not  ask  with  the  best  claim 

it&dM,  give)  as  God  does  ;  see  Luke  xi.  10. — tIv  SiXovra,  him  that 
would)  even  though  he  does  not  venture  to  beseech  thee 
vehemently. — //,fi  amsrpa^ijg,  turn  not  thou  away)  although  you 
have  a  specious  pretext  for  so  doing. 

43.  TJv  wXriam,  Thy  neighbour)  Gataker^  in  his  Adversaria 
miscellanea  posthuma,  ch.  x.  f.  527,  remarks,  that  in  Sophocles 
and  Aristotle,  all  men  are  indiscriminately  called  oi  mi\a,i;? — 
liieriseii  rhv  Ix^pov  em^  thou  shalt  hate  thine  enemy)  The  Jews 
abused  the  precept  which  had  been  given  in  reference  to  certain 
accursed  nations,  as  in  Deut.  xxiii,  7 ;  for  they  had  also  been 
commanded  to  love  even  their  enemies.  Christopher  Cart- 
wright^  cites  decrees  of  the  Jews  concerning  the  hatred  of 
enemies. — See  Book  2  ;  Mellif.  Heb.  ch.  1. 

44.  'AyawSrs,  love  ye — ivXcyiTri,  bless  ye — xaXus  iroiiire,  do  ye 
good  to — xa/  <!fpoai\i-^iek  virif,  and  pray  ye  for)  Here  are  four 
clauses,  the  second  and  third  of  which  are  wanting  in  some  of 
the  ancients — the  second  in  the  Yulgate,  the  third  in  Tertullian,'' 
De  Patientia,  ch.  vi.  Four  clauses  ought,  therefore,  to  be  read, 
although  the  third  is  almost  contained  in  the  first,  and  the  second 
in  the  fourth  by  Chiasmus  :^  on  which  account  St  Luke  trans- 
poses them.'     In  ver.  46,  the  verb  ayairaa,  to  love,  occurs  again, 

published  many  learned  works  on  these  subjects.  He  died  in  1764. 
-(I.  B.) 

^  Thomas  Gataker  was  bom  in  London  1574  ;  became  Preacher  of  Lin- 
coln's Inn  in  1601,  Bector  of  Rotherhithe  1611,  and  died  1654.  He  was  one 
of  the  most  learned  theologians  of  his  time.  He  subscribed  the  Covenant, 
but  declared  in  favour  of  Episcopacy,  and  during  the  Commonwealth  pre- 
ferred the  Presbyterians  to  the  Independents.  His  works  are  many  and 
various. — (I.  B.) 

'  i.e.  neighbours. — (I.  B.) 

'  A  most  vile  gloss. — B.  G.  V. 

'  Christopher  Cartwright,  a  learned  English  divine ;  born  1602 ;  died 
1658.  The  work  here  cited  is  Mellificium  Hehraicum,  sive  observationes  ex 
Hebraeorum  antiquiorum  monumentis  desumptse. — (I,  B.) 

*  Quintus  Septimius  Florens  TertuUianus,  a  native  of  Carthage,  where 
he  became  a  Presbyter,  the  earliest  of  the  Latin  fathers,  flourished  in  the 
third  century. —  (I.  B.) 

°  See  explanation  of  technical  terms  m  Appendix. — (I.  B.) 

"  Vulg.  Memph.  Versions,  Orig.  4,329c;  361a  ;  Cypr.  248, 260,  319,  Hil. 


184  ST  MATTHEW  V.  i8^7. 

and  in  ver,  47,  the  word  ai'Trdensh,  salute,  corresponds  with  eOXo- 
yiM  in  the  present  verse. — run  evrtpia^ovrciMi  i//,as,  them  winch 
despitefully  use  you)  l-Trfipua,  [the  substantive  from  which  the 
verb  i-jYie^"-^"  is  derived]  signifies  an  injury  inflicted,  not  for  the 
benefit  of  the  injurer,  but  for  the  damage  pf  the  injured  party. 
— See  my  notes  to  Chrysostom  on  the  Priesthood,  p.  429.  It 
is,  therefore,  a  sign  of  extreme  hatred.  A  striking  contrast. 
Pray  for  such  persons  as  these :  obtain  by  your  prayers  blessings 
for  those,  who  take  blessings  from  you. 

45.  "O'TTto?  yhneh,  that  ye  may  become)  When  they  love  their 
enemies,  they  become  His  sons  [but]  in  such  a  manner  as  [not 
to  contravene  the  fact],  that  they  already  previously  have  Him 
for  their  Father.^  An  instance  oi  Ploce  :'  Sons  become  sons,  as 
disciples  become  disciples. — Cf.  John  xv.  8.  Thus,  the  God  of 
Israel  became  the  God  of  Israel ;  2  Sam.  vii.  24.  Great  is 
God's  condescension  in  not  disdaining  to  invite  His  sons  to  imi- 
tate Him.  oTi,  jL.r.'K.,  for,  etc.)  Such  is  the  principle  upon  which 
the  Father  is  to  be  imitated.  As  God  treats  and  rules  us,  so 
ought  men  to  treat  and  rule  each  other. — rh  riXiov  AursD,  His  sun) 
A  magnificent  expression.  He  both  made  the  sun  and  governs 
it,  and  has  it  exclusively  in  His  own  power. — amriXXsi,  maketh 
to  rise. — ^pix^i,  raineth,  sendeth  rain)  It  is  the  part  of  piety  to 
speak  of  natural  things  as  received  from  God,  rather  than  to  say 
impersonally,  It  rains,  it  thunders. — See  ch.  vi.  26,  30 ;  Job 
xxxvi.  27,  28,  and  chapters  xxxvii.-xli. ;  Ps.  civ.,  etc.  Franzius 
urges  this  strongly  in  his  treatise  on  the  Interpretation  of  Scrip- 
ture, pp.  83,  632.     Rain  is  a  great  blessing. 

46.  Tha  /iiffShv,  what  reward)  God  seeks  in  us  an  occasion  for 
giving  us  a  reward. — rikumi,  publicans)  who  refer  all  things  to 
gain  ;  but  have  none  in  Heaven. 

47.  Ea»  aairagniik,  if  ye  salute)  contrasted  with,  bless  ye,  etc., 
in  ver.  44.     The  very  verb  ayamu,  to  love,  is  repeated  in  ver. 

303  omit  iv7\0'yilre  t.  xarctpafiivov;  ift&s,  xaXSf  voiilTt  roii  fiiaoiaiu  vftA;. 
Dcd  Lucif.  insert  these  words  with  Rec.  Text  (which,  however,  has  t. 
fiMOUvrec;.') — Ed. 

1  i.e.  He  first  loves  them,  and  is  their  Father  already  ;  but  they  become 
His  sons,  and  prove  their  sonship  afterwards,  when  they  love  their  enemies, 
even  as  He  loved  them  when  still  enemies. — Ed. 

•  See  Appendix. — Ed. 


ST  MATTHEW  V.  48.-V1.  1.  185 

46  from  ver.  44 ;  but  as  tte  heathens  do  not  also  bless  and  pray, 
the  verb  to  salute  is  put  here  instead  of  either  blessing  op  pray- 
ing.— Tolg  aSsXpoOs  u/iSv,  your  brethren ' — sSvixol,  the  heathen)  T^he 
Publicans  regard  their  own  interest,  the  Heathens  perform  also 
offices  of  kindness  towards  their  connections  and  friends,  and 
more  especially  towards  their  blood  relations.  In  ver.  46,  there- 
fore, the  example  of  the  Publicans  is  cited ;  in  ver.  47,  that  of 
the  Heathens. — rl  ■jripiaghv,  what  remarkable  thingY  such  as  befits 
the  sons  of  God.* 

48.  'T/AE/'s,  you)  In  honourable  contradistinction  to  them. — 
■riXhoi,  perfect^  sc.  in  love  towards  all.* 


CHAPTER   VI. 

1.  JJpoaixsTi,  take  ye  heed)  The  hortatory  address,'  ntpnetx^  eiauriii, 
take  heed  to  thyself  was  famihar  to  the  early  Christians  ;  since 
the  Hebrew  "iDtJTi  °  (which  occurs  so  frequently  in  Deuteronomy), 
was  thus  rendered  by  the  LXX. — rfiv  bmaioeuvnv,''  liJ^Siv,  your  right- 
eousness) This  depends  upon  /iij  vonTv,  not  to  do.^ — dixaiosiivriv, 
righteousness)  The  treatment  of  the  subsequent  divisions  relating 
to  almsgiving,  prayer,  and  fasting,  exhibits  such  an  exact  analogy 
that  from  a  comparison  of  them  it  becomes  evident,  that  the 

^  The  margin  of  Beng.  Ed.  «•  and  Vers.  Germ,  prefer  (pixov;  to  «5e7v(po5f : 
But  not  so  the  larger  Edition  of  «.  1734.  Lucifer  reads  amicos,  also  of  se- 
cond rate  Uncial  MSS.  L  A.  But  the  oldest  MSS.  and  Vulg.  aSfXcpouj, 
fratres. — Ed. 

2  E.  v.  What  do  ye  more  than  others  9— (I.  B.) 

'  He  who  does  nothing  but  what  is  customary  ought  to  st^nd  in  fear 
(soil  in  Sorge  stehen.) — B.  G.  V. 

*  SeeCol.  iii.  14.— (I,  B.) 

^  Celeusma,  from  the  Greek  xiXeva-ftic — properly  an  exhortation  to  any 
work ;  especially  of  sailors :  Either  the  cry  of  sailors  for  encouraging  one 
another,  or  a  beating  of  time  to  the  rowers. — See  Riddle. — (I.  B.) 

6  E.  v.  Take  heed,  etc.— See  Deut.  xii.  13,  etc.— (I.  B.) 

'  B.  M.  T^s  shinfioavvny. — (I.  B.) 

°  i.e.  r^v  hxttioavi/nii  is  the  accusative  after  ftvi  ■jroiiiv — so  that  the  passage 
must  be  rendered  "  Take  heed  that  ye  do  not  your  righteousness"  etc.— 
(I.  C.) 


186  ST  MATTHEW  VI.  2,  3. 

warning  contained  in  this  verse  does  not  apply  solely  and  exclu- 
sively to  the  first  division,  but  has  the  force  of  a  general  proposi- 
tion. The  design  of  the  whole  discourse  is  to  teach  true  righteous- 
ness ;  (see  ch.  v.  6,  10,  20,  and  vi.  33) ;  and  this  reading  accords 
with  that  design.  Others  read  sXirif/joavv/iv,^  almsgiving?  Sighteous- 
ness  is  the  whole  (cf  Gnomon  on  ch.  v.  6),  three  divisions  of  which 
follow  immediately ;  viz.,  almsgiving,  as  being  our  especial  duty 
towards  our  neighbour — prayer,  as  occupying  the  same  position 
with  regard  to  God — fasting,  as  holding  the  same  place  with  re- 
ference to  ourselves.  These  three  relations,  to  God,  to  ourselves, 
and  to  our  neighbour,  are  frequently  enumerated  in  Holy  Writ; 
see  Kom.  ii.  21,  22-vii.  12-xiv.  17  ;  1  Cor.  vi.  11-xiii.  5,  6, 13; 
Eph.  V.  9  ;  1  Tim.  i.  13 ;  Tit.  i.  8-ii.  12  ;  Heb.  xii.  12,  13.— 
SsaS^na;,  to  be  seen  as  a  spectacle)  Theatre  and  hypocrite*  (spoken 
of  iii  the  next  verse)  are  words  of  cognate  meaning. 

2.  M)j  gaXviini  i/ji^'!rpo<^iv  Bov,  do  not  sound  a  trumpet  before  thee) 
This  affected  and  insolent  ostentation  of  actually  sounding  a 
trumpet  is  not  inconsistent  with  the  practices  of  hypocrites  among 
the  Jews  of  that  age  :  cf.  ver.  5,  16.  The  poor  would  be  easily 
summoned  by  a  trumpet :  hypocrisy,  therefore,  employs  it  as  a 
means  of  display. — o'l  iiwoxpirat,  the  hypocrites)  Hypocrisy  is  the 
combination  of  actual  vice  with  apparent  virtue,  by  means  of 
which  a  man  deceives  either  himself  or  others. — a/^riv,  assuredly) 
our  Lord  [by  virtue  of  His  essential  and  proper  divinity]  knows 
the  secrets  of  the  Divine  counsels. — a'jr'ey^ovffi  rbv  fhie^h  aurSv,  they 
have  their  reward*)  An  example  of  metonymy  of  the  antecedent 
for  the  consequent,  i.e.  they  will  not  receive  any  reward  here- 
after at  the  hands  of  their  Heavenly  Father ;  see  ver.  1. 

3.  M)5  yvwroi  ri  apidrepa,  x.r.X.,  let  not  thy  left  hand  know,  etc.) 
So  far  from  holding  a  trumpet,  let  it  not  even  know  what  thy 
right  hand  doeth.  Do  not  thou  even  consider  over  again  the 
good  that  thou  doest. 

^  See  f.  n.  7  to  last  page.— (I.  B.) 

^  BDa5c  Vulg.  Hilary  read  liKaiotrvvtiu.  But  Z  supports  iMnftomuviii,  the 
reading  of  the  Eec.  Text. — Ed. 

3  The  word  originally  signifies  one  who  answers,  thence,  one  who  takes 
part  in  a  dramatic  dialogue,  thence,  one  who  assumes  a  feigned  character. — 
(I.  B.) 

*  Which  consists  in  the  praise  of  men. — ^B.  G.  V. 


ST  MATTHEW  VI.  4-7.  187 

4.  'E;  rtfi  xpuvrifj,  in  secret)  The  godly  shine,  but  shine  in  secret. 
— 0  XJ.aT^I>  ecu,  thy  Father)  John  Despagne  observes,  that  to  em- 
ploy the  possessive  pronoun  of  the  first  person  singular,  and  say, 
"  My  Father"  is  the  exclusive  privilege  of  the  Only  Begotten  ; 
but  "  Tht  Father"  is  said  to  the  faithful  also  ;  Fathee,  or  OuK 
Father"  hy  the  faithful;  see  John  xx.  17. — h  rjS  xpvvra,  in 
secret)  He  is  Himself  in  secret,  and  performs  His  works  in  secret, 
and  approves  most  those  things  which  are  done  in  secret.  The 
whole  essential  being  of  things,  has  its  existence  in  secret. — 
amhiissu,  shall  reward)  This  word,  without  the  addition  of  AIt'o; 
(^Himself),  expresses  a  reward  awarded  by  God  and  not  man. 
This  reward  is  sure  :  see  ver.  1.  The  Aurij  {Himself),  appears 
to  have  been  inserted  here,  and  the  h  rp  <pa,vipa  (openly)  in 
ver.  4,  6,  18,  from  a  fear  that  the  words  might  have  otherwise 
been  rendered,  "  Thy  Father,  who  seeth  that,  shall  reward  thee 
in  secret."^ 

5.  <^iXo\Jgiv,  x.T.K;  they  love,  etc.)  and,  therefore,  make  a  prac- 
tice of  doing  so. — h  ra/j  yaiviaig,  in  the  corners)  sc.  where  the 
streets  meet. — igTZreg,  standing)  in  order  that  they  may  be  the 
more  conspicuous. 

6.  'En  rOi  ■/.pvwra,  in  secret)  God  both  is,  and  sees,  in  secret. 

7.  M^i  jSa.TTo'koyfisriTi,  use  not  vain  repetitions)  Gattaker  has  col- 
lected from  antiquity  many  persons  called  Battus,  celebrated  for 
their  stammering,  and  thence  for  their  frequent  repetition  of  the 
same  word  (tautologia),  and  deriving  their  name  from  that  cir- 
cumstance. Hesychius"  renders  /3arroXoy/a  by  apyoXoyla  (idle 
talking),  axaipoXoyia  (unseasonable  talking)  :  he  says,  "^aTrapl^nv 
appears  to  me  to  be  derived  from  an  imitation  of  the  voice,"  etc., 
and  he  explains  ^aTTapig//,bi  by  fXuapia,i.*     It  is  clear,  therefore, 

'  In  the  original,  "  Pii  lucent  sed  latent." — (I.  B.) 

"  Bee.  Text  has  etiro;  with  D.  But  BLZaic  Vulg.  Memph.  Versions,  and 
Cyprian  omit  it.  So  also  h  r^  (panep^  added  in  Rec.  Text  with  abo,  is 
omitted  in  BDZ  Vulg.  Memph.  Versions. — Ed. 

'  Hesychius.  There  were  several  distinguished  men  of  this  name.  The 
individual  here  intended  was  a  celebrated  grammarian  and  lexicographer  of 
Alexandria,  who  lived  somewhere  about  the  fourth  century. — (I.  B.) 

*  ^a,rree.piaft6g  signified  either  originally  stuttering,  or  derivatively  idle 
prating :  (p'hva.piei,  silly  talk,  nonsense,  foolery.  It  is  used  also  in  the  plural. 
The  kindred  adjective  (p'Kvapoi  is  rendered  tattlers  in  1  Tim.  v.  13,  and  the 
cognate  participle  (phuapoy,  prating  in  3  John  10  by  the  Eng.  Ver.— (I.  B.> 


188  ■  ST  MATTHEW  VI.  8,  9. 

that  ^arrokoyin  means  the  same  here  which  iroXvy-oyia,  (much 
speaking)  does  immediately  afterwards,  sc.  when  the  same  thmgs 
are  repeated  over  and  over  again,  as  is  the  case  with  stammerers, 
who  endeavour  to  correct  their  first  utterance  by  a  second. — 
ugmp  01  ehuol,  as  the  heathen  do)  In  all  things  the  practice  of 
hypocrites  is  to  be  avoided,  in  prayer  that  also  of  the  heathen. — 
h  rfi  'jroXvXoyiq,  aurSv,  in  their  much  speaking)  i.e.  whilst  they  say 
many  words.  They  think  that  many  words  are  required  to  in- 
form their  deities  what  they  want  of  them,  so  that  they  m'ay  hear 
and  grant  their  requests,  if  not  at  the  present,  at  some  future 
time.  Cf.  on  the  other  hand,  "  your  Father  KNOWETH,"  etc., 
ver.  8.  The  same  word,  itokvXoyia  (much  speaking)  occurs  in  the 
S.  V.  of  Proverbs  x.  19.  Ammonius*  says,  /iaxfoXoyos  is  one 
who  utters  many  words  concerning  few  things,  voXvXoyo;,  one  who 
utters  many  words  concerning  many  things.  Christ  commands 
us  to  utter  few  words,  even  when  praying  for  many  things ;  see 
ver.  9—13. — e!ea-/iov(^rieovTai,  shall  be  regarded.  The  Hebrew 
njy,  to  answer,  is  rendered  by  the  LXX.  iieaxoiiiv.  God  answers 
substantially;^  see  ch.  vii.  7. 

8.  Upi  x.r.K.,  before,  etc.)  We  pray,  therefore,  not  with  the 
view  of  instructing,  but  of  adoring,  the  Father. 

9.  OuTtag,  thus)  i.e.  in  these  words,  with  this  meaning;  sc. 
with  a  short  invocation  of  the  Father,  and  a  short  enumeration 
of  the  things  which  we  require.  To  have  truly  prayed  thus,  is 
sufficient,  especially  in  meaning,  one  portion  being  employed  at 
one  time,  another  at  another,  to  express  our  desires ;  and  thus 
also  in  words.  For  this  formula  is  given  in  opposition  to  much 
speaking,  has  words  best  suited  to  the  things  which  they  express, 
a  most  perfect  arrangement,  and  a  fulness  combined  with 
brevity,  which  is  most  admirable ;  so  that  the  whole  discourse 
may  be  said  to  be  contained  in  it.  The  matter  of  this  prayer  is 
the  basis  of  the  whole  of  the  first  epistle  of  St  Peter ;  see  Gnomon 
on  1  Peter  i.  3. — Udnp,  Father.  An  appellation  by  which  God 
is  never  addressed  in  the  Old  Testament :  for  the  examples  which 

'  Ammonius  the  grammarian  must  not  be  confounded  with  the  author  of 
the  Ammonian  Sections.  He  was  a  native  of  Alexandria,  and  flourished  in 
the  fourth  century.  The  work  here  alluded  to  is  his  treatise  De  differentia 
dictionum. — (I.  B.) 

"  In  the  original  "  Deus  respondit  solide."— (I.  B.) 


ST  MATTHEW  VI.  9.  189 

Lightfoot  has  adduced,  are  either  dissimilar  or  modem,  and 
prove  no  more  than  that  the  Jews  spoke  of  God  as  their  Father 
in  Heaven,  a  formula  to  which  Christ  now  gives  Hfe.  The  glory 
of  the  faithful  in  the  New  Testament  is  thus  to  pray.  In  this 
place  is  laid  the  foundation  of  praying  in  the  name  of  Christ : 
see  John  xvi.  23.  He  who  is  permitted  to  address  God  as  his 
Father,  may  ask  all  things  from  Him  in  prayer. — rif^t^v,  our)  The 
children  of  God  individually  pray  for  all  His  children  collectively: 
but  even  their  prayers  are,  by  this  little  word  our,  declared  to  be 
more  acceptable  when  offered  in  common  :  see  ch.  xviii.  19. — 
0  IV  ToTs  oupavoTg,  which  art  in  the  Heavens)  i.e.  Maxims  et  optime* 
{Almighty.,  and  All-good) ;  see  ch.  vii.  11.  Shortly  afterwards  we 
find  in  ver.  10. — Iv  oiipava,  in  Heaven ;  nor  is  it  without  cause 
that  the  number^  (which  is  elsewhere  frequently  used  promiscu- 
ously, as  in  ch.  xxii.  30,  and  xxiv.  36),  varies  in  so  short  a  passage 
as  the  present :  oiipathg  (in  the  singular  number),  signifies  here 
that  place,  in  which  the  will  of  the  Father  is  performed  by  all, 
who  wait  upon  Him ;  ovpavol  (in  the  plural)  signifies  the  whole 
Heavens  which  surround  and  contain  that  one  as  it  were  lower 
and  smaller  Heaven  :  cf.  note  on  Luke  ii.  14. — ayiaeSrjra,  hal- 
lowed be)  The  petitions  are  seven  in  number  and  may  be  sepa- 
rated into  two  divisions,  the  former  containing  three  petitions 
which  relate  to  the  Father,  "  Thy  Name,  Thy  Kingdom,  Thy 
Will,"  the  latter  containing  four  which  concern  ourselves.  In 
the  former  we  declare  our  filial  affection  subscribing  to  the  right, 
the  dignity,  and  the  good  pleasure  of  God,  after  the  manner  of 
the  angehc  chorus  in  Luke  ii.  14  :  but  in  the  latter  we  both  sow 
and  reap.  In  both  divisions  is  expressed  the  struggle  of  the  sons 
of  God  from  Earth  to  Heaven,  by  which  they  as  it  were  draw 
down  Heaven  to  Earth.  The  object  of  the  first  petition  is  the 
sanctification  of  our  Divine  Father's  Name.  God  is  holy :  i.e. 
He  is  God.  He  is  sanctified  therefore,  when  He  is  acknow- 
ledged and  worshipped  and  celebrated  as  He  really  is.  The  mood' 

'  The  mode  in  which  the  ancients  addressed  the  Supreme  God (I.  B.) 

'  i.e.  mpttvos  Heaven  in  the  singular — oupceuoi  heavens  in  the  plural. — 
(I.  B.) 

'  i.e.  all  the  three  verbs  are  in  the  same  mood,  the  Imperative,  and  have 
the  same  precatory  force.  It  is  scarcely  necessary  to  remind  the  general 
reader  that  tlie  Imperative  Mood  tntreats  as  well  as  commands. — (I.  B.) 


190 

in  ayiadhriTta  (hallowed  be),  has  the  same  force  as  in  iX'beroi,  come 
and  yivri^rirai  (be  done) :  it  is,  therefore,  a  prayer  and  not  an  ex- 
press doxology. 

10.  'EXSi™ — yivri^^Tu  x.r.X.,  come — be  done,  etc.)  Tertullian 
has  transposed  these  two  petitions  for  the  sake  of  his  plan.  For 
in  his  book  on  prayer,  after  he  has  treated  of  the  petition,  "  Hal- 
lowed he  Thy  name"  he  says,  " ACCORDING  TO  this  FORM,  we 
add,  '  Thy  will  be  done  in  the  heavens  and  on  the  earthy  And 
he  then  refers  the  coming  of  God's  kingdom  to  the  end  of  the 
world. — n  jSaeiXiia,  '2ov,  Thy  kingdom)  See  Gnomon  on  ch.  iv.  17, 
and  Rev.  xi.  15,  17.  The  sanctification  of  God's  name  is  as  it 
were  derived  from  the  Old  Testament  into  the  New,  to  be  con- 
tinued and  increased  by  us ;  but  the  coming  of  God's  kingdom 
is  in  some  sort  peculiar  to  the  New  Testament.  Thus  with 
these  two  petitions  respectively,  Cf.  Eev.  iv.  8,  and  v.  10. — ri 
SeXjj/ia  "Sou,  Thy  will)  Jesus  always  kept  His  Father's  will  before 
His  eyes,  for  His  own  performance  and  for  ours.  See  ch.  vii.  21, 
xii.  50. — iig,  K.T.x,  as,  etc.)  "  It  will  be  the  part  of  the  pastor  to 
admonish  the  faithful,  that  these  words,  '  as  in  heaven  so  on 
earth,'  may  be  referred  to  each  of  the  (three)  first  petitions  as, 
'  Hallowed  be  Thy  name,  as  in  heaven  so  on  earth,'  also,  '  Thy 
kingdom  come  as  in  heaven  so  on  earth,'  in  like  manner,  '  Thy 
will  be  done  as  in  heaven  so  on  earth.'" — Roman  Catechism.^ 
The  codices  however  which  in  Luke  xi.  2  omit  the  words, 
"  Thy  will  be  done,"  omit  also  the  words,  "  As  in  heaven  so  on 
earthr — h  ovpavSi,  in  heaven)  We  do  not  ask  that  these  things 
may  be  done  in  heaven  :  but  heaven  is  proposed  as  the  normal 
standard  to  earth — earth  in  which  all  things  are  done  in  diffe- 
rent ways.' 

11.  Tbv  aprov,  the  bread)  sc.  nourishment  of  the  body ;  see 
ver.  19,  etc.,  25,  etc.,  from  which  it  is  evident  that  the  disciples 
were  not  yet  raised  above  the  cares  of  this  life.     This  short 

*  sc.  that,  issued  under  the  sanction  of  the  Council  of  Trent. — (I.  B.) 
'  In  the  original  "  in  qua  aliter  alia  fiunt  omnia." — Lit. :  "  in  which  all 
things  are  done,  some  one  way,  some  another." — i.e.  The  unvarying  unifor- 
mity of  Heaven,  which  conforms  itself  undeviatingly  to  the  Divine  Will 
should  he  the  standard  by  which  to  correct  the  multiform  variety  of  Earth, 
the  infinite  diversities  of  which  are  none  of  them  in  strict  accordance  with 
that  Will.— (I.  B.) 


ST  MATTHEW  VI.  11.  191 

petition  is  opposed  to  the  much  speaking  of  the  heathen,  men- 
tioned in  ver.  7,  which  principally  referred  to  the  same  object ; ' 
and  it  is  placed  first  amongst  those  petitions  which  refer  to  our- 
selves, because  the  natural  life  is  prior  to  the  spiritual.  Every 
want  of  ours  is  cared  for  in  this  prayer. — ^/ji,uii,  of  or  belonging 
to  us)  our,  sc.  earthly.  But  the  spiritual  bread  is  the  bread  of 
God,  i.e.  that  which  is  [given]  by  God,  and  [cometh  forth]  from 
God. — I'jrioiimv,  daily)  This  adjective  is  derived  a^o  r^s  Imouerig, 
from  the  following  day,  and  is  composed  of  i-rrl  and  huea.^  For 
from  fift,i,  to  he  (from  which  also  comes  inpio-baioc)  or  from  ohsia, 
essence  or  private  property,  would  be  composed,  ewoigiog,  in  the 
same  manner  as  Ivimpavioi,  etc. :  since  although  sir/  does  not 
always  lose  the  /  in  composition  before  a  vowel,  it  does  lose  it  in 
iirtdriv,  as  also  in  aVsZ/A/  from  which  this  adjective  must  be  ori- 
ginally derived  according  to  this  hypothesis.  Our  heavenly 
Father  gives  each  day  what  is  needed  each  day.  Nor  is  it 
necessary  that  He  should  give  it  before.  This  His  paternal 
and  providential  distribution  suggests  the  expression  imoUiog, 
for  the  coming  day.  The  continuance,  therefore,  of  our  indi- 
gence, and  of  God's  fatherly  beneficence  as  from  year  to  year, 
so  from  day  to  day,  is  denoted  by  this  phrase.  Cf.  2  Kings 
XXV.  30. — Xoyov  ij/ispas  ev  rnj^ipoj,  avrou,  the  proportion  for  the  day 
on  its  day.  Cf.  Acts  vi.  1,  Siaxovia  naSrifiipnri,  daily  ministration. 
The  bread,  as  a  whole,  is  appointed  us  for  all  our  days ;  but  the 
"  giving"  of  it  is  distributed  through  the  several  days  of  our  life, 
so  as  to  take  place  each  day.  Both  these  ideas  are  expressed 
by  the  word  ivioxteiog.  What  was  necessary  for  the  support  of 
my  hfe  on  any  particular  day,  needed  not  to  be  given  me  on  the 
day  before  that,  but  on  that  very  day ;  and  what  was  necessary 
on  the  following  day,  was  given  soon  enough  on  that  day,  and 
so  on.  The  sense  therefore  of  imoUws  extends  more  widely 
with  regard  both  to  the  past  and  the  future,  than  that  of  "  cras- 
tinus,"  to-morrow's. — stj/i^ipov,  to-day)  In  Luke  xi.  3,  we  find  rh 
xdg  ij/ispav,  day  by  day.  Day  by  day  we  say  and  pray,  "  to- 
day." Our  confidence  and  contentedness  {aiirdpxeia,)^  are 
thus  expressed.      Thus    in    James  ii.   15,  we  have   eip^/iipog 

*  viz.  the  cares  of  this  life. — Ed. 

'  The  feminine  of  iiiji,  the  participle  present  of  tifti  to  go. — (I.  B.) 

»  Spc  p.  leo  and  f.n.  3.— (I-  B.) 


102  ST  MATTHEW   VI.   12,  18. 

Tf>o<p^,  daily  food.     Cf.  also  Prov.  xxx.  8.     Thus  was  manna 

given. 

12.  Ka.1,  and)  The  three  remaining  petitions  regard  the  com- 
mencement, progress  and  conclusion  of  our  spiritual  life  in  this 
world ;  and  those  who  utter  them  confess,  not  only  their  own 
need,  but  also  their  guilt,  their  peril,  and  their  difficulties. 
When  these  have  been  removed,  God  is  all  in  all  to  them,  by 
virtue  of  the  three  first  petitions. — 6<piiXrifji,aTa,  debts)  In  ver.  14 
we  find  mapaitruiLaTct,  lapses.  In  Luke  xi.  4,  we  have  a/iapr/as, 
sins.  Cf.  Matt,  xviii.  24.^ — ws,  as)  Before  it  was  "  As,  in  heaven, 
so  on  earth"  now  it  is  " SO  in  heaven  AS  on  earth." 

13.  Mj)  eleivsyxrig  fi/^ag,  Lead  US  not  into)  Temptation  is  always 
in  the  way :  wherefore  we  pray,  not  that  it  may  not  exist,  but 
that  it  may  not  touch  or  overpower  us. — See  eh.  xxvi.  41 ;  1  Cor. 
X.  13. — aXXA,  but)  The  sixth  and  seventh  petitions  are  so  closely 
connected  that  they  are  considered  by  many  as  forming  only  one. 
— pueai,  deliver)  See  2  Tim.  iv.  18. — a-Trh  rotj  tokji/joi;,  from  the  evil 
one)  i.e.,  from  Satan. — See  ch.  xiii.  19.  38. 

"Or/  eou  IsTiv  ij  '^aSiXiia  xal  fj  dvva/jLig  xai  ri  ho^a.  tig  Toug  aiSivag. 
'A/Ajjv,  For  thine  is  the  hingdom,  and  the  power,  and  the  glory,  for 
ever  and  ever.  Amen)  This  is  the  sfcope  of  the  Lord's  Prayer, 
that  we  may  be  taught  to  pray  in  few  words  (ver.  8),  for  the 
things  which  we  require ;  and  the  prayer  itself,  even  without  the 
doxology,  involves  the  praise  of  God  in  all  its  fulness  (summam 
laudis  Divinae  imbibit).  For  our  Heavenly  Father  is  sanctified 
and  glorified  by  us,  when  He  is  invoked  as  our  Heavenly  Father, 
when  things  of  such  magnitude  are  asked  of  Him  alone,  when 
to  Him  alone  all  things  are  referred.  We  celebrate  Him,  how- 
ever, in  such  a  manner  as  should  content  those  who  are  fighting 
the  fight  of  their  Salvation  in  a  foreign  land.  When  the  whole 
number  of  the  sons  of  God  shall  have  reached  their  goal,  a  simple 
(mera)  doxology  will  arise  in  Heaven,  Hallowed  be  the  name  of 
our  God.  His  kingdom  has  come  :  His  will  has  been  done.  He 
has  forgiven  us  our  sins  :  He  has  brought  temptation  to  an  end : 
He  has  delivered  us  from  the  evil  one.     His  is  the  kingdom,  and 

'  We  ought  not  merely  in  general  to  pray  for  deliverance  from  guilt  con- 
tracted by  our  sins  ;  but  whoever  offends  God  in  this  or  any  other  peculiar 
manner,  is  bound  also  specially  to  acknowledge  and  pray  for  deliverance  from 
such  offences,  and  so  to  give  Him  the  honour  due  to  Him. — V.  g. 


ST  MATTHEW  VI.  13.  193 

the  power,  and  the  glory,  for  ever  and  ever.  Amen.  A  prayer 
was  more  suitable  than  a  hymn,  especially  at  the  time  in  which 
onr  Lord  prescribed  this  form  to  His  disciples.  Jesus  was  not 
yet  glorified :  the  disciples  as  yet  scarcely  comprehended  the  full 
extent  of  these  petitions,  much  less  the  amount  of  thanksgiving 
corresponding  thereto.  In  fine,  no  one  denies  that  the  spirit  of 
the  whole  clause  is  pious  and  holy,  and  conformable  to  the  doxo- 
logies  which  frequently  occur  in  Scripture :  but  the  question  is 
whether  the  Lord  prescribed  it  in  this  place  in  these  words. 
Faithfiil  criticism  regards  little,  in  doubtfal  passages,  what  may 
happen  to  be  the  reading  of  the  majority  of  Greek  MSS.  now 
extant,  which  are  more  modern  and  less  numerous  than  is  gene- 
rally supposed :  the  question  under  consideration  is  rather, 
what  was  the  reading  of  the  Greek  MSS.  of  the  first  ages,  and 
therefore  of  the  spring  itself,  i.e.  the  first  hand.^  The  Latin 
Vulgate,  which  is  certainly  without  this  clause,  stands,  and  will 
continue  to  stand,  nearest  in  antiquity  to  the  spring :  but  the 
force  of  its  testimony  is  not  appreciated  till  after  long  experience. 
In  this  passage,  however,  Greek  witnesses,  few  indeed,  but  those 
of  high  authority,  support  the  reading  of  the  Vulgate.  I  wish 
what  I  have  said  on  this  subject  in  my  Apparatus"  to  be  careftdly 
considered.*    Nothing  has  occurred  since  I  pubHshed  that  work 

'  BDZabc  Vulg.  Memph.  Origen,  Cypr.  (who  adds  "  Amen  ")  omit  the 
doxology.  Orig.  Nyssen,  Cyril,  Maximus  all  omit  it  in  giving  expressly  an 
explanation  of  the  prayer.  So  all  the  Latin  Fathers.  It  rather  too  widely 
separates  ver.  12  and  14,  which  are  connected  together.  Moreover  Jesus 
was  not  yet  glorified  when  He  gave  the  prayer :  it  therefore  was  hardly 
then  appropriate.  It  was  probably  added  after  the  kingdom  had  been 
founded  by  the  Holy  Ghost  on  Pentecost.  Ambrose  de  Sacram.  vi.  5  im- 
plies that  the  doxology  was  recited  by  the  priest  alone,  as  a  response 
(im(paii*ifict)  after  the  people  had  repeated  the  Lord's  prayer.  Alford,  from 
2  Tim.  iv.  18  where  similarly  pmira.!  d.'ieo  irounpov  is  followed  by  the  doxology, 
argues  that  some  such  way  of  ending  the  prayer  existed  at  that  time. — Ed. 

^  He  has  devoted  more  than  eight  pages  to  the  subject :  See  App.  Crit.  pp. 
101-109.— (L  B.) 

'  E.B.  and  those  who  have  adopted  his  text,  add  here  "especially  §  x.  on 
this  passage."    It  runs  thus  : — 

De  tota  re,  lector  judicet. 

Prsetermisit  clausulam  Lutherus,  in  Agendis  Baptismi,  eisque  renovatis  ; 
in  Tract,  de  Decalogo,  symbolo  Apost.  et  oratione  Dominica ;  in  Catechismo 
utroque,  et  Hymno :  ubi  etiam  Amen  cum  Hieronymo  ad  rogationes  refert 

VOL  I  N 


1&4  ST  MATTHEW  VI.  13. 

to  weaken  the  arguments  which  I  there  brought  together  on  this 
point,  whereas  something  has  occurred  to  confirm  them  very 
greatly:  I  allude  to  a  passage  in  Enthymius,  who  flourished  at 
the  beginning  of  the  twelfth  century.  For  when  inveighing 
against  the  Bogomili^  for  not  using  this  clause,  he  does  so  only 
on  the  ground  that  it  was  an  addition  of  the  Fathers,  calling  it 
rh  vapa  ruv  hlaiv  (pugrripcov  xat  rra  ixxXrjSiac  xaSriyriTcHiv  '!rpoereSev  dupo- 
riXiuT/ov  evKpuivtifiba,  The  choral  conclusion  added  by  those  who  were 
the  divine  illuminators  and  guides  of  the  Church.  La  Croze," 
relying  on  this  testimony,  clearly  prefers  in  this  passage  the 
Latin  to  the  Syriac  version ;  see  his  Histoire  du  Christianisme 
des  Indes,  p.  313.  One  thing  ought  to  be  considered  again  and 
again :  the  more  that  any  one  diminishes  the  authority  of  the 
Vulgate  on  this  passage,  so  much  the  more  does  he  injure  his 
own  cause  if  he  maintains  the  genuineness  of  that  most  import- 
ant passage  in  1  John  v.  7  :  for  it  at  present  rests  solely  on  the 

lion  ad  clausulam,  quanquam  in  Homil.  ad.  capp.  v.  vi.  vii.  Matth.  earn 
tractat.  Appendicem  earn  esse  persuadent  nobis  rationes  §  ix.  collectae ;  quan- 
quam margo  noster  in  suspense  rem  reliquit,  dum  rationes  fuissent  expositse  : 
et  plane  pro  appendice  habet  Brentius;  Hunnius  vel  pro  appendice  vel  pro 
epilogo,  cujus  moderationem  recte  sequentur,  qui  nil  certi  secum  hie  possunt 
constituere.  Liberum  saltern  est  privatim  vel  Matthsei  receptam,  vel  Lucse 
lectionem  in  orando  sequi :  quin  etiam  publice,  in  choro  coenobiorum  Wir- 
tembergicorum,  et  alibi  hodienum  prsetermitti  solita  est  clausula.  Cavendum 
vero,  ne  idiotse  intempestivis  de  hSc  clausula  sermonibus  perturbentur.  Hac 
quoque  in  re  et  veritati  et  paci  inserviendum  est.  "  Sincera  crisis,"  etc.,  as 
in  the  Gnomon  Ed.  mdcclix,  which  is  followed  in  this  translation. — (I.  B.) 

'  The  BoGOMiLES  were  a  sect  of  heretics  which  arose  about  the  year 
1 079.  Their  founder  was  Basilius,  a  monk,  who  was  burnt  at  Constantinople 
in  the  reign  of  Alexius  Oomnenus.  He  maintained  that  the  world  and  all 
animal  bodies  were  formed,  not  by  the  Deity,  but  by  an  evil  demon  who  had 
been  cast  down  from  heaven  by  the  Supreme  Being.  Hence  that  the  body 
was  only  the  prison  of  the  soul,  and  was  to  be  enervated  by  fasting,  contem- 
plation, etc.,  that  the  soul  might  be  gradually  restored  to  its  primitive 
Uberty.  Marriage  therefore  was  to  be  avoided.  Basilius  also  denied  the 
reality  of  Christ's  body,  which  he  considered  to  be  only  a  phantom,  rejected 
the  law  of  Moses,  and  maintained  that  the  body  on  its  separation  by  death 
returned  to  the  malignant  mass  of  matter,  without  possibility  of  a  future  re- 
surrection to  life  and  felicity See  Moshem. — (I.  B.) 

^  Mathurin  Vetssiere  de  la  Croze,  a  distinguished  Oriental  scholar, 
bom  at  Nantes  in  1661.  In  the  course  of  his  life  he  abjured  Romanism,  and 
died  at  Berlin  in  1739 (I.  B.) 


ST  MATTHEW  VT.  14-21.  195 

single  testimony  of  the  Latin  Interpreter,  and  rests  upon  it 
firmly. 

14.  Tap,  for)  referring  to  the  twelfth  verse.  See  of  how  much 
accoimt  it  is  to  forgive  our  neighbour.  Of  the  seven  petitions, 
one  alone,  the  fifth,  has  a  certain  condition  or  restriction,  as  we 
also ;  the  reason  of  this  is,  therefore,  added  in  the  present  verse. 

15.  TA  ntapa.itriiiiLa.ra  avrSiv,  their  trespasses)  The  copies  which 
omit  these  words,  elegantly  intimate  that  the  sins  of  men  against 
us,  if  compared  with  our  sins  against  the  Father,  will  vanish 
away.  Some  Latin  writers  omit  also  the  words  nTs  Sivdpumi;, 
men. 

16.  'Orav  vnanhriTi,  when  ye  fast)  Fasting  also  ought  to  be  of 
great  account  with  us ;  it  is  not  a  part  of  the  ceremonial  law. — 
apaw'^ouff/,  they  disfigure)  By  neglecting  the  daily  attention  to 
the  person  of  washing  and  anointing.  An  exquisite  oxymoron, 
dpaw^ouo'/,  (famdi} 

17.  "AXti-i^ai — vl-^ai,  anoint — wash)  Both  verbs  are  in  the 
middle  voice  ;  [the  meaning  therefore  is]  anoint  and  wash  alone 
(solus  unge  et  lava).  It  was  customary  for  the  Jews  to  be 
anointed  on  feast  days.^ 

18.  Tffi  Harpl,  to  thy  Father)  sc.  thou  mayest  be  known. 

19. " Om\j,where)  i.e.  on  earth.  This  has  a  causative  force,'  being 
equivalent  to  because  there.* — ^pugig,  corrosion)  This  word,  in 
opposition  to  moth,  expresses  rust,  and  every  evil  quality  by 
which  anything  can  become  useless. —  xal  xXe'Trrovai,  and  thus 
steal. 

21.  Qrisavphg  b/iZv — xapSia  v/muv,^  your  treasure — your  heart) 
Others  read  6rieavp6g  mu — xapSla  gov,  thy  treasure — thy  heart.^ 
The  objects  which  are  mentioned  in  ver.  22,  23  (consequentia) 

^  i.e.  a  play  upon  these  words,  a.(l)ai/i'^a  being  the  privative  transitive 
formed  from  (pai/cj,  to  appear. — (I.  B.) 

2  The  sense  is,  Abstain  from  all  rather  severe  exercises. — V.  g. 

'  Aetiology.     See  Appendix.— Ed. 

*  Such  is  the  principle  of  the  life  of  not  a  few  men,  that  they  seem  to  exist 
in  the  world  only  for  the  purpose  of  amassing  an  abundance  of  earthly  pos- 
sessions.— v.  g. 

The  particle  Si  in  ver.  20  indicates  that  both  cannot  at  the  same  time 
stand  together. — V.  g. 

»  Thus  E.  M.— (I.  B.) 
Q-nanvpii  gov — *«;«?/«  aov  is  the  reading  of  'Babe  Vulg.  Memph.  Theb. 


19C  ST  MATTHEW  VI.  22,  28. 

are  in  the  singular,  those  which  are  mentioned  in  ver.  19,  20 
(antecedentia),  with  which  this  verse  is  connected,  are  in  the 
plural  number.  The  plural  therefore  must  stand  in  this  verse. 
The  singular,  "  thesaurus  tuus,"  "  thy  treasure,"  easily  crept  into 
the  Latin  Vulgate,  and  was  convenient  to  the  Greeks  for  ascetic 
discourses.  The  treasure  which  YOU  collect  is  called  in  Luke 
xii.  34  0  6rieavphs  v/iuv,  TOUR  treasure. — sarai,  will  be)  sc.  in 
heaven  or  in  earth  respectively. 

22.  "O  6p6a-Kfi6s,  the  eye)  This  is  the  subject  of  the  proposition.^ 
— idi,9  olv,  if  therefore)  The  particle  oSk  {therefore)  agrees  exactly 
with  the  scope  of  the  passage,  and  has  been  easily  left  out  by 
some  who  have  understood  it,  though  they  omitted  it.^  We  wUl 
not  linger  on  such  matters. — airXoDs,  single,  simple)  The  word 
simplicity  never  occurs  in  the  sacred  writings  in  a  bad  sense. 
ttTXoDs  signifies  here  simple  and  good,  singly  intent  on  heaven, 
on  God.  Here  is  an  antithesis  between  osTrXoDs,  single,  in  this 
verse,  and  hai,  two,  in  ver.  24.  That  which  is  propoimded 
figuratively  in  ver.  22,  23,  is  declared  in  plain  words  in  the  fol- 
lowing verses. — fainnh,  full  of  light)  As  if  it  were  all  eye. 

23.  TlcDinfhi,  evil)  sc.  shifting,  double,  inconsistent,  imbued 
with  self-love. — rJ  pSs,  the  light)  which  the  lamp  should  give. — 
rJ  <fxi5ros,  the  darkness)  How  great  darkness  must  be  the  darkness 
of  the  whole  body!' — vSaov,  how  great)  As  great  as  the  body. 

Cypr.  239,  303.  The  change  to  Sing,  from  Plur.  ver.  20,  is  perhaps  to  im- 
ply that  the  heart  of  each  individually  is  to  be  given  to  God. — Ed. 

Such  is  the  reading  supported  by  Bengel  in  his  German  Version,  where 
he  writes,  "  Denn  wo  dein  Sohatz  iit,  da  wird  avoh  dein  Herz  seyn."  "  For 
where  Tht  treasure  is,  there  will  Tht  heart  be  also."  He  explains  dein 
Schatz  (thy  treasure)  by  "  Thy  possession  (dun  Chtt),  on  which  thy  Anxiety 
is  set  night  and  day."  In  his  App.  Crit  he  supports  the  reading  of  the  Re- 
ceived Text,  and  speaks  of  aav  as  having  crept  in  from  the  next  verse. — 
(LB.) 

^  Not  as  in  E.  V.  "  The  Tjight  of  the  loijy  in  the  eye,"  but  "  The  Eye  is 
ihe  Ught  of  the  hody.' — Ed. 

'  i.e.  Those  who  omitted  the  word  actually  when  copying  in  the  text  must 
have  supplied  it  mentally  when  reading  it. — (I.  B.) 

OSu  is  the  reading  of  B ;  J  has  enim ;  ac  Hil.  620  omit  it. — Ed. 

'  In  the  original  the  passage  runs  thus — 

"  Tenebrce  totius  corporis,  quantse  erunt  tenebrse !"  and  then  proceeds, 
"Singularis  tenebra,  veteribus  non  ignotus,  a  multis  Theologis  in  loco  ad- 
hihitus,  ssepius  conveniret  simplicitati  hermeneuticse." — (I.  B.) 


i9r 

24.  Kupioii,  masters)  God  and  Mammon  in  sooth  act  as  master 
to  their  servants,  but  in  different  ways. — ^ouXsie/Hj  to  serve)  i.e} 
to  be  a  servant  of. — ^  yap,  for  either)  Each  part  of  this  disjunc- 
tive sentence  has  aa)  (and)  with  a  consecutive  force,  viz.  The 
heart  of  man  cannot  be  so  free  as  not  to  serve  either  God  or  a 
creature,  nor  can  it  serve  them  both  at  once ;"  for  it  either  still 
remains  in  enmity  with  God  or  it  takes  God's  part.  In  the  one 
case,  then  (xaf)  it  cannot  but  love  Mammon ;  in  the  other,  then 
(xai)  it  cannot  but  despise  Mammon.  This  statement  may  be 
inverted,  so  that  the  clause  referring  to  the  laudable  state  of 
mind  may  precede  the  other.  Cf.  ver.  22,  23.  Attachment 
and  a  desire  to  please  are  consequent  upon  either  servitude. 
See  ver.  21. — 0£c»  dovXsutiv,  to  serve  God)  Which  is  described  in 
Luke  xii.  35,  36.° — na/ioiv^  Mammori)  Mammon  does  not  only 
mean  affluence,  but  external  goods,  however  few.  See  ver.  25.* 
Augustine"  tells  us,  that  both  in  Phoenician  and  Chaldee  mam- 
mon signifies  gain. 

25.  M^  fispi/ivars,  take  no  care  for)  The  disciples  had  left  all 
things  which  could  be  the  source  of  care  to  them. — rri  ■4'u%3),  the 
soul)  The  soul  is  supported  by  food  in  the  body,  which  itself 
lives  on  food :  the  body  alone  is  covered  by  raiment. — xal  ri 
irinrt,  and  what  ye  drink)  This  has  been  easily  omitted  by 
copyists,  or  is  easily  understood  (subauditur)  by  us.  The  31st 
verse  requires  the  express  mention  of  drinking  rather  than  the 

1  With  one's  full  powers. — ^V.  g. 

'  Although  very  many  think  themselves  thoroughly  versed  in  this  art  of 
combining  both. — ^V.  g. 

'  The  servants  of  Mammon,  in  obedience  to  their  natural  instincts,  hate 
Him,  who  alone  is  good. — V.  g. 

*  Yea,  even  the  commonest  necessaries  of  life.  Comp.  ver.  32.  But  if 
even  such  a  service  of  Mammon,  as  aflfects  the  mere  necessaries  of  life,  is  op- 
posed to  the  service  of  God,  what  then  are  we  to  suppose  it  to  be  to  aerv» 
God.  It  is  this :  to  be  borne  towards  Him  with  the  full  tide  of  love,  and  with 
uninterrupted  regard. — V.  g. 

^  AuRELiDS  AnousTiNUS,  one  of  the  most  celebrated  fathers  of  the  Western 
Church,  was  born  at  Tagasta,  in  Africa,  in  354.  His  mother  Monica  was  a 
holy  Christian  woman :  his  father  a  heathen,  in  which  religion  he  was  edu- 
cated. His  early  career,  though  one  of  extreme  brilliancy,  was  disfigvired 
by  profligacy.  At  length,  however,  he  embraced  Christianity;  was  baptized 
by  St  Ambrose,  Bishop  of  Milan,  in  387;  ordained  priest  in  391 ;  and  coiw 
seerated  in  395  Bishop  of  Hippo,  where  he  died  in  430 — (I.  B.) 


198  ST  MATTHEW  VI.  26-30. 

present,  for  in  it  the  careful  are  introduced  as  themselves  speak- 
ing, whereas  in  the  present  verse  our  Lord  speaks  in  His  own 
person.^ — fi  ■4'vx^ — ''^  eufia,  the  soul — the  body)  Both  of  which 
God  gave  and  cares  for.     See  the  latter  part  of  ver.  30.'' 

26,  28.  ra  inrinot,  rov  ohpanZ — roi  Kpha,  roD  aypoij,  the  fowls  Of  the 
air — the  lilies  of  the  field)  which  men  do  not  take  care  of,  often  in 
fact  destroying  them ;  as  for  example  the  ravens,  mentioned  in 
Luke  xii.  24.* 

26.  0\)ii  duvdyoveiv,  neither  do  they  collect)  as  for  example  by- 
purchase,  for  the  future.^ — l/iZv,  your)  He  says  your,  not  their. — 
/LuXXov,  more)  i.e.  you  more  excel  as  sons  of  God,  than  other 
men  do,  or  than  you  who  indulge  in  such  care  (anxiety)  con- 
sider. The  word  /iSXXov,  therefore,  is  not  redundant.  In  this 
verse,  the  argument  is  from  the  less  to  the  greater ;  in  ver.  25, 
from  the  greater  to  the  less. 

27.  Th — sf  v/iuv,  which — o/ yow)  A  mode  of  speaking  frequent 
with  Christ,  full  of  ma,jesty,  and  yet  suited  for  poptdar  use. — 
TiXixlav,  stature)  See  Gnomon  on  Luke  xii,  25,  26. — ir?%ui',  a 
cubit)  So  as  to  become  of  gigantic  height. 

28.  nZs  ah^dni,  how  they  grow)  sc.  to  a  great  height. — oh 
xom^,  they  toil  not)  Toil  is  remotely,  spinning  intimately  connected 
with  procuring  raiment,  as  sowing  and  reaping  are  with  food. 

29.  Aiyta,  I  say)  Christ  truly  knew  the  dress  of  Solomon. — 
(is,  as)  sc.  is  clothed,  or  is. — 'h,  one)  any  one,  not  to  say  a  whole 
garland.^ — rohnav,  of  these)  The  pronoun  is  used  demonstratively. 

30.  Af,  but)  Used  epitatically.'  Garments  are  objects  of 
comeHness,  as  well  as  necessity.     The    mention   of  the   lilies 

1  ab  Vulg.  EQl.  Bas.  Bpiph.  Jerome  (who  says,  however,  it  was  added  in 
some  MSS.)  omit  »i  t/  Tr/nre.  But  BC,  Orig.  1,71 1(?  Memph.  read  the  words. 
Rec.  Text  has  x«i  instead  of  ij,  the  reading  of  the  oldest  authorities. — Ed. 

'  There  is  nothing  so  small  and  insignificant,  which  His  omniscience 
neglects,  ver.  32. — V.  g. 

'  The  ant  (Prov.  vi.  6)  is  an  example,  which  we  may  apply  as  an  antidote 
to  slothfulness  ;  the  birds  of  heaven,  to  anxious  cares. — Y.  g. 

*  "  Into  barns:"  or  even  into  other  repositories  of  food,  as  we  may  see 
instanced  in  other  animals V.  g. 

»  Kings  were  wont  to  wear  white  robes ;  but  these  are  surpassed  by  the 
whiteness  of  the  lilies. — V.  g. 

•  See  Append,  on  Epitasis.  It  implies  some  word  or  words  added  to  •& 
previous  enunciation  to  give  augmented  force. — Ed. 


ST  MATTHEW  VI.  30.  199 

with  the  verb  -ffipi^aXXieSai,  to  be  arrayed,  refers  to  the  former ; 
that  of  grass  with  the  verb  a/ji,<pimu(r6ai,  to  be  clothed,  to  the 
latter  notion. — xoproi/,  grass,  blade)  as  for  example  that  of 
growing  wheat. — See  ch.  xiii.  26.  An  instance  of  Litotes.^ — 
a^fiipov  ovrcc,  which  to-day  is)  i.e.,  which  endures  for  a  very 
short  time.^ — avpwv,  to-morrow)  After  a  short  interval,  the  grains 
having  been  thrashed  out,  the  straw  serves  for  the  fire. — xXi^avov, 
the  oven)  To  heat  it. — See  Lyranus.'  Pliny*  says,  "rinds 
beaten  from  the  flax  are  useful  for  ovens  and  famaces." — B.  19, 
ch.  1.  It  is  not  said,  into  the  fire,  as  in  John  xv.  6  (cf.  1  Cor. 
iii.  12),  but  into  the  oven.  Not,  therefore,  for  the  sake  merely 
of  being  burnt,  but  of  some  utility. — a/i<p  ivmeiv,  clothe,  dresseth) 
The  dress  is  properly  that  without  which  the  body  is  naked : 
grass,  although  it  has  no  external  clothing,  yet,  because  it  is  not 
naked,  but  is  covered  with  its  own  surface,  is  itself  its  own  dress, 
especially  in  its  highest  and  flowering  part,  of  which  it  is  divested 
when  it  dries  up. — mXK^  /j.SX'kov,  much  more)  In  this  life  few- 
attain  to  the  adornment  of  Solomon,  not  to  mention  that  of  the 
lilies  ;  our  Lord's  words,  therefore,  regard  the  certainty,  not  the 
degree  of  adornment :  but  in  the  life  to  come  we  shall  be  more 
adorned  than  the  lilies.  We  ought  not,  however,  altogether  to 
reject  adornment  in  things,  however  perishable. — oXiyonsroi,   0 

1  See  explanation  of  technical  terms  in  Appendix. — (I.  B.) 

2  E.  B.  quotes  here  C.  W.  Ludecke,  "  At  Pentecost  all  these  regions  are 
clad  in  green  verdure ;  but  when  the  south  wind  suddenly  arises,  in  24 
hours,  or  two  or  three  days  at  most,  there  is  nothing  that  does  not  become 
white  and  blanched." 

'  The  individual  thus  denominated  was  Nicolas  de  Ltke,  so  called  from 
the  place  of  his  birth,  a  small  village  in  Normandy.  He  is  supposed  by  som» 
to  have  been  of  Jewish  extraction :  he  was  bom  in  the  thirteenth  century : 
he  assumed  the  habit  of  the  Franciscan  order  in  1291.  He  was  a  man  of 
great  learning,  and  especially  versed  in  Hebrew  :  he  wrote  several  treatises 
in  defence  of  Christianity  against  the  Jews,  and  a  series  of  Postills  or  small 
commentaries  on  the  whole  of  the  Bible.  He  died  in  1340.  He  was  known 
in  the  schools  by  the  surname  of  Doctor  utilis.  So  great  was  the  effect  of 
his  labours,  that  it  gave  rise  to  the  proverb,  "  Si  Lyra  non  lyrasset,  Lutherus 
non  saltasset,"  i.e.  "  If  Lyre  had  not  played  on  the  lyre,  Luther  would  not 
have  danced." — (I.  B.) 

*  Caius  Plinius  SecunduSj  commonly  called  the  elder  Pliny,  born,  it  is 
supposed,  at  Verona,  about  a.d.  23 ;  died  a.d.  79.  He  was  a  man  of  inde- 
fatigable study,  and,  though  holding  high  offices  in  the  state,  published,  be- 
sides other  works,  a  natural  history  in  thirty- seven  books (I.  B.) 


200  ST  MATTHEW  VI.  32,  33. 

ye  of  little  faith)  "Want  of  faith  was  clearly  unknown  and  ab- 
horred by  Christ ;  for  He  had  known  the  Father.  He  teaches 
faith  in  this  passage.^ 

32.  Iiavj-a  y&p  raZra.,  k.t.X.,  for  all  these  things,  etc.)  and  no- 
thing else. — T-ii  ihri,  the  gentiles)  the  heathen  nations.  The  faith- 
ftd  ought  to  be  free  from  the  cares,  not  only  of  the  covetous 
among  the  heathen,  but  of  all  heathens  ;  many,  however,  in  the 
present  day  fall  short  of  the  heathen  in  this  matter.^ ^emt,ririT, 
seek  after)  as  though  a  difficult  matter.  This  word  is  followed 
by  the  simple  verb  ^?)r£7rE,  seek  ye, — oJSs  y&p  6  ffarjjp  u/iZv  i  oupor- 
mg,  for  your  Heavenly  Father  knoweth)  An  argument  from  the 
omniscience,  the  goodness,  and  the  omnipotence  of  God. — i/jLuv, 
your)  sc.  who  is  your  Father  in  a  pre-eminent  degree  in  prefer 
ence  to  the  heathen.* 

33.  ZriTiTre,  seek  ye)  the  kingdom  which  is  nigh  at  hand,  and 
not  difficult  of  acquisition. — 'irpunv,  first)  He  who  seeks  that  first, 
will  soon  seek  that  only. — SaeiXiiav,  kingdom, — biKctitevvrtv,  right- 
eousness) Heavenly  meat  and  drink  are  opposed  to  earthly,  and 
thus  also  raiment ;  and,  therefore,  St  Luke  in  his  twelfth  chapter 
leaves  raiment  to  be  understood  at  ver.  29,  and  righteousness  at 
ver.  31,  although  righteousness  also  filleth  ;  see  ch.  v.  6.* — aOroD, 
his)  sc.  righteousness. — See  the  note  on  Hom.  i.  17. — ravra, 
these  things)  An  instance  of  Litotes.' — irpodnirigiTai,  shall  he  added 
unto)  These  things  are  a  irpoeSiixri  or  appendage  of  the  life  and 
body  (see  ver.  25);  and  still  more  so  of  the  kingdom  (see  Luke 
xii.  32). 

'  This  is  the  only  mode  of  address,  which  Jesus  employed,  when  wishing 
to  censure  the  disciples :  chap.  viii.  26,  xiv.  31,  xvi.  8. — V.  g. 

'  In  the  original,  "  At  multi  faodie  non  earn,  quam  gentes,  habent  ainap- 
xiiaii."  Bengel  in  Gnomon  on  ch.  iv.  4  defines  aina.px,ua  as  "  Prcesenn 
animi  quies."    See  p.  150  and  f.n.  3. — (I.  B.) 

*  In  the  original  all  this  is  expressed  by  two  words,  "prce  ethnicis." — (I.  B.) 

*  Sc.  "Blessed  are  they  that  hunger  and  thirst  after  RiaHiEOUSNESS,  for 
they  shall  be  tilled."    See  also  Gnomon  in  loc. — (I.  B.) 

'  The  word  used  in  the  original  is  retveiumig,  concerning  which  John 
Albert  Burk  says,  in  his  Explanation  of  the  Technical  Terms  employed  in 
the  Gnomon — 

"LITOTES,  Me/6)<r;f,  Tcfriiuaais,  EXTENTJATIO,  quse  singula  in 
Gnomone  passim  allegantur,  vix  ac  ne  vix  quidem  differunt." 

Vor  explanation  and  examples,  see  Appendix. — (I.  B.) 


ST  MATTHEW  VI.  34.-VII.  1.  201 

34.  'H  aupioy,  x.r.X.,  the  morrow,  etc.)  A  precept  remarkable 
for  Asteismus,'^  by  which  care,  though  apparently  permitted  on 
the  morrow,  is  in  fact  forbidden  altogether;  for  the  careful 
make  present  cares  even  of  those  which  are  future,  wherefore,  to 
put  off  care  is  almost  the  same  as  to  lay  it  aside.  There  is  also 
a  personification  of  the  morrow  (cf.  Ps.  xix.  2) :  "  the  day"  says 
our  Lord,  {not  you)  " shall  take  care"  He  who  has  learnt  this, 
will  contract  his  cares  at  length  irom  the  day  to  the  present  hour, 
or  altogether  unlearn  them. — /ji,ipi/ivrigii  iaurri,'  shall  take  care  for 
itself)  A  Dativus  Commodi,^  as  in  ver.  25,  /*))  /j^ipi/^vars  rji  4"'XV 
— firiSe  rp  ffti/ian,  x.r.X.,  take  no  care  for  your  LITE — nor  yet  for 
your  BODT,  etc. — apxerhv,  sufficient)  God  indeed  distributes  our 
adversity  and  prosperity,  through  all  the  periods  of  our  life,  after 
a  wonderful  manner,  so  that  they  temper  each  other. — ii  xaxla, 
the  evit)  i.e.  the  sorrow;  therefore  there  were  no  cares  in  the  be- 
ginning.— xaxla,  though  originally  meaning  badness  (wickedness), 
signifies  here  sorrow;  just  as  the  Hebrew  2113  (ayaShg,  good) 
means  joyfiil  in  Prov.  xv,  15.^-aurj)s,  thereof)  Although  it  be 
not  increased  by  the  sorrow  of  either  the  past  or  the  coming 
day. 


CHAPTEE  VII. 

1.  M^  xphiTi,  Judge  not)  i.e.  without  knowledge,  charity,  or 
necessity.  Yet  a  dog  is  to  be  accounted  a  dog,  and  a  swine  a 
swine ;  see  ver.  6. 

1  i.e.  For  skilfully  conveying  a  stem  truth  in  such  a  manner  as  not  to 
repel,  offend,  or  startle  the  hearer :  in  the  original,  "  monitum  mire  ddttlot." 
— (I.  B.)     See  on  Asteismus  in  the  Append. — Ed. 

'  The  Ed.  Maj.  regarded  invrJi  as  a  less  reliable  reading  than  rH  ictvrvi;. 
But  Gnom.  Ed.  1  (1742  a.d.)  and  Marg.  Ed.  2,  and  Vers.  Germ,  prefer 
ixvrji. — E.  B. 

Sollicitus  erit  sibi  ipse.     Vulg. 

BGLo6c  Vulg.  Cypr.  210,  307,  Hil.  635,  read  ftipifiv^aei  eavriis.  Rec. 
Text  has  ra  iavr^;,  evidently  a  correction  to  introduce  the  more  usual  con- 
struction of  i^ipifiucta  with  the  accusative. — Ed. 

'  See  explanation  of  Technical  Terms. — (I.  B.) 


202  ST  MATTHEW  VII.  2-6. 

2.  'Ev  ^  /ifrpifi,  with  what  measure)  The  principle  of  the  kx 
talionis} 

3.  'El/  rp  6(pSa\/jip,  in  the  eye)  In  that  part  of  the  body  which 
is  the  most  noble,  the  most  dehcate,  and  the  most  conspicuous. — 
h  rp  ffffi,  in  thine  own)  See  Eom.  ii.  21,  23. 

4.  Uu;,  how  ?)  i.e.  How  is  it  fitting  for  you  to  do  so  ? 

5.  A/ajSXs-vf/j/s,  thou  shalt  see  beyond)  now  that  the  beam  has 
been  taken  out  of  the  way,  and  no  longer  interposes  itself  be- 
tween you  and  your  brother's  eye,  and  that  your  own  is  relieved 
of  the  incumbrance.  He  who,  having  first  corrected  himself, 
seeks  to  correct  another,  is  not  a  perverse  judge.^ 

6.  M)j  huTi,  give  not)  Here  we  meet  with  the  other  extreme  ; 
for  the  two  extremes  are,  to  judge  those  who  ought  ilot  to  be 
judged,  and  to  give  holy  things  to  the  dogs.  Too  much  severity 
and  too  much  laxity.' — xue!,  ;)jo;>wi',  dogs,  swine)  Dogs  feed  on 
their  own  filth,  swine  on  that  of  others.  See  Gnomon  on 
2  Pet.  ii.  22  ;  Phil.  iii.  2.  The  holy  and  dogs  are  put  in  oppo- 
sition to  each  other  in  Exod.  xxii.  30  ;*  a  dog  is  not  a  wild  beast, 
but  yet  it  is  an  unclean  animal. — !i//,Siv,  your)  An  implied  anti- 
theton.*  That  which  is  holy  is  the  property  of  GoD  ;  pearls  are 
the  secret  treasures  of  the  faithful,  intrusted  to  them  by  GoD. — 
frj^cagiv,  rend)  This  also  appears  to  refer  to  the  swine.' — U|U.a;, 
you)  From  whom  they  expected  something  else,  husks,  etc. 

^  So  it  is  not  hard  to  judge,  what  retribution  hereafter  each  one  is  likely 
to  have. — ^V.  g. 

'  For  what  man  is  there,  who  does  not  gladly  allow  a  straw  [thorn]  to 
be  extracted  from  his  finger,  not  to  say  from  his  eye,  by  a  skilfully  applied 
hand  ?  The  principle  is  the  same  as  in  the  gnat  and  the  camel,  chap,  xxiii. 
24.— V.  g. 

'  This  admonition  especially  has  regard  to  our  daily  conversation.  When 
such  things  are  set  before  them  in  public,  such  persons  lightly  pass  over 
them. — v.  g. 

•  This  is  the  Hebrew  notation.  In  the  Septuagint,  Vulgate,  and  English 
Version  it  is  reckoned  as  the  thirtieth.  It  runs  thus — "  And  ye  shall  be 
HOLT  men  unto  me ;  neither  shall  ye  eat  any  flesh  that  is  torn  of  beasts  in 
the  field :  ye  shall  cast  it  to  the  dogs." — (I.  B.) 

•  Sc.  between  you  and  sudne (I.  B.) 

•  Swine  attack  the  pearls  with  their  feet,  the  saints  with  their  tusk.  A 
well-disposed  man  is  more  than  once  apt  to  suppose,  that  what  seems  sacred 
and  precious  to  him,  ought  to  seem  so  to  others  also,  until  he  learns,  by  ex- 
peiience  of  the  contrary,  to  act  with  more  caution. — V.  g. 


ST  MATTHEW  VII.  7-U.  208 

7.  AItiTti,  ask)  Ask  for  gifts  to  meet  your  needs. — ^;jrem, 
*eek)  sc.  the  hidden  things  which  you  have  lost,  and  return 
from  your  error. — xpoCiri,  knock)  sc.  ye  who  are  without,  that  ye 
may  be  admitted  within.  See  2  Cor.  vi.  17,  fin.  Ask,  seek, 
knock,  without  intermission.^ 

8.  JlSs,  everi/  one)  that  asketh,  even  from  man,  much  more 
from  God. 

9.  "H,  An  interrogative  particle,  corresponding  to  the  Latin 
an.' — 1|  ii/iSiv,  of  you)  Parables  are  especially  popular,  when 
they  are  addressed  ad  liominem, — avSpmro;,  a  man)  One,  that  is, 
who  is  not  clearly  devoid  of  humanity.' — a^rov,  bread)  A  stone, 
which  is  useless  for  food,  resembles  outwardly  a  loaf  or  roll.  A 
snake,  which  is  noxious,  resembles  a  fish.  A  child  can  more  easily 
do  without  fish  than  bread,  and  yet  he  obtains  even  a  fish  by 
asking  for  it.  Fishes  were  given  then  to  children,  as  apples  are 
now. — iJ,n  Xikv,  a  stone  ?)  Lat.  num  lapidem,  [such  must  be  the 
force  of  /iij*  in  this  place] ;  for  the  parent,  when  asked,  will  not 
refuse  to  give  either  bread  or  a  stone. 

11.  'Ti^sTg,  you)  Christ  rightly  excepts  Himself,  and  no  one 
else." — The  v/j-iTg  here  refers  to  Ig  i/j.uv,  of  you,  in  ver.  9. — 
•jrovjjpo/,  evil)  An  illustrious  testimony  to  the  doctrine  of  original 
sin.     Cf.  the  evil  one^  vi.  1 3.    The  Panegyric  of  Gregory"  Thau- 

1  Never  cease,  I  pray  thee,  Reader,  to  turn  such  a  promise  to  thy  advan- 
tage, as  often  soever  as  the  opportunity  presents  itself. — ^V.  g. 

'  The  second  part  of  a  disjunctive  interrogation. — Ed. 

'  The  arrangement  of  the  words  in  the  original  brings  this  idea  strongly 
out.— (I.  B.) 

«  The  interrogative  particle,  which  expects  a  negative  answer. — "  He  will 
not  give  a  stone,  will  he  ?" — Ed. 

»  What  man  of  you,  ver.  9,  implies  that  all  hut  Himself  are  included  in  His 
words. — (Ed.) 

•  Men  who  are  devoid  of  a  godly  disposition  imitate  him. — B.  G.  V. 

In  the  original  the  expressions  used  are,  Malus,  malitiam,  male  audit.— 
As  the  first  of  these  =  the  Evil  One,  I  have  rendered  the  others  so  as  to  cor- 
respond with  it. — (I.  B.) 

*■  Gregory,  surnamed  Thaumaturgus,  or  the  wonder-worker,  was  bom 
at  Neo-Casarea,  in  Cappadocia.  He  was  originally  a  heathen,  and  highly 
educated,  in  the  learning  of  the  ancients.  He  afterwards  embraced 
Christianity,  and  studied  under  Origen.  ..Having  taken  orders,  he  was 
ordained  Bishop  of  his  native  city  about  239.  He  died  between  264  and 
271 .    He  was  a  man  of  high  attainments  and  great  piety.-    Several  valuable 


204  ST  MATTHEW  VII.  12. 

maturgus  (p.  20,  146),  has  a  similar  confession  of  the  evilnesi  of 
human  nature,  with  an  emphasis  rare  in  that  age.  Man  is 
addressed  as  evil  in  the  Scriptures.  See  ch.  x.  17,  and  John  u. 
25.'  It  is  wonderful  therefore  that  Holy  Scripture  should  have 
ever  been  received  by  the  human  race.  Bread  and  fish  are 
good  things  ;  man  is  evil,  prompt  to  commit  injury.^— o"5a",  ye 
know)  Distinguishing  bread  from  a  stone,  etc.  It  is  wonderful 
that  this  understanding  ( intelligentiam)  has  remained  in  us. 
We  are  so  evil.  Cf.  Job.  xxxix.  17'  with  the  preceding  verses. 
— Aya^A,  good  things)  both  harmless  and  profitable  things.*— ro/j 
r'exvoii  vfiuv,  to  your  children)  especially  when  they  ask  you. — 
0  h  ToTg  ovpavoTg,  which  is  in  the  heavens)  In  whom  there  is  no  evil.— 
To7g  ahoveiv,  to  them  that  ask)  sc.  His  children ;  for  where  true 
prayer  begins,  there  is  Divine  sonship. 

12,  Out,  therefore)  The  sum  of  all  that  has  been  said  from  the 
beginning  of  the  chapter.  He  concludes  [this  portion  of  the 
discourse],  and  at  the  same  time  returns  to  ch.  v.  17.  The  con- 
clusion corresponds  with  the  commencement.  And  we  ought  to 
imitate  the  Divine  goodness,  mentioned  in  ver.  11. — 6iXriTi  ha 
voiudiv,  ye  would  that  they  should  do)  "  Ye  would:"  this  is 
pointedly  said  (notanter) :  for  men  often  do  otherwise  [than 
what  ye  would  that  they  should  do].  We  are  not  to  follow 
their  example.  Se.  by  benefiting,  not  injuring. — oJ  avSpuvoi, 
men)  The  indefinite  appellation  of  men,  frequently  employed  by 
the  Saviour,  already  alludes  to  the  future  propagation  of  His 
teaching  throughout  the  whole  human  race. — ol/rai,  thus)  The 
same  things  in  the  same  way :  or  thus,  as  I  have  told  you  up 
to  this  point. — olrog,  this)  The  law  and  the  prophets  enjoin  many 
other  things,  as  for  example  the  love  of  God  :  but  yet  the  law 
and  the  prophets  also  tend  to  this  as  their  especial  scope,  viz. 

works  of  his  are  still  in  existence ;  that  alluded  to  here,  is  his  Panegyric  on 
his  master  Origen,  edited  by  Bengel,  a.d.  1722 (I.  B.) 

1  E.  B.  and  the  later  editions  add  Matt.  xvi.  23,  Rom  iii,  4,  etc.  — (I.  B.) 

'  It  is  in  fact  wonderful  that  a  human  father,  when  his  son  asks  him  for 
a  fish,  does  not  offer  him  a  serpent V.  g. 

'  Where  the  Vulgate  has — Privavit  enim  eam  Deus  sapienti^  nee  dedit  illi 
intelligentiam — and  E.  V.  "Because  God  hath-  deprived  her  of  wisdom, 
neither  hath  He  imparted  to  her  understanding." — (I.  B.) 

♦  And  therefore  also  the  Good  Spirit  Himself.    V.  g. 


BT  MATTHEW  VII.  13,  H.  206 

whatsoever  ye  would,  etc.,  and  he  who  performs  this,  performs 
all  the  rest  more  easily :  see  ch.  xix,  19, 

13.  'E'leiXBin,  enter  ye  in)  Make  it  the  object  of  your  constant 
and  earnest  endeavours  (Id  agite)  really  to  enter.^  This  pre- 
supposes that  they  are  attempting  to  walk  on  the  narrow  way. 
Observe  the  antithetical  relation  between  "  tkixhri"  " enter  ye 
in"  [in  the  first],  and  "  0/  ilaep^Sfisvoi" — "  they  which  go  in"  [in 
the  last  clause  of  this  verse]. — STivris,  strait)  sc.  of  righteous- 
ness.— vLXfi,  the  gate)  This  is  put  before  the  way;  the  gate 
therefore  in  this  verse  signifies  that,  by  which  a  man  begins  in 
any  manner  to  seek  for  the  salvation  of  his  soul ;  as  in  the  next 
verse  the  gate  is  that,  by  which  true  Christianity  is  received. — 
Aroiyousa,  which  leadeth  away)  from  this  short  life.  So  also 
in  the  next  verse. — mXkoi,  many)  See  2  Esdras  ix.  15,  17. — 
01  t}(Stf)(pi/jtm,  they  which  go  in)  There  is  no  need  that  they  should 
find  it,  for  they  spontaneously  fall  into  destruction.  Cf.  v.  14. 
— 3/  axiTiis,  through  it)  sc.  the  gate. 

14.  "Or/  ffrsv^,  x.r.X.,  because  straight,  etc.)  Many  read  ri  grivii, 
x.r.X.,'  S.OW straight,  etc.,  as  in  the  S.V.  of  2  Sam.  vi.  20,  where  no' 
is  rendered  by  r/ — sc.  r!  Sedo^aSTai  eiifiipov  6  /Satf/XsOs  'lepariX — HOW 
glorious  was  the  king  of  Israel  to-day  I  But  there  the  expres- 
sion is  ironical. — The  true  reading  is  undoubtedly,*  Sti  -rXariTa — 
or/  STiv^,  x.r.X. — BECAUSE  broad — BECAUSE  straight.  Thus  in 
1  Kings  xxi.  15,  ''3''  (rendered  on  by  the  lxx.)  occurs  twice. — 
Sti  oux.  'isTi  Na^ouS&i  ^wv,  or/  rihiixt  :  For,  Naboth  is  not  alive,  but 
dead.^    The  last  ''2  has  the  force  of  but ;   and  is  thus  rendered 

'  Into  life,  into  the  Itingdom  of  heaven. — V.  g. 

2  Lachm.  reads  t/  otekj),  with  B  corrected  by  a  second  hand,  CLA  6c  Vulg. 
Syr.  Cypr.  But  Tischend.  on,  with  B  corrected  by  the  first  hand,  X,  Orig. 
3,  6275,  and  Memph.  T/  for  us  is  a  Hellenistic  idiom,  Ps.  viii.  1,  where  for 
the  LXX.  as  Setvfiat7r6v  other  versions  have  rl  fityit.  The  ri  may  be  a  gloss 
on  oTi  taken  with  the  positive,  as  it  is  often  with  superlatives,  intensively 
(oT/  ffXe/ffTOf,  etc.)  :  so  in  Plato  on  rci%vs,  valde  cekriter.  However  Bengel 
makes  on,  as  before  irT^ctrila,  so  to  be  repeated  before  arsi/ti  in  the  sense  sed, 
'but.'— Ed. 

»  What,  or  hou>.—{l.  B.) 

♦  Thus  also  E.  M.— (I.  B.) 

'  For  a  full  account  of  this  word  and  its  meanings,  see  Gesenius's  Lexicon 
in  voce. — (I.  B.) 

*  Literally — "  Because  Naboth  is  not  living,  because  he  has  died. — (I.  B.) 


806  ST  MATTHEW  VII.  15,  16. 

by  the  Lxx.  in  Dan.  ix.  18,  and  2  Chron.  xx.  15.  See  also 
Heb.  viii.  10,  11.'— aOrijv,  it)  sc.  the  gate.  Cf.  the  commence- 
ment and  conclusion  of  ver.  13. 

15.  -nposixiri,  beware  of)  There  are  many  dangers :  therefore 
we  are  frequently  warned. — See  ch.  vi.  1,  xvi.  6,  xxiv.  4 ;  Luke 
xii.  1,  15,  etc. — 8i,  but)  Whilst  you  are  endeavouring  yourselves 
to  enter,  beware  of  those  who  close  the  gate  against  you.  See 
ch.  xxiii.  13. — ■^luSo'TrpoprjrCiv,  false  prophets)  whose  teaching  is 
different  from  that  of  true  prophets.  See  ch.  v.  17.  [comp. 
ver.  12.  He  who  works  iniquity,  however  he  may  prophesy  in 
the  name  of  Christ  (ver.  22),  is  nevertheless  a  false  prophet.  In 
our  day,  they  who  delight  in  casting  against  others  the  taunt  of 
being  Pharisees  and  false  prophets,  are  themselves  that  which 
they  lay  to  the  charge  of  others. — ^V.  g.] — hdv/j^asi  vpo^aTm,  in 
sheep's  clothing)  i.e.  in  such  clothing  as  they  would  wear  if  they 
were  sheep. 

15,  16.  O'lTing  'ip^ovrai — s<!riyvuiste6i  ahrolg,  who  come — ye  shall 
know  them)  a  very  similar  passage  occurs  in  Luke  xx.  45—47.^ 

16.  'A'Trh^Tuv  xapvuv  avrSiv,  x.r.X.,  from  their  fruits,  etc.)  This  de- 
claration is  solemnly  repeated  at  ver.  20. — ■Ao.p'uZi'i,  fruits)  The 
fruit  is  that,  which  a  man  like  a  tree  puts  forth,  from  the  good 
or  evU  disposition  which  pervades  the  whole  of  his  inward 
being.  Learning,  compiled  from  every  quarter,  and  combined 
with  language,  does  not  constitute  fruit ;  which  consists  of  aU 
that  which  the  teacher  puts  forth  from  his  heart,  in  his  language 
and  conduct,  as  something  flowing  from  his  inner  being,  like  milk, 
which  the  mother  gives  from  her  own  breast :  see  ch.  xii.  33, 
34,  35.  This  is  the  true  force  of  voiif,  produces,  in  ver.  17—19  : 
cf  ver.  21,  23,  24,  26.  It  is  not  his  speech  alone  which  con- 
stitutes the  true  or  the  false  prophet,  but  his  whole  method  of 
leading*  himself,  and  others  with  him,  by  the  one  or  the  other 

'  E/f  T^i/  ^m^j/  is  the  expression  used  of  the  future  life  of  blessedness :  for 
the  present  life  is  not  life  at  all. — V.  g. 

'  True  judgment  looks  to  the  inward  character  of  persons  and  things 
["  inwardly  they  are  ravening  wolves"]. — V.  g. 

'  However  the  margin  of  Ed.  ii.  of  N.  Test,  more  readily  allows  the  omis- 
sion of  this  particle  than  the  larger  edition. — E.  B. 

Ba6  Hil.  1245  read  dvo  :  but  c  Lucif.  '  ex,'  Vulg.  '  a.'— Ed. 

*  See  ver.  14,  "  leadgth."—ED. 


ST  MATTHEW  VII.  19-21.  2&7 

road  or  gate  to  life  or  death  (see  cli.  xv.  14, 13) ;  whence  it  arises 
that  doing  and  saying  are  closely  connected  in  ch.  v.  10.  The 
fruits  indeed  are  the  tokens  (Gnorismata)  or  evidence  of  the 
truth  or  falsehood  of  the  prophet,  and  therefore  also  of  the 
doctrine  set  forth  hy  the  prophet.  The  doctrine,  therefore,  is 
not  the  fruit  by  which  the  prophet  is  known  ;  but  it  is  the  form 
of  the  true  or  false  prophet  which  constitutes  him  the  one  or  the 
other,  and  is  itself  known  from  its  fruit.  The  goodness  of  the 
tree  itself  is  truth  and  inward  light,  etc ;  the  goodness  of  the 
fruit  is  holiness  of  Hfe.  If  the  fhiit  consisted  in  doctrine, 
no  orthodox  teacher  could  be  damned  or  be  the  cause  of 
anothei's  destruction. — See  Schemer,^  Theol.  Moral,  p.  252. — 
btJ  AxavSHv,  of  tJiorns)  although  their  berries  resemble  grapes, 
as  the  heads  of  thistles  do  figs.  In  Luke  vi.  44  the  same  com- 
parison is  differently  turned,  for  cixavSa,  the  thorn,  and  ^drog, 
the  bramble,  are  very  closely  allied.  The  grape  therefore  (sroKpuXri) 
is  denied  to  each  of  them.  Certain  thorns  (axavSai)  also  have 
large  shoots  :^  figs  therefore  can  be  denied  to  them  as  well  as  to 
thistles. 

19.  Aiv&pov,  a  tree)  The  allegory  is  continued. 

21.  Oil  Ttts,  x.T.X,,  not  every  one,  etc)  for  all  in  some  manner 
say,  and  shall  say  so  ;  see  ver.  22,  and  cf.  Luke  ix.  57,  59,  61. — 

0  X'syav,  that  saith)  Put  in  opposition  to  6  iroiZv,  that  doeth :  cf. 

1  Cor.  ix.  27,  xiii.  1,  2. — Mo;,  unto  Me)  The  meaning  is,  "unto 
Me  and  My  Father;"  and  again,  "My  Father's  Will  and  Mine." 
— Kupit,  Lord)  Jesus  acknowledged  that  this  Divine  appellation 
was  due  to  Him.  Many,  even  men  of  high  rank,  called  Him 
LoED :  He  called  no  one  so,  not  even  Pilate. — o  -sroiuv,  -k.t.X.,  he 
that  doeth,  etc.)  There  is  an  antithesis  between  this  and  o'l  ifjaZi- 
Ihim  {that  work),  in  ver.  23. — rh  SsX^/ia,  x.r.X.,  the  will,  etc.)  sc. 
that  which  I  preach,  the  righteous  will,  which  is  declared  in  the 
Law :  cf.  v.  19. — nu  h  ovpavoTg,^  which  is  in  heaven^)  No  one, 
therefore,  who  is  contrary  to  God  wiU  enter  heaven. — aXX'  6 

'  Justus  Chkistophek  Schoher,  a  celebrated  Lutheran  divine,  was 
bora  at  Lubeck  in  1648,  and  died  in  1693,  professorof  Theology  at  Eostock. 
In  1690  he  published  his  celebrated  work,  Theologia  Moralis  sibi  constans, 
quoted  in  the  text. — (I.  B.) 

*  i.e. — resembling  figs  in  some  measure. — (I.  B.) 

*  The  word  is  in  the  plural  number. — (I.  B.) 


208  ST  MATTHEW  VII.  22. 

ToiZv  rj  ^i\n/ia  roS  narpo;  Mou  rou  h  oupatoTg,^  olro;  ilsiXtigirai  tl( 
rriv  ^adiXeiav  rZv  oupavZv,^  but  he  that  doeth  the  will  of  My  Father 
which  is  in  Heaven,^  he  shall  enter  into  the  kingdom  of  Heaven ') 
These  last  words/  "ipse  intrabit  in  regnum  ccElorum,"^  "he 
shall  enter  into  the  kingdom  of  heaven,"  are  found  in  that  most 
ancient  authority,  the  Latin  Vulgate,'  and  from  it  in  both 
Hebrew  editions*  of  St  Matthew,  in  the  Anglo-Saxon  Version,' 
in  Jerome,  and  in  Lupus,"  Ep.  84,  and,  perhaps  from  another 
version,  in  Cyprian.  The  copyists  of  later  times,  slipping  from 
oupavoT;  to  oupavSiv,  have  Omitted  the  clause.  In  antithetical  pas- 
sages of  this  character,  the  sacred  writers  frequently  employ  the 
figure  entitled  Plenus  SermoJ 

22.  UoXXoi,  many)  even  of  those,  perhaps,  whom  posterity  has 
canonized  and  commanded  to  be  accounted  blessed  and  saints ; 
many,  certainly,  of  those  who  have  had  rare  gifts,  and  have  shown 
at  times  a  good  will  (see  Mark  ix.  39),  who  apprehend  the  power 
and  the  wisdom,  but  not  the  mercy  of  God. — ipodei,  shall  say) 
flattering  themselves  in  their  own  persuasion.  Many  souls  will 
retain  the  error,  with  which  they  deceive  themselves,  even  up  to 
that  day:'  [A  miserable  expectation,  previously,  is  theirs:  an 
awful  judgment,  subsequently! — V.  g.]  see  ch.  xxv.  11.  Hence 
may  be  illustrated  the  doctrine  of  the  state  after  death.  In  the 
Judgment  all  things  will  at  length  be  made  known  :  see  Rom. 

'  The  word  is  in  the  plural  number. — (I.  B.) 

'  They  are  not  fouud  in  E.  M.— (I.  B.) 

»  See  p.  14,  f.  n.  1.— (I.  B.) 

'  See  Le  Long,  Bibliotheca  Sacra,  pt.  II.  Sect.  1,  |§  4, 5,  6 ;  andBengel's 
App.  Crit.  pt.  I.  Sect.  32,  Obs.  6.— (I.  B.) 

Vulg.  abc  Cypr.  Hil.  add  "ipse  intrabit  in  regnum  coelorum:''  they 
moreover  must  read  airo;  ipse,  not  as  Beng.  has  it,  hio,  oJtoj.  BZ  and  most 
of  the  oldest  authorities  omit  the  clause. — ^Ed. 

'  Supposed  to  have  been  executed  in  the  eighth  century.  See  Hartwell 
Home,  vol.  II.  Pt.  I.  chap.  3,  Sect.  iii.  §  4.— (I.  B.) 

*  Lupus  Seevatius  (or  Seevatus),  a  native  of  Prance,  and  disciple  of  the 
celebrated  Aldric,  who  sent  him  to  Fulda  to  study  the  Holy  Scriptures  under 
the  famous  Rabanus  Maurus.  He  became  Abbot  of  Ferriere  a.d.  842,  and 
distinguished  himself  both  as  a  scholar  and  a  theologian.  His  character 
stands  high  both  as  a  man  and  an  author (I.  B  ) 

'  i.e.  give  the  words  in  full,  even  though  any  reader  might  have  readily 
supplied  them. — Ed. 

•  Sc.  the  day  of  judgment.— (I.  B.) 


ST  MATTHEW  Vll.  23-25.  209 

ii.  16  ;  1  Cor.  iii.  13. — h  Ixuvri  r^  hl^ipcj,,  on  that  day)  that  great 
day,  in  comparison  with  which  all  previous  days  are  nothing. — 
lifi,  Thy)  The  emphasis  and  accent  fall  upon  this  word  in  each  of 
the  three  clauses :  Thy,  sc.  that  of  the  Lord. — 'TrpoKpyiTiuga./iiv,  we 
have  prophesied)  We  have  openly  proclaimed  the  mysteries  of  Thy 
kingdom.  Add  also :  We  have  written  commentaries  and  exege- 
tical  observations  on  books  and  passages  of  the  Old  and  New 
Testament,  we  have  preached  fine  sermons,  etc. — Sai//,6via,,  devils) 
It  is  not  said  dia^oXovg,  because  did^oXos  is  only  used  in  the  sin- 
gular number.'^ 

23.  Tore,  x.r.X.,  then,  etc.)  although  they  had  not  thought  so 
before. — o/ioXoyrjaiii,  I  will  profess)  sc.  openly.  Great  was  the 
authority  evinced  by  this  saying  :  see  ver.  29. — olihi-nori,  x.t.X., 
never,  etc.)  although  you  cite  My  Name. — o'l  Jfiya^o'/iEvo/,  x.r.X., 
that  work,  etc.)  Not  even  then  will  their  iniquity  have  been 
changed.^ —  amiiAai,  iniquity)  how  much  soever  they  may  boast 
of  the  Law?  Unbelief  exclusively  damns  (Infidelitas  proprie 
damnat)  ;  and  yet  in  the  Judgment  the  Law  is  rather  cited  ;  see 
ch.  XXV.  35,  42  ;  Kom.  ii.  12,  because  the  reprobate,  even  then, 
when  they  see  Christ  visibly  manifest,  will  not  comprehend  the 
true  nature  of  faith. 

24.  '  O/io/wffw,  I  will  liken)  In  ver.  26  it  is,  he  shall  be  likened. 
God  refers  salutary,  things'*  to  Himself;  He  removes  evil 
things'  from  Himself;  cf.  ch.  xxv.  34,  41. — (ppovl/iu,  prudent) 
True  prudence  spontaneously  accompanies  true  righteousness ; 
cf.  ch.  xxv.  2. 

25.  Kal — xal — xa! — x.r.X.,  and — and — and — etc.)  In  the  last 
days  of  a  man  and  of  the  world,  temptations  throng  together  to 
the  attack  (concurrunt),  sc,  rains  on  the  roof,  rivers  at  the  base, 

'  Sc.  with  its  technical  meaning :  fur  S(«/3oAijf,  in  its  original  sense  of 
accuser,  may  be  used  indiscriminately  in  all  three  numbers. — (1.  B.) 

'  He  means  that  our  Lord  will  address  them  as  even  then  working  iniquity 
with  hearts  still  unconverted.— (I.  B.) 

'  There  is  a  play  upon  the  words  di/oftla,  the  state  or  conduct  of  those 
who  are  without  law,  and  6  vofcos-,  the  Law,  on  which  they  self-righteously  and 
delusively  relied. — (I.  B.) 

*  i.e.  things  connected  with  salvation,  as  ex.  gr.  the  building  on  the  rock. 
—Ed. 

^  As  ex.  gr.  the  building  on  the  sand ;  therefore  it  is  here,  "  he  shall  be 
likened"  not  "J  will  liken."— Ed. 

VOL.  I.  O 


210  ST  MATTHEW  VII.  26-29. 

winds  at  tlie  sides  [of  our  spiritual  edificel-^— )j  /3/'ox'i>  *^*«  ™*") 
The  presence  of  the  article  denotes  that  the  rain  will  not  be 
deficient. — '?rpose'!rim,  fell  upon)  i.e.  to  try  its  power  of  endur- 
ance. In  ver.  27,  we  have  'zposixo-^av,  beat  upon,  as  though  at 
random  and  without  object. 

26.  'O  axovaiv,  he  that  heareth)  He  who  neither  Iiears  nor  does, 
clearly  does  not  build  at  all. — ivl  rfiv  afi,f^ov,  on  the  sand)  which 
frequently  looks  like  the  rock,  but  is  not  of  the  same  con- 
sistence. 

27v  Kai  nv  ri  itTuigii  ai/rjjg  /j,iyd\fi,  and  great  was  the  fall  of  it) 
It  was  great  indeed,  for  it  was  entire.  "We  see,  from  the  present 
example,  that  it  is  not  necessary  for  aU  sermons  to  end  in  a 
consolatory  strain. 

28.  ■s.vvsriXseiv,  concluded)  The  Lord  did  nothing  abruptly: 
see  ch.  xi.  1,  xix.  1,  xxvi.  1. — l^wX^fftfovro,  were  astonished)  The 
attractions  of  true  teaching  are  genuine ;  those  of  profane,  futile. 
You  may  wonder,  perhaps,  why  our  Lord  did  not  in  this  dis- 
course speak  more  clearly  concerning  His  own  Person.  But 
(1)  He  explained  His  teaching  so  excellently,  that  from  thence 
His  auditors  might  judge  of  the  excellence  of  the  Prophet  who 
thus  taught ;  (2)  His  person  had  been  already^  sufficiently 
declared;  (3)  in  the  discourse  itself.  He  sufficiently  intimates 
who  He  is,  namely,  "  ffe  that  cometh," '  i.e.,  the  Son  of  God, 
the  Judge  of  all ;  see  ch.  v.  11,  17,  22,  vii.  21-27. 

29.  'fig  i^ovelav  £%wi',  as  one  having  authority)  They  could  not 
withdraw  themselves  away.^  It  is  the  mark  of  truth  to  constrain 
minds,  and  that  of  their  own  free  will.  See  examples  of  our 
Lord's  authority  (igouir/a)  in  the  Gnomon  on  ch.  v.  3, 18—20,  vii. 
22,  23,  and  also  viii.  19,  and  John  vii.  19. — 'ypafi/j,aT£Tg,^  scrl 


1  All  kinds  of  judgments  are  here  intimated;  but  especially  the  last  judgment. 
It  is  indeed  scarcely  that  the  righteous  man  is  saved,  yet  however  he  is 
saved  [1  Pet.  iv.  18].— V.  g. 

»  e.5r.  Mattiii.  17.— (I.  B.) 

»  See  ch.  xi.  3.— (I.  B.) 

*  Thei/  felt  the  majesti/  of  the  Teacher,  and  the  power  of  His  word. — 
V.  g. 

'  The     argin  of  Edit.  a.d.  1753  regards  the  fuller  reading,  oi  ypaftfianh 

ecirZu  x.a.1  oi  ^apiaaioi,  as  almost  equal  in  probability  to  this  shorter  one. 

E.  B. 

Lachm.  adds  the  words  with  C  corrected  by  the  first  and  second  later 


ST  MATTHEW  VIII.   1-4.  211 

;o  whom  the  people  were  accustomed,  and  who  had  no  au- 

'.hority. 


CHAPTEK    VIII. 

1  'UxoXovSriMv,  followed)  They  did  not  immediately  leave 
Him. 

2.  Ai'irphg,  a  leper)  The  most  grievous  diseases  were  leprosy 
(cf.  with  this  passage  2  Kings  v.  7),  paralysis  (of.  Mark  ii.  3  with 
ver.  6)  and  fever  (see  ver.  14).  It  is  probable  that  the  leper^  had 
listened  to  our  Lord's  discourse  from  a  distance. — sav,  x.r.x.,  if, 
etc.)  the  leper  does  not  doubt  our  Lord's  power,  but  he  humbly 
rests  the  event  upon  His  will  alone.  Faith  exclaims,  if -Thou  wilt, 
not,  i/  Thou  canst;  see  Mark  ix.  22. — dumeot,!.  Thou  canst)  At  the 
commencement  of  His  ministry,  the  chief  object  of  Faith  was 
the  omnipotence  of  Jesus.  This  faith  the  leper  might  have  con  ■ 
ceived  from  His  discourse. 

3.  Tnv  yfifo.,  His  Jiand)  to  which  the  leprosy,  that  would  have 
polluted  others,  was  compelled  to  yield. — 6sX<a,  I  will)  corres- 
ponding to.  If  thou  wilt.  A  prompt  echo  to  the  matured  faith  of 
the  leper.  The  very  prayer  of  the  leper  contained  the  words  of 
the  desired  reply.  The  expression,  /  will,  implies  the  highest 
authority.  Our  Lord  performed  His  first  miracles  immediately, 
that  He  might  not  appear  to  have  had  any  difficulty  in  perform- 
ing them :  but  after  He  had  established  His  authority.  He  fre- 
quently interposed  a  delay  salutary  to  men. 

4.  MriSsvl,  to  no  one)  sc.  before  you  have  gone  to  the  priest, 
lest  the  priests,  if  they  had  heard  of  it  before,  should  deny  that 
the  leprosy  had  been  really  cleansed ;  sc.  to.  no  one  of  those  who 
had  not  witnessed  the  miracle. — eeuurhv,  thyself)  not  by  means 
of  another. — el;  naprLpm,  for  a  testimony)  See  John  v.  36.   Thus 

hand,  ac  Vulg.  Hil.  640,  Euseb.  a^roS.  276  :  b  also,  adding  aurciu.     However 
the  weighty  authority  of  B  is  against  the  additional  words. — Ed. 

'  Whose  cure  Matthew  places,  in  the  correct  order,  between  the  Sermon 
on  the  Mount  and  the  cure  of  the  centurion's  servant. — Harm.,  p  252. 


212  ST  MATTHEW  VIII.  5-7. 

the  LXX.  use  the  word  ij,aprbpm  in  Euth  iv.  1}  The  priests  did 
not  follow  our  Lord :  He  sends  the  leper  to  them  from  Galilee 
to  Jerusalem  :  He  was  much  in  Galilee  at  that  time. — avroTg, 
to  them)  that  a  testimony  might  be  exhibited  to  them  of  the 
Messiah's  presence,  and  of  His  not  derogating  from  the  law,  and 
that  they  too  might  thus  be  enabled  to  give  testimony  to  these 
facts. 

5.  TJposriXSev  'Auj-cS  ixarovTap^og,  There  came  unto  Him  a  centu- 
rion) The  centurion  did  not  actually  come  to  Him  in  person ; 
nor  would  our  Lord  have  praised  him,  as  He  did  just  afterwards, 
in  his  presence. — See  ver.  10,  and  cf.  ch.  xi.  7.  Others,  indeed, 
were  praised  by  our  Lord  in  their  presence,  but  not  until  after 
previous  humiliation,  and  not  so  singularly  and  in  comparison 
with  others  as  the  centurion  is  here  praised  in  contradistinction 
to  all  Israel.  And  the  same  reverence,  which  induced  the  cen- 
turion to  declare  himself  unworthy  that  our  Lord  should  come 
under  his  roof,  prevented  him  from  going  to  Him  in  person. — 
See  ver.  8,  and  Lulce  vii.  7,  10.^  He  appears  to  have  come  out 
of  his  house  in  the  first  instance,  but  to  have  gone  back  before 
he  had  reached  our  Lord.  The  will,  therefore,  on  his  part 
was  held  in  Divine  estimation  as  equivalent  and  even  pre- 
ferable to  the  deed :  and  this  estimation  is  nobly  expressed 
by  St  Matthew  in  the  sublime  style  of  a  divine  rather  than  a 
human  historian.  Jesus  and  the  centurion  conversed  truly  in 
spirit. 

6.  Aiyav,  saying)  cf.  ch.  xi.  3,  and  Luke  xiv.  18. — rmpaXv- 
Tixhs,  a  paralytic)  Paralysis  is  a  disease  diflScult  to  Physicians. 

7.  'EXiiiv,  coming)  In  His  Divine  wisdom,  our  Lord  puts  forth 
those  addresses  by  which  He  elicits  the  profession  of  the  faith- 
ful, and  thus  as  it  were  anticipates  them :  which  is  the  reason 
why  men  of  those  times  received  a  swifter,  greater,  and  more 
frequent  effect  from  heavenly  words  than  they  do  now.  He 
declares  Himself  ready  to  come  to  the  centuriorHs  servant.  ■  He 
does  not  promise  that  He  will  do  so  to  the  nobleman's  son.     By 

Sc.  xxi  nvro — ?i/  fiaprvpiop  h  '  lupa.'^T^. — E.  V.  And  this  was  a  testimony 
in  Israel.— (I.  B.) 

'  D.  Hauber  has  fully  proved,  in  den  harmon.  Anmerk.  p.  72,  that  the 
history  here  given  in  Matthew  is  one  and  the  same  as  that  in  Luke.—Rnrxa. 
p.  2C5. 


ST  MATTHEW  VIII.  8,  9.  21S 

each  method  He  arouses  faith,  and  shows  that  He  is  no  respecter 
of  persons. 

8.  2r£/j)v,  roof)  Although  not  a  mean  one,  of.  Luke  vii.  5. 
There  were  others  whose  reverence  did  not  prevent  them  from 
seeing  and  touching  the  Lord,  see  ch.  ix.  18,  20.  The  same  in- 
ternal feeling  may  manifest  itself  outwardly  in  different  modes, 
yet  all  of  them  good. — s/Vs  Xoyifi,  command  hy  word)  Thus  does 
the  centurion  declare  his  belief  that  the  disease  will  yield  to 
our  Lord's  command.  Some  few  copies  have  ratheir  more  care- 
lessly, £/Vs  XSyov,^  say  the  word. — laSfieirai,  shall  be  healed)  The 
centurion  replies  by  this  glorious  word :  our  Lord  had  said 
modestly,  "  kpa-itvoeuj"  I  will  cure? — 6  itaTg  /aou,  my  hoy)  A  kinder 
mode  of  speech  than  if  he  had  said  o  dovXog  //,ov,  my  slave. 

9.  Kal  y&p  iyii,  for  I  also)  Reason  might  object,  "  The  slave 
and  the  soldier  hear  the  command  without  difficulty;  not  so 
the  disease."  The  wisdom  of  faith,  however,  shining  forth 
beautifully  from  the  military  abruptness  with  which  it  was 
expressed,  does  away  with  this  objection,  and  regards  rather 
those  considerations  which  confirm,  than  those  which  might 
destroy  (frangant)  hope ;  those,  namely,  which  arise  from  the 
supreme  dominion  and  jurisdiction  of  Christ,  who  issued  His 
injunctions  to  the  sea,  and  the  winds,  and  diseases  ;  see  ver.  26 ; 
Luke  iv.  39.  He  commands :  the  thing  is  done.  The  cen- 
turion can  command  soldier  and  slave,  but  not  disease ;  the 
Lord,  however,  can  order  the  disease,  and  that  more  easily, 
humanly  speaking,  than  the  will  of  man,  who  is  frequently  re- 
belHous. — avSpcaxog  i'lfi^i  M  i^oueiav,  I  am  a  man  under  authority) 
He  does  not  say,  I  am  a  military  officer,  but  since  he  is  obliged 

1  BCJc  Orig.  4,278d  and  Vulg.  read  T^oya.  Rec.  Text,  without  good 
authority,  has  Xoyav. — Ed. 

'  The  word  used  by  the  centiirion  was  confined  to  the  notion  of  healing, 
and  cognate  with  that  which  denoted  a  physician :  that  employed  by  our 
Lord  had  also  the  signification  of  attending  upon,  and  was  cognate  with 
one  which  denoted  an  attendant.  Bengel's  remark  applies  not  to  our  Lord's 
meaning,  but  to  the  mode  in  which  He  expressed  it. — (I.  B.) 

^  Tittmann,  Syn.  ii.,  distinguishes  the  words  thus :  BipxTriva  ixofixi'Aiffe- 
runt  ut  nostra :  (Germ.)  helfen  et  heilen.  dipofa-ivia^m  «wo  ran  xuhDnup, 
UaSai  Toi/s  a.<!hpov!/Ta,(,i.e.  dipxTevofiai  refers  to  the  infirmities  cured,  iiisSxi 
to  the  persons  cured.  QspccTeia  seems  to  me  to  mean,  to  treat  a  case,  to 
tend,  to  minister  to :  iSiaiai,  to  heal. — Ed. 


214  ST  MATTHEW  VIII.   10,  11. 

to  mention  that  others  are  subject  to  him,  he  says  with  great 
dehcacy,^  /  myself  am  subject.  There  is  also  a  concealed  anti- 
thesis,^ sc.  Jesus  is  supreme  Lord,  souverain. — wh — ■j'tt,  under 
— under)  Such  persons  are  at  present  called  subalterns. 

10.  ''E6au//,ags,  wondered)  Faith  and  unbelief  were  both  the 
objects  of  Christ's  wonder ;  see  Mark  vi.  6.     Our  Lord  praises 
His  friends  warmly,  where  there  is  an  opportunity  for  so  doing. 
See  ch.  xi.  7,  xv.  28,  xxv.  35,  xxvi.  10 ;  Luke  vii.  44,  xxi.  3. — 
ill  TM  'lgpa,nX,  in  Israel)  sc.  the  people  of  Israel.    Neither  the  cen- 
turion nor  the  woman  of  Canaan  were  of  Israel ;  but  with 
regard  to  the  latter,  our  Lord  may  seem  to  have  given  a  higher 
testimony,  because  she  came   openly  from  the  coasts  of  the 
Gentiles,  whereas   the  former  had  dwelt   in   Israel:  and  the 
centurion  himself  anticipated  that  objection  (id  occupavit),  when 
he  declared  himself  to  be  unworthy,  and  interposed  the  elders 
of  the  Jews  between  himself  and  our  Lord. — rosauTriv,  so  great) 
especially  as  the  centurion  had  had  much  less  intercourse  with 
our  Lord   [than  His  brethren  according   to  the   flesh].     His 
faith  was  an  example  and  earnest  of  the  faith  by  which  the 
Gentiles  would  surpass  the  Jews. — t/ot/v,  faith)  From  this  first 
mention  of  faith  in  the  New  Testament,  we  may  gather  that 
faith  (as  well  as  unbelief)  is  in  both  the  understanding  and  the 
will,  being  the  result  of  deliberation  and  free  choice.'     See  the 
concordances  on  the  word  otSw.*     Of  all  the  virtues  evinced  by 
those  who  came  to  the  Lord,  He  is  wont  to  praise  faith  alone. 
See  ch.  XV.  28  ;  Luke  vii.  50.'—oudi—i6pov,  I  have  not  found) 
though  I  have  come  to  seek  it. 

11.  mxxol,  many)  who,  being  not  Jews,  are  similar  to  the 
centurion.     This  is  intended  to  awaken  the  emulation  of  the 

1  Upohf,a.wi!«,  anticipatory  precaution;  lest  his  mention  of  soldiers  bein"- 
under  him  should  offend  against  humility,  he  puts  first  the  mention  of  his 
being  himself  under  the  authority  of  others.     See  Append,  on  the  figure.— 

^  See  Explanation  of  Technical  terms  in  Appendix (I.  B.) 

J  Deliberation  being  the  province  of  the  Understanding;  Free  Clioice.  the 
offspring  of  the  W^j7/._(I.B.) 

—a'^\    '"  ^^''^'^^'  ^'''•'  *''^  ^^"""^  f'^o"'  ^^i<=l»  '^''"'■'f'  >'«'^  is  derived. 

»  In  proportion  to  the  greatness  of  humUity,  u  the  greatness  of  faith.-^ 
See  ver.  8,  and  Luke  xvii.  6-10.— V.  g. 


ST  MATTHEW  VIII.  12.  215 

Jews. — Avh  amraKm,  from  the  east)  see  ch.  ii.  1, — from  the  east 
and  from  the  west ;  an  euphemism  for  "  from  the  Gentiles." — 
jj'^fluir/,  shall  come)  A  prophecy :  they  shall  come  in  spirit  [and  by 
faith. — V.  g.J — /isra,  together  with)  see  Heb.  xii.  23.'' — Iv  Tr\ 
^adiXtia,  in  the  kingdom)  sc.  in  this  life,  and  in  that  which  is 
to  come. 

12.  O/  &  ukl  7-3)5  ^agiXilag,  but  the  children  of  the  kingdom)  i.e. 
nearest  heirs  to  the  kingdom.  The  same  title  is  employed  with 
another  meaning  in  ch.  xiii.  38. — <sx.orog,  darhness)  Whatever  is 
without  the  kingdom  of  God  is  outer  :  ioi  the  kingdom  of  God 
is  light,  and  the  kingdom  of  light.  That  darkness  wiU  envelope 
not  only  the  eye,  but  also  the  mind,  with  the  grossest  obscurity. 
— i^uiTipov,  outer)  the  unbeliever  has  internal  darkness  in  him- 
self already,  and  obtains,  therefore,  external  darkness  also  as 
his  fitting  home.  And  the  nearer  that  any  one  might  have 
approached  [to  the  Divine  presence],  so  much  the  further  will 
he  be  cast  forth  into  the  depths  of  darkness. — IxeT,  there)  at 
length  [even  though  not  here  and  now].  Without  the  brilhant 
scene  of  the  feast  [the  marriage  supper  so  often  mentioned]. — 
o)  a  remarkable  article,  used  emphatically.^  In  this  life,  grief  is 
not  yet  really  grief. — xXa,v6/ihg,  weeping)  Then  will  weep  heroes 
now  ashamed  to  weep,  from  grief  at  the  good  they  have  lost, 
and  the  evil  they  have  incurred.  Oh  horrible  sound  of  so  many 
wretched  beings !  how  far  more  blessed  to  hear  the  sounds  of 
heaven ! — See  Rev.  xiv.  etc. — ^puy/ihg  ruv  odovrun,  gnashing  of 
teeth)  from  impatience  and  bitterest  remorse,  and  indignation 
against  themselves,  as  being  the  authors  of  their  own  damna- 
tion.^ Self-love,  indulged  on  earth,  will  then  be  transformed 
into  self-hate,  nor  will  the  sufferer  be  ever  able  to  depart  from 
himself.  Nor  is  this  weeping  and  gnashing  of  teeth  combined 
with  darkness  only,  but  also  with  fire,  etc. ;  see  ch.  xiii.  42,  50  ; 
Luke  xiii.  28.  Another  exposition  is,  the  soft  will  weep,  the 
stern  will  rage.     The  same  phrase  occurs  in  Acts  vii.  54.* 

1  With  the  Fathers  in  the  faith,  Heb.  xi.  9— V.  g. 

^  As  though  this  were  the  true  ideal  of  sorrow — the  normal  standard  of 
suffermg — the  archetypal  reality  of  agony. — (I.  B.) 

'  As  also  from  a  spiteful  and  malignant  feeling  against  others,  to  whom 
they  enviously  grudge  the  salvation  which  those  others  have  obtained. 
Comp.  Ps.  cxii.  10. — V.  g. 

■*  Sc.  they  gnashed  upon  him  [Stephen]  with  their  teeth. — (I.  B.) 


216  ST  MATTHEW  VIII.  13-16. 

13.  'fl;  sir!sTi\jgag,  as  thou  hast  believed)  A  bountiful  con- 
cession. 

14.  Uevhp&v,  mother-in-law)  Peter  had  not  long  before  mar- 
ried a  wife,  and  they  are  guilty  of  a  mistake  who  paint  him  with 
white  hair  ;^  for  all  the  disciples  were  young,  and  had  a  long 
course  to  perform  in  this  world ;  see  John  xxi.  18.^  This  must 
be  well  kept  in  mind  in  every  Evangelical  History .° — wpsegovnav, 
sick  of  a  fever)  in  the  actual  paroxysm. 

15.  Airixovsi  AvTu,  waited  upon  Hirri)  She  performed  the  duty  of 
the  house-mother  (mater-famihas),  as  a  joyful  sign  of  her  entire 
restoration  to  health.  St  Mark  and  St  Luke  mention  the  dis- 
ciples as  preferring  the  request  in  favour  of  Peter's  mother-in- 
law,  and  therefore  add — Sirinom  avroTg,  she  waited  upon  THEM, 
se.  the  Lord  and  His  disciples.  St  Matthew  mentions  only  the 
Lord,  and  therefore  wrote  Alrw.  The  erroneous  reading,  avroT;, 
has  been  introduced  from  the  other  Evangelists.^ 

16.  'O'^tac,  evening)  of  that  day  on  which  so  much  had  been 
said  and  done.  Diseases  are  wont  to  be  more  oppressive  at 
eventide. — ra  'jrveii/jbaTo,,  the  spirits)  i.e.  the  devils. — X^yu,  with  a 


'  Although  it  is  not  improbable  that  he  was  older  than  the  other  dis- 
ciples.—B.  H.  E.  p.  257. 

2  You  may  gather  that  concerning  Judas  Iscariot  from  Ps.  cix.  8,  9  ; 
Zebedee  and  Salome,  the  parents  of  James  and  John,  were  likewise  both 
still  living.— B.  H.  B.  p.  258. 

'  For  whoever  will  carefully  weigh  the  youthful  age  of  the  disciples,  and 
their  original  family  connections  and  former  condition,  will  readily  make 
allowances  for  several  errors  which  were  committed  by  them  in  their  state  of 
discipleship,  and,  having  regard  to  this  consideration  of  the  time,  he  will  not 
require  from  them  more  than  is  reasonable,  and  so  will  find  himself  extri- 
cated from  not  a  few  difficulties. — Harm.  1.  c. 

*  Those  who  are  anxious  to  avoid  Transpositions,  maintain  the  opinion, 
that  the  mother-in-law  of  Peter  was  delivered  from  a  fever  more  than  once. 
But  in  the  case  of  sick  persons  healed  by  the  Saviour,  the  danger  that  im- 
pended over  them  was  not  from  the  return  of  their  disease,  but  from  some 
greater  evil.  Nor  did  the  Lord  warn  the  mother-in-law  of  Peter,  as  He  did 
others,  on  that  head :  and  if  she  had  been  attacked  by  fever  anew,  it  would 
have  happened  at  a  most  brief  interval  after  the  former  cure,  and  therefore 
in  that  case  the  disciples,  who  were  as  yet  but  novices,  might  have  doubted, 
along  with  others,  whether  the  fever  (a  disease  liable  to  alternations  and  in- 
termissions more  than  all  other  diseases)  had  been  really  and  completely 
removed. — Harm.  p.  257. 


ST  MATTHEW  VIII.  17-20,  817 

word^)  by  that  alone? — ^avras,  all)  witliout  exception :  some  men 
are  said  to  have  a  heahng  power  in  the  case  only  of  certain  special 
diseases. 

17.  "Oiois  ■n-Xjjpw^^,  that  it  might  he  fulfilled^  It  behoved  that 
the  Physician  of  the  soul  should  also  remove  bodily  complaints 
from  those  who  came  in  His  way.'  In  this  manner  also,  there- 
fore, was  fulfilled  the  prophecy  of  Isaiah.  Body  and  soul 
together  form  one  man :  the  corrupting  principle  of  both  soul 
and  body  is  one  [namely  sin]  ;  one  and  the  same  aid  was  given  to 
both  by  this  great  Physician,  as  the  case  required. — sXa^s,  took) 
i.e.  removed  from  us. 

18.  'AviKhTv,  to  depart)  Thus  Jesus  sought  repose,  and  gave 
to  the  people  time  to  bear  fruit  from  His  teaching,  and  kindled 
their  interest  in  Himself  for  the  future. 

19.  eJs  ypa/L/jLaTcvg,  x.r.X.,  one  Scribe,  etc.)  Out  of  so  great  a 
multitude,  this  man  alone  exhibits  such  an  emotion.  Yet  he 
seems  to  have  been  fond  of  comfort,  a  Scribe  less  hardy  than  the 
fishermen.     The  Scribes  came  often  to  tempt  our  Lord. 

19—21.  'Eiirsv,  said)  The  doctrine  of  Jesus  Christ  is  clearly 
opposed  to  the  natural  will  of  man.  He  wisely  sent  away  those 
who  endeavoured  to  follow  him  wrongly  or  unseasonably ;  see 
Mark  v.  18.  Those  who  showed  a  hesitation  in  following  Him. 
He  commanded  to  follow  Him.  He  treated  the  Scribes  in  one 
way,  the  disciples  in  another ;  see  Luke  ix.  57—62. — AiSdaxa'ke, 
Teacher*)  Jesus  did  not  address  those  as  Eabbi  and  Lord,  who 
were  called  so  by  human  law  or  custom,  but  he  was  deservedly 
addressed  as  such  by  them.  See  Mark  v.  35  ;  John  iii.  2,  iv. 
49  ;  Matt.  viii.  6.  The  apostles  addressed  their  hearers  as 
brethren  and  fathers :  our  Lord  never  did  so. 

20.  Ka^  Xeysi  aiiToJ  a  'irjgoug,  a.r.X.,  and  Jesus  saith  unto  him,  etc.) 
Our  Lord  does  nut  repulse  this  man,  but  he  proposes  a  condition 
by  which'  to  correct  the  view  with  which  he  made  the  offer 
respecting  comfort  or  wealth,  or  even  the  power  of  working 

1  That  such  is  Bengel's  meaning  is  clear  from  his  German  Version,  where 
he  renders  it  "  mit  einem  wort."     E.  V.  has  "  By  His  word." — (I.  B.) 

'  "  Solo,"  i.e.  without  using  any  other  means. — (I.  B.) 

5  And  of  whom  the  extraordinary  numbers  are  from  time  to  time  noticed, 
Matt.  iv.  23,  ix.  35,  36  (Luke  iv.  21),  xii.  15,  xv.  30,  xxi.  li.— Harm,  p.  259. 

*  E.  V.  Master. 


ins 

miracles. — o  Tio;  roD  avSpwmu,  the  Son  of  man)  See  Gnomon  on 
ch.  xvi.  13. — ouH  £%£/,  x.r.'k,  hath  not,  etc.)  O  admirable  poverty 
and  endurance,  combined  with  perpetual  pilgrimage.^ 

21.  MoiSnrSiv,  of  the  disciples)  of  those,  namely,  who  were  not 
always  present. 

22.  Toiig  viapo-jc,  the  dead)  An  expression  urgently  command- 
ing the  man  to  follow  Him,  and  therefore  embracing  many 
things.  Both  the  dead  tvho  are  to  be  buried,  and  the  dead  who 
are  to  bury  them,  must  come  under  consideration.  The  dead 
who  are  to  be  buried,  are  without  doubt  those  literally  dead, 
whether  the  father  of  this  disciple  was  already  then  dead  or 
old,  and  near  to  death,  and  with  only  this  one  son.  Cf.  Tobit 
xiv.  12.  The  dead  who  bury,  or  those  to  whom  the  burial  of 
the  dead  should  be  left,  are  partly  those  who  are  also  about  to 
die,  mortals  bound  to  the  law  of  death  (cf.  Eom.  viii.  10),  as 
distinguished  from  the  hope  of  a  better  life — that  hope,  however, 
being  not  altogether  taken  away.  The  appellation  is  to  be 
limited  by  the  context :  as  in  Luke  xx.  34,  they,  who  never- 
theless are  capable  of  being  saved,  are  called  the  children  of  this 
world ;  so  they  are  called  dead,  who  are  more  fit  for  burying 
than  for  announcing  the  kingdom  of  God.  As  in  ch.  ix.  24,  the 
girl  is  called  not  dead,  who  soon  shall  live  (cf.  John  xi.  4),  so 
they  are  called  dead,  who  soon  shall  die.^  In  the  time  of  pesti- 
lence, the  dead  are  buried  by  those  who  soon  themselves  die. 
Nor  is  the  case  very  different  with  successive  generations  of 
mortals  in  the  course  of  ages.  Partly,  they  are  already  dead  ; 
and  with  regard  to  them  the  expression  is  hypothetical,  with  this 
meaning — Do  thou  follow  Me,  and  leave  the  bm'ial  of  the  dead 
to  the  dead  themselves  ;  i.e.  Let  the  dead,  as  far  as  you  are  con- 
cerned, remain  unburied.  A  similar  mode  of  expression  occurs 
in  Exod.  xxi.  14,  Let  the  murderer  be  taken  from  the  altar:  i.e.  let 
him  be  slain, ,  even  if  he  has  fled  to  the  altar.  The  appellation, 
therefore,  of  the  dead  who  bury,  is  abrupt,  and  suitable  to  a  com- 

^  Neither  had  He  a  house  of  His  own,  nor  a  fixed  dwelling  anywhere, 
Mark  i.  45.  The  Scribe  regarded  it  as  an  easier  matter  than  it  really  was, 
to  follow  Him  whithersoever  He  was  going. — Harm.,  p.  269. 

2  The  dead  are  in  their  lasting  home,  and  the  mourners  are  not  far  off 
from  the  same,  but  continue  wandering  all  around  it,  until  they  themselves 
also  enter  it. — See  Eccles.  xii.  5. — ^V.  g. 


ST  MATTHEW  VIII.  23-28.  219 

mand  which  could  brook  no  delay — a  command  which  had 
sacred  grounds,  and  flowed  from  the  divine  perception  of  tlio 
Saviour.     We  ought  to  surrender  ourselves  wholly  and  imme 
diately. — rous  savT^v,  their  own)  sc.  relatives.     See  Gen.  xxiii.  4 
It  was  the  duty  of  this  disciple  to  deny  his  father.^ 

23.  1h  tXoTov,  the  vessel)  The  article  refers  by  implication  to 
ver.  18.  Jesus  had  a  moving  school :  and  in  that  school  His 
disciples  were  instructed  much  more  solidly  than  if  they  had 
dwelt  under  the  roof  of  a  single  college,  without  any  anxiety  or 
temptation. 

24.  SE/ff/ios  iJ,syas,  a  great  tempest)  The  faith  of  the  disciples 
was  greatly  exercised  by  these  maritime  perils. — xaXu'TrTisSai,  was 
covered)  the  danger  reached  the  highest  pitch  :  then  came  the 
succour. — ixdhvSi,  slept)  No  fear  fell  on  Jesus.  Nay,  in  ver. 
26,  He  marvelled  at  the  fear  of  men,  even  in  the  utmost  peril. 
He  slept,  wearied  by  the  various  labour  of  the  day. 

25.  Swffof,  save)  An  abrupt  prayer. — dToXXi/Aste,  ice  perish) 
It  is  a  proof  of  candour  in  the  disciples  to  have  recorded  their 
own  weaknesses :  this  was  not,  however,  difficult  to  them,  since 
after  the  coming  of  the  Paraclete  they  had  become  other  men. 

26.  ^AuXol — oXr/omsToi,  fearful — of  little  faith)  Synonymous 
terms.  Cf.  Mark  v.  36.  Our  Lord  does  not  find  fault  with  the 
disciples  for  their  importunity  in  disturbing  His  rest,  but  for 
their  timidity.^ — tots,  then)  Jesus  calmed  first  the  minds  of  His 
disciples,  then  the  sea. — l'^irlfi,r]ge,  rehuhed)  Satan  probably  had 
ruled  in  this  tempest. 

27.  ' Tiraxo-boMeiv  AvrSi,  obey  Him)  Cf.  Mark  i.  27.  The  winds 
and  the  sea  acknowledge  no  other  control.* 

28.  TspyierivZv,^  of  the  Gergesenes)  Gerasa  (said  for  Gergescha) 

1  The  winds  and  the  sea,  on  this  occasion,  sooner  obeyed  the  will  of  Christ 
than  did  men. — Harm.  269,  270. 

2  K«(  7i£y£/,  And  He  saith)  Being  not  at  all  discomposed  or  agitated.— V.  g. 
8  In  the  whole  life  of  Christ,  never  is  there  any  fear  of  any  creature 

evinced  in  all  the  incidents  which  occurred  to  Him. — ^V.  g. 

*  In  the  original,  "Venti  et  mare  alias  libera." — Bengel  is  very  fond  of 
tlie  adverb  "  alias,"  and  frequently  employs  it  emphatically. — (I.  B.) 

"  This  reading,  which  Michaelis  supposed  to  rest  on  the  mere  conjecture 
of  Origen,  is  estimated  by  the  Margin  of  Beng.  more  highly  in  this  passage 
than  in  the  parallels,  Mark  v.  I,  and  Luke  viii.  26 — E.  B. 

BCA,  Syr.  (Peschito)  and  Hard,  (txt.)  Syr.  read  Ta.la.p-/iyZ«.    Lachm. 


230  ST  MATTHEW  Till.  29-31. 

and  Gadara  were  neighbouring  cities.^  See  Killer's  Onomata 
Sacra,  pp.  807,  812. — Ik  tuv  /ivrifielm,  from  the  tombs)  The  pos- 
sessed avoid  human  society,  in  which  the  exercises  of  piety 
flourish.  Invisible  guests  also  have  their  dwelling  in  sepulchres 
(See  Mark  v.  3) ;  those  which  are  malignant,  especially,  I 
believe  in  the  sepulchres  of  the  impious. — ■TrapiXkh,  pass  by)  not 
even  pass  by. 

29.  T/  iifj^Tv  xai  (Tot,  what  have  we  to  do  with  Thee  ?)  A  formula 
of  declining  interference  or  intercourse.  See  S.  V.  1  Kings  xvii. 
18  ;  Judges  xi.  12  ;  2  Kings  iii.  13.  They  confess  in  this 
address  their  despair  and  horrible  expectation,  and  at  the  same 
time  they  seem  to  add,  "  we  desire  to  have  dealings,  not  with 
Thee,  but  with  men  liable  to  sin." — T/e  tou  ©sou,  Son  of  God) 
Men  seeking  aid  addressed  Him  with  confidence  as  the  Son  of 
David ;  devils  with  terror,  as  the  Son  of  God. — udi,  hither)  The 
devils  claimed,  as  it  were,  some  right  in  that  place,  and  espe- 
cially over  the  swine  in  that  place. — 'jrph  icaipov,  before  the  time) 
This  may  be  construed  either  with  ri'Khg,  hast  Thou  come,  or 
with  ^asavisa.1,  to  torment,  or  with  both.  Jesus  came  indeed 
when  the  world  was  ripe  for  His  coming,  and  yet  sooner  than 
the  enemy  desired.  Thus  in  Eom.  v.  6,  we  read  XpiSThg — xara 
xaiphv—a.'^sSa.vs,  IN  DUB  TIME  Christ  died. — jSagavlsai,  to  torment) 
It  is  torment  for  the  devils  to  be  without  the  bodies  of  man  or 
beast,  which  they  ardently  desire  to  possess,  that  they  may 
thereby,  for  the  time  being,  extinguish  that  fire  with  which  they 
are  always  burning.  See  ver.  31.  This  Was  a  prelude  to  their 
being  hereafter  placed  in  subjection  under  the  feet  of  Jesus. 

30.  Xoipuv,  of  swine)  The  owners  of  the  swine  were  either 
heathens  dwelling  among  the  Jews,  or  Jews  greedy  of  gain. 

31.  XlapixaXovv,  besought)  It  is  one  thing  to  ask  in  an  ordinary 
way  (in  which  manner  natural  men,  and  even  devils,  have  been 

reads  TtpxcrnuZv  with  bed  Vulg.  Hilar.  646,  and  D  apparently  (its  Latin 
having  this  reading).  TepyeanvZu  has  but  second-rate  authorities,  LX.  etc. 
Memph.  Goth.  The  variety  probably  arose  from  the  parallel  passages  being 
altered  from  one  another.  Tregelles  (Printed  Text  of  N.  T.  p.  192)  has 
shown  Origen,  iv.  140,  Vspatrnuciu,  does  not  refer  to  Matthew  exclusively,  but 
to  the  Gospel  narration  generally.  It  proves  the  name  was  sometimes  read 
Tetixpniiol,  sometimes  Tipcurnuol,  and  that  Ttpyianuol  was  not  a  then  known 
reading,  but  was  his  mere  conjecture. — Ed. 

'  See  Bloomfield's  Greek  Testament  in  loc. — (I.  B.) 


ST  MATTHEW  VIII.  32-34.  221 

ere  now  able  to  obtain  something^),  and  another  thing  to  pray 
in  faith.  Even  Satan  himself  sometimes  obtains  his  request,  as 
we  learn  from  the  first  chapter  of  Job. — I'l,  x.t.x.,  if,  etc.)  They 
perceived  already  that  they  must  change  their  abode. — Imrpi-^ov 
fifiTv,  X.T.X.,  suffer  us,  etc.)  The  mischief  should  be  ascribed  to 
the  devils,  not  to  the  Lord;  and  who  would  compel  Him  to 
hinder  the  devils  ? 

32.  'Avt^XSov,  they  were  come  out)  Our  Lord  performed  one 
miracle  by  which  He  inflicted  punishment  on  a  tree,  namely,  a 
fig  tree ;  another  on  swine  ;  another  on  men  buying  and  selling  in 
the  temple.  A  specimen  of  future  vengeance.  His  other  mi- 
racles were  full  of  grace ;  and  even  in  these  benefit  was  pro- 
duced, as,  for  example,  in  the  present  case,  a  road  rendered 
safe,  a  region  freed  from  spirits  to  which  it  was  liable,  by  their 
being  driven  into  the  sea,  the  possessed  liberated,  an  excessive 
quantity  of  animal  existence  removed  which  was  forbidden  to  be 
eaten,  and  in  this  case  liable  to  be  possessed  by  devils.  And 
the  Gergesenes  were  guilty,  and  deserved  to  lose  the  herd. 
The  circumstance  shows  indisputably  the  right  and  the  authority 
of  Jesus. — avi^avov,  died)  It  seems  that  a  possessed  brute  can- 
not live  long.  That  men  who  are  possessed  do  not  thus  perisli 
immediately,  is  an  especial  mercy  of  God. 

33.  Oi  136'SxovTis,  they  who  fed)  Although  they  were  not  pro- 
fessedly herrdsmen  by  occupation. — 'ifuyov,  fled)  The  devils  could 
not  oyertaIf:e  them. 

3fj  UapixdXieav,  they  besought)  Those  who  are  held  fast  by 
con,cem  about  their  property,  more  easily  and  readily  repel  than 
prirsue.  Even  avarice  is  timid.  Or  perhaps  they  besought  our 
iiord  with  no  evil  feeling.^     See  Luke  v.  8.^ 


J    1  Comp.  Mark  v.  10,  12.— E.B. 

2  n«(r«  'h  ■saKiu  the  whole  citj/)  Such  great  commotion  do  earthly  interests 

|;ause ! — V.  g. 

r  3  At  all  events,  though  the  Gergesenes  besought  Him  with  such  a  request, 
/as  did  also  their  neighbours  the  Gadarenes,  yet  He  left  behind  a  leading  one 
#of  those  who  had  been  possessed  (Luke  viii.  35,  viz.  the  man  whom  the  men 
\)f  the  city  had  found  «  sitting  at  the  feet  of  Jesus,  clothed,  and  in  his  right 
i?g^ind")  as  a  preacher  of  the  Gospel  to  them.  This  one  ntay  have  been  a 
Cjtadarene,  and  the  other  a  Gergesene.— ^arm.  p.  274. 
f!  *  Where  Peter,  from  humility  instead  of  malignity,  exclaims,  "  Depabt 
/fuoji  me,  for  I  am  a  sinful  man,  O  Lord." — (I.  B.) 


222  ST  MATTHEW  IX.  1-4. 


CHAPTEE  IX. 

1.  Aii'jr'epags,  He  crossed  over)  Being  asked  to  do  so  by  the 
Gergesenes.  The  Lord  does  not  force  His  blessings  on  the 
unwilUng.' — /Slav,  His  own)  sc.  Capernaum,  exdted  by  this 
inhabitant. 

2.  Uposeipepov  AurCj,  they  brought  to  Him)  Many  such  offerings 
were  made  to  the  Saviour,  and  they  were  pleasing  to  Him. — rn; 
meriv  avruv,  their  faith)  i.e.  of  him  who  was  borne,  and  of  them 
who  bare  him. — Sdpsii,  rixvov,  Son,  he  of  good  cheer'')  "  Neither 
thy  sins  nor  thy  disease  shall  stand  in  thy  way."  Thus,  at  ver. 
22,  ^apdiif  edyanp,  daughter,  be  of  good  comfort.  "  Be  of  good 
comfort ;"  neither  thy  sins  shall  prevail  against  thee,  nor  thy 
disease.  Thus  also,  "  Be  of  good  comfort,  daughter,"  in  ver.  22. 
— apiwura/'  Co;,  are  forgiven  thee)  Without  doubt,  great  was 
the  sense  of  great  sins  in  that  man.' — eol  has  here  both  emphasis 
and  accent,  but  in  ver.  5  the  same  words  are  repeated  after  the 
manner  of  a  quotation,  and  aoi  or  sou  is  enclitic* 

3.  Ewroi/  Iv  iavToTg,  olrog  ^Xa<siprifj,iT,  said  within  themselves,  this 
man  blasphemeth)  Blasphemy  is  committed  when  (1.)  things  un- 
worthy of  God  are  attributed  to  Him ;  (2.)  thing^  worthy  of 
God  are  denied  to  Him ;  (3.)  when  the  incommunil^able  attri- 
butes of  God  are  attributed  to  others. 

4.  E/5w;,  knowing)  Besides  many  Greek  codices,  which  .ISIill 
first  began  to  notice  on  this  passage,  the  Gothic  version  and  the 
margin  of  Courcelles  reads  thus. — iia\fi  appears  to  have  been  in- 

'  And  by  that  very  fact  He  excited  in  men  the  more  ardent  desires  after 
Uim,  inasmuch  as  He  did  not  make  too  long  delays  in  the  one  place.— t 
Harm.,  1.  c.  | 

^  The  word  used  by  Bengel  is  " confide"  which  is  repeated  each  time  ini 
the  remarks  which  follow. — (I.  B.)  1 

'  This  was  the  principal  benefit,  by  occasion  of  which  chiefly  the  thoughts] 
of  the  men  present  there  were  thrown  open  and  made  manifest,  ver.  3,  8. 
— Harm.  p.  276.  I 

*  Never  had  that  voice  been  heard  put  forth  in  this  way,  from  the  timie 
that  the  earth  had  borne  men  on  it. — V.  g.  \ 

"  Lachmann  reads  tllZtg  with  B,  Goth.  Vers,  and  probably  a.  DJc  and\ 
Ucc.  Text  read  iluv.    Vulg.  "  Cum  vidisset." — Ed. 


6     J 


ST  MATTHEW  IX.  5-8.  223 

troduced  by  some  persons  from  ver.  2.  St  Mark  and  St  Luke 
have  emyvoug  in  the  parallel  passages.  Thus  too  we  find  ildug  in 
ch.  xii.  25.—i/iiTg,  you)  The  pronoun  is  expressed  for  the  sake  of 
emphasis.^ 

5.  T/  y&p,  for  which  ?)  In  itself  either  is  the  sign  of  Divine 
authority  and  power;  and  the  connection  between  sin  and 
disease  is  in  itself  most  close :  the  power  which  removes  both 
is  one.  According  to  human  judgment,  it  is  easier  to  say,  "  Thy 
sins  are  remitted;"  and  he  who  can  say  "  Arise,"  which  appears 
greater,  can  also  say  this,  which  appears  less. 

6;  Sidijrs,  ye  may  know)  Thjs  word  also  breathes  authority.^ — 
ivl  T^g  jr\g,  on  earth)  This  is  exclusively  the  place  where  sins 
are  committed  and  remitted.  Earth  was  the  scene  of  Christ's 
works  from  the  beginning.'  See  Prov.  viii.  31 ;  cf.  the  two 
clauses  in  Ps.  xvi.  3 ;  see*  Jer.  ix.  24 ;  John  xvii.  4 ;  Luke 
ii.  14.  I  have,  says  He,  all  authority  in  heaven,  much  more 
on  earth ;  see  ch.  xvi.  19,  xxviii.  18.'  This  speech  savours  of  a 
heavenly  origin. — e^ovalav,  authority)  The  argument  from  power 
to  authority  holds  good  in  this  passage. — Alys;,  He  sailh)  A 
similar  change  of  person  between  the  protasis  and  apodosis 
occurs  in  Num.  v.  20,  21,  and  Jer.  v.  14. 

8.  'E^ovgiopv  ToiavTtiv,  such  authority)  sc.  to  heal  and  save  (see 
ver.  6),  and  that  close  at  hand  in  the  man  Jesus  Christ. — roTg 
avSpuirofg^  to!  men)  so  long  afflicted  with  sin.°  An  expansive  ex- 
pression (Itiita  oratio),  as  in  ver.  6.^  They  rejoiced  that  there 
was  «ne  of  the  human  race  endued  with  this  authority. 

^/  Often  one,  whilst  he  is  arraigning  others  for  their  sins,  is  sinning  him- 
sfflf.    And  indeed  the  most  heinous  sins  can  be  committed  even  in  the  heart 
lone. — V.  g. 
'  Bengal  just  below   translates  i^ovaiav  (rendered  in  E.  V.  power)  by 
authority,"  and  refers  to  it  by  anticipation.— (I.  B.^ 

Nay  more,  it  is  the  wrestling  arena  between  sin  and  grace. — V.  g. 

*  E.  B.  inserts  here  "  Gen.  vi.  5,"  which  has  been  adopted  by  the  later 
'editions. — (I.  B.) 

*  We  also  in  our  turn  may  now  say  :  Seeing  that  He  had  that  power, 
when  sojourning  on  the  earth,  why  should  He  not  also  have  the  same,  now 

.that  He  has  been  raised  from  the  dead  and  taken  up  into  heaven  ?  Acts  v. 
1  —V.  g. 

"  A  Datims  Commodi. — V.  g.,    i.e.  for  the  good  of  men. — Ed. 

'  Beng.  seems  to  me,  not  to  take  duSpuToi;  as  Engl.  V.,  "  God  who  had 
tjiven  such  power  to  men,"  but,  as  the  Dative  of  advantage,  "  Who  had  be- 


224  ST  MATTHEW  IX.  9. 

9.  MariaTov,  Matthew)  A  Hebrew  by  nation,  and  yet  a  publican. 
In  St  Mark  and  St  Luke,  he  is  called  Levi.'  It  is  possible  that 
Matthew  did  not  like  the  name  which  he  had  borne  as  a 
publican. — xa6ri/ji,£vov,  sitting)  actually  employed  in  the  business 
of  his  calling.  And  yet  Matthew  followed.  A  great  miracle 
and  example  of  the  power  of  Jesus.  A  noble  instance  of  obedi- 
ence^ \_productive  of  eternal  joy. — V.  g.] 

stowed  such  power  (in  the  person  of  the  man  Christ  Jesus) /o^  the  benefit  of 
men,  so  long  afflicted  as  they  had  been  with  sin.  Thus  the  meaning  of 
Bengel's  "  lata  oratio,  uti  v.  6"  is,  that  the  words  "  on  earth,"  in  ver.  6,  im- 
ply the  same  wide  range  of  the  Saviour's  power  for  the  good  of  men  as 
av^fcsiroii  here. — Ed. 

1  J.  D.  Michaelis,  Einleitung  T.  ii.  p.  m.  932,  etc.,  conjectures  that  Levi 
was  the  chief  of  the  publicans,  and  Matthew  his  subordinate  assistant.  But 
it  is  not  likely  that  either  Matthew,  consistently  with  his  modesty,  would  have 
omitted  to  record  the  obedience  of  Levi  to  the  Lord's  call — Levi  being,  by  the 
hypothesis,  Matthew's  principal  and  also  host  at  the  large  entertainment 
given  on  the  occasion — or  that  Mark  and  Luke  should  have  omitted  the  call 
of  Matthew,  who  was  more  distinguished  than  Levi  on  account  of  his 
apostleship.  It  is  no  objection,  that  Matthew  is  not  mentioned  by  the  men 
of  Nazareth,  Matt.  xiii.  65,  among  the  four  sons,  i.e.  sister's  sons  of  Mary : 
for  not  even  Levi  (who  in  Mark  ii.  14  is  explicitly  made  the  son  of  Alpheus) 
is  reckoned  among  those  four.  What  suppose  we  say  that  Levi,  or  Matthew, 
was  the  son  of  Alpheus,  though  not  by  Mary,  but  by  a  different  wife,  and  so 
connected  with  the  Saviour  by  no  tie  of  blood.  At  all  events,  the  very  ety- 
mological root  of  the  names  seems  to  establish  the  identity  of  the  persons. 
For  '■'h  (Levi)  is  from  m''  adhered,  attached  to,  and  y»i  or  VPss  (Miitthew) 
is  from  the  Arab,  word  'riT/a,  he  formed  a  tie  of  connection  or  propinquity. 
Moreover  :  in  the  same  way  as  Saul,  from  that  period  of  time  in  which,  after 
being  solemnly  set  apart  to  the  work  of  preaching,  he  gained  over  Serg'ius 
Paulus  as  the  first-fruits  of  his  mission,  and  so  became  superior  to  Barnabas, 
was  distinguished  by  the  name  of  Paul,  even  by  Luke  himself  (Acts  xiii.  2., 
9) :  so  also  Levi  (Luke  v.  27),  from  the  moment  in  which  by  solemn  election 
lie  was  enrolled  among  the  Apostles,  obtained  the  name  of  Matthew  even  inj 
Luke  (c.  vi.  15).  These  considerations  will  enable  the  reader  to  decide  thei 
question. — E.  B.  I 

^  This  may  be  supposed  to  have  been  the  series  of  the  events:  Matthew! 
a  short  while  before  went  to  Jesus  as  a  publican,  and  even  then,  at  that  early] 
time,  beyond  all  that  he  could  have  conceived,  was  called  to  the  apostolic  i 
office.  Matt.  v.  1,  Luke  vi.  15  (comp.  Num.  xi.  26) :  whereby  is  evinced  the. 
extraordinary  clemency  of  the  Saviour  towards  this  publican,  thus  selectelja 
out  from  the  rest  of  his  fellows.  He  was  present,  as  an  apostle  freshlj- 
appointed,  at  the  Sermon  on  the  Mount :  where  there  is  no  doubt  but  tha„t 
the  words,  Do  not  even  the  publicans  the  same  t  recorded  by  Matthew  him- 


ST  MATTHEW  IX.  10.  225 


10.  'E*  rri  olx!<f,  in  the  house)  Cf.  ver.  28 ;  or,  if  you  take  it 
of  Matthew's  house,  Mark  ii.  15  ;  Luke  v.  29.  Matthew  ap- 
pears in  this  feast  to  have  bid  adieu  to  his  former  companions,' 


self,  ch.  V.  46,  made  the  deepest  impression  on  his  mind.     He  did  not, 
however,  on  that  very  day  commence  foUovving  the  Lord  daily,  but  had  still 
some  occupation  in  levying  taxes,  therein  without  doubt  being  observant  of 
that  righteousness  which  is  commanded  in  Luke  iii.  13.     There  was,  on  the 
part  of  the  Jews,  a  great  abhorrence  of  publicans,  even  though  they  were 
themselves  Jews ;  and  it  is  to  this  abhorrence  that  the  Saviour  adapted  His 
language,  Matt,  xviii.  17.     However,  the  publicans  were  not  altogether  ex- 
cluded from  the  temple,  whether  they  had  the  same  degree  of  access  to  it 
open  to  them  as  the  Pharisees  had,  or  an  access  more  remote :  Luke  xviii. 
13.    John  admitted  the  publicans  to  baptism,  on  condition  that,  in  the  dis- 
charge of  their  oflce,  they  would  allow  themselves  to  be  stirred  up  to  the 
duty  of  justice ;  nay  more,  not  even  did  the  Saviour  command  them  altogether 
to  leave  their  employment,  but  to  "  make  to  themselves  friends  of  the  Mam- 
mon of  unrighteousness,"  Luke  xv.  1,  xvi.  1, 9.    Neither  Christ  nor  His  fore- 
runner were  bound  by  the  Jewish  traditions,  which  excluded  publicans  from 
church-communion.     And  besides,  it  is  probable  that  the  Jews,  from  malice 
against  Christ,  subsequently  established  more  severe  enactments  as  to  pub- 
licans.   Accordingly  Matthew,  being  called  to  the  apostleship,  and  not  as  yet 
at  that  time  ordered  to  leave  the  receipt  of  customs,  may  have  discharged 
this  duty  up  to  the  time  that  he  was  called  to  follow  Jesus.     But  if  Matthew 
did  the  same  as  Zaccheus,  before  his  conversion,  he  was  in  duty  bound  to 
make  amends  to  those  whom  he  had  defrauded  on  the  same  principle  as 
Zaccheus,  or  even  to  compare  and  make  up  all  accounts  whatever  with  the 
other  publicans.     Jesus,  therefore,  when  he  saw  him  sitting  at  the  receipt  of 
custom,, saith.  Follow  Me.    And  he  arose  and  followed  Him.     Independently 
of  the  general  crowd  of  hearers  and  disciples,  coming  to  Him  and  going  away 
from, time  to  time,  Jesus  admitted  cetiixa.  followers  to  daily  intimacy  (Luke 
ix.  59,  xviii.  22;  Acts  i.  21),  and  twelve  apostles,  i.e.  extraordinary  messen- 
gers of  the  kingdom  of  heaven.    Peter  and  Andrew,  James  also,  with  John, 
wisre  made  followers  before  that  they  were  made  apostles :  Matthew  was 
ctoed  to  the  apostolic  dignity  sooner  than  he  was  admitted  to  the  intimacy 
of  daily  following  the  Lord,  although  not  even  this  could  have  been  put  off 
fihr  long,  and  in  matter  of  fact  was  not  delayed  for  more  than  a  few  days. 
At  all  events,  he  was  not  present  in  the  journey  to  the  country  of  the  Ger- 
giesenes,  who  perhaps  knew  him  well  as  a  publican ;  but  he  may  have  been 
a    spectator  of  the  other  acts  of  the  Lord  at  Capernaum  previous  and  subse- 
qutMt  to  that  journey.     Even  though  he  were  ever  so  much  behind  the 
othej"  apostles  in  following  Christ :  yet  he  followed  soon  enough  for  attaining 
thejpjbject  proposed,  as  an  apostle.  Acts  i.  21.— Harm.  281,  etc. 
y^  He  seems  also  hereby  to  have  afforded  them  an  opportunity  of  going  to 
ri.he  Lord,  such  as  would  hardly  have  been  given  to  so  great  a  number  of  such 
/  characters  at  any  other  time.     Shortly  after,  Matthew  came  to  know  the 


226  ST  MATTHEW  IX.  11-13. 

nor  does  lie  call  the  house  any  longer  his  own. — nXami  xai 
a,/j,a,pT'AiXo!,  publicans  and  sinners)  who  had  sinned  grievously 
against  the  sixth  and  seventh  [seventh  and  eighth]  command- 
ments.— euvav'sxiivTo,  sat  down  together  with)  Eond  and  condescend- 
ing was  the  intercourse  of  Jesus.^ 

11.  ToT;  /j^a9riraTe,  to  the  disciples)  The  Pharisees  acted  in  an 
oblique  manner,  with  cunning,  or  at  least  with  cowardice ;  to 
the  disciples  they  said.  Why  does  your  Master  do  so  ?  to  the 
Master,  Why  do  yom*  disciples  do  so  ?  see  ch.  xii.  2,  xv.  2 ; 
Mark  ii.  16,  18. — diari,  k.t.x.,  why,  etc.)  The  sanctity  of  Jesus 
was  held  in  the  highest  esteem  by  all,  even  His  adversaries. 
See  Luke  xix.  7. 

12.^  Xfilav,  need)  %?£&/,  needs,  are  to  be  seen  everywhere. — 
^xccKus,  ill)  Such  is  indeed  the  case  with  sinners.* 

13.  Tlopiukvres,  having  gone)  sc.  into  the  synagogue,  where 
you  may  refer  to  Hosea  [sc.  vi.  6.]  Our  Lord  often  said  to 
those  who  were  not  His  own,"  "  mpiuov"  "  depart,"  see  John 
vhi.  1 1.  His  style  of  quoting  the  Scriptures  is  fiiU  of  suitableness 
and  majesty,  and  different  from  that  of  the  apostles ;  for  He 
does  it  in  such  a  manner  as  not  Himself  to  rest  upon,  but  to 
convince  His  hearers  by  their  authority ;  and  lie  employs  it 

glory  of  Jesus  by  His  acts,  and  especially  by  the  raising  of  Jairus'  daughter, 
ch.  ix.  19;  and  he  was  sent  forth,  at  no  long  interval  afterTOrds,  with  the 
rest  of  His  apostles :  on  which  occasion  he  has  called  himself  Matthew  the 
publican,  ch.  x.  3;  and,  from  the  deepest  sense  of  gratitude  (as ift  natural),  has 
recalled  to  remembrance  with  what  marvellous  speed  grace  transferrefl  him 
from  his  state  as  a  publican  (ch.  xviii.  17)  to  an  Apostolic  embassy  whjch 
was  distinguished  by  miracles. — Harm.  p.  282. 

1  For  whose  sake  the  banquet  was  given,  to  which,  without  any  command 
on  His  part,  publicans  and  sinners  came.    Therefore  the  objection  of  thf 
Pharisees,  even  looking  at  it  in  a  mere  external  point  of  view,  was  void  < 
all  justice. — V.  g. 

2  Jesus,  as  a  faithful  master,  brings  help  to  his  disciples. — V.  g. 
'  Dost  thou  feel  infirmity  (o/  xccua;  'ixovrss),  as  opposed  to  strength  (oj 

laycvone;)  ?  In  that  case  betake  thyself  to  the  Physician,  and  seek  His  helnj 
-V.  g. 

'  In  the  original,  "  Sic  sane  habent  peccatores.''  There  is  aplayher^  oi 
the  word  habent,  sc.  XiP^tav  ly^omtu — x-axu;  i)(fliiTis. — (I.  B.)  \ 

'  In  the  original  "  Alieniores," — an  expression  which  is  used  several  ivcaW 
by  Bengel  in  the  course  of  this  gospel,  and  which  it  is  easier  to  understand 
than  to  translate. — (I.  B.) 


ST  MATTHEW  IX.  14,  22V 

more  towards  His  adversaries  than  towards  the  disciples  who 
believed  on  Him. — /idhrs,  learn  ye)  ye  who  think  that  ye  are 
already  consummate  teachers. — 'iXtov  6eXia,  I  will  have  mercy)  A 
few  read  with  the  Lxx.  in  Hos.  vi.  6,  with  whom  the  other 
words  in  this  passage  agree,  eXsos  6e\u.^  The  LXX.  more  com- 
monly use  rh  eXsog  in  the  neuter,  as  in  Hos.  vi.  4.  Sometimes, 
however,  6  'i}.io;,  like  the  ancient  Greeks.  Is.  Ix.  10,  bdii.  7 ; 
Dan.  i.  9,  ix.  20 ;  Ps.  ci.  1 ;  1  Mace.  ii.  57,  iii.  44 ;  and  especially 
in  the  minor  prophets,  Jonah  ii.  9  ;  Mic.  vi.  8  (which  passage 
is  also  parallel  with  the  evangelist).  Ibid.  vii.  20 ;  Zech.  vii.  9  ; 
Hos.  xii.  6.  Thus  o  'iXeog  occurs  in  the  present  passage,  in 
Matt.  xii.  7,  xxiii.  23 ;  Tit.  iii.  5 ;  Heb.  iv.  16 ;  but  t6  iXio; 
occurs  frequently  in  St  Luke,  St  Paul,  St  James,  St  Peter,  St 
John,  and  St  Jude ;  and  in  Mic.  vii.  18,  the  lxx.,  have  hXrirn? 
ixioug  sirh,  He  is  a  wilier  of  mercy.  We  have  here  an  axiom  of 
interpretation,  nay,  the  sum  total  of  that  part  of  theology  which 
treats  of  cases  of  conscience.  On  mercy,  cf.  ch.  sxiii.  23.  The 
word  Suir/av,  sacrifice  (victimam),  is  put  synecdochically.*  It  is 
an  act  of  mercy  to  eat  with  sinners  for  their  spiritual  profit.' — 
riXSov,  I  have  come)  sc.  from  heaven. — xaX'sgai,  to  call)  Such  is 
the  mission,  such  the  authority  of  Christ. — a/x-apruXoug,  sinners) 
The  word  is  purposely  and  emphatically  repeated  by  our  Lord. 
Cf.  ver.  11. 

14.  ToVe,  then)  At  the  time  of  the  Feast.* — -rpogepx^ovrai  Airp, 
come  to  Him)  of  set  purpose. — o'l  /iadj^ral  'ludmov,  the  disciples  of 
John)  They  were  half-way  between  the  Pharisees  and  the  dis- 
ciples of  Jesus,  and  appear  on  this  occasion  to  have  been  insti- 
gated by  the  Pharisees.^ — Cf.  Luke  v.  33. — Sou  fiadnral,   Thy 

^  So  BC  corrected  later,  D.  This  is  the  Hellenistic  form,  as  to  xXoSTOf, 
to'  f«?iof,  found  in  lxx.  and  oldest  MSS.  of  N.  T.  for  6  ir\auTos,  6  ^^Xof. 
Bee.  Text  has  £Aeov,  the  classic  form. — Ed. 

'  A  part  for  the  whole  of  positive  performances. — Ed. 

'  So  far  ought  you  to  be  from  despising  repentance  ;  for  repentance  is  in 
fact  the  curing  of  the  soul. — V.  g. 

K«i  oil  haiav)  This  is  one  portion  of  the  rigorous  observance  of  those 
things,  which  are  contained  in  the  Law V.  g. 

*  It  was  also  the  day  of  the  public  fasts,  as  it  appears,  which  were  cele- 
brated not  by  the  enactment  of  divine  Law,  but  according  to  the  private  will 
of  certain  individuals. — Harm.,  p.  283. 

•  For  Matthew  in  this  passage  mentions  the  disciples  of  John ;  Mark  (ch ,  ii . 


228  ST  MATTHEW  IX.  15-17. 

disciples)  They  proceed  modestly,  and  do  not  enquire  concerning 
John  or  Jesus  Himself. 

15.  Ka/,  and)  Our  Lord  replies  calmly  and  cheerfully  :  He 
draws  joyful  parables  from  the  garments  and  the  wine  (which 
were  being  employed  in  the  Feast)  to  condemn  the  sadness  of 
those  who  questioned  Him. — o'l  ulol  rov  m/ipuvog,  the  children  of  the 
bridechamher)  The  companions  of  the  bridegroom.^  Parables 
and  riddles  are  suited  to  feasts  and  nuptials,  and  are  employed 
to  illustrate  this  nuptial  period.^ — vivhTi,  to  mourn)  Mourning 
and  fasting  are  joined  together. — iXidgovTai,  shall  come)  He  means 
His  departure,  which  should  take  place  at  a  ftiture  period. — nal 
Tors,  and  then)  Neither  before  nor  after.' — vriSTiiigouaiv,  they  shall 
fast)  necessarily  and  willingly.'' 

16.  Oudilg,  no  one)  Our  Lord  chose,  as  His  disciples,  men  who 
were  unlearned,  fresh  and  simple,  and  imbued  with  no  peculiar 
discipline. — See  ch.  xv.  2  ;  cf.  Gnomon  on  Luke  vii.  20.  The  old 
raiment  was  the  doctrine  of  the  Pharisees ;  the  new,  that  of 
Christ. — a'ipu,  taketh  away)  both  itself  and  more. — airoii,  Ms) 
The  word  is  here  in  the  masculine  gender.^— ;;^s/?'ov  ayjai/jo,  yinrai, 
the  rent  becomes  worse)  Therefore,  there  was  before  some  rent. 
A  ragged  garment,  altogether  ragged,  is  intended. 

17.  'Aexoug,  leather  bottles)  which  were  used  instead  of  casks. 
The  old  bottles  are  the  Pharisees;  the  new,  the  disciples;  the  wine, 
the  Gospel. —  avoXovvrcci,  will  perish)  So  that  they  can  neither 
hold  that,  nor  any  other  wine  henceforward. — a/j^poTipoi,  both) 
masculine,  as  rig  in  ch.  xxiii.  17. 

18)  mentions  the  same  persons  in  company  with  the  Pharisees ;  Luke  men- 
tions the  Scribes  and  Pharisees. — Harm.  1.  c. 

1  The  Bridegroom  Himself,  if  you  except  the  forty  days  in  the  wilderness, 
is  nowhere  recorded  as  having  fasted. — V.  g. 

"  Bengel  means  to  say,  the  period  when  our  Lord  was  with  His  disciples. 
-(L  B.) 

'  Bengel  means,  neither  whilst  the  Bridegroom  was  with  the  Church  on 
earth,  nor  when  the  Church  should  be  with  the  Bridegroom  in  heaven. — 
(I-  B.) 

*  This  is  the  very  characteristic  aspect  of  Christianity  :  At  one  time  is  the 
nuptial  and  festive  season ;  at  another  time,  the  season  for  fasting  and  sor- 
row.— v.  g. 

"  Rosenmiiller  more  naturally  refers  avrov  to  ^xxovi,  "  pannus  impexus  a 
vestimento  vetustate  contrito  aliquid  aufert "  Beng.  seems  to  take  aiirav  with 
vT^Tipaftx,  as  "  the  portion  put  in  by  him  to  fill  up  the  rent." — Ed. 


ST  MATTHEW  IX.  18-22.  229 

18.  npoeixvvii,  worshipped)  Although  in  outward  appearance 
Jairus  was  greater  than  Jesus. — hiXevTiigiv,  is  dead)  Thus  he 
said  from  conjecture,  or  after  he  had  received  mtelligence  of  his 
daughter's  death,  whom  he,  in  the  great  strength  of  faith,  had  left 
at  the  point  of  death. — See  Mark  v.  23. — iXSuv,'^  coming)  cf.  John 
iv.  47. 

20.  Tuvfi,  a  woman)  Eusebius'  narrates  that  the  statue  of  this 
woman  and  of  the  Lord  healing  her  was  stiU  in  existence  in  his 
time. — H.  E.,  Bk.  vii.,  c.  17. — 'iwiekv,  from  behind)  sc.  out  of 
modest  humility. — nij  xpaamSov,  the  hem  or  fringe)  See  Num. 
XV.  38,  S.  V.  Our  Lord  performed  even  that  part  of  the  law. 
There  is  no  valid  argument  from  the  dress  which  our  Lord  then 
wore  to  the  efficacy  of  relics. 

21.  Tou  i/iariou  Aurou,  His  garment)  The  woman,  from  the  sense 
of  her  own  impurity,  acknowledged  the  absolute  purity  of  Jesus. 
— eu6ri(!o/j,a,i,  I  shall  be  made  whole)  The  expression  in  ver. 
22 — digiaxi  ei,  hath  made  thee  whole — sweetly  repHes  to  this 
thought.^ 

22.  sLyarsp,  daughter)  She  was,  therefore,  not  advanced  in 
years.* — ij  w/'ar/s  eov  issuxi  si,  thy  faith  hath  placed  thee  in  a  state  of 
health  or  salvation^)  Our  Lord  was  wont  to  say  thus  to  those  who, 
of  themselves,  as  it  were  drew  the  health  of  their  body  and  soul 
to  themselves;"  see  Luke  vii.  50,  xvii.  19,  xviii.  42;  by  which 

1  Lachm.  with  IRCDabcd  Vulg.  Hil.  reads  eis,  and  with  BLUaJc  Vulg. 
{'  accessit')  'xpatnT^iaii.  Tischend.  has  I'mt'KSm  ;  Beng.  and  Griesb.  sjj  iy^iuu. 
Both  these  last  two  readings  are  equally  tenable,  as  the  letters  are  not 
separated  in  different  words  in  MSS.:  CDXA  support  either  reading. 
Malth.  often  uses  els  as  ins  =  t/j-;  ch.  viii.  19,  xix.  6. — Ed. 

2  A  celebrated  ecclesiastical  historian ;  born  about  a.d.  267 ;  became 
Bishop  of  Caesarea  in  Palestine,  a.d.  313  or  316  ;  and  died  a.d.  338  or  340. 
-(I.  B.) 

'  It  is  to  a  wonderful  degree  profitable  to  do  simply,  and  without  round- 
about methods,  whatever  the  spirit  of  faith  and  love  teaches;  ch.  xxvi.  7. — 
V.g. 

*  Our  gracious  Saviour  did  not  at  all  censure  her  on  the  ground  that  she 
neglected  to  offer  a  prayer  to  Him,  and  as  it  were  stole  help  from  Him. — 
V.g. 

"  E.  V.  Thy  faith  hath  made  thee  whole.— (I.  B.) 

8  In  the  original,  "  qui  salutem  corporis  et  animse  ad  se  ultro  quasi 
attraxere" — "  attraxere"  "  hy  their  own  instrumentality;"  "  ultro"  "  of  their 
awn  accord."    See  Reff.— (I.  B.) 


230  ST  MATTHEW  IX.  23-27. 

words  He  shows  that  He  knew  the  existence  and  extent  of  their 
faith ;  He  praises  and  confirms  their  faith ;  He  ratifies  the  gift, 
and  commands  it  to  remain ;  and  at  the  same  time  intimates, 
that  if  others  remain  without  help,  tinbehef  is  the  only 
cause.^ 

23.  Toig  aJXjjriis,  the  Jlute-players)  It  was  the  custom  to  em- 
ploy flutes  at  funerals,  especially  those  of  the  young. — rhv  o-x^ov, 
the  crowd)  See  Luke  vii.  12. 

24.  'xmyjaptTTi,  depart)  That  is,  you  are  not  needed  here. 
Our  Lord  proceeds  without  hesitation''  to  perform  the  miracle, 
cf.  ch.  xiv.  19. — ou  y&f  airi^avi  rh  xopdaiov,  for  the  damsel  is  not 
dead)  Jesus  said  this  before  He  entered  where  she  was  lying 
dead.  The  dead  all  Hve  to  God ;  see  Luke  xx.  38  ;  and  the 
girl,  on  account  of  her  revival,  which  was  to  take  place  soon, 
quickly,  surely,  and  easily,  was  not  to  be  numbereid  amongst  the 
dead  who  shall  rise  hereafter,  but  amongst  those  that  sleep.— 
xariyiXuv  Aurou,  they  laughed  Him  to  scorn)  This  very  circum- 
stance confirmed  the  truth  of  both  the  death  and  the  miracle. 
They  seem  to  have  feared  the  loss  of  their  foneral  dues. 

25.  'HyspSri,  she  was  raised)  Jesus  raised  the  dead  from  the 
bed,  from  the  bier,  from  the  grave ;  in  this  instance,  in  Luke 
vii.  14 ;  in  John  xi.  44.  It  would  be  inquisitive  to  speculate 
concerning  the  state  of  the  souls  which  had  been  separated  for  a 
short  time. 

26.  'H  p^/i»i,  the  fame)  see  ver.  31. — rrjv  yriv  hihriv,  that  land) 
St  Matthew,  therefore,  did  not  write  this  book  in  that  land.  See 
ver.  31,  ch.  xiv.  34,  35,  iv.  25. 

27.  Tu^Xo/,  Hind  men)  Many  blind  men  received  faith,  and 
afterwards  sight.  Without  doubt  they  sought  for  sight,  more 
especially  on  the  ground  that,  being  alive  at  that  time,  they 
might  see  the  Messiah ;  and  they  did  see  Him  with  joy  in 
credible. — Ixiriaov  ri/io,?,  have  mercy  upon  us)  An  expressive 
formula,  containing  a  confession  of  misery,  and  a  prayer  for 
free  mercy.    Even  those  who  are  without  have  employed  this 

^  It  more  than  once  happened,  that  a  person  came  to  know  that  he  had 
faith  only  when  the  Saviour  announced  the  fact  to  him,  and  not  before. — 
V.g. 

2  In  the  original,  "  certus  ad  miraculum  accedit" — a  phrase  which  loses 
half  its  force  m  the  translation. — (I.  B.) 


ST  MATTHEW  IX.  28-36.  231 

fonn  of  prayer.^ — vie  AavIS,  son  of  David)  that  is,  Christ.     See 
ch.  i.  1  and  xxii.  42.^ 

28.  'EX66vti,  when  he  was  come)  They  persevered  in  praying. — 
Suva,//,a,i,  I  am  able)  The  object  of  faith. 

29.  Kar&f  according  to)  He  says  this  by  way  of  affirmation, 
not  of  limitation. — ysvji^^rw,  let  it  be  done,  or  let  it  become)  cor- 
responding with  the  Hebrew  ^n\' 

30.  ' Amfi^Pinea,)!,  were  opened)  The  same  verb  is  used  also  in 
the  case  of  ears,  Mark  vii.  34,  35,  and  of  the  mouth,  Luke  i.  64. 
— hs^pi/irjdaTo,  straitly  charged)  perhaps  lest  an  opportunity 
might  be  given  to  the  Pharisees.  Cf.  ver.  34.* — opart,  see) 
A  word  used  absolutely ;  for  neither  does  the  following  impera- 
tive depend  on  this. 

32.  n^otf^vsyxav  AurjJ,  x.r.x.,  they  brought  to  Him,  etc.)  One 
who  could  scarcely  come  of  his  own  accord. 

33.  'lepaiik,  Israel)  In  the  nation  in  which  so  many  wonder- 
ful things  had  been  seen. 

34.  'En  rjs  &fxpiiTi,  through  the  prince)  The  Pharisees  could 
not  deny  the  magnitude  of  our  Lord's  miracles ;  they  ascribe 
them,  therefore,  to  a  great  author,  though  an  evil  one.' 

35.  T^s  jSaff/Xs/as,  of  the  kingdom)  sc.  of  God. — Trasav,  x.r.x., 
fivery,  etc.)  sc.  of  all  who  were  brought  to  Him. 

36.  ''E.isnrka.yyvigdn,  He  was  moved  with  compassion)  The  dispo- 
sition of  Jesus  was  most  fruitftd  in  works  of  mercy.* — sgxuXfi'svoi, 

^  For  instance,  the  woman  of  Canaan,  the  father  of  the  lunatic,  the  ten 
lepers,  etc. — V.  g. 

'  It  was  distressing  to  them,  that,  though  living  at  that  very  time,  in 
which  the  Son  of  David,  who  had  been  so  long  looked  for,  was  living  in  the 
world,  they  were  yet  not  permitted  even  to  see  Him. — V.  g. 

^  Used  in  the  celebrated  passage,  Genesis  i.  3,  "And  God  said,  'Let 
there  be  Light :' — and  there  was  Light." — (L  B.) 

*  It  would  have  been  better  for  them  to  have  obeyed  His  injunction  of 
silence:  and  yet  their  conduct  is  not  without  affording  us  means  of  inferring, 
how  great  is  the  effect  which  the  power  of  Christ  has  on  those  who  have 
experienced  it. — V.  g. 

'  At  a  subsequent  period  they  even  more  wantonly  poured  out  bitter  re- 
marks of  this  kind.  Yet,  however  great  their  wickedness,  they  were  at  least 
more  clear-sighted  than  those,  who  acknowledge  the  reality  of  neither 
demons,  nor  demoniacal  possession,  nor  expulsion. — -V.  g. 

'  It  was  a  striking  work  of  mercy  to  bring  wretched  souls  to  a  state  of 
spiritual  soundness  by  praying  or  teaching. — ^V.  g. 


232  ST  MATTHEW  IX.  37,  38. 

tired  out)  walking  with  difficulty ;  a  word  especially  suitable  to 
this  passage,  concerning  which  see  the  Gnomon  Mark  v.  35. 
The  reading,  izXEXu/ilvo;,  is  clearly  deficient  in  authority.^ — 
ippi/j,/isvoi,  cast  down)  i.e.  lying  down.  A  further  step  in  the  path 
of  misery,^  and  yet  such  a  condition  is  already  the  prelude  of 
approaching  help.  Cf.  concerning  the  harvest,  John  iv.  35. — 
i)gil  vpo^ara  firj  'i^ovra  Toz/iEva,  as  sheep  not  having  a  shepherd) 
Cf  Num.  xxvii.  17,  S.  V. — wft/  icpo^ara,  of;  ovx  'ieri  <!roifi,^v,  as 
sheep  for  whom  there  is  not  a  shepherd. — mi/ifiv  is  properly  a 
shepherd  of  sheep.     Concerning  sheep,  cf.  ch.  x.  6. 

37.  '  O  fih  hf>ie/ii(,  X.T.X.,  The  harvest  indeed,  etc.)  He  repeated 
the  same  words'  to  the  Seventy;  see  Lulie  x.  2. — Sepisfik, 
harvest)  i.e.  in  the  New  Testament,  for  in  the  Old  Testament  it 
was  the  time  for  sowing.  See  John  iv.  35,  36.  And  again, 
the  present  time  is  the  season  of  sowing ;  the  end  of  the  world 
the  harvest. — mXvg,  plenteous)  See  ch.  x.  23. — ipydrai,  labourers) 
Fit  persons  to  whom  the  work  should  be  entrusted. 

38.  A£^^>jr£,  pray  ye)  See  of  how  great  value  prayers  are. 
The  Lord  of  the  harvest  Himself  wishes  Himself  to  be  moved 
by  them.  More  blessings,  without  doubt,  would  accrue  to  the 
human  race,  if  more  men  would,  on  men's  behalf,*  meet  the 
ever  ready  will  of  GoD.  See  Gnomon  on  1  Tim.  ii.  3.  The 
reaping  and  sowing  is  for  our  advantage.  The  Lord  Himself 
exhorts  us  to  entreat  Him.  He  prevents  us,  that  He  may 
teach  us  to  prevent  Him."     (Cf.  John  xvi.  5.)     And  forthwith, 

'  E.  M.  ix.-Ki-KviA.imi. — (I.  B.) 

BODaJc  (' vexati')  Vulg.  Hil.  read  s(7xi/7i|Ki»o;:  rf, '  fatigati.'  Rec.  Text 
has  ixKiKufiiuot,  evidently  a  marginal  gloss  to  get  rid  of  the  strange  expres- 
sion, iaxvKfiitioi.  ^xvKTm  Th.  vxt/Koa,  torn  off  skin,  as  exuvice  from  ctuo. 
Here,  worn  out,  as  tired  sheep,  with  the  (pipria,  of  the  Pharisees. — Ed. 

^  In  this  condition  properly  are  those,  who  are  destitute  of  the  knowledge 
of  Christ.— V.  g. 

"  After  the  lapse  of  a  year.— B.  H.  E.  p'.  288. 

*  Those  who  are  nearer  to  God  praying  in  hehalf  of  those  who  are  further 
removed  from  Him. — V.  g. 

*  Prevent  is  here  used  in  the  old  Engl,  sense  of  anticipate,  be  before  another 
in  doing  a  thing ;  as  in  the  Book  of  Common  Prayer,  "  Prevent  us,  0  Lord, 
in  all  our  .doings  with  thy  most  gracious  favour."  God  would  have  us  also, 
as  it  were,  prevent  Him,  or  be  the  first  to  ask  those  things,  which  He  really 
knoweth  and  willeth  to  give  us  before  we  either  desire  or  ask  them,  Isa, 
xli.  21,  xliii.  26.— Ed. 


ST  MATTHEW  X.  1.  933 

whilst  He  is  commanding  us  to  pray,  He  implants  the  desire, 
to  which  it  is  He  too  that  hearkens.  See  ch.  x.  1.  These 
same  persons  who  are  commanded  to  pray  [for  labourers],  are 
presently  appointed  labourers  themselves  (ibid.)  —  KupUv,  the 
Lord)  see  ch.  x.  1,  xiii.  37.  Christ  is  the  Lord  of  the  harvest. — 
ov^i  h^oKkri^  to  send  forth)  sx^dxXuv"  does  not  always  imply 
force,  as  it  does  in  ver.  33. 


CHAPTEK  X. 

1.  Kal,  and)  This  is  clearly  connected  with  the  end  of  ch.  ix., 
as  the  repeated  mention  of  sheep  indicates.  He  sends,  before 
He  is  greatly  entreated  to  do  so. — -rpoaxaXisd/jLiviis,  having  called 
to  Him)  solemnly.'  All  did  not  hear  and  see  all  things  toge- 
ther.— Tovg  Sudexm  fiix^nr&g,  the  twelve  disciples)*  In  the  following 
verse  they  are  called  the  twelve  apostles.  Matthew  the  apostle 
calls  them  apostles  once,  sc.  in  the  present  passage,  where  they 

'  E.  M.  sx/3«X)j (I.  B.) 

^  See  Author's  Preface,  Sect.  xiv.  and  footnotes. — (I.  B.) 

"  This  is  that  remarkable  embassy  or  mission,  to  which  the  Lord  appeals 
in  Luke  xxii.  36.  He  sent  forth  the  Seventy  also  without  purse,  scrip,  and 
shoes,  Luke  x.  4.  But  in  Luke  xxii.  35  He  is  speaking  not  of  the  Seventy, 
but  of  the  Apostles.  We  have  the  return  of  the  Apostles  recorded  in  Mark 
vi.  30,  Luke  ix.  10.  In  the  intervening  period,  the  Lord  is  represented  more 
than  once  as  having  had  the  disciples  present  with  Him,  Matt.  xii.  1,  49, 
xiii.  10 ;  Mark  vi.  1.  I  feel  well  persuaded,  that  no  considerable  portion  of 
that  time  elapsed,  without  the  Saviour  having  had  present  with  Him  at  least 
some  of  His  Apostles,  as  witnesses  of  those  most  important  things,  which  He 
during  that  time  both  spake  and  performed.  Nor  even  was  the  whole  body 
of  the  Apostles  long  away  from  Him ;  comp.  ver.  23.  Meanwhile  they  re- 
turned one  after  the  other :  in  which  way  it  may  have  happened  that  some 
individuals  out  of  the  Twelve  are  named  ol  lahxa  ;  or  even  it  may  have  been 
that,  coming  and  going  from  time  to  time,  they  took  their  turns  with  the 
Lord,  when  making  His  journeys,  imtil  at  length  it  was  the  privilege  of  them 
all  to  be  with  Him  together  again.  It  seems  indeed  to  be  tacitly  intimated 
in  Luke  ix.  10,  that  their  actual  return  took  place  somewhat  earlier,  their 
narration  or  report  of  their  proceedings  following  subseq^uently  more  than 
once. — Harm.,  p.  292. 

*  The  election  of  whom  as  Apostles,  the  sacred  writer  takes  for  granted 
as  having  taken  place  before  the  sermon  on  the  mountain. — Y.  g. 


834  ST  MATTHEtr  X.  2. 

are  first  sent  forth;  St  Mark  does  so  once  (vi.  30),  and  that 
when  they  just  returned  from  that  mission ;  John,  the  apostle, 
never  does  so ;  for  in  ch.  xiii.  16  he  uses  the  word  in  its  gene- 
ral, not  its  particular  meaning ;  St  Luke  does  so  in  his  Gos- 
pel particularly,  but  only  on  occasions,  and  those  the  same  as 
Matthew  and  Mark,  or  subsequently/,  for  other  weighty  reasons : 
see  Luke  vi.  13,  ix.  10,  xi.  49,  xvii.  5,  xxii.  14,  xxiv.  10.  For  they 
were,  during  the  whole  of  the  period  which  the  Gospels  embrace, 
disciples,  i.e.  scholars,  and  are  therefore  so  called.  But,  after 
the  advent  of  the  Paraclete,  in  the  Acts  and  Epistles  they  are 
never  called  disciples,  but  apostles.  In  the  Acts,  those  only  are 
called  disciples,  who  had  either  learnt  with  the  apostles,  or  were 
then  learning  from  the  apostles,  and  were  apostolic  men,  and 
the  seed  of  all  Christian  posterity ;  see  Acts  vi.  1,  xxi.  16.  After 
which  last  passage  the  word  disciple  does  not  occur  again  in  the 
New  Testament :  but  they  are  called  brethren,  Christians,  be- 
lievers (fideles),  saints,  etc. — Uuxiv,  x.r.x..  He  gave,  etc.)  The 
apostles  made  gradual  progress.  Great  is  the  authority  of  con- 
ferring authority} — alroTi,  to  them)  The  disciples,  when  in  the 
Lord's  presence,  were  employed  in  miracles  only  to  a  certain 
extent,  as  in  ch.  xiv.  19  and  xvii.  27  ;  but  they  did  not  them- 
selves perform  miracles  (see  ch.  xvii.  18),  unless  when  sent  forth 
by  Christ  (see  Luke  x.  17),  or  after  the  departure  of  Christ ; 
see  John  xiv.  12. — mu/idrm,  of  spirits)  i.e.  against  spirits. — 
aKaShapTuv,  unclean)  A  frequent  epithet :  sometimes  they  are 
called  'irnuit.ara  ■jtovtipA,,  evil  spirits. — '^tfairt{tti\i,  to  heal)  sc.  in  His 
name  :  see  ch.  ix.  35. 

2.  Ta  owiiaTo,,  the  names)  Scripture,  in  enumerations  of  this 
kind,  preserves  an  accurate  order.  See  Gen.  xlviii.  20 ;  Num. 
xii.  1 ;  and,  "  Noah,  Daniel,  and  Job,"  in  Ezek.  xiv.  14,  20. 
Therefore  the  plan  which  is  observed  in  the  list  of  the  apostles, 
princes  of  the  kingdom  of  Christ,  is  of  far  graver  import  than 
any  precedence  of  the  kings  of  the  world  (as,  for  example,  Peter 
is  named  first,  not  without  an  indication  of  rank)  -^  nor  is  there 

'  i.e.  His  great  authority  is  evinced  in  tlie  fact  of  His  being  able  to  give 
them  authority  to  do  all  these  miracles. — Ed. 

^  In  the  original,  "non  sine  indicio  ordinis."  In  the  notes  to  his  German 
Version  he  says,  on  the  words  "  Der  erste,"  "  the  first,"  In  der  That  war 
Simon  den  andern  iiberleffen :  wiewcl  dot  der  Stuhl  zu  EoM  nichts  angehet." 


ST  MATTHEW  X.  2. 


235 


anything  foituitous  in  it.  It  is  not  said,  "  Bartholomew,  Peter, 
Jude,  John,  Andrew,  Matthew"  etc. :  and  the  four,  as  it  were, 
locations  of  them,  are  deserving  of  observation  : — 


(I.)  Matthew  x.  2. 

1.  Simoa, 

2.  And  Andrew, 

3.  James, 

4.  And  John, 


6.  PhUip, 

6.  And  Bartholo- 

mevr, 

7.  Thomas, 

8.  And  Matthew, 

9.  James  the  son  of 

Alphaeus, 

10.  And  LebbaeuB, 

11.  Simon  the 

Canaanite, 

12.  And  Judaa  Is- 

cariot. 


(II.)  Mark  iii.  16. 

1.  Simopj 

2.  And  James, 

3.  And  John, 

4.  And  Andrew, 
(See  also  lb.  xiii.  3.) 

6.  And  Philip, 

6.  And  Bartholo- 

mew, 

7.  And  Matthew, 

8.  And  Thomas, , 

9.  And  James  the 
son  of  Alphaeus, 

10.  And  Thaddaeus, 

11.  And  Simon  the 

Canaanite, 

12.  And  Judas  Is- 

cariot. 


(III.)  Luke  Tj.  14. 

1.  Simon, 

2.  And  Andrew, 

3.  James, 

4.  And  John, 


6.  Philip, 

6.  And  Bartholo- 

mew, 

7.  Matthew, 

8.  And  Thomas, 

9.  James  the  son  of 

Alphaeus, 

10.  And  Simon  Ze- 

lotes, 

11.  Judas  the  bro- 

ther of  James, 

12.  And  Judas   Is- 

cariot. 


(IV.)  Acts  i.  13,  26. 

1.  Peter, 

2.  And  James, 

3.  And  John, 

4.  And  Andrew, 


5.  Philip, 

6.  And  Thomas, 

7.  Bartholomew, 

8.  And  Matthew, 

9.  James  the  son  of 

Alphaeus, 

10.  And  Simon  Ze- 

lotes, 

11.  And  Judas   the 
brother  of  James : 

12.  Matthias. 


The  first  and  the  third  arrangements  enumerate  them  by  pairs, 
the  second  singly,  the  fourth  mixedly.  The  first  and  third 
arrangements  correspond  generally  to  the  time  of  their  vocation, 
and  the  conjunction  of  the  apostles  in  twos ;  the  second,  to  their 
dignity  before  our  Lord's  passion ;  the  fourth,  to  their  dignity 
after  His  ascension.  All  the  arrangements  may  be  divided  into 
three  quaternions,  none  of  which  interchanges  any  name  with 
either  of  the  others.^  Again,  Peter  stands  always  first  in  the 
first  quaternion,  Philip  in  the  second  (cf.  John  i.  42,  44,  xii.  22), 
James  the  son  of  Alphaeus  in  the  third ;  though,  within  their 
several  quaternions,  the  other  apostles  exchange  their  relative 
position  [in  the  different  lists].     The  traitor  stands  always  last. 


•'  Simon  toas  in  reality  superior  to  the  other  [apostles],  though  that  [fact]  does 
not  in  any  way  concern  the  See  o/'Rome." — See  Gnomon  below  on  ^paro;. — 
(I.  B.) 

^  i.e.  No  one  of  the  three  quaternions  allows  a  name  found  in  it  to  be 
exchanged  for  a  name  found  in  one  of  the  other  two  quaternions ;  though  the 
names  are  varied  as  to  their  order  in  the  same  quaternion  by  the  different 
writers. — Ed, 


SSe  ST  MATTHEW  X.  8. 

The  plan  of  the  first  and  third  quaternions  is  contained  in  what 
I  have  just  said :  in  the  second,  Matthew  places  himself  modestly 
after  his^  Thomas,  thus  proving  himself  to  be  the  writer  of  the 
book;  for  both  Mark  and  Luke  put  Thomas  after  Matthew, 
although  St  Luke,  after  the  confirmation  of  Thomas's  faith 
(John  XX.  27,  28),  puts  him,  in  the  Acts,  even  above  Bartho- 
lomew, and  associates  him  with  Philip.  From  the  first  quater- 
nion we  have  the  writings  of  Peter  and  John ;  firom  the  second, 
that  of  Matthew ;  fi-om  the  third,  those  of  James  and  Jude,  or 
Thaddeus.  St  John  has  not  enumerated  the  apostles  in  his 
Gospel,  but  he  has  done  so  by  implication  in  the  Apocalypse  ; 
see  Eev.  xxi,  19,  20,  and  my  German,  Exposition  of  it. — 
•jrpuToe,  first)  On  the  primacy  of  Peter,  see  Luke  viii.  45,  ix. 
32  ;  John  i.  42  ;  Matt.  xvi.  16 ;  John  xxi.  15  ;  Acts  i.  15,  ii. 
14,  viii.  14,  X.  5,  xv.  7.  He  was,  however,  first  among  the 
apostles,  not  placed  over  the  apostles :  in  the  apostolate,  not 
above  it.  "What  is  this  to  the  Pope  of  Rome  ?  Not  more  than  to 
any  other  bishop  ;  nay,  even  less. — 6  Xiy6/iivo;  TLirpoi,  who  is 
called  Peter)  A  surname  which  became  afterwards  better 
known." 

3.  'O  Toij  Zi^eSafou,  the  son  of  Zehedee)  To  distinguish  him  fi-om 
James  the  son  of  Alphaeus. — o  tiKuvth,  the  publican)  A  humble 
confession  of  the  Evangelist  concerning  himself.  He  does  not 
call  Peter,  Andrew,  etc.,  the  fishermen :  but  he  does  call  himself 
the  publican. 

Ai^jSaTo;,  Lebboeus)  According  to  Hiller,  Thaddaeus,  derived 
fi^om  the  Chaldee  in,  bosom,  and  Lebbaeus,  from  the  Hebrew 
DP)  heart,  are  synonymous  terms,  and  denote  a  man  of  much 
heart  ;*  see  Onomata  Sacra,  p.  123.  So  Thomas  means  the 
same  thing  as  Didymus.  Those  copies*  which  have  in  this  pas- 
sage only  AeB^KTog,  are  supported  by  the  list  of  the  apostles  which 

'  "  Thomam  suum,"  his  Thomas,  i.e.  his  associate  in  the  lists ;  Matthew 
and  Thomas  being  placed  together  in  all  of  them. — (I.  B.) 

'  i.e.  better  known  than  the  name  "  Simon,"  which  he  had  received  at  his 
circumcision. — (I.  B.) 

*  "  Hominem  pectorosum,"  lit.  in  classical  Latin,  a  man  of  broad,  large, 
or  high  breast. — (I.  B.) 

*  The  reading  of  E.  M.  is  "  xecl  Ae^/Saioj  o'  imx'kndiii  Bailxio:." — 
(I.  B.) 

So  the  margin  of  Bengel's  larger  Ed.,  though  in  the  text  there  stood  e»J. 


ST  MATTHEW  X.  S.  237 

Cotelerius*  has  published  with  the  apostolical  constitutions,  and 
by  Hesychius  in  the  article  "lafa?  As  this  reading  is  shorter  and 
middle^  it  appears  to  be  the  right  one.  Some  persons  having 
appended  the  disputed  clause  from  the  parallel  passage  of  Mark 
as  a  gloss,  others  introduced  it  into  the  text  from  the  same 
source.  Their  reading  considers  Thaddaeus  as  a  surname,  and 
Lebbaeus  as  the  name  of  this  apostle :  His  name,  however,  in 
reality  was  Judas  the  brother  of  James  :  but  he  was  called  Leb- 
baeus by  name,  as  it  were  to  distinguish  him  from  Judas 
Iscariot.'' 

ictios-  The  first  Ed.  of  the  Gnomon  gives  the  palm  to  the  shorter  reading, 
As/3/3«7of.  So  marg.  of  Ed.  2  and  Vers.  Germ.,  leaving  it  however  to  the 
decision  of  the  reader,  whether  the  words  6  ivixXyihi;  ©aSS«7of  are  to  be  ac- 
cepted or  rejected.  Michaelis,  in  his  Einleitung,  T.  ii.,  p.  m.  1687,  etc., 
shows,  by  many  proofs,  that  Judas  the  brother  of  James  is  the  same  as  Thad- 

deus  and  Lebbeus,  and  was  called  among  the  Syrians  Adai  or  Adieus 

E.  B. 

'  Cotelerhts,  alias  Jean  Baptiste  Coteliee,  bom  at  Nismes  in  1627, 
was  one  of  the  most  eminent  critics  of  modem  times.  As  a  mere  child, 
he  was  considered  a  prodigy  of  learning ;  and  he  sustained  this  reputation  at 
the  Sorbonne,  where  he  took  the  degree  of  Batch elor.  In  1667  the  great 
Minister  Colbert  selected  him,  together  with  the  celebrated  Du  Cange,  to 
examine  and  catalogue  the  Greek  MSS.  of  the  Royal  Library.  The  able 
manner  in  which  he  performed  this  task  procured  him,  in  1676,  the  Profes- 
sorship of  Greek  in  the  Royal  College  at  Paris.  His  labours  were  many  and 
valuable.     He  died  in  1686.— (I.  B.) 

'  The  passage  referred  to  does  not  really  occur  under  "!«;>«,  but  mider 
'I«x4)/3o?,  which  is  by  mistake  placed  out  of  its  alphabetical  order.  The  ar- 
ticle on  "Ictpx  consists  of  a  single  line,  viz.  "lapat  alfca  ^  i^alpa. 

Then  follow  immediately  the  words  referred  to  by  Bengel :  "laxa/Soj 
' K'K^O'Iqv.  6  x-al  @eth^ouo$  xal  Aevl,  Tretpd  r^  "Mccpx^j  'jta.poi  \i  r^  Mflcrddc/^ 
Ai^fiaio;.  iretpH  $£  Aouxi^,  '  Io!/S«;  '  laxafiov. 

In  the  note  onHesychius  (Ed.  Lugd.  Bat.  1776),  vol.  xi.  col.  10,  are  these 
words — 

NuUus  dubito  quin  diversos  hie  confiiderit  Glossae  hujus  insititiae  auctor, 
ex  male  inteUecto  Veteris  cujusdam  Scriptoris  apostolicorum  nominum 
laterculo,  qualem  ex  MS.  codice  BibUothecse  Regise  protulit  Cotelerius  ad 
lib.  ii.  Constitut.  Apostol.  c.  63,  p.  264,  ed.  Cleric— (I.  B.) 

'  "  Media."    See  Author's  Preface,  viii.  14,  and  footnote  in  voc. — (I.  B.) 

*  Lachm.  with  Be  Vulg.  reads  Kai  Qaliich;.  Tischend.  with  D  and 
MSS.  in  August,  reads  K«J  Ai/ifixio;.  ab  have  Judas.  Mill  attributes  the 
reading  A!/3/3«(Of  here  to  some  one  wishing  to  call  attention  to  the  fact,  that 
Mark  and  Luke  call  Matthew  Aewi',  Levi.  It  seems  hard  to  account  for  the 
introduction  of  such  a  reading,  if  not  genuine :  and  yet  the  weight  of  autho- 


238  8T  MATTHEW  X.  4-7. 

4.  'laxapiuTT;;,  Iscarioi)  so  called  from  the  village  of  Iscariot 
in  the  tribe  of  Ephraim,  as  Jerome  says  on  the  beginning  of 
Isaiah  xxviii.  Louis  de  Dieu,  on  Acts  i,  16,  says,  "In  the 
JEthiopic  language,  I  find  ps^K  for  a  bag  or  pouch  to  carry 
money  in:  for  thus  the  translator  has  rendered  rh  y'Kwseowii.m 
{the  hag)  in  John  xii.  6,  and  xiii.  29. — Hence  may  be  derived, 
without  any  impropriety,  KnV'iaK'S  (Iscariota),  6  sx"^"  y'^niseoTioi/^ov, 
he  who  hath  the  bag. — o  y-al,  who  also)  The  word  also  implies  that 
Judas  was  best  known  and  most  easily  distinguished  by  the  be- 
trayal.— 'xapadou(,  betrayed)  By  the  mention  of  his  treason,  it  is 
silently  intimated  that  Matthias,  whom  St  Luke  mentions  by 
name  in  the  Acts,  was  his  successor  in  the  apostolate. 

5.  6.  'o8hv — ir6Xiv — o'kov,  way — city — Aowse)  The  apostles  were 
sometimes  obliged  to  tread  the  roads  of  the  Samaritans  in  their 
journeys  ;^  but  there  was  the  less  need  for  them  to  enter  their 
cities,  and  stay  there,  because  the  Lord  had  preached  to  them  in 
His  journey  (see  John  iv.),  and  the  apostles  also  were  afterwards 
to  come  to  them.  The  first  of  these  injunctions  regards  this 
first  legation  ;  most  of  the  rest  apply  equally  to  the  whole  office 
of  the  apostolate,  to  which  the  twelve  are  introduced  on  the  pre- 
sent occasion ;  cf.  ver.  18.  Our  Lord  gave  nearly  the  same  com- 
mands to  the  seventy  disciples;  Luke  x.  1—11. 

6.  UpS^aTu,  sheep)  See  ch.  ix.  36. — a-iroXuXSra,  lost)  He  uses 
this  expression  in  preference  to  led  astray :  cf.  ch.  xviii.  12,  14. 
The  apostles  would  find  sufficient  occupation  in  attending  to 
these. — 'idpariX,  Israel)  from  which  the  Samaritans  had  departed. 

7.  Uopivo/itvoi,  as  ye  go)  Answering  to  vopiUdbt  {go  ye),  in 
ver.  6. — xripUsiTi,  preach  ye)  Here  were  the  disciples  going  forth 
like  students  in  theology,  who  practise  the  rudiments  of  the 
ministry  and  perform  the  ftmctions  of  curates,  and  afterwards 
return  to  receive  ftirther  instruction.^ — iiyyiziv,  is  at  hand)  This 

rities  are  for  K«J  QaXietio;  here,  which  otherwise  might  well  be  a  transcriber's 
or  harmonist's  correction  from  Mark  iii.  18  ;  Aijifialos,  as  the  less  open  to 
suspicion  of  transcribers'  corrections,  being  accounted  as  the  genuine  reading. 
Jerome  calls  him  rpiui/vfio;,  triple-named  ;  so  that  in  his  day  Lebbeus  must 
have  been  a  recognised  name  either  here  or  in  Mark,  as  well  as  Thaddeua 
and  Judas. — Ed. 

'  Inasmuch  as  Samaria  was  situated  between  Judea  and  Galilee. — V.  g. 

'  They  themselves,  in  fact,  were  as  yet  destitute  of  perfect  knowledge  of 
Jesus  Christ,  who  not  until  afterwards  instructed  them  more  distinctly  .con. 


ST  MATTHEW  X.  8-11.  8H9 

was  to  be  the  burden  and  sum  of  their  discourses;^  cf.  Mark 
vi.  12. 

8.  'AoSsvoDvT-as — 8ai/i6via,  sick — devils)  An  ascending  gradation: 
cf.  ver.  1,  where  the  highest  grade  is  put  first. — dupiScv,  gratui- 
tously) This  is  not  inconsistent  with  the  conclusion  of  ver.  10. 
Hire  is  due  for  labour,  but  miracles  and  gifts  of  grace  ought 
not  to  be  sold. 

9.  Mfi  7<.Tri<sri(fhi,  x.r.'K.,  do  not  procure,  etc.)  Thus  they  were 
taught  apostoHc  contentedness.'  They  were  permitted  to  use 
what  they  already  possessed,  but  not  to  procure  any  thing  new. 
— Xpughv — apyupov — ^aXxhv,  gold — silver — brass)  i.e.,  money,  large 
or  small. — tig  r&g  t,<i>a,{,  into  your  girdles)  which  served  also  for 
purses. 

10.  nfipav,  scrip)  in  which  bread  and  other  articles  of  food 
were  kept ;  see  Mark  vi.  8. — M'^ie  ^dBSov,  nor  staff)  In  Mark 
vi.  8,  we  read  "  but  one  staff."  He  who  had  no  stafi',  was  not  to 
care  about  procuring  one,  for  our  Lord  says  "  do  not  procure ;" 
he  however  who  possessed  a  staff,  might  take  it  with  him,  for 
convenience,  not  defence. — a^io;  y&p  6  epydrrje,  x.r.x.,  for  the 
labourer  is  worthy,  etc.)  On  the  other  hand,  the  hire  is  worthy 
of  the  labourer. — rpofrig,  food)  This  word  includes  aU  the  articles 
which  are  enumerated  in  ver.  9,  10. 

11.  'E^irdaaTi,  search  out)  sc.  by  asking  others,  and  by 
spiritual  examination.  The  godly  are  easily  discovered  by  the 
godly,  and  in  like  manner  the  ungodly  by  the  ungodly. — 
a^ioi  sgri,  is  worthy)  sc.  of  being  yovu*  host. — x&xtT  /ielvare,  and 
there  remain)  sc.  in  the  house  of  that  man,  until  you  leave  the 

ceming  His  passion,  death,  and  resurrection.  In  the  meantime,  their  preach- 
ing, confirmed  as  it  was  by  very  many  miracles,  prepared  the  minds  of  men, 
so  as  that  they  subsequently,  without  difficulty,  yielded  themselves  up  to 
obey  Him,  on  His  advent  among  them,  of  whom  the  hope  had  been  pre- 
sented to  them  by  this  preparatory  announcement.  Comp.  ver.  23. — 
Harm.,  p.  293. 

■^  Which  exhorted  to  repentance. — V.  g. 

'  "  Sic  didicere  airipKiixii  apostolicam."  The  word  avrapxuce,  implies  not 
merely  the  patient  endurance  of  penury  or  privation,  but  such  a  state  of  mind 
and  habit  of  acting  and  judging  as  would  actually  render  the  individual  suf- 
ficiently fed,  clothed,  etc.,  and  fully  satisfied  with  that  which  would  not  meet 
the  exigencies  of  another.  The  sense  of  Independence,  so  frequent  in  the 
classical  writers,  is  not  wholly  abandoned. — (I.  B.) 


SiO  ST  MATTHEW  X.  12-14. 

city.^  A  change  of  houses  might  have  the  appearance  of 
fastidiousness.* 

12.  ' As'ird.aadhi,  salute)  i.e.  say  D1?B',  peace,  mentioned  in  ver, 
13,  i.e.  salvation.  Our  Lord  adopted  formulae  and  ceremonies 
already  observed,  but  He  elevated  them  to  a  higher  use. 

13.  'Eav  iiiv,  x.r.X.,  if  indeed,  etc.)  i.e.  if  they  receive  you. — 
eXSeru — emarpafriTa,  let  it  come — let  it  return  to)  The  imperative 
may  here  be  taken  in  its  strict  sense.  If  you  pray  for  it,  let  it 
come.  If  you  are  not  unwilling,  let  it  return.  So  bear  yourselves, 
that  [in  the  one  case]  it  may  come  [upon  the  house],  that  [in 
the  other]  it  may  return  [to  you'}.  Impart  your  salutation  to 
them  with  ready  good-will,  or  take  it  back  to  yourselves.' — 
rj  tlp^vri  u//,u]i,  your  peace)  sc.  that  of  which  you  are  the  mes- 
sengers.— B&v  St,  x.T.X.,  but  if,  etc.)  contrary  to  your  expecta- 
tion  'irpig  u//,ag  smffrpafitiri,!,  let  it  return  to  you)  By  a  testimony 

of  duty  performed,  and  an  increase  of  tranquillity  and  spiritual 
power.  That  which  has  once  gone  forth  from  the  wealth  of 
God,  has  not  gone  forth  in  vain,  but  assuredly  finds  some  one 
whom  it  may  reach.  A  consolation  for  ministers  who  appear  to 
themselves  to  produce  no  edification.  The  Lord  says  to  them 
thus,  "  They  have  despised  it ;  have  it  yourselves."* 

14.  "Os  sav,  whosoever)  whatever  householder  or  magistrate. 
— If£p%0/t4£i'(»,  when  ye  depart)  The  ignorance  of  men  was  not 
yet  invincible.  At  present,  in  a  greater  multitude  of  labourers 
and  hearers,  it  is  not  necessary  to  depart.^ — n,  or)  If  you  should 

'  A  distinguishing  privilege  was  thereby  granted  to  those  who  were  their 
"  first-fruits"  in  each  city. — V.  g. 

'  In  the  original,  "  potuisset  prsebere  speciem  hominum  delicatorum," 
where  it  is  difficult  to  find  an  exact  equivalent  to  "  delicatorum :"  though 
one  is  naturally  reminded  of  Luke  vii.  26,  q.  v. —  (I.  B.) 

'  This  was,  as  it  were,  a  prelude  to  the  loosing  and  binding  (c.  xviii.  18). 
-V.  g. 

*  In  his  German  Version  he  says,  "  you  must  not  distress  {kranhen)  your- 
selves. That  which  others  reject  becomes  thereby  a  greater  blessing  to  you." 
-(I.  B.) 

"  Beug.  seems  to  mean.  There  was  not  then,  as  yet,  the  invincible  ignor- 
ance of  men  to  contend  with,  that  there  is  now  :  it  was  wilful  unbelief;  and 
in  such  a  case  it  was  their  duty  not  to  waste  time,  as  the  spiritual  labourers 
were  few,  but  to  depart.  In  our  day,  on  the  other  hand,  where  the  numbers 
of  both  spiritual  labourers  and  their  hearers  are  many,  it  is  not  the  duty  of 
the  former  to  depart,  though  many  teilfulh/  harden  themselves,  for  there  are 


ST  MATTHEW  X.  15,  16.  2il 

not  be  admitted  into  any  house  of  the  city. — Mmprhv,  dust)  Be- 
cause punishment  (ver.  15)  M'ould  overtake  the  very  dust  of  the 
land  trodden  by  the  feet  of  the  impious,  from  which  the  apostles 
would  wish  to  be  altogether  free ;  see  Acts  xiii.  51 ;  cf.  Matt. 
xviii.  6 ;  Mark  vi.  11.  That  seeing  your  determination,  they 
may  know  it  has  been  said  to  them  as  a  testimony  against  them. 
The  action  combined  with  the  word  moves  both  spectators  and 
auditors ;  see  Neh.  v.  13. — rSiv  voSZv,  your  feet)  This  depends 
upon  ixTivd^an,  shake  off  from.  Guilt  is  supposed  to  adhere  to 
the  feet  or  shoes ;  see  1  Kings  ii.  5.  Therefore  the  apostles 
ought  to  declare,  by  shaking  the  dust  from  their  feet,  that  the 
fault  of  those  who  did  not  listen  has  been  removed  from  them. 

15.  ' AvixTOTipov,  more  tolerable)  Therefore  it  is  worse  not  to 
believe  the  Gospel,  than  to  imitate  the  men  of  Sodom ;  see  ch. 
xi.  22,  24.  There  appears  to  be  an  hypallage,  viz. :  that  city 
shall,  on  the  day  of  judgment,  undergo  a  heavier  punishment 
than  the  land  of  Sodom  and  Gomorrha  either  endured  of  old, 
or  shall  receive  at  the  judgment.  If  merely  a  brief  ^  repulse  shall 
be  so  heavily  punished,  what  shall  be  their  fate  who  resist  more 
obstinately. 

16.  'l3oi),  behold)  Behold  is  frequently  used  for  pointing  out  a 
thing  which  is  present. — iyii,  I)  your  Lord.  Do  not  hesitate. 
I  give  you  a  safe  conduct. — vpolSara,  sheep)  unarmed. — iv  /iseifj, 
in  the  midst)  not  into  the  midst,  for  you  are  already  among 
wolves. — Xixav,  of  wolves)  who  wUl  be  unwilling  that  the  lost 
sheep,  mentioned  in  ver.  6,  be  brought  back ;  cf.  ch.  vii.  15,  con- 
cerning false  prophets,  although  here  the  appellation  "  wolves" 
has  a  wider  signification. — yinsk,  become  ye)  In  exhortations 
this  word  is  frequently  used  rather  than  ieri,  be  ye.  Go  forth 
as  such,  and  show  yourselves  to  be  so. — iig  o!  'icptig,  as  serpents) 
The  godly  often  appear  to  the  ungodly  as  serpents,  and  thus 

others  who  labour  under  ignorance,  and  it  is  the  minister's  duty  to  labour  to 
overcome  that  ignorance,  which,  though  invincible  in  itself,  can  be  overcome 
by  the  Spirit  of  God.— Ed. 

'  In  the  original,  "Si  perbrevis  repulsa  tam  graviter  punietur:"  where 
'^ perbrevis,"  "  very  short,"  does  not  imply  that  the  impenitence  and  unbelief 
of  the  persons  indicated  was  of  short  continuance,  but  that  their  actual  re- 
fusal to  receive  the  Gospel  occupied  only  the  same  time  as  the  brief  yisii  of 
the  Apostles  whom  they  rejected. — (I.  B.) 

VOL.  I.  Q 


242  ST  MATTHEW  X.  17-lV. 

vanquish  the  old  serpent. — xa/,  and)  Thus  David  was  at  the 
same  time  prudent  and  simple  towards  Saul.^ — axipaioi,  without 
horn)  hoof,  tooth,  or  sting;  both  actively  and  passively  harm- 
less. Many  words  of  this  kind  have  at  the  same  time 
both  an  active  and  a  passive  signification ;  cf.  Gnomon  on  Kom. 
xvi.  19. 

17.  Upos'sx^Te  5i  ami  tZv  avSpui'jrtav,  but  beware  of  men)  The  ex- 
pression used  in  the  last  verse,  "  Be  ye  wise,"  is  now  explained  ; 
and  the  force  of  the  injunction  is  extended,^  for  the  word  men 
is  of  general  signification  ;  cf.  John  ii.  24.^ — guv'edpia — euvayu- 
•yaTg,  councils — synagogues)  The  councils,  where  the  chief  men 
assemble;  the  synagogues,  where  the  people  also  resort. — h 
raTg  euvoiyuyaTi,  in  the  synagogues)  They  wiU  consider  the  action 
so  holy,  that  it  may  be  performed  even  in  the  synagogue,  which 
is  put  in  opposition  to  the  council ;  see  ch.  xxiii.  34. — fiaeny- 
disoiisiv,  they  shall  scourge)  Hard  things  are  foretold,  yet  they 
were  actually  endured  by  the  apostles,  and  even  by  our  Lord 
Himself. 

18.  Ae,  but)  The  particle  is  here  used  epitatically,*  to  denote  a 

farther  step  in  the  subject  announced a-)(Pr,<itisk,  ye  shall  be 

brought)  The  apostles  did  not  come  ultroneously  to  the  rulers, 
they  were  brought. — aiiroT;,  against  them)  sc.  the  Jews,  in  con- 
tradistinction to  the  Gentiles  mentioned  immediately  afterwards. 
— xai  ToTg  sheeiv,  and  the  Gentiles)  This  chapter  therefore  already 
contemplates  matters  more  remote,  and  refers  to  the  apostolate 
after  our  Lord's  ascension. 

19.  M^  /ispi//,vfigrire,  Be  not  careful)  Your  only  care  must  be  to 
be  without  care.  We  are  not  forbidden  by  this  passage  from  all 
preparation  ;  see  1  Tim.  iv.  1.5,  cf.  Luke  xxi.  14  ;  1  Cor,  xiv.  26. 

'  It  not  seldom  happens  that  one  finds  others,  as  it  were,  altogether  the 
counterpart  of  one's  self.  But  it  is  of  use  to  remember,  that  many  are  worse 
than  yourself,  and  some  perhaps  better. — V.  g. 

"  In  the  original,  "  Declaratur  to  prudentes :  acceditque  moniti  extensio." 
_(I.  B.) 

^  How  strong  are  the  reasons  for  being  on  our  guard  against  men,  is  es- 
pecially then  made  manifest,  when  one  has  to  be  conversant  (to  have  inter- 
course) with  them  at  a  time  of  their  being  under  the  constraint  of  no  external 
consideration. — V.  g. 

■•  See  Append,  on  Epitasis.  An  emphatic  addition  to  an  enunciation  al- 
ready made. — Ed. 


ST  MATTHEW  X.  20-23.  243 

But  on  a  sudden  emergency,  even  in  these  times,  a  faithful  pro- 
fessor should  not  be  anxious  as  to  what  he  has  to  say. — i),  or) 
Care  is  elegantly  mentioned;  where,  however,  the  "what"  (quid, 
Ti)  is  suppHed,  there  the  "  how"^  (quomodo,  irug)  is  not  wanting. 
The  "  liow  or  what"  includes  whatever  can  fall  under  the  idea 
of  care  ;  therefore,  especially  also  the  words,  concernuig  which 
many,  who  have  the  matter  ready,  are  wont  to  be  over  anxious. 
The  Spirit  does  not  speak  without  words  ;  see  ver.  20 :  and  in 
Luke  xxi.  15,  we  read,  "  I  will  give  you  a  mouth  and  wisdom." 
Analogous  combinations,  under  other  circumstances,  occur  in 
John  viii.  28,  xii.  49,  50 ;  Eom.  viii.  26  ;  1  Pet.  i.  11.  The 
doctrine  of  verbal  inspiration  is  not  inferred  from  the  difference 
of  the  words  how  and  what,  but  from  the  promise  itself. — b  kx.tivr) 
rf\  uipif,  in  that  hour)  even  though  not  before.  Many  feel  most 
strongly  their  spiritual  power  when  the  hour  arrives  of  impart- 
ing it  to  others. — r/,  ivhat)  for  5,  that  which. — Cf.  ch.  xv.  32,  and 
Luke  xvii.  8. 

20.  O;  XaXovvTii,  that  speak)  A  similar  use  of  the  article  occurs 
in  John  vi.  63. — h  vfj^Tv,  in  you)  As  instruments. 

21.  '  Ahi\<ph5,  the  brother)  Those  who  are  most  near,  are 
most  easily  divided. — SavarZisoum,  shall  cause  to  he  put  to 
death)  By  an  atrocious  death,  even  by  the  agency  of  the 
magistrates. 

22.  A/a  rh  ovo/j,d  Mou,  for  My  name^s  sake)  which  the  world 
hates. — ouros,  x.r.X.,  this  man,  etc.)  truly.  This  is  one  of  the 
apothegms  which  our  Lord  uttered  more  than  once. — See 
ch.  xxiv.  13. 

23.  T^K  aWriv — xan  Ix  ralrrji;  iiuxoiSiv  v/j,&5  (pivyiTi  ilg  ir'ipav,  the 
other^ — and  if  they  persecute  you  from  this  city,  flee  ye  into  another) 
This  is  the  most  ancient  Latin  reading,^  and  also  that  of  Origen* 
contra  Celsum  (p.  51,  Ed.  Hoesch.^),  where,  instead  of  "  (pivyire 
ti;  rriv  aXXn""  [as  in  E.M.],  we  find  "  (psdysTi  el;  t^v  Iripar  xav  iv  rr} 

'  Referring  to  "  how  or  v/uATye  shall  speak." — (I.  B.) 

2  E.  V.  araother.— (I.  B.) 

3  The  words  xxv — Mpa-i'  are  not  found  in  E.  M. — (I.  B.) 

■•  Obigen  was  born  at  Alexandria,  in  Egypt,  about  a.d.  185 ;  and  died  at 
Tjre,  about  a.d.  254.— (I.  B.) 

'  DAvm  HoESCHELius,  born  at  Augsburgh  1556.  He  was  a  laborious 
and  successful  Editor.  Among  the  authors  he  edited  were  Origen,  Philo- 
Judffius,  Basil,  and  Photius.     He  died  1617.— (I.  B.) 


244  ST  MATTHEW  X.  23. 

kripcf,  Slciixciigi,  ird'kiv  (piuyiTi  iig  rriv  aXXrjv."  Flee  ye  into  the  Other; 
and  if  they  persecute  you  in  that  other,  flee  ye  again  into  the 
other. '^  Francis  Lucas'  of  Bruges  quotes  old  Latin  Codices  in 
favour  of  that  reading.  Thence,  too,  the  Anglo-Saxon  version 
has — "  and  thonne  hi  on  thcere  eovv  ehtath,  fleoth  on  tha  thryddan;" 
i.e.  "  and  when  they  persecute  you  in  that  [city],  flee  to  the  third." 
Ambrose'  also,  in  his  treatise,  De  Fugd  Seculi  (ch.  4),  says, 
"  But  if  they  shall  persecute  you  in  one,  flee  ye  into  another." 
And  Juvencus'  renders  the  passage  thus  : — 

"  Profugite  e  tectis  quae  vos  sectabitur  urbis 
Inde  aliam,  mox  inde  aliam,  conquirite  sedem." 
"  Flee  from  the  roofs  of  the  city  which  persecutes  you ;  thence 
seek  another,  and  then  again  anothee  abode."  Thus  Augus- 
tine ;  thus  the  Armenian  Version.  The  Codex  Cantabrigiensis, 
the  Codices  Colbertini  2467  and  3947,  Parisiensis  6,  and  the 
Codex  Stephani  ri  (to  which  some  add  the  Codex  Gonvillianus), 
contain  this  passage  in  various  forms  of  words.  The  variety  of 
the  Greek  words''  suggests  the  suspicion  that  this  verse  has  been 

^  T^!t  hepav. — 'irspos  signifies  originally,  other  in  opposition  to  one,  though 
it  has  also  the  force  of  other  in  opposition  to  many. — (I.  B.) 

^  T^»  alXKYiii. — cixho;  signifies  originally,  other  in  opposition  to  many, 
though  it  is  used  also  to  represent  other  in  opposition  to  one.  Here  ti)> 
oiKKnu  appears  to  have  the  force  oi  the  former. — (I.  B.) 

3  Francis  Lucas  was  born  at  Bruges  in  the  sixteenth  century.  He 
studied  under  Arius  Montanus,  and  became  a  Doctor  of  Louvain,  and  Dean 
of  the  Church  of  St  Omer.  He  was  profoundly  skilled  in  the  Greek,  He- 
brew, Syriae,  and  Chaldee  languages,  and  is  considered  a  judicious  critic. 
He  died  in  1619.— (I.  B.) 

*  Born  at  Treves  a.d.  340 ;  consecrated,  in  374,  Bishop  of  Milan,  where 
he  died  in  397.  He  was  an  eloquent  preacher,  and  an  able  and  voluminous 
writer. — (I.  B.) 

'  C.  Aquilintjs  Vettius  (al.  Vectius,  or  Vestius)  Juvencus,  a  Spanish 
priest  of  good  family,  who  flourished  in  the  fourth  century.  He  wrote,  be- 
sides other  works,  a  history  of  our  Lord  in  good  hexameter  verse,  considered 
both  poetical  and  faithful,  and  published  it  about  330. — (I.  B.) 

"  Lachm.  reads  izipup,  with  'Qd  Orig.  1,295;  380;  3,473c ;  709;  cod. 
4,398.  But  Tischend.  olt.-Kn'',  with  Dale  Vulg.  Origen  3,  709,  and  Rec. 
Text.  Lachm.  adds  in  brackets,  xHu  h  tJ5  Mpif  ^laxaaiy  CfiAg,  (peiysrs  ei; 
riiv  AWni),  with  DL  (sx  ravrvt;  iiilioi^miu — r.  !«/»«»)  aJ  Orig.  1,2956  ;  3S0a; 
Hil.  656.  But  Be  Vulg.  and  Eec.  Text  omit  these  words.  Probably  they 
come  from  a  transcriber  who  fancied  that  (ptvyin  ug  r'^uhipav,  sc.  "a,  second 
city,"  was  incomplete  without  a  clause,  "  And  when  they  persecute  you  in 


ST  MATTHEW  X.  25.  245 

rendered  from  Latin  into  Greek :  on  the  other  hand,  the  anti- 
quity and  celebrity  of  the  Latin  text  is  proved  by  the  very  mul- 
titude and  discrepancy  of  these  Greek  codices.  The  omission 
appears  to  have  arisen  from  the  carfelessness  so  frequently  mani- 
fested by  transcribers,  where  similar  words  recur :  the  facility 
with  which  the  mistake  may  occur,  appears  from  the  fact  that 
Gelenius,  in  his  Latin  version  of  Origen,  omits  this  very  clause 
[which  undoubtedly  exists  in  the  original].  Athanasius  more 
than  once  substitutes  iTspav  for  aXXriv,  as  is  at  present  the  case 
with  the  Codex  Colbertinus,  and  from  which  you  may  conjec- 
ture, that  another  omission^  might  soon  be  made  by  other 
transcribers. 

Ou  /irj  Ttkiarjri,  ye  shall  not  finish^)  cf.  np3,'  in  2  Chron.  xxxi.  L 
—  rae  wokui,  the  cities)  not  to  say,  «i7?a^«s,  of  Israel. — Seever.  6. 
Our  Lord  tells  them  that  there  was  no  fear  of  their  not  having 
where  to  preach,  and  that  they  were  not  to  remain  long  in  one 
place,  as  they  would  have  the  opportunity  of  remaining  longer 
in  other  places. — ews  av  'ik'bri  6  T'lhg  roD  AvSptuffou,  until  the  Son  of 
Man  be  come)  Concerning  this  coming,  see  ver.  7,  and  xi.  1.* 

2.5.  "O  SouXog,  X.T.X.,  the  servant,  etc.)  i.e.  hex,  o  douXo;  yhriTai  ag 
0  xupiog  auTou,  apxsrhii  aurf)  larh,  that  the  servant  be  as  his  lord,  is 
sufficient  for  him.  An  instance  of  Zeugma. — ohoiig'roTnv,  master 
of  the  household^)  Jesus  was  indeed  the  Master  of  a  household, 

that  second  city,  flee  into  another,  i.e.  a  third  city."  To  avoid  the  need  for 
this,  I  believe  the  reading  oixxnu  for  Mpau  arose.  The  shorter  is  generally 
preferable  to  the  longer  reading,  as  it  was  the  tendency  of  transcribers  to 
insert  all  added  matter,  lest  their  copy  should  be  incomplete. — Ed. 

^  "  hi&tvis"  hiatus,  gap.  See  Author's  Preface  viii.  14,  and  App.  Crit. 
Part  I.  §  xxii.,  obs.  xxvii.,  etc. — (I.  B.) 

'  E.  V.  Ye  shall  not  have  gone  over. — (I.  B.) 

3  nS3_(i)  To  be  completed,  finished. — Gesenius. — (I.  B.) 

*  To  wit,  there  is  here  meant  that  very  advent,  whereby,  through  His  full 
presence,  beneficence,  and  preaching,  the  preparatory  announcement  of  H"is 
ambassadors  in  those  days  was,  as  it  were,  completed  and  fulfilled  by  Him, 
whom  it  behoved  to  come,  to  proclaim  the  Gospel,  and  to  see  that  it  was 
proclaimed  by  others.  Matt.  xi.  3,  5.  In  a  similar  manner,  He  commanded 
the  Seventy  disciples  also  to  announce  the  approach  of  the  divine  kingdom, 
and  followed  up  that  announcement  by  His  own  very  presence  in  those  same 
places,  Luke  x.  1,  9. — Harm.,  p.  293. 

*  In  the  original  the  word  used  is  pater-familias,  which  is  employed 
throughout  the  whole  sentence. — (I.  B.) 


24fi  ST  MATTHEW  X.  26. 

and  brought  up  a  large  family  of  disciples  (see  Luke  xxii.  35), 
affording  the  most  perfect  example  of  a  domestic,  as  well  as  a 
solitary  life ;  and  He  is  also  Master  of  the  household  of  the 
whole  Church. — BeiXt^i^ouX,  Beelzehut)  Beelzebub  was  a  god  of 
Ekron ;  see  2  Kings  i.  2.  As  the  Greeks,  however,  seem  to 
have  been  unable  to  pronounce  the  word  Beelzebub,  the  Lxx. 
rendered  it  BaaX//,uTa,v  (Baalmwian)  :  and  the  Evangelists  also 
wrote  it  in  Greek  with  a  X  (I),  instead  of  a  ^  (b),  as  the  final 
letter,  on  account,  apparently,  not  of  the  derivation,  but  the 
pronunciation ;  just  as  the  LXX.  wrote  M£X;)/JX  (Melchol)  for 
Michal.  As  this  reason,  however,  did  not  hold  good  in  other 
languages,  translators  have  restored  the  original  sound  of  the 
Hebrew  word.  The  Jews,  however,  frequently  employ  the 
term  73T,^  in  contempt  of  idols ;  but  the  compound,  ?3r?JJ3,  is 
not  found  in  Hebrew,  although  it  is  credible  that  the  Hebrews 
who  spoke  Greek  may  have  said  BseX^e/SouX  for  Be£X^£/3ou/3  the 
more  willingly,  on  account  of  its  resemblance  to  ?ur.^  Ter- 
tullian,  when  quoting  Luke  xi.,  in  his  work  against  Marcioii, 
book  iv.,  ch.  26,  writes  it,  Beelzebul. — ixdXsgav,  x.t.X.,  have 
called,  etc.)  See  ch.  ix.  34  and  Mark  iii.  22.  They  called  Him 
Beelzebub,  that  is,  the  ally  of  Beelzebub. — vogui  iJuaXkov,  how 
much  more)  The  world  hated  Christ  most  and  first ;  and  it  was 
the  duty  of  His  disciples  to  feel  that  they  ought  much  more  to 
endure  that  hatred,  much  less  to  refuse  it.' — roig  omaKoos  abrou,  his 
domestics)  i.e.  they  shall  call  them  the  domestics  of  Beelzebub. 

26.  Oh,  therefore)  although  you  will  be  hated. — ouSb,  nothing) 
Cf  Mark  iv.  22  ;  Luke  xii.  2.— yap,  x.r.K,  for,  etc.)  The  world 
will  not  so  quickly  destroy  you,  by  whom  truth  will  be  propa- 
gated far  and  wide. — xexaXv/i/ihov,  covered)  i.e.  removed  firom 
sight. — a'ToxaXu<p^fi(!irai,  shall  be  uncovered)  especially  in  the 
time  of  the  Messiah. — xpwTTTbv,  hidden)  i.e.  removed  from  hear- 
ing :  cf.  ver.  27. 

'  'rj — (1)  properly  in  my  opinion,  i.q.  Va^  to  be  round,  to  make  round, 
whence  the  Talmudic  ^21,  "sai,  round  or  globular  dung,  such  as  that  of  goats 
or  camels. — Gesenius. — (I.  B.) 

2  !53T  with  the  Kibbuts  =  Viat  with  the  Shureq.— (I.  B.) 

3  Those  of  Christ's  household  have  less  of  the  power  which  characterized 
their  Master ;  and  besides,  they  are  not,  as  He  was,  without  blemishes,  and 
these  last  the  world  knows  well  how  to  upbraid  them  with. — V.  g. 


ST  MATTHEW  X.  27-29.  247 

27.  ols,  ear)  sc.  one,  secretly. — i-jrl  tSdi  dca/iarov,  on  the  house- 
tops) A  flat  place,  where  men  might  converse,  or  even  assemble 
as  an  audience :  cf.  2  Sam.  xvi.  22.^ 

28.  Kal  /iii  po/3»jS^7-£,  X.T.X.,  and  be  not  afraid  of,  etc.)  The 
connection  is  as  follows :  He  who  publicly  preaches  hidden 
truth,  him  the  world  afflicts  :  he  who  fears  God,  ought  to  fear 
nothing  except  Him :  he  who  does  not  fear  God,  fears  every- 
thing except  Him :  see  1  Pet.  iii.  14,  15.^ — avh,  of)  This  pre- 
position is  not  repeated.  I  fear  Him,  is  a  stronger  phrase  than 
/  am  afraid  of  Him,? — a.'jrmnmvTm,^  who  hill)  From  the  root 
■/.Tsdi  are  derived  Krhu,  Kreha,  Krhvia.  See  Eustathius. — rhv  Swd- 
/ifi/ov,  Him  who  is  able^)  and  that  too  with  the  highest  ability 
and  authority  (see  Luke  xii.  5),  that  is,  GoD  ;  see  James  iv.  12. 
— xal  •v)/u;^)iv  Kai  ga/jbo,,  both  soul  and  body)  the  two  essential  parts 
of  man. — avoXigai,  to  destroy,  to  ruin)  It  is  not  said  to  kill :  the 
soul  is  immortal. — h  Tisnri,  in  hell)  It  is  not  easy  to  preach  the 
truth ;  and  to  none  are  severer  precepts  given  than  to  the 
ministers  of  the  Word,  as  is  evident  from  the  epistles  to  Timothy 
and  Titus.  The  most  efficacious  stimulus  is  on  this  account 
employed.  Many  witnesses  to  the  truth  have  been  first  ex 
cited,  and  afterwards  led  on,  by  the  most  fearful  terrors  from 
God. 

29.  Auo  arpoi&la  aagaplov,  two  sparrows  for  a  farthingY  In 
Luke  xii.  6,  we  read,  five  sparrows  for  two  farthings.  A  rea- 
son why  men  are  not  to  be  feared. — 'h,  one)  sc.  one  in  preference 

'  He  desires  them  to  banish  all  fear  from  their  minds. — ^V.  g. 

2  The  world  admires  the  magnanimous  spirit  of  those  who  fear  nothing, 
and  regards  such  a  spirit  worthy  of  heroes  and  great  men.  And  yet  the  fear 
of  God  ia  the  only  heroism  truly  worthy  of  the  name ;  and  in  the  absence  of 
it,  all  presence  of  mind,  as  it  is  called,  is  false,  and  only  indicates  reckless 
rashness. — V.  g. 

^  i.e.  Bengel  would  render  the  passage  thus — "Be  not  afraid  q/them 
(n^  (pojiri^yfTi  ecTTo  ran)  which  kill  the  body,  but  are  not  able  to  kill  the  soul : 
but  rather /ear  Him  ((po/S^tfurs  roii)  which  is  able,"  etc. — (I.  B.) 

*  E.  M.  avoxTimoiiTaD. — (I.  B.) 

"  In  the  original  there  is  a  play  on  the  words  potest  and  potesias,  which 
cannot  be  preserved  in  the  translation.  The  passage  runs  thus — "  Eum  qui 
potest,  et  quidem  cum  summa  e^ovai'if,  potestate." — (I.  B.) 

*  The  amapiou,  called  'hivroii  in  Mark  xii.  42,  and  rendered  mite  in 
that  place  and  elsewhere  by  the  E.   V.,  was  about  5^  of  a  farthing. 

-a- 1!.) 


248  ST  MATTHEW  X.  30-33. 

to  another.'— ou  mieurai,  shall  not  fall)  To  fall  on  the  ground  is 
to  die.  The  use  of  the  future  tense  implies  a  condition  :  if  it 
falls,  it  does  not  fall  without  your  Father's  permission. — aviv  roij 
%Xri/ji,ccrog  rou  Tlarpig  i//iZv,  without  the  will  of  your  Father)  This 
is  the  reading  of  Irenseus,  Tertullian,  Novatian,  Cyprian,  Hilary, 
Augustine,  Cassiodorius ;  also  of  the  Italic,  Coptic,  Arabic, 
Gothic,  and  Persic  versions.  It  is  therefore  an  ancient  reading, 
and  one  too  widely  received  to  be  accounted  for  on  the  hypo- 
thesis of  its  being  a  paraphrase,  especially  since  the  sense  would 
be  complete  without  the  contested  words  "  rou  ^iXfi//,aTOi"  (the 
will  of),  as  the  Lxx.  in  Isa.  xxxvi.  10^  write  oS«u  Kvplou,  without 
the  Lord,  and  the  Hebrews  say,  N''DB'  ''lypyo,  without  heaven. 
The  later  Greeks  omitted  these  words,  rou  SsX^/iaros,  from  the 
recurrence  of  the  article  roD.  The  numbered  hairs  of  the  faithftil, 
mentioned  in  the  parallel  passage  of  Luke  xii.  7,  correspond  to 
this  "  will."  ^ — iuaiv,  your)  not  their  Father. 

30.  'T/iZv,  your)  used  antithetically. — «/  rpl^ig,  the  hairs) 
which  you  yourselves  care  little  about.  Who  cares  about  the 
hairs  once  pulled  out  by  the  comb  ?  A  proverbial  saying  con- 
cerning a  very  small  matter. 

31.  UoXKuv,  many)  opposed  to  one  in  ver.  29. — i/if/s,  you)  even 
each  of  you  individually. 

32.  'Ek,  in,  on)  i.e.,  when  the  question  is  raised  concerning 
Me.  This  "  h  'Ef^oi,"  "  on  Me,"  differs  from  "  Mi,"  "  Me,"  and 
"  alrh,"  "  him,"  in  the  next  verse ;  cf.  Luke  xii.  8,  9. — av^pw^wv, 
men)  Our  Lord  is  speaking  especially  of  persecutors. 

33.  '  Apvrjdofjjat  %a;yii  a\irh,^  I  also  will  deny  him)  This  order  of 
the  words,  sc.  "  I-will-deny  even-I-also  him,"  which  expresses 
more  exactly  the  law  of  retribution,  jus  talionis  (as  in  ver.  32), 
is  supported  by  the  Latin  and  Gothic  versions,"  by  the  Codex 

'  Bengel  means,  that  this  is  a  proof  of  God's  individual  providence  even 
in  matters  relating  to  the  brute  creation. — (I.  B.) 

^  In  the  Hebrew  also,  "  without  Jehovah." — (I.  B.) 

^  BD  Orig.  (omitting  vftm)  "Vulg.  and  Rec.  Text,  have  dutv  tou  wccrpo; 
Cfiuii.    But  "  sine  voluntate"  is  added  by  abc  Hil.  657,  831  Iren.  Cypr.  82, 
121  (omitting  'vestri'  before  'patris'). — Ed. 
E.  M.  apuiaojictt  auj-ov  xtiyu. — (I.  B.) 

°  The  Gothic  version  of  the  Bible  was  made  from  the  Greek,  both  in  the 
Old  and  in  the  New  Testament,  by  Ulphilas,  a  celebrated  bishop  of  the 
Mseso-Goths,  who  assisted  at  the  Council  of  Constantinople  in  359,  and  was 


ST  MATTHEW  X.  34-38.  249 

Byzantinus,  and  perhaps  by  other  MSS.  Such  matters  have 
been  generally  neglected  by  the  collators  of  Codices.  Others 
read  apvf)isoiiai  aurh  x^yii} 

34.  E/>^v))w,  peace)  sc.  of  the  righteous  with  the  wicked. — 
fia-^aipav,  a  sword)  i.e.,  violent  division  (called  diafiepig/ihn  in 
Luke  xii.  51,  xxii.  36),  proceeding  from  the  discord  of  families, 
mentioned  in  ver.  35,  to  wars  and  murders. 

35.  Aiji^ctffa/,  to  separate)  A  necessary  consequence  of  what 
precedes. — utQpwTrov,  a  man)  sc.  a  son  who  loves  Me ;  see  ver. 
37. — Tcardi,  against)  In  this  passage  those  are  put  in  opposition, 
who  are  otherwise  naturally  most  attached,  to  each  other. 

36.  'Ex^pol,  enemies)  A  man  shall  have  them  of  his  household — 
his  relations,  servants,  and  acquaintances — for  enemies,  if  he  be- 
lieves in  Me  ;  see  Micah  vii.  6. 

37.  'O  fiiXuv,  K.T.X.,  he  that  loveth,  etc.)  from  aversion  to  the 
sword  just  mentioned.  An  ascending  climax :  to  prefer  Christ 
to  parents,  children,  and,  in  the  next  verse,  himself. 

38.  Thv  gTavpov,  his  cross)  The  cross,  which  was  unused  by  the 
Jews  as  a  punishment,  was  not  employed  proverbially  to  denote 

sent  on  an  embassy  to  the  Emperor  Valens,  about  the  year  378.  He  is  said 
to  have  embraced  Arianisra,  and  to  have  propagated  Arian  tenets  among  his 
countrymen.  Besides  translating  the  entire  Bible  into  the  Gothic  language, 
Ulphilas  is  said  to  have  conferred  on  the  Mseso-Goths  the  invention  of  the 
Gothic  characters.  The  character,  however,  in  which  this  version  of  the 
New  Testament  is  written,  is,  in  fact,  the  Latin  character  of  that  age  j  and 
the  degree  of  perfection  which  the  Gothic  language  had  obtained  during  the 
time  of  Ulphilas,  is  a  proof  that  it  had  then  been  written  for  some  time. 
The  translation  of  Ulphilas  (who.  had  been  educated  among  the  Greeks)  was 
executed  from  the  Greek ;  but,  from  its  coincidence  in  many  instances  with 
the  Latin,  there  is  reason  to  suspect  that  it  has  been  interpolated,  though 
at  a  remote  period,  from  the  Vulgate.  Its  unquestionable  antiquity,  how- 
ever, and  its  general  fidelity,  have  concurred  to  give  this  version  a  high  place 
in  the  estimation  of  biblical  critics ;  but,  unfortunately,  it  has  not  come  down 
to  us  entire.  The  only  parts  extant  in  print  are,  a  fragment  of  the  book  of 
Nehemiah,  a  considerable  portion  of  the  four  Gospels,  and  some  portions  of 
the  apostolic  epistles.  The  most  distinguished  manuscript  of  the  Gothic 
version  of  Ulphilas  is  the  justly  celebrated  Codex  Abgenteus,  now  pre- 
served in  the  Library  of  the  University  of  Upsal,  in  Sweden." — Hartwell 
Home,  vol.  ii.  p.  240. — (I.  B.) 

'  The  order  ndya  xiiroi/  is  supported  by  BDA  Vulg.  abe  Orig.  I,  298rf, 
3,543&,  Hil.  985,  Cypr.  But  Rec.  Text  ainov  xdyu,  with  Orig.  1,2966.  Orig. 
3,543i  puts  the  tt,f>yriso[iii.i  after  ainou. — Ed. 


250  ST  MATTHE-W  X._  39-42. 

extreme  adversity :  our  Lord  therefore,  in  this  passage,  alludes 
to  His  own  Cross,  which  He  was  already  bearing  in  secret. — 
Xa/i/3ai/E(,  taketh)  sc.  wiUingly. 

39.  'Vvyfih  soul)  i.e.,  man  with  respect  to  his  natural  life, 
himself;  cf.  Luke  ix.  24,  25. — 'iviKiv  'E/aoD,  for  My  sake)  Many 
lose  their  soul  for  the  sake  of  the  world. 

40.  'X/ias,  you)  A  descending  gradation :  sc.  you  (apostles), 
a  prophet,  a  righteous  man,  a  little  one. — 'e^e,  Me)  It  is  not 
only  of  the  same  avail  as  if  he  received  Me,  but  he  actually  does 
receive  Me. 

41.  E/'s  ora/ia,  x.r.x,  in  the  name,  etc.)  i.e.,  on  this  ground,  and 
on  no  other.^ — vpo(priTriv — dham,  a  prophet — a  righteous  man)  A 
prophet  is  one  who  speaks,  a  righteous  man  one  who  acts,  in  the 
name  of  God,  and  is  distinguished  for  his  remarkable  righteous- 
ness ;  see  ch.  xiii.  17,  xxiii.  29;  Heb.  xi.  33. — fm^hv,  hire, 
reward)  for  he  shows  himself  as  obedient  to  God  as  if  he  were 
a  prophet  himself.  It  may  be  asked  how  he  who  is  not  righteous 
himself  can  receive  a  righteous  man  as  a  righteous  man  ?  The 
reply  is  easy :  Such  a  man,  by  the  very  act,  abandons  his  evil 
way,  and  ceases  to  be  the  enemy  of  righteousness. 

42.  MixpZv,  little  ones)  (see  ch.  xi.  11,  and  Zech.  xiii.  7).  A 
sweet  epithet  for  disciples  (cf.  ver.  41,  for  the  double  mention  , 
of  prophet,  etc.)  The  world  cares  not  for  such  as  these. 
From  these  little  ones  are  made  prophets  and  righteous  men. — 
■^u^potj,  of  cold  water)  This  is  without  expense,  and  may  be 
done  even  on  the  road.  A  proverbial  expression,  and  con- 
trasted with  he  that  receiveth.^ — /iij  amXeen,  shall  not  lose)  A  con- 
solation which,  arising  from  former  good  deeds,  cheers  the 
disciple  even  in  the  midst  of  subsequent  dangers.' — aurcu,  his) 
i.e.,  of  the  little  one,  or  rather  his  own.  It  is  more  to  receive 
any  one  than  to  give  him  to  drink,  and  therefore  it  has  a  greater 
reward. 

'  So  the  French  Version,  published  in  Geneva  in  J1744  a.d.,  "En  qualite 
ae  Prophete."    The  Latin  expression,  Prophetce  nomine,  is  si/nilar E.  B. 

^  i.e.  to  receive  any  one  into  the  house  as  a  guest — this  is  an  act  oi hos- 
pitality, whereas  to  give  a  cup  of  cold  water  to  a  wayfarer  is  merely  an  act 
oi  kindness. — (I.  B.) 

'  O  the  boundless  riches  of  God,  who  both  has  it  in  His  power  and  delights 
to  pay  in  full  such  great  rewards. — V.  g. 


ST  MATTHEW  XI.   1-5,  251 


CHAPTER   XL 

1.  'ETsXiaiv,  concluded)  Our  Lord  did  nothing  abruptly.  See 
Gnomon  on  ch.  xxvi.  1  ;  and  Luke  vii.  1. — -/.ripdeeuv,  to  preach)  sc. 
everywhere.  Cf.  John  iii.  2,  etc' — a'oruv,  of  them)  the  Israelites 
[the  people,  namely,  who  were  deserving  of  His  "  compassion,' 
ch.  ix.  36.— V.  g.] 

2.  ToD  XpiSTou,  of  Christ)  Those  works  which  it  was  the  part 
of  the  Messiah  to  perform.^ — /xaSrjTuv  alroZ,  of  His  disciples)  whom 
He  wished  to  confirm  and  resign  to  Christ.' 

3.  '  O  ipyiij^iwi,  he  that  should  come)  cf.  Ps.  xl.  7  ;  Heb.  x.  37. — 
n,  x.T.X.,  or,  etc.)  There  was  not  at  that  time  any  other,  for 
John  excludes  himself  by  this  disjunctive  particle. — eTipov, 
another)  They  recognise  as  a  certain  fact  that  there  is  some  one 
who  should  come. — 'Trposdox.Sj/isv,  must  we  await)  sc.  with  longer 
delay.* 

4.  "a  axolieri  xal  ^Xs'titi,  those  things  which  ye  do  hear  and 
see)  The  testimonies  of  facts  of  seven  kinds,  enumerated  in  ver. 
5,  6.  The  miracles  which  our  Lord  performed  had  been  fore- 
told ;  they  were  beneficent,  many,  and  various.^ 

5.°  Euay/sX/^ovra;,  are  evangelized)  The  word  is  passive ;  cf. 
Luke  xvi.  16.     For  the  works  of  our  Lord  Himself,  which  the 


1  The  verb  liidinceiii  implies  private  instruction,  as  xn^iairtiii  implies  public 
instruction. — V.  g. 

2  Jesus  had  done  similar  works  before  John  was  imprisoned  ;  but  now  He 
did  such  works  in  much  greater  numbers. — V.  g. 

^  He  does  not  seem  to  have  entertained  any  doubt  himself  as  to  Christ. 
-V.  g. 

*  The  time  of  waiting  in  expectation  was  now  by  this  time  coming  to 
an  end  ;  for  the  Seventieth  week  of  Daniel  was  close  at  hand. — V.  g. 

^  Sight  in  other  cases  is  wont  to  precede  hearing ;  but  the  word  of  Christ 
\lieard  by  them]  answered  more  closely,  as  it  were,  to  the  desires  of  faith 
than  the  works  of  Christ  [seen  by  them],  John  xiv.  11.  Even  in  this  place, 
Jesus  speaks  humbly,  as  in  ch.  xii.  17,  41,  42.  He  does  not  say,  Those 
things  which  I  speak  and  do. — V.  g. 

'  TwipXo)  «»«/3?il7rouff()  At  that  very  moment  (period  of  time)  such  miracles 
were  being  performed  (Luke  vii.  21),  which  were  the  very  miracles  reserved 
for  the  Christ.  In  ancient  times,  sinners  used  to  be  punished  with  blindness, 
leprosy,  and  death. — mxpol  lyelpoiirxi)  A  miracle  which  had  been  very  re- 
cently performed  in  the  case  of  the  young  man  of  Nain,  Luke  vii.  14. — V.  g. 


252  ST  MATTHEW  XI.  6,  7. 

disciples  of  John  then  saw  and  heard,  are  meant ;  cf.  Luke  iv. 
18,  concerning  the  prediction  of  this  work.^  Nor  did  all  poor 
men  as  yet  preach  the  Gospel,  but  only  the  apostles.  See 
Matt.  X.  7. 

6.  Maxapiog,  blessed)  A  rare  felicity.  That  very  circumstance, 
that  many  should  be  offended  in  Him,  was  foretold  as  a  sign  of 
the  Messiah.^  He  loaded  others  with  benefits  ;  He  Himself  was 
weak,  poor,  despised. — o;  s&v,  whosoever)  especially  of  the  dis- 
ciples of  John,  who  saw  the  difference  between  his  mode  of 
living  and  that  of  our  Lord.     See  ver.  18,  19. 

7.  Uopivo/ievan,  as  they  departed)  Otherwise  they  might  have 
become  puffed  up.  The  world  praises  to  the  face,  reviles  be- 
hind the  back.  Divine  truth  does  the  opposite. — np^ccTo,  hegan) 
The  multitude  would  not  have  begun,  had  He  not  done  so  first. 
• — 'xepi  'jciidmou,  concerning  John)  The  state  of  John  is  described 
in  ver.  7,  8,  9,  with  reference  to  men,  to  himself,  to  God. — 
haaaeSai,  to  see  as  a  spectacle)  idly.  See  John  v.  35. — xdXa/j,ov, 
a  reed)  The  ford  of  Jordan  abounded  with  them.  They  would 
have  wished  John  to  be  such  in  conduct  as  they  liked  to  be 
themselves,  and  as  they  are  described  in  this  verse  and  the  fol- 
lowing. They  sought  a  man  of  easy  disposition,  and  one  ready 
to  second  their  desires,  whom  they  would  not  themselves  style 
a  reed ;  but  Jesus  calls  a  reed,  a  reed.  For  often  does  truth 
attribute  to  man  a  speech,  not  such  as  he  frames  himself,  but 
such  as  expresses  the  reality.  See  Jer.  xviii.  12.  The  people 
themselves  did  not  sufficiently  know  why  they  had  gone  forth. 
On  the  other  hand,  the  character  of  John  is  described  (cf.  ver. 
18),  and  at  the  same  time  the  stumbling-block  is  taken  away, 
which  might  have  arisen  fi:om  the  imprisonment  of  our  Lord's 
precursor — avi/ji^ov,  hy  the  wind)  of  favour  (by  his  having  been 
supposed  to  be  the  Messiah)  or  persecution. — tfaXsuo/isi/ov,  agitated) 
The  word  is  here  in  the  middle  voice,  and  signifies  permitting 
himself  to  be  agitated.  This  opinion  is  not  refuted  like  those 
which  follow,  because  it  refutes  itself. 

'  Which  was  peculiarly  a  work  of  the  Christ,  who  was  anointed  for  that 
very  purpose,  Isa.  Ixi.  1 V.  g.     Comp.  Luke  iv.  1. — Ed. 

^  Isa.  lii.  14.  That  very  fact  was  an  argument  likely  to  be  easily  ap- 
preciated, especially  by  the  disciples  of  John.  See  ver.  18,  with  which  comp. 
ver.  19. — V.  g. 


ST  MATTHEW  XI.  8-10.  263 

8.  'AXXa,  but)  The  conjunction  is  employed  to  show  that  the 
preceding  hypothesis  has  been  dismissed. — h  fiaXaxoi's  i/ia.Tloi; 
fifji^fiea/imv,  clothed  in  soft  raiment)  They  would  have  wished  the 
forerunner,  andthe  Messiah  Himself,  to  have  been  such. — r^,  the) 
The  article  refers  to  the  preceding  f^aXaxoTg} — (popoumi,  who  wear) 
John,  if  he  had  wished  it,  might  have  been  a  courtier. — o'Uoii, 
houses)  Not  in  the  desert  or  the  prison. — rZv  ^amXiimv^  of  palaces) 
See  Esth.  iv.  2.  The  Lxx.  have  rd  l3agiXila  in  Esth.  i.  9,  ii.  13. 
— oTxoi  rS)v  ^aeiXiicav  zz  the  halls  of  the  palace, 

9.  npop^rjjv,  a  prophet)  For  a  long  time  they  had  had  no  pro- 
phets.'— mi,  yea)  A  prophet,  I  say  unto  you,  and  something 
greater  than  a  prophet. — mpitgonpov,  more)  Neuter,  as  in  W, 
what:  sc.  when  ye  went  out  ye  saw  something  more,  etc.,  although 
ye  did  not  know  it. — 'jrpoipriTov,  than  a  prophet)  For  a  prophet 
announces  only  distant  events. 

10.  OuTos  yap  sin,  x.r.X.,  for  this  is  he,  etc.)  This  makes  John 
much  greater  than  that  what  is  spoken  of*  in  ver.  7,  8,  could. — 
Idoii  lyii  avoSTiXXu  rh  ayysX6v  Mou  wph  ntpotsiiitm  Sou,  05  xaraffxsuaffs; 
ri\i  'Ml  'Sou  'i/^-rrpogSsv  Sou,  behold  I  send  my  messenger  before  Thy 
face,  which  shall  prepare  Thy  way  before  Thee)  In  the  S.  V.  of 
Mai.  iii.  1,  we  read,  /Sou  s^avoSTiXSi  rhv  &yysX6ii  Mou,  xoi,!  £«/3Xl-^s- 
rai  i&hv  <!rpo  Tpogiivou  Mou,  xal  s^alpvrig  fi^ii,  tc.t.X-,  behold  I  will  send 
forth  My  messenger,  and  he  shall  survey  the  road  before  My  face, 
and  suddenly  shall  arrive,  etc. — 'Eyu,  1)  The  Father  addressing 
the  Son. — rbv  ayyeXov  Mou,  My  messenger)  John  was  sent  by 
God  as  a  messenger,  after  whom  came  the  Messenger  of  the 
Covenant  Himself. — vph  irpogwvou  Sou,  before  Thy  face)  Immedi- 

1  Thus  identifying  fiah.a.x.di.  with  /x,a,Xa.xois  ifiurlois,  and  showing  that  the 
fiaT^anx,  "soft  things,"  now  spoken  of  are,  as  in  E.  V.,  "soft  clothing." — 
(I.  B.) 

2  E.  M.  has  "  TOiff  oi'xois  rm  (iaai'Kkm"  which  E.  V.  renders  "  Kings' 
Palaces."— (I.  B.) 

The  reading  ran  fia.at'Kilav  is  regarded  as  equal  to  the  other  in  the  margin 
of  the  larger  Ed. :  but  the  margin  of  Ed.  2,  as  well  as  the  Germ.  Vers.,  pre- 
fer ^auithkaa. — E.  B.  All  the  primary  authorities  read  ^ttaiKiao.  But 
Griesb.  and  Scholz,  with  some  inferior  Uncial  MSS.,  read  ^amCKiim  or 
/iairi'AiieJii. — Ed. 

3  He  cannot  be  accounted  as  such,  unless  he  were  one  far  removed  from 
(reed-like)  fickleness  and  (courtier-like)  effeminacy. — V.  g. 

*  viz.  His  being  "  a  reed  shaken  by  the  wind,"  or  "  a  man  clothed  in  soft 
raiment." — See  Gnomon  in  loc. — (I.  B.) 


25J  ST  MATTHEW  XI.  11. 

ately  before  Thee.  The  Lxx.  have  l^aiprjg  {immediately)  in  the 
passage  just  quoted.  John  was  not  a  prophet  of  distant  events. — 
See  Luke  i.  76.  The  advent  of  the  Father  and  of  the  Son  are  the 
same,  and  so  is  the  language  which  appHes  to  them.  It  is  one 
of  the  strongest  arguments  for  the  divinity  of  Christ,  that  those 
things  which  are  said  of  Christ  in  the  New  Testament  are  quoted 
from  the  Old  Testament,  where  they  are  predicated  as  exclu- 
sively belonging  to  God. — See  Gnomon  on  John  xii.  41 ;  Acts 
ii.  33;  Rom.  ix.  33,  xiv.  11 ;  1  Cor.  i.  31,  x.  9;  Eph.  iv.  8 ; 
Heb.  i.  6,  8,  10,  11 ;  Eev.  i.  8,  17. 

11.  Oux  eyrjyiprai,  there  has  not  arisen)  or  there  hath  not  been 
raised  up  as  yet.  The  verb  iysipieSai,  denotes  an  office  conferred. 
— iv  yivvriToTg  yvvar/iuv,  among  them  that  are  bom  of  women)  An 
expression  of  universal  extent.  Thus,  h  ywai^iv,  among  women, 
of  the  blessedness  of  Mary,  Luke  i.  28. — /j^iI^ojv,  a  greater,  sc. 
prophet)  See  Luke  vii.  28,  and  i.  15,  even  if  he  be  compared 
with  Enoch,  Moses,  and  Elias. — rou  ^o.-stiotoZ,  the  Baptist)  He 
was  already  then  distinguished  by  this  surname,  on  account  of 
the  novelty  and  magnitude  of  the  matter,  not  merely  afterwards 
to  distinguish  him  from  John  the  apostle. — o  &  //,ixp6Tspog,  but  the 
least)  The  comparative  with  the  article  has  the  force  of  a  super- 
lative. As  far  as  John  excels  every  one,  even  the  greatest  of 
the  ancient  prophets,  so  far  is  John  himself  excelled  by  every 
one,  even  the  least,  in  the  kingdom  of  heaven,  whether  he  be 
a  preacher  of  Christ,  or  merely  a  citizen  thereof.  John  himself 
was  not  yet  in  the  kingdom  of  heaven,  but  he  preceded  it  [as  a 
herald]."^  Jesus  is  not  the  least  in  the  kingdom  of  heaven,  but 
is  the  King  Himself;  and  He  Himself  is  implied  by  the  kingdom 
of  heaven,  which  John  announced. — See  ver.  10  and  3,  and 
ch.  iii.  11.  And  the  less  and  the  greater  are  here  spoken  of  as 
they  are,  not  in  the  opinion  of  men,  but  in  reality,  in  the  know- 
ledge of  the  revealed  Christ. — See  1  Pet.  i.  12.  The  idea  of 
external  appearance,  in  ver.  6,  does  not  come  in  here.  Jesus 
was  despised  and  unknown  amongst  men,  but  He  was  not  the 
least,  as  far  as  the  kingdom  of  heaven  was  concerned ;  all  the 
citizens  of  the  kingdom  of  heaven  already  acknowledged  Him 

'  Even  at  that  time  the  Apostles  themselves  already  were  superior  to  John 
in  their  baptizing  and  teaching,  John  iv.  2  ;  Matth.  x.  7,  etc. — Harm.,  p. 
209,  at  the  end. 


ST  MATTHEW  XI.  12.  2r.5 

as  their  King. — Cf.  the  phrase  in  ch.  v.  19.  He  is  never  called 
less  than  John,  nor  least  in  the  kingdom  of  heaven.  The  least 
in  the  kingdom  of  heaven,  is  the  least  of  the  citizens  of  the  king- 
dom. In  that  THIRD  point  ^  in  which  John  is  greater  than  others, 
the  least  in  the  kingdom  of  heaven  is  less  than  the  other  citizens 
of  the  kingdom  of  heaven.  John  did  not  yet  know  all,  which  at 
present  even  catechumens  know  from  the  Apostles'  Creed.  A 
noble  climax — prophet,  John,  apostle  or  Christian.  It  is  greater, 
in  this  kind  of  comparison  of  the  Old  and  New  Testament,  to 
know  things  present  than  things  future,  however  brief  be  the  in- 
terval which  separates  them  from  the  present;^  but  in  another 
point  of  view,  the  knowledge  of  futurity  is  an  especial  distinction 
conferred  by  God. 

12.  Ae,  hut)  Used  antithetically  in  this  sense — viz.,  although 
John  is  less  than  the  least  in  the  kingdom  of  heaven,  yet  even 
from  the  beginning  of  the  days  of  John  the  Baptist,  the  king- 
dom of  heaven  exercises  force.  The  kingdom  of  heaven  came 
not  in  John,  but  immediately  after  John. — ^ioZitm,  pushes  itself 
forward  as  it  were  hy  violence)  Consider  attentively  ch.  xiii. 
32,  33,  and  Luke  xiv.  23.  The  lxx.  frequently  use  /3;a^o/Aa/ 
to  signify,  to  employ  force.  John  calls  in  a  mournftd,  Jesus  in 
a  joyful  strain.''  And  there  is  a  metonymy  of  kingdom  for 
King,  i.e.  the  Messiah.  See  Ghiomon  on  ch.  iv.  17. — ^laeral, 
they  who  employ  force)  See  Luke  xiii.  24.  There  is  no  com- 
plaint here  of  hostile  force,  for  the  complaint  begins  at  ver.  16. 
Bidt,eTai  and  ^lasrai  are  correlative.'' — a^jtaZouaiv,  seize)  in  order 
that  by  seizing  it  with  swift  force,   all  obstacles  having  been 

1  Beng.  seems  to  me  to  use  Tertium  here  in  the  logical  sense  of  the  inter- 
mediate term,  affording  a  point  of  comparison  between  the  other  two  :  as 
here  John  stands  midway  between  the  Old  Test,  covenant  and  its  prophets, 
on  the  one  hand,  and  the  N.  Test,  kingdom,  and  its  preachers  and  members, 
on  the  other. — Ed. 

*  In  the  original,  "scire  prsesentia  quam futura,  quamvis  proxime  futura  ;" 
lit.  "  to  know  present  than  future  [things],  although  most  closely  future,"  i.e. 
"  to  know  the  things  that  are,  than  those  that  are  to  be  hereafter,  however 
close  that  hereafter  may  be  to  the  present." — (I.  B.) 

*  In  the  original,  "Johannes  lamentatur;  Jesus  canit," — lit.  "John 
laments  ;  Jesus  sings." — (I.  B.) 

*  It  is  in  this  way  that  the  work  goes  on  briskly,  and  advances  as  success- 
fully as  one  could  wish. — V.  g. 


258  ST  MATTHEW  XI.   13-15. 

broken  through,  they  may  obtain  the  blessing  which  is  offered 
them.^     See  Luke  vii.  29. 

13.  V&p,for)  Now  is  fulfilled  that  which  had  been  predicted 
up  to  the  time  of  John. — 'jpo(p^Tai — v6//^og — 'ludnov,  prophets — law 
— John)  Cf.  Mai.  i.  1,  iii.  22,  23;  and  see  Gnomon  on  Matt.  iii.  12. 
There  were  prophets  also  before  Moses ;  and  the  law  being  put 
in  the  second  place,  makes  a  regular  gradation  ;  for  Moses  was 
the  greatest  of  the  prophets  of  the  Old  Testament.  The  law 
also  is  mentioned  in  this  passage  on  account  of  its  prophetic  ofSce. 
Where  the  Old  Testament  concludes  at  the  end  of  Malachi, 
there  the  New  Testament  commences  at  the  beginning  of  Mark. 
This  phrase,  therefore,  even  until  John,  holds  good  of  Scripture. 
Its  application  extends  also  beyond  Malachi,  even  to  the 
father  of  John.  See  Luke  i.  67.  Uven  until,  without  change. 
Here  was  the  boundary  of  prophecy  and  of  the  Old  Testament 
dispensation  ;  thenceforward  is  the  fulfilling. — •jrpotprinvsuv,  pro- 
phesied) This  was  the  whole  of  their  oiEce,  to  bear  witness  to 
future  things.     John  was  something  more.     See  ver.  9. 

14.  E/  UXire,  if  ye  will)  It  is  your  interest  that  is  at  stake. 
The  expression,  ^lasral  (used  in  the  last  verse),  is  explained  :  it 
is  the  willing  only  who  are  compelled.  All  is  prepared :  it  only 
remains  that  you  should  be  wilhng.-^'HX/a?,  Elias)  The 
absence  of  the  article  shows  that  the  word  is  used  antonomati- 
cally}  John  makes  /S/atrra/  of  both  fathers  and  children.  Cf. 
&i,  but,  in  V.  16.'  The  prophecy  of  the  Old  Testament  con- 
cludes with  this  Elijah  at  the  end  of  Malachi.  John  is  called 
Ehas  on  account  of  the  office  of  forerunner,  which  he  had  in 
common  with  the  Tishbite. — o  iJ^iXkuv  'ipyisdai,  who  is  about  to 
come)  The  language  is,  as  it  were,  that  of  one  looking  forward 
from  the  Old  Testament  into  the  New.* 

15.  ''ara,  a%oki\i,  ears  to  hear)  Thus  the  LXX.  in  Deut.  xxix. 

'  Just  as  happens  in   the  case  of  wares  exposed  for  sale  in  public. 

-y-g- 

■  See  Append.  Antonomasia  here  applies  the  name  Elias  to  John,  not 
literally,  but  analogously  ;  as  Elias  was  in  the  O.  Test.,  so  John  in  prepar- 
ing for  the  coming  N.  Test,  kingdom. — Ed. 

'  i.e.  John  I  have  likened  to  Elijah ;  hut  to  whom  shall  I  liken  this  gene- 
ration ? — Ed. 

'  Moreover  John  is  not  called  absolutely  6  fi.i'Khm  Uxtaixi,  hut  "llXia;  6 
fdM.iiii  if>y(,i(i6ai. — V.  g. 


ST  MATTHEW  XI.  16-19.  257 

4;  cf.  Rom  xi.  8.  "He,  that  hath  ears  to  hear,  let  him  hear" 
was  a  form  of  commanding  attention  peculiar  to  our  Lord,  and 
indicates,  that  the  other  things  which  might  be  said  more  ex- 
pressly, are  contained  in  those  which  have  just  been  uttered. 

16.  T)jv  yivi&v  Tairriv,  this  generation)  the  evil  men  of  this 
best^  time. — ira.i&a.ploii,'  children)  Jesus  compared  not  only  the 
Jews,  but  also  Himself  and  John,  in  different  ways,  to  children, 
with  a  condescension,  in  His  own  case,  most  wonderful. — 
uyopaTe,  market-places)  A  large  city  has  often  many  market- 
places.    The  preaching  of  John  and  Jesus  was  public. 

17.  HhXndaijjiv,  we  have  piped)  i.e.,  played  on  the  pipe.  See 
ver.  19. — iSprivfita/iiv,  we  have  mourned)  See  ver.  18.  An 
instance  of  Chiasmus,' 

18.  *HXh,  came)  A  striking  instance  o(  Anaphora  ;*  cf.  ver.  19. 
— /ji,riTs  eni'im,  neither  eating)  John  did  not  eat  with  others,  nor 
even  in  the  presence  of  others.  His  mode  of  life  agreed  with 
the  character  of  his  teaching,  and  so  did  that  of  Christ  [with 
the  character  of  His  teaching.]  Therefore  the  one  is,  as  it 
were,  implied  by  the  other. — /i^rs  itUm,  nor  drinking)  See  Luke 
i.  15. — Xiyovei,  they  say)  The  world  disparages  virtue,  repre- 
senting it  as  the  extreme ;  it  advocates  the  cause  of  vice, 
representing  it  as  the  mean. — da,i//,6viov,  a  devil)  in  common  par- 
lance, a  familiar  spirit. — ixn,  He  has)  A  reproach  common  to 
the  Jews,  by  which  they  denoted  one  who  was  mad,  or  silly,  or 
proud.  They  who  abstain  from  the  society  of  men,  easily  incur 
this  suspicion. 

19.  " Av6pciiiros  fayoi,  x.r.X.,  a  gluttonous  man,  etc.)  They  dis- 
tinguish Him,  as  one  out  of  many,  by  a  distinction  opposed  to 
that  mentioned  in  the  preceding  verse.—  tuv  Tsxvmti,  children) 
We  have  shown,  in  the  Apparatus,'  that  run  'ipyuv — works — 

'  "  Hujus  optimi  temporis" — so  called  because  it  was  that  of  our  Lord's 
Ministry.— (I.  B.) 

2  The  margin  of  both  Editions,  as  also  the  Germ.  Vers.,  seem  to  prefer 

■jraillois E.  B.     So  BCDZ.    The  itaiHctptais  of  Dec.  Text  is  not  supported 

by  the  primary  authorities. — Ed. 

'  See  Explanation  of  Technical  Terms  in  Appendix.—  (I.  B.) 

*  See  Append.  The  same  word  repeated  in  the  beginnings  of  sentences 
or  sections,  in  order  to  mark  them. — Ed. 

•  In  the  Apparatus,  p.  1 17,  he  says — 

"  19)  riKiiuu)  operibiis  notat  Hieronymus  in  Evangeliis  quibusdam  legi, 
VOL.  1.  K 


268  ST  MATTHEW  XI.  19. 

was  anciently  a  widely  received  reading.  Ambrose,  on  Luke 
vii.  35,  says : — "  Therefore  wisdom  is  justified  of  all  her  chil- 
dren.' It  is  well  said  '■of  all^  because  justice  is  observed 
towards  all  \i.e.  in  God's  dealings  with  all],  so  that  the  faithful 
may  be  accepted,  the  unfaithful  rejected.  Very  many  of  the 
Greeks  adopt  the  reading,  '  Wisdom  is  justified  of  all  her  works,' 
because  it  is  the  work  of  justice  to  observe  the  due  measure 
towards  the  merit  of  every  single  individual."  He,  however, 
appears  to  mean  the  codices  of  St  Matthew,  not  those  of  St 
Luke,  for  he  is  in  the  habit  of  recurring  to  them  from  time  to 
time,  although  he  is  commenting  on  St  Luke.* — aurtje^) 
Valla*  thinks  that  this  refers  to  ysvEffis ;  but  see  Luke  vii.  35, 
where  there  are  more  remarks  on  the  present  passage.  Cf.  ver. 
31.  [No  doubt  Christ  is  the  Wisdom  meant.  The  children  of 
Wisdom  are  those  who  suffer  themselves  to  be  gathered  by 
her  into  her  company.  It  is  for  this  reason  that  Wisdom  is 
blamed   on  the   ground  of  too  simple  and  ready  indulgence 

in  Comm.  ad  h.  1.  sic  vero  etiam  JEth.  Copt.  Pers.  Syr.  Videtur  Grsecus  lib- 
rarius  antiquissimus  pro  tZd  rix-vau  is  maxima  literarum  similitudine,  legisse 
Tuu  'ipyuii.  Quaj  strictura  docere  nos  possit,  ex  Greco  Matthsei  Evangelic 
deductum  esse  Evangelium  Nazarenorum  [an  apocryphal  gospel  so  called], 
quippe  quod  hoc  loco  sine  dubio  respexit  Hieronymus.  Eundem  varietatem, 
ex  Hieronymo,  ut  apparet,  notavit  Hafenrefferus  in  edit,  su^  N.  T." — (I.  B.) 
'  The  first  sentence  is  not  quoted  by  Bengel,  but,  on  referring  to  the 
original,  I  considered  the  meaning  so  much  plainer  with  it  than  without  it, 
thatltookthe  liberty  of  inserting  it.   The  passage  in  Ambrose  stands  thus : — 

"  Juslificata  est  ergo  Sapientia  ab  omnibus  Jiliis  suis.  Bene  ab  omnibus, 
quia  circa  omnes  justitia  servatur ;  ut  susceptio  fiat  fidelium  rejectio  per- 
fidorum.  Unde  plerique  Grteci  sic  habent :  Justificata  est  Sapientia  ab  omnibtts 
operibus  suis ;  quod  opus  justitise  sit,  circa  unius  cujuscunque  meritum  ser- 
vare  mensuram." — (I.  B.) 

"  Luke,  vii.  35,  adds  "irimav.  B  corrected  later,  reads,  as  the  MSS. 
alluded  to  by  Ambrose,  rav  cpyau :  so  MSS.  in  Jerome,  both  Syriac  and 
Memph.  Versions.  But  Dae  Vulg.,  Orig.,  Hil.  and  Rec.  Text,  read  Tixnuv. 
—Ed. 

'  Gen.  fem.  sing,  of  »Mi.  E.  V.  renders  it  her,  sc.  Wkdom's.  Valla 
would  render  it  of  it,  sc.  of  this  generation. — (I.  B.) 

*  Laubentids  Vali-a,  one  of  the  most  distinguished  Latin  scholars  of  the 
fifteenth  century.  Born  in  Rome  about  1406  ;  became  Professor  of 
Eloquence,  first  at  Pavia,  and  afterwards  at  Milan ;  went  to  Rome  in  1443, 
and  became  canon  of  St  John  the  Lateran.  Died  1457.  He  published, 
besides  many  other  works,  annotations  on  the  N.  T. — (\.  B.) 


ST  MATTHEW  XI.  20-23.  289 

towards  such  persons,  and  she  is  therefore  thus  compelled  at 
last  to  justify  herself.    Luke  xv.  1,  2,  etc. — ^V.  g.] 

20.  Ton  tip^aro,  then  He  began)  He  had  not  previously  up- 
braided them.  This  upbraiding  is  the  prelude  to  the  Last 
Judgment.  Every  hearer  of  the  New  Testament  is  either  much 
more  blessed  (v.  11)  or  much  more  miserable  than  them  of  old 
time. — Suva/ie/s,  mighty  works)  See  ver.  5.  [Repentance  and  the 
knowledge  of  Jesus  Christ  are  always  conjoined. — V.  g.] 

21.  Oua;",  woe)  This  interjection  is  not  imprecatory,  but 
enunciatory.  See  ch.  sxiv.  17.  Its  opposite  is  blessed.  This 
should  be  observed  everywhere. 

21.  23.  'T/jbii — (To/,  you — thee)  Two  cities  in  the  neighbourhood 
are  compared  with  two  mentioned  in  the  Old  Testament  history, 
and  one  more  miserable  than  the  former  is  compared  to  one 
more  miserable  than  the  latter. — -rakai,  long  ago)  In  that  ancient 
time,  in  which  it  was  more  difficult  to  repent.  See  Acts  xvii. 
30.  We  must  not  say,  «  What  doest  thou  ?"  Cf.  Ezek.  iii.  6. 
— h  edxxtf),  in  sackcloth)  understand  sitting,  or  some  such  word. 

22.  ' AvixroTspov,  more  tolerable)  Because  they  were  less  im- 
penitent, and  would  have  repented,  and  have  already  been 
punished. — xpiasug,  judgment)  The  Judge  will  be  the  very  same 
in  whom  they  were  then  offended. 

23.  Kampmoiifi,,  Capernaum)  This  city  had  been  more  highly 
blessed  than  Chorazin  and  Bethsaida,  but  from  its  sin  became 
more  miserable.  It  is  therefore  compared  with  Sodom,  not 
with  Tyre  and  Sidon. — ems  rou  oupavoij,  even  unto  heaven)  For  the 
Lord  fi-om  heaven  had  come  to  dwell  there,  and  in  bringing 
Himself,  had  brought  heaven  thither.' — l-^iahTifa,,  exalted)  In 
the  sight  of  God,  of  Christ,  and  of  the  angels. — qtdov,  hell) 
Which  is  lowest  in  the  nature  of  things. — 'ifiuva,}/  av,  they  would 
have  remained)  Instead  of  having  been  destroyed.  Great  is  the 
effect  of  the  conditional  form.'  The  same  verb  occurs  in  John 
•xxi.  22. 

'*  For  specimens  of  this  exaltation,  see  John  ii.  12,  iv.  47  ;  Matt.  iv.  13- 
xiii.  53  ;  John  vi.  24  ;  Matt.  xyii.  24 Harm.,  p.  301. 

*  For  they,  in  that  case,  either  would  not  have  perpetrated  the  enormities 
which  they  did,  or  else  would  hare  repented  of  having  committed  them :  in 
which  case  they  would  not  have  been  destroyed,  either  then  or  subsequently. 

-v.g. 


!60  ST  MATTHEW  XI.  23,  26. 

25.  'Amxpihk,  answering)  Sc.  to  those  things  which  He  was 
considering  concerning  His  Father's  design,  His  own  thoughts, 
and  the  character  of  His  disciples.^ — Igo/ioXoyoD/ia/,  /  praise) 
Nothing  can  be  predicated  with  praise  of  God,  which  is  not  so 
in  fact :  min,  praise,^  is  predication.*  Jesus  returned  thanks  to 
His  Father  afterwards  in  the  same  words,  when  the  seventy- 
disciples  had  well  performed  the  work  which  He  had  appointed 
them. — Xldrep,  Kvpii  tou  oufaw\J  xal  rni  yni,  Father,  Lord  of 
heaven  and  earth)  He  is  frequently  called  the  Father  of  Jesus 
Christ,  sometimes  also  His  God ;  never  His  Lord,  but  the  Lord 
of  heaven  and  earth.  Let  us  learn,  from  the  example  of  Jesus 
Christ,  to  apply  to  God  those  titles  which  are  suitable  to  the 
subject  of  our  prayers.  The  Jews  also  forbid  to  cumulate 
divine  titles  in  prayers.  The  address  in  this  passage  is  indeed 
most  magnificent. — or;  A'xiKpv-^a; — xal  avtxdXu-^ag,  x.r.X.,  be- 
cause Thou  hast  hid — and  revealed,  etc.)  A  double  ground  of 

'  He  uttered  the  words  which  follow  with  an  exulting  spirit. — V.  g. 

^  The  word  used  by  Bengel  is  "  ConJUeor"  which  occurs  in  the  Vulgate, 
both  here  and  in  1  Chron.  xvi.  35  with  the  same  sense.  That  such  is  his 
meaning,  is  clear  from  his  employing  in  his  German  Version  the  phrase, 
Ich  preise  Dkh,  which,  when  applied  to  God,  signifies  "  /  praise  or  mag- 
ViFY  Thee."  Bengel  employs  the  word  "  Confiteor  "  in  preference  to  any 
other,  because,  like  the  Greek  i^oftoT^oyouftai,  it  signifies  both  generically, 
with  an  accusative,  to  confess,  acknowledge,  proclaim,  etc.,  and  specifically,  with 
a  dative,  to  laud,  praise,  or  magnify  [God]. — See  Riddle  and  Schleusner  in 
voce. — E.  V.  renders  k^o/io'ho'yovfiai,  I  thanh. — (I.  B.) 

'  The  word  used  by  Bengel  is  "  Confessio,"  which  he  employs  with  direct 
reference  to  his  previous  "  Confiteor,"  on  which  see  preceding  footnote. 

On  the  meaning  of  '^^''P,  Gesenius  says: — (1.)  Confession,  Josh.  vii.  19; 
Ezr.  X.  11.  (2.)  Thanksgiving,  Vs.  xxvi.  7,  xlii.  5.  vri'iwhat  to  offer  praise 
to  God  (for  a  sacrifice),  Ps.  1.  14,  23,  cvii.  22,  cxvi.  17  (where  the  phrase  is 
not  to  be  taken  as  though  proper  sacrifices  were  spoken  of).  fri'iB  hni,  Lev. 
xxii.  29 ;  o'^vhpn  ni'w  nar,  Lev.  vii.  13,  15,  comp.  12,  and  eUipt.  m'lp,  a 
sacrifice  of  thanksgiving,  Ps.  Ivi.  13.  (3.)  A  choir  of  givers  of  thanks,  prais- 
ing God,  Neh.  xii.  31,  38,  40.— (L  B.) 

*  And  conversely,  therefore,  Predication  is  Praise.  They  are  the  two 
sides  of  an  eternal  and  immutable  equation.  Much  to  the  same  effect, 
Bengel  says  elsewhere  (ch.  vi.  9),  "Deus  est  sanctus,  i.e.,  Deus  sanctifi- 
catur  ergo,  quando  ita,  ut  est,  agnoscitur  et  colitur  et  celebratur."  Conse- 
quently, in  confessing,  acknowledging,  and  proclaiming,  or  in  any  other  mode 
PBEDICATIN&  the  truth  concerning  God  (and  not  otherwise),  we  praise  Him. 
-(I.  B.) 


ST  MATTHEW  XI.  26,  27.  261 

praise.  For  u'Trixpv'^a.g,  Thou  hast  kept  concealed,  cf.  ver.  27  ; 
for  direxaXu-4/as,  Thou  hast  revealed,  cf.  again  ver.  27,  at  the 
end. — TaiJra,  these  things)  Concerning  the  Father  and  the  Son, 
concerning  the  kingdom  of  heaven. — so(puv,  the  wise)  i.e.  those 
who  arrogate  to  themselves  the  character  of  wisdom.' — hvhtuv, 
prudent)  i.e.  those  who  arrogate  to  themselves  the  character  of 
prudence.*  Cf.  1  Cor.  i.  19. — AirixaXv-^/ag,  Thou  hast  revealed) 
See  ch.  xvi.  17. — vn-Trkii,  to  infants)  Such  as  the  twelve  apostles 
and  seventy  disciples  were  :  See  Luke  x.  21  ;  they  were  very 
young,  for  they  bore  witness  for  a  long  time  afterwards.  They 
were  infants,  as  being  read^  to  believe  and  simple-minded ;  see 
Matt,  xviii.  3. 

26.  Na/,  yea)  Even  so.  Jesus  assents  to  the  good  pleasure  of 
the  Father.  "  Even  so,  oh  Father !"  is  an  epitome  of  filial  con- 
fession.— 0  -jrarfip  is  in  this  passage  more  significant  than  <!ra,Tip 
would  have  been." — ivdoxla  ([jtirfosiU  lov,  welhpleasing  in  Thy 
sight?)  The  will  and  the  intellect  of  God  put  forth  His  decrees. 
His  good  pleasure  is  the  highest  limit,  beyond  which  we  are  not 
permitted  to  go,  in  examining  the  causes  of  the  Divine  decrees. 
Thus  presently,  concerning  the  Son,  we  find  the  expression, 
/SouXjjra;,  may  will,  Lat.  vohierit. 

27.  Jlavra,  all  things)  Here  our  Lord  changes  the  direction 
of  His  words,  and  accosts  His  human  auditors.  After  His  re- 
surrection. He  more  expressly  said  that  all  things  in  heaven  and 
in  earth  were  delivered  to  Him;  see  ch.  xxviii.  18;  but  in 
the  present  passage  the  same  truth  is  implied;  cf.  ver.  25. 
All  things  are  delivered  unto  Him ;  also  the  authority  to  reveal 
them.  All  things  are  delivered  unto  Him ;  and  therefore  all 
men.  See  John  xiii.  3,  xvii.  2  ;  1  Cor.  xv.  25,  27. — irapidSh, 

1  Beng.  attributes  to  the  <ro?io)  the  "  habitus  noeticus;"  to  the  vvntrol,  the 
"  habitus  dianoeticus ;"  the  same  difference  as  between  iiovg  and  iiai/oiu, 
mind  and  discriminative  intelligence  or  discernment. — Ed. 

2  The  latter,  a  simple  vocative  ;  the  former,  in  form,  a  nominative  with  the 
article  prefixed,  in  effect,  an  emphatic  vocative  of  a  peculiar  character,  similar 
to  the  analogous  6  0£oV. — (I.  B.) 

"  Thou,  who  art  the  Father"  (par  excellence). — Ed. 

'  In  the  original,  " Beneplacitum  coram  Te."  It  is  difficult  to  render 
Beneplacitum  in  this  place  so  as  to  show  its  intimate  connection,  or  rather 
identity,  with  "  Beneplacitum  "  a  few  lines  below,  where  I  have  rendered  it, 
as  elsewhere,  ffood  pleasure. — (I.  B.) 


2«2  ST  MATTHEW  XI.  28,  29. 

have  been  delivered)  The  Father  reserved  nothing  for  Himself 
which  He  did  not  give  to  the  Son.  Cf.  John  xiii.  3 ;  Matt. 
xxviii.  18.  The  intimate  relation  of  the  Father  and  the  Son 
is  implied  in  ver.  25-27,  John  vi.  39,  40,  and  so  throughout 
the  Apocalypse.  See  my  exposition  of  the  Apocalypse,  p.  65. — 
thSii; — ol&i,  no  one — neither)  On  the  order  of  the  words,  cf.  John 
viii.  19. — E/>^  0  -^rarrif,  except  the  Father)  He  does  not  add,  "  and 
he  to  whomsoever  the  Father  chooses  to  reveal  Him,"  because  He 
has  said  that  in  ver.  25,  and  here  He  is  teaching  us  what  the 
Father  has  delivered  to  Him.  The  Holy  Spirit  is  not  ex- 
cluded ;  He  is  not,  however,  mentioned  here,  because  His  office 
was  not  as  yet  so  well  known  to  men. — ^ouXrirai,  may  will)  shall 
choose.  To  whom,  however,  He  wishes  to  do  so,  is  clear  from 
the  following  verse. 

28.  AsOre,  come  ye)  sc.  immediately. — See  Gnomon  on  ch.  iv.  19. 
— tpos  Me,  unto  Me)  Since  the  Pharisees,  and  even  John  himself, 
cannot  satisfy  you. — wavTeg,  all)  Let  not  the  limitation  in  ver. 
27  deter  you. — o!  xomSmne,  that  labour)  Refer  to  this  ^uyJv  and 
Z,uyig,  yoke,  in  ver.  29,  30. — tacpofTisiJiim,  heavy  laden)  To  this 
should  be  referred  /idSats,  learn,  in  ver.  29,  and  ipofrlov,  burden, 
in  ver.  30.  The  Hebrew  K^^TO  signifies  a  burden,  i.e.,  doctrine, 
discipline. — x<fyii,  and  I)  Though  you  have  sought  elsewhere  in 
vain,  you  will  find  it  with  Me,  ver.  29. — amiraugu,  I  will  make 
you  rest)  This  is  explained  in  the  next  verse. — oti,  x.t.X.,  because, 
etc.)  "  r will  make  you  rest,"  and  " ye  shall  find  rest"  are  cor- 
relative. 

29.  "ApaTi,  take  ye)  To  take  the  yoke  of  Christ  upon  us,  is  to 
give  oneself  up  wholly  to  His  discipline. — or;,  x.r.\.,  because,  etc.) 
Hence  it  appears  why  we  should  willingly  learn  from  Jesus. 
Our  meekness  and  lowliness  are  consequent  upon  our  so  doing. 
— 'jrpaog  I'l/ii  xal  Taviivhg,  x.r.X.,  /  am  meek  and  lowly,  etc.) 
Although  His  language  is  fearful  in  ver.  20,  24.  Meekness 
produces  easiness  of  yoke  ;  lowliness  of  heart,  lightness  of  bur- 
den. The  Pharisees  were  austere  and  proud.  Condescension 
(Demissio)  is  a  much  to  be  admired  virtue  of  God,  which  is 
described  as  fully  as  possible,  although  it  is  not  named  in  Scrip- 
ture, by  one  word;  whose  likeness,  humility,  is  found  in  the 
saints ;  whose  opposite,  pride,  in  Satan  and  the  wicked.  For  it 
is  condescension,  that  that  highest  Majesty  should  have  deigned 


ST  MATTHEW  XI.  30.-XII.  1,  2.  268 

at  all  to  make  creatures,  and  especially  men,  however  contemp- 
tible, however  mean,  and  to  look  on  them  without  disdain,  and 
to  unite  them  to  Itself.  And  the  Son  of  God  in  a  most  con- 
spicuous manner  manifested  His  humility  in  our  flesh. — See 
Ps.  xxxiv.  7,  cxiii.  6;  Lukei.  48,  52,  53,  xii.  37,  xxii.  27;  John 
xii.  26,  xiii.  14;  Phil.  ii.  8;  Heb.  xi.  16. — tJi  xapdlcf,  in  heart) 
Lowly  does  not  by  itself  express  a  quality  of  the  heart,  which 
meek  does ;  therefore  in  heart  refers  rather  to  lowly  than  to  meek. 
The  word  xaphicj,  completes  the  expression :  see  Eom.  ii.  5. — 
xa/,  and)  xal  is  introduced  as  in  x&yi),  and  I,  in  ver.  28.  Thus 
the  LXX.  in  Jer.  vi.  16,  xa/  ebp^gere  ayneiJih  raTg  -^v^aig  l/iSiv,  and 
ye  shall  Jind  purification^  for  your  souls.  Rest  flows  from  the 
heart  of  Christ  into  our  souls;  see  ver.  29. — euf^airi  avdiraveiv,  ye 
shall  find  rest)  as  yet  unknown  to  you,  but  sought  for  and 
desired. 

30.  Zuyo's  Mou,  My  yoke)  In  one  point  of  view.  Scripture  speaks 
of  the  cross,  in  another  of  the  yoke  of  the  godly,  see  ch.  x.  38. — 
^jiotJj,  easy)  for  I  am  meek. — eXaipphv,  light)  for  I  am  lowly. 


CHAPTER  XII. 

1.  'Ev  ixeltiji  T^  KaipSi,  at  that  time)  The  Pharisees  interrupted 
Him  even  at  that  most  unseasonable^  time. — ijp^avro  riWuv,  be- 
gan to  pluck)  The  Pharisees  interrupted  Him  immediately.  It 
required  some  labour  to  shake  out  a  sufiicient  number  of  grains 
from  the  ears  to  appease  their  hunger. 

2.  'iboii,  x.r.X.,  behold,  etc.)  They  mean  to  say,  "  The  Master 
ought  to  be  accountable  for  what  the  disciples  do  in  His  very 
presence."  Behold!  They  wish  Him  to  issue  an  immediate 
prohibition. — o  oJx  t^tSTi,  that  which  is  not  lawful)  They  do  not 
put  the  matter  doubtfully,  and  they  are  therefore  rebuked 
severely  in  ver.  3,  5,  7.    The  proposition  [may  be  put  either 

*  In  E.  V.  it  is,  "  And  ye  shall  find  rest  unto  your  souls." — (I.  B.) 

*  "  Alienissimo,"  i.e.  most  foreign  to  the  subject. — (I.  B.) 


284  ST  MATTHEW  XII.  3-5. 

affirmatively  or  negatively],  "  It  is  lawful,"  or  "  It  w  not  lawful." 
A  false  reproof  was  more  common  at  that  time,  than  a  true  one 
is  now. — iroieiv,  to  do)  referring  not  to  the  eating,  but  the  pluck- 
ing,— i,  ectlS^drifj,  on  a  Sabhath)  The  subject  of  the  Sabbath 
occupies  great  part  of  the  Evangelic  history. 

3.  Oiix  aisymn,  have  ye  not  read)  They  had  read  the  letter, 
without  perceiving  the  spirit.  Our  Lord  convicts  them  of  error 
by  the  authority  of  the  Old  Testament. — Aavid,  David)  whose 
conduct,  in  this  instance,  you  do  not  find  fault  with. — ore  lini- 
mmv,  when  he  was  hungry)  This  is  left,  in  1  Sam.  xxi.  3,  to  be 
understood  by  the  reader. — /ier  auroD,  with  him)  See  ibid.  ver.  4. 

4.  Tov  oTxoii  Tou  0£oD,  the  house  of  God)  That  which  might  have 
been  considered  as  a  ground  of  hesitation  is  exhibited  in  full 
force  by  this  expression ;  the  tabernacle  is  meant,  as  the  temple 
was  buUt  somewhat  later. — rtug  &prt>us,  the  loaves)  There  is  much 
of  a  ceremonial  character  in  the  Sabbath :  otherwise  no  argu- 
ment could  have  been  derived  firom  the  shew-bread. — rra  'rpo^'i- 
ffEws,  of  the  laying  before,^  Lat.  propositionis)  ^  Hebrew  D^3B.* — 
f/  /iii,  except)  i.e.,  for  any  except. 

5.  "h,  or?  Lat.  anf) — h  rSi  vo/iu),^  in  the  Law)  He  proceeds  step 
by  step  to  a  more  stringent  argument,  from  the  example  of  the 
Prince,  which  the  priest  had  approved,  to  the  Law  itself ;  from 
the  prophets,  even  the  earlier,  parts  of  whom  were  read,  to  the 
Law,  all  of  which  was  read ;  and  from  the  sacred  food  to  the 
sacred  day,  concerning  which  the  dispute  arose. — o/'  hpiTs,  the 
priests)  who  ought  especially  to  maintain  the  law,  yet  in  this 
matter  are  especially  excepted.  Thus  also,  the  priests  of  Christ 
are  less  bound  to  the  Sabbath  than  the  remaining  multitude. 
— Iv  rs  hpa,  in  the  temple)  Whilst  they  are  employed  in  sacred 
rites. — Bi^riXouei,  profane)  (verb)  ;  the  adjective  j3£/3»iXov,  profarie, 

*  This  is  expressed  in  English  by  the  descriptive  syllable  Shew :  so  that, 
instead  of  saying  with  the  Greeks  and  Latins — Thehread  of-the-lat/ing-hefore, 
we  say  the  Skew-Bread.  Both  idioms  represent  the  same  idea,  viz.,  the 
bread  that  was  laid  before,  or  exhibited  to,  God (I.  B.) 

'  B'jB  nhV,  shew-bread,  lit.  bread  of  faces.  Patrick  on  Exod.  xxy.  30,  in 
voc.  shew-bread,  says,  "In  the  Hebrew,  bread  of  the  face  or  presence,  because 
it  was  set  before  the  Ark  of  the  Covenant,  where  God  was  present. — (I.  B.) 

'  At  that  very  time  of  year  Leviticus  was  being  read  on  the  Sabbaths, 
the  book  in  which  there  occur  so  many  precepts  as  to  sacrifices,  which  were 
required  to  be  performed  eyen  on  the  Sabbath ^V.  g. 


ST  MATTHEW  Xll.  6-10,  265 

18  opposed  to  Syiov,  sacrel,  nor  does  it  always  imply  impurity  or 
guilt. — See  Lev.  x.  10,  and  1  Sam.xxi.  4. 

6.  Asyw,  I  say)  This  form  of  speech  expresses  great  autho- 
rity.— To\j  ifpov,  the  temple)  In  which  the  priests  minister.  The 
Temple  gives  way  to  Christ,  the  Sabbath  (ver.  5)  to  the 
Temple ;  therefore  the  Sabbath  (ver.  8)  to  Christ. — sW/v  SiSi, 
there  is  here)  He  does  not  say,  "  I  am  greater."  Jesus  was  lowly 
in  heart.  See  ver.  41,  42,  ch.  xi.  4,  5.  Thus  too  in  Luke  iv. 
21,  He  says,  This  day  is  this  Scripture  fulfilled  in  your  ears ; 
and  again,  ch.  xix.  9,  This  day  is  salvation  come  to  this  house. 
See  also  Matt.  xiii.  17  ;  John  iv.  10,  ix.  37. 

7.  'EyvdxiiTi,  ye  would  have  known)  The  pluperfect  tense. — 
i\tov,  mercy)  See  ch.  ix.  13.  The  disciples  accorded  mercy  to 
themselves,'  and  the  Pharisees  had  violated  it  by  their  rash 
judgment. — dvalav,  sacrifice)  More  sacred  than  the  Sabbath.  See 
ver.  5. — oJx  av  xaTi&ixdgare,  ye  would  not  have  condemned)  Rashly, 
quickly,  cruelly.'  By  this  argument  an  answer  would  have 
been  given,  if  any  one  had  doubted  whether  it  were  lawful  to 
pluck  the  ears  before  the  Passover. 

8.  Kipios,  Lord)  The  innocence  and  liberty  of  the  disciples 
is  guaranteed  by  the  majesty  of  Christ,  and  the  authority'  of 
the  Son  of  Man  manifests  itself  in  mercy. — ea^^nu,  of  the 
Sabbath)  The  Lord  of  the  Temple,  and  of  all  things  else,  is 
undoubtedly  the  Lord  of  the  Sabbath ;  nor  has  He  merely  that 
right  which  David  had.* 

10.  "AvSpum;  nv,  x.t.X.,  there  was  a  man,  etc.)  He  had  either 
come  thither  of  his  own  accord,  that  he  might  be  healed,  or  else 
he  had  been  brought  by  others  with  an  insidious  design. — iva, 
xarriyop^gciisiv  avrov,  that  they  might  accuse  Him)  As  if  He  had 

'  Imitating  David  in  this  respect. — V.  g. 

'  By  indulgence  in  condemning  thoughts,  one  often  falls  into  sin  himself 
unawares,  whilst  he  is  arraigning  another  as  guilty  of  sin. — ^V.  g. 

•  "Dominatio" — domination,  lordship.  There  is  a  play  on  the  words 
dominus  (lord)  and  dominatio,  which  cannot  be  preserved  in  English.  It 
might  be  expressed  by  sovereign  and  sovereignty. — (I.  B.) 

*  Ver.  9.  K«i)  This  was  eight  days  after  those  things  which  have  been  just 
mentioned  (V.  g.),  and  eight  days  before  the  Passover.  In  this  brief  interval 
very  many  events  happened  of  the  greatest  moment.  The  people  were  now 
getting  ready  for  the  feast.  Hence  a  large  (abundant)  opportunity  of  doing 
good  presented  itself  to  the  Saviour. — Harm.,  p.  309. 


266  ST  MATTHEW  XII,  11-18. 

broken  the  Sabbath,  which  was  then  greatly  respected  even  by 
courts  of  law.     See  ver.  14. 

11.  TlpoBaTov  h,  one  sheep)  The  loss  of  which  was  not  great. — 
cuxi  xpciTfissi,  will  he  not  take  hold  of)  A  verb  also  suited  to  the 
healing  of  the  hand.  In  our  Saviour's  time  this  was  permitted, 
since  then  it  has  been  forbidden  by  the  Jews. 

12.  To/s  gd^^asi,  on  the  Sabbaths)  For  a  good  deed  is  not  to  be 
procrastinated. — xaXSs  to/e/v,  to  do  well)  sc.  to  either  a  man  or  a 
sheep,  nay,  to  a  man  much  more  than  to  a  sheep.'  We  must 
not  on  the  Sabbath-day  perform  daily  wonted  tasks  for  hire, 
although  we  may  do  those  things  which  time  and  place  suggest 
to  us  for  the  good  of  our  neighbom:  and  all  other  living  creatures, 
and  especially  for  the  honour  of  God." 

15.  ' Anxupnaiv,  He  departed')- This  is  especially  referred  to  in 
ver.  19.     Our  Lord  avoided  noise. 

16.  "Ira  firi,  that  they  should  not)  Such  was  the  authority  of 
Jesus,  even  commanding  silence  to  the  multitude.' 

18.  'iSou  0  IlaTg  Mou,  ov  f]psTiea-  i  ayairriro?  Mou,  ti{  'iv  tudoxrigev  ri 
•^iiX'l  Mow  ifidta  tI  meZ/id  Mou  s-r  Aurov,  xal  xplsiv  roTg  shidiv  uiruy- 
yeXtr  ovx  hpieii  ohSt  xpavydeei,  oiSs  axoieii  rig  sv  raTg  •jrXaTiiaig  rrn 
<p<iiv^v  AiiTou'  xdXa/iov  evvTeTpiiii/,ivov  ou  xarid^ii,  xai  'Khov  Tuf6/j,ivov  «u 
e^sgir  i'ug  &v  ex/3aXj]  f/'s  vTxog  njv  xptsiv.  xal  h  rjS  ov6/ia,ri  Aurou  Uvr. 
iXmouei, — Behold  My  Servant,  whom  I  have  chosen ;  My  Beloved,  in 
whom  My  soul  is  well  pleased ;  I  will  put  My  Spirit  upon  Him, 

1  Some  one  may  think  that  there  was  danger  in  delay  as  regards  the 
sheep,  but  that  a  man  affected  with  a  bodily  infirmity  for  such  a  length  of 
time,  might  easily  be  put  off  for  once  from  one  day  to  another  day.  But  the 
answer  is,  it  was  the  fitting  time  that  the  relief  should  be  given,  when  the 
patient  met  the  physician.  A  larger  crowd  of  men  was  assembled  together 
on  the  Sabbath,  who  were  thus  enabled  to  be  spectators  of  the  miracle,  and 
to  be  profited  (won  over)  by  it. — V.  g. 

^  Ver.  14.  oi  'hi  (totpiseiioi)  It  was  not  with  the  same  laborious  exertion  as 
is  needed  in  order  to  pluck  ears  of  corn,  and  to  draw  out  a  sheep  from  a  pit, 
that  Jesus  had  effected  the  cure,  but  by  mere  words  spoken.  It  was  a  pure 
undiluted  benefit  conferred  without  difficulty  (pains) :  and  yet  blind  men, 
notwithstanding,  were  regarding  His  act  as  if  the  Sabbath  were  profaned  by 
it.— V.  g. 

*  Ver.  17.  JVaj  ir'Kiipairi)  The  calm  (placid)  and  most  salutary  mode  of 
action,  which  Jesus  employed,  is  intimated  by  these  words. — Vers.  Oerm. 
How  widely  does  this  in  truth  differ  from  the  ways  and  modes  of  action  of 
His  adversaries ! — Harm.,  p.  310. 


8T  MATTHEW  XII.  18.  SOT 

and  He  thall  announce  judgment  to  the  Gentiles.  He  shall  not 
strive  nor  cry;  neither  shall  any  man  hear  His  voice  in  the  streets. 
A  bruised  reed  shall  He  not  break,  and  smoking  flax  shall  He  not 
quench,  till  He  send  forth  judgment  unto  victory.  And  in  His 
name  shall  the  Gentiles  trust.  The  LXX.  thus  render  Is.  xlii. 
1—4, — 'laxii^  0  'jrajs  Mou,  avriX^-^onai  aZrou'  'itpafiX  o  exXiXTot  Mou, 
■rptgids^aTo  aurji/  rj  -^u^^^v  Mou,  iduxa  rh  meu/idi  Mou  Ir  aurh,  xplan  toTq 
thseiv  e^olair  ou  xpd^iTai,  oiS'e  aviiau,  ouS^  axoued^iirai  'i^u  ii  fcavrj 
aiiroD*  xdXa/jjOv  duvnSXae/Jiiiiov  ou  euvrpi-^v,  xa,l  Xlvov  xa'vvi^o/jiivov  ou 
dS'sssi,  aXkoi  elf  akfikiav  eloign  xplem,  x.t.X}  Jacob  is  My  servant ; 
I  will  defend  him.  Israel  is  my  chosen ;  My  soul  has  accepted 
him :  I  have  given  my  Spirit  upon  him ;  he  shall  bear  forth  judg- 
ment to  the  Gentiles.  He  shall  wi<  cry,  nor  lift  up  [his  voice]  ; 
nor  shall  his  voice  be  heard  without.  A  bruised  reed  shall  he  not 
crush,  and  smoking  flax  shall  he  not  quench ;  but  he  shall  bear 
forth  judgment  unto  truth. — o  ■ra.ig  fiou,  my  servants  the  Hebrew 
'13Vj^  in  Is.  xlii.  1.  And  the  LXX.  frequently  express  that  He- 
brew word'  by  ^ra?";,*  e.g.  where  Moses,  or  even  the  Messiah,  is 
spoken  of.  Cf.  Acts  iii,  13,  26,  iv.  27,  30.  For  it  is  not  again 
repeated  in  the  New  Testament  concerning  the  Messiah,  either 
because  neither  the  Greek  -rraTs,  or  any  other  word,  corresponds 
sufficiently  to  that  Hebrew  word,  which  the  apostles  also  used 
in  the  beginning,  or  else  because  neither  of  them  is  suitable  to 
our  Lord's  state  of  glorification.    The  words,  servant  and  beloved, 

'  In  E.  V.  it  stands  thus — "  Behold  my  servant,  whom  I  uphold  ;  mine 
elect,  in  whom  my  soul  delighteth :  I  have  put  my  Spirit  upon  him ;  he  shall 
bring  forth  judgment  to  the  Gentiles.  He  shall  not  cry,  nor  lift  up,  nor 
cause  his  voice  to  be  heard  in  the  street.  A  bruised  reed  shall  he  not  break, 
and  the  smoking  flax  shall  he  not  quench :  he  shall  bring  forth  judgment 
unto  truth."~(I.  B.) 

2  Sc.  i3»  servant,  with  the  pronominal  suffix  \  my. — (I.  B.) 

'  1??,  i.e.  a  servant :  the  minister  or  ambassador  sent  by  God  for  accom- 
plishing some  service :  also  a  familiar  servant  chosen  and  beloved  of  God  on 
account  of  his  piety  and  approved  fidelity ;  also  a  term  especially  applied  to 
the  Messiah.     See  Gesenius,  etc. — (I.  B.) 

*  5r«/f.  According  to  Schleusner,  (1)  a  child  in  age ;  (2)  a  child  iu  relation 
to  its  parents ;  (3)  one  pre-eminently  beloved  ;  (4)  a  servant ;  (5)  the 
minister  of  a  king,  etc.  According  to  Liddel  and  Scott,  (1)  a  child  in  rela- 
tion to  its  parents ;  (2)  a  child  in  age ;  (3)  a  servant.  The  passages,  how- 
ever, in  these  writers  are  too  long  for  insertion,  and  cannot  be  adequately 
abridged.— fl.  B.) 


268  ST  MATTHE-Vf  XII.  19,  20. 

are  parallel ;  and  also,  /  Jiave  chosen,  and  /  am  well  pleased. — 
fifiriBa,  I  have  chosen — aipirlZfiM  =  cc'ipirhv  opl^iiv,  to  set  apart  as 
chosen. — ils  ov,  towards  whom)  The  preposition  ils  denotes  the 
perpetual  tendency  of  the  Father's  mind  towards  His  Beloved 
[Son].  See  2  Pet.  i.  17. — xplan,  judgment)  salutary  to  men. 
See  ver.  20,  and  John  xvi.  11. — xpigis,  judgment,  is  the  separa^ 
tion  of  sin  and  righteousness. — roTs  'ihisiv,  to  the  Gentiles)  when 
He  shall  have  departed  from  the  Jews. — a-nayyiKii,  He  shall 
announce)  He  both  performed  and  announced  it.  The  future 
tense  is  employed  here ;  but  the  past  afterwards  by  St  Paul, 
Eph.  ii.  17  [with  reference  to  the  same  matter]. 

19.  a>wv)5v  auroS,  His  voice)  sc.  from  the  house.  This  example 
of  the  lowHness  and  meekness  of  Jesus  aptly  precedes  the  mani- 
festation of  His  severity  in  ver.  34 ;  thus  also  He  wept  when 
about  to  enter  Jerusalem,  and  then  expelled  them  that  bought 
and  sold  from  the  temple. 

20.  KaXa/iov,  a  reed)  In  Hebrew  rup.*  Jerome  ad.  Alga 
siam,*  qusest.  2,  interprets  the  bruised  reed  of  Israel ;  and  the 
smoking  flax,  of  the  people  congregated  from  the  Gentiles,  who, 
the  fire  of  the  natural  law  being  extinguished,  were  enveloped  in 
the  errors  of  a  most  bitter  smoke,  which  is  hurtful  to  the  eyes,  and 
of  a  thick  darkness.  Whom  He  not  only  forbore  to  extinguish 
and  reduce  to  ashes,  but  also,  on  the  contrary,  from  the  spark, 
which  was  small  and  all  but  dying,  aroused  great  flames,  so  that 
the  whole  world  should  bum  with  that  fire  of  our  Lord  and  Sa- 
viour which  He  came  to  send  upon  earth,  and  desires  to  kindle 
in  the  hearts  of  all. — ov  xand^ei,  ov  ejSiasi,  shall  He  not  break, 
shall  He  not  quench)  An  instance  of  Litotes  for  "  He  shall 
especially  cherish."  Cf.  ver.  7,  ch.  xi.  28  ;  Isa.  xlii.  3,  Ixi.  1-3. 
— tx^akji,   send  forth,  extend)  In  the  Hebrew  K^W    and    d''K". 


'  ™p,  a  reed — evidently  the  original  of  the  word  cane,  which  has  found  its 
way,  1  believe,  into  every  European  language.  Gr.  xavva,  tcann  or  x,a.pn. 
Lat.  Canna;  Fr.  Cane;  Span.  Cana ;  Port.  Cana  or  Canna.  Cf.  also  the 
German  Kaneie. — (I.  B.) 

^  An  epistle  written  by  St  Jerome  to  an  Eastern  lady  of  the  name  of 
Algasia,  who  had  propounded  twelve  questions  to  him.     He  begins  by  a 
quaint  and  courteous  proemium,  in  which  he  fancifully  compares  her  to  the 
Queen  of  Sheba,  and  then  proceeds  to   answer  her  questions   in  order 
-{I.  B.) 


ST  MATTHEW  XII.  20.  2(59 

111  the  S.  V.  both  verbs^  are  commonly  rendered  by  Ix^dxXsiv, 
to  extend, —  tl;  viicoi,  unto  victory)  The  LXX.  frequently  render 
nvj?  (for  ever)  by  s/'s  vTnos,  which  is  the  force  of  the  phrase  in 
this  passage ;  i.e.  so  that  nothing  may  resist  them  for  ever. 

20,  21.  Kplsir  xat  Tifi,  x.T.X.)  After  xplgiv  the  Lxx.  have  avo- 
Xd/jL-^si  xal  ouipauaS^iirai  'iug  av  in  i-xi  r^s  yni  xpigiv,  xat  hirl  rtS  hvo/iaTi 
aiiTou  ihri  sXmoudiv,  He  shall  shine  forth,  and  He  shall  not  he 
broken,  until  He  establish  judgment  on  the  earth  :  and  in  His  name 
shall  the  Gentiles  trust.  And  on  this  verse  of  Isaiah  (viz.  xlii.  4) 
Jerome  thus  comments:  "But  that  which  follows,  'He  shall 
shine,  and  shall  not  be  consumed,  until  He  establish  judgment  on 
the  earth,'  Matthew  the  evangelist  has  not  inserted.  Or  else 
the  words  between  'judgment  and  'judgment'  have  been  lost  by 
the  error  of  a  transcriber,  for  which  we  have  given  this  interpre- 
tation, '  He  shall  not  be  sad  nor  turbulent,  but  shall  always  pre- 
serve an  eqvubility  of  aspect'  Aquila  and  Theodotion  have  in- 
terpreted it,  He  shall  not  darken,  and  He  shall  not  flee,  until  He 
establish  judgment  on  the  earth.  And  the  meaning  is.  He  shall 
repel  none  by  the  sadness  of  His  aspect,  nor  be  hasty  to  punish, 
since  He  has  reserved  the  reality  of  judgment  (veritatem  judicii) 
/or  the  last  time."  The  intervening  passage  in  the  Hebrew  runs 
thus  :  DDtJiD  pX3  W^  IV  pT"  sh  nnai  vh,  rendered  in  the  E.V. 
He  shall  not  fail  nor  be  discouraged  (margin,  &e  broken).  Jan- 
sen"  rejects  the  suspicion  of  Jerome  of  the  chasm  admitted  by 
the  transcriber,  but  Drusius^  adopts  it,  not  undeservedly.  More- 

1  Sc.  sfs'n  the  Hiphil  of  ss^,  and  Bib.  Bengel  does  not  mean  to  say  that 
the  Lxi.  render  them  so  in  this  passage  (which  is  not  the  case  with  either  of 
them),  but  that  they  do  so  elsewhere ;  and,  consequently,  that  St  Matthew  is 
justified  in  doing  so  here. — (I.  B.) 

2  Cornelius  Jaksenius  (major),  Bishop  of  Ghent,  must  not  be  con- 
founded with  Ms  celebrated  namesake,  the  Bishop  of  Ypres.  He  was  born 
at  Hulst,  and  became  Professor  of  Divinity  at  Louvain.  He  attended  the 
Council  of  Trent;  became  Bishop  of  Ghent  in  1568;  and  died  1576.  He 
published,  besides  other  works  "  Commentarii  in  swam  concordiam  ac  totam 
historiam  miangelkam."    Folio,  Louvain,  1672. — (I.  B.) 

'  John  Van  den  Driesschb,  commonly  known  as  Johannes  Drusius,  was 
born  at  Oudenard,  in  Flanders,  in  1550.  He  was  educated  at  Ghent  and  Lou- 
vain, after  which  he  studied  Hebrew  at  Oxford,  where  he  became  Professor 
of  Oriental  Languages  in  1572.  In  1676  he  returned  to  Louvain,  and  studied 
Law.  He  became  Professor  of  Oriental  Languages  at  Leyden  in  1577,  and 
of  Hebrew  at  Praneker  in  1685,  where  he  died  in  1616.     His  critical  labours 


270  ST  MATTHEW  XII.  21-24. 

over,  since  the  Evangelist,  in  the  whole  of  this  passage,  differs 
widely  from  the  words  of  the  Lxx.,  you  will  not  easily  discover 
by  what  Greek  words  the  Hebrew  hemistich  of  Isaiah  has  been 
expressed  in  St  Matthew.  The  sentence  itself,  indeed,  most 
becomingly  expresses  the  placid  and  moderate  action  of  the 
Messiah.     See  Apparatus,  p.  474^  [2d  Edition,  p.  118]. 

21.  Ka;,  x.r.X.,  and,  etc.)  Jerome  ad.  Algasium,  in  the  passage 
cited  above,  refers  to  tliese  words  those  of  Isaiah.  He  shall 
shine,  and  shall  not  be  broken,  until  He  establish  judgment  on  the 
earth  :  so  that,  says  he,  the  light  of  His  preaching  shall  at  length 
shine  forth  in  the  world,  and  [He]  be  consumed  and  overcome  by 
the  devices  of  no  one,  until  He  establish  judgment  on  the  earth, 
and  that  be  fulfilled  which  was  written,  Thy  will  be  done,  as  in 
heaven  so  on  earth. — hil>it,a,Ti,  name)  In  the  Hebrew  the  word  is 
min,  law.  The  whole  Gospel  is  a  discourse  on  the  name  of 
Christ. 

22.  AaifiLovi^fi/iivo;,  one  possessed  with  a  devil)  extremely  miser- 
able.— za/  'koKitv  xal  ^'kivtiv,  both  spake  and  saw)  The  order  of 
the  miracle  appears  to  be  thus  expressed, 

24.  '  AxovsavTis,  when  they  heard)  sc.  what  the  people  said.-^ 
tlrog,  this)  man.     A  contemptuous  mode  of  expression.^     [E.V. 

are  highly  esteemed,  and  he  was  honoured  by  the  approval  of  the  great 
Scaliger.— (I.  B.) 

The  margin  of  the  larger  Ed.  holds  the  proposed  insertion  of  the  words 
(Jerome's)  doubtful.  The  margin  of  the  2d  Ed.  and  the  Germ.  Vers,  alto- 
gether omit  them. — E.  B. 

'  In  the  Apparatus  he  says,  "  Ob  recurrens  judicii  verbum  [i.e.  x,piaiv], 
colon  Jesajse  hoc  loco  per  errorem  excidisse  putat  Hieronymua,  dissentiente 
Jansenio,  assentiente  Drusio ;  et  in  Evang.  Hebr.  [the  Gospel  according  to 
the  Hebrews :  an  Apocryphal  production  so  called]  plena  prophetse  periocha 
reponitur :  quanquam  hoc  colo  Eusebius  caret.  Certe  hsec  sententia  magno- 
pere  congruit  cum  sensu  Matthcei,  sive  ipse  earn  repetiit,  sive  ex  Jesaja  re- 
petendam  innuit :  nee  vero  sine  ea  videtur  repetiturus  fuisse  ulterius  illud. 
Et  in  ejus  nomine  gentes  sperabunt."  Bengel  has,  however,  omitted  the 
clause  in  his  own  German  Version. — (I.  B.) 

Grotius  rightly  opposes  the  insertion  of  the  words.  What  Isaiah,  xlii.  3, 
repeated  twice,  viz.  "  bring  forth  judgment  unto  truth,"  ver.  4,  "  set  judg- 
ment on  the  earth  ;"  Matthew  omitting  the  poetic  pleonasm,  condenses  into 
one,  and  takes  the  '  until'  from  ver.  4,  and  "  bring  forth  judgment  to  victory" 
from  ver.  3.  He  also  expresses  the  sense  of  the  last  clause  of  verse  3  ("  bring 
forth  judgment  unto  truth")  more  fully. — ^Ed. 

'  Of  what  great  moment  a  very  few  words  may  be V.  g. 


ST  MATTHEW  XII.  26-27.  271 

This  fellow], — £/'  ii>n,  except)  A  vehement  affirmation. — h  ra 
BiiX^ifiovX  apyovTi  ruv  'dai/iovim,'by  Beelzebub  the  prince  of  the 
devils)  They  call  Satan  thus.  In  the  Old  Testament  this  was 
the  name  of  an  idol.     Of.  1  Cor.  x.  20. 

25.  'EvSvfirieii;,  thoughts)  most  bitter  ones;  cf.  ver.  34,  35. — 
—  ^aeiXila,  hingdom)  First  the  kingdom  of  Satan  is  treated  of, 
then  his  house,  and,  in  ver  26,  Satan  himself;  whose  kingdom 
contains  wicked  men,whose-house,  devils. — oD  eraSriteTai,  shall  not 
be  established,  shall  not  be  made  to  stand)  sc.  by  its  master  or 
lord.  Ammonius'  says  :  eraOrivai  /iU  len  rh  6p'  iripou'  eTijvai  ds,  rh 
xar  iliav  pu/i>iv,  xal  Tpoaipseii/,  i.e.  dradijiiai  is  to  Stand  by  means  of 
another,  but  oT^va/  is  to  stand  by  its  own  strength  and  will. 

26.  E/  6  Saravas  rhv  Saravav  Jx/SaXXt;,  if  Satan  cast  out  Satan) 
Satan  or  the  devil  is  one.  I,  says  our  Lord,  cast  out  Satan. 
In  the  kingdom  of  darkness  there  is  none  greater  than  Satan. 
If  therefore  your  words  are  true,  it  must  be  Satan  who  casts  out 
Satan.  But  this  is  clearly  absurd  :  one  kingdom,  one  city,  one 
house,  is  not  divided  against  itself ;  neither  is  one  spirit  divided 
against  himself.  The  noun  is  used  for  the  reciprocal  pronoun 
(InuTov)  as  in  Exod.  xvi.  7  ;  Lev.  xiv.  15,  26  ;  1  Kings  viii.  1,  x. 
13,  xii.  21 ;  2  Kings  xvii.  31.  This  does  not  however  prevent 
'the  supposition,  that  the  accusative  rJn  ^aravav,  Satan,  is  put  by 
synecdoche  for  his  comrades.  Thus,  for  example,  you  might 
say,  "  The  Gaul  destroyed  himself,"  if  at  any  time  one  Gallic 
cohort  should  put  another  to  the  sword.  Thus  Satan  would 
cast  himself  out,  i.e.,  Satan,  the  prince,  who  is  one,  would  cast 
out  those  whom  he  knew  to  be  his  own,  his  comrades. — ^asiXelct, 
kingdom)  which  is  however  very  stable.  Satan  is  said  to  have 
a  kingdom,  and  yet  he  is  never  called  a  king,  for  he  is  an  usurper. 

27.  28.  e; — £/'  Se,  if— but  if)  A  dilemma. 

27.  O/  v'wl  l/iuv,  your  sons)  whom  you  cannot  but  accuse,  says 
Jesus,  if  you  calumniate  Me.  See  also  Mark  ix.  38,  and  cf. 
Acts  xix.  13. — v/iuv,  your)  whom  you  do  not  harass  in  this 

'  Not  the  author  of  the  Ammonian  Sections,  but  Ammonius,  the  son  of 
Hermias,  a  Peripatetic  philosopher,  disciple  of  Proclus,  who  flourished  in  the 
sixth  century.  His  work,  De  differentia  dictionum,  is  to  be  found  in  a  Greek 
dictionary,  published  in  folio  at  Venice  in  1497 ;  and  it  is  also  printed  in  a 
collection  of  ancient  Grammarians  which  appeared  in  quarto  at  Leyden  in 
1789.— (I.  B.) 


873  ST  MATTHEW  XII.  28-31. 

manner,  since  they  are  of  your  own  race  and  discipline. — ex^a\- 
Xovai,  cast  out^)  See  ch.  vii.  22,  and  Mark  ix.  38. — avrol,  they) 
emphatically. 

28.  E/,  x.r.x.  if,  etc.)  The  first  portion  of  the  dilemma  having 
been  dismissed,  this  particle  has  the  force  of  since. — ix^aKXca,  I 
cast  out)  Jesus  in  every  way  destroyed  the  kingdom  of  Satan. — 
apa,  therefore)  The  expulsion  of  Satan,  together  with  his  belong- 
ings, is  the  mark  and  token  of  the  kingdom  of  God ;  for  this 
was  reserved  for  the  Messiah. — s^Saeiv,  has  prevented)^  This 
word  is  used  here  in  its  strict  and  proper  sense,  and  intimates 
something  important ;  cf.  irpSinv,  first,  ver.  29. — ^  ^affiXila 
rou  Qsov,  the  kingdom  of  God)  in  contradistinction  to  that  of 
Satan,  mentioned  in  ver.  26. 

29.  ^,  or  else?)  =Jjaim,  an?  A  disjunctive  interrogation. — 
clxlav,  house)  The  world  was  the  house  of  Satan. — nu  Ig^upou, 
of  the  strong)  sc.  of  any  one  who  is  strong ;  cf.  Heb.  ii.  14. — 
■rrpSiTov,  first)  Jesus  bound  Satan :  then  took  his  spoils. — Sijffjj, 
shall  have  bound)  by  superior  strength. — hapwiMin,  shall  spoil) 
See  Gnomon  on  Mark  iii.  27. 

30.  'O  ij>n  &v,  X.T.X.,  he  that  is  not,  etc.)  The  latter  part  of  the 
dilemma  contained  in  ver.  27,  28,  is  confirmed  by  ver.  29  ;  the 
former  by  ver.  30,  with  this  meaning,  your  sons  are  not  against 
Me,  nor  do  they  scatter  abroad ;  therefore  they  are  with  Me,  and 
gather  with  Me.  There  is  no  neutrahty  in  the  kingdom  of 
God ;  that  activity  which  is  natural  to  man  is  exercised  either 
in  good  or  in  evil,  especially  in  the  case  of  those  who  hear  the 
word  of  God.  The  work  and  cause  of  Christ  is,  however, 
simple  and  pure  ;  and  though  it  has  so  many  enemies  and  ad- 
versaries, it  overpowers  them  all,  nor  does  it  enter  into  collusion 
with  them  :  see  Luke  xii.  51.  This  verse  forms  a  Divine 
axiom. — awayoDi,  that  gathereth)  The  work  of  Christ  and  of 
Christians  is  to  gather ;  see  ch.  xxiii.  37,  John  xi.  52.  This 
word  corresponds  with  the  Hebrew  nijnp,'  one  that  gathereth,  or 
a  preacher. 

'  In  My  name. — V.  g. 

'  Prmvenit.  Wesley,  who  avowedly  copied  from  Bengel,  explains  the  pas- 
sage, "  The  Kingdom  of  Ood  is  come  upon  you — unawares,  before  you  ex- 
pected: so  the  word  implies."  Bengel  himself  renders  it,  "So  ist  je  daa 
Reich  Gottes  bereits  liber  euch  kommen." — (I.  B.) 

'  '^v"P'  Koheleth  is  the  appellation  by  which  Solomon  is  designated  in  the 


ST  MATTHEW  XII.  31,  32.  273 

31.  B\ot.(i(pri[i,!a,  blasphemy)  The  most  atrocious  kind  of  sin. 
He  who  insults  the  majesty  of  an  earthly  king  by  injurious 
language,  is  much  more  severely  punished  than  he  who  steals 
many  thousands  of  gold  pieces. — afdnoirai,  shall  he  forgiven)  so 
that  the  punishment  may  be  remitted  to  the  penitent. — n  roO 
Xlvsd/iarog  ^Xaa<pri/iia,,  the  blasphemy  against  the  Holy  Ghost)  Sin 
against  the  Holy  Spirit  is  one  thing,  blasphemy  against  the 
Holy  Spirit  is  another.  The  word  d/Aapria,  sin,  is  not  repeated 
here.  The  sinner  injures  himself  by  sin ;  the  blasphemer  affects 
many  others  with  irreparable  harm.  And  the  Pharisees  blas- 
phemed the  Holy  Spirit,  not  in  a  mere  ordinary  holy  man,  but 
in  the  Messiah  Himself. 

32.'  Tou  vkij  roD ' AiiSptimu,  the  Son  of  Man)  This  expression  is 
used  in  accordance  with  our  Lord's  condition  as  it  appeared  to 
men,  inasmuch  as  He  was  then  conversing  with  them  oh  an 
equal  footing,  see  Phil.  ii.  7,  as  He  is  described  in  ch,  xi.  19  ; 
cf.  also  Gnomon  on  ch.  xvi.  13.  It  is  not  therefore  easy,  in  these 
times,  to  say  anything  against  the  Son  of  Man :  it  is  more  easy 
to  commit  blasphemy  against  the  Holy  Spirit.' — ours — oSn,  x.r.x., 

book  which  bears  this  name,  viz.  Ecclesiastes.  On  the  signification  and  de- 
rivation, see  Gesenius  in  voc. — (I.  B.) 

1  KaJ  Of  idi/,  and  whosoever)  The  words  immtdiately  preceding  are  hereby 
further  explained  and  illustrated. — ^V.  g. 

^  Therefore  their  words  were  directed  against  the  Son  of  man,  when  they 
spake  insultingly  concerning  Him  on  account  of  His  connection  with  Naza- 
reth, on  account  of  His  lowly  bearing  and  conversation,  etc.  ;  but  it  was 
against  the  Holy  Spirit  that  those  words  of  theirs  were  directed,  whereby 
they  brought  allegations  against  His  miracles,  which  were  performed  by  the 
instrumentality  of  the  Holy  Spirit,  and  ascribed  them  to  the  powers  of  dark- 
ness. It  was  at  that  time  especially,  when  Christ  was  sojourning  in  the 
midst  of  them,  that  men  were  able  to  incur  the  guilt  of  both  kinds  of  sinful 
speeches.  But  what  is  the  present  state  of  those  who,  in  our  time,  bring 
criminations  against  the  good  operations  of  the  Holy  Spirit  in  His  instru- 
ments ?  Christians,  no  doubt,  for  their  part  have  the  Spirit,  and  besides  His 
presence,  are  not  without  their  own  blemishes.  If,  then,  any  one  brings 
charges  against  some  Christian,  perhaps  he  in  a  great  degree  sees  only  the 
blemishes  of  that  Christian,  and  so  in  a  less  degree  observes  the  good  that 
is  in  him ;  and,  therefore,  he  does  not  blaspheme  against  the  Spirit  in  others, 
however  grievously  he  sins  in  other  respects.  Christ  Jesus,  being  endued 
with  the  Spirit  beyond  all  measure,  had  no  foreign  element  at  all  intermixed  ; 
therefore  the  blasphemies  with  which  He  was  assailed,  were  much  more 
enormous  sins. — V.  g. 

VOL.  I.  S 


274  ST  MATTHEW  XII.  33-36. 

neither — neither,  etc.)  i.e.,  he  shall  in  both  drain  to  the  dregs  the 
most  sure  and  most  grievous  punishment.  See  Chrysostom  on 
this  passage. 

33.  Kai,  and)  Understand  again  voifjeare,  make ;  resolving  the 
imperative  into  the  future. — xaXiv,  good)  The  Jews  wished  to 
be  a  good  tree  with  bad  fruit,  though  they  plainly  knew  it  to 
be  contrary  to  the  truth. 

34.  T^s  y,a,p8!ag,  rJ  ero/ia,  of  the  heart,  the  mouth)  See  ch. 
XV.  18 ;  Kom.  x.  9  ;  2  Cor.  iv.  13. 

35.  Qrigavpou,  treasure)  There  is  truly  treasure  and  hidden 
abundance  in  every  man.^ — ra  ayaSA — nvripot.,  the  good  things, 
evil  things)  The  article  has  frequently  a  relative  value  :  I  have 
therefore  sometimes  thought  that  it  was  on  that  account  added 
to  aya,6a,  good  things,  as  being  already  mentioned  in  ver.  34, 
and  not  to  iroiinpa,  which  does  not  there  occur.  But  many  have 
either  written  or  omitted  the  article  too  promiscuously.^  The 
ancient  Cambridge  MS.  has  ayaiii.  without  an  article.* 

36.  'Frifia.,  word)  A  nominative  absolute,  as  in  Luke  xxi.  6  ; 
John  xvii.  2;  Acts  vii.  40;  Kev.  iii.  12,  21,  and  in  the  S.  V. 
of  Ps.  xvii.  (xviii.)  31. — apyhv,  idle)  not  only  evil.     Goodness  of 

^  This  word  treasure,  which  plainly  implies  abundance,  proves  that  also 
in  the  preceding  ver.  the  word  ■jr'kiipafiec  is  not  to  be  too  readily  understood 
as  fulness  (Germ.  Ueberfluss)  :  although  in  its  own  proper  place  it  may  be 
understood,  by  a  Hebraism,  simply  as  a  thing  contained,  sVm-  Luther  himself 
does  not  translate  it  Was  im  Herzen  ist,  what  is  in  the  heart,  but,  Wess  das 
Herz  VOLL  ist,  that  with  which  the  heart  is  pull.  Coriip.  Luke  vi.  45,  where 
^mavpo;  is  explained  by  ^eplairivfiec.  SeeErnesti  Neueste  Theol.  Bibl.  T.  i., 
p.  809.— E.  B. 

'  See  f.  n.  on  Maestricht's  twenty-second  Canon,  quoted  in  Section  ix.  of 
the  Author's  Preface. — (I.  B.) 

*  In  his  App.  Grit,  in  loc.  Bengel  writes — 

"  Vo6  ante  irounpa)  Er.  Bos.  a.ji.y.,  etc.,  T(i  Comp.  Aug.  2.  Byz.  Far.  6, 
vel  plures  ;  Ohtys.  Artipulus  in  priore  colo lectus,  in  altero  non  lectus,  medium: 
et  articulus  ssepe  vim  relativam  habet :  ideo  ad  rd  dyaSa,  versu  34  laudata, 
non  ad  'uravnpot,  ibidem  non  memorata,  adhiberi,  aliquando  mihi  visus  est, 
unde  alii  bis,  alii  ne  semel  quidem,  alii  posteriore  tantum  loco  scribendum 
putarint.     Sed  nimis  promiscue,  etc.,"  as  in  Gnomon. — CI-  B.) 

In  the  margin  of  Ed.  2,  and  in  Vers.  Germ.,  the  article  roe  is  omitted. — 
E.  B. 

BD  omits  Toc  before  ayaia.  Perhaps  the  Toi  of  Rec.  Text  crept  in  from 
the  to'  dyaiov  of  Luke  vi.  35,  through  the  Harmonies.  LA  read  also  lei 
ronripd.    But  the  primary  authorities  oppose  this  reading. — Ed. 


ST  MATTHEW  XII.  37-40.  ?75 

treasure  does  not  produce  even  anything  idle.^ — avoiiieovei 
\6yov,  they  shall  render  account)  i.e.,  they  shall  pay  the  penalty 
of.    A  metonymy  of  the  antecedent  for  the  consequent. 

37.  "'Ex,  x.r.x.,  by,  etc.)  Words  exhibit  the  righteousness  or 
unrighteousness,  which  is  in  the  heart. 

38.  '  AvenpiSiisav,  x.t.\.,  answered,  etc.)  As  though  they  would 
not  otherwise  believe  the  words  which  they  had  just  heard. — 
6iXo/ii\i,  we  wish)  Why  do  we  wish  ?  Because  it  so  pleases  us. 
They  thus  deny  the  signs  which  our  Lord  had  already  per- 
formed.— &■![})  (Sou,  from  Thee)  i.e.  from  Thee  Thyself,  as  in  ch. 
XVI.  1 — £x  roD  oupavou,  from  heaven. 

39.  Ttve&,  a  generation)  A  race  of  the  same  age  and  disposi- 
tion.— (i,oi-)(aXlg,  adulterous)  i.e.  strictly  so  speaking :  see  ch.  v. 
32 ;  and  also,  by  synecdoche,  very  guilty ;  see  James  iv.  4. — 
eri/ji,iwv,  a  sign)  and  one  too  of  a  certain  special  kind.  This  word 
is  thrice  repeated  here  with  great  emphasis ;  cf.  2  Cor.  xi.  12, 
where  the  meaning  is.  They  wish  for  an  occasion,  and  no  occa- 
sion is  given  them;  which  resembles  what  is  said  here.  They 
seek  for  a  sign,  and  no  sign  shall  be  given  them. — l'7ril!^riTiT,  seeheth 
in  addition)  i.e.  beyond  those  which  it  has  already  seen,  it 
requires  further  signs,  as  if  it  had  seen  none  yet. — rh  eri/Lim 
Ima,,  the  sign  of  JonaK)  that  is  such  a  one  as  was  given  in 
Jonah. 

40.  'lumg,  Jonas)  Jonas  did  not  then  die,  but  yet  it  was  as 
much  believed  that  he  would  not  return  from  the  fish,  as  it  was 
that  Jesus  would  not  return  from  the  heart  of  the  earth ;  yet 
both  of  them  did  return. — h  rjj  xoiXioj,  toZ  xfinvi,  in  the  belly  of 
the  whale)  We  ought  not  to  doubt  that  Jonah  was  in  the  belly 
of  the  whale,  on  account  of  the  narrow  throat  of  some  animals 

'  I  can  hardly  think  that  it  can  be  proved  by  the  Arabic  idiom,  that  this 
precept  of  our  Lord  ought  to  be  restricted  to  lies ;  for  the  words  xlya  5e 
vftii/  not  obscurely  intimate  that  the  language  of  Christ  moves  in  a  descend- 
ing climax,  and  that  from  evil  words,  mentioned  in  ver.  35,  He  goes  down 
also  to  idle  words.  Compare  the  similar  Epitasis  (successive  increase  in  the 
force  by  the  descending  climax)  in  aiaxporns,  fiupohoyla,  surpaTiT^ict,  Eph. 
V.  4.  Let  us  weigh  well  the  caution  which  is  found  in  Matt,  v,  19,  and 
which  can  never  be  too  much  recommended  to  all  Critics,  Teachers,  and 
Sacred  Orators,  when  about  to  enter  on  the  investigation  of  the  force  of  ex- 
pressions  and  phrases,  espeaally  in  morals. — E.  B. 

'  'E»  hfiipiif  Miami,  in  the  day  of  judgment)  Oh !  what  a  great  day ! — V-  g- 


27fi  ST  MATTHEW  XII.  40. 

of  that  kind.  For  there  are  various  sorts  of  whales,  and  in 
these  days,  the  bodies  of  men  are  found  in  their  stomachs ;  and 
even  if  such  were  not  the  case,  we  must  suppose  that  fish  espe- 
cially made  for  the  occasion  ;  see  Jon.  ii.  1. — 'iffrai,  shall  be)  A 
sign  for  the  future,  as  in  John  ii.  19,  vi.  62,  39. — y^(,  of  the 
earth)  From  thence  shall  they  have  a  sign,  and  not  one  from 
heaven  before  that,  although  they  sought  it  thence ;  cf.  Luke 
xi.  16.  No  signs,  except  such  as  were  exhibited  from  the  earth, 
and  performed  for  the  good  of  men,  were  suitable  to  the  Mes- 
siah's state  of  humiliation.  They  did  not  know  that  the  sign  of 
that  time  was  suitable  to  that  time;  see  ch.  xvi.  3.  After- 
wards signs  were  shown,  and  shall  be  shown  from  heaven :  see 
Acts  ii.  19 ;  Matt.  xxiv.  30. — TfiTs  rtiiipag  xal  rpiTg  vvxra;,  three 
days  and  three  nights)  No  one  doubts  that  Jesus  was  in  the 
heart  of  the  earth  three  days. — He  remained  there  however  only 
two  nights,  as  far  as  night  signifies  the  darkness  interposed  be- 
tween day  and  day  (cf.  Mark  xiv.  30) ;  and  yet  the  calculation 
of  three  days,  and  the  same  number  of  nights,  holds  good  if  you 
do  not  interpret  it  with  astronomical  exactness,  but  resolve  it 
by  synecdoche.  For  three  days  and  three  nights  are  the  peri- 
phrasis of  a  single  idea,  and  have  the  force  of  a  single  word  and 
term,  if  such  existed,  by  which  the  remaining  of  Jesus  in  the 
sepulchre  is  expressed,  as  if  you  should  say  a-space-of-three-days- 
and-nights  (triduinoctium),  or  three-nights-and-days  (tria  noctidua). 
Three  days  might  have  been  simply  expressed,  but  this  is  the 
idiom  of  the  sacred  style,  that  in  indicating  continuous  time  the 
intervening  nights  are  added ;  see  ch.  iv.  2  ;  Gen.  vii.  4 ;  1 
Sam.  XXX.  12,  13  ;  Job  ii.  13.  And  then  it  sounds  better  to  say' 
three  days  and  three  nights,  than  three  days  and  two  nights,  al- 
though the  Lord  was  buried  on  the  actual  day  of  the  prepara- 
tion, not  on  the  night  preceding  and  joined  to  it,  and  the  space 
of  twenty-four  hours  is  regarded  simply  as  a  natural  day  with- 
out the  change  of  darkness  and  light ;  and  in  fact  the  first  night- 
and-day,  used  synecdochically,^  was  from  about  the  tenth  hour 
of  the  Friday  up  to  the  night  exclusively;'  the  second  and 

'  In  the  original,  "concinnivis  dicitur,"  i.e.  it  sounds  more  sysfcmah'c,  it 
sounds  more  uniform,  to  say. — (I.  B.) 

'  See  Appendix  on  the  figure  Synecdoche (I.  B.) 

•  The  night  not  being  included.^Eo, 


ST  MATTHEW  XII.  40.  277 

fullest,  from  the  beginning  of  that  night  up  to  the  end  of  the 
Sabbath  and  beginning  of  the  following  night ;  the  third,  strictly 
speaking,  from  the  beginning  of  the  following  night  up  to  the 
resurrection  of  the  Lord,  and  the  rising  of  the  sun  on  Sunday 
morning.  Two  nights,  therefore,  were  certainly  joined  with  two 
days  ;  nor  does  one  night  taken  from  one  day,  i.e.  the  first,  affect 
the  truth  of  the  language,  which  denominates  the  thing  in  ques- 
tion from  its  superior  part  (locutionis  a  potior!^  rem  denominan- 
tis).  In  fine,  there  were  not  two  nights  and  days,  nor  four; 
therefore  there  were  three.  The  Hebrew  mode  of  expression  is 
agreeable  to  this ;  concerning  which,  see  Lightfoot  and  Wolfe 
on  this  passage,  and  Michaelis  on  Josh.  ii.  16.  Although  what 
I  have  here  said  may  satisfy  a  reader  who  is  not  unreasonable, 
I  would  also  further  observe,  that  the  synecdoche  does  not  belong 
so  much  to  the  three-day s-andr-three-nights  as  to  the  actual  re- 
maining in  the  heart  of  the  earth.  Scripture  indeed  frequently 
defines  a  certain  time,  and  expresses  not  the  whole  matter 
which  commensurately  and  exactly  occupied  that  time,  but  a 
part  of  the  matter  longer  in  duration  than  the  other  parts ;  as, 
for  example,  the  fom"  hundred  and  thirty  years  of  the  sojourning 
in  Egypt,  Ex.  xii.  40 ;  and  thus  passim  the  whole  book  of 
Judges.  In  this  passage,  therefore,  the  remaining  in  the  heart 
of  the  earth,  i.e.  in  the  sepulchre,  is  expressed,  but  at  the  same 
time  the  whole  period  of  the  Passion  is  implied,  certainly  from 
the  agony  in  Gethsemane,  when  Jesus  feU  on  the  earth  which 
He  was  the  next  day  to  enter,  and  from  the  capture  by  which 
the  Jews  commenced  their  undertaking  to  destroy  that  Temple 
(as  Erasmus  thinks,  Annot.  F.  134).  Nay,  the  glorious  beginning 
of  the  three  days  on  Thursday  is  clearly  intimated,  in  John  xiii. 
31  [comp.  Harmon.  Evang.  p.  310,  366],  as  dating  from  the 
time  when  the  Jews  bargained  for  the  Saviour,  who  was  to  be 
committed  to  the  earth.  The  remaining  in  the  earth,  taken  in 
a  wider  signification,  includes  all  these  things  ;  see  Ps.  Ixxi.  20. 

1  "  A  potiori"  implies  tliat  the  whole  twenty-foiur-hour-day  (the  first  of 
the  three  in  question)  is  denominated,  not  only  from  a  part,  but  also  from 
the  superior  part,  viz.  the  part  which  had  the  daylight,  and  which  is  regarded 
as  superior  to  the  part  during  which  darkness  prevailed,  viz.  the  night  pre- 
ceding Friday,  and  attached  to  it,  according  to  the  Jewish  mode  of  counting. 
—Ed. 


978  ST  MATTHEW  XII.  41. 

For  the  Son  of  Man  was  a  sign  to  that  generation,  not  only  m 
His  sepulchre,  but  most  especially  in  His  passion ;  see  John 
viii.  28.  In  this  manner,  the  three  days  and  three  nights  are  ex- 
actly completed  from  the  dawn  of  Thursday  to  the  dawn  of 
Sunday.  The  time  of  the  death  of  the  two  witnesses  is  exactly 
defined,  Rev.  xi.,  to  be  three  and  a  half  days;  therefore  we 
ought  to  consider  that  the  three  days  and  three  nights  of  our 
Lord's  remaining  in  the  middle  of  the  earth  have  been  also  ex- 
actly defined.  The  middle,  or  heart,  of  the  eai'th  should  not  be 
precisely  sought  for ;  but  these  phrases  are  opposed  to  the  earth 
itself,  on  the  surface  of  which  Christ  dwelt  for  more  than  thirty 
years. 

41.  "Av5f>£;  N/vsu/i-a*,  men  of  Nineveh)  whose  example  was  fol- 
lowed by  their  wives  and  children.  In  the  following  verse,  the 
example  of  one  woman  is  added,  who  heard  a  wise  man,  though 
it  might  seem  more  natural  for  the  weaker  sex  to  seek  prophecy 
than  wisdom. — &va<STf)<sovTai,  shall  rise)  In  the  next  verse,  we  find 
iyifStiSirai,  sJmU  be  raised  up;  cf.  in  Luke  xi.  32,  31 ;  shall  rise 
of  their  own  accord,  shall  be  raised  up  by  the  Divine  volition. 
The  force  of  each  word  is  contained  in  the  other. — //.erSt,  with — 
xaraxpmugiv,  shall  condemn)  Cf.  Eom.  ii.  27.  Therefore,  at  the 
Last  Judgment,  those  whose  conduct  is  similar  or  opposite,*  will 
be  pitted  in  turn  against  each  other. — ilg,  at)  The  faith  of  the 
Ninevites  is  hereby''  asserted  (proprie  dicitur). — See  Jonah  iii.  5. 
Cf.  the  use  of  tig,  in  Rom.  iv.  20. — xripuyfia,  preaching)  without 
miracles.' — 'ima,  of  JonaK)  who  was  mentioned  also  in  ver.  39. 
The  messengers  of  salvation  are  prophets,  wise  men,  and  scribes; 
See  ch.  xxiil.  34.  It  did  not  become  the  Lord  to  act  the 
Scribe ;  see  John  vii.  15,  and  cf.  Gnomon  on  Luke  iv.  16 :  but 
He,  the  greatest  Prophet,  from  the  race  of  prophets  selects  him 
who  best  suited  this  occasion,  namely  Jonah ;  and,  being  wisdom 
itself.  He,  from  the  race  of  wise  men,  selects  that  distinguished 
wise  man,  Solomon  ;  and  declares  that  Something  Greater  than 
either  of  them  was  then  present.   Both  of  them  had  been  believed 

'  "  Quorum  par  aut  opposita  est  ratio," — who  stand  on  a  like,  or  a  con- 
trasted and  opposite  footing,  in  relation  to  the  judgment. — Ed. 

'  The  tl;  implies  the  faith  whereby  they  turned  to,  and  believed  in,  the 
hing  of  Jonah. — Ed. 
U  in  the  case  of  Solomon,  ver.  42. — V.  g. 


ST  MATTHEW  XU.  42-15.  879 

without  signs. — WkeTov,  Something  Greater)  He  who  is  rather 
to  be  heard.^ — ude,  here)  close  at  hand,  cf.  in  the  following 
verse. — Jx  ruv  'gipa.rm  rrn  yra,  from  the  uttermost  parts  of  the 
earth. 

42.  NoVou,  of  the  south)  from  Arabia-Felix. — nXiTov  'SaXo/iuvcg, 
Something  Greater  than  Solomon)  Solomon  was  wise,  but  here  is 
Wisdom  itself. — See  Luke  xi.  49. 

43.  'Orat,  x.T.\.,  when,  etc.)  Having  rebuked  and  dismissed 
the  interruption  of  the  Pharisees,  Jesus  pursues  those  matters 
which  depend  upon  ver.  30 ;  cf.  Luke  xi.  23,  24. — sf  sXtf^j,  has 
gone  ovi)  as  had  been  said  in  ver.  29. — Mp^iTai,  he  goeth  through) 
one  after  another. — dvuSpuii,  without  water)  Where  there  is  no 
water,  men  do  not  dwell ;  see  Ps.  cvii.  35,  36. — avniraiaiv,  rest) 
Rest  is  wished  for  by  every  created  being.  The  devUs  think 
that  man  is  their  proper  resting-place. — oujj  ilplgxv,  findeth  none) 
sc.  except  in  man.  It  is  miserable  always  to  seek  and  never  to 
find  it. 

44.  oTxov  /iou,  my  house)  What  the  enemy  had  once  occupied, 
he  considers  as  a  portion  of  his  property. — l^nKhv,  I  came  out) 
He  speaks  as  if  he  had  not  been  cast  forth  See  the  pride  of  the 
unclean  spirit,  which  shows  itself  not  merely  in  this  word,  but 
from  his  whole  speech,  as  though  it  had  been  at  his  option 
either  to  come  out  or  to  return.  Our  Lord  uses  the  same  word 
without  any  particular  emphasis  in  ver.  43.  The  same  word 
may  either  have  emphasis,  or  be  without  emphasis,  in  different 
speeches,  according  to  the  different  condition  and  mind  of  the 
speaker. — Ix^iv,  when  he  is  come)  for  the  sake  of  reconnoitering. — 
eipitxei,  x.r.x.,  he  finds,  etc.)  Therefore,  the  house  was  not  so  be- 
fore the  enemy  had  been  cast  forth.— ^(r;^oXa^oiira,  vacant)  Tran- 
quillity, although  in  itself  good,  is  not  far  distant  from  peril. 
The  same  verb  <s-)(p'kaZin  occurs  in  the  S.  V.  of  Ex.  v.  8,  17,  for 
HEsn,  to  he  idle. — aieai>oi/j,hov,  swept)  i.e.,  cleared  from  evils. — xixos- 
liri/ihov,  adorned)  sc.  with  good  things  ;  see  ver.  28.  The  enemy 
seeks  especially  clean  places  to  rest  in,  not  that  they  may  remain 
clean,  but  that  he  may  render  them  also  unclean. 

45.  ToVe,  then)  sc.  when  he  has  reconnoitred  it  — im-a,  seven) 
Therefore,  counting  him,  there  are  eight.    The  fathers  have 

'  Who  is  Himself  about  to  be  the  Judge. — V.  g. 


280  ST  MATTHEW  XII.  46-49. 

numbered  also  eight  deadly  sins :  see  Colunibanus,^  and  Gol- 
dastus'  on  Mm;  also  Ephraem  Syrus,^  f.  ujt/3.  The  seven,  how- 
ever, diflPer  from  that  one  in  wickedness,  perhaps  also  among 
themselves.  The  greater  number  includes  the  lesser  numbers 
also  disjunctively ;  cf.  Luke  viii.  8,  with  Matt.  xiii.  8.  There- 
fore, six  spirits  may  occupy  one,  five  another,  four  another,  etc. 
— mvnfiripa,  more  evil)  i.e.,  operating  with  greater  subtilty,  not 
by  violent  paroxysms.  There  are,  therefore,  unclean  spirits  who 
are  yet  less  evil  than  others ;  and  there  are  other  spirits  exceed- 
ingly malignant— xciToixiT,  inhabit)  make  their  habitation  more 
perseveringly  than  before. — %£(>ova,  worse)  Seven  times  worse 
and  more,— xa/,  also)  That  which  happened  to  the  man  in  his 
body,  shall  be  done  to  this  generation  spiritually.* 

46.  Mrirrjp,  mother)  It  is  clear  that,  on  this  occasion,  the 
thoughts  and  feelings  of  Mary  were  not  in  unison  with  those  of 
her  Son. — "AuriS,  unto  Him)  as  if  for  His  sake." 

48.  T/ff  IsTiv,  x.r.x.,  who  is,  etc.)  He  does  not  scorn  His  mother, 
but  He  places  His  Father  before  her  (see  ver.  50) :  and,  with 
reference  to  this  principle,  He  does  not  acknowledge  His  mother 
and  brethren ;  and  uses  this  form  of  words  to  convey  a  reproof. 

49.  Kal,  X.T.X.,  and,  etc.)  The  greatest  gentleness  and  sobriety 

^  St  Columbanus  was  a  native  of  Ireland,  who  flourished  towards  the 
close  of  the  sixth  and  commencement  of  the  seventh  century.  He  was  cele- 
brated for  his  writings,  theological  and  poetical,  as  well  as  for  the  extent  and 
success  of  his  missionary  labours. — (I.  B.) 

2  Mblchior  Goldastus  von  Haimenspeld,  a  Swiss  by  birth,  edited  the 
works  of  St  Columbanus,  and  others,  in  1604.  He  was  a  laborious  anti- 
quarian and  philologist.     Born  in  1676  or  1578  ;  died  in  1635. — (I.  B.) 

'  Ephraem  Stbus  was  an  eminent  father  of  the  Church,  who  flourished  in 
the  fourth  centiury.  He  was  born  at  Nisibis,  where  he  became  a  pupil  of 
St  James,  the  celebrated  bishop  of  that  place.  He  went  to  Edessa  a.d. 
363,  and,  embracing  a  monastic  life,  retired  to  a  cavern  in  one  of  the  adjacent 
mountains,  where  he  is  said  to  have  composed  most  of  his  works,  which  are 
very  numerous.  Some,  however,  are  attributed  to  him,  of  which  he  was  not 
the  author.  He  obtained  a  high  character  for  sanctity,  and  died  in  378  or 
379. 

*  Inasmuch  as  this  generation  has  had  so  great  a  deliverance  vouchsafed 
(offered)  to  it  by  the  power  of  Christ V.  g. 

"  Oi  aSeAipoJ  avnv)  These  were  not  sons  whom  Joseph  had  brought  to 
Mary  at  their  marriage ;  for  Christ,  as  He  was  accounted  the  Son  of  Joseph, 
so  was  accounted  as  absolutely  his  first-begotten  Son. — V.  g. 

•  Their  intention  was  to  interrupt  him ;  Mark  iii.  21,  31. — V.  g. 


ST  MATTHEW  XII.  50.-XIU.  2,  3.  281 

are  here  combined  with  the  greatest  severity.^ — iSou,  behold)  cor- 
responding to  the  same  word  in  ver.  47. 

50.  iLotriari,  shall  do)  He  does  not  say  does,  but  He  speaks 
somewhat  conditionally. — rh  6iXn/jt,a,  the  will)  by  which  we  are 
born  again.^ — aMg,  he)  This  man,  and  he  only. — adi>.(p>)g, 
brother)  This  word  is  said  for  the  third  time  with  great  force. — 
xal  aSiXpri,  and  sister)  The  plural  appellation  of  brethren  in 
ver.  46,  47,  48,  49,  includes  sisters  also. — /i^rjjfi,  mother)  The 
chmax. 


CHAPTER  XIII. 

2.  To  irkoTov,  the  vessel)  The  article  indicates  a  particular 
vessel  which  was  wont  to  be  had  there. — ko,!,  x.t.K.,  and,  etc.)  sc. 
when  the  people  saw  Him. — alyiaXh,  beach)  Hesychius  renders 
aiyiaXhg  by  o  irapoi^aX&eeios  £"  roTifi  -^a/i/iudei  rj  ■^rjfi&ai  s;^*"', — 
i.e.  "  the  seaside  in  a  sandy  place,  or  abounding  with  pebbles." 

3.  'Ev  rrapa^oXaTg,  in  parables)  The  Evangelist  here  indicates 
a  remarkable  period  of  Christ's  teaching  to  the  people  in 
Galilee,  as  to  the  chief  priests  and  elders  of  the  people  in 
Jerusalem.  See  Mark  xii.  1, — ne^aro  aWoii  h  irapa^okati 
Xiytiv,  He  BEGAN  to  speak  to  them  in  parables.^  Parables  are 
frequent  in  the  East :  but  our  Lord  had  previously  taught 
much,  in  both  places,  without  parables.  The  parables  in  the 
present  passage  are  seven  :  four  addressed  to  the  people,  in  ver. 
3,  24,  31,  33 ;  and  three  to  the  disciples,  in  ver,  44,  45,  47.'' 

1  The  reason  for  this  severity  is  to  be  found  in  the  parallel  passage,  Mark 
iii.  21,  as  Miehaelis  shows  in  the  Einleitung,  etc.,  T.  ii.,  p.  m.  1162. — E.  B. 

2  James  i.  18.— E.B. 

»  Compare  Matt.  xxi.  23.   [Qy.  28].— E.  B. 

*  The  parable  concerning  the  four  different  kinds  of  soil  the  Saviour  ex- 
plained to  His  disciples,  at  their  request,  before  that  He  returned  to  the 
house — all  other  witnesses,  however,  being  out  of  the  way. — whether  His  ex- 
planation was  given  on  the  sea  or  on  land,  ver.  10 ;  with  which  comp.  Mark 
iv.  10.  Then  next  He  set  forth  the  rest  of  the  parables  before  the  multi- 
tude, Mark  iv.  33  j  and,  returning  to  the  house.  He  cleared  up  also  the  parable 


882  ST  ilATTHEW  XIII.  3. 

The  first  four  and  the  last  three  form  severallv  two  groups, 
which  are,  respectively,  intimately  connected  together.  The 
former  are  connected  by  the  formula,  "  another  parable ;"  the 
latter,  by  the  formula,  "  Again  the  kingdom  of  heaven  is  like." 
And  since  the  seventh  refers  more  than  any  of  the  others  to  the 
end  of  the  world,  which  the  first  does  not  refer  to  at  all,  but 
appHes  the  prophecy  of  Isaiah  to  the  people  at  the  time  of  our 
Lord's  teaching, — these  seven  parables  have  a  most  recondite 
meaning  (see  ver.  35),  applying  especially  to  distinct  periods  of 
the  Church's  history  and  condition,  besides  the  common  and 
universal  principles  which  they  teach  concerning  the  course  and 
administration  of  the  kingdom  of  heaven ;  and  this  in  such  a 
manner,  that  each  begins  successively  to  be  fulfilled  after  that 
which  preceded  it,  though  no  preceding  one  concludes  before 
the  beginning  of  that  which  follows.  The  first  and  second,  and 
only  these  two,  were  explained  to  the  apostles.  In  the  first, 
before  the  explanation — in  the  second,  after  it — occurs  the 
formula,  "  He  that  hath  ears  to  hear,  let  him  hear.  The  first, 
indeed,  was  fulfilled,  as  we  have  already  observed,  in  the  first 
age — namely,  that  of  our  Lord's  ministry ;  the  second,  in  that 
of  His  apostles,  and  thenceforward,  for  then  men  began  to 
sleep  (see  ver.  25)  ;  the  third  and  fourth  denote  the  propaga- 
tion of  the  kingdom  of  God  among  princes  and  the  whole 
human  race ;  the  fifth  describes  the  darker  condition-  of  the 
Church;  the  sixth,  the  state  of  the  kingdom  of  God  when 
esteemed  above  all  things ;  the  seventh,  the  condition  of  the 
Chiu:ch  in  the  last  days,  greatly  mixed.  It  may  be  asked, 
whether  these  seven  parables  extend  through  the  whole  period 
of  the  New  Testament  dispensation  in  such  a  manner  that  the 
three  latter  begin  from  the  goal  of  the  four  former ;  or  whether 
those  four  extend  from  the  beginning  to  the  end,  and  also  these 
three  ?  On  the  settlement  of  these  questions  depends  a  more 
accurate  distribution,  which  I  leave  to  be  decided  by  the  wise, 
[merely  subjoining  the  following  sketch]  : — 

of  the  tares  for  the  disciples,  who  begged  Him  to  do  so,  ver.  36 ;  with  which 
comp.  Mark  iv.  34.  After  the  setting  forth  of  these  parables,  of  which 
several  are  derived  from  the  tillage  of  land,  within  the  lapse  of  a  few  days 
the  barky  harvest  began.  In  like  manner  the  parable  of  the  net  (ver.  47) 
cast  into  the  sea,  was  put  forth  close  by  the  sea. — Harm.,  p.  322. 


ST  MATTHEW  XIII.  4-10.  283 

1.  The  time  of  the  apostles,                .            .        ver,  16 

2.  After  the  decease  of  the  apostles,               .  25 

3.  Constantine,         .                         .            .  32 

4.  Nine   centuries   under  the  trumpet  of  the 

seventh  angel,    ....  33 

5.  The  kingdom  of  the  Beast,  and  the  Reformat 

tion,       .....  44 

6.  The  kingdom   of  God   esteemed    above    all 

things,  Satan  being  bound,         .  .  46 

7.  The  last  confasion,  ...  47 
O  gviipm. — He  that  soweth)  in  the  present  tense  ;  i.e.  Christ. 

4.  Uapa  rfiv  oSov,  by  the  wayside)  when  the  field  and  the  road 
touch  each  other. 

5.  UiTpiidr),  rochy)  This  expression  does  not  indicate  stones  ly- 
ing scattered  over  the  field,  but  a  continuous  bed  of  rock  under 
the  ground,  with  only  a  slight  covering  of  soil. — om  £/%£,  had 
not)  We  must  understand  a\Xa,  other,  in  the  nominative  plural. 
iroXKfiv  =  the  Hebrew  31,  much :  it  sometimes  signifies  too  much; 
here,  sufficiently  nfiuch. — e^avsTuXi,  grew  up  high)  not  merely 
avireiXe,  sprang  up. 

6.  'Exau/iar/ff3?j,  they  were  scorched)  sc.  in  a  less  degree  from 
without. — l^npdv^ri,  they  were  dried  up)  sc.  utterly  from  within.^ 

7.  ' Avsi3rifia,v  a,}  axavSa/,  the  thoms  sprang  up)  beyond  the  crop 
itself.  They  had  not  before  then  grown  so  high.  Those  who 
have  heard  the  "Word,  yet  do  not  grow  in  good,  turn  their 
strength  to  increase  in  evil. 

8.  KaXjjv,  good)  sc.  soft,  deep,  clean  (purgatam,  i.e.  cleared  of 
stones,  thoms,  and  weeds). ^ — 3/tsv — 'ids — ids,  some — some — some) 
referring  to  aXXa,  other,  at  the  commencement  of  the  same  verse. 

9.  'O  s'xwv,  he  that  hath)  Cf.  ver.  11,  12, 13.^  Let  him  that 
heareth,  hear :  to  him  that  hath  shall  be  given. 

10.  Aiarl,  x.r.X.,  why  ?  etc.)  It  seemed  a  new  thing  to  the 
disciples ;  see  ver.  3. 

'  A  man,  to  whom  any  degree  of  good  begins  to  adhere,  is  liable  to  the 
loss  of  it,  even  though  he  may  not  lose  it  all  at  once.- — V.  g. 

'  Soft  or  friable,  deep,  and  cleared  of  weeds  and  thorns,  are  respectively 
opposed  to  the  hard  stiff  soil  of  the  wayside,  the  shallow  soil  spread  over  the 
underlying  rock,  and  the  thorny  ground.— Ed. 

•  E.  B.  adds  43. 


284;  ST  MATTHEW  XIII.  11-14. 

11.  "On,  because)  This  maybe  referred  to  the  preceding  3;ar/, 
why  ?  Cf.  in  ver.  13,  dia  roDVo,  therefore. — u/i/i',  to  you)  who  have. — 
T-a  fjLtjffr^pia,  the  mysteries)  This  term  is  applied,  not  to  all  things 
which  all  ought  to  know  from  revelation,  but  to  those  things 
which  they,  to  whom  secret  things  are  revealed,  know  beyond 
those  who  know  only  what  is  strictly  necessary. — sxiivois,  to  them) 
who  are  without,  in  contradistinction  to  I/aTv,  you,  who  are  within.' 
ou  dsSorai,  it  is  not  given)  sc.  to  comprehend  mysteries  fully  and 
clearly.^ 

12.  "Ex"i  hath)  to  have,  signifies  to  be  rich.  He  who  hath 
rejoices  in  this  as  his  distinguishing  criterion,  viz.  that  he  is  one 
tliat  hath,  and  becomes  day  by  day  more  sure  of  perseverance. — 
■jTipisetu^rigerai,  he  shall  be  rendered  more  abundant^)  and  shall 
surpass  his  former  self.^ — Sgn;  olx  sxfi,  wlwsoever  hath  not)  The 
conjunction  Sn  (because),  in  ver.  13,  refers  to  this,  and  fifimn 
(lest  at  any  time),  in  ver.  15,  to  ap^ndiTai  (shall  be  taken  away). — 
xa/  i!  e;^£/,  even  that  which  he  hath)  shall  be  taken  away. — ap^fi- 
eirai,  shall  be  taken  away)  Even  though  he  hear,  yet  he  shall 
not  hear ;  and  that  which  he  hath  heard  shall  at  length  (un- 
doubtedly after  the  judgment)  be  so  taken  away  from  him,  that 
he  shall  be  as  if  he  had  never  heard  anything.  The  damned 
shall  be  tortured  with  ignorance,  and  the  thirst  for  knowledge. 

13.  "On,  K.T.\.,  because,  etc.)  Our  Lord,  therefore,  did  not  speak 
to  the  people  in  parables  without  a  cause.  And  nevertheless 
He  had  often  before  spoken  to  them  without  parables,  out  of  com- 
passion (see  ch.  ix.  36,  and  Mark  vi.  34),  and  they  had  not  pro- 
fited [by  His  teaching]. — oii&i  eumuei)  neither  do  they  understand. 

14.  Kal,  and)  therefore. — avavXnpourai,  is  now  being  refulfilled^) 

'  In  the  original,  "hoc  vim  habet  removendi."  I  hsive  paraphrased  it,  so 
as  to  express  Bengel's  meaning  in  a  manner  intelligible  to  the  English 
reader. — (I.  B.) 

2  In  the  original,  "nosse  mysteria  nuda."  Literally,  to  know  mysteries 
naked,  i.e.  fully  revealed,  without  concealment  or  obscurity. — (I.  B.) 

"  Mysteria  nuda,"  mysteries  without  the  clothing  of  the  parabolic  form  or 
guise, — Ed. 

'  E.  V.  Shall  have  more  abundance. — (I.  B.) 

■•  "This  is  the  case  in  things  temporal,  and  much  more  so  in  things 
spiritual."— B.  G.  V. 

»  E.  V.  "is  fulfilled."— (I.  B.) 

"  Is  receiving  its  complete  (full  measure  of)  fulfilment. "—Ed. 


ST  MATTHEW  XIII.  16.  285 

This  word  differs  from  the  simple  verb  ifkrifoZTtxi  (is  now  being 
fulfilled),  which  is  employed  elsewhere  in  citing  prophecies.  The 
saying  of  Isaiah  (vi.  9)  was  being  fulfilled  in  his  own  days,  and 
in  the  ages  which  followed,  and  also  clearly  and  especially  in 
the  days  of  the  Messiah. — dxojj,  x.r.X.,  by  hearing,  etc.)  i.e.  by 
however  little  you  come  short,  yet  you  shall  come  short  [of 
understanding  what  ye  hear  to  the  salvation  of  your  souls]. 

15.  'Eira^uv^ri  y&p  ^  xapdta  rou  Xaou  rourou,  FOE  this  people's 
heart  is  waxed  gross)  It  stands  thus  in  the  S.  V. ;  but  in  the 
Hebrew  there  is  no  word  corresponding  to  the  Greek  y&p,  for. 
The  language,  however,  rapidly  turns  itself  away  from  them.^ — 
ii  xapbla,  the  heart,  toT;  iiel — roif  opSaX/toCs,  with  their  ears,  their 
eyes)  These  three  occur  again  immediately  in  the  opposite  order : 
"  with  their  eyes,"  "  with  their  ears,"  "  with  their  heart."  The 
heart  is  the  first  in  the  beginning,  the  last  in  the  end.  From 
the  heart  corruption  flows  into  the  ears  and  eyes ;  through  the 
eyes  and  ears  health*  reached  the  heart. — ixififiugav — //.^•rore — 
ideu/iai  aurous,  they  have  closed,  lest  at  any  time  I  should  heal 
them)  God  therefore  had  wished  to  heal  them ;  and  it  is  clear  that 
healing  was  close  to  them,  if  they  had  only  turned  to  it.  In 
Mark  iv.  12,  we  read  "  xal  dps3^  airoTs  t&  a/iapT^/iara ;"  i.e.  "  and 
their  sins  be  forgiven  them."  Cf.  Ps.  ciii.  3. — auvZsi,  should  un- 
derstand) The  seat*  of  alivegig,  understanding,  and  vo^eic,  percep- 
tion, is  the  heart,  not  the  brain  :  this  is  equally  true  of  'rupueig, 
hardening  (see  John  xii.  40),  and  of  exorag/ioe,  darkening  (see 
Eom.  i.  21) ;  as  also  of  amarla,  unbelief,  and  irieni,  faith,  which 
is  followed  by  ttnerpofri,  conversion.* 

^  "  Serrao  autem  celeriter  se  ab  iis  avertit."  This  is  one  of  many  in- 
stances where  it  is  impossible  to  find  an  English  equivalent  to  the  Latin 
"  Sermo."  Bengel's  meaning  is,  that  whereas,  in  ver.  9,  God  had  commanded 
the  prophet  to  go  and  speak  to  the  Jews,  saying,  "  Hear  ye  indeed,  but 
understand  not ;  and  see  ye  indeed,  but  perceive  not,"  in  ver.  8,  He  sud- 
denly changes  the  Sermo,  i.e.  the  mode  of  speech,  the  direction  of  His  words ; 
and,  instead  of  desiring  Isaiah  to  address  the  people,  turns  from  them,  as  it 
were,  and  gives  an  injimction  to  the  prophet,  regarding  them,  it  is  true,  but 
not  addressed  <o  them :  sc.  "  Make  the  heart  of  this  people  fat,  etc." — (I.  B.) 

^  "  Sanitas,"  lit.  soundness,  an  expression  applied  indifferently  to  mind  or 
body,  as  in  the  well-known  passage  of  Juvenal : — 

"Ut  sit  mens  sana  in  corpere  sano." — (1.  B.) 

•  "  Subjectum  quo."— (I.  B.) 

*  "  The  Hebrew  accents  undoubtedly  connect  the  words  x«J  ffiTrpi\l/a<ri 


28G  ST  MATTHEW  XIII.  16-21. 

16.  'Of^aX/iol—ura,  eyes— ears)  i.e.  those  of  yoiu-  body,  above 
the  saints  of  the  Old  Testament ;  those  of  your  soul,  above 
the  people  now  present.  Theii*  eyes  and  em's  were  the  subject 
of  which  blessedness  could  be  predicated.^ 

17.  TipofiriTai,  prophets)  See  Gnomon  on  1  Pet.  i.  10,  12. — 
sffsSu/iJiffa)',  have  desired)  And  that  desire  was  pious  and  precious 
in  the  sight  of  God :  see  Gnomon  on  John  viii.  56. — oux  sJdov, 
have  not  seeii)  See  Heb.  xi.  13,  39. 

18.  "t/j-i's,  you)  in  contradistinction  to  the  people. — roD  evO- 
povToi,  of  the  Sowei')  i.e.  so  called  fix)m  the  Sowei*. 

19.  Ml)  ewiivTos,  itnderstandeth  it  not)  The  verb  avmmi  signifies 
to  understand.'  The  Evil  One,  or  devil,  who  especially,  rather 
than  his  angels,  is  meant  by  the  fowls  of  tlae  air,  lias  less 
power  over  those  things  which  have  entered  into  the  emeii,  or 
understanding. — afra^s;,  catcheth  away)  sc.  with  violence  and 
quick  cunning,  like  a  bird  of  prey ;  see  ver.  4. — h  r^  xafittf, 
in  his  heart. — o  errafsig,  he  that  is  soion)  i.e.  as  a  fai"m  is 
so^vn. 

20.  'o  S^,  x.r.x.,  but  he,  etc.)  In  every  individual  soul  one  dis- 
tinguishing characteristic  is  especially  conspicuous. — luSDf,  imme- 
diately) Too  great  haste  and  joyfulness  is  not  always  the  best 
sign,  when  the  whole  strength  pours  itself  forth  in  outwai'd  de- 
monstrations, and  consumes  itself  in  them. — /iiT^i  j^afSj  Xa/t- 
^dvuv,  with  joy  receiving)  see  Gal.  iv.  14,  15. 

21.  'P/^av,  root)  which  is  plainly  necessaiy,  and  springs  from 
the  word  itself. — itfiexaifit  ssti,  is  temporary)^  He  believes 
whilst  the  time  inclines  him  ;  see  Luke  viii.  13.     The  adjective 

(and  should  be  converted)  more  closely  with  avtmi  (should  understand)  than 
with  lavufteci  (I  should  heal).  And  in  many  passages  of  the  Old  Testament 
which  are  quoted  in  the  New,  the  Hebrew  accents  agree  more  accurately 
with  the  force  of  the  exact  words  of  the  Inspired  original  than  the  punctua- 
tion employed  by  the  Greeks  :  e.ff.  Matt.  iv.  15,  xix.  5,  xxi.  5 ;  Luke  iv.  IS ; 
Acts  vii.  6,  viii.  32 ;  Heb.  i.  12,  iii.  9,  xii.  26,  xiii.  6.  And  yet  these  Greeks 
were  Christians.  We  ought  not,  therefore,  to  think  that  the  Hebrew  accents 
have  originated  with  the  modern  Jews  left  to  their  blindness.  Their  origin 
is  far  more  ancient,  far  more  sublime." — App.  Chit.,  Ed.  II.,  p.  120. 

'  "  Subjectum  quo  beatitudinis."— ( I.  B.) 

2  That  such  is  Bengel's  meaning  is  clear  from  his  own  German  Version, 
where  he  renders  /n,^  cvniitmf  by  '•  und  nicht  vcmimmt." — (I.  B.) 

»  K  V.  "durethfor  a  while."— ('•  B) 


ST  MATTHEW  XIII.  21;,  23.  287 

TposKaipo;,  taken  alone,  expresses  somewhat  good,  but  without 
perseverance;  it  is  therefore  followed  here  by  the  adversative 
partide  di,  but,  and  in  Mark  iv.  17,  by  iTra,  afterwards. — 
3X/4'£<ws,  affliction)  generally. — S/wy/ioO,  persecution)  specifically.^ 
— hit.  rJii  Xo'yov,  because  of  ilie  word)  when  it  is  propagated  by  the 
mouth  and  expressed  by  the  life. — euSOs,  immediately)  That 
which  is  quickly  produced,  perishes  quickly.^ 

22.  'H  airdrn  roD  (rXourou,  the  deceitfulness  of  riches)^  Baches 
remove  the  soul  from  that  tranquilhty  which  is  here  opposed  to 
the  care  of  this  world.* — S,xafi:oi  y'mrai,  becometh  unfruitful)  sc. 
the  word  in  man  becometh  so  (see  Mark  iv.  19)  ;  i.e.,  the  word 
in  him  who  hears  it  does  not  arrive  at  good  and  perfect  fi'uit  fit 
for  use :  the  man  bringeth  no  fruit  to  perfection,  ou  nXtefofii, 
Luke  \m.  14.  Thomas  Magister '  says,  imafxa.  bh&pa,  uv  a 
xap'irog  lav/  ;^p^<r;/40S  av^puvois  (is  rfoipfiv  axafira.,  rh  havriov,  uv  roTg 
xapitoTs  o\)  ^uivTai  oi  av^pu'jor  axapirov  ds,  rh  firi  'iroioZv  xafTh,  •jtap 
oidifl  ruv  iraXaiut  luprirai :  i.e.,  "  Trees  which  are  styled  euxa^'s-a, 
are  those,  the  fruit  (xa/iffo's)  of  which  is  serviceable  for  food  to 
men  :  (f.x.a.pira,  on  the  other  hand,  are  those,  the  finit  of  which  men 
do  not  use  for  food  :  but  oExaf"?rov,  in  the  sense  of  having  no  finiit, 
IS  not  found  in  any  of  the  ancients." 

23.  "Os,  who)  sc.  the  hearer ;  cf.  Mark  iv.  20 :  otherwise  S; 
might  also  be  referred  to  rh  Xiyni,  the  word;  — xap'ffo<popiT,  beareth 
fruit)  sc.  perfect  finiit. — o  /ih — S  Si — S  fis,  som,e — som,e — some) 
The  pronoun  o  is  clearly  here  in  the  accusative  neuter ;  for  the 

'■  Persecution  can  be  brought  to  bear  against  one  either  by  an  unkind  side 
look,  or  by  a  jesting  speech  added  in  the  way  of  mockery. — V.  g. 

^  2x«*8«>i('^£T«()  He  is  offended,  and  therefore  relapses  into  unbelief.- 
-V.  g. 

3  Which  is  manifold  in  its  varieties  of  form,  and  which,  though  it  de- 
ceives men  in  an  awful  manner,  yet  scarcely  ever  se6ms  to  them  vforth  while 
being  taken  into  consideration  at  all.;— V.  g. 

'  ^vft-jrpiyei,  choke)  Many  engage  in  the  discussion  (treating)  of  the  Word 
of  God  in  such  a  way  as  if  the  heart  were  not  a  field  in  which  the  seed  is  to 
remain  and  grow,  but  a  granary  which  can  contain  at  one  time  less  stores, 
at  another  time  more — at  one  time  something,  at  another  time  nothing. 
-V.  g. 

'  Thomas  Magisteb,  sumamed  Theodui.us  (0EOAOTAO2,  The  Servant 
of  God),  was  a  Monk  and  a  Grammarian,  who  floiu-ished  at  the  beginning  of 
the  fourteenth  century.  Saxius  describes  him  as  "  vocum  Atticarum  ma- 
gister."—(1.  B.) 


288  ST  MATTHEW  XIII.  23. 

subject^  og,  which  occurs  here  in  the  singular  number,  cannot 
possibly  be  divided  into  three  classes  of  good  hearers  of  the 
word  by  o  fih — o  dk — o  de  {one — another — a  third),  which  is  the 
common  reading.^  Moreover  the  protasis  has  o  in  ver.  8,  and 
the  parallel  passage  in  Mark  iv.  8,  20,  has  'iv  also  twice  over.*  A 
single  hearer's  plentiful,  moderate,  and  less  plentiful  progress 
from  three  several  grains,  so  to  speak,  is  signified  by  a  hundred, 
sivty,  and  thirty*  As  there  are  three  degrees  of  hearing  with- 
out fruit,  so  there  are  also  three  degrees  of  fruitfiilness ;  which  is 
not,  however,  restricted  precisely  to  the  proportions  an  hundred, 
sixty,  and  thirty  fold:  for  another  grain  might  also  produce 
forty,  fifty,  seventy,  eighty,  ninety  fold,  etc. :  since  there  is  a 
greater  distance  between  the  numbers  one  hundred  and  sixty, 
than  there  is  between  sixty  and  thirty.  To  him  that  hath  shall 
be  given. 

'  The  word  "  Svjbjec^'  is  used  here  in  its  logical  sense,  viz.  the  Subject  of 
the  Proposition,  i.e.  the  person  or  thing  concerning  which  something  else  is 
predicated  or  asserted. — (I.  B.) 

'  Such  is  the  reading  of  E.  M.  In  his  App.  Crit.  Bengel  writes,:  "  o  ter) 
codd.  nonulli  vetusti  apud  Staptdensem,  vel  etiam  alii  apud  Sus  T.  i.,  Harm. 
Evang.  p.  1047  ;  Ephrem  Syrus  f.  a.x.X  in  vita  Abrahamii ;  Isidorvs  Pelus. 
1.  2,  ep.  144.  Lat.  Neogrosc.  vel  plures  nee  non  Syr.  (o  ter)  edd.  Aug.  1, 
Byz.,  etc.,  perinde  ut  versu  8,  o  pro  o,  et  Marc.  iv.  8,  h  pro  h,  non  nulli 
habent  codices." — (I.  B.) 

Beng.  does  not  seem  to  me  to  speak  of  a  different  reading,  but  of  the 
common  interpretation,  that  there  are  here  three  classes  of  good  hearers. 
He  plainly  understands  there  to  be  the  one  and  the  same  good  hearer,  who 
bears  fruit  from  the  same  seed  in  different  degrees  at  different  times.  Hence 
Luke  viii.  8  gives  the  one  degree  only,  viz.  the  hundredfold,  as  the  normal 
state  of  the  believer's  fruitfulness.  However,  in  opposition  to  Beng.,  the 
transition  from  o;  to  o  f«£»,  o  8e,  neut.  nominative,  would  not  be  unnatural 
(whether  taken  of  one  and  the  same  good  hearer,  or  of  different  classes  of 
good  hearers),  as  the  individual  becomes  in  a  manner  identified  with  the  seed 
in  process  of  time,  just  as  the  nutritive  elements  of  the  soil  become  identified 
with,  and  taken  up  into,  the  young  germ  :  hence  aitapik,  he  who  is  sown  (ap- 
plicable to  the  seed,  but  here  also  to  the  person),  occurs  in  ver.  19,  and  aSxx*, 
ver.  8,  is  nominative  neuter,  and  plural,  followed  by  S  (th,  S  IL  There  is 
no  notable  variety  of  readings  in  the  case Ed. 

'  i.e.  the  h,  which  occurs  three  times  in  Mark  iv.  8,  is  repeated  as  many 
times  in  ver.  20. — (I.  B.) 

*  When  such  a  hearer  turns  the  one  and  the  same  doctrine,  on  the  oppor- 
tunity of  hearing  it  being  given  him  even  a  hundred  times,  to  his  own  'prdtit 
and  that  of  of  hers. — V.  g.  ^ 


ST  MATTHEW  XIII.  24,  25.  269 

24.  iiaps^rixiv  ai/ToTs,  He  set  hefore  them^)  as  food  is  set  before 
a  guest.* — h  Ti/j  aypifi,  in  the  field)  sc,  that  in  which  He  Himself 
is  :  for  it  is  said  "  In,"  not  "  into"  His  field. 

25.  Touc  av^piivovg,  the  men)  sc.  those  whose  business  it  was 
to  watch  the  field.  The  Lord  Himself  does  not  sleep. — AuroC, 
His)  it  is  not  said  their  enemy. — ^/^awa,  zizans^)  This  word 
does  not  occur  in  the  lxx.  nor  in  the  more  ancient  Greek  writers ; 
it  is  therefore  evidently  formed  from  the  Hebrew  fi,  a  flower. 
Many  flowers  which  are  noxious  to  the  husbandman  grow 
among  the  corn. — awi,  x.r.X.,  throughout,  etc.)  everywhere  among 
the  wheat. — mt^xSeh,  departed'^)  on  which  account  the  zizans  ° 
remained  for  some  time  unnoticed. 

1  E.  V.  «  put  He  forth  unto  them."— (I.  B.) 

'  'H  fiaaAii'ce  tuu  oiipoiiiau,  the  kingdom  of  heaven)  As  often  soever  as  men- 
tion is  made  of  this  in  the  discourses  and  parables  of  our  Lord,  this  very  ex- 
pression is  to  be  regarded  as  a  succinct  recapitulation  of  the  whole  Gospel. 
-V.  g. 

'  E.  V.  "  Tares." — "  Apparently  the  darnel  or  bastard  wheat  (lolium 
album),  so  often  seen  in  our  fields  and  by  om:  hedgerows ;  if  so,  what  follows 
will  be  explained,  that  the  '  tare^  appeared  when  the  wheat  came  into  ear, 
having  been  previously  not  noticeable.  It  appears  to  be  an  Eastern  word, 
expressed  in  the  Talmud  by  B-'a'it.  Our  Lord  was  speaking  of  an  act  of  malice 
practised  in  the  East ;  persons  of  revengeful  disposition  watch  the  ground  of 
a  neighbour  being  ploughed,  andin  the  night  following  sow  destructive  weeds." 
(Roberts'  Oriental  Illustrations,  p.  541,  cited  by  Trench  on  the  Parables, 
p.  68.)  (The  practice  is  not  unknown  even  in  England  at  present.  Since 
the  publication  of  the  first  edition  of  this  Commentary,  a  field  at  Gaddesby, 
in  Leicestershire,  was  maliciously  sown  with  charlock  [sinapis  arvensis]  over 
the  wheat.  An  action  at  law  was  brought,  and  heavy  damages  obtained 
against  the  offender.)  "Jerome  inloc.  says: — 'Inter  triticum  et  zizania 
quod  nos  appellamus  lolium,  quamdiu  herba  est,  et  nondura  culmus  venit  ad 
spicam,  grandis  similitudo  est,  et  in  discernendo  nulla  aut  perdifScilis  dis- 
tantia.'  Jerome,  it  must  be  remembered,  resided  in  Palestine." — Alfoed  in 
loc.  Wordsworth  says,  that  it  was  a  degenerate  wheat,  and  which  may  also 
be  reclaimed  into  wheat.     See  also  footnote  5. — (I.  B.) 

*  He  went  his  way,  in  order  that  he  might  not  be  observed — V.  g. 

"  De  Kitto,  in  his  Illustrated  Commentary,  says,  "  The  Darnel,  called 
Zuwan  by  the  Arabs  and  Turks,  and  Zizanion  by  the  Spaniards,  is  described 
by  Dr  Russell  and  Forskal  as  well  known  to  the  people  of  Aleppo,  as  often 
growing  abundantly  in  their  corn-fields.  If  its  seeds  remain  mixed  with  the 
meal,  it  is  found  to  occasion  dizziness  and  other  injurious  efiects  upon  those 
who  eat  of  the  bread :  the  reapers  in  that  neighbourhood,  however,  do  not 
separate  the  plant,  but,  after  the  threshing,  reject  the  seeds  by  means  of  a 

VOL  I.  I 


290  ST  MATTHEW  XIII.  26-32. 

26.  Ton,  then)  Where  the  good  grows,  there  the  evil  becomes 
at  length  more  apparent. 

27.  Ktif/s,  Lord)  The  name  of  the  Son  of  Man ;  see  ver.  37. 
— w^tv,  x.r.X.,  whence  ?  etc.)  The  servants  did  not  know  who  had 
done  it,  or  when. — ^/^av;a,  zizans)  Zizans  have  a  greater  resem- 
blance to  wheat  than  thistles  and  thorns  have ;  the  toleration 
therefore  of  the  former,  does  not  involve  as  a  consequence  that 
of  the  latter.  They  often  not  only  pass  themselves  off  for  wheat, 
but  also  attempt  to  root  out  the  wheat  as  if  it  were  zizans. 

29.  Oii,  no)  The  zeal  of  the  godly  against  the  zizans  is  not 
blamed,  but  yet  it  is  reduced  to  order. — a/ia)  at  the  same  time. 
— rh  eTrov,  the  wheat)  which  you  might  mistake  for  zizans. 

30.  2urau^av£ff9a/,  grow  together)  Growth  in  good  and  evil 
takes  place  simultaneously,  sometimes  in  the  case  of  individuals, 
and  generally  in  that  of  men  taken  collectively ;  and  the  further 
that  ages  proceed,  the  more  conspicuous  do  they  both  become. 
— b  Tip  xaipSi,  x.r.X.,  in  the  time)  Then  it  will  at  length  be  the 
right  time  to  do  so. — itfurov,  first)  that  the  godly  may  behold  the 
punishment  of  the  ungodly  ;  the  ungodly  not  see  the  glory  of 
the  godly.  Thus  in  ch.  xxv.,  though  the  Judge  addresses  the 
righteous  first,  yet  afterwards  in  the  last  verse  the  ungodly  are 
banished  into  eternal  fire  before  [the  godly  are  admitted  into 
heaven]. — degfias,  bundles)  As  from  eraSiiiili  (a  standing  place, 
station,  etc.)  comes  erd'hi/^n  (a  carpenter's  rule,  etc.),  and  from 
AC/ia  {physical  or  moral  filth,  etc.)  comes  xVl  {outrage,  etc.),  so 
from  Saff^Jj  (a  hand  or  bond)  are  derived  bieiia,  (a  bond),  and 
fi£d-/i)j  (a  bundle) ;  see  Eustathius.  They  will  have  no  choice : 
those  of  like  kind  will  be  joined  together. — xaraxaDira;,  to  burn 
utterly)  They  will  be  bmrned,  and  that  utterly. — 8s,  but)  Then  the 
separation  will  have  been  effected. — ewayayire,  collect)  and  bring. 

Zl." Avhjxami,  a  man)  The  similitude  is  here  taken  from  a  man, 
as  in  ver.  33,  from  a  woman ;  cf.  Luke  xv.  4,  8. 

32.  "o,  which)  sc.  seed:  for  zo'zxos  {grain)  is  masculine. — 
(i^ixpoTifO)/,  the  least)  i.e.  not  absolutely,  but  in  the  proportion 
which  the  seed  bears  to  the  plant.  It  was  a  well-known 
kind    of   seed,    used    proverbially;    see   ch.    xvii.    20. — amf- 

van  or  sieve.  We  are  also  informed  that,  in  other  parts  of  Syria,  the  plant 
is  drawn  up  by  hand,  in  time  of  harvest,  along  with  the  wheat,  and  is  then 
gathered  out,  and  bound  up  in  separate  bundles." — (I.  B.) 


ST  MATTHEW  XIII.  33.  291 

aarm,  of  seeds)  The  world  contains  various  seeds  of  wisdom, 
power,  and  virtue ;  the  Christian  faith  has  surpassed  them  all, 
having  been  propagated  through  the  whole  world.  The  king- 
dom of  heaven  is  like  a  grain  ;  and  so  is  the  whole  of  Christianity, 
faith,  etc.  These  things  may  be  variously  expressed.  The 
faith  here  intended  is  that  of  all  those  beHevers,  who  embrace  it 
before  others:  the  others  are  those  who  believe  afterwards — 
nations,  kings,  etc. — /yis/'^ov — Xa^avav — divSpov,  greater  herbs — 
tree)  two  classes  of  vegetables.  Tremellius,^  on  this  passage  in 
the  Syriac  Version,  adduces  examples  of  such  immense  trees. 
— It  became  a  tree,  one  may  say,  in  the  time  of  Constantine.^ 
— roi  '!rereiv&,  the  birds)  see  Ezek.  xvii.  23. — xXadoig,  branches)  sc. 
widely  spreading. 

.33.  ' Wixpu'^iv,  concealed)  The  lxx.  in  Ezek.  iv.  12,  render 
the  Hebrew  JIJJ'  (to  bake)  by  iyxpuvrca  (to  conceal*),  whence  is 
derived  lyz^up/as,  a  cake. — tfcira'  rpia,  three  measures)  As  much 
as  was  generally  carried  by  a  man,  or  taken  for  baking,  at 
once  ;  see  Gen.  xviii.  6. — l^vfi.u^n,  was  leavened)  I  would 
rather  refer  this  to  the  propagation,  than  the  corruption  of 
the  Church.  The  leaven  is  the  kingdom  of  heaven  itself,  in- 
cluding both  the  gospel  and  the  apostles.' — oXoii,  the  whole)  sc. 

^  Emmanuel  Tremellius  was  born  in  the  sixteenth  century  at  Ferrara,  of 
Jewish  parents.  He  rendered  himself  master  of  the  Hebrew  language,  and 
secretly  embraced  Protestantism.  He  became  Professor  of  Hebrew  at  Heidel- 
berg, from  whence  he  went  to  Metz,  and  thence  to  Sedan.  He  made  him- 
self known  by  his  Latin  Version  of  the  Syriac  New  Testament.  He  died  in 
1580.— (I.  B.) 

2  The  kingdom  of  Christ  is  being  extended  now  throughout  the  whole 
world. — ^V.  g. 

^  "3W,  (1.)  prop,  io^o  in  a  wVcfe.  .  .  .  Hence  fijy  and  Jii^a  a  round 
cake.     .     .     . 

(2.)  denom.  from  nss  to  hahe  bread  or  cake,  Ezra  iv.  12." 

"  ras  and  nw  (1  Kings  xix.  6 ;  Ezek.  iv.  12),  fem.  a  cake  bahed  under  hot 
cinders,"  etc.,  Gesenius. — (I.  B.) 

*  i.e.,  in  the  passage  from  Ezekiel,  to  cover  with,  sc.  hot  embers  ;  E.  V., 
Jaie.— (I.  B.) 

'  iyxpv(pieis,  Of,  o,  slpro;  iyx.,  a  loaf  baked  in  the  ashes,  Hipp.  Luc.  Dial. 
Mort.  20,  4,  etc.     Liddell  and  Scott. — (I.  B.) 

'  "  Cujus  rationes  et  evangelium  et  apostolos  complectuntur." — (I.  B.) 

No  necessity,  in  fact,  compels  us  to  take  the  leaven  in  a  bad  sense:  hencei 
as  the  word  does  not  necessarily  imply  censure,  bad  leaven  is  termed  th« 
old  leaven  in  1  Cor.  v.  7. — V.  g 


293  ST  MATTHEW  XIII.  35-41. 

flour.'  A  strong  expression.  This  appears  to  refer  to  the 
whole  human  race,  which  consists  of  three  measures,  having 
spread  over  the  earth  from  the  three  sons  of  Noah.^ 

35.  tJ  prjSiv,  which  was  spoken)  viz.  Ps.  Ixxviii.  2 — atoi^iu  li 
•Kapa^oXaii  5-J  erliiha,  [j,tiv,  (p6sy^o/j:,ai  Trpo^Xri/iara  air  apy/ii,  I  will 
open  my  mouth  in  parables,  I  will  utter  [things  which  have  been] 
problems  from  the  beginning. — vptxprirov,  prophet)  who  was  the 
author  of  that  psalm.  The  Spirit  of  Christ  was  in  the  prophets  ; 
therefore  the  prophets  could,  after  their  manner,  predicate  of 
themselves  those  things  which  were  afterwards  most  richly 
fulfilled  in  Christ. — dfo/gw,  /  will  open)  which  before  had  not 
been  done. — ipiv^o/iai,  I  will  utter)  in  Hebrew  nyDS,  I  will  pour 
out,  which  the  LXX.  elsewhere  render  Ipiiyo/iai  in  Ps.  xix.  3,  and 
£^ipi-oyo/j,ai  in  Ps.  cxix.  171,  and  cxlv.  7.  Hesychius  renders 
ipiiyirai  by  avajSdXXn,  throws  up,  i.e.  as  a  spring  does  water.  He 
also  renders  spsuyiTo  by  s^puy^^iro,  roared,  e/3^u£v,  was  overflowing 
with ;  but  /3f  i^s'v  is  said  of  the  noise  of  the  floods,  and  the  roaring 
of  the  Hon.  Therefore  the  verb  epdyo/jiai  denotes  a  gushing 
spring,  which  resounds  by  reason  of  the  abundance  and  impetu- 
osity of  its  waters ;  whence  the  LXX.  put  ipi{iyie6ai  also  for  JKB*, 
to  roar. — xamHioX^s,  foundation)  It  does  not  mean  only  the 
foundations,  but  also  the  building;  see  2  Mace.  ii.  29. 

36.  ^pdaov,  explain)  The  disciples,  being  teachable,  ask  for 
fiirther  instruction. 

38.  oItoi,  these)  Of  whom  most  account  is  taken ;  or  especially 
the  disciples  then  present. — roD  mvr)po\J,  of  the  wicked  one)  The 
word  is  in  the  masculine  gender. 

39.  "S.mTi'kiia — ayyiXoi,  consummation — angels)  They  form  the 
predicate  here,  the  subject  elsewhere. — evvTsXna  in  ver.  49,  is  the 
meeting  or  combination  of  the  ends  (rSiv  nXuv)  ;  see  1  Cor. 
X.  11. 

41.  AiiroD,  His — Avrov,  His)  Such  is  the  majesty  of  the  Son  of 
Man.     His  are  the  angels  (see  the  end  of  ver.  39)  ;  His  is  the 

'  A  little  leaven,  as  in  evil,  Gal.  v,  9,  so  in  good,  leavens  the  whole  mass. 
—V.  g._ 

"  This  conjecture  will  not  be  thought  ridiculous  by  him,  who  remembers 
that  there  may  be  not  merely  one  reason  for  a  particular  circumstance  or 
expression  (as  the  reason  ah-eady  given  in  the  note  above  on  auTctrpicc,  which 
see),  but  several  reasons. — E.  B. 


ST  MATTHEW  XIII.  •42-15.  293 

kingdom  of  heaven ;  His  is  the  world  ;  cf.  ver.  24,  with  ver.  38. 
— ^aeikiiag,  the  kingdom)  whicli  is  the  kingdom  of  grace. — 
gxdvdaXa,  stumbling-blocks)  obstacles,  which  had  hindered  the 
good  seed  even  in  the  case  of  others.  The  punishment  of  these 
is  pecuharly  great.^  ^ 

42.  Ka(  fiaXouiiv,  and  they  shall  cast)  This  is  repeated  in  the 
same  words  in  ver.  -50. 

43.  Tors,  then)  After  the  ungodly  have  been  removed. — 
ix\d/i-^ou6iv,  they  shall  shine  forth)  They  shall  not  burn  as  the 
ungodly,  but  they  shall  shine  forth,  singly,  and  much  more, 
collectively.^  The  same  word  is  employed  by  the  Lxx.  in  Dan. 
xii.  3. — roD  Xloirph;  avrZv,  of  their  Father)  who  is  righteous  and 
glorious.  How  great  is  the  diiference  of  the  righteous  from  the 
children  of  the  wicked  one  !  see  ver.  38. — o  sp^wv  wra,  x.t.X.,  he 
that  hath  ears,  etc.)  A  formula  suited,  not  only  to  the  people,  but 
also  to  the  disciples. 

44.  ©jjtfaufiffi,  treasure,  store)  Not  of  com,*  but  of  gold,  gems, 
etc.—~!iixfivfi//,svi{> — 'ixpv-^e,  hidden — he  hid)  It  had  escaped  the 
notice  of  him  who  found  it ;  then,  when  he  found  it,  he  con- 
cealed it  from  others.  He  hid  it  in  the  same  field  in  which  he 
found  it.  Such  are  the  earnestness  and  prudence  of  the  saints ; 
see  Prov.  vii.  1.  They  find  the  things  which  are  hidden ;  they 
hide  them  when  found.  The  finding  the  treasure  does  not  pre- 
suppose the  seeking  for  it,  as  in  the  case  of  the  pearls,  which  are 
found  by  diligent  search. — %af  as,  for  joy)  Spiritual  joy  is  an 
incentive  to  deny  the  world. — avrov,  of  it)  i.e.  the  treasure ;  or 
else  it  is  an  adverb.* — hir&yn,  departeth)  In  the  present  tense,  as 
vaXiT,  he  sells — ayopd^ii,  he  buys.  In  ver.  46,  the  preterite  is 
put.     The  state  follows  the  act.^ 

45.  Oupamv — avSpd'irifj,  of  the  heavens — to  a  man)  Comparisons 
of  heavenly  from  human  things.     See  ver.  52  ;  ch.  xviii.  23,  xx. 

'  T^i/  di/o/ilctu,  iniquity)  for  their  part — to  the  utmost  of  their  ability,  and 
as  far  as  in  them  lies. — V.  g. 

^  What  can  be  sweeter,  even  to  think  of,  than  this  ? — V.  g. 

8  Cf.  Jer.  xli.  8.— B.  G.  V. 

■*  Meaning  "  there."  In  which  case,  instead  of  "for  joy  theebof,"  the 
passage  would  be  rendered  "for  the  joy  which  he  has  found  or  stored  up 
THERE,  sc.  in  the  field." — (I.  B.) 

"  Toil  xypov  Ikuuoii,  that  field)  with  the  treasure.  If  thou  art  influenced  by 
the  desire  of  true  gain,  follow  this  parable. — V  g. 


SM  ST  MATTHEW  XIII.  46-52. 

] ,  xxii.  2. — s/^'jropui,  a  merchant)  The  word  'i/j,mpoi  denotes  one  who 
travels  and  voyages  for  the  sake  of  merchandise. — /xapyaplrag, 
pearls)  The  plural  passes  to  the  singular  in  the  following  verse. 

46.  "Eva,  one)  An  incomparable  one ;  that  is,  the  kingdom 
of  heaven  itself .'^ 

47.  'Ex  'jravTog  yivovg,  of  every  kind)  See  John  xxi.  11,  and 
Gnomon  thereon. 

48.  'E'!rXripu6rj,  was  filled)  The  number  of  the  wicked  and  the 
righteous  will  be  completed  in  the  last  days. — za/  xaSiaavng,  and 
having  sat  down)  Deliberately,  with  the  purpose  of  performing 
their  task. — xaXA — eairpa,  good— putrid)  Individuals  out  of  every 
kind  of  fishes.^ — sf  w,  without)  sc.  the  net. 

49.  novjj^oDg,  the  wicked)  and  unrighteous. — Ix  ilUov,  from  the 
midst)  The  wicked,  although  they  are  more  in  number,  are 
not  accounted  of  any  value  f  cf.  ver.  30. — tm  hna'im,  of  t!ie 
righteous)  and  good.'' 

51.  UavTa,  all  things)  Our  Lord  was  ready  to  explain  the 
other  parables  also  to  His  disciples ;  but  they  understood  them, 
if  not  perfectly,  yet  truly. 

52.  nag  ypa//,/j,aTeijg,  every  scribe)  Jesus  Himself  is  neither 
YPa/ifiaTii)g,  a  scribe,  nor  /iaSrirevhlg,  discipled,  i.e.  instructed  as  or 
made  a  disciple  (initiatus).  He  speaks  therefore  in  the  present 
instance  of  His  disciples ;  and  that  which  had  previously  been 
said  to  the  disciples  in  plain  words  (ver.  12),  is  now  (that  they 
have  made  such  advance  in  learning  as  to  be  styled  even 
scribes)  confirmed  to  them  by  a  parable.  A  scribe  is  a  man 
imbued  with  the  doctrine,  or  even  the  letter,  of  the  Old  Testa- 
ment ;  by  va'ktt.t&  (old),  therefore,  are  meant  things  known  from 
Moses  and  the  prophets.  This  is  the  genus :  the  species'  is 
supplied  by  the  clause  /ia^jjrsuSs/s,  x.r.X — i.e.  a  man  instructed 

'  Xlt'Trpax.s,  sold)  This  is  indeed  to  renounce  all  things  whatsoeyer  thon 
mayest  possess. — V.  g. 

'  How  is  it  that  the  bad  man  does  not  loathe  himself? — V.  g. 

^  Cf.  Gnomon  on  ch.  iii.  12,  in  voc.  a-jcvpou (I.  B.) 

*  Ver.  50.  E/j  rrn)  Kajiimy  nu  -rrvpo;,  into  the  furnace  of  fire)  O  what 
wretched  beings  are  they  who  are  tormented  in  that  fire ! — V.  g. 

'  The  words  genus  and  species  are  here  used  in  their  logical  sense.  Bengel 
means  to  say  that  the  character  indicated  is  not  only  that  of  a  " scribe" 
generkaVy  (or  universally),  but  of  one  who  is  "  instructed  to  the  kingdom  of 
heaven"-^{l.  B.) 


ST  MATTHEW  XIII.  62.  295 

also  in  the  doctrine  of  the  New  Testament :  such  is  the  force  of 
jca/ni,  new — things  then  first  revealed ;  see  ver.  35.  New  things 
are  here  mentioned  before  old,  as  the  latter  receive  light  and 
savour  from  the  former,  and  are  at  length  tempered  together 
most  harmoniously.  See  1  John  ii.  7,  8. — fiadrinuhlg,  instructed) 
as  ^aiiXtlu  signifies  both  to  make  a  king,  and  to  act  the  king, 
so  also  /ia^jjrsuw,  to  maJce  disciples  (expressed  in  John  iv.  1  by 
/j^a^jjT&s  miiTv),  and  act  or  be  a  disciple ;  see  ch.  xxvii.  57.  The 
former  meaning  obtains  in  this  passage. — rri  ^aei'kiici.,  in  the 
kingdom)  Others'  read  ilg  riiv  ^aeiXiiav,  unto  the  Mngdofn.  In 
either  reading,  by  metonymy  or  prosopopoeia,  Christ  Himself  is 
intimated,  as  in  ch.  xi.  12.  If  you  accept  the  latter  reading,  cf. 
2  Cor.  xi.  3 ;  if  the  former,^  ch.  xxvii.  57. — anSpui'fftfi,  unto  a 
man)  Almost  all  the  parables  are  taken  from  human  affairs,  for 
the  sake  of  perspicuity. — sxjBdXXii,  bringeth  forth)  plentifully. — 
Srjeaupou,  treasure)  store,  sc.  of  corn. — xaivSi  xal  -^raXaid,  new  and 
old)  a  proverbial  mode  of  speaking  of  a  great  plenty  from  the 
last  and  the  present  year ;  see  Cant.  vii.  13. — The  new  things, 
as  from  the  treasures  of  the  kingdom  of  heaven  ;  the  old  things. 


1  Such  is  the  reading  of  E.  M.  In  his  App.  Crit.  Bengel  writes :  "  tl;  t^v 
Qxai'Ktici.v)  edd.  Bos.  a.  (i.  Stap.  etc.  Ex  fiuSnrivM;,  lis  facile  iteratum. 
(t^  ^aaiKita')  Bos.  y.  Cypr.  Par.  6,  8  y  Vsser,  2 ;  Origenes  constanter, 
ssepe  ;  Cyrillus,  Procopius.  Placet  Heinsio.  Lectio  media,  vinde  in  tvj  fiouii- 
Xf/a,  Med.  Ghrysost.  Cyrillus  alibi,  Lot.  Irenaeus,  latine  certe,  Cant. — (I.  B.) 

^  The  margin  of  both  Editions,  as  well  as  the  Germ.  Vers.,  prefer  the 
Dative.— E.  B. 

Tischend.  with  BC  Syr.  Orig.  3,  459/,  reads  rji  fimriT^ilif.  Lachm.  with 
Dba  Vulg.  Iren.  237,  Hil.,  reads  h  rij  fiatriXilef.  Lachm.  claims  C  for  h 
rij  I3mr.  in  opposition  to  Tischend.  Rec.  Text,  s/jt.  /Sair/Xs/aj,  is  not  supported 
by  primary  authorities.  The  shorter  reading,  rij  fistcriXstif,  is  cceteris  pari- 
bus preferable  to  the  longer,  as  the  shorter  would  be  more  likely  to  originate 
the  other  two,  the  longer  ones,  it;  r.  /3«(r.  and  h  r.  fmui.  (which  look  like 
glosses  of  the  shorter),  than  either  of  them  to  originate  it ;  ch.  xxvii.  57 
supports  it.  Besides,  it  is  not  simply  members  of  the  kingdom  who  are 
here  spoken  of,  but  those  who,  being  already  in  it  themselves,  are  qualified 
henceforth  to  be  teachers  for  it.  I  prefer,  with  Olshausen  and  Storr,  ex- 
plaining it,  "  made  a  disciple  for  the  kingdom,"  i.e.,  for  its  benefit;  one  who, 
being  instructed  himself,  is  capable  of  labouring  for  the  kingdom.  But 
Beng.  takes  rji  li»<ri>^iitf  as  a  Prosopopoeia — the  Kingdom  meaning  Jetus 
Christ,  who  is  the  embodiment  of  the  Kingdom — "made  a  disciple  to  the  King- 
dom," i.e.  to  Jesus  Christ. — Ed. 


296  ST  MATTHEW  XIII.  53-55. 

as  a  scribe  from  the  scriptures  of  the  Old  Testament ;  of.  ver. 

35.1 

53.  'ETiXsaiv,  finished)  These  parables  form  a  regular  and 
perfect  whole,  which  He  is  therefore  said  to  have  finished ;  see 
ch.  xi.  1.^  Thus,  in  Luke  vii.  1,  we  have  I'jrXrjpugi,  He  completed. 
These  parables  contain,  however,  besides  the  general  condition 
of  the  Church  of  the  New  Testament,  a  more  special  account  of 
future  events.  Cf.  Gnomon  on  ver.  3,  and  on  John  xvi.  13. — 
/jLerrjpsv,  He  departed,  Lat.  migravity  He  ended  for  the  time  His 
sojourn  at  Capernaum.*  Thenceforward  Jesus  did  not  remain 
so  long  in  one  place,  being  harassed  by  Herod. 

54.^  'Sofia,  wisdom — dmdfin;,  mighty  works)  supernatural 
powers :  See  1  Cor.  i.  24.  We  ought  to  be  carried  forward,  by 
admiration  of  the  teaching  and  works  of  our  Lord,  to  a  beUev- 
ing  (fidelem)  recognition  of  His  person ;  otherwise  admiration 
ends  in  stupor. 

55.  TotJ  T-lxrovos — ^  /i^rjjp,  of  the  carpenter — His  mother)  Hence 

'  The  new  things  already  have  the  palm  of  superiority. — ^V.  g. 

^  sc.  tTiXetreu  harrcuiaaii  zoig  SiiSexa.  — Ed. 

'  The  word  implies  change  of  abode  as  well  as  departure. — (I.  B.) 

*  In  the  same  manner,  the  same  word,  furiipiv,  is  used  in  ch.  xix.  1  of  the 
last  journey  of  the  Saviour  from  Galilee  to  Judea,  which  He  took  before  the 
Passion. — Comp.  Jer.  xxxix.  9.  Therefore  that  verb  is  opposed  to  the 
dwelling  which,  for  a  considerably  long  time,  Jesus  had  had  at  Capernaum, 
ch.  iv.  13.  Not  long  after,  the  Saviour  returned  thither  afresh ;  but  after 
having  made  a  survey  [lustratione,  a  ptirifying  examination :  see  John  vi. 
66-71]  of  His  disciples.  He  presently  departed  again,  John  vi.  22-71  [see  ver. 
24,  59].  The  same  thing  happened  after  the  interval  of  nearly  a  year.  Matt. 
xvii.  24 :  and  this  was  the  last  of  all  His  visits  there.  His  address  to  the 
city  of  Capernaum,  Luke  x.  15,  was  delivered  at  a  distance  from  it,  when 
He  had  already  finished  no  inconsiderable  part  of  the  journey  which  led  to 
the  Passion  :  comp.  Luke  ix,  51.  He  subsequently  addressed  Jerusalem  in 
the  same  manner  from  a  distance,  Luke  xiii.  34. — Harm.,  p.  324. 

"  E(V  t'liv  ■xa.Tf.iia.  ctinov)  In  the  same  way  as  He  had  gone  forth  into 
public,  in  a  manner  which  was  clearly  "  His  custom,"  at  Nazareth,  Luke  iv.  16 : 
so,  having  left  Capernaum,  He  returned  afresh  to  Nazareth.  It  was  then 
that  the  people  of  Nazareth  said  those  things  which  He  had  foretold  in  Lukeiv. 
23  they  would  say.  [See  Gnomon  there :  where  Beng.  explains,  "Ye  will  say," 
etc.,  thus :  This  feeling,  owing  to  which  ye  say  (ver.  22),  Is  not  this  Joseph's 
Son  ?  will  wax  stronger,  when  ye  shall  hear  of  my  future  miracles,  which, 
owing  to  your  unbelief,  shall  be  less  numerous  among  you  than  others :  You 
will  then  say,  Physician,  heal  thyself — En.}— Harm.,  1.  cit. 


BT  MATTHEW  XIII.  66-58.-X1V.  1.  297 

it  ma}  he  inferred  that  Joseph  had  long  been  dead,  and  that 
Mary  had  hved  in  obscurity. — Map/A/i — 'idxalBog,  Mary — James) 
They  speak  of  them  thus  as  if  they  had  nothing  but  a  name,  by 
which  name  they  were  well  known. 

56.  'AdiXfal,  sisters)  These  they  do  not  condescend  even  to 
name. 

57.  'EffxavSaX/^oi/ro,  they  were  offended)  as  it  happens  with 
those  who  observe  one  thing,  but  neglect  to  observe  another, 
which  ought  rather  to  have  been  observed. — vpo^^rr);,  x.r.X.,  a 
prophet,  etc.)  In  a  prophet  there  are  two  parts  :  the  one  which 
he  possesses  in  common  with  others,  ordinary,  natural,  domestic ; 
the  other,  which  is  peculiar  to  his  calling,  heavenly,  spiritual, 
public.  Those  who  know  the  former  do  not  observe  the  latter. 
FamiHarity  breeds  contempt.  Such  is  the  case  in  our  own 
country,  much  more  so  in  our  home. — ari/iog,  contemned)  The 
contempt  which  a  prophet  meets  with  elsewhere,  is  not  con- 
tempt if  it  be  compared  with  that  which  he  meets  with  in  his 
own  country  ;  elsewhere  he  certainly  receives  some  honour. 

58.  'Amerloiv,  unbelief)  The  reason  why  many  miracles  are 
not  performed  at  present,  is  not  so  much  planted  Christianity, 
as  reigning  infidelity.^ 


CHAPTEE    XIV. 

1.  'El/  ixtlviji  7-fi  xocipSi,  at  that  time)  It  was  now  about  a  year 
from  the  commencement  of  our  Lord's  public  ministry. — iixoueiv, 
heard)  The  ears  and  courts  of  kings  resound  with  news ;  but 
spiritual  matters,  however  widely  pubHshed,  scarcely  ever  arrive 
there.^ 

'  In  the  original,  "  non  tam  est  fides  plantata  quam  infiielitas  regnans;  i.e. 
it  is  not  so  much  that  Christianity,  having  been  already  planted,  does  not 
require  the  aid  of  miracles,  as  that  the  wide  prevalence  of  unbelief  prevents 
their  being  performed. — (I.  B.) 

'  And  if  they  do  reach  them  at  all,  they  appear  in  an  imperfect  form  and 
blended  with  what  is  false  ;  nor  are  they  easily  turned  to  good  purpose. 
Nevertheless,  at  times,  a  joyful  exception  to  this  is  to  be  met  with. — V.  g. 


S98  ST  MATTHEW  XIV.  2. 

2.  naiely,  servants)  The  friends  of  princes  are  for  the  most 
part  young.i  In  time  of  fear,  the  great  speak  promiscuously 
with  the  small.— euros,  tJiis)  Herod  was  tormented  by  his  con- 
science.^ It  was  not  consistent  with  the  character  of  such  a 
king  to  arrive  at  an  absolute  decision.  He  concluded,  but  with 
doubt ;  see  Luke  ix,  7,  9.  Herod  was  a  Sadducee  ;  but  Sad- 
duceeism  wavers  when  anything  strange  occurs.  Keason  [mere 
human  reason]  prefers  ascribing  marvellous  circumstances  to 
ancient,  or  at  least  departed  saints,  rather  than  to  those  who 
are  alive  ;  and  to  those  whom  it  has  once  begun  to  esteem  highly 
rather  than  to  others.^ — 'ludwtig,  John)  Herod  had  not  heard  of 
the  works  of  Jesus  before  the  death  of  John.  John  had  not 
performed  any  miracles  during  his  life ;  but  because  he  had 
been  a  holy  man,  men  now  suppose  that  he  must  nevertheless 
have  possessed  miraculous  power;  cf.  ch.  xvi.  14.  So  great 
power  has  the  reputation  of  holiness  even  with  those  who  are 
themselves  unholy.  Moreover,  as  the  actions  of  Christ  were 
ascribed  to  John  even  when  dead,  it  was  necessary  that  he 
should  decrease  in  order  that  Christ  might  increase.  The 
Greeks  speak  much  and  often  of  the  things  which  our  Lord's 
forerunner,  slain  before  Him,  annoxmced  and  preached  to  the 
dead ;  see  Leo  AUatius,''  de  libris  ecclesiast.  Gr.  pp.  303,  304 ; 
and  Wetstein°  on  the  dialogue  against  the  Marcionites,  p.  33. 

1  Alluding  to  two  of  the  meanings  of  -jtcus,  tlie  one  implying  youth,  the 
other  attendance  on  a  superior. — (I.  B.) 

'  So  far  was  he  from  speaking  thus  in  jest. — E.  B. 

°  John  most  speedily  attained  the  consummation  of  his  course  ;  but  those 
who  had  deprived  him  of  life,  subsequently  atoned  most  dearly  for  it. 
-V.g. 

*  Leo  Allatius  (or  Allacci).  A  laborious  and  indefatigable  writer,  of  a 
vast  memory,  whose  writings  display  great  reading.  Born  in  the  Isle  of 
Chios,  of  Greek  parents,  168B.  Having  been  admitted  into  the  Greek  Col- 
lege at  Rome,  he  embraced  the  Roman  Catholic  religion,  and  was  eventually 
appointed  keeper  of  the  Vatican  library  by  Pope  Alexander  VII.  Died 
1669.— (I.  B.) 

^  The  author  here  intended  is  not  J.  J.  Wetstein,  Bengel's  great  critical 
rival,  but  John  Rudolph  Wetstein,  son  of  the  author  of  the  same  name. 
He  was  a  native  of  Basle,  and  became  a  theologian  and  philologist  of  that 
Academy.  He  was  born  in  1647,  and  died  in  1711.  He  published  at  Basle, 
in  1674,  "  Origm  against  the  Marcionites,"  in  Greek  and  Latin,  with  notes 
—{I.  B 


ST  MATTHEW  XIV.  3.  299 

So  do  the  Latins  also,  quoted  by  Ittigius^  in  his  dissertation  on 
the  gospel  preached  to  the  dead,  §  xi. :  see  also  Ambrose  on 
Luke  i,  17,  and  Gerson's^  second  lecture  on  St  Mark. — o  (Sk't- 
risTrii,  the  Baptist)  This  surname  is  given  to  John  even  by 
Herod,  even  by  the  daughter  of  Herodias,  even  by  Josephus, 
so  celebrated  was  it. — auros,  he)  himself. — ai  duvd//,iig,  mighty 
works)  He  speaks  of  them  as  objective  realities.  — h  aurSi,  in  Him) 
sc.  in  Jesus. 

3-12.  '0  y&p  'Hpddris,  n.r.X.,  for  Herod,  etc.)  It  was  not  neces- 
sary that  the  death  of  John  should  be  foretold  in  the  Old  Tes- 
tament, or  be  described  professedly  and  in  order;  because  he 
did  not  die  for  us.  The  mention  of  him,  however,  is  gracefully 
resumed  when  our  Lord  was  now  in  the  zenith  of  His  career. 

3.  'Hpu^idda,  Herodias)  This  princess  was  hostile  to  the  latter 
Elias,  as  Jezebel  to  the  former. — roD  a^sXpoij  aurov,  his  brother) 
Most  authorities*  prefix  cD/X/Votu  fi-om  St  Mark,  who  is  known 
not  to  have  taken  all  things  from  St  Matthew  by  his  being 
the  only  one  who  names  this  brother  of  Herod.  The  shorter 
reading  of  St  Matthew  has  been  preserved  intact  by  the  Vulgate, 
'  fratris,'  of  his  brother,  alive,  and  not  childless,  as  we  learn 
from  Josephus,  xviii.  7  ;  but  it  was  sufficient  for  the  Evangelist 

1  Thomas  Ittiqius,  a  native  of  Leipsic,  of  which  Academy  he  became  a 
theologian  and  historian ;  was  born  1643,  and  died  1710.  He  was  the 
author  of  many  learned  works. — (I.  B.) 

"  John  Gerson;  born  at  Gerson,  in  France,  in  1363 ;  educated  at  Paris, 
where  he  became  Canon  and  Chancellor  of  the  Church.  He  greatly  distin- 
guished himself,  at  the  Council  of  Constance,  by  many  speeches,  especially 
by  one,  in  which  he  enforced  the  superiority  of  the  Council  over  the  Pope. 
He  was  one  of  the  most  illustrious  men  of  his  time,  and  obtained  the  sur- 
name of  Doctor  Ohristianissimus.  Cave  says  that  no  one  can  be  conversant 
with  his  works  without  very  great  benefit.  His  writings  are  very  numerous. 
-(I.  B.) 

'  Such  is  the  reading  of  E.  M.  In  his  App.  Crit.  Bengel  writes, — 
"  (<3E>AiV?roy)  Lot.  plerique,  et  inde  Cant.  Angl.  Mag.  Augustin.  sed 
habet  Sax.  ^iT^l-s-jrov,  prsemittunt  plerique  ex  Marco.  Brevior,"  etc.,  as 
in  Gnomon. — (I.  B.) 

Lachm.  with  BZ  Orig.  3,  470J,  reads  OA/txou — airou.  h  has  uincv 
O/XiVsrou.  Tischend.  omits  O/JkVttou  with  Do  (?)  c  Vulg.  OAiVwow  looks 
like  a  gloss  of  the  harmonies  from  Mark  vi.  17.  However,  the  omission 
might  also  come  similarly  from  Luke  iii.  19. — Ed. 

The  marg.  of  both  Editions  agree  with  the  Gnomon.  But  Vers.  Germ, 
retains  ^^AfVa-ow  in  this  passage. — E.  B. 


300  ST  MATTHEW  XIV.  4-9. 

to  say  that  he  was  his  hrother.    Herodias^  was  also  the  niece  of 
both,  being  the  daughter  of  their  brother  Aristobulu«. 

4.  Oupc  E^stf",  it  is  not  lawful)  John  did  not  break  the  force 
of  bitter  truth  by  arguments  of  a  too  concihatory  nature  ;  neither 
his  words  were  soft,  nor  his  dress.  John  did  not  come  into 
Galilee,  but  yet  he  was  able  to  reprove  Herod. — eol,  to  thee)  Hins 
even  of  kings  should  be  rebuked  in  the  second  person. — ix^iv, 
to  have)  Theologians  must  not  give  up  questions  concerning 
marriage  (see  ch.  xix.  3,  4),  since  it  is  their  duty  to  examine 
everything  which  is  lawful  or  unlawful ;  cf.  ch.  xxii.  17. 

5.  'lE<po^t]6ri,  feared)  They  often  fear  who  crush  the  witnesses  of 
truth,  whilst  the  witnesses  themselves  fear  not  their  oppressors.^ 

6.  Teiimlojv)  Either  the  day  on  which  he  was  bom,  as  the  LXX 
use  the  word  in  Gen.  xl.  20,  or  that  on  which  he  began  to  reign. 
Remarkable  days  of  high  festival  are  accompanied  -with,  great 
danger  of  falling  into  sin.' — up^fidaro,  she  danced)  A  light 
matter ;  the  handle  of  a  most  weighty  matter. — Svydrnp,  daughter) 
Salome  by  name. — h  r£  /tsirw,  in  the  midst)  in  the  sight  of  all 
during  the  banquet. 

7.  ' aiioXiyneiv,  promised,  agreed)  The  girl  had  asked  by 
dancing ;  and  the  king  appears,  even  before  this,  to  have  been 
in  the  habit  of  giving  her  something  on  his  birth-day. 

8.  TJpo^i^askTga,,  being  before  instructed)  i.e.  before  she  asked. 
— Sibi,  here)  Before  the  king  could  repent. — irivaxi,  in  a  charger) 
which  perhaps  she  held  in  her  hand.  The  ungodly  know  how 
to  propose  the  most  horrible  things  with  elegance  of  language 
and  sweetness  of  sound. 

9.  'EXvvriSr},  was  grieved)  Conscience  was  not  yet  entirely 
banished  from  the  monarch's  breast.  The  sudden  necessity  of 
executing  an  evil  purpose  startles  even  the  worst.  The  joys  of 
this  world  are  accompanied  by  sadness. — o  jSaeiXiii,  the  king) 
strictly  tetrarch ;  see  ver.  1. — eummxtifihouc,  reclining  at  his 
table)  The  king  feared  the  guests,  the  guests  the  king.     By  not 

1  See  Genealogical  Table,  p.  120.— (I.  B.) 

'  An  evil  purpose,  which  has  been  scarcely  begun,  is  afterwards,  whenever 
a  very  slight  opportunity  may  present  itself,  brought  forth  into  action. — V.  g. 

'  Of  this  kind  are,  for  instance,  dedication-festivals,  market-days,  etc. ; 
for,  when  these  are  celebrated  according  to  custom,  often  weariness  and 
lamentations  succeed  to  vain  rejoicings.  And  yet  the  world  does  not  allow 
itself  to  be  advised  to  better  things. — V.  g, 


ST  MATTHEW  XIV.  10-15.  301 

Interceding  as  they  ought  to  have  done  for  John,  they  became 
accompHces  in  his  niiirder. 

10.  ' AmxKpdXiss,  he  beheaded)  Even  this  kind  of  death  was  a 
proof  that  John  was  not  the  Messiah :  cf.  John  xix.  36.' — 
'ictiantiv,  John)  a  sudden  and  violent  death,  even  by  decapita^ 
tion,  is  not  always  miserable. 

11.  Tj)  firiTpl  aur^s,  to  her  mother)  who  without  doubt  treated 
it  cruelly. 

12.  TJ  (fS/ia,  his  body)  without  the  head. —  iXSovri;,  x.t.X., 
coming,  etc.)  From  that  circumstance  the  death  of  John  was 
advantageous  to  his  disciples.^ — a^jTriyyuXav,  announced)  It 
is  not  said  with  what  manifestation  of  feehng  Jesus  received 
this  announcement ;  doubtless  He  received  it  as  it  befitted  the 
Lord. 

13.  'Axougag,  having  heard)  sc.  those  things  which  are  men- 
tioned in  ver.  1—12.° — ave'^dprieev,  departed)  The  murderer  of 
the  Baptist  was  unworthy  to  hear  or  see  the  Lord :  see  ch.  xxi. 
23-27.  Afterwards,  indeed,  he  did  see  Him ;  Luke  xxiii.  8  ; 
not,  however,  coming  of  His  own  accord,  but  forced  by  the 
violence  of  His  enemies  ;  and  therefore  Herod's  seeing  Him,  on 
that  occasion,  was  not  a  sign  of  favour.  Cf.  the  case  of  Samuel 
and  Saul,  1  Sam.  xv-  35  and  xix.  24. — xar  Idiav,  apart)  no  one 
being  taken  with  Him,  except  His  disciples. — •'rs^jj,  on  foot)  See 
Eustathius.'* 

14.  'E^iX6iiv,  having  come  forth)  sc.  from  His  retreat  into 
public. 

15.  'O'^iae,  evening)  The  evening  has  various  degrees;  see 
ver.  23. —  ii  oipa,  the  hour)  sc.  for  dismissing  the  people,  of 
taking  food  and  rest,  or  of  going  to  search  for  food. — iavnii, 

1  It  was  not  fitting,  to  wit,  that  even  a  bone  of  Christ's  body  should  be 
broken,  much  less  His  head  taken  o£F. — ^V.  g. 

'  That  is,  the  death  of  their  master  was  the  means  of  leading  them  to 
Jesus — the  greatest  of  all  blessings. — Ed. 

'  Namely,  that  the  fame  of  Himself  had  reached  Herod.  Comp.  John  iv. 
13.— Harm.,  p.  331. 

*  Edstathius,  the  grammarian,  who  flourished  in  the  twelfth  century,  was 
Bishop  of  Thessalonica.  He  wrote  commentaries  on  Homer,  and  on  Diony- 
sius  the  geographer.  He  must  not  be  confounded  with  the  amatory  writer, 
Eumathius  the  Macremholite,  who  wrote  under  this  name  in  the  fifteenth 
century,  and  was  an  obscure  grammarian. — (I.  B.) 


302  ST  MATTHEW  XIV.  16-28. 

for  themselves)  The  disciples  seem  sometimes  to  have  bought 
food  for  them. 

16.  oil  %^£/av,  no  need)  We  should  not  labour  for  that  which 
is  not  necessary. — hiJ-i7i;,  you)  significantly.  The  disciples  already 
possessed  the  rudiments  of  miraculous  faith.' 

17.  "Apnvg,  loaves)  obtained  for  the  present  exigency  one  by  one. 

19.  ' AmiiXiSnvai,  to  be  seated)  The  faith  of  the  people  is  thus 
exercised. — tous  aprovc,  the  loaves)  sc.  whatever  was  there. — 
aml3\i-^ac,  looking  up)  Jesus  referred  everything  to  the  Father 
(see  John  xi.  41,  xvii.  1)  with  the  most  entire  confidence  :  far 
different  from  the  practice  of  sinners;  see  Luke  xviii.  13. — 
0/  di  f^aSriral,  but  His  disciples)  A  prelude  to  their  future  admi- 
nistration.^    See  Acts  iv.  35. 

20.  nan-E5,  all)  How  much  more  can  all  partake  of  the  one 
body  of  the  Lord  in  the  Holy  Supper. — xXao/iarwn,  of  fragments) 
of  most  excellent  bread ;  cf.  John  ii.  10.  A  most  substantial 
miracle.  The  people  were  not  permitted  to  carry  any  away  for 
the  sake  of  curiosity. — SuiSixa,  twelve)  see  Gnomon  on  ch.  xvi. 
9.  There  were  remnants  also  of  fishes ;  see  Mark  vi.  43. 
They  were  preserved  for  future  eating,  not,  like  manna,  as  a 
memorial. 

21.  Tuvaixuv  xal  •:raihim,  women  and  children)  of  whom  no 
doubt  there  was  a  large  number. 

22.  EuSiug,  straightway)  Our  consideration  ought  not  to  dwell 
on  things  which  we  have  well  done. — ijvdyxaaiv,  constrained, 
compelled)  as  it  is  allowable  to  believe,  for  important  reasons. 
They  did  not  willingly  sail  alone. — rh  <!r'kom,  the  vessel)  men- 
tioned in  ver.  13.— te^s,  x.r.X.,  until,  etc.)  He  is  not  said  to  have 
told  them  that  He  should  pray.  He  gave  an  example  of  pray- 
ing in  secret. 

23.  TJ  opog,  the  mountain)  which  was  in  that  region.  Moun- 
tains and  elevated  places  (see  Acts  x.  9)  are  especially  suited 
for  prayer,  on  account  of  their  solitude,  and  their  being  open  to 
heaven. — xar  Idlav,  apart)  Not  even  the  disciples  being  present. 
In  such  a  retreat,  matters  of  the  greatest  importance  took  place 

1  In  the  original,  "  Eudimenta  fidei  miraculorum  apud  discipulos"^i.e. 
that  special  faith  which  is  required  for  the  performance  of  miracles 
-(I.  B.) 

*  Sc.  of  the  charities  distributed  to  the  needy  brethren.— Ed. 


ST  MATTHEW  XIV.  25-31.  808 

between  God  and  the  Mediator.  It  was  no  dramatic  represen- 
tation that  interceded  for  us.^  What  passed  between  Christ  and 
the  Father  may  be  inferred,  for  example,  from  Ps.  xvi.  and 
Luke  xi.  2,  3.  Cf.  ver.  1  and  John  xvii. — vposiii^aeSai,  to  pray) 
beyond  midnight ;  see  ver.  25.  The  fruit  may  be  seen  in  ver. 
33,  34. 

25.  TsrapTYi,  fourth)  and  last.  The  Jews  also  divided  the 
night  into  four  watches.  The  disciples  were  subjected  to  great 
straits  for  some  time,  till  He  brought  them  help. — airrikh,  He 
departed)  His  prayers,  though  they  had  lasted  a  long  while, 
being  as  it  were  broken  off.  He  departed  to  help  His  disciples. — 
-KtpmaTuv,  x.T.X.,  walking)  though  the  wind  blew  strong. 

26.  ' '&Ta.pa.xP%(sa'i^  they  were  troubled)  We  often  take  Christ 
for  another  rather  than  for  Christ :  cf.  ver.  2.  The  disciples 
now  feared  not  only  the  sea,  but  also  the  Lord. — panrao/ia,  an 
apparition)  (panasiho.  and  (pagij^a  are  identical  in  meaning.  See 
Wis.  xvii.  15,  4.  Nor  does  pavrasla  greatly  differ  from  them. 
Ibid,  xviii.  17. 

28.  KsXi\i(fov,  command)  A  remarkable  exercise  of  faith. 
Peter,  from  desire  for  Jesus,  leaves  the  vessel,  whether  he  has 
to  walk  on  the  sea  or  to  swim  through  it.     Cf.  John  xxi.  7. 

29.  'EX^E,  come)  More  is  required  of  him  who  offers  himself 
spontaneously  to  Christ;  he  is  more  greatly  tempted,  more 
mightily  preserved. 

30.  BXi'jrtav,  seeing)  Peter  both  felt  the  wind,  and  saw  it  on 
the  waves. — riv  ave/iov  the  wind)  The  wind  had  been  strong  be- 
fore that,  but  had  not  been  so  much  observed  by  Peter. — Ipo^^dri, 
he  was  afraid)  Although  he  was  a  fisherman,  and  a  good  swim- 
mer ;  see  John  xxi.  7.  They  who  have  begun  to  depend  on 
grace  are  less  able  to  employ  nature. — xararnvrli^eaSai,  to  sink) 
According  to  the  measure  of  his  faith,  he  was  supported  by  the 
water  ;  just  as  the  Israelites  prevailed  according  as  the  hands 
of  Moses  were  held  up. 

31.  'OX/yoV/irrE,  0  thou  of  little  faith)  Even  great  faith  is  little 
in  comparison  of  that  which  we  ought  to  have.  We  should  also 
possesss  constancy. — ilg  t'i,  wherefore'^  to  what  end?)  With 
what  advantage  ?     He  is  not  blamed  because  he  came  out  of  the 

'  "  Non  intercessit  actio  scenica" — i.e.  our  Lord's  intercession  was  real, 
genuine,  substantial ;  not  mythical,  theatrical,  or  fictitious. — (I.  B.) 


sot  ST  MATTHEW  XIV.  36.-XV.   1,  2. 

vessel,  but  because  he  did  not  remain  in  the  firmness  of  faith. 
He  was  right  in  exposing  himself  to  trial ;  but  he  ought  to  have 
persevered. — IdlSTaffas,  didst  thou  doubt)  The  nature  of  faith  is 
perceived  from  its  opposites,  doubt  and  fear.  See  Mark  v.  36  ; 
Eom.  xiv.  23  ;  James  i.  6.* 

36.  Mo'voK,  X.T.X.,  only,  etc.)  Such  was  their  pious  humility.^ 


CHAPTER    XY. 

1.'  0/  a-jrh  'lepofoKu/jLiav,  which  were  of  Jerusalem)  Who  ap- 
peared to  excel  in  authority  and  zeal,  having  come  such  a  long 
way.'' 

2.  Twv  ■jrpie^vr'epm,  of  the  ancients)  The  word  'rpiajSuTipoc:  some- 
times denotes  a  dignity  or  ofiBce ;  sometimes  it  is  opposed  to 
youth ;  sometimes,  as  in  this  place,  to  later  generations. — aprcv, 
bread)  The  Jews  eat  other  kinds  of  food  without  washing  their 
hands  more  readily  than  bread.  See  Wall's'  Critical  Notes, 
p.  47. 

1  Ver.  33.  ©sou  vU;  if,  Thou  art  the  Son  of  God)  Since  they  perceived 
that  Jesus  was  such  by  reason  of  His  miraculous  walking  on  the  sea,  they 
ought  not  to  have  wondered  at  this  very  miracle  to  such  a  degree  as  to  be 
lost  in  amazement.  It  is  for  this  reason  they  are  censured  by  Mark  vi.  51, 
52.  For  the  mind,  which  faith  has  rendered  intelligent  and  sober,  unlearns 
excess  of  astonishment. — Harm.,  p.  333. 

Ver.  35.  o!  aalpi;,  the  men)  who  perhaps  were  engaged  in  labouring  in 
the  fields. — y,  g. 

^  'Oaoi  riipaiiro,  as  many  as  touched  Him)  Out  of  so  great  crowds  of  miser- 
able men,  not  even  one  is  found  who  met  with  a  repulse  in  seeking  help  from 
Jesus.  However,  those  who  were  ungrateful  were  subsequently  reproved,  and 
those  who  needed  it  were  warned  to  avoid  new  acts  of  sin Harm.,  p.  337. 

'  TffTs,  then)  By  this  particle,  the  narration  of  the  events  which  had  hap- 
pened before  and  after  the  Passover  is  connected  together :  from  which  we 
may  infer  that  Jesus,  at  that  time,  had  not  gone  up  to  Jerusalem. — Harm., 
p.  340.  It  was  at  a  time  most  unseasonable  that  the  hypocrites  made  an 
oblique  attack  on  Him,  starting  a  question,  high  sounding,  no  doubt,  but 
after  all  ending  in  mere  minutise. — V.  g. 

'  After  the  feast  of  the  Passover  had  been  celebrated  at  Jerusalem. — 
Harm.,  p.  340. 

"  William  Wall,  D.D.,  sometime  Vicar  of  Shoreham,  a  learned  divine 


ST  MATTHEW  XV.  3-5.  SOS 

3.  Aiari,  wfiy)  He  replies  by  a  question  similar  in  form  to 
that  which  they  had  proposed  in  ver.  2.' — xal  u/is/'j,  ye  also) 
Whether  My  disciples  transgress  or  not,  you  are  the  greatest 
transgressors. —  ha,  x.t.\.,  on  account  of,  etc.)  Traditions,  even 
where  you  could  least  expect  it,  detract  from  the  commandments 
of  God.^ — i/iSiv,  your)  They  had  said,  of  the  ancients  ;  Jesus  is 
no  respecter  of  persons. 

4.  '  O  yap  &shs,  for  God)  In  contrast  with  l/iiTi  Si,  but  you,  i^ 
ver.  5. — rlfia,  honour)  Honour  signifies  benefits  which  are  due 
(see  Gnomon  on  1  Tim.  v.  3),  the  denial  of  which  is  the  greatest 
insult.  Thus,  in  the  S.V.  of  Prov.  iii.  9,  ?-//ia  rhv  Kvpiot  {honour 
the  Lord)  occurs  mth  reference  to  sacrifices.  An  instance  of 
metonymy  of  the  antecedent  for  the  consequent.  In  Exod.  sx. 
12,  S.V.,  it  stands  thus  : — rl/ia  ron  warepa  eou  xal  rriii  lirtrifa  Sou  : 
honour  thy  father  and  thy  motlier.  The  second  eou  (thy)  is  not 
expressed  in  the  present  passage. — o  xaxoXoym,  he  that  curseth) 
In  Exod.  xxi.  16  :  o  xaxoXoyuv  ira-rifa  aurou  ij  //.riTipa  auroD  davuTCj) 
reXiurdrco  :'  he  that  curseth  his  father  or  his  mother,  let  him  die*  the 
death. — Life  is  assailed  by  curses,  and  children  receive  their  life 
through  their  parents. — Savdru),  death)  Observe  this,  O  youth  ! 

5.  "T/is?';  de,  but  you)  What  God  commands  are  the  offices  of 
love  ;  human  traditions  lead  into  all  other  things.' — 6upov,  a  gift) 
i.e.  it  is  a  gift.  Wliatsoever,  etc.,  is  Corhan.  The  formula  was 
^i>  njnj  '•JKC  t3ip,  Let  all  that  by  which  I  might  he  serviceable  to 
thee  in  any  way  whatsoever,  be  to  me  Corban ;  i.e.  Let  it  be  as 
much  forbidden  to  me  to  benefit  thee  in  anything,  as  it  is  un- 

of  the  English  Church;  horn  1645  or  1646  ;  died  1727-8.  The  work  here 
alluded  to  is  entitled — 

"  Brief  Critical  Notes,  especially  on  the  various  readings  of  the  New  Tes- 
tament Books ;  with  a  Preface  concerning  the  Texts  cited  from  the  Old 
Testament,  as  also  concerning  the  use  of  the  Septuagint  Translation.  8vo. 
London,  1730."— (I.  B.) 

1  The  truth  is  never  at  a  loss  for  questions,  which  it  may  put  in  opposi- 
tion to  the  questions  of  hypocrites. — V.  g. 

*  And  what  an  amount  of  injury,  from  time  to  time,  has  heen  the  result 
of  the  accumulation  of  such  traditions,  however  much  particular  ones  may 
be  not  without  their  show  of  plausibility,  can  hardly  be  stated. — ^V.  g. 

'  The  Vatican  MS.  reads  rihivziitiu  ^uucctu. —  (I.  B.) 

♦  Lit.  "  Let  him  die  by  death."— (I.  B.) 

'  In  the  original,  "  in  alia  omnia  eunt,"  i.e.  into  all  things  which  are  of  a 
different,  nay,  a  contrary  character. 

VOL.  I.  V 


306  8T  MATTHEW  XV.  6-9. 

lawful  for  me  to  touch  the  Corban.  See  L.  Capellus'  on  the 
Corban.  Or  else,  to  avoid  the  appearance  of  avarice,  they  ac- 
tually offered  to  the  Corban  what  was  due  to  their  parents; 
as  many  persons  give  to  the  poor  or  to  orphans  those  things 
which  they  grudge  to  others,  which  they  extort  from  them,  or 
deny  them. — o  lav,  %.t.X.,  whatsoever  thoumightest  be  profited,  by  me 
— inpiXriSrig,  thou  mightest  be  profited)  The  priests  used  tb  say, 
i?  nan''.  It  be  useful  to  thee,"  when  the  people  offered  anything. 
— xal,  and)  This  particle  denotes  the  commencement  of  the 
apodosis.' — o!i  fi^  ■nij.nori,  shall  not  honour)  The  decree  of  the 
Pharisees  was,  such  an  one  shall  be  free  from  all  obligation  to- 
wards father  and  mother.  Our  Lord,  however,  expresses  this  in 
words  which  bring  out  more  clearly  the  unrighteousness  of  the 
Pharisees  in  opposition  to  the  commandment  of  God. 

6.  Ka;',  and  thus)  8i&,  on  account  of)  The  heart  which  is  occu- 
pied with  traditions,  has  no  room  for  the  commandments  of 
God. 

7.  TlpoKprinvai,  prophesied)  i.e.  foretold. 

8.  'O  Xaig  oZro;,  x.t.X.,  This  people,  etc.)  In  the  S.  V.  of  Is. 
xxix.  13,  it  stands  thus,  iyyl'Cfi  Mo(  o  XaJs  ouro?  Ik  rffi  oTo/iar/  ahroZ 
xal  h  ToTg  ysiXieiv  avruv  •nfiSiel  Me,  fi  8e  xapSla — diddaxovrig  ivrdX- 
aaTo,  Mpii'jrciiv  xal  diSaexaXlag, — This  people  draweth  nigh  unto  Me 
with  their  mouth,  and  they  honour  Me  with  their  lips :  but  their 
heart — teaching  precepts  and  doctrines  of  men. — ouroj,  this)  The 
pronoun  here  implies  contempt ;  see  1  Cor.  xiv.  21. — Ms,  Me) 
sc.  God,  speaking  by  the  mouth  of  Isaiah. — xaphia,  heart)  by  the 
approach  of  which''  (cujus  accessu)  God  is  truly  and  fully  wor- 
shipped.* 

9.  Mdrriv,  in  vain)  How  much  vanity  has  there  been  in  the 

'  LuDovicus  Capellus  was  bom  at  Sedan  in  1586.  He  became  a  theo- 
logian and  philologist  of  Saumur,  was  a  first-rate  Hebrew  scholar,  and  deeply 
versed  in  Rabbinical  learning.  His  writings  are  very  numerous.  He  died 
in  1658.— (I.  B.) 

'  Sc.  "  It  (i.e.  the  offering)  be  profitable  to  thee."  A  form  of  benedic- 
tion—(I.  B.) 

'  By  a  Hebraism,  which  however  is  also  found  in  Greek,  ex.  gr.  Demos- 
thenes de  Cor.,  "  Whosoever  (when  any  one  soever)  shall  say,  etc. — then  (»ai) 
he  shall  not  (need  not)  honour,"  etc. — Ed. 

Compare  a  similar  construction  occurring  Rev.  ii.  24. — E.  B. 

♦  i.e.  by  the  drawing  nigh  of  which,  as  well  as  with  the  lips. — Ed. 

•  Most  stress  is  indeed  made  to  rest  on  the  heart.     See  ver.  19. — ^V.  g. 


ST  MATTHEW  XV.  10,16.  807 

greatest  part  of  religions  throughout  so  many  ages  and  climates ! 
— es^ovrai,  they  worship)  They  paid  little  regard  to  the  command- 
ments of  God,  and  that  little  they  defiled  by  observing  the  com- 
mandments of  men. — SiSdaxovng  diSa,cxa\ia.g,  teaching  doctrines) 
laboriously,  constantly,  in  great  numbers,  cf.  Mark  vii.  13. — 
evT&X/iara,  precepts)  In  apposition  with  diiagxa'Klag,  doctrines : 
these  hToXfiara,  precepts,  were  unworthy  to  be  called  hroXat, 
commandments.  Precepts  are  adorned  and  seasoned  by  doctrines. 
— avdfxi'Troiv,  of  men)  although  they  be  ancients  (ver.  2) ;  who 
have  no  authority  in  religion. 

10.  TLpoffxaXiga/jiiivoi,  having  called  to  Him)  All  were  not  always 
attentive.  The  Pharisees  were  not  worthy  that  this  should  be 
said  to  them ;  see  ver.  14. — tov  o%?i.ov,  the  multitude)  Lest  they 
should  be  deceived  by  the  speech  of  the  Pharisees. 

11.  oi,  X.T.X.,  not,  etc.)  Unless  such  were  the  case,  the  faith- 
ful could  not,  without  the  greatest  disgust,  inhabit  a  world  sub- 
ject to  vanity. — ri  ix'!ropiv6iJ,imv,  that  which  cometh  out)  Original 
sin  is  evidently  here  implied. — roDro,  this)  used  demonstratively. 

12.  oJda;,  knowest  thou^'-  They  perceived  the  omniscience  of 
Jesus. — igxav&aXMrigav,  were  offended')  Having  taken,  or  rather 
laid  in  wait,  for  ofPence. 

13.  (bMTi'ia,  plant)  Doctrine,  or  rather  man.  The  purJii  is  so  by 
nature,  the  <p\irtia  by  care. — narij^,  x.t.X.,  Father,  etc.)  See  John 
XV.  1.  2. — expiZ,!iiOrjaiTai,  shall  he  rooted  up)  And  this  shall  be  the 
result  of  their  being  offended  with  Christ.  Such  a  plant,  how- 
ever fair  in  appearance,  is  without  Christ  {extra  Christiun). 

14.  "A<piri  aurous,  let  them  alone)  Do  not  regard'  them. — o&nyol, 
guides)  see  Is.  ix.  16.* 

15.  '  A-!n>xpihls,  answering)  The  candour  of  sacred  historians  in 
recording  the  errors  of  holy  men  is  remarkable  in  all  the  books 

'  Rather  Thou  knotoeat :  for  the  comment,  which  follows,  shows  that  Beng. 
did  not  read  these  words  with  an  interrogation. — ^Bd. 

He  does  so,  however,  both  in  his  Greek  New  Testament  and  German 
Version.— (I.  B.) 

'  And  regard  Thee  with  aversion  in  consequence. — V.  g. 

•  There  is  a  verbal  reference  to  a!(p£Te  mirovs  in  the  original,  "  nolite  eos 
morari"  which  cannot  be  preserved  in  the  translation — q.  d.,  Let  them  go ; 
do  not  detain  them,  or  trouble  yourselves  about  them. — (I.  B.) 

*  '  fi.fi(p6rtpm,  both)  In  the  case  of  senseless  men,  it  is  better  that  the  one 
should  withdraw  from  the  other. — V.  g. 


309  ST  MATTHEW  XV.   16-22. 

of  the  Bible. — ra^a/SoX^v  rair>i»,  this  parable)  Our  Lord's  lan- 
guage becomes  parabolic  in  ver.  13,  but  was  plain  and  literal  m 
ver.  10,  11.  Peter  therefore,  as  a  disciple,  speaks  incorrectly. 
Our  Lord,  however,  does  not  expressly  find  fault  with  this.  So 
that  they  held  fast  the  matter,  [He  excuses  the  manner.] 

16.  'T/ji,i7g,  you)  corresponding  with  fi/iiv,  to  us,  in  ver.  15. 
You,  hot  only  the  Pharisees  and  the  multitude. — dtfiviro/,  with- 
out understanding)  corresponding  with  euvltn,  understand,  in 
ver.  10. 

17.  Ou'ireu,  not  yet)  Although  you  have  been  instructed  in  ver. 
11,  and  elsewhere,  in  the  whole  system  of  divine  morality,  from 
which  you  might  have  inferred  this  matter  also. — voirre)  perceive. 
— lis,  into)  Into  is  repeated  thrice  without  any  mention  of  the 
heart,  which  is  the  true  seat  of  real  purity  or  impurity. 

19.  AiaXoyigfiol  vovrjpo!,  evil  thoughts)  such  as  the  Pharisees  en- 
tertained. The  article  is  added  in  Mark  vii.  21. — pom/,  tLm-/iia.i^ 
K.T.X.,  murders,  adulteries,  etc.)  Sin  against  the  sixth  and  follow- 
ing commandments.  The  plural  number  increases  the  force. — 
^Xaofrj/iiai,  curses)  sc.  against  our  neighbour,  combined  with 
false  witness.  In  such  enumerations,  the  absence  of  the  copu- 
lative conjunction  has  often  the  force  of  etc.,  as  if  he  who  speaks 
wished  to  add  more,  or  to  leave  more  to  the  imagination. — Cf. 
Mark  vii.  22.^ 

20.  Ol  xomi'  rhv  avSpwirov,  do  not  defile  the  man)  In  the  very 
appellation  of  man,  is  contained  (latet)  an  argument :  for  the 
spiritual  nature,  which  is  the  superior  part  in  man,  is  not  reached 
by  outward  filth. 

21.  Ti  fiipri,  parts)  i.e.  not  towards  the  whole  region. 

22.  '  'E^tXiodea,  ti.t.X.,  having  come  forth,  etc.)  For  Jesus  did 
not  enter  the  borders  of  the  Canaanites. — Ixpafiyaaiv,  cried  out) 

•  The  filth  of  the  draught  is  not  so  great  as  is  that  of  a  human  heart  not 
yet  cleansed.  Who  is  there  that  thoroughly  weighs  this  consideration  ?  who 
strives  earnestly  after  true  purity  ?  But,  as  concerns  the  man  who  leaves 
this  life  destitute  of  such  purity,  whither  is  he  rushing?  Into  the  gulf  of 
fire  and  brimstone.  Alas  I  what  a  mass  of  filth  that  shall  be,  which  is  made 
up  of  so  many  impure  beings !  Be  not  offended.  Reader.  Ofiensiveness  of 
language  is  profitable  to  be  used  in  this  case.  See  that  thou  dost  conceive 
a  loathing  of  the  thing  itself,  and  be  moved  to  flee  from  impurity  of  heart. 
■  -V.  g. 

'  Xauxadix)  of  the  posterity  of  Canaan V.  g. 


8T  MATTHEW  XV.  23-2S.  S09 

from  a  distance,  from  behind ;  cf.  ver.  23,  25.* — iii,  me)  The 
affectionate  mother  had  made  her  daughter's  misery  her  own; 
see  ver.  25  and  28. — T/e  Aau/S,  Son  of  David)  Therefore  the 
woman  had  heard  of  the  Promise  either  long  ago  or  lately. 

23.  At,  but)  It  was  fitting  that  this  declaration,  and  as  it  were 
protestation  of  the  unworthiness  of  the  heathen,  should  precede 
the  declaration  of  individual  worthiness  for  which  it  prepared  the 
way :  nor  did  our  Lord  grant  help  so  much  to  the  prayers  of 
the  Canaanitess  alone,  as  to  those  of  the  Canaanitess  and  the 
disciples  together. — oix  Avexpliri — Xoyov,  answered  not — a  word) 
Thus  the  lxx.  in  Is.  xxxvi.  21 ;  1  Chron.  xxi.  12. — osffoXuffov, 
dismiss)  An  instance  of  metonymy  of  the  consequent  for  the  an- 
tecedent :  Le.  Help  as  you  are  wont,  cf.  ver.  24 ;  for  our  Lord 
was  not  wont  to  dismiss  those  who  called  upon  Him  for  aid  with- 
out according  it. — xpat^Uy  cries  out)  We  may  suppose  that  the 
disciples  feared  the  judgment  of  men,  and  made  their  petition  to 
our  Lord,  both  for  their  own  sake,  lest  her  crying  out  should 
produce  annoyance,  and  for  the  sake  of  the  woman  herself. 

.  24,  26.  E/  //,ii — roTs  xvvaflois,  except — to  little  dogs)  Our  Lord's 
language,  in  ver.  24,  contains  no  repulse,  as  explained  in  ver. 
26,^  but  rather  suggests  hope  to  constant  faith.  The  twenty- 
fourth  verse  is  to  be  tmderstood,  not  with  reference  to  the  whole 
mediatorial  office,  but  only  our  Lord's  preaching  and  miracles. 

24.  'AmgrdXriv,  I  am  sent)  Our  Lord  referred  everything  to 
His  Mission. — vpi^ara,  sheep)  Israel  is  the  Lord's  flock  (see  Ps. 
xcv.),  Jesus  the  Shepherd. — oJ'xoi)  'lepafik,  the  house  of  Israel) 
This  appeared  to  restrict  His  grace. 

25.  'EXM(fa,  coming)  sc.  in  fi-ont  of  the  Saviour  from  behind 
Him;'  although  He  appeared  to  have  given  a  repulse  even  to 
His  disciples. 

'  That  is,  ver.  23,  "  She  crieth  after  us,"  shows  she  was  in  the  rear,  behind 
Him ;  ver.  25,  "  Then  came  she,"  etc.,  shows  she  had  previously  been  at  a 
dbtance. — Ed. 

'  Bengel's  words  are,  "  Sermo  in  thesi  expressus,  in  hypothesi  nuUam 
habet  repulsam  :  sed  potius  spem  facit  fidei  constanti.  Thesis  autem  acci- 
pienda  est,  non  de  officio  toto  mediatorio,  sed  de  praedicatione  et  miraculis." 
I  have  endeavoured  to  render  this  so  as  to  be  intelligible  to  the  general 
reader (I.  B.) 

'  Thereby  stopping  up  the  way  before  Him  [as  if  she  would  not  let  Him 
go  farther  without  blessing  her]. — ^V.  g. 


810  ST  MATTHEW  XV.  26-28. 

26.  tZv  Tixvcav,  the  children's)  Our  Lord  spoke  severely  to  the 
Jews  themselves,  but  honourably  of  them  [to  those  without]; 
see  John  iv.  22.  Thus  we,  concerning  the  Evangelic  Church. 
xvmptoig,  to  little  dogs^)  who  are  not  worthy  to  receive  it.  But 
yet  xuvdpm,  the  word  employed  by  our  Lord,  is  a  diminutive, 
and  Jesus  thereby  gives  a  handle  to  the  woman  to  take  hold  of 
Him.  Midrasch  Tillim.^  says,  "  The  nations  of  the  world  are 
like  dogs." 

27.  Nat,  yea)  The  woman  seizes  upon  the  appellation  xvvdpia, 
for  she  says  immediately,  xal  y&p,  which  must  be  rendered,  for 
even  (etenim).  The  particle  ml  partly  assents,  partly  as  it  were 
places  on  our  Lord's  tongue  the  assent  to  her  prayers,  i.e.  prays. 
The  word  is  thus  used  in  Philem.  ver.  20,  and  Judith  ix.  12.* — 
iffSlii,  eat)  since  the  children  often  waste  their  bread. — a^rJ  rm 
■\iyjm,  of  the  crumbs)  She  does  not  say  the  morsels,  nor  the 
bread. — ruv  mTTovrm,  which  fall)  in  opposition  to  Xa^iTv  xal 
^aXih,  to  tahe  and  cast,  in  the  last  verse.  She  asks  for  it  as  a 
favour,  essential  to  herself,  injurious  to  no  one. — aith,  from) 
She  does  not  ask  to  be  admitted  to  the  table,  but  implies  that 
she  was  not  far  distant  from  it.  Her  nation  was  contiguous  to 
Israel. — tui  xuplm  airZv,  of  their  masters)  This  indicates  the  pre- 
rogative of  the  children,  and  yet  a  certain  tie  of  connection 
(necessitudinem)  with  them  on  the  part  of  the  little  dogs.  The 
language  of  the  Canaanitess  corresponds  with  the  curse  ad- 
dressed to  Canaan,  Gen.  ix.  26  :  "A  servant  of  servants  shall 
he  be,"  etc. 

28.  ''n  ylvai,  0  woman)  Now  at  length  our  Lord  addresses 
her.* — -//.cydXri,  great)  Modesty  does  not  interfere  with  greatness 
of  faith ;  see  ch.  viii.  8,  9. — iig,  as)  After  the  hard  struggle,  so 

*  Diminutives  are  used  as  terms  of  endearment.  Therefore  xvnetpioK 
probably  here  means  the  household  dogs — pet  doffs. — Ed. 

Even  the  third  effort  was  seeming  likely  to  be  abortive.  Yet  she  did  not 
give  over. — ^V.  g. 

'  i.e.  "Allegorical  Commentary  on  the  Psalms,"  a  Rabbinical  work  of  high 
repute  among  the  Jews. — (I.  B.) 

'  Such  modes  of  pleading  she  could  not  have  learned  from  books  by  anti- 
cipation.    The  Spirit  of  faith  supplies  the  best  forms  of  prayer. — ^V.  g. 

*  Assigning  to  her  no  ordinary  phrase,  with  which  there  was  no  danger  of 
the  woman  being  inflated  on  account  of  her  extraordinary  humility  of  mind. 
-V  s. 


ST  MATTHEW  XV.  29-36.  311 

much  the  more  is  given, — dikeie,  thou  luishest)  There-  is  faith 
even  in  wishing. — dirJ,  x.r.X.,  from  that  very  hour)  The  sound- 
ness which  followed  was  lasting. 

29.  'Exa^jjro,  sat)  He  did  not  take  the  initiative  and  command 
the  multitudes  to  approach,  hut  He  awaited  them. 

30.  ''Erspous,  others)  sc.  who  were  sick. — ippi-^l^av,  cast)  since 
they  pressed  upon  each  other.' 

32.  ^irXay^vl^o/iai,  1  have  compassion)  Whilst  the  people  for- 
get hunger  in  admiration,  Jesus  pities  them,  and  is  not  affected 
by  their  praise  of  His  miracles.  Glory  and  mercy  elsewhere 
seldom  meet. — irpoajjihtuei  Mo/,  they  remain  with  Me^)  It  was  the 
interest  of  the  people  to  remain  with  Jesus ;  and  yet  He  em- 
braces that  as  a  reason  for  conferring  a  fresh  benefit  upon 
them.  The  people  were  ready  to  remain  longer. — r/,  what)  for 
6,  ifbot  which,  see  the  LXX.  in  Gen.  xxxviii.  25. — vrigrus,  fasting) 
Our  Lord  never  dismissed  any  one  without  relieving  their 
necessities. 

33.  Ilo^iv,  whence)  Cf.  Num.  xi.  21 ;  2  Kings  iv.  43. — 
ii(i,T\i,  to  us)  The  disciples  already  understood  that  they  would 
have  to  take  some  part  in  the  matter. 

34.  'OXlya  l^SljSia,  a  few  little  fishes)  They  speak  disparag- 
ingly of  their  provision,  for  in  ver.  36  the  diminutive  form  is 
no  longer  employed. 

36.  'Eu^apierrjgoig,  having  given  thanks)  It  is  right  to  give 
thanks  even  before  food  (see  Acts  xxvii.  35),  and  there  it 
is  the  same  as  ihXoyla,  or  benediction,  for  it  is  an  acknow- 
ledgment of  the  Divine  blessing  for  the  past  and  the  future. 
Jesus  referred  everything  to  the  Father,  and  here  gave 
thanks  for  the  loaves,  and  for  the  approaching  satisfying 
of  the  people;  cf.  John  xi.  41. — luxa'PieriTv  is  a  verb  found 
fault  with  by  Phiynichus,*  but  used  also  by  Diodorus  Si- 
culus.* 


'  Ver.  31.    riu  &eoii  'lupee^x,  the  Ood  of  Israel)  See  ver.  24. — V.  g. 

'  Fresh  patients  being  ever  and  anon  laid  down  in  the  midst,  one  after 
the  other. — V.  g. 

'  Phrtnicus,  a  rhetorician  and  sophist  of  Bythinia,  who  flourished  in  the 
second  century  of  the  Christian  sera. — (I.  B.) 

*  Diodorus  Sioclus,  an  ancient  Greek  historian;  Born  at  Agyrium  in 
the  first  century  after  Christ (I.  B.) 


812  ST  MATTHEW  XV.  39.-XV1.  1. 

39.  '^'Avi^ti  ill  rh  ■jtXoiov,  He  again  went  on  board  the  vessel)*  sc. 
*hat  mentioned  a  little  before  in  ch.  xiv.  33.  The  word  oub^ti 
occurs  with  the  same  force  in  Mark  vi.  51. 


CHAPTER  XVI. 

1.  O/  ^apieaToi  xal  'SaBSouxaibi,  the  Pharisees  and  Sadducees) 
The  common  people  were  mostly  addicted  to  the  Pharisees, 
men  of  rank  to  the  Sadducees  (see  Acts  v.  17,  xxiii.  6)  ;  as  at 
present  the  crowd  is  more  inclined  to  superstition,  the  educated 
to  atheism,  the  two  opposite  extremes.  The  Evangelists  de- 
scribe only  two  attempts  of  the  Sadducees  against  our  Lord 
(the  first  of  which  occurs  in  the  present  passage),  for  they  cared 
less  than  the  Pharisees  about  religion. — sx  tov  ou;>avoD,  from 
heaven)  Miracles  had  been  performed  from  heaven  in  the  times 
of  Moses,  Joshua,  and  Elijah.  The  reason  why  the  Pharisees 
were  unwilling  to  accept  as  Divine  the  miracles  hitherto  per- 
formed by  our  Lord,  seems  to  have  been  this :  that  since  He 
had  not  yet  produced  any  sign  from  heaven,  they  thought  that 
the  others  might  proceed  even  from  Satan  (cf.  ch.  xii.  24,  38) ; 
and  that  they  considered  that  a  sign  from  heaven  affecting  the 
whole  creation,  would  be  greater  than  any  signs  performed  on 
the  microcosm  of  man.  [Perhaps,  also,  they  were  relying 
on  the  prophecy  of  Joel;  see  Acts  ii.  19. — V.  g.]  The 
Sadducees,  who  disbelieved  the  existence  of  any  Spirit,  and 
therefore  of  Satan  himself,  were  of  opinion  that  our  Lord's 
power  extended  only  to  hunger,  and  the  diseases  of  the  body, 
not  to  all  greater  matters.    Both  were  influenced  also   by 

*  Ver.  38.  ttrpoixitrx'^ioi,  four  thousand)  They  were  in  truth  mighty  mir- 
acles, whereby  five  thousand  (ch  xiv.  21)  and  four  thousand  men  were  fully 
satisfied  with  food ;  and  it  was  then  that  the  abundance  of  Jesus'  miracles 
had  reached  its  highest  point.  How  widely  His  glory  ought  to  have  been 
spread  abroad  by  so  many  thousands  of  witnesses ! — Harm.,  p.  344. 

'  "  Signa  in  microcosmo,"  signs  performed  in  the  little  world,  the  limited 
horizon,  of  which  man  is  the  centre. — Ed. 

'  E.  V.  "  took  ship."  Bengel  would  give  another  force  to  the  preposition 
dnoi,  and  renders  di/ifin,  iterum  conscendit. — (I.  B.) 


ST  MATTHEW  XVI.  2,  3.  313 

another  motive,  namely,  the  desire  to  witness  a  variety  of 
miracles,  considered  merely  as  sights.  Their  lust'  (libido)  is 
indicated  by  the  word  tfsXo/ijv,  we  wish,  in  ch.  xii.  38. 

2.  'O'vl/Zas,  '^■poii,  evening — morning)  Two  most  common  and 
most  popular  signs  f  for  when  the  sky  is  red  in  the  evening, 
the  coldness  of  the  night  astringes  the  thinner  vapours,  so  that 
no  storm  occurs,  even  though  there  be  wind;  on  the  other 
hand,  when  in  the  morning  the  sky  is  red  and  dark,  the  thick 
vapours  burst  into  a  storm  by  the  heat  of  the  sun. 

3.  'Tvozpiral,^  hypocrites)  The  hypocrisy  was  their  greater 
skill  in  natural  than  in  spiritual  things  ;  for  they  who  have  the 
former  have  much  less  excuse  than  dull  men  for  being  wanting  in 
the  latter,  although  they  are  often  wanting  in  it.  For  an  example 
of  both  united,  see  ch.  ii.  2. — irp6B!a<!nv  roD  oipavav,  the  countenance 
of  the  shy)  not  face.  A  man's  countenance  varies,  his  face  is 
always  the  same.  An  instance  of  Prosopopoeia,*  as  just  before 
in  the  word  ervyv&f^iav,  lowering. — rd  (irj//,iTa  tSiv  xaipStv,  the  signs 
of  the  times)  i.  e.,  those  which  are  suitable  to  (congruentia) 
each  time.  Our  Lord  indicates,  that  not  only  are  times  to  be 
distinguished  by  their  signs,  but  also  signs  by  the  character  of 
the  times,  and  signs  and  the  kinds  of  them  from  each  other. 
For  the  mode  of  God's  dealing  with  man'  is  various  —by  various 

*  The  word  is,  of  course,  not  to  be  taken  in  the  literal  force  of  its  ordinary 
signification,  but  rather  in  the  wider  sense  which  it  has  in  English  writers 
of  the  sixteenth  and  seventeenth  centuries  (cf.  1  John  ii.  16,  and  Gal.  v.  17), 
though  there  is  a  special  allusion  to  the  epithet  adulterous  in  Matt.  xii.  38, 
and  infra  ver.  6,  and  to  the  common  source  of  the  various  manifestations  of 
the  ippounfix  aapKog. — (I.  B.) 

'  Although,  from  the  different  relations  of  the  powers  of  nature,  they  are 
not  applicable  to  all  climes. — App.  Crit.,  Ed.  ii.,  p.  124. 

'  The  larger  Ed.  gave  more  weight  to  the  reading  of  this  word  than  the 
margin  of  the  second  Edition :  however,  the  Ver.  Germ,  has  not  rejected  it. 
— E.  B. 

Rec.  Text  has  vTrocpnecl  with  b.  But  CDLA  ac  Vulg.  omit  it.  It  is 
plainly  an  interpolation  through  the  harmonies  from  Luke  xii.  66.  Lachm. 
reads  xal  before  to  fth  with  C.  But  Tischend.  omits  it,  with  DLA  ac  Vulg. 
—Ed. 

'  i.e.  Personification.  See  explanation  of  technical  terms  in  Appendix. 
_(I.  B.) 

'  "  Influxus  Dei  in  homines,"  the  influx  of  the  Deity  into  and  among  men. 
—En. 


314  ST  MATTHEW  XVI.  *. 

doctrines,  persons,  signs,  times— all  of  which  correspond  among 
themselves :  wherefore  different  signs  suit  different  times.  Those 
signs,  less  splendid  indeed,  hut  such  as  were  altogether  beneficial 
to  man  on  earth  (see  ch.  ix.  6),  were  suitable  to  the  Messiah 
then  being  on  earth ;  see  ch.  viii.  17,  Luke  ix.  54.  Wherefore 
it  was  incumbent  upon  them  to  obtain  proofs,  not  fi-om  heaven, 
but  from  themselves :  see  Luke  xii.  57.  For  the  same  reason, 
after  His  ascension  our  Lord  did  not  exhibit  signs  on  earth, 
as  He  had  previously  done.* — ou  hLvaek ;  are  ye  not  able  ?)  sc. 
to  distinguish  sign  from  sign : — said  with  astonishment.  If  you 
wished  it,  you  could  do  so  most  fiilly :  as  it  is,  you  are  pre- 
vented from  doing  so  by  a  voluntary  blindness. 

4.  Tivia,  nation^)  Itself  the  sign  of  its  own  time  :  for  such  it 
was  to  be  in  the  time  of  the  Messiah ;  see  ch.  xi.  6. — mvnpo; 
wicked)  and  perverse. — iijitiYoXU,  adulterous)  acctistomed  to 
break  the  marriage  vow,  which  it  ought  to  have  preserved  in- 
violate to  God. — ari/j-iTov,  xal  grifieTov,  x.t.X.,  a  sign,  and  [no]  sign, 
etc.)  A  weighty  repetition.  They  prescribe  the  kind  of  miracles 
just  as  if  there  were  no  other  kind;  therefore'  all  kinds  of 
miracles  are  denied  to  them.  The  miracles  which  our  Lord 
performed  afterwards,  were  done  not  for  the  sake  of  such  as 
these,  but  for  that  of  the  poor*  and  the  sick.** — ri  aji//,eTov  'Iwra, 
the  sign  of  Jonah)  that  was  not  from  heaven,  but  from  the 
aiiddle  of  the  earth.  Jonah  returning  from  the  whale  proved 
his  mission  to  the  Ninevites ;  thus  by  the  resuiTection  of  Jesus, 
whom  they  had  not  before  believed,  a  proof  was  given  to 
the  Jews,  that  He  was  the  Messiah.  He  silently  intimates, 
moreover,  that  after  the  three  days  spent  in  the  middle  of  the 
earth,  there  should  be  plenty  of  signs  from  heaven,  which  were 
performed  by  His  ascension  into  heaven,  and  shall  be  performed 

'  Nor  will  hereafter  signs  be  wanting  from  heaven. — B.  G.  V. 

2  E.  V.  generation. — (I.  B.) 

'  Being  weary  of  those  miracles,  which  in  great  numbers  they  had  seen 

heretofore ;  and,  therefore,  once  and  again  demanding  signs  from  heaven 

Harm.,  p.  345. 

•  "  Popelli,"  "  the  lower  classes,"  of  conventional  phraseology. — (I.  B.) 

^  And  of  these  miracles,  Matthew  mentions  subsequently  scarce  one ; 
Mark  mentions  only  that  upon  the  blind  man  of  Bethsaida,  ch.  viii.  22.  But 
as  regards  teaching,  Jesus  continued  it  without  intermission. — Harm., 
p.  346. 


ST  MATTHEW  XVI.  6.  815 

at  the  destruction  of  the  heavens ;  cf.  ch,  xxiv.  30,  Acts  ii.  19. 
Nay  more,  not  even  then  was  it  true  that  were  there  no  signs 
from  heaven ;  see  ch.  iii.  16. — xal  xaraXiTiiv  aureus  a^r^x^s,  and 
He  left  them  and  departed)  Just  severity ;  see  Tit.  iii.  10.  Our 
Lord  never  left  the  people  in  this  manner. 

6.  'Opare,  take  heed)  It  is  necessary  to  be  careful  of  the  purity 
of  doctrine. — ^u/ijjs,  leaven)  The  language  is  metaphorical,  and 
therefore  enigmatical ;  and  by  it  our  Lord  tries  the  progress  of 
the  disciples,  who  had  abeady  been  long  His  hearers.  The 
metaphor,  however,  alludes  to  the  thoughts  with  which  the 
mind  of  the  disciples  was  then  overflowing  ;  q.  d.,  "  Do  not  care 
about  the  want  of  earthly  bread,  but  about  the  perilous  aliments 
which  the  hypocrites  ofier  to  your  souls."  It  is  probable  that 
the  disciples  had  forgotten  the  loaves,  because  the  controversy 
raised  by  the  Pharisees  and  Sadducees  (ver.  1)  had  put  them 
into  a  state  of  anxiety  and  temptation.  The  Pharisees  and  Sad- 
ducees were  elsewhere  strongly  opposed  to  each  other,  but  yet 
on  this  occasion  they  conspire  together  against  Jesus  (see 
ver.  1) ;  therefore  He  included  both  of  them  under  the  one 
title  of  hypocrites  (ver.  3),  and  guards  His  disciples  at  once 
against  both  in  this  passage.  And  their  hypocrisy  itself  was 
this  leaven  (Luke  xii.  1),  induced  by  which,  they  did  not  ac- 
knowledge the  very  sufficient  signs  of  the  present  time,  but,  on 
the  contrary,  demanded  the  signs  of  another  time ;  whence  the 
plural  xaipZv,  times,  is  used  in  ver.  3.^  The  believer  both  be- 
lieves and  speaks ;  he  who  separates  either  of  these  from  the 
other  is  an  unbeliever,  is  a  hypocrite;  see  Gnomon  on  ch. 
xxiv.  51.  Neither  therefore  is  he  free  from  hypocrisy  who  has 
little  faith;  see  ver.  8.  The  disciples  are  most  opportunely 
admonished  to  beware  of  this  leaven,  as  they  did  not  yet  imder- 
stand  it  from  the  present  signs ;  see  ver.  11.^ 

'  Nay  more,  every  error  of  all  sects  is  the  one  leaven,  which  the  old 
man  cherishes. — ^V.  g. 

'  There  is  also  in  this  a  suitableness  of  words  [His  mode  of  address],  inas- 
much as  the  disciples,  who  had  been  present,  and  themselves  taken  a  part 
in  the  proceedings,  on  the  occasion  of  the  divine  miracles  which  had  been 
twice  performed  in  the  case  of  bread  a  short  time  before,  were  feeling  the 
need  of  bread,  now  that  a  sudden  want  of  it  had  arisen.  For  that  reason, 
they  might  have  the  more  deeply  been  mindful  of  spiritual  bread,  and  have 
seen  clearly  the  need  of  sound  doctrine. — V.  g. 


818  ST  MATTHEW  XVI.  7-9. 

7.  'Aprovi,  loaves)  The  mode  of  living  in  the  family  of  Jesus 
was  extremely  simple  and  frugal.  They  thought  that  they 
should  have  to  buy  bread  in  the  place  to  which  they  were  now 
coming,  and  that  there  would  not  be  a  sufficiency  of  bread 
there,  which  could  be  ascertained  not  to  have  been  subjected  to 
the  leaven  of  the  Pharisees.  Our  Lord  answers,  that  even  if 
no  other  bread  could  be  procured,  yet  that  He  would  feed  them 
even  without  the  bread  of  the  Pharisees  or  any  of  that  whole 
region. 

8.  T/  iiaKoyiZ^iau,  why  reason  yeY  Man  imputes  more  griev- 
ously to  himself  a  defect  in  the  care  of  outward  things,  to  which 
God  most  easily  accords  indvdgence.  Faith's  mode  of  estimat- 
ing is  of  a  higher  kind. — oXiySmeroi,  0  ye  of  little  faith)  It  is 
easy  to  fall,  from  want  of  faith,  not  only  into  doubts  and  fears, 
but  also  into  errors  of  interpretation  and  other  mistakes,  and 
even  forgetfulness.' 

9.  Ovitu,  not  yet)  The  fault  of  the  slow  learner  is  increased 
by  his  having  heard  long  ago. — votTri — -[iivrnionliTi,  understand, 
remember)  The  verb  voew  expresses  something  more  voluntary 
than  ew'miii ;  see  ver.  12 ;  Mark  vii.  18 ;  2  Tim.  ii.  7.  Sin 
affects  also  the  mind  and  the  memory.  They  ought  to  have 
understood,  even  if  those  two  miracles  had  not  been  performed. 
We  ought  to  remember  even  the  circumstances  of  Divine  works, 
and  froni  former  to  hope  for  further  help.* 

9,  10.  Ilogov;  xoiphovif  voeai  a-Trvpidas,  how  many  cophini — hoio 
many  spyrides)  *  In  the  first  miracle,  as  the  number  of  the  loaves 

1  Men  pass  a  considerable  part  of  their  time,  day  and  night,  in  turbulent 
thoughts. — V.  g. 

'  By  the  setting  forth  of  the  caution  concerning  the  leaven,  thesmallness  of 
the  faith  of  the  disciples,  who  were  disquieted  concerning  bread,  was  be- 
trayed :  but  that  faith  the  Lord  subsequently  strengthened,  by  reminding 
them  of  His  having  twice  fed  to  the  full  so  many  thousands. — Harm., 
p.  347. 

"  It  is  not  such  forgetfulness  as  they  upbraided  themselves  with,  ver.  7, 
but  one  altogether  distinct,  arising  from  unbelief  accompanied  with  stupidity, 
that  is  here  attributed  to  them  as  a  fault. — V.  g. 

*  On  the  distinction  between  Cophini  and  iSpj/rides,  both  of  which  are 
rendered  baskets  in  E.  V.,  much  has  been  said  and  written ;  some  maintain- 
ing their  identity,  others  their  dissimilarity.  Much  diflFerence  of  opinion  also 
exists  as  to  the  derivation  and  original  force  of  the  words.  The  following 
observations  of  the  able  and  indefatigable  Eitto  will  be  read  with  interest: 


ST  MATTHEW  XVI.  9  31T 

corresponds  to  ttat  of  the  thousands,  so  does  that  of  the  cophini 
to  that  of  the  apostles  ;  so  that  each  of  them  had  the  cophinus 

"  These  words,  although  the  same  in  our  version,  are  not  so  in  the  original. 
That  is  to  say,  the  'baskets'  in  which  the  fragments  were  deposited  on 
these  two  occasions  are  denoted  by  different  words,  both  here  and  in  the 
regular  narratives  of  the  transactions  to  which  our  Saviour  refers.  The  first 
(xo'<p;i/of),  was  proverbially  a  Jewish  travelling-basket,  and  is  mentioned  as 
such  by  Juvenal  (iii.  15;  vi.  642),  where  the  word  rendered  'basket'  is 
hirnis,  the  same  as  this  : — 

'  Banish'd  Jews,  who  their  whole  wealth  can  lay 
In  a  small  basket.' 
"  The  other  passage  we  are  tempted  to  cite  entire,  as  it  applies  to  the  con- 
dition of  the  Jews  after  the  desolation  of  their  city  and  temple,  and  the  ruin 
of  their  nation ;  when  it  is  well  known  that  such  numbers  of  them  gained  a 
wretched  subsistence  by  pretending  to  tell  fortunes,  that  '  Jew '  and  '  for- 
tune-teller '  became  almost  synonymous  : — 

'  A  gipsey  Jewess  whispers  in  your  ear. 
And  begs  an  alms  :  a  high-priest's  daughter  she. 
Versed  in  the  Talmud  and  divinity. 
And  prophesies  beneath  a  shady  tree. 
Her  goods,  a  basket^  and  old  hay  her  bed. 
She  strolls,  and,  telling  fortunes,  gains  her  bread : 
Farthings,  and  some  small  monies  are  her  fees ; 
Yet  she  interprets  all  your  dreams  for  these.' 
"  The  other  word,  also  rendered  basket,  in  ver.  10,  is  awpi';:  it  appears, 
from  the  citations  of  Wetstein,  to  have  been  a  kind  of  basket  for  storing 
grain,  provisions,  etc. ;  and  therefore  larger  than  the  former,  probably  much 
larger.     Campbell  translates  this  by  'maund,'  and  retains  ^basket'  for  the 
former ;  and  observes,  that  although  these  words  are  not  fit  for  answering 
entirely  the  same  purposes  as  the  original  terms,  which  probably  conveyed  the 
idea  of  their  respective  sizes,  and  consequently  of  the  quantity  contained ; 
still  there  is  a  propriety  in  marking,  were  it  but  by  this  single  circumstance, 
that  there  was  a  difference." — Kitto's  Illustrated  Commentary,  in  loc. 
_(I.B.) 

It  is  a  remarkable  instance  of  undesigned  coincidence — one  of  the  best 
indirect  proofs  of  genuineness — that  all  the  four  Evangelists  uniformly  apply 
the  term  xitpmoi  to  the  twelve  baskets  in  the  miracle  of  the  five  thousand 
fed  ;  and  the  two  Evangelists,  who  record  the  miracle  of  the  four  thousand, 
apply  the  term  s'Kvpiles  to  the  seven  hampers  mentioned  in  that  miracle, 
Matt.  xiv.  20  J  Mark  vi.  43;  Luke  ix.  17;  John  vi.  13  (so  here  also  Matt. 
xvl.  9,  10)  :  and  Matt.  xv.  37  ;  Mark  viii.  8.  Clearly,  the  two  miracles 
were  distinctly  impressed  on  the  minds  of  the  Evangelists  as  distinct  and  real 
events ;  the  circumstantial  particulars  peculiar  to  each  miracle  being  noted 
with  the  accuracy  of  an  eye-witness,  even  to  the  shape  and  size  of  the  bas- 
kets.   A  teller  of  the  tale,  at  third  or  fourth  hand,  would  have  lost  thiii 


ni8  ST  MATTHEW  XVI.  10-12. 

which  theji  carried  foil ;  in  the  second,  the  number  of  spyrides 
corresponds  to  that  of  the  loaves.  If  they  had  had  more  copJdni 
in  the  one  instance,  or  spyrides  in  the  other,  the  loaves  would 
without  doubt  have  been  increased  in  quantity  (cf.  2  Kings 
iv.  6),  that  the  baskets  might  be  all  filled ;  see  Mark  viii.  20. 
But  the  sp2/ns,  rendered  in  Latin  sporta,  was  larger  than  the 
cophinus ;  an  ancient  gloss  renders  x6(pmg,  corbis,  corbula,  i.e., 
a  twig  basket  or  pannier.  Juvenal^  speaks  of  needy  Jews, 
whose  household  stuff  consisted  of  a  cophinus  and  some  hay ; 
from  which  it  is  evident  that  the  cophinus  was  xou(p6ripov,  lighter ; 
so  that  it  might  be  carried  about  by  any  one  for  daily  use. 
The  spyris  seems  to  have  held  the  proper  burden  for  a  porter ; 
cf.  Acts  ix.  25." 

10.  Twv  TETfax/ffp^iX/wi',  of  the  four  thousand)  That  which  any 
one  enjoys  and  uses  may  be  said  to  be  his. — IXa^tn,  ye  took) 
sc.  for  ftiture  food,  as  a  compensation  for  the  five  and  seven 
loaves  which  ye  spent. 

11.  IIwc,  how)  A  particle  expressing  astonishment. — Cf. 
Gnomon  on  ch.  viii.  10. — ou  •mfi  aprov,  not  concerning  bread) 
The  literal  meaning  is  frequently  more  true  and  more  sublime 
than  the  meaning  of  the  letter ;  and  where  the  latter  treats 
of  things  natural,  the  former  leads  to  things  spiritual.  In 
things  spiritual,  heavenly  words  ought  to  be  taken  more 
closely. 

12.  Suvijxav,  they  understood)  Our  Lord  still  left;  something  to 
be  understood  by  His  disciples.  He  shows  them  what  leaven 
did  not  mean  in  this  passage;  it  was  their  part,  when  they 
heard  what  it  was  not,  to  gather  what  it  must  be.  Thus  also 
in  ch.  xvii.  13. — d*J  ttjs  dida'^jjg,  from  that  of  the  doctrine)^  sc. 

delicate  mark  of  truth.  Accordingly,  our  translators,  who  were  not  wit- 
nesses, have  lost  the  point,  their  attention  not  being  turned  to  the  dis- 
tinction, by  rendering  both  alike  baskets. — See  Blunt  Script.  Coinc,  p. 
285.— Ed. 

1  See  preceding  footnote. — (I.  B.) 

"  Quorum  cophinus  foenumque  supellex." — Juv.  iii.  14. 

'  Where  we  read,  "  Then  the  disciples  took  him  [Paul]  by  night,  and  let 
him  down  by  the  wall  in  a  basket  (Jk  airvpHi). — (I.  B.) 

'  In  E.  v.  the  verse  is  rendered,  "  Then  understood  they  how  that  He 
bade  them  not  beware  of  the  leaven  of  bread,  but  of  the  doctrine  of  the 
Pharisees  and  of  the  Sadducees." — (I.  B.) 


ST  MATTHEW  XVI.  13.  319 

from  the  leaven  of  the  doctrine.'  The  word  doctrine,  in  oppo- 
sition to  bread,  is  taken  in  a  wide  signification,  so  as  to  mean 
even  hypocrisy.     The  leaven  was  this  hypocritical  doctrine. 

13.  'EXSiiv  0  'ijjffoD?,  x.r.X.,  But  when  Jesus  had  come,  etc.)  A 
noticeable  interval  of  time  occurred  between  the  things  just 
narrated  and  those  which  are  now  declared.^  The  connection, 
therefore,  of  the  passages  is  not  close.  The  matters  which  fol- 
low took  place  a  short  time  before  our  Lord's  Passion ;  and  the 
shortness  of  this  intervaP  assists  the  right  interpretation  of  the 
promises  made  in  ver.  18,  28,  and  of  the  prohibition  uttered  in 
ver.  20,  ch.  xvii.  9,  etc.* — Kaigapiiag,  of  Ccesarea)  This  very 
name,  which  had  not  heretofore  been  given  to  the  towns  of 
Palestine,  might  have  warned  all  that  the  Jews  were  subject  to 
Caesar,  that  the  sceptre  had  departed  from  Judah,  and  that 
the  Messiah  had  therefore  come.  See,  however,  James 
Alting,^  Schilo,  pp.  147,  153.  In  Scriptural  exegesis,  the 
reader  ought  to  place  himself,  as  it  were,  in  the  time  and  place 
where  the  words  were  spoken,  or  the  thing  was  done,  and  to 

'  Of  which  a  specimen  occurs  in  ver.  1. — ^V.  g. 

'  Mark  and  Luke,  it  seems,  as  well  as  Matthew,  here  begin  a  new  section, 
wherein,  with  a  common  design,  they  show  how  He  proceeded  upon  His  last 
journey  (tour  of  preaching),  replete  with  salvation,  in  the  northern  coasts  of 
the  land  of  Israel,  Near  Cseserea  Philippi,  He  asks  the  disciples,  when  He 
was  alone  with  them,  "  Whom  do  men  say  that  I  am  ?"  and  then  He  informs 
them  of  His  Passion.  Then  He  so  arranges  His  departure  (the  course  of 
His  journey),  as  that  He  now  imbues  the  whole  land  of  Israel  with  the  good 
seed.  After  having  exhibited  His  glory  on  the  mountain  of  Transfiguration, 
He  returns  to  Capernaum,  directing  His  course  from  thence  through  the 
midst  of  Samaria  and  Galilee  ;  then  onward  beyond  Jordan,  bending 
His  course  towards  Judea,  He  bids  farewell  to  Bethabara  [John  x.  40,  comp. 
with  i.  28],  and,  having  crossed  the  Jordan  afresh,  He  came  finally  to  Jericho 
and  Bethany,  Matt.  xvi.  13-xx.  34,  etc. — Harm.,  p.  367. 

'  Consisting  of  about  one  month  and  a  half. — V.  g. 

'  A  few  weeks  later,  all  the  details  of  the  truth  concerning  Him  were 
published  on  every  side,  the  restraints  (which  He  had  imposed  on  them,  ver. 
20)  being  removed.  The  sum  of  all  which  the  disciples  heretofore  learned 
was  this,  Jesus  is  the  Christ:  This  is  repeated  and  confirmed,  ver.  16, 
and  furthermore  on  it  this  additional  thesis  is  built,  Christ  shall  suffer, 
etc.,  which  constitutes  the  sum  and  substance  of  the  rest  of  the  Gospel 
history. — V.  g. 

«  James  Altinq  was  born  at  Heidelberg  in  1618 :  he  studied  at  the 
Academy  of  Groningen,  where  he  attained  distinction  as  a  divine,  a  Hebrew 
philologist,  and  a  Syriac  scholar.     He  died  in  1679. — (I.  B.) 


820  ST  MATTHEW  XVI.  18. 

consider  the  feelings'  of  the  writer,  the  force  of  the  words,  and 
the  context. — rrji  <i>iXiv7rou,  Philippi)  Thus  the  inland  Csesarea 
is  distinguished  from  that  on  the  sea-shore." — riva,  whom) 
The  disciples  had  profited  by  listening  and  inquiry;  now 
their  Master  examines  them  by  questioning,  and  gives  an  ex- 
ample of  catechising. — tov  u'liv  rou  'Av^pwirou,  the  Son  of  Man) 
i.e.  Me,  whom  I  myself  am  wont  to  call  the  Son  of  Man.  Peter 
gives  the  right  antitheton  [in  his  reply'],  ver.  16  :  Thou  art  the 
Son  of  the  living  God. — Cf.  John  v.  19, 27.  This  title,  the  Son  of 
Man,  which  frequently  occurs  in  the  Evangehsts,  should  be  care- 
fully observed  :  no  one  was  so  called  but  Christ  Himself,  and  no 
one,  whilst  He  walked  on  earth,  so  called  Him  except  Himself. 
He  first  applies  this  appellation  to  Himself  in  John  i.  51,  when 
they  were  first  found  who  acknowledged  Him  as  the  Messiah 
and  the  Son  of  God  (ibid.  ver.  50),  and  thenceforth  very  fre- 
quently, both  before  and  after  His  prediction  of  His  Passion. 
For  they  who  expressed  their  faith  in  Him,  called  Him  the  Son 
of  David.  The  Jews  rightly  suspected  (John  xii.  34),  that  by 
this  title  He  claimed  to  be  the  Messiah.  For  as  the  first  Adam, 
with  all  his  progeny,  is  called  Man,  so  the  second  Adam  (see  1 
Cor.  XV.  45)  is  called  Son  of  Man,  not  with  that  notion  with 
which  DIN  "'22  (filii  hominis),  i.e.  the  weak,  are  opposed  to 
ty'S  \33  (filii  viri),  i.e.  the  powerful  (in  Ps.  xlix.  (xlviii.)  2)  ;  or 
that  in  which  men  are  called  generally,  sons  of  men  (Jilii  homir- 
num.),  as  in  Mark  iii.  28 ;  Eph.  iii.  5  ;  Ezek.  ii.  1,  etc. ;  but  with 
the  article,  6  uloi  rou  ' Avipd'irou.  The  article  appears  to  refer  to 
the  prophecy  of  Daniel,  vii.  13.  This,  in  sooth,  is  that  One  Man 
whom  Adam,  after  the  fall,  expected  by  promise  for  his  whole 
race  :  o  SiuTipos,  the  second  (1  Cor.  xv.  47),  to  whom  every  pro- 

^  Affectus.  See  Author's  Preface,  Sect,  xv.,  and  Translator's  foot-notes 
in  loc— (I.  B.) 

2  Csesarea  Philippi,  previously  called  Paneas,  was  enlarged  and  adorned 
by  the  Tetrarch  Philip,  who  gave  it  the  name  of  Csesarea  in  honour  of  the 
Emperor  Tiberias,  adding  the  cognomen  Philippi  to  distinguish  it  from 
the  great  Csesarea,  the  Roman  metropolis  of  Judea.  For  further  particulars, 
see  Kitto'a  Scripture  Lands,  and  Lewin's  Life  and  Writings  of  St  Paul. 
-(I.  B.) 

» In  the  original,  "  Petrus  antitheton  tangit,"— literally,  "Peter  touches  the 
antitheton,"  a  metaphorical  expression  apparently  derived  from  shooting  at 
a  target.— (I.  B.) 


ST  MATTHEW  XVI.   14.  S21 

phecy  of  the  Old  Testament  pointed,  who  holds  the  rights  and 
primogeniture  of  the  whole  human  race  (see  Luke  iii.  23,  38), 
and  to  whom  alone  we  owe  that  we  are  not  ashamed  of  the 
name  of  man :  see  Ps.  xlix.  (xlviii.)  20,  and  cf.  Eom.  v.  15. 
Moreover,  our  Lord,  whilst  walking  amongst  men,  by  this  appel- 
lation, both  expressed,  and  as  suitable  to  the  circumstances  (pro 
economisi,)  of  that  time,  concealed  amongst  men  (cf.  ch.  xxii.  45) 
and  hid  from  Satan  the  fact  that  He  was  o  Tihg,  the  Son,  abso- 
lutely so  called,  i.e.  the  Son  of  God  promised  and  given  to  man, 
Gen.  iii.  15 ;  Isa.  ix.  6 ;  and  sprung  from  man,  Heb.  ii.  11 ;  and 
at  the  same  time,  as  it  were,  reminded  Himself  of  His  present 
condition.  Matt.  xx.  28 ;  Phil.  ii.  7,  8.  In  the  same  manner, 
He  expressed  both  His  crucifixion  and  His  ascension  by  one 
word,  i/'vj/ftitfai,  /  be  lifted  up,  John  xii.  32.  Neither  is  this  appel- 
lation suited  only  to  the  state  of  His  humiliation,  but  the  ex- 
pression, the  Son  of  man,  is  used  for  every  conspicuous  situation 
of  His,  either  in  humiliation  or  exaltation ;  see  John  xii.  34, 
and  compare  therewith,  in  the  following  verse,  the  light  is  with 
you.  And  it  agrees  with  the  very  form  of  His  body,  as  imply- 
ing youth ;  see  Dan.  vii.  13.  Consider  the  following  pas- 
sages :— ver.  27,  28 ;  ch.  xii.  32,  xxiv.  27,  30,  37,  39,  44,  xxv. 
31 ;  Luke  xvii.  22 ;  John  xii.  23-36,  v.  27 ;  Acts  vii.  56. 
Therefore  also  this  appellation  does  not  once  occur  in  the  whole 
df  the  twenty-one  apostolic  epistles,  but  instead  of  it,  the  appella- 
tion, the  Son  of  God;  for  in  Heb.  ii.  6  the  article  is  not  added,  and 
the  words  are  those  of  David,  not  of  St  Paul,  who  yet  frequently 
calls  Christ  both  avSpmros  (homo),  and  ««)/>  (vir).  See  the 
Gnomon  on  Bom.  v.  15.  And  even  in  the  Apocalypse  i.  13 
and  xiv.  14,  as  long  before  in  Dan.  vii.  13,  that  appellation  is 
only  alluded  to,  not  actually  applied  to  our  Lord.  The  agree- 
ment of  the  apostles,  even  in  the  case  of  this  single  phrase, 
shows  that  they  wrote  by  the  same  Divine  inspiration. 

14.  0/  /iE> — aXXo;  Se — erepoi  S'l,  some — some — and  others)  It  is 
not  sufficient  that  we  should  know  the  various  opinions  of  others, 
we  ought  ourselves  to  have  a  fixed  faith,  which  then  may  make 
progress,  even  by  the  opinions  of  others,  though  vain  in  them- 
selves.— 'ludvvriv — 5)  eva  rZiv  vpofrtTuv,  John — or  one  of  the  prophets) 
There  is  no  need  to  refer  this  to  the  notion  of  a  metempsychosis 
believed  by  the  Pharisees ;  for  they  expected  the  return  of  Ellas 

VOL.  L  X 


822  ST  MATTHEW  XVI.  16,  17 

himself  in  person,  who  was  not  dead,  or  the  resurrection  of  the 
others  from  the  dead  ;^  see  ch.  xiv.  2  :  Luke  ix.  8,  19. — 'lipe- 
alav,  Jeremiah)  who  was  at  that  time  expected  by  the  Jews. — 
ha,  one)  i.e.  some  one  indefinitely.  They  did  not  think  that 
anything  greater  could  come  than  they  had  already  had.  They 
did  not  compare  Jesus  with  Moses. 

16.  'Amxpihli,  answering)  Peter  everywhere,  from  the  warmth 
of  his  disposition,  took  the  lead  among  the  apostles  in  speaking. — 
2/^wv  n'sTpos,  Simon  Peter)  On  this  solemn  occasion  his  name 
and  surname  are  joined.  It  is  clear  that  Simon  acknowledged 
the  Son  of  God  more  quickly  and  fully,  and  outshone  his  fellow- 
disciples. — 2u  i7,  Thou  art)  He  says  firmly,  Thou  art,  not  I  say  that 
Thou  art.  It  behoved  that  Peter  should  first  believe  this,  and 
then  hear  it  on  the  Mount  of  Transfiguration  ;  see  ch.  xvii.  5. 
Peter  had  already  uttered  a  similar  confession ;  see  John  vi.  69 ; 
but  this  is  mentioned  with  greater  distinction,  since  he  delivered 
it  after  so  many  temptations,''  on  being  so  solemnly  interro- 
gated.— 6  Xpierbg,  o  T/is  roD  &eou  roO  ^wiroff,  the  Christ,  the  Son  of 
the  living  God)  These  two  appellations,  therefore,  are  not 
exactly  synonymous,  as  John  Locke'  pretended,  though  the  one 
is  implied  in  the  other  (see  Acts  ix.  20)  ;  and  there  is  a  grada- 
tion here ;  for  the  knowledge  of  Jesus  as  the  Son  of  God  is 
sublimer  than  that  of  Him  as  the  Christ. 

17.  Maxdpio;,  blessed)  This  word  signifies  a  condition  not  only 
blessed,  but  at  the  same  time  rare ;  see  ch.  xiii.  16.  Jesus  had 
not  previously  told  His  disciples  explicitly  that  He  was  the 
Christ.  He  had  done  and  said  those  things  by  which,  through 
the  revelation  of  the  Father,  they  might  recognise  Him  as  the 
Christ. — 'Sl/iciiv  'B&p  'Ima,  Simon  Bar-jona)  This  express  naming 
signifies  that  the  Lord  knoweth  them  that  are  His,  and  recalls 
to  Peter's  remembrance  that  sample  of  omniscience  which  had 
been  given  to  him  in  John  i.  42  ;  cf.  ibid.  xxi.  \6.* — eap^  xal 

'  The  suspicion  they  formed  was  not  that  the  soul  of  Elijah  or  others  had 
passed  into  the  body  of  Jesus,  according  to  the  Pythagorean  doctrine  of  me- 
tempsychosis, but  an  actual  return  of  Elijah  in  person,  or  a  resurrection  of 
the  others  named. — Ed. 

*  John  vii.-x. — E.  B. 

*  The  Author  of  the  Essay  concerning  "  The  human  understanding;" 
bom  at  Wrington  in  1632,  died  in  1704— (I,  B.) 

*  Peter  himself  hardly  thought  that  he  was  so  acceptable  [before  God]. 


BT  MATTHEW  XVI.  18.  323 

rJ/xa,  flesh  and  blood)  i.e.  any  man  whatsover ;  flesh  and  blood 
are  put  by  metonymy^  for  body  and  soul :  see  Eph.  vi.  12 ;  Gal. 
i,  16.  No  mortal  at  that  time  knew  this  truth  before  Peter;  see 
ver.  14. — oix  amxdXv^i,  hath  not  revealed)  The  knowledge  of 
Christ  is  not  obtained  except  by  Divine  revelation  ;  see  ch.  xi. 
27. — 0  Uarijp  Mou,  x.T.X.,  My  Father,  etc.)  By  these  words  the  sum 
and  substance  of  Peter's  confession  is  repeated  and  confirmed. 
The  heavenly  Father  had  revealed  it  to  Peter  by  the  teaching 
of  Jesus  Christ,  and  thus  inscribed  it  on  the  apostle's  heart. 

18.  2i)  il  uirpog,  thou  art  Peter)  This  corresponds  with  great 
beauty  to  the  words,  Thou  art  the  Cftrist.^ — n'sTpoe,  •jr'srpa.,  Peter — 
rock)  •Jtirpoi  elsewhere  signifies  a  stone ;  but  in  the  case  of  Simon, 
a  rock.  It  was  not  fitting  that  such  a  man  should  be  called 
Hirpa,,  with  a  feminine  termination ;  on  the  other  hand,  St 
Matthew  would  gladly  have  written  'ckI  tovtij)  rS)  irirptfj,  if  the 
idiom  would  have  allowed  it ;  wherefore  these  two,  'jrsrpa,  and 
■jr'tTpos,  stand  for  one  name  and  thing,  as  both  words  are  ex- 
pressed in  Syriac  by  the  one  noun,  Kepha.  Peter  is  here  used 
as  a  proper  name ;  for  it  is  not  said.  Thou  shalt  be,  but.  Thou 
art ;  and  yet  the  appellative  is  at  the  same  time  openly  declared 
to  denote  a  rock.  The  Church  of  Christ  is  certainly*  (Eev.  xxi. 
14)  built  on  the  apostles,  inasmuch  as  they  were  the  first  be- 
lievers, and  the  rest  have  been  added  through  their  labours ;  in 
which  matter  a  certain  especial  prerogative  was  conspicuous  in 
the  case  of  Peter,  without  damage  to-  the  equality  of  apostolic 
authority ;  for  he  first  converted  many  Jews  (Acts  ii.),  he  first 
admitted  the  Gentiles  to  the  Gospel  (Acts  x.*)  He  moreover 
was  especially  commanded  to  strengthen  his  brethren,  and  to  feed 
the  sheep  and  lambs  of  the  Lord.  Nor  can  we  imagine  that  this 
illustrious  surname,  elsewhere  commonly  attributed  to  Christ 

Blessed  is  the  man,  not  he  who  attributes  aught  to  himself  on  his  own  autho- 
rity, but  whom  the  Lord  pronounces  to  be  blessed. — V.  g. 

^  See  explanation  of  technical  terms  in  Appendix. — (I.  B.) 

2  Christ  addresses  His  own,  and  Christ's  own  address  Him  most  becom- 
ingly throughout  the  whole  of  Seripture. — V.  g. 

'  Eph.  ii.  20.— E.B. 

*  And  the  same  apostle,  in  this  very  passage,  was  superior  to  the  rest  of  the 
disciples  in  the  fact  of  his  knowledge  and  his  confession,  seeing  that  it  is 
probable  that  none  of  them  would  have  answered  at  that  time  with  so  great 
alacrity  as  did  Peter. — V.  g. 


32*  ST  MATTHEW  XVI.  18. 

Himself,  who  is  also  called  the  Rock,  could  without  the  most 
important  meaning  have  been  bestowed  on  Peter,  who  in  the 
list  of  the  apostles  is  called  first,  and  always  put  in  the  first 
place ;  see  Matt.  x.  2  ;  see  also  1  Pet.  ii.  4-7.  All  these  things 
are  said  with  safety,  for  what  have  they  to  do  with  Rome  V'  Let 
the  Roman  rock  beware,  lest  it  fall  under  the  censure  of  ver.  23. 
— xa;,  x.r.X.,  and,  etc.)  A  most  magnificent  promise,  including, 
in  difierent  ways,  the  gates  of  hell,  the  kingdom  of  heaven,  and 
the  earth. — olxoSo/i^eca,  I  will  build)  He  does  not  say,  on  this  rock 
I  WILL  FOUND  ;  for  Peter,  nevertheless,  is  not  the  foundation. 
The  wise  build  on  a  rock ;  see  eh.  vii.  24. — Mou  rf,v  ixxXr,eiav,  My 
Church)  A  magnificent  expression  concerning  Jesus,  not  occur- 
ring elsewhere  in  the  Gospels. — TruXa;  aSou,  the  gates  of  hell)  The 
word  -TTuXai  (gates)  occurs  here  without  the  article.  Heaven  is 
in  the  next  verse  put  in  opposition  to  rffi  ^5»j,  hell,  which  occurs 
here,  as  in  ch.  xi.  23.  Hell  has  no  power  against  faith ;  faith 
has  power  with  reference  to  heaven.^  The  gates  of  hell  (as  else- 
where, the  gates  of  death)  are  named  also  in  Isa.  xxxviii.  10  ; 
Wis.  xvi.  13.  Hell,  ^Bri;,  is  exceedingly  strong  (see  Cant.  viii. 
6) ;  how  much  more  its  gates  ?  The  metaphor  in  "  gates"  is  of  an 
architectural  kind,  as  in  the  expressions,  "  /  will  build,"  and 
"  the  keys."  The  Christian  Church  is  like  a  city  without  walls, 
and  yet  the  gates  of  hell,  which  assail  it,  shall  never  prevail. 
The  defences  of  hell,  and  the  fortifications  of  the  world,  corre- 
sponding to  them,  are  here  intended ;  as,  for  instance,  the  Otto 
man  Porte,  and  Rome,  where  Erasmus  Schmidt'  thinks  that 
the  mouth  of  hell  is ;  that  it  was  opened  in  the  time  of  Marcus 

1  Whether  Peter  was  for  any  time  at  Rome,  and  that  too  not  in  imprison- 
ment, is  a  matter  full  of  doubt.  Grant  even  that  he  was :  he  was  so  cer- 
tainly in  no  other  way  save  as  an  Apostle ;  and  the  Church  planted  there 
was  blessed  with  its  own  ordinary  ministers.  It  was,  therefore,  to  the  place 
of  these  latter,  not  to  his  place,  that  the  Bishops  of  subsequent  ages  suc- 
ceeded, who  afterwards  degenerated  into  Lords  and  Popes V.  g. 

'  In  the  original,  "Contra  fidem  nil  potest  in/emus:  fides  potest  in 
c<Blum :"  where  the  preposition  "  in"  implies  also  motion,  or  progress  toward^ 
heaven. — (I.  B.) 

"  Even  to  heaven." — Ed. 

'  Erasmus  Schmidt  was  a  learned  Philologist,  born  in  Misnia  in  15C0. 
He  became  eminent  for  his  skill  in  Greek  and  in  Mathematics,  of  both  or 
which  he  was  Professor  at  Wittenberg,  where  he  died  in  1637.— (I.  B.) 


ST  MATTHEW  XVI.  19.  325 

Ciirtius,  and  will  be  opened  again  hereafter,  when  the  prophecy 
in  Rev.  xix.  20  is  fulfilled.  "  Rome,"  he  says,  "  is  situated 
very  near  those  parts  of  Italy  where,  before  the  foundation  of 
Rome,  Homer  makes  his  Ulysses  descend  to  hell,  and  where, 
afier  the  foundation  of  Rome,  without  the  intervention  of  any 
great  distance,  VirgU  makes  his  JEneas  do  the  same.  But  lest 
I  should  appear  to  wish  to  plead  on  poetical  credit  (although 
these  poetical  assertions  may  be  regarded  Uke  the  prediction  of 
Caiaphas),  attend  to  historical  testimony : — In  the  middle  of 
the  Roman  Forum,  once  upon  a  time,  if  we  are  to  credit  Livy 
and  other  Roman  writers,  the  hell,  which  you  (Papists)  place  in 
the  bowels  of  the  earth,  opened  its  mouth,  and  that  chasm  could 
not  be  filled  up  with  any  amount  of  earth  thrown  in,  until 
Marcus  Curtius,  armed,  and  on  horseback,  leapt  in — in  order, 
forsooth,  that  as  the  heaven  received  Enoch  and  Elijah  alive,  so 
hell  might  receive  this  Curtius  alive,  as  the  first  fruits,  by  these 
gates  of  hell  then  opened  in  the  middle  of  the  Roman  Forum, 
which  will,  without  doubt,  again  be  opened  by  Divine  power, 
when  the  beast  and  the  false  prophet  shall  be  cast  alive  into 
the  lake  of  fire  burning  with  sulphur,  as  is  foretold  in  Rev. 
xix.  20." 

19.  Atiffw  tfo/,^  7"  iciZZ  jrir«  t/iee)  The  future  tense.  Christ  Him- 
self, afier  His  glorification,  received  the  keys  economically." 
See  Rev.  i.  18,  and  German  exposition  of  the  Apocalypse.  Our 
Lord  afterwards  gave  the  keys,  which  He  here  promised,  to 
Peter,  not  alone,  but  first  in  order  of  time  (cf.  Luke  v.  10)  ; 
since  Peter  was  the  first  who,  afler  the  resurrection  of  Christ, 
exercised  the  apostolical  office ;  see  Acts  i.  15,  ii.  14.  If  the 
keys  had  been  given  exclusively  to  Peter,  and  the  Bishop  of 
Rome  after  him,  and  not  to  the  other  apostles  also,  even  after 
the  death  of  Peter,  the  Bishop  of  Rome  should  have  acted  as 
pastor  to  the  other  apostles. — rds  xXs^s,  the  keys)  Keys  denote 

1  The  margin  of  Ed.  2  makes  the  reading  aol  liura  equal  in  authority  to 
Zaao  ml. — B.  B. 

Ba,  Rec.  Text,  Origen  3,526a,  529rf,  630a,  support  liuru  <toi.  D6c  Vulg. 
Cypr.  support  aol  liiaa. — ^Ed. 

■-'  i.e.  As  Christ,  without  any  derogation  to  His  proper  Divinity. — (I.  B.) 

'  CEconomice,'  in  conformity  with  the  Mediatorial  economy,  which  ap- 
pertains to  Ilim. — Ed. 


326  ST  MATTHEW  XVI.   19. 

authority.  Tertullian,  in  his  work  on  fasting,  ch.  15,  says, 
Apostolus  claves  macelli  tibi  tradidit :  the  apostle''  has  given  thee 
the  keys  of  the  meat  market,  where  he  alludes  to  1  Cor.  x.  25. 
The  keys  are  available  for  two  purposes,  to  close  and  to  open  ;  the 
keys  themselves  are  not  said  to  be  two.'^  One  and  the  same  key 
closes  and  opens  in  Eev.  iii.  7.  The  Jews  declare  that  a  thou- 
sand keys  were  given  to  Enoch.  See  James  Alting's  Hist,  pro- 
mot,  acad.  Hebr.  p.  107. — rns  ^agiXiiag  rZv  oupavSiv,  of  the  kingdom 
of  heaven)  He  does  not  say  of  the  Church,  nor  of  the  kingdoms  of 
the  world. — hrjerig,  Xiiarig,  thou  shalt  hind — thou  shalt  loose)  The 
keys  denote  the  whole  office  of  Peter.  By  the  expressions, 
therefore,  of  binding  and  loosing,^  are  comprehended  all  those 
things  which  Peter  performed  in  virtue  of  the  name  of  Jesus 
Christ,  and  through  faith  in  that  name,  by  his  apostolic  autho- 
rity, by  teaching,  convincing,  exhorting,  forbidding,  permitting 
(see  Tertullian,  already  quoted),  consoling,  remitting  (see  Matt, 
xviii.  18,  15;  John  xx.  23)  ;  by  healing,  as  in  Acts  iii.  7,  ix. 
34 ;  by  raising  from  the  dead,  as  in  Acts  ix.  41  (cf.  ibid.  ii.  24)  ; 
by  punishing,  ibid.  v.  5  ;  cf.  1  Cor.  v.  5  ;  he  himself  records,  in 
Acts  XV.  8,  an  instance  of  a  matter  performed  on  earth  and 
sanctioned  in  heaven.  It  is  advisable  to  compare  with  this 
passage  that  in  Matt,  xviii.  18,  and  with  both  of  them  the  third 
in  John  xx.  23.  In  this  passage,  to  Peter  alone,  after  uttering 
his  confession  concerning  Jesus  Christ,  the  authority  is  pro- 
mised, first  of  binding,  and  secondly  of  loosing  sins,  and  what- 
soever is  included  under  that  authority ;  and  this  is  done  as  it 
were  enigmatically,  it  not  being  expressed  what  things  were  to 
be  bound  and  loosed,  because  the  disciples  were  not  yet  capable 
of  understanding  so  wonderful  a  matter ;  see  Luke  ix.  54.  In 
chapter  xviii.,  after  our  Lord's  transfiguration,   the  disciples, 

'  Sc.  St  Paul.— (I.  B.) 

"  The  keys  of  the  market,"  i.e.  the  free  use  of  authority  to  buy  and  eat 
whatever  meat  is  sold  in  it. — Ed. 

*  More  keys,  in  fact,  may  be  accounted  to  have  been  delivered  to  Peter. 
Hence  it  was  that  with  so  great  efficacy  he  opened  the  entrance  into  the 
kingdom  of  heaven  to  the  Jews  and  Gentiles.  Comp.  the  opposite  case  [of 
the  Pharisees,  who  shut  up  the  kinffdom  of  heaven  against  men},  ch.  xxiii.  4, 
13  ;  Luke  xi.  52 V.  g. 

'  These  words  as  to  binding  and  loosing  do  not  properly  apply  to  the  keysp 
but  yet  have  a  close  connection  with  the  use  of  the  keys. — V.  g. 


ST  MATTBEW  XVI.  20.  827 

who  had  made  some  progress  in  faith,  are  invested  in  common 
with  the  authority,  first  of  binding,  and  secondly  of  loosing,  the 
offences  of  their  brethren,  but  most  especially  of  loosing  them  by 
prayers  in  the  name  of  Christ.  In  John  xx.,  after  His  resur- 
rection, our  Lord  haviag  breathed  upon  His  disciples,  gives  them 
the  authority,  firstly  of  remitting,  and  secondly  of  retaining 
sins ;  for  thus  are  the  words  and  their  order^  changed  after  the 
opening  of  the  gate  of  salvation.  The  greatest  part  of  the 
apostohc  authority  regards  sins  (cf.  Hosea  xiii.  12).  The  remain- 
ing particulars  are  contained  in  this  discourse  by  synecdoche. 
It  is  not  foreign  to  our  present  purpose  to  compare  a  passage  of 
Aristophanes  as  to  the  use  of  the  verb  Xue/n — ^Frogs ;  Act  ii. 
scene  6,  Epirrhema^  [Ed.  Dindorf,  691], — ahtav  sxhiiti,  atsai 
r&;  irfioTtpov  a/iapTias  (%p^) — i-e.  "  we  ought  to  forgive  (or  remit) 
the  faults  of  those  who  explain  the  cause  of  them." 

20.  Mr)div>,  to  no  one)  Jesus  had  not,  even  to  His  apostles, 
said  that  He  was  the  Christ,  but  He  left  it  that  they  might  dis- 
cover it  themselves  from  the  testimony  of  facts.  It  was  not 
suitable,  therefore,  that  that  should  be  openly  told  by  the  apostles 
to  others  before  His  resurrection,  which  was  to  corroborate  the 
whole  testimony  to  the  fact  of  His  being  the  Christ.'  For 
Jie  who  injudiciously  propounds  a  mystery  to  those  who  do  not 
comprehend  it,  injures  both  himself  and  others.  Had  they  done 
so,  those  who  beheved  in  any  way  that  Jesus  was  the  Christ 
might  have  sought  for  an  earthly  kingdom  with  seditious  up- 
roar ;  whilst  the  rest,  and  by  far  the  greater  number,  might  have 
rejected  such  a  Messiah  at  that  time  more  vehemently,  and  have 
been  guilty  of  greater  sin  in  crucifying  Him,  so  as  to  have  had 
the  door  of  repentance  less  open  to  them  for  the  future.  After- 
wards,'' the  apostles  openly  bore  witness  to  this  truth. — o  Xpieris, 
the  Christ)  Soon  after  the  disciples  had  acknowledged  and  con- 
fessed that  Jesus  was  the  Christ,  He  exhibited  to  them  His 

^  The  order  before  had  been — 1.  Binding  (answering  to  retaining) ;  2. 
Loosing  (answering  to  remitting).     The  order  is  now  reversed. — Ed. 

'  In  old  comedy,  a  speech,  usually  of  Trochaic  tetrameters,  spoken  by  the 
Coryphaeus  after  the  Parabasis.    Liddell  and  Scott,  q.  v. — (I.  B.) 

'  Inasmuch  as  even  Peter  himself  could  hardly  have  reconciled  the  doc- 
trine concerning  the  Son  of  God  with  that  of  His  Passion. — Harm.,  p.  369. 

*  And  that,  too,  after  the  lapse  of  but  a  few  intervening  weeks, — Barm^ 
p.  369. 


S2«  ST  MATTIIEW  XVI.  21. 

transfiguration  (ch.  xvii.  1-5),  and  openly  spoke  of  Himself 
among  them  as  the  Christ ;  see  Mark  ix.  41,  and  John  xvii.  3. 
21.  'At-J  roVf,  at  that  time  and  thenceforward — ^p^a'^o,  x.r.X., 
began,  etc.)  It  is  clear,  therefore,  that  He  had  not  shown  it 
them  before.^  The  Gospel  may  be  divided  into  two  parts,  from 
which  the  Divine  plan  of  Jesus  shines  forth.  The  first  pro- 
position is,  Jesus  is  the  Christ;  the  second,  Christ  must  suffer, 
die,  and  rise  again  (cf.  John  xvi.  30,  31,  32),  or  more  briefly, 
Christ  by  death  will  enter  into  glory.  Jesus  first  convinced  His 
disciples  of  the  first  proposition  (de  subjecto)  :^  in  consequence 
of  which  they  were  bound  to  believe  Him  concerning  the  second 
(de  prsedicato),  even  before  His  passion.  After  His  ascension, 
the  people  first  learnt  the  second  proposition  (prsedicatum),  and 
thence  were  convinced  of  the  first  (de  subjecto) ;  see  Acts 
xvii.  3.  As  soon  as  Jesus  had  persuaded  His  disciples  of  the 
first  proposition  (ver.  16),  He  added  the  second.^  Afterwards 
He  led  them  to  the  mountain  of  Transfiguration.''  The  order 
of  the  evangelic  harmony  is  of  great  importance  with  regard  to 
the  observing  of  these  things.  Men  frequently  teach  all 
things  at  once :  Divine  wisdom  acts  far  otherwise. — Stmueiv, 
to  show),  i.e.  openly. — Sti  dsT  AurJi'  a,'!rsX6tTv,  that  He  must  go)  and 
at  the  same  time  relinquish  that  mode  of  living  to  which  the 
disciples  had  become  habituated. — vahTv,  to  suffer)  When  aught 
of  glory  accrued  to  Jesus,  as  in  this  instance  by  the  confession 
of  Peter,  then  He  was  especially  wont  to  make  mention  of  His 
approaching  passion.  This  first  announcement  mentions  His 
passion  and  death  generally ;  the  second,  in  ch.  xvii.  22,  23, 

^  Except  in  covert  [enigmatical]  words. — "V.  g. 

'  "  De  subjecto,"  "  de  prtedicato,"  lit.  "  of  the  subject,"  "  of  the  predi- 
cate." I  have  ventured  to  render  the  passage  in  language  more  generally 
intelligible— (I.  B.) 

'  Viz.,  In  ver.  21,  etc.,  as  to  His  suffering,  death,  and  resurrection.— Ed. 

'  Where  the  same  voice  sounded  from  heaven,  as  before  His  baptism, 
"  This  is  my  Beloved  Son ;"  there  being  added  the  Epiphonema,  or  appended 
exhortation,  "  Hear  Him."  To  wit,  He  was  to  be  heard,  or  given  heed  to, 
especially  in  regard  to  those  things  which  had  constituted  the  main  subject 
of  the  conversation  very  recently  held  on  the  mountain  (between  the 
Lord  and  Moses  and  Elias,  Luke  ix.  31),  concerning  his  approaching 
"  decease  at  Jerusalem  "—concerning  His  Passion,  I  say,  His  Death  and  His 
Resurrection. — Harm.,  p.  370. 


ST  MATTHEW  XVI.  22,  23.  329 

adds  His  being  betrayed  into  the  hands  of  sinners ;  the  third, 
in  ch.  XX.  17—19,  at  length  expresses  His  stripes,  cross,  etc. 
The  first  was  nearer  in  point  of  time  to  the  second,  than  the 
second  to  the  third. — vpie^uTiptiiv,  ap^'ipit^'j  ypa/ji/j,are(av,  elders — 
chief  priests — scribes)  Three  classes  of  those  who  ought  to  have 
led  the  people  to  the  Messiah ;  corresponding  nearly  to  the 
Council  of  Justice,  the  Consistory,  and  the  Theological  Faculty 
of  modern  times. — syipSrimi,  to  be  raised)  He  adds  nothing  yet 
of  His  ascension.  By  degrees,  all  further  and  later  particulars 
are  disclosed ;  see  ver.  27. 

22.  UpodKa^o/iivos,  taking  hold  of)  as  if  he  had  a  right  to  do 
so.  He  acted  with  greater  familiarity  after  his  declaration  of 
acknowledgment.  Jesus  however  reduces  him  to  his  proper 
level ;  cf.  Luke  ix.  28,  48,  49,  54,  55.-6  nirpoi,  Peter)  The 
same  mentioned  in  ver.  16.^  Reason  endures  more  easily  the 
general  proposition  concerning  the  person  of  Christ,  than  the 
word  of  the  Cross.  Sudden  changes  occur  in  Peter,  in  ver.  16, 
22,  and  ch.  xvii.  4.  Thence  he  bears  witness  from  experience  to 
the  truth,  that  we  are  preserved  by  the  power  of  God  (1  Pet.  i.  5), 
not  our  own. — np^aro,  he  began)  He  had  received  the  other 
doctrines  without  making  any  objection. — IXms  '2oi,  propitious 
unto  Thee)  sc.  May  God  be.  An  abbreviated  formulary.  Thus 
In  1  Mac.  ii.  21,  we  meet  with  I'Xews  fi/ui  xara'Kmin  v6/iov,  God 
forbid  that  we  should  forsake  the  law.  And  thus  the  LXX.  some- 
times express  the  Hebrew  rh'hri-^ 

23.  "X's-ayE,  depart)  It  is  not  your  place  to  take  hold  of  and 
rebuke  Me.  By  how  much  the  more  He  had  declared  Peter 
blessed,  by  so  much  the  more  does  He  now  reprove  him  who 
was  previously  prepared  by  faith  to  digest  the  reproof,  in  order 
that  He  may  both  correct  him  and  preserve  the  other  disciples  ; 
see  ver.  24. — ovleu  Mou,  behind  Me")  out  of  My  sight.  He  had 
commanded  Satan  to  do  the  same  ;  see  ch.  iv.  10. — 'Sara.vu,  Satan) 

1  There  being  thus  afforded  a  remarkable  specimen  of  how  easy  it  is  for 
one  to  stumble  [to  be  offended  with  the  humbling  truths  as  to  Christ]  the 
more  grievously  [in  proportion  as  one  had  the  more  boldly  avowed  the  truth 
before] V.  g. 

'  As  in  2  Sam.  xx.  20.^(1.  B.) 

'  It  becomes  thee  not  to  be  My  adviser,  but  My  follower  [oTtku  Mow]. 
-V.g, 


830  ST  MATTHEW  XVI.  24. 

an  appellative.  Cf.  John  vi.  70,  where  our  Lord  says,  concern- 
ing Judas  Iscariot,  xai  l|  i/iuiv  iTs  SidBoXos  Ignv,  and  one  of  you  is 
a  devil— Bwi  cf.  Gnomon  on  Kev.  xii.  9. — Peter  thought  him- 
self very  kind  when  he  said  'iXitag,  x.r.\.,  but  yet  he  is  called 
Satan  for  so  doing.  Cf.  2  Sam.  xix.  22,  where  pc  signifies  one 
who  puts  himself  in  the  way  as  a  hinderance.^ — exavdaXov  Mou, 
My  stumbling-block")  i.e.  thou  dost  not  only  stumble  or  take  of- 
fence at  My  words,  but,  if  it  were  possible,  thou  wouldst  furnish 
Me  with  a  hurtful  stnmbHng-block  by  thy  words.  This  is  said 
with  the  utmost  force,  and  declares  the  reason  of  our  Lord's 
swift  severity  towards  Peter.'  If  an)rthing  could  have  been 
able  to  touch  the  soul  of  Jesus,  the  words  of  the  disciple  would 
have  been  more  dangerous  than  the  assaults  of  the  tempter, 
mentioned  in  the  fourth  chapter  of  this  Gospel.  Cf.  Gnomon 
on  Heb.  iv.  15. — Rock  and  stumbling-block  (lapis  offensionis,  lit. 
stumbling  stone)  are  put  antithetically.  Our  Lord  sends  away 
behind  Him  the  stumbling-block  placed  before  His  feet. — rd 
roij  ©EoD,  the  things  of  God)  sc.  the  precious  word  of  the  Cross. 
The  perception  of  Jesus  is  always  divine.^ — rSiv  Mpuiav,  of  men) 
the  same  as  flesh  and  blood  in  ver.  17. 

24.  &iXbi,  X.T.X.,  wishes,  etc.)  No  one  is  compelled;  but  if  he 
wishes  to  do  so,  he  must  submit  to  the  conditions. — omgiii  Mou 
eXSeiv,  to  come  after  Me)  This  denotes  the  state  and  profession, 
as  axoXouhkct)  (let  him  follow)  does  the  duty,  of  a  disciple." — u'lrap- 
V7]sd,g9ca,  let  him  abnegate,  or  utterly  deny)  Weigh  well  the  force  of 

1  Where  David  so  calls  the  sons  of  Zeruiah. — (I.  B.) 

2  E.  V.  "An  offence  unto  Me."— (I.  B.) 

'  In  this  way  the  Saviour  repelled,  at  the  very  moment  of  their  approach, 
all  things  whatever  might  have  been  a  stumbling-block  or  offence,  }ust  as  fire 
repels  water  which  approaches  very  close  to  it,  but  which  cannot  possibly 
mix  with  it. — V.  g. 

*  The  Cross  is  a  stumbling-block  to  the  world  :  the  things  which  are  op- 
posed to  the  Cross  were  a  stumbling-block  (offence)  to  Christ.  This  feeling 
and  perception  concerning  the  « suffering'  of  Christ,  and  of  those  who  belong 
to  Christ,  and  concerning  the  '  glory'  which  follows  thereupon  [1  Pet.  i.  11], 
Peter  cherished  at  a  subsequent  time,  as  his  own  first  Epistle  abundantly 
testifies. — V.  g. 

'  "  Id  denotat  statum  et  professionem ;  sequatur,  ofBcium."  For  a  person 
may  go  after  or  behind  another  without  following  in  his  steps.  In  the  one 
case,  he  appears  and  professes  to  walk  in  his  steps  ;  in  the  other,  he  really 
does  so:  the  one  implies  profession— the  other  involves  practice. — (I.  B.). 


ST  MATTHEW  XVI.  25-27.  SHI 

the  word  in  cli.  xxvi.  70.  To  abnegate  is  to  renounce  oneself. 
Tims,  in  Tit.  ii.  12,  we  have  the  simple  word  &pn7e6a,i,  to  deny ; 
in  Luke  xiv.  33,  AvordeeteSai,  to  set  apart  from  himself — to  bid 
farewell  to,  or  forsake.  These  expressions  are  contrasted  with 
6/ioXoyia,  confession,  or  accordant  profession ;  see  Heb.  x.  23." — 
Kai  axoXovhiTw  Mo/,  and  follow  Me)  that  he  may  be  where  I  am. 

25.  0sXj) — eSigai,  shall  wish — to  save)  It  is  not  said,  "  shall 
save." — -^u^riv,  soul)  The  soul  is  the  man  in  his  animal  and 
human  capacity. — eZgai,  to  save)  sc.  naturally. — avokieu,  shall 
lose)  sc.  spiritually,  or  even  corporeally. — amXeari,  will  lose)  sc. 
naturally,  having  cast  away  all  egoism^  by  self-abnegation.  It 
is  not  said,  shall  wish  to  lose. — mxiv  ''E/iou,  for  My  sake)  This  is 
the  object  of  self-abnegation  :  but  many  from  other  causes  lose 
their  Kves,  sc.  for  their  own  sake,  or  that  of  the  world. — ivprign, 
shall  find)  In  St  Mark  and  St  Luke  it  is  auisii,  shall  save,  shall 
save  sc.  spiritually,  or  even  corporeally.  The  world  is  full  of 
danger.  The  soul  that  is  saved  is  something  that  has  been 
found. 

26.  Tin  x6g//jov  SXot,  the  lohole  world)  No  one  has  ever  yet 
gained  the  whole  world ;  yet,  if  he  should  gain  it,  what  would  it 
profit  him? — 4"'%^''?  soul)  True  wisdom  refers  everything  to 
the  interest  of  the  soul ;  false,  to  that  of  the  body. — r/  bu>gu, 
what  shall  he  give  ?)  The  world  is  not  enough.^ — avraXXayfio,, 
as  an  equivalent,  lat.  redhostimentum)  which  ought  not  to  be  of 
less  value  than  the  soul  for  which  it  is  given. 

27.  MsXXe/  tp^igSai,  is  about  to  come)  A  stronger  expression 
than  sXeiigirai,  will  come.  As  the  teaching  concerning  the  per- 
son of  Christ  is  immediately  followed  by  that  concerning  His 
Cross,  so  is  the  latter  by  that  concerning  His  glory. — ron,  then) 

'  Peter  disowns  himself,  when  he  suffers  himself  to  do  that  which  he  had  done 
in  the  disowning  of  Christ.  When  the  human  feelings  of  Peter  desire  this  or 
that  thing,  Peter  retorts — I  do  not  know  Peter  any  longer;  there  is  no  rela- 
tionship at  all  between  me  and  him,  nor  is  it  evident  to  me  what  the  man 
means  or  intends.  Whoever  has  gained  such  power  against  himself,  to  him 
the  Cross  is  anything  but  irksome,  and  there  is  nothing  sweeter  than  the 
following  of  Christ. — V.  g. 

"  "  Suitate."—(I.  B.) 

•  The  whole  world  is  not  enough  as  a  ransom  to  redeem  the  one  soul  of 
even  one  man.  But  what  a  vast  multitude,  in  truth,  Christ  redeemed  by  His 
own  blood,  namely,  the  whole  world ! — V.  g. 


332  ST  MATTHEW  XVI.  28. 

All  things  are  put  off  till  then. — amduau  hdaTuj,  He  will  render 
to  each  individual)  This  is  the  attribute  of  Diviae  Majesty ;  see 
Rom.  ii.  6.' — ''rpa^iv,  action,  conduct,  doing)  The  word  is  put  in 
the  singular,  for  the  whole  life  of  man  is  one  doing  J' 

28.  Tnlg,  some)  Our  Lord  does  not  mention  them  by  name ; 
and  it  was  profitable  for  them  not  to  know  that  they  were  the 
persons  meant.*  Peter  then  scarcely  hoped  that  he  would  be 
one  of  them. — ude,  here)  A  strikingly  demonstrative  particle. — 
stag  av  I'dusi,  until  they  see)  Something  is  indicated  which  was  to 
happen,  but  not  immediately  (otherwise  all,  or  nearly  all,  would 
have  lived  to  that  time),  but  yet  something  which  would  take 
place  in  that  generation  of  men.  This  term  {terminus)  or  period 
has  various  intervals  :  the  vision,  or  seeing,  various  degrees  up  to 
the  death  of  those  who  saw  it,  which  followed  at  various  times : 
cf.  in  Luke  ii.  26,  the  expression  <i:ph  n  'Ibri,  before  he  liad  seen, 
used  with  regard  to  Simeon.  And  the  advent  of  the  Son  of 
Man  advanced  another  step  before  the  death  of  James  (see  Acts 
ii.  36,  and  passim  till  xii.  2,  and  cf.  Heb.  ii.  5,  6,  7)  ;  another 
before  the  death  of  Peter  (see  2  Pet.  i.  14,  19,  and  Luke 
xxi.  31) ;  another,  and  that  the  highest,  before  the  death  of 
John,  in  the  most  magnificent  revelation  of  His  coming,  which 
the  beloved  disciple  has  himself  described  (see  Gnomon  on  John 
xxi.  22) ;  a  revelation  to  which  the  event  foretold  will  corres- 
pond ;  see  ver.  27,  and  ch.  xxvi.  64.  And  a  previous  proof  of 
this  matter  was  given  in  a  week*  from  this  time  on  the  Mount 
of  Transfiguration ;  and,  at  the  same  time,  out  of  all  the  dis- 
ciples those  were  chosen  who  should  most  especially  see  it.  It  is 
beyond  question,  that  those  three'  who  witnessed  our  Lord's 
transfiguration  were  peculiarly  favoured  with  reference  to  the 
subsequent  manifestations  of  His  glory.  This  saying  of  our 
Lord  appears  to  have  been  referred  to,  but  not  rightly  under- 

'  There  is  most  frequent  recurrence  of  this  expression  in  Scripture. — V.  g. 

*  From  which,  according  as  it  is  subject  to  Christ  or  to  the  belly,  many 
works  continually,  and  as  a  natural  consequence,  either  good  or  else  bad,  come 
forth  (result) V.  g. 

And  He  may  have  thereby  also  at  the  same  time  sharpened  others. 
— V.  g. 

*  "  After  six  days,"  chap.  xvii.  1.— Ed. 

s  Of  whom  James,  in  the  year  44,  Peter  in  67,  John  in  102,  are  generally 
said  to  have  died. — Harm.,  p.  372. 


ST  MATTHEW  XVII.  1,  2.  333 

stood,  by  those  who  imagined  that  the  last  day  was  near  at  hand. 
— rJv  T'liv  roS '  AvSpiimv  lpy^6/iivov,  the  Son  of  Man  coming)  His  con- 
spicuous coming  to  judgment  (see  Gnomon  on  ver.  13)  is  meant, 
which  would  begin  to  foUow  immediately  after  His  ascension. 


CHAPTEE   XVII. 

1.  'H/Ji'spa;  i^,  Sia;  days)  St  Luke  says,  iiet!  fiiiipat  oarii,  as  it 
were,  about,  eight  days ;  enumerating  the  days  both  of  the  word 
and  the  deed.  This  definition  of  time  intimates  some  connec- 
tion with  what  has  just  preceded.  The  teaching  concerning  the 
Son  of  God,  and  His  departure,  or  Passion,  was  confirmed  by 
the  Transfiguration. — irapa\a./j,^dni,  taketh  with  Him)  Our  Lord 
knew  what  was  about  to  happen  on  the  Mount. — o  'ijjffoD?,  Jesus) 
As  the  name  of  Jesus  is  introduced  here  to  indicate  the  com- 
mencement of  a  new  portion  of  the  Gospel  history,  it  is  clear 
that  the  declaration  in  ch.  xvi.  28  does  not  refer  exclusively  to 
the  Transfiguration. — rh  nirpot  xal  'Iaxw/3o»  xal  'ludwriv,  ron 
dSsXpii/  atiTou,  Peter  and  James,  and  John  his  brother)  St  Matthew 
Candidly  relates  those  circumstances  also  in  which  other  apostles 
Were  preferred  to  himself.  The  writings  of  Peter  and  John, 
who  were  present  on  the  occasion,  are  extant :  the  former  men- 
tions this  event  in  his  second  epistle  (2  Pet.  i.  17,  18)  :  the 
latter  takes  it  for  granted,*  as  a  thing  well  known,  and  attested 
by  sufficient  evidence.  Cf.  on  the  choice  of  the  three  apostles 
here  selected,  ch.  xxvi.  37. — Spog,  a  mountain)  The  name  of  the 
mountain  is  not  mentioned,  and  thereby  superstition  is  pre- 
vented. Several  very  remarkable  divine  manifestations  have 
been  made  on  mountains ;  see  Acts  vii.  30,  38.  The  opinion 
which  regards  Tabor  as  the  scene  of  the  transfiguration  is 
specious.     See  Jer.  xlvi.  18. 

2.  MfTifiopipwdri,  was  transfigured)  This  verb  implies  that  our 
Lord  had  always  possessed  the  glory  within  Himself.   The  force 

'  No  doubt  the  transfiguration  was  included  in  the  reference,  John  i.  14, 
"  We  beheld  His  fflory,  the  glory  as  of  the  Only  begotten  of  the  Father,  fall 
of  grace  and  truth." — Ed. 


834  ST  MATTHEW  XVII.  3. 

of  the  verb  iJ,iTa(!xni^a,riZia6a.i  is  different,  as  in  Phil.  ui. 
21  and  2  Cor.  xi.  14 ;  cf.  also  the  distinction  between  liopfri 
and  eyJiiJ^a,,  in  Phil.  ii.  6,  7,  8.^ — pSs,  light)  inferior  to  that 
of  the  sun;^  for  His  garments  diluted  the  splendour  of  His 
body. 

3.  "np^jjirav,  appeared)  sc.  with  their  bodies. — Mwcrjis  xa)  'HXlag, 
Moses  and  Elias)  The  depai'ture  of  each  of  them  from  this 
world  had  been  singular :  each  of  them  was  remarkable  for 
revelations  vouchsafed  to  him  on  Mount  Sinai  and  Horeb. 
Both  of  them  are  mentioned  together  in  Mai.  iv.  4,  5.  It  is 
probable  that  Moses  was  raised  to  life  immediately  on  his  death 
and  burial,  so  that  he  was  not  dead  whilst  Elias  was  living  in 
heaven :  he  certainly,  after  his  decease,  entered  the  land  of  pro- 
mise, in  which  this  holy  mountain  was  situated.  And  yet  Christ, 
not  Moses,  is  the  anrap'^it,  the  primitise,  the  firstr-fruits.  The 
resuscitation  of  Moses  does  not  confer  life  upon  others  ;  that  of 
Christ  does.  This  appearance,  however,  of  Moses  alive  from 
the  dead,  is  full  of  mystery.  Who  will  venture  to  assert  that 
he  had  already  obtained  immortality  {a'^avaeia),  and  did  not 
receive  any  advancement  in  bliss  (psXTiaigig)  after  the  resurrec- 
tion of  Christ  1 '   Oh,  how  many  things  there  are  in  the  world  of 

^  Sc.  h  fioptpfl  &SOV  vvap'jca}! — fiopCp^u  SoiJxou  Xa/Sw* — xai  ii-)(,iipi.a.Ti  lipt^sls 
ug  tx.u^pci}TQg. 

Mop0^,  forma,  according  to  Beng.  1.  c,  expresses  something  absolute. 
^X^fix,  habitus,  refers  to  the  aspect  and  feeling  (refertur  ad  aspectum  et 
sensum).  I  think  as  habitus  is  from  habeo,  so  a-jc^pi,a,  from  exa,  a^a ;  and 
therefore  aycjiifia  is  the  whole  external  condition  of  man,  as  seen  in  his  form 
(fiop(pii),  gesture,  and  gait, — the  bearing  and  state  of  a  man. — Ed. 

^  Whereas  His  face  shone  as  the  sun.  His  raiment  was  only  white  as  the 
light. — Ed. 

'  On  the  first  day  of  the  month  Adar,  according  to  Josephus,  B.  IV.  Ant., 
at  the  end,  Moses  died  (comp.  Deut.  xxxiv.  8  ;  Josh.  i.  11,  iv.  19).  Beng. 
had  mentioned  this  in  Harm.  Ev.,  Ed.  i.  on  this  passage,  and  liad  noticed  that 
Ohrist's  transfiguration  had  taken  place  at  the  same  time  of  year,  in  the  pre- 
sence of  Moses ;  subjoining  a  caution,  that  though  this  remark  might  not  seem 
to  have  much  weight,  yet  it  was  possible  it  might  be  of  use  to  some  hereafter. 
Shortly  after,  some  one  appealed  to  the  transfiguration  of  Christ  as  having 
occurred  in  the  month  of  September,  as  a  ground  of  expecting  the  coming  of 
Moses  and  Elias  in  the  month  of  September  a.d.  1737  :  an  error  which  this 
observation  of  Beng.,  however  minute  and  overstrained  it  may  seem  to 
some,  might  have  served  to  refute.  See  Harm.  Ev.  Ed.  ii.,  pp.  376,  376. 
— E.  B. 


S85 

glory  above  our  comprehension !  If  this  appearance  of  Moses 
and  EHas  were  not  mentioned  in  the  canonical  Scriptures, 
although  attested  by  other  sufficient  witnesses,  who  would  not 
consider  it  as  a  fable  ? — /isr'  Avtou  gvXXaXovmg,  conversing  with 
Him)  There  is  no  pleonasm.''  Each  of  them  conversed  with 
Jesus.  A  conversation  of  the  highest  importance  (colloquium 
maximum).  Moses  stood  at  the  end  of  the  first  dispensation,^ 
Elias,  in  the  middle  of  the  middle  dispensation  ;  Jesus,  on  the 
threshold  of  the  last.  They  bear  witness  to  the  true  Messiah, 
and  to  Him  only, — /j,ir  Autou,  with  Him)  They  conversed  with 
Him  only,  not  with  the  three  apostles. 

4.  KoCkh,  good)  the  Hebrew  31D  in  the  first  chapter  of  Genesis. 
— £?na/,  to  be)  i.e.  to  remain.  Nay,  something  very  different — 
xaXhv  7JV,  was  good  ["  expedient  for  them"] ;  see  J  ohn  xvi.  7.  There 
was  no  need  of  tabernacles  for  standing  (see  Luke  ix.  32),  nor 
for  a  single  night  (see  ibid.  37.)^ — il  e'iXiis,  if  Thou  wilt)  A  good 
and  necessary  condition. — rpsii,  three)  not  six.  The  apostles 
wished  to  be  with  Jesus. — Miiierj,  x.r.X.,  for  Moses,  etc.)  Peter 
knew  Moses  and  Elias  in  that  light. 

5.  "Eti,  yei)  with  but  Httle  delay. — XaXoDvros,  speaking)  His 
speech  had  clearly  not  been  suitable. — i&oxi — ihov,  behold!  behold!) 
Matters  of  great  moment,  one  of  the  greatest  revelations. — n<f>i\r\, 
a  cloud)  Human  nature  cannot  bear  the  glory  of  God  without 
admixture  or  interposition.  Strong  medicine  is  diluted  with 
fluid.  Sleep  must  be  added ;  see  Luke  ix.  32.  Moses  and 
Elias,  however,  were  permitted  to  enter  the  cloud  (ibid.  34)  :  a 
great  admission  I  The  Divine  majesty  is  firequently  conspicuous 
in  clouds. — aOroOs,  them)  sc.  the  disciples ;  see  Luke  ix.  34. — 
(puv^,  a  voice)  A  voice  came  firom  heaven,  firstly,  ch.  iii.  17  ; 
secondly,  at  this  central  period;    thirdly,  and  lastly,  a  little 

^  See  explanation  of  technical  terms  in  Appendix. — (I.  B.) 
^  At  the  end  of  the  first  dispensation,  viz.  the  patriarchal ;  though  Moses 
also  stood  at  the  beginning  of  the  second,  viz.  that  of  the  law.  In  this  latter 
point  of  view,  as  Moses  stands  at  the  beginning  of  the  law  as  its  repre- 
sentative, so  Elias  at  the  beginning  of  the  prophets,  and  the  Lord  Jesus  at 
the  beginning  of  the  Gospel,  at  once  its  representative  and  embodiment. — 
Ed. 

'  Peter  no  longer  now  has  the  wish  that  he  had  continued  on  that  moun- 
tain. It  is  now  his  privilege,  by  means  of  the  Cross,  to  pass  from  that  which 
is  good  to  those  things  which  are  better. — V.  g. 


88B  ST  MATTHEW  XVII.  7-10. 

before  our  Lord's  Passion,  John  xii.  28.  After  each  of  these 
voices  from  heaven,  fresh  virtue  shone  forth  in  Jesus,  fresh 
ardour  and  fresh  sv^eetness  in  His  discourses  and  actions,  fresh 
progress. — oZrog  eenv,  x.r.X.,  This  is,  etc.)  This  speech  has  three 
divisions,  which  regard  the  Psalms,  the  Prophets,  and  Moses, 
from  which  they  are  derived^. — AiroD,  Him)  In  contradistinction 
to  Moses  and  Elias.  This  command,  hear  Him,  was  not  uttered 
at  His  baptism;  see  Matt.  iii.  17. — axouiTi,  hear)  It  is  the  busi- 
ness of  wayfarers  rather  to  hear  and  publish  what  they  have 
heard,  than  to  see  as  Peter  wished  to  do.  The  Father  sanc- 
tioned all  things  which  the  Son  had  said  of  Himself  as  the  Son 
of  God ;  and  what  He  was  about  to  say  even  more  fully,  espe- 
cially concerning  the  Cross.  For  the  Father  on  this  occasion 
bore  witness  Himself  expressly  concerning  Him  as  His  Son  : 
concerning  the  Cross,  His  Son  was  to  be  heard  more  and 
more. 

7.  'H-^aro,  touched)  They  were  prostrated  by  what  they  saw 
and  heard ;  they  were  raised  again  by  His  familiar  and  eflSca- 
cious  touch. — /j,fi  (po^tTeh)  cease  to  fear. 

8.  'IneoZv  fiovov,  Jesus  alone)  Hence  it  is  evident  that  He .  is 
the  Son,  who  is  to  be  heard,  not  Moses,  nor  Elias. 

9.  Mribivi,  to  no  one)  not  even  to  their  fellow-disciples. — Iwj 
ou,  x.r.x.,  until,  etc.)  After  His  resurrection  they  did  men- 
tion it;  see  2  Pet.  i.  18.  St  Matthew  also  recorded  it,  although 
he  had  not  been  present. — amgTp,  have  risen)  The  glory  of 
the  resurrection  rendered  this  previous  manifestation  more 
credible. 

10.  T/  ou/,  X.T.X.,  how  thenj  etc.)  To  the  mention  of  His  death 
they  oppose  the  restitution  of  all  things  by  EHas,  whom  (see 
ver.  31)  they  suppose  to  have  come ;  and  they  think  that  this 
fact  ought  not  to  be  concealed,  but,  on  the  contrary,  published 

'  Viz.,  « I  will  declare  the  decree :  the  Lord  hath  said  unto  Me,  Thou  art 
my  Son;  this  day  have  I  begotten  Thee,"  Ps.  ii.  7.  "Behold  My  Servant, 
whom  I  uphold  ;  mine  Elect,  in  whom  My  soul  delighteth :  I  have  put  My 
Spirit  upon  Him  ;  He  shall  bring  forth  judgment  to  the  Gentiles,"  Isa.  xlii.  1. 
"  The  Lord  thy  God  will  raise  up  unto  thee  a  Prophet  from  the  midst  of 
thee,  of  thy  brethren,  like  unto  me  ;  unto  Him  ye  shall  hearhen"  Dmi.  xviii. 
15.— (I.  B.) 

And  not  long  before  his  decease,  Peter,  in  his  Second  Epistle,  appealed  to 
this  very  testimony  which  declared  Jesus'  glory. — V.  g. 


ST  MATTHEW  XVII.  11,  12.  SST 

for  the  promotion  of  the  faith,  that  the  event  may  be  recognised 
as  already  corresponding  to  the  expectation  of  the  Scribes. — 
xfurov,  first)  sc.  before  the  Messiah's  kingdom. 

11.  "E^jjsra/,  Cometh)  The  present  tense,  midway  between 
prediction  and  fulfilment ;  and  the  ministry  of  John  was  efBca- 
cicus  also  after  his  death. — a'ffoxa.To.gTrieii,  shall  restore)  The 
same  verb  is  used  by  the  Lxx.  in  Mai.  iii.  24  [iv.  6].  And  this 
office  of  restoring  all  things  furnishes  a  proof  that  the  prophecy 
concerning  Elias  did  not  refer  to  his  brief  appearance  on  the 
Mount  of  Transfiguration. — vdvra,  all  things)  sc.  regarding 
parents  and  children,  i.e.  seminally  ;^  see  John  x.  40,  41,  and 
Acts  xix.  3. 

12.  As,  but)  He  teaches  that  there  is  not  only  no  inconsist- 
ency, but  also  an  actual  congruity,  between  the  coming  of  Elias 
and  the  death  of  the  Messiah. — ovx  Wsyvuaav  aMv,  they  knew 
him  not)  although  Jesus  (xi.  14)  had  openly  told  it  them.'' — Sea 
itlEXjjffav,  whatsoever  they  listed')  The  death  of  John  is  not  as- 
cribed to  Herod  alone ;  cf.  Gnomon  on  ch.  xiv.  9.  Jesus  asserts 
that  Elias  has  come  in  the  person  of  John  the  Baptist ;  John 
denies  it ;  both  truly,  if  you  compare  these  apparently  conflict- 
ing statements  with  the  questions  to  which  they  were  replies. 
The  Jews  asked  John,  whether  he  were  Elias  (cf.  ch.  xxvii.  49) — 
he,  that  is  to  say,  who  was  to  come  before  the  second  advent,  or 
great  and  terrible  day  of  the  Lord.  John  therefore  replies  in 
the  negative.  The  disciples,  comparing  the  opinion  of  the 
Scribes  with  the  discourses  of  Christ,  and  endeavouring  to  re- 
concile them  together,  fancied  that  Elijah  the  Tishbite  would 

1  "  Seminaliter,''  i.e.,  he  will  sow  the  seed  of  these  things  :  he  will  initiate 
them,  as  the  preparation  for  what  is  to  follow. — (I.  B.) 

'  The  world  either  altogether  disbelieves  the  truth,  or  else,  clinging 
to  mere    expectations,    refuses    to    believe    the    actual  fulfilment  itself. 

^  Whatsoever  they  listed,  and  that  too  owing  to  their  evil  and  wanton  lust. 
It  is  this  very  blind  perversity  of  the  world  which  causes  the  necessity  that 
one  must  burst  through  so  many  obstacles  to  a  good  cause.  It  not  seldom 
happens,  that  one  who  has  effected  some  good,  waits  in  expectation  of  most 
splendid  recompences  from  the  world  on  that  account.  But  the  man  who 
knows  God,  the  world,  and  himself,  cannot  long  persist  in  such  an  expecta- 
tion. The  merits  which  receive  remuneration  of  this  kind  are  not  spiritunl, 
but  worldly. — V.  g. 

VOL.  I.  T 


838  ST  MATTHEW  XVII.  14-16. 

come  before  the  first  advent ;  therefore  Jesus  replies,  that  Ae'  has 
already  come  in  the  person  of  John  the  Baptist.'' 

14.  Ka/  iX66\>Ttiiv  avTuv,  x.r.X.,  and  when  they  were  corner  etc.) 
A  very  different  scene  is  here  opened  to  view  from  that  vchich 
Peter  had  wished  for  in  ver.  4. — Whilst  Moses  was  on  the  moun- 
tain, the  people  transgressed ;  see  Exod.  xxxii.  1 ;  whilst  Jesus 
was  on  the  mountain,  matters  did  not  proceed  very  well  with 
the  people. 

15.  ''Ekirisov  IJ.W  rh  vlkv,  have  mercy  on  my  son)  The  lunatic 
might  have  said,  in  the  words  of  David  (see  Ps.  xxv.  [xxiv.] 
16),  both  in  the  Hebrew  original  and  S.V.  :*  ^^  Have  mercy 
upon  me,  for  I  am  an  only  son."  And  this  his  father  repeats. — 
ri  mp — rh  \jdiup,  THE  _fire — THE  water)  The  article  implies  that 
the  nature  of  these  elements  universally'  is  intended  :  because 
the  lunatic  is  more  liable  to  fall  into  the  paroxysm  when 
near  fire  or  water:  but  in  Mark  ix.  22  (see  Gnomon)  fires 
and  waters  are  mentioned,  and  that  indefinitely,  without  the 
article. 

16.  0!/x  nbv\i}i6r\ea,v,  were  not  able)  It  was  a  disgrace  for  the 
disciples  to  be  accused  from  another  quarter.  Observe  the 
candour  of  St  Matthew's  confession,  implicating  himself  in  this 

'  i.e.,  y^^Elias,  who  was  appointed  to  precede  the  first  advent. — Ed. 

^  Ver.  13.  vspi  'luai/iiov,  concerning  John)  not  concerning  that  Ellas,  or 
Elijah,  whom  they  had  seen,  as  recorded  in  ver.  3. — V.  g. 

'  Ps.  xxiv.  16,  LXX.  iTTifiMipoi/  1%  ifti  xal  eJ^itjiroii  fii,  on  /iovoyiuiis  eifti 
syu. — Ed. 

*  Middleton  remarks  on  this,  "  Bengel  (in  Gnom.)  has  here  a  note  which 
I  do  not  understand  :  he  says,  '  Articulus  UNrvEBSE  innuit  naturam  horum 
dementorvm,  quod  Iwnaticus  apvd  ignem  et  aquam  procUvior  sit  in  paroxys- 
mum.''"  Though  it  savours  of  presumption  to  attempt  any  explanation  of 
that  which  Middleton  did  not  understand,  I  would  venture  to  suggest,  that 
Bengel  means  to  say,  that  the  article  shows  that  the  element  of  fire  is  intended, 
in  the  abstract,  and  consequently  every  presence  of  it  (universe),  in  the  con- 
crete.—(I.  B.) 

In  Mark  ix.  22, /re  and  water  are  not  used  in  the  general  sense  as  here 
(Oft-times  he  falleth  into  a  paroxysm,  wherever  fire  is  and  wherever  water 
's," — this  is  the  effect  which  these  elements  produce  on  him) :  but  of  parti- 
cular fires  and  waters.  Though  the  sing,  n  mp  is  used  there,  it  stands  for 
the  plural,  as  the  accompanying  Siecree  show :  also  the  article  to  gives  the 
same  force,  as  there  is  no  plur.  of  mp,  else  r«  ■jrvpa.  would  be  found.  How- 
ever, BCD  abed  reject  the  to  there ;  but  A  supports  it Ed. 


ST  MATTHEW  XVII.  17-20.  339 

charge.     It  is  wonderful  that  the  devil  did  not  injure  the  dis- 
ciples; cf.  Acts  xix.  16. 

17.  'Air/ffroj,  x.T.X.,  faithless,  etc.)  By  a  severe  rebuke  the  dis- 
ciples are  reckoned  as  a  part  of  the  multitude, — eus  «Ve,  how 
long)  After  Jesus  had  received  an  accession  of  strength  on  the 
Mount,  a  more  grievous  instance  of  human  unbelief  and  misery- 
demanded  and  obtained  His  succour ;  cf.  Ex.  xxxii.  19.' — 'ieo/iai, 
jc.r.x.,  shall  I  be,  etc.)  He  was  in  haste  to  return  to  the  Father ; 
yet  He  knew  that  He  could  not  effect  His  departure  until  He 
had  conducted  His  disciples  to  a  state  of  faith.  Their  slowness 
was  painful  to  Him ;  see  John  xiv.  9,  and  xvi.  31. — /is^  i/iSiv, 
with  you)  Jesus  was  not  of  this  world. — avi^o/iai,  shall  I  suffer) 
An  instance  of  Metonymia  Consequentis.'^  The  life  of  Jesus  was 
a  continued  act  of  toleration. 

18.  'E'TTSTi/irieev  aurjS,  He  rebuked  it)  as  an  enemy. — aurj3,  it)  sc. 
the  devil. — auroD,  of  him)  sc.  the  child. 

19.'  Kai  sTmv,  x.t.X.,  and  said,  etc.)  A  salutary  submission, 
and  enquiry  as  to  the  cause. — Start — oux  fiSuvrjdr}/£iv,  why — were  we 
unable?)  They  had  been  already  in  the  habit  of  performing 
the  miracle  in  question ;  see  ch.  x.  1. 

20.  'Airierlav,  unbelief)  in  this  case. — cr/Vr/v  iig  xoxxov  aivd'jriu;, 
faith  as  a  grain  of  mustard  seed)  contrasted  with  a  huge  moun- 
tain. This  faith  is  contrasted  with  a  strong  faith,  and  one 
stimulated  by  prayer  and  fasting  [see  ver.  21].  From  this  it  is 
clear,  that  the  transportation  of  a  mountain  is  a  less  miracle  than 
the  ejection  of  a  devil  of  the  kind  mentioned  in  the  text ;  for 
the  devil  clings  more  closely  to  a  man  spiritually,  than  the 
mountain  to  its  roots  physically ;  and  faith,  even  the  smallest, 
is  more  powerful  than  the  fixtui-e  of  a  mountain.    You  will  say, 

^  The  transfiguration  may  have  probably  been  the  most  delightful,  and  the 
case  of  the  lunatic  the  most  painful,  of  the  events  which  befell  Jesus  whilst 
sojourning  on  the  earth. — V.  g. 

2  See  explanation  of  technical  terms  in  Appendix. — (I.  B.) 

Here,  the  substitution  of  the  consequent  for  the  antecedent.  Jesus  puts 
His  toleration  of  them  (the  consequent)  instead  of  His  sojourning  with  them 
(the  antecedent  of  the  former). — Ed. 

*  0/  iia6mr«,],  the  disciples)  Not  even  Peter,  James,  and  John  being  ex- 
cluded (excepted).  Otherwise,  one  would  think  that  the  expulsion  of  the 
demon  should  have  been  committed  to  them  on  their  return  from  the  moun- 
tain.— V.  g. 


840  ST  MATTHEW  XVII.  21-24. 

"  Why  then  is  that  miracle  less  frequent  (than  the  other)  ?" 
Afiswer.  It  has  nevertheless  been  performed  sometimes  ;  but  it 
is  not  necessary  that  it  should  be  performed  frequently,  although 
the  opulence  of  faith  reaches  thus  far.  A  mountain  is  naturally 
by  creation  in  its  proper  place  :  a  devil  is  not  so  when  possessing 
a  man :  wherefore  it  is  more  beneficial  that  the  latter  should  be 
cast  out,  than  that  the  former  should  be  removed ;  cf.  on  faith, 
Mark  xi.  22,  23,  24,  xvi.  17  ;  John  xiv.  12,  13.— spiTn,  ye  shall 
say)  i.e.  ye  are  able  to  say — ye  have  the  power  of  saying.  This 
is  said  especially  to  the  apostles ;  for  all  have  not  the  gift  of  mi- 
racles.— rffl  opti  roiiT-w,  to  this  mountam)  so.  that  mentioned  in  ver. 
1 ;  see  also  ch.  xxi.  21.  Examples  of  such  miracles  are  not 
wanting  in  the  history  of  the  Church ;  see  one  of  them  in  Note 
to  the  Panegyric  on  Gregory  Thaumaturgus,*  pp.  127, 128 ;  see 
also  Le  Fevre's  Commentary,  f.  78. — imT,  there)  Ye  shall  be 
able  also  to  assign  a  place  to  a  mountain. — olSiy,  nothing)  not  even 
if  the  sun  is  to  be  staid  in  his  course. 

21.  Touro  hi  rh  yhof,  x.r.X.,  but  this  kind,  etc.)  Our  Lord  does 
not  in  this  passage  speak  of  the  whole  race  of  devils,  but  of  this 
particular  kind  or  class  of  them ;  from  whence  it  appears  that 
there  are  more  than  one  kind  of  devils.  The  disciples  had  before 
this  cast  out  devils  even  without  prayer  and  fasting ;  *  but  this 
kind  of  devils  has  a  disposition  especially  opposed  to,  and  re- 
ducible by,  prayer  and  fasting.  The  disciples  were  not  accus- 
tomed to  fasting  (see  ch.  ix.  14)  ;  and  they  appear  to  have  been 
somewhat  self-indulgent  (sobrietatem  •  .  .  minus  servare)  dur- 
ing their  Lord's  absence. 

22.°  MiXXii — 'jrafaiihosiai,  shall  he  betrayed — i/'s  x^Tpag  avSfiiirm, 
into  the  hands  of  men)  What  a  grievous  condition  I  Thus  was 
He  delivered  up  who  exhibited  such  great  authority  in  ver.  18. 

24.  Kampmov/jb,  Capernaum)  where  Jesus  dwelt.* — ra  didpax/^cny 

'  See  foot-note,  p.  187.— (I.  B.) 

'  Since  by  [prayers  and]  fastings  faith  is  increased. — V.  g. 

*  'E»  TJi  r«X/X«/iJ6,  in  Oalilee)  As  yet  abiding  in  a  place  separated  by  a 
long  distance  from  the  scene  of  His  passion. — V.  g. 

*  On  a  difi'erent  footing,  however,  from  what  He  had  been  on  before :  for 
He  was  now  dwelling  in  obscurity  with  His  disciples,  to  whom  He  gave  the 
information  as  to  His  Passion,  Luke  ix.  18,  etc.,  until  He  set  out  on  the 

journey  which  was  to  end  in  His  Passion ;  Luke  ix.  61,  xiii.  32 Harm., 

p.  380. 


BT  MATTHEW  XVII.  25.  til 

the  didrachmsY  the  Hebrew  ^ptf,  shekel,  is  frequently  rendered 
hiifayjjjdi  by  the  Lxx. — 0/  Xa/t/SaiioiirEs,  they  that  received)  sc.  for 
the  Temple." 

25.  Na/,  yes)  It  is  clear  therefore  that  our  Lord  had  paid  it 
the  previous  year.' — ore  ilg^xkv  I'lg  rriv  olxiav,  when  he  was  corns 

'  "  In  the  original  [i.e.,  the  Greek  of  St  Matthew],  the  '  tribute-money' 
which  was  demanded,  and  the  '  piece  of  money,'  of  twice  its  value,  which 
Peter  was  to  find  in  the  mouth  of  the  fish,  are  discriminated  by  their  proper 
names.  The  former  is  called  didrachma,  or  'two  drachmae,'  and  the  latter 
stater.  The  latter  was  of  equivalent  value  to  the  Hebrew  shekel,  and  was 
equal  to  four  drachmse ;  and,  consequently,  two  drachmae  were  equivalent  to 
half  the  stater  and  shekel.  Leaving  the  terms  untranslated,  Peter  is  asked 
if  his  Master  paid  the  didrachma  f  and  Peter  is  told  that  he  should  find  a 
stater  in  the  mouth  of  the  fish.  The  stater  was  also  called  teiradrachmon,  from 
its  containing  four  drachmae.  It  exhibited  on  one  side  the  head  of  Minerva, 
and  on  the  reverse  an  owl,  together  with  a  short  inscription.  After  the  de- 
struction of  the  Temple,  the  Jews  were  obliged  to  pay  this  tribute  to  the 
Romans ;  and  the  passage  in  which  the  historian  relates  this,  affords  one  of 
those  minute  incidental  corroborations  which  have  been  so  abundantly  ad- 
duced in  evidence  of  the  verity  of  the  evangelical  narratives ;  for  he  states 
that  the  emperor  imposed  a  tribute  of  two  drachmae  (Siio  lpaxfi'>v)  upon  the 
Jews,  wherever  they  were,  to  be  paid  every  year  into  the  Capitol,  in  the  same 
manner  as  it  had  been  previously  paid  into  the  Temple  at  Jerusalem — thus 
concurring  with  the  Evangelist,  that  the  half-shekel  was  usually  paid  in  the 
form  of  two  drachmae,  or  of  a  single  coin  of  that  value.  The  tax  continued  to 
be  paid  to  the  Romans  in  the  time  of  Origen.  It  is  understood,  however,  that 
the  Temple  tribute,  though  collected  in  heathen  coin,  was  to  be  exchanged 
for  Hebrew  money  before  it  could  be  finally  paid  into  the  Temple — pro- 
bably on  account  of  the  idolatrous  symbols  which  the  former  so  generally 
bore.  Hence  the  vocation  of  the  money-changers,  whom  oiu*  Saviour  drove 
from  the  Temple.  They  were  accustomed,  on  and  after  the  fifteenth  of  the 
month  Adar,  to  seat  themselves  in  the  Temple,  in  order  to  exchange  for 
those  who  desired  it,  Greek  and  Roman  coins  for  Jewish  half-shekels." — 
Kitto's  Ulttstrated  Commentary,  in  loc. — See  also  Wordsworth,  in  loc. — (I.  B .) 

*  The  exaction  of  this  Temple -tribute  usuaUy  took  place  on  the  16th  day 
of  the  month  Adar.  And,  in  accordance  with  this,  the  length  (interval)  of 
time  admirably  corresponds  to  the  events  and  journeys,  as  frequently  re- 
corded, from  the  feast  of  dedication,  John  x.  22,  up  to  this  place,  and  further 
in  continuation  up  to  the  Sabbath,  of  which  we  have  the  mention  in  John 
xii.  1.  Both  the  Sabbaths  noticed,  Luke  xiii.  10,  xiv.  1,  occupy  the  middle 
portion  in  that  time ;  and  the  raising  of  Lazurus  took  place  a  few  days  before 
the  solemn  and  triumphant  entry  of  our  Lord. — Harm.,  p.  380. 

'  But,  meanwhile,  having  been  solemnly  recognised  as  the  Son  of  GoJi, 
He  most  becomingly,  at  this  time,  enters  this  protest  in  presence  of  Peter 
in  vindication  of  His  own  dignity. — Harm.,  p.  380. 


342  ST  MATTHEW  XVII,  26,  27. 

into  the  house)  for  that  very  purpose. — ff/>olpte<r£v,  prevented,  an- 
ticipated) Peter  was  wishing  to  ask  [when  Jesus  anticipated 
him].  The  whole  of  this  circtunstance  wonderfully  confirmed 
the  faith  of  Peter.  Our  Lord's  majesty  shines  forth  in  the  very 
act  of  submission. — 2i/j,iav,  Simon)  An  address  as  it  were  domestic 
and  familiar.^ — rsXrj  Jj  xriveov,  custom  or  tribute,  lat.  vectigalia  aut 
censurn)  i.e.  land-tax  and  poll-tax. — aXkorpiav,  strangers)  subjects 
who  are  not  sons. 

26.  'EXiihpoi,  free)  The  argument  is  as  follows  :  Jesus  is  the 
Son  of  God  (ver.  5),  and  the  heir  of  all  things ;  but  the  Temple, 
for  the  sake  of  which  the  didrachms  are  paid,  is  the  house  of 
God  :  it  behoved  Jesus,  on  paying  the  didrachm,  to  do  so  under 
protest.  They  who  received  the  tribute  were  not  capable  of 
comprehending  (non  capiebant)  the  protest,  therefore  it  is  ad- 
dressed to  Peter.  They  who  pertain  to  Jesus,  possess  also  the 
right  of  Jesus. 

27.  "Iva  ds  fiuri  exavdaX!eofi,iv  aWoii,  But  lest  we  should  offend 
them)  Our  Lord  even  performed  a  miracle  to  avoid  giving 
offence;  cf.  ch.  xviii.  6,  7. — auroig,  them)  who  were  ignorant  of 
our  Lord's  claims.  Men  who  are  occupied  in  worldly  affairs, 
most  easily  take  offence  at  the  saints  when  money  is  in  question. 
-=-rJv  amjSdvra  ■irpurov,  that  first  comeih  up)  A  manifold  miracle 
of  omniscience  and  omnipotence :  1.  That  something  should  be 
caught ;  2,  and  that  quickly ;  3,  that  there  should  be  money 
in  a  fish ;  4,  and  that  in  the  first  fish  ;  5,  that  the  sum  should  be 
just  so  much  as  was  needed ;  6,  that  it  should  be  in  the  fish's 
mouth.  Therefore  the  fish  was  commanded  to  bring  a  stater, 
or  four-drachm  coin,  that  very  moment  from  the  bottom  of  the 
sea. — &vt1  'Efiou  xal  gov,  for  Me  and  thee)  A  pair  of  great  dis- 
parity ;  for  what  was  Peter  compared  to  the  greatness  of  Jesus  ? 
Peter  had  a  family  of  his  own ;  the  other  disciples^  were  the 
family  of  Jesus  (cf.  Gnomon  on  Matt.  viii.  14)  ;  therefore  they 
said  your,  not  thy  Master,  ver.  24. 

'  0/  fia.(7i\u;  T^f  yvi;,  the,  kings  of  the,  earth)  With  these  is  compared  the 
Lord  Jehovah,  for  whose  worship  the  tribute  was  paid. — V.  g. 

'  The  other  disciples,  as  we  may  reasonably  suppose,  had  not  yet  passed 
their  twentieth  year;  and  therefore  were  not  yet  bound  to  pay  the  sacred 
tribute. — ^V.  g. 


FT  MATTHEW  XVIII.  1-3.  84S 


CHAPTER    XVIII. 


1.  'El  hihri  rji  uipcf,  in  that  hour)  when  they  had  heard  of  the 
freedom  of  the  children,  declared  in  ch.  xvii.  26  (which  accounts 
for  the  use  of  &pa,  then,  in  this  passage) ;  and  when  they  had 
seen  that  Peter,  James,  and  John  (ch.  xvii.  1),  had  been  all 
summoned  to  the  Mount. — rig  &pa,  x.t.x.,  who  then,  etc.)  They 
put  the  question  indefinitely  in  words,  but  in  their  own  hearts 
they  think  of  themselves.* — h  rfi  ^agiXilcf  rSiv  oxipavut,  in  the  king- 
dom of  heaven)  See  that  thou  enter  there :  do  not  enquire  before- 
hand what  are  the  several  portions  allotted  to  each  therein. 

2.  Tiaidiov,  a  little  child)  A  diminutive,  to  rebuke  the  disciples 
who  sought  great  things.  It  is  said  to  have  been  Ignatius — 
0  ^soip6pos.'  Without  doubt  it  must  have  been  a  child  of  excel- 
lent disposition  and  sweetest  appearance  who  was  then  present 
by  Divine  appointment. — Iv  iMSifi  aurZv,  in  the  midst  of  them) 
see  Gnomon  on  Mark  ix.  36. 

3.  Kal  ihiv,  and  said)  By  asking  who  is  the  greatest  ?  each  of 
the  disciples  might  offend  himself,  his  fellow-disciples,  and  the 
child  in  question.  The  Saviour's  words  (ver.  3-20)  meet  all 
these  oiFences,  and  declare  His  own  and  His  Father's  anxiety 
for  the  salvation  of  souls.  We  perceive  hence  the  connection 
between  the  different  portions  of  His  speech. — iig  rk  -rtaibla,  as 
little  children)  They  must  possess  a  wonderful  degree  of  humility, 
simplicity,  and  faith  to  be  proposed  as  an  example  to  adults. 
Scripture  exhibits  everywhere  favour  towards  little  children. — 
oi  [iri  elesXSnn,  ye  shall  not  enter)  So  far  from  being  the  greatest, 

1  In  Mark  ix.  33,  34,  and  Luke  ix.  46,  47,  the  fact  is  stated  with  some 
little  change  in  the  form  in  which  the  circumstances  appear ;  namely,  the  dis- 
ciples, after  that  they  had  disputed  oH  the  way,  and  were  on  that  account  set 
to  rights  by  our  loving  Saviour,  were  at  first  silent :  but  then,  all  having  been 
convened  together  by  the  Saviour,  some  finally  proposed  the  question  to  Him. 
Harm.,  p.  381,  382.  Comp.  Michaelis  in  der  Einleitung,  etc.,  T.  ii.,  p.  m. 
911,  etc.— E.  B. 

'  Considerable  difference  of  opinion  exists  as  to  the  meaning  of  this  word : 
some  rendering  it  "  one  who  was  carried  by  God,"  in  allusion  to  the  circum- 
stance mentioned  in  the  text ;  others  explaining  it  to  mean  "  one  who  carried 
God  alwaya  about  with  him,  sc.  in  his  heart." — (I.  B.) 


844  ST  MATTHEW  XVIII.  4-6. 

ye  shall  not  even  enter  therein.  He  does  not  say,  "  ye  shall 
not  remain,"  but,  "  ye  shall  not  enter,"  so  as  to  repress  their 
arrogance  the  more. 

4.  "  Oeris,  whosoever)  No  answer  is  given  concerning  the  indivi- 
dual whom  they  inquired  about. — ouroj,  this  man)  sc.  he,  I  tell  you. 

5.  Ai^rirai,  shall  receive)  sc.  humbly,  lovingly,  to  the  profit  of 
his  soul,  as  appears  from  the  contrast  in  the  next  verse. — 
roiouTov,  such)  For  little  children  also  are  sometimes  corrupt.' — 
The  same  termination  occurs  in  Acts  xxi.  ZS.'' — Iv,  one)  God's 
providence  is  exercised  also  on  individuals  ;  see  the  next  verse. 
One  is  frequently  mentioned  in  this  chapter. — i-jri  rSi  M/iarl  Mov, 
in  My  name)  Not  from  natural  or  political  causes. — ovSfian, 
name)  see  ver.  20. — ''E/is,  Me)  sc.  who  am  in  the  little  ones 
which  believe  on  Me,  as  the  Father  is  in  Me.  In  like  manner 
it  may  be  said  that,  in  Justification,  when  God  receives  a  believer, 
He  receives  Christ. 

6.  'SxavdaXierj,  shall  offend)  sc.  by  putting  a  stumbling-block 
in  the  way  of  either  his  faith  or  practice,  by  provoking  to  pride 
or  strife,  by  calling  him  away  from  the  virtues  of  that  early 
age.  The  greatest  reverence  is  due  to  a  child,  if  you  are  em- 
ployed in  anything  which  is  wrong.*  Children  are  more  easily 
impressible ;  therefore  they  are  more  easily  injured. —  rZv  vis- 
Tivovruv,  who  believe)  Jesus  paid  great  attention  to  little  children, 
and  endued  them  with  faith;  see  ch.  xiv.  21,  xix.  13,  14,  and 
xxi.  15,  16. — (Tu/ipE^s/  aurcB,  it  is  expedient  for  him)  i.e.,  it  is  his 
interest — it  were  better  for  him ;  for  drowning  is  far  less  horrible 
than  the  fire  spoken  of  in  ver.  8,  or  the  lake  of  fire  mentioned  in 
Rev.  xix.  20. — /liXog  ovixhs,  amillstoneY  An  appropriate  phrase  in  a 
discourse  concerning  offence,  for  stumbhng  is  produced  by  stones. 
— xaTavovTieiri,  be  drowned)  A  frequent  and  horrible  punishment.* 

'  Therefore  He  marks  out  one  endued  with  humbleness  of  heart. V.  g. 

'  To/oDrof,  ronti/Tti,  to/oSto,  Att.  also  roioirov,  which  however  is  also  found 
in  Od.  vii.  309,  and  xiii.  330 ;  and  seems  to  prevail  in  Herodotus.  Liddoll 
and  Scott.— (1.  B.) 

•  See  Juvenal  xiv.  47,  48. — (I.  B.) 

"  Maxima  debetur  puero  reverentia,  si  quid 
Turpe  paras." — Ed. 

*  Literally,  an  ass  millstone — i.e.  the  millstone  of  a  mill  worked  bj  an  a,«; 
and  therefore  larger  than  a  common  hand-mill. — (I.  B.) 

'  Iif  opposition  to  the  kingdom  of  heaven. — V.  g. 


ST  MATTHEW  XVIII.  7-».  S4S 

— ittXayii,  the  sea)  sc.  the  deep ;  see  Gnomon  on  Acts  xxvii.  5. — 
rrii  SaXdesns,  of  the  sea)  which  was  near  at  hand ;  see  oh.  xvii,  27. 

7.  Tp  x6g/j,tfi,  to  the  world)  offences  spread  far  and  wide, — rw» 
exavSAXm,  of  THE  offences)  t&  exavhaKa,  THE  offences. — rJ  exat- 
daXov,  THE  offence)  The  article  is  emphatic. — avdyxri^  yap  earn 
iXhii  T&  gxdvdaXa,  for  it  must  needs  be  that  offences  come)  espe- 
cially in  the  age  blessed  by  the  presence  of  the  Messiah ;  just 
as  insects  abound  in  summer.  The  disciples  were  near  offence : 
how  much  nearer  must  others  have  been! — -TrXfiv,  but)  used 
emphatically .2  Woe  to  the  world  which  is  injured  by  offences  ; 
but  woe  indeed  to  the  man  who  injures  it  by  offence. 

8.  E/  di,  X.T.X.,  but  if,  etc.)  He  who  is  not  careful  to  avoid 
offence  to  himself,  will  cause  offence  to  others,  and  vice  versa. — 
Xiip,  vovg,  hand — foot)  In  the  impulse  of  sinning,  acting  ill, 
going  where  we  ought  not,  the  hands  or  other  members  are 
urged  on  by  the  animal  spirits  rushing  together  into  them :  and 
there  is  great  propriety  in  the  expressions  employed  by  our 
Lord :  for  the  imperative  ixxo'^ov  (cut  off),  holds  good  with 
regard  to  the  hand,  in  as  far  as  it  is  thus  affected,  and  so  on 
with  the  rest. — ^w^v,  life)  opposed  to  eternal  fire. — j/wXon  x.r.x., 
lame,  etc.)  The  godly,  forsooth,  in  this  world  are  lame,  deaf, 
dumb,  etc.,  both  to  themselves  and  others ;'  see  Ps.  xxxviii.  14. 
This  must  be  taken  of  the  time  of  mortification,  not  that  of 
glorification ;  for  those  members  which  have  been  most  mortified 
will  shine  the  most  in  glory;  see  Gal.  vi.  17.— a/'wwoi',  eternal) 
The  word,  eternal,  signifies  sometimes  in  the  Old  Testament  a 
finite  eternity  more  clearly  than  it  does  in  the  New. 

9.  '  OpSaX/j-hg,  eye)  The  eye  offends  by  pride,  as  in  this  place  ; 
by  envy,  as  in  Mark  vii.  22  ;  by  wantonness  [as  in  Matt.  v.  28, 
29.]  There  is  a  gradation  here ;  for  the  eye  is  dearer  than  the 
hand  or  foot.  Frequently,  when  the  offence  of  one  member  has 
been  conquered,  offence  ensues  firom  another. — /j,ov6(p6aX/iov,  with 
one  eye)  /iov6<p6aXju,os  has  the  same  force  in  Matthew  and  Mark  as 
iTip6ip6a,X/iog  has  in  Ammonius. — r^i/  Tiewav,  hell)  eternal  fire :  see 
the  preceding  verses. 

'  '  A»ayx*i,  it  is  necessary)  On  account  of  the  frequency  of  unbelief. — ^V.  g. 
'  nx^K  being  added  to  the  previous  enunciation,  forms  an  '  Epitasis,'  or 
emphatic  addition.     See  Append. — Ed. 
»  Comp.  Rev.  iii.  17 ;  1  Cor.  iv.  8-13.— Ed. 


846  ST  MATTHEW  XVIXI.  10-12 

10.  M)i  xaraippov^sars,  do  not  despise)  They  appear  to  have 
done  so  from  ver.  1,  2.  The  adult  frequently  exhibit  pride  to- 
wards "  little  ones,"  by  whose  appearance  they  ai-e  reminded  of 
their  origin :  whence  it  comes  to  pass,  that  they  hold  them  of 
no  account,  and  pay  them  no  reverence.'  He  despises  them 
who  corrupts  or  neglects  to  edify  them. — o'l  ayyi'koi,  the  angels) 
whom  you  ought  not  to  oflFend,  but  imitate,  in  this  very  cai'e  for 
the  "  little  ones." — alrut,  of  them)  The  angels  take  care  of  the 
"  little  ones,"  both  in  body  and  soul ;  and  so  much  the  more, 
the  less  that  they  are  able  to  protect  themselves.  Grown-up 
men  have  also  their  guardian  angels,  but  yet  they  are  in  some 
sort  left  more  to  themselves. — /SXetouo';,  see)  as  attendants.  And 
this  concerns  not  only  the  dignity,  but  also  the  safety  of  the 
"  little  ones."  Their  function  is  twofold ;  see  Heb.  i.  14. — r4 
"jrpoawjTov,  the  face)  See  Ex.  xxxiii.  14—20,  and  Num.  vi.  25,  26. 

11.  V&p,  X.T.X.,  for,  etc.)  Infiints  are  objects  of  Divine  care, 
not  because  they  have  not  been  under  the  cui-se  like  others,  but 
because  they  have  been  rescued  from  it. — to  amXuXhi,  that  which 
teas  lost)  The  human  race  was  one  mass  of  perdition,  in  which 
infants,  even  those  of  better  disposition,  are  also  included,  on 
account  of  original  sin,  but  the  whole  of  it  has  been  redeemed. 
If  a  king  were  to  say  that  he  would  rebuild  a  city  which  had 
been  consumed  by  fire,  he  would  not  wish  his  words  to  be  un- 
derstood of  a  single  street.  The  loss  of  a  sinner  is,  in  the  sight 
of  God,  something  as  it  were  contingent.  Therefore  foreknow- 
ledge does  not  imply  necessity. 

12.  T/  vfiii  doxiT,  x.r.x.,  what  think  ye  ?  etc.)  A  gracious  in- 
stance of  Communicatio." — ixarhv,  an  hundred)  Otherwise  the 
loss  of  one  out  of  so  great  a  number  would  be  easier.^ — iv,  one) 
The  roundness  of  the  number  would  be  broken,  and  the  exact 
hundred  diminished,  by  the  loss  even  of  one. — apE/'s,  leaving)  It 
is  the  business  of  shepherds  to  give  their  first  c;ire  to  wandering 
sheep,  as  distinguished  fi-om  those  which  are  in  the  right  way. — 
M  T&  'ipn,  into  the  mountains)  even  with  great  toil,  into  solitary 

'  See  Gnomon  on  ver.  6,  voc.  (rxaulai^lati,  and  footnote. — (I.  B.) 

'  "  A  figure  in  rhetoric,  whereby  the  orator  consults  the  audience  what  they 

would  do  in  such  a  case." — Ainstnorth.     It  is  used  in  this  sense  by  Cicers. 

See  also  explanation  of  technical  terms  in  Appendix.— (I.  B.) 
•  i.e.  If  it  were  not  a  round  number (I.  B.) 


ST  MATTHEW  XVIII.  13-15.  847 

places.    The  discourse  appears  to  have  been  delivered  on  the 
shore  of  the  lake  of  Gennesareth.^ 

13.  'E&v  yhnrai  sitpsTi,  if  it  happen  that  he  find  it)  The  finding 
of  the  sinner,  therefore,  is,  in  the  sight  of  Grod,  a  something  as  it 
were  contingent — ^If  it  happen  that  he  find  it:  cf.  on  the  loss 
of  a  sinner,  ver.  11,  and  Gnomon  in  loc.  Therefore  grace  is 
not  irresistible ;  cf.  Luke  xv.  6,  9,  24,  and  xvii.  18. — a/ifiv  Xiyu 
l/iii,  verily  I  say  unto  you)  This  formula  refers  to  the  Apodosis,^ 
as  in  Luke  xi.  8,  and  John  xii.  24 ;  cf.  the  Divine  adjuration 
in  Ez.  xxxiii.  11. 

14.  Oix  'ieri  SiXri/jLo,,  it  is  not  a  wish)"  or  anjrthing  to  be  de- 
sired (cf.  Ez.  xviii.  23).  The  article  is  not  added  in  the  present 
passage;  cf.  hXri/j^ara,  wishes,  in  Acts  xiii.  22.*  We  ought  to 
subserve  the  Divine  will  in  caring  for  the  salvation  of  all. — 
'ilMirpoehv,^  in  the  presence  of)  'The  Divine  intellect  is  intimated 
as  discerning  what  things  please  His  will.' — ha,  x.r.X.,  that,  etc.) 
i.e.  He  wishes  most  earnestly  that  all  should  be  saved. — sTg,  one) 
The  disciples  had  asked  in  the  comparative ;'  our  Lord  answers 
specially  in  the  positive  degree. 

15.  'Eav  di,  x.T.X.,  but  if,  etc.)  The  sum  of  this  chapter  is  as 

'  Which  was  surrounded  by  mountains  — (I.  B.) 

'  See  explanation  of  technical  terms  in  Appendix. — (I.  B.) 

5  E.  V.  «  It  is  not  the  will."    Middleton  renders  it,  "  There  is  no  wish." 

_(I.  B.) 

«  Rendered  in  E.  V.  by,  "Which  shall  fulfil  all  My  mil."— (I.  B.) 

'  In  his  own  German  Version  Bengel  renders  the  passage  thus : — '■'■Alto 

ist  es  kein  With  VOR  eurem  Voter,  doss,"  etc. — (I.  B.) 

*  B.  V.  renders  the  passage,  "  It  is  not  the  will  of  your  Father,"  etc. 
Bengel  would  render  it  literally,  "  It  is  not  a  wish  in  the  presence  of  your 
Father,"  etc.,  and  explain  it  as  representing  the  Divine  Intellect  as  survey- 
ing all  possible  contingencies  (rendered  by  the  Divine  power  visible  to  the 
Divine  perception),  and  distinguishing  between  those  which  are,  and  those 
which  are  not,  agreeable  to  His  Will — (I.  B.) 

'  Bengel  has  used  the  word  Voluntas  four  times  in  this  paragraph,  and 
that  in  two  different  senses.  In  the  first  instance,  I  have  rendered  the 
singular  by  Wish ;  in  the  second,  the  plural  by  Wishes ;  in  the  third  and 
fourth,  the  singular  by  Will. — (I.  B.) 

*  i.e.  The  disciples  had  asked,  "  Which  is  the  greatest  in  the  kingdom  of 
Heaven  ?" — their  question  therefore  referred  to  the  comparative  degrees  of 
glory.  Our  Lord's  reply  directs  their  attention  to  the  simple  notion,  the 
vositive  degree  of  salvation  ;  the  universal  requisites  on  man's  part  to  attain 
.—the  universal  desire  on  God's  part  to  bestow  it. — (I.  Bj) 


B48  ST  MATTHEW  XVllI.  16. 

follows :  Every  one  is  under  an  obligation,  not  to  place  oLstacles 
before  himself  and  others,  but  to  aid  both  on  the  way  of  salvation 
Also :  we  ought  to  respond  to  the  Divine  will,  expressed  in  ver.  14. 
Also  :  do  not  offend  thy  brother  ;  cure  thy  brother's  offence.— 
a/iaprrigp  els  *£,  sin  against  thee)  sc.  by  giving  offence  ;  see  1  Cor. 
viii.  12. — ways,  go)  (of.  mpiuhii,  having  gone,  in  ver.  12).  That 
will  be  derogatory  to  no  one.  Even  Christ  came  to  us  and 
sought  us. — sXsylov  alrhv,  reprove  himY  Afterwards  our  Lord 
speaks  of  witnesses.  In  the  present  instance,  the  matter  takes 
place  in  the  presence  of  only  two  [sc.  the  parties  themselves]  ;  in 
the  latter,  of  more. —  ahrh,  him)  sc.  thy  brother.  He  is  reproved 
and  forgiven  because  he  is  a  brother. — [t^ovo\j,  alone)  Solitary  re- 
proof is  gracious. — sxsfSrieae,  thou  hast  gained)  Therefore  thy 
brother  had  previously  been  lost  through  his  sin.  A  gain,  and 
a  blessed  one.  The  body  of  the  sick  man  does  not  become  the 
property  of  the  physician  who  cured  it ;  the  burning  house 
does  not  become  the  property  of  him  who  extinguished  the 
fire :  that  is,  they  are  not  gained.  But  the  man  whom  I  have 
gained  becomes  in  some  sort  my  own,  as  amongst  the 
Romans  a  conquered  people  became  bound,  by  the  ties  of 
clientship,  to  the  general  who  had  conquered  them  ;  cf. 
Luke  xix.  24,  17 ;  Philem.  ver.  19,  and  Gnomon  on  1  Cor. 
ix.  19. 

16.  °Eva  ))  5uo,  one  or  two)  so  that,  reckoning  thyself  the  com- 
plainant, there  may  be  two  or  three  witnesses.  The  evidence 
of  the  complainant  is  of  greater  weight. — ha  siri  ar6//,aros,  x.r.X., 
that  in  the  mouth,  etc.)  referring  to  Deut.  xix.  15,  the  latter  part 
of  which  the  LXX.  render :  iirl  oro/iaroj  hho  jj^aprlfui  xat  imt  arit- 
/laTos  TfiZiv  /iaprupdiv  graSfieirai  ir&v  jiri/ia — at  the  mouth  of  two  wit- 
nesses, or  at  the  mouth  of  three  witnesses,  every  word  shall  be  estab- 
lished.— eraifi  vav  ^^ft>a,  every  word  may  be  established)  sc.  both 
against  the  sinner  and  afterwards  to  the  Church.  This  passage 
is  one  of  those  which  prove  that  the  principles  and  rules  of  the 

1  E.  V.  "Tell him  his  fault."-(I.  B.) 

The  margin  of  both  Editions  observes  that  this  verb  is  brought  into  pro- 
minence by  the  absence  of  the  copula  between  it  and  Svays,  "  Go,  tell  him 
his  fault."     This  has  not  been  noticed  in  the  Vers.  Germ. — E.  B. 

Rec.  Text  has  x«(,  with  abe  Vulg.  Hilary,  and  Lucifer.  But  BD  Orig. 
omit  x«l, — Ed. 


ST  MATTHEW  XVIH.  17.  349 

forensic  law  of  Moses  are  not  entirely  excluded  from  the  polity 
of  the  Church  of  Christ. 

17.  xia.pa.xouen,  do  not  ohey)  disregarding  the  reproof. — r»i 
ixK'KTiffia,  the  church)  i.e.,  which  is  in  that  place  where  thou  and 
thy  brother  dwell.  The  church  is  opposed  to  two  or  three  in 
about  the  same  proportion  as  two  or  three  are  to  one.  Amongst 
the  Jews,  ten  men  are  considered  to  constitute  rny,  a  church,^ 
or  public  assembly  for  the  decision  of  private  disputes.  See 
Khenferd  Opera  philological  p.  729 ;  Buxtorf,^  Synagoga 
Judaica,  ch.  xxv.,  where  the  same  things  are  prescribed  to  the 
offender  which  our  Lord  prescribes  here  to  the  injured  party. 
— 'ieru,  x.r.X.,  let  him  be,  etc.)  Cf.  Kom.  xvi.  17  ;  1  Cor.  v.  11 ; 
2  Thess.  iii.  14 ;  2  Tim.  ii.  21 ;  Tit.  iii.  10 ;  2  John  ver.  10.— 
foi,  to  thee)  Although,  perhaps,  not  to  the  witnesses  and  the 
church.  Therefore  no  one  should  be  considered  as  a  stranger 
before  he  has  been  reproved,  and  disregarded  the  reproof. — 
0  ehixhi,  THE  heathen)  (sing.)  We  take  this  opportunity  of  mak- 
ing some  observations  on  the  Greek  Article.*  B.  Stolberg 
rightly  remarks,  in  his  manuscript  collection  on  the  particles, 
that  "  there  is  scarcely  an  instance  in  the  Scriptures  where  the 
article  is  redundant."  It  is  nowhere  clearly  useless ;  it  is  never 
added  without  an  object,  although  philologists  frequently  attri- 
bute to  it  a  wrong  force  and  meaning.  It  is  equivalent  to  the 
German  der  {the),  and  denote  less  than  hie  (this),  more  than 
quidam  (some,  a  certain  one,  or  thing).  It  has,  therefore,  a  de- 
terminating value ;  and  it  determines  either  (1)  the  universality 

'  See  Bloomfield  and  Kitio  in  loc,  and  Trench's  New  Testament  Synonyms 
in  voc. — (I.  B.) 

He  is  not  here  speaking  of  the  Catholic  or  universal  Chiirch. — V.  g. 

»  For  Rhenferd,  see  p.  82,  f.n.  2.— (I.  B.) 

^  John  Buxiobf,  the  elder,  one  of  the  greatest  Hebrew  scholars  of  modern 
times.  He  was  bom  at  Camen  in  1664,  and  died  in  1629.  He  devoted 
himself  to  the  study  of  Hebrew  and  Chaldee  literature,  and  became  Professor 
of  those  languages  at  Basle.  The  great  Scaliger  declared  that  he  was  the 
only  person  who  understood  Hebrew  thoroughly.  The  work  cited  by  Bengel 
is,  "  Synagoga  Judaica,  de  Judaeontmfide,  ritibiis,  ceremoniis,  tampuhUcis  et 
tacris  quam  privatis ;"  a  third  and  enlarged  edition  of  which  was  published 
by  his  no  less  celebrated  son,  at  Basle,  in  1661. — (I.  B.) 

*  I  have,  in  the  disquisition  which  follows,  inserted  in  extenso  the  passages 
referred  to  by  Bengel.  For  a  fiill  consideration  of  this  important  subject, 
see  that  inestimably  valuable  work,  Middleton  on  the  Oreek  Article. — (I.  B.) 


as**  ST  MATTHEW  XVIII.  18. 

and  totality  of  the  subject,  as  in  Matt.  vi.  22,  'O  Xu%vos,  x.r.X., 
THE  light,  etc.,  q.d.  the  body  has  no  light  except  the  eye ;  or 
(2)  the  whole  species,  as  in  Matt.  xv.  11,  TO  iiSifyoii^iwy,  that 
which  entereth — TO  Ixvopivo/iivov,  that  which  cometh  out — and  in 
Eom.  i.  17,  'O  di  Sixaiog,  but  THE  just,  i.e.  he  that  is,  or  every 
one  that  is,  just ;  or  (3)  the  singularity  and  oneness  [i.e.  the 
definite  and  exclusive  individuality]  of  the  subject,  as  in  Matt, 
i.  23,  'H  -japSivog,  THE  virgin — in  John  i.  21,  'O  Xpiarcg,  the 
Christ,' O  -irpo^^TTie,  THE  prophet — in  John  xiii.  13,  'O  AiSdexaXog, 
x.a.1  'o  Kupiog,  THE  Teacher,  and  THE  Lord;  or  (4)  the  restriction 
of  the  whole  genus  to  a  particular  species,  as  in  Acts  xix.  17, 
T0I2  xaTaixouei,  "WHO  dwelt  at.  In  logic,  however,  universal 
and  singular  propositions  are  equivalent ;  whence  (5)  it  has  fre- 
quently a  relative  force,  and  that  even  in  partition,'  as  in  Luke 
xviii.  10,  'O  ilg  tpapidaTog  xal'O  Iripog  riXiivtig,  THE  one  a  Pharisee 
and  THE  other  a  publican — and  in  Rev.  xvii.  10,  'O  sTg  eenv,  'O 
aXXog  ouTw  ^Xk,  THE  one  is,  THE  other  has  not  yet  come ;  or  (6) 
it  expresses  a  certain  peculiar  degree  of  a  thing  (rei  exquisitam 
quandam rationem),  as  in  Matt.  viii.  12,  'O  xXav6/j,hg,  the"  weep- 
ing, sc.  weeping,  compared  with  which  earthly  weeping  is  not 
weeping.  It  is,  in  fact,  a  subject  which  deserves  to  be  more 
carefiilly  examined  by  Philologists.'  In  this  passage,  'O  ehixhg 
signifies  the  whole  race  of  Heathens,  and  any  one  thereto  be- 
longing. Thus,  in  the  S.V.  of  Deut.  xxviii.  29,  we  have  "O 
ruipXhg,  THE  blind. — xa,l  o  riXiivrig,  and  the  publican)  It  was  easy 
for  the  Jews  to  consider  any  one  in  the  light  of  a  heathen, 
therefore  this  clause  is  added  to  increase  the  force  of  the 
language ;  for  the  publicans  dwelt  amongst  the  Jews,  but  were 
shunned  by  them. 

18.  "Oaa  eav,  whatsoever)  i.e.  all  things  with  regard  to  which 
the  power  of  binding  and  loosing  holds  good,  especially  of- 

'  i.e.  In  distinguishing  between  divisions  of  a  whole,  classes  of  a  mass, 
species  of  a  genus,  or  individuals  of  a  certain  description.  The  two  men 
mentioned  in  the  example  both  answered  to  the  description  of  those  that 
"  went  up  into  the  temple  to  pray;" — ^here  their  similarity  or  affinity,  as 
parts  of  a  whole,  or  members  of  a  class,  ceased ; — the  article  separates  them 
from,  and  contrasts  them  with,  each  other. — (I.  B.) 

'  Cf.  Gnomon  in  loc— <I.  B.) 

'  Bengel  saw  the  want :  it  has  since  been  supplied  by  Middleton. — (I.  B.) 


ST  MATTHEW  XVllI.  19,  20.  861 

fences.' — Sriariri,  ye  shall  bind)  see  the  end  of  ver.  1 7. — XiitriTi,  ye 
shall  loose)  see  the  end  of  ver.  15.  There  is  an  intimate  con- 
nection between  the  retention  of  a  private^  and  that  of  a  pubUc 
offence,  and  so  also  in  the  case  of  remission.  See  ver.  15-35. 
Our  Lord  teaches  that  His  disciples  can  bind  and  loose  the  sins 
of  their  neighbours  in  His  name ;  see  ver.  20.  Neither  is  it 
totally  void  of  effect  when  they,  even  for  their  own  sake,  through 
anger,  bind  and  hold  the  offences  of  their  brethren. 

19.  UdXiv,  again)  The  same  thing  is  repeated  in  somewhat 
different  language.  The  particle  -TrdXiv  is  used  epitatically,^  as 
in  ch.  xix.  24,  and  Gal.  v.  3.  In  this  place,  our  Lord  speaks  of 
His  disciples  as  acting  together ;  in  ver.  18,  in  their  individual 
capacity.  Cf.  ch.  xvi.  19. — hbo,  two)  so.  two,  if  not  more,  con- 
trasted with  all;  cf.  ver.  18  :  two,  e.g.  husband  and  wife. 
Great  is  the  virtue  of  united  faith.  That  which  may  hinder  the 
prayers  of  one  man,  from  his  own  weakness,  is  made  up  by  the 
fellowship  (societas)  of  even  one  brother. — M  rrje  •yng — h 
oupavoTg,  on  earth — in  heaven)  The  same  antithesis  occurs  in 
ver.  18. — airfistavTai,  shall  ask)  sc.  with  regard  to  binding  oi 
loosing. 

20.  Ou  y&p,  X.T.X.,  for  where,  etc.)  The  name  of  Jesus  gives 
power  to  prayer. — S-Jo  ^  rpsTg,  two  or  three)  see  Eccles.  iv.  12  and 
the  preceding  verses.  Three  is  a  mmaber  which  can  be  pro- 
cured even  in  a  barren  age  of  the  Church :  a  greater  number 
is  not  so  easily  obtained,  and  is  accompanied  by  the  danger  that 
a  hjrpocrite  may  be  present ;  yet  where  many  sincere  professors 
are  together,  how  great  will  be  the  power  of  their  prayers. — s/'j 
rh  'E/iov  ho/j,a,  in  My  name,  lit.  into  My  name*)  sc.  with  the 

»  Christ  gave  this  power  to  His  disciples  then,  and  not  till  then,  when, 
having  had  experience  of  the  gracious  will  of  oiir  Heavenly  Father  (ver.  14), 
they  had  recognised  Himself,  i.e.  Jesus,  as  the  Son  of  God  (ch.  xvi.  16),  and 
had  received  the  Holy  Spirit,  John  xx.  22. — V.  g. 

'  Pnyatsi,  private,  i.e.  not  one  privately  committed,  but  one  against  the 
individual:  commvmis public,  i.e.  not  one  committed  in  public,  but  one  of  a 
public  character. — (I.  B.) 

*  See  explanation  of  technical  terms  in  Appendix,  on  the  figure  Epitasis. 
-(1-B.) 

*  Ei; — oi/ofiu  is  not  identical  with  h — iuo^eiTi,  either  here  or  in  xxviii. 
19  (Baptizing  them — not  in  the  name,  but  into  the  name,  etc.,  i.e.  into  the 
fellowship  of  the  Father,  etc so  that  they  may  be  members  of  the  church 


85S  ST  MATTHEW  XVIII.  21-24, 

object  of  worshipping  it.  All  prayers  that  are  offered  in  the 
name  of  Jesus  Christ  are  accepted  by  the  Father ;  see  ver.  19. — 
ix£^  £//«/,  there  am  T)  and  aU  grace  with  Me  ;  see  ch.  xxviii.  20  ; 
Acts  xviii.  10  ;  2  Tim.  iv.  17.  Where  the  Son  is,  there  is  the 
Father  :  what  the  Son  wishes,  the  Father  wishes. 

21.  noffax/s,  how  often'?)  in  one  day,  or  my  whole  life.  Cf. 
Luke  xvii.  4.  [This  question  arose  from  some  sense  of  super- 
abounding  Divine  grace,  which  had  been  so  much  dwelt  upon  and 
magnified  in  the  preceding  discourses. — V.  g. — a/iaprrigfi,  shall 
my  brother  sin  ?)  These  words  are  to  be  understood,  not  of  some 
slight  offence,  which  excites  a  sudden  burst  of  indignation,  though 
this  also  is  indeed  sinful,  yet  ready  to  forgive  of  its  own  accord, 
but  of  some  more  heavy  offence  or  injury. — V.  g.] 

22.  '  Ej3do/j,rjxovTdxig  Writ,,  seventy-seven^)  The  termination  jc*; 
makes  the  whole  number  seventy-seven.  Thus  the  LXX.,  in 
Gen.  iv.  24,  use  the  same  phrase  regarding  Lamech.^ 

23.  A/a  TovTo,  tlierefore)  understand,  "  I  say." — ^kXriei,  willed, 
determined)  of  His  own  free  will,  by  His  supreme  authority. 

24.  'Ap^afihov,  when  He  had  bigun)  Before  the  servant  knew 
what  was  the  condition'  of  his  fellow-servants. — ih  rrfoejive'x^Sri 
Aiirp,  there  was  brought  unto  Him)  though  against  his  will. — iJg, 
one)  sc.  a  servant,  who  owed,  etc.  How  great  must  be  the  debts 
of  all,  if  that  of  one  is  so  great !  Every  one  ought  to  consider 
himself  as  that  one ;  cf.  ver.  35,  12,  ch.  xx.  13 ;  for  the  con- 
dition* of  all  is  equal. — /j,upluv  rakdvroiv,  of  ten  thousand  talents') 
The  Greek  language  cannot  express  by  two  words,  as  a  distinct 

bearing  the  name  of,  etc.).  The  words  probably  mean  "  Gathered  together 
unto  my  name ;"  the  sense  which  Bengel  seems  to  imply — u;,  "  Ut  nomen 
meum  colant." — Ed. 

'  E.  V.  "  Seventy  times  seven."    Vulg., "  Septuagies  septies." — (I.  B.) 

"  If  Cain  be  avenged  sevenfold,  truly  Lamech  seventy  and  sevenfold ;" 
not  "  seventy  times  seven;"  lix.  6n-T«xo»Taxif  eVr*. — Ed. 

'  One  could  hardly  believe  that  so  great  dissension  could  arise  even  among 
those  entertaining  the  worst  feelings  towards  others.  Therefore  there  is 
required  a  willingness  to  forgive,  which  cannot  be  wearied  out  by  any  pro- 
vocations, however  numerous. — V.  g. 

'  "  Ratio,"  lit.  reckoning — i.e.  what  was  the  state  of  their  balance  or  deficit 
m  the  debtor  and  creditor  account  with  their  Lord. — (I.  B.) 

*  "  Ratio."     See  preceding  footnote. — (I.  B.) 

•  The  Jewish  talent  was  about  £342,  3s.  9d.  The  talent  of  gold  wag 
worth  about  £6476.— (I.  B.) 


ST  MATTHEW  XVIII.  25-28.  353 

and  continuous  quantity,  a  larger  sum  than  this.  If  we  ought 
to  remit  an  hundred  denarii  to  our  brother,  i.e.  forgive  him 
seventy-seven  times,  what  a  vast  amount  of  sins  does  the  Lord 
forgive  us  in  remitting  ten  thousand  talents  !  A  talent  contains 
about  six  thousand  denarii ;  therefore  a  thousand  talents  contain 
sixty  million  denarii,  of  which  how  small  a  part  are  one  hundred 
denarii !  For  six  denarii  make  a  florin,  and  nine  denarii  an  im- 
perial dollar,  or  not  much  more ;  one  Hebrew  talent,  or  two 
Attic  ones,  are  two  thousand  two  hundred  and  fifty  florins."^ 

25.  'Exeksiigiv,  X.T.X.,  he  commanded,  etc.)  The  Lord  shows  His 
right,  but  does  not  use  it :  the  servant,  however,  abuses  whatever 
right  he  possesses. — oea  il^e,  all  that  he  had)  The  peculium,^ 
which,  indeed,  itself  belonged  to  the  Lord. 

26.  MuxpoSu/irieov,  have  patience)  Do  not  act  hastily  towards 
me. — irdvTa,  all)  The  servant  could  not  procure  so  large  a  sum 
in  the  whole  period  of  the  world's  existence ;  he  merely  exhibits, 
therefore,  his  contrition. 

27.  ^ ' A'xiXveev,  loosed)  as  the  servant  had  besought  him  to  do. 
(ip?!C£,  forgave)  which  the  servant  had  not  dared  to  ask.  He  had 
prayed  for  one  kindness  ;  and  he  obtained  two. 

28.  'E^iXSijii,  having  gone  forth)  being  now  released  fi:om  his 
difficulties.     Before  the  accounts  had  been  examined,  he  treated 

1  There  thus  results  a  sum  of  15,000,000  thalers,  or  22,500,000  florins. 
If  even  one  servant  can  become  liable  for  such  a  debt — and  Peter,  as  also 
the  other  Apostles,  ought  to  have  considered  that  servant  as  a  type,  each 
one  of  himself — what  will  not  the  load  amount  to,  which  is  made  up  of  the 
accumulated  debts  remitted  by  the  Lord  to  the  whole  collective  body  of  those 
who  obtain  grace?  And  still  more  of  those  sins  which  must  be  atoned  for 
in  the  place  of  torture  by  those  who  are  the  vast  majority,  whose  debt  is 
not  remitted  in  any  measure. — V.  g. 

'  Amongst  the  Romans,  slaves  had  a  certain  allowance  granted  them  for 
their  sustenance,  commonly  four  or  five  pecks  of  grain  a  month,  and  five 
denarii.  They  Kkewise  had  a  daily  allowance.  Whatever  they  saved  of 
these,  or  procured  by  any  other  means,  with  their  masters'  consent,  was  called 
their  pboulium.  This  money,  with  their  masters'  permission,  they  put  out 
at  interest,  or  sometimes  purchased  with  it  a  slave  for  themselves,  from  whose 
labours  they  might  make  profit.  Such  a  slave  was  called  servi  vicarius,  and 
formed  part  of  the  pbculium,  with  which  also  slaves  sometimes  purchased 
their  own  freedom.     See  Adams's  Soman  Antiquities  in  voc. — (I.  B.) 

•  I'n'KiiyxvmhXi)  To  forgive,  and  remit  constitute  the  highest  work  of  com- 
passion.— V.  g. 

VOL.  I.  Z 


864  ST  MATTHEW  XVIII.  29-32. 

his  fellow-servant  more  tenderly;  the  very  joy  of  recovered  Hberty, 
or  restored  health,  etc.,  is  accompanied  by  a  greater  danger  of 
sin:^  see  John  v.  14;  2  Kings  xx.  13.^ — eTcarhv  Brivdpia,  a 
hundred  denarii)  *  The  names  of  coins  are  neuter  in  Greek.  This 
was  a  sufficiently  large  debt  for  a  fellow-servant :  but  nothing 
in  comparison  with  even  a  single  talent,  and  ten  thousand  is  a 
hundred  times  a  hundred. — andog,  x.t.X.,  pay,  etc.)  An  impor- 
tunate demand. — il,  ifY  a  particle  of  some  force  for  since. 

29.  riapixaXii,  besought)  Inver.  26,  the  word  used  is  -irponxivn, 
worshipped. — Xiyuv,  saying)  sc.  in  the  same  words  which  are 
found  in  ver.  26. 

30.  Oix.  ^hXiv,  would  not)  opposed  to  e^KXay^viehlg,  being  moved 
with  compassion,  in  ver.  27.^ — aireXdiiv,  having  departed)  sc.  to  the 
officer. — i^aXiv,  X.T.X.,  cast,  etc.)  By  which  act  he  invaded  the 
right  of  his  Lord. 

31.  'EXvirriSriaav  6f:6dpa,,  xat  eXSovreg  insapneav,  x-r.X.,  they  were 
very  sorry,  and  came  and  told,  etc.)  Their  sorrow  and  their  infor- 
mation were  righteous. — Xu'ttjj,  sorrow,  frequently  includes  the 
idea  of  indignation. 

32.  Auriv,  him)  singly;  for  in  ver.  24,  he  had  been  cited 
in  company  with  the  rest — SoDXe  <Kovnfi,  thou  wicked  servant)  He 
had  not  been  called  thus  on  account  of  his  debt.  Woe  to  him 
whom  the  Lord  upbraids ;  see  ch.  xxv.  26.    Mercilessness  is 

'  So  that  it  is  even  then  in  particular,  that  one  becomes  liable  to  anger. 

-v.g. 

=  See  Jer.  xxxiv.  8-16.— (I.  B.) 

'E.lptu,  he  found)  After  you  have  experienced  the  divine  free  favour,  soon 
the  opportunity  will  present  itself  to  thee  of  adopting  either  a  similar,  or  else 
a  different  mode  of  action. — V.  g. 

""&!/*,  one)  It  sometimes  happens  that  one  wishes  well  to  all  (other)  men, 
and  yet  remains  inimical  and  hostile  at  least  to  one  particular  person. — V.  g. 

'  E.  V.  "  An  hundred  pence."  The  denarius  was  about  sevenpence  three 
farthings.— (I.  B.) 

•  Bengel  reads  ei  rt  6((>ei'hiig,  which  he  interprets,  if,  i.e.  since  thou  owest 
me  something.  E.  M.  has  o  rt  D(pttxeis — thai  which,  or  whatsoever  thou  owest. 
-(I.  B.) 

BCD  Orig.  3,622a  read  ttri.  But  abc  Vulg.  Lucifer  support  the  o  n  of 
Rec.  Text Ed. 

*  Of  how  great  consequence,  frequently,  is  the  presence  or  absence  of  iiu7^ 
ingness  (Velle-Nolle)  in  cases  which  are  not  in  themselves  of  the  greatest 
weight. — V.  g. 


8T  MATTHEW  XVIII.  33-S5.-XIX.  1.  855 

peculiarly  wickedness. — hehriv,   that  [debt])  This  word  refers 
with  peculiar  emphasis  to  the  former  occurrence. 

33.  OiJx  edii ;  did  it  not  behove  ?)  It  did,  indeed,  by  the  highest 
rale  of  equity.^ — Hv  euvSovXSs  eou,  thy  fellow-servant)  whom  thou 
oughtest  to  have  pitied ;  My  servant,  by  injuring  whom  thou 
hast  injured  Me. 

34.  'OpyieMi,  wroth)  He  had  not  been  wroth  before,  cf.  Luke 
xiv.  21.  Those  who  have  experienced  the  mercy  of  God,  ought 
to  be  very  carefdl  of  exciting  His  anger. — ro/j  j3airawirra/s,  the 
tormentors)  not  merely  jailors  (custodibus). — 'iois  o5,  until)  Such 
is  the  enduring  character  of  guilt,  founded  on  the  inexhaustible 
claim  of  God  over  His  servants,^ 

35.  'Affi  rSn  xapdiuv  u/iZv,  from  your  hearts)  A  wrong  is  recalled 
to  the  mind  :  it  must  be  dismissed  from  the  mind  and  from  the 
heart.  Things  which  are  thus  done,  are  done  with  unwearied 
frequency  [But  if  not,  whenever  the  debtor  unexpectedly  meets  us, 
our  indignation  is  liable  to  revive. — V.  g.] ;  cf.  <S'!rXay)(vieki{ 
(being  moved  with  compassion)  in  ver.  27. 


CHAPTEK  XIX. 

1.  'ErEXsffEii,  X.7.X.,  finished,  etc.)  All  the  discourses  addressed 
to  the  people  in  GaUlee  have  a  great  connection  with  each  other, 
and  form  a  perfect  course.' — /urijpev,  he  departed*)  having  con- 
cluded His  perambulation  through  Galilee." 

'  Tlinaii,  all)  Comp.  the  ■irae  in  ver.  34.  O  how  royal  is  as  well  His 
lenity,  as  also  His  severity  ! — V.  g. 

^  "  Servos."  The  word  is  used  with  special  reference  to  the  parable,  and 
does  not  indicate  "  the  servants  of  God,"  in  the  usual  meaning  of  that  phrase, 
but  all  those  who  were  formed  for  the  service  of  God,  i.e.  all  His  creatures. 
-(I.  B.) 

'  He  was  wont  to  break  off  nothing  abruptly,  but  to  bring  all  things  to  a 
complete  conclusion;  ch.  xxvi.  1. — V.  g. 

*  "  Migravit."  Cf.  Gnomon  and  footnotes  on  ch.  xiii.  53,  where  the  same 
word  occurs. — (I.  B.) 

"  We  may  reasonably  infer,  from  this  departure,  that  the  events  which 
are  recorded,  Luke  xiii.  31 — xviii.  14  (for  Jesus  was  not  wont  to  stay  long 
in  Samaria),  occurred  in  the  space  of  those  three  days,  of  which  mention 
occurs  in  Luke  xiii.  32. — Harm.,  p  421. 


SPS  ST  MATTHEW  XIX.  2—5. 

2.  'Exi7,  there)  In  many  places  a  number  of  cures  were  per- 
formed at  once  by  our  Lord. 

Z}  Xlaoav,  every)  They  wished  to  elicit  from  our  Lord  a  uni- 
versal negative,  which  they  thought  would  be  contrary  to 
Moses. 

4.  'o  iroinaag,  He  who  made)  so.  them  ;  with  this  construction, 
Ee  who  made  them  in  the  beginning,  made  them  male  and  female. 
6  voifieag,  smiriissv  {He  who  made,  made),  is  a  striking  example  of 
Ploce.^ — (iff  apxrjs,  at  the  beginning)  In  every  discussion  or  inter- 
pretation recourse  should  be  had  to  the  origin  of  a  Divine  insti- 
tution ;  see  ver.  8  and  Acts  xv.  7. 

5.  'ETttiv,  said)  sc.  GoD,  byAdam. — evexev  rovTov,for  this  cause. 
In  wedlock,  the  bond  is  natural  and  moral. — x-araXii-^n,  v-.r.X., 
shall  leave,  etc.)  Therefore  already  at  that  time  the  same  woman 
could  not  be  both  wife  and  mother  of  the  same  man.  Such  is 
the  commencement  of  the  prohibited  degrees.  The  conjugal 
relation,  to  which  alone  the  paternal  and  maternal  yield,  is  the 
closest  of  aU  ties. — iraTipa,  father)  Although  neither  Adam 
had  yet  become  a  father,  nor  Eve  a  mother. — r^  yvvaixl  alirou, 
to  his  wife)  and  thus  also  the  wife  to  her  husband.  The 
husband  is  the  head  of  the  family. — 'ieovrai,  shall  be)  one 
flesh  while  they  are  in  the  flesh. — o/  duo,  the  two^)  Thus 
also  Mark  x.  8 ;  1  Cor.  vi.  16 ;  Eph.  v.  31 ;  the  Samaritan* 

*  Uiipa^ouTes  al/Tov,  tempting  Him)  At  the  beginning  of  His  career,  His 
adversaries  questioned  the  Saviour  concerning  several  of  the  acts  committed 
either  by  Himself  or  His  disciples.  But  when  He  had  left  nothing  still  re- 
maining to  be  done  for  the  defence  of  His  own  cause  and  that  of  His  fol- 
lowers, they  thenceforth  refrained  from  objections  and  interrogatories  of  that 
kind,  and  the  more  for  that  very  reason  heaped  upon  Him  general  questions, 
unconnected  with  any  immediate  act  of  His,  it  being  their  purpose  thereby 
to  surprise  Him  when  off  His  guard  and  unprepared. — Harm,.,  p.  422. 

^  See  Explanation  of  Technical  Terms  in  Appendix. — (I.  B.) 

3  E.  V.  "They  twain."— (I.  B.) 

■•  The  Samaritans  reject  all  the  Sacred  Books  of  the  Jews,  except  the  Pen- 
tateuch. Of  this  they  preserve  copies  in  the  ancient  Hebrew  characters  ; 
which,  as  there  has  been  no  friendly  intercourse  between  them  and  the  Jews 
since  the  Babylonish  captivity,  must  unquestionably  be  the  same  that  were 
in  use  before  that  event,  though  subject  to  such  variations  as  are  always 
occasioned  by  frequent  transcribing.  Although  the  Samaritan  Pent3,teuch 
was  known  to  and  cited  by  Eusebius,  Cyril  of  Alexandria,  Procopius  of 
Gii»a.  Diodorus  of  Tarsus,  Jerome,  Syncellus,  and  other  ancient  Fathers,  it 


ST  MATTHE-W  XIX.  6-8.  357 

Pentateuch,  the  Septuagint,  and  the  Syriac*  version  of 
Genesis. 

6.  Oiix  eV;  e/V/',  they  are  no  more)  They  are  now  no  longer  two, 
as  they  were  before. — hiio,  two)  We  should  not  understand  adpni;, 
fleshes  (cames)  :  for  in  ver.  5  we  find  o/  duo  (the  two,  they  twain). 
— 0,  that  which  (quod),  not  «,  those  which  (quae)  :  for  they  are 
now  one  flesh. — Buvit,su^iv,  hath  joined  together)  hath  made  one. — 
&vSpoi'!ros,  man)  see  ver.  3. — /*)),  x.r.X.,  let  not,  etc.)  The  principle 
here  involved  admits  of  a  widely  extended  appHcation  :  what 
God  hath  separated,  commanded,  conceded,  prohibited,  blessed, 
praised,  loosed,  bound,  etc.,  let  not  Man  join  together,  prohibit, 
forbid,  command,  curse,  blame,  bind,  loose,  etc.,  not  even  in  his 
own  case ;  see  Acts  x.  15 ;  Num.  xxiii.  8  ;  Kom.  xiv.  3,  20. — 
^upi^iTu,  put  asunder)  In  every  case  of  sexual  connection,  either 
God  hath  joined  the  two,  or  He  hath  not  joined  them :  if  He 
hath  not  joined  them,  their  connection  is  unlawful ;  if  He  hath 
joined  them,  why  are  they  separated  ? 

7.  AoDra;,  to  give)  St  Mark  (x.  4)  has  ypd-^ai,  to  write. 
Moses  employs  both  expressions. — ^i^xioi  airodTaeku,  a  writing 
of  divorcement)  the  LXX.  use  the  same  phrase. — xa,l,  and)  sc. 
thus. 

8.  Uphs,  for,  because  of) — smrpi-'l/iv,  permitted)  not  hsTilXaro, 

afterwards  fell  into  oblivion  for  more  than  a  thousand  years,  so  that  its  very 
existence  began  to  be  questioned.  Joseph  Scaliger  was  the  first  who  drew 
the  attention  of  learned  men  to  this  valuable  relic  of  antiquity ;  and  M. 
Peiresc  procured  a  copy  from  Egypt,  which,  together  with  the  ship  that 
brought  it,  was  unfortunately  captured  by  pirates.  Archbishop  Usher,  how- 
ever, procured  six  copies  from  the  East ;  and  Father  Morinus  printed  the 
Samaritan  Pentateuch,  for  the  first  time,  in  the  Paris  Polyglott  (which  was 
published  in  1645,  in  ten  volumes,  large  folio),  from  another  copy,  procured 
by  the  French  Ambassador  at  Constantinople.  For  further  particulars,  see 
Hartwell  Home  in  voc. — (I.  B.) 

^  Considerable  doubt  exists  as  to  the  origin  and  date  of  the  Peschito 
Striac  (or  literal  Syrian)  Version  of  the  Old  Testament.  It  was  printed 
for  the  first  time  in  the  Paris  Polyglott.  For  an  account  of  the  various 
opinions  entertained  regarding  the  date  and  authorship  of  this  celebrated 
Version  (ranging  over  a  period  of  more  than  a  thousand  years),  and  of  the 
arguments  by  which  they  are  supported,  see  Hartwell  Home  in  voc. 
-(I.  B.) 

^  T^»  iix.'Knpox.ii.pVutii,  the  hardness  of  heart)  So  great  is  the  perversity  of 
the  human  mind,  that  there  are  not  a  few  things  by  which  it  ought  to  be  put 


3r.8  ST  MATTHEW  XIX.  9-11. 

enjoined,  except  in  that  sense  in  which  St  Mark  (x.  3)  employs 
the  word. — «•/  apy^i,  in  the  beginning)  The  origin  of  wedlock 
was  recorded  also  by  the  same  Moses,  from  whom  our  Lord  de- 
monstrates the  matter. 

9.  M)5,  not^)  The  word  occurs  with  the  same  force  in  1  John 
V.  16. — jca/  yai^rigri,  and  shall  marry)  The  criminality  of  the 
divorce  is  especially  aggravated  by  a  second  marriage. 

10.  Tou  avSpuvou — /j,iTci  rrig  yuvaixhg,  of  the  man — with  the 
woman)  The  nouns  are  used  generically. 

11.  'O  3s  sJ-JTiv  auToTe,  x.r.X.,  Hut  He  said  unto  them,  etc.)  To  that 
universal,  but  less  well-founded  reason  for  not  contracting  ma- 
trimony, grounded  on  the  inconvenience  which  the  disciples 
inferred  must  arise  from  its  indissolubility,  our  Lord  opposes  the 
legitimate,  particular,  and  only  good  reason,  viz.  the  being  an 
eunuch, — i.e.  the  being  exempted  by  any  exceptional  cause  from 
the  universal  law  of  contracting  matrimony. — ou  -jrdvTig,  not  all) 
Our  Lord  opposes  these  words  to  the  universal  proposition  of 
His  disciples  (sc.  ou  evfi<p£pii  ya/inaai,  i.e.  it  is  not  expedient  to 
marry),  and  they  are  equivalent  to  "  none." — Cf.  Rom.  iii.  9,  ou 
irdvTiis,  not  at  all  [English  version,  "  No,  in  no  wise."]  The 
important  exception  is  added. — aXX'  oTg  d'sdorai,  save  those  to 
whom  it  is  given. — rounv,  this)  This  pronoun  refers  also  to 
what  follows.     Cf.  the  Epiphonema,^  in  ver.  12,  sc.  o  duvd/iivog, 

to  the  blush,  as  the  Jews  ought  to  have  heen  in  the  case  of  the  writing  of 
divorcement,  but  which  it  abuses  to  a  preposterous  clearing  (justification)  of 
itself.— V.  g. 

•  Lachm.  reads  vitpixTo;  "Kaymj  icnfviia,;  with  BD  Orig.  3,647c,  648ac, 
6496;  "  excepts  caus4  fornicationis"  in  c.  CZ  read  ,««)  iitX  'jrapuilif,  and  so 
Tischend.  Rec.  Text  reads  the  same,  prefixing  tl.  Vulg.  "  nisi  ob  fomica- 
tionem,"  which  favours  Rec.  Text.  "  Nisi  ob  causam  fornicationis"  in  ab 
seems  a  blending  of  the  two  readings,  il  fi,^  and  y^oyou. — Ed. 

Bengel  reads  oj  an/  «:roXw)j  t^u  yvualx-ct  cciirov,  fiii  ivl  vopmlcf,  whosoever 
shall  put  away  his  wife  VOT  for  fornication  ;  E.  M.  has  ti  pt,vi  M  Topi/eix,  if 
NOT  (i.e.  except)  for  fornication.  The  meaning  is  the  same.  In  his  Ap- 
paratus Bengel  writes,  in  loc — 

"  fivi)  Comp.  et  al.  edd.  Aug.  I,  4,  Bas.  1,  Byz.  Cypr.  Qehl.  Med.  Mosc. 
Steph.  omn.  Wo.  2,  et  sedecim  et  viginti  alii:  nee  obstat  Cant.  Colb. 
8,  L.  Par.  6,  Arah.  Syr.  ei  pi^.  Er  et  al.  edd.  cum  pauculis  mss." 
_(I.  B.) 

^  Epiphonema  is  an  exclamation  subjoined  to  the  narration,  or  demon- 
stration of  an  important  subject.     See  Gnomon  on  Rom.  i.  15  in  voc  ovra. 


ST  MATTHEW  XIX.  12,  13.  339 

jt.r.X.,  He  tliat  is  able,  etc. ;  and  yap,  for,  is  added  at  the  com- 
mencement of  the  same  verse.^ 

12.  E;V/,  X.T.X.,  there  are,  etc.)  There  are  three  kinds  of 
eunuchs' :  the  first  and  second  of  which  are  treated  indirectly, 
the  third  directly,  in  this  passage.  For  the  two  former  are  either 
produced  thus  by  nature,  or  made  thus  by  the  hand  of  man  :  to 
the  latter  it  is  given  from  above,  although  they  may  have  been 
endowed  with  a  body  capable  of  marriage.  And  these  (the 
latter)  can  receive  the  saying  concerning  blessed  eunuchism : 
whereas,  of  those  (the  former),  it  can  only  be  said  that  they  can- 
not receive  the  law  concerning  marriage ;  although  they  too  may 
accidentally  (per  accidens)  obtain  blessed  eunuchism. — inrJ  rZv 
av^Piivm,  by  men)  by  whose  art  they  are  castrated,  that  they 
may  act  as  chamberlains,  singers,  etc.,  or  that  they  may,  on  some 
other  ground,  be  prevented  from  contracting  marriage,  of  which 
they  had  been  previously  capable.  For  these,  also,  are  included 
in  a  perfect  enumeration. — tuvov^mav  tavroug,  have  made  themselves 
eunuchs)  which  they  alone  can  do,  to  whom  it  is  given.  It  is 
not  in  man's  power  thus  to  make  another  an  eunuch ;  see  1  Cor. 
vii.  7. — kaunug,  themselves')  sc.  by  a  voluntary  abstinence  from 
marriage ;  sometimes  having  even  relinquished  a  wife  for  the 
name  of  Christ  (see  ver.  29),  and  adding  exercises  calculated  to 
preserve  chastity,  and  subdue  the  fires  of  nature. — di&,  x.r.x., 
for  the  kingdom  of  heaven's  sake)  Not  because  they  can  only 
be  saved  by  remaining  unmarried,  but  that  they  may  be  able 
to  devote  themselves  more  entirely  to  the  contemplation  and 
propagation  of  Divine  Truth ;  see  1  Cor.  vii.  32,  ix.  12. — 
XiiptiTu,  let  him  receive)  A  precept  not  addressed  to  all, 
but  only  to  those  who  are  able  to  receive  it.  Not  even  all 
the  Apostles  seem  to  have  been  able  to  receive  it ;  see  1  Cor. 
ix.  5. 

13.  Upodnnx^n  A'jtSj,  were  brought  unto  Him)  sc.  by  the  zeal 

It  is  a  rhetorical  term  employed  by  Quinetilian.    See  in  Append.,  explana- 
tion of  Technical  terms. — (I.  B.) 

'■  As  in  Matt.  i.  18,  where  Tischend.  and  Rec.  Text  have  /tiimTivSiiani 
yoLf  T^f  fitfrpki  etc.  (Lachm.  omits  ya,p  with  BZ  Vulg.,  Iren.,  etc.) :  the 
yoif,  as  here,  beginning  the  Discussion  (Tractatio)  which  answers  to 
the  Statement  of  Subject  (Propositio  or  Thesis)  immediately  preceding. 
—Ed. 


360  ST  MATTHEW  XIX.  U,  IS. 

of  those  who  were  older.'^  And  the  disciples  blamed,  not  the 
little  ones,  but  those  who  brought  them. — iVa,  x.r.x.,  that,  etc.) 
If  they  had  asked  for  baptism,  baptism  would,  without  doubt, 
have  also  been  given  them. — o'l  dh  /ia,6)iTa>,  but  the  disciples)  The 
greater  part  of  whom  appear  to  have  been  unmarried :  and  im- 
married  men,  unless  they  are  humble-minded,  are  not  so  kind 
(minus  comes)  to  infants,  inasmuch  as  they  remind  them  of  their 
own  former  httleness :  and  the  disciples  who  had  left  all,  do  not 
appear  always  to  have  sufficiently  favoured  the  admission  of 
others ;  at  any  rate,  they  certainly  thought  that  the  care  of  little 
children  was  inconsistent  with  their  Master's  dignity.  The 
humanity  of  Jesus,  however,  descends  even  to  little  children ;  cf. 
ch.  xviii.  2,  3,  etc. — imr!/j,uv,  rebuked)  We  ought  not  to  be  de- 
terred by  those  who  enjoin  an  unseasonable  timidity,"  cf.  ch. 
XX.  31. 

14.  Elmv,  x.r.K;  said,  etc.)  Previously  He  had  defended  the 
law  of  marriage ;  now  he  defends  the  rights  of  children. — apiT$ — 
xal  f/,n  xiaX-jiTi,  permit — and  do  not  prohibit)  A  most  ample  per- 
mission. The  verb  aflr}//,/  does  not  always  mean  to  dismiss,  but 
frequently,  as  here,  to  penni'i ;  see  Mark  xi.  16. — ra  -xaibla,  the 
little  children)  Haffenreffer  renders  it  infantulos,  little  infants. 
— roiouTm,  of  such)  i.e.,  infants,  sc.  such  infants,  especially  when 
they  desire  to  come  to  Christ.  ro/oDros  denotes  substance  com- 
bined with  quality ;  see  Acts  xxii.  22.  Grant  that  such  are  in- 
tended as  are  like  infants,  it  follows  of  necessity,  that  much 
rather  the  infants  themselves,  who  are  such,  have  the  kingdom 
of  God,  and  both  can  and  ought  to  receive  it  by  coming  to 
Christ.  Many  of  those  who  then  were  infants,  afterwards  be- 
lieved in  Christ  Jesus,  when  they  had  grown  up. — >)  BaiiXiia,  ruv 
oijpavSiv,  the  kingdom  of  heaven)  He  who  seeks  the  kingdom  of 
God  must  come  to  Jesus. 

15.  'Emhig  avroTg  rag  x^Tpag,  having  laid  His  hands  upon  them) 
as  He  had  been  asked  to  do  in  ver.  13.     The  imposition  of  the 

^  They  were  therefore  in  such  a  state  as  not  yet  to  be  able  either  to  seek 
earnestly  after,  or  understand  anything,  of  their  own  accord — V.  g. 

"  In  the  original,  "  intempestivam  verecundiam,"  lit.  unseasonable  bash- 
fulness. — (I.  B.) 

Nay,  but  the  desire  of  the  little  ones  was  the  more  enkindled  thereby. 
-V.  g. 


ST  MATTHEW  XIX.  16,  17.  361 

liand,  and  more  particularly  of  the  hands,  was  employed  for 
conferring  on,  and  propagating  to,  human  feeings,  especially 
children  and  ministers  of  the  Gospel,  bodily  blessings  and  spiritual 
gifts ;  see  Acts  ix.  12  ;  Heb.  vi.  2  ;  1  Tim.  v.  22  ;  2  Tim.  i.  6. 
Our  Lord  is  not  said  to  have  prayed,  as  He  had  been  asked  to 
do  in  ver.  13,  by  those  forsooth  who  were  not  fully  aware  of 
His  oneness  with  the  Father. 

16.  'iSoii,  behold)  sc.  whilst  Jesus  is  opening  the  kingdom  of 
heaven,  even  to  infants.-^srs,  one)  From  the  rank  to  which  he 
belonged,  at  length  comes  one. — AiSdaxaXs  ayuSi,  good  Teacher) 
He  that  is  good  teaches  well  concerning  that  which  is  good ;  see 
John  vii.  12. — miri<su,  shall  I  do  ?)  the  young  man  asks  about 
doitig ;  but  belief  goes  before. — ^mv  aldviov,  eternal  life)  Eternal 
life  was  known  under  the  old  dispensation,  as  we  are  assured  in 
Heb.  xi.  16  ;  and  it  is  explicitly  called  so  in  Dan.  xii.  2. 

17.  T/,  K.T.X.,  why?  etc.)  He  who  [alone]  is  Good,'  should  be 
asked  concerning  that  which  is  good.^  For  the  rest,  see  Gnomon 
on  Mark  x.  18. — ii  di  ^iXng,  but  if  thou  wishest)  as  thou  declarest. 
The  expression  i;  "^'ikiig  (if  thou  wishest)  occurs  again  at  ver.  21. 
— rijpnisov  rag  JvroXds,  keep  the  commandments)  Jesus  refers  those 

•  In  the  original,  "  Qui  Bonus  est,  de  bono  interrogandus  est,"  where 
"  Bonus"  is  used  as  a  substantive  (corresponding  to  the  German  "  der  Qute" 
employed  by  Bengel  in  rendering  this  verse),  which  has  no  equivalent  in 
English  J  for  though  we  speak  of  "  the  Evil  One,"  we  cannot  say  "  the  Good 
One."  The  passage  might  be  paraphrased  thus — "  He  who  is  personally  and 
absolutely  good,  should  be  asked  concerning  that  which  is  abstractly  and  re- 
latively good."— (I.  B.) 

"  The  reading  is  here  meant,  which  the  margin  of  both  Editions  prefers 
to  the  reading  hiyei^ — ©soV,  viz.  iporx;  inpi  rov  dyahv ;  eis  eariu  6  dyet^og. 
Comp.  the  margin  of  the  Vers.  Germ,  and  Michaelis'  Binleitung,  etc.,  T.  i., 
p.  m.  224.— E.  B. 

BDLabc,  Vulg.  Memph.  Orig.  3,6645e,  read  t/  fte  ipuTcis  vipl  rov  iyahv 
(D  and  Origen  3,664c  omit  toS).  Ti  fn  Tiiyeis  dyitioii  is  the  reading  of  Rec. 
Text  with  Iren.  92,  Hil.  703,  99iac  ('  vocas'  for  Xeye/j).  Origen  3,664crf, 
writes,  'O  /iiv  Mctrdaio;,  as  vepl  iyadm  'ipyov  iparnMuro;  tov  ^ariipos  h  rp  ri 
uyadov  iTotiiiia ;  civeypxipm'  o  Bi  Mapxos  xai  Aovko,;  (Petal  tov  ^ar^px  eiptixivcii, 
t/  fis  'hiytii  dyttiov ;  oiihis  iiyet6os  tl  fi^  tis  6  ©so'c.  BDoic  Vulg.  Orig.  Iren. 
92  read  ii;  mrii)  6  AyMg  (D  omits  i.  be  Vulg.  Memph.  add  o  &tos  ;  evidently, 
as  I  think,  a  gloss  of  the  Harmonies  from  Mark  x.  18  and  Luke  xviii.  19. 
Iren.  adds  "  pater  in  ccelis").  Rec.  Text,  with  Hil.  994,  reads  oMi  dyxio; 
i'l  fivi  £(f  0  ©eo'f .  This  is  still  more  palpably  a  reading  copied  from  the  parallels 
in  Mark  and  Luke. — Ed. 


SG2  ST  MATTHEW  XIX.   18-21. 

who  feel  secure  to  the  law :  He  consoles  the  contrite  with  the 
Gospel. 

18.  Tloia;;  which?)  There  was  no  need  to  ask  which,  as  our 
Lord  had  said  the  [commandments]  raj.^ 

18,  19.  Ou  ^ovi-jeeig' — aya'TtiHiig,  x.r.X.,  thou  shalt  not  murder — 
thoushaltlove,  etc.)  Precepts  negative  and  affirmative.  The  duties 
of  the  Second  Table  are  more  palpable  than  those  of  the  First. 

19.  T//ia,  honour)  Honour  implies  somewhat  in  addition  to 
love. — rJv  'jrarspa,,  thy  father)  It  may  be  supposed  that  the  young 
man  in  question  had  transgressed  this  more  than  the  negative 
commandments  ;  on  which  ground  it  is  placed  last. — Thv  <irXri<s'm, 
thy  neighbour)  The  Jews  were  peculiarly  deficient  in  the  love 
of  their  neighbour. — ws  eiavrhv,  as  thyself)  The  love  wherewith 
God  loveth  us,  is  the  standard  of  the  love  wherewith  we  ought 
to  love  one  another.  God  loves  Titius  as  He  does  Caitis :  there- 
fore Caius  ought  to  love  Titius  as  he  does  Caius,  i.e.,  as  himself.^ 
Yet  the  love  of  the  godly,  like  that  of  God,  is  not  without  discri- 
mination of  the  good  and  the  bad.' 

21.  "E(pri  aiiTui  o  'ijjtfouj,  x.r.X.,  Jesus  said  unto  him,  etc.)  As 
the  young  man  asks  more,  and  binds  himself  to  more,  more  is 
proposed  to  him. — riXnoe,  perfect)  He  is  perfect  to  whom  nothing 
is  wanting  that  he  may  enter  into  life  eternal.  As  he  urgently 
asks  it,  our  Lord  proposes  to  him  the  most  glorious  condition, 
the  nearest  to  that  of  an  apostle. — ways — xal  Sivpo,  axokotihi 
Mo;,  go — and  come,  follow  Me)  sc.  immediately.  It  is  a  com- 
mand, not  a  counsel  ;*  necessary,  not  optional  (cf.  ver.  24, 25) ; 
but  particulai",  not  universal,  accommodated  to  the  idiosyncrasy 

^  Thus  indicating  those  pre-eminently  so  called,  and  implying  the  neces- 
sity of  keeping  all  of  them. — (I.  B.) 

2  He  who  is  endued  with  this  love  will  evince  it  even  to  the  child  of 
beggars  :  he  who  is  not  endued  with  it  will  prefer  himself  to  all  men  what- 
soever, even  to  the  elect  of  God. — V.  g. 

'  Ver.  20.  ix,  moTviros  ftov,  from  my  youth)  The  reading  which  omits 
these  words,  however  less  probable  it  be  declared  by  the  margin  of  both 
Editions,  has  nevertheless  been  subsequently  received  into  the  Vers.  Germ., 
the  reasons  on  both  sides  being  regarded  by  Bengel  in  a  different  light  from 
what  they  had  been. — E.  B. 

BL  Vulg.  Cypr.  Iren.  omit  the  words.  But  Dabo  Orig.  3,669rf,  Hilary 
704,  retain  them  (D  omitting  ftov).  The  words  are  plainly,  I  think,  inter- 
polated through  Harmonies  from  Mark  x.  20,  Luke  xviii.  21. — Ed. 

•  As  opposed  to  the  Romish  doctrine  of  "  counsels  of  perfection,"  on  which 


ST  MATTHEW  XIX.  22,  23.  803 

of  his  soul,  to  whom  it  was  addressed.  For  many  followed 
Jesus,  to  whom  He  did  not  give  this  command.  He  may  be 
perfect,  who  still  possesses  wealth ;  he  may  give  all  to  the  poor, 
who  is  very  far  from  perfection.^  Our  Lord's  words  laid  an  ob- 
ligation on  the  man  who  offered  himself  ultroneously,  and  that 
so  imreservedly ;  although  to  him,  being  as  yet  somewhat  of  a 
stranger,  it  was  not  expressly  enjoined,  but  rather  given  in  the 
form  of  advice  to  one  seeking  advice.  In  the  case  of  others, 
who  are  not  yet  able  to  receive  peculiar  commands,  a  compen- 
sation is  made  by  the  leading  of  divine  Providence. — leiiXriaov, 
x.T.x,,  sell,  etc.)  If  the  Lord  had  said.  Thou  art  rich,  and  art 
too  fond  of  thy  riches,  the  young  man  would  have  denied  it : 
wherefore,  instead  of  so  doing.  He  demands  immediately  a  direct 
proofs  [of  the  contrary]. — s^s's,  x.r.X.,  thou  shalt  have,  etc.)  A 
promise  inserted  in  the  command,  and  at  once  surely  guaran- 
teed :  q.d.  Thou  shalt  have,  and  thou  shalt  know  that  thou  hast.' 
— Srieauphv,  treasure)  The  inheritance  is  called  treasure,  in  oppo- 
sition to  worldly  goods.  Dost  thou  wish  to  be  rich  ?  Seek 
this  treasure. — axoXovki  Mo/,  follow  Me)  Instruction  in  faith 
would  not  then  be  wanting. 

22.  AutoVekos,  grieved)  sc.  because  he  could  not  at  the  same 
time  both  retain  his  wealth  and  follow  Jesus,  Obedience  would 
have  absorbed  grief. — xr^/iara,  possessions)  sc.  immoveable 
goods;  cf.  sell  in  ver.  21.  These  are  referred  to  in  the  lands 
spoken  of  in  ver.  29. 

23.  AutfxoXwj,  with  difficulty)  This  young  man,  when  he  had 
his  foot  already  on  the  threshold,  withdrew  it  on  account  of  his 
riches.     It  is  difficult  for  a  rich  man  to  reUnquish  all  things.* 

they  build  the  notion  of  works  of '  supererogation' :  quoting  this  instance  in 
support  of  their  theory. — Ed. 

'  Zaccheus,  as  recorded  Luke  xix.  8,  when  distributing  one  half  of  liis 
goods  to  the  poor,  obtained  the  Lord's  commendation.  [He  was  not  required 
to  give  all  that  he  had  to  the  poor  :  nay,  what  he  did  give  was  voluntarily, 
not  by  command. — Ed.] — ^V.  g. 

'  In  the  original  the  words  are,  "  ipsum  statim  documentum  postulat ;"  lit. 
"  he  demands  the  very  proof." — (I.  B.) 

»  For  already  now,  in  this  life,  those  things  which  are  needful  are  fredy 
held  out  to  believers  from  this  treasure,  ver.  29.— V.  g. 

•  Nay,  it  is  not  even  readily  that  he  thinks  of  the  subject  of  obtaining 
eternal  life  at  all.— V.  g. 


364  ST  MATTHEW  XIX.  24-26. 

24.  Ka/i)iXov,  a  camel)  i.e.  the  animal  of  that  name ;  cf.  ch. 
xxiii.  24.  It  is  not  a  rope^  that  is  compared  to  a  thread,  but  the 
eye  of  a  needle  to  a  gate. 

25.  'Axoieavng  di  o'l  ficcSi^ral  alrov,  x.T.X.,  but  when  His  disciples 
heard  it,  etc.)  Scripture  everywhere  shows  a  middle  path  be- 
tween excessive  confidence  and  excessive  timidity.  Seever.  26, 
28,  30 ;  1  Pet.  v.  7,  compared  with  6,  8. — n's  apa,  x.t.x.,  who 
then,  etc.)  The  disciples  were  anxious,  either  for  themselves, 
lest  other  obstacles  should  equally  impede  them,  or  because  they 
entertained  the  hope  of  acquiring  wealth  (see  ver.  27),  or  else 
for  others  :  which  fear  is  far  more  laudable.     Cf.  Rev.  v.  4. 

26.  'E/A/3XE\j/as,  having  looked  upon)  in  order  to  fix  the 
thoughts  of  the  terrified  disciples.  Jesus  taught  many  things 
even  by  His  look  and  by  the  expression  of  His  countenance. 
This  look  first  moved  Matthew,  once  a  publican. — iJ'jriv,  said) 
with  the  greatest  sweetness. — adumrov,  impossible)  more  even 
than  morally  impossible. — vawa,  all  things)  Therefore  even  this. 
The  Divine  omnipotence  is  §een,  not  only  in  the  kingdom  of 
nature,  but  in  those  also  of  grace  and  glory.  That  power  is 
more  than  human  by  which  the  human  heart  is  led  away  from 
earthly  things.  The  cause  of  the  rich  may  be  pleaded  with  the 
greatest  effect  by  the  poor  and  the  scrupulous.^ — duvard,  possible) 
as  each  of  the  elect  will  know. 

'  Bengel  alludes  to  a  reading  Trhich  is  evidently  corrupt,  and  an  interpre- 
tation which  is  manifestly  erroneous.  "  Some  ancient  and  modern  commen- 
tators," says  Bloomfield,  "  would  read  xafiiT^oi/,  a  cable,  rope;  or  take  niftrfAou 
in  that  sense.  But  for  the  former  there  is  little  or  no  manuscript  authority, 
and  for  the  latter,  no  support  firom  the  usvs  loquendi."  For  interesting  illus- 
trations of  the  subject,  too  long  to  insert,  see  Kitto,  and  Wordsworth,  in  loc. 
-{I.  B.) 

^  In  the  original,  "  timoratos.''  In  illustration  and  explanation  of  this  bar- 
barous word,  the  following  extract  will  not  be  unwelcome : — 

"  TiMORATUS.  Wippo  de  Vita  Chunradi  Salici,  p.  428  :  In  Dei  seruitio 
Timorata,  in  orationibus  et  eleemosynis  assidua.  Gesta  Innocentii  iii.  p.  77  : 
Demtus  et  timoratus.  Ditmarus  lib.  2  :  Filiam  bene  Timoratam,  etc.  Humi- 
liter  et  Timorate,  apud  eumdem  lib.  3.  Fulbertus  Carnot.  Epist.  40 :  Haere- 
ham  timorate  Buspensus  et  expectans,  etc.  Occurrit  non  semel:  GaUis 
Timore,  Dei  timidus  et  a  lenibus  culpis  auersus.  Timoratus  et  totus  plenws 
Deo,  in  Chronico  Noualic.  apud  Murator,  to.  2,  part.  2,  col.  736.  Adde  P.  2 
de  Imit.  Christi,  c.  10,  n.  3,  etc."  Glossarium  Manuale  ad  Scriptores 
llEDiiB  ET  Infim^e  Latinitatis  cx  magnis  Glossariis  Caroli  Du  Fresne, 


ST  MATTHEW  XIX.  27,  28.  865 

27.  Elirev,  said)  in  all  simplicity. — li/is/s,  we)  not  like  that  rich 
man. — 'jrdvra,  all  things)  His  few  things  are  as  much  all  to  the 
workman,  as  his  many  things  to  the  satrap. — rl  upa,  'israi  ni/^n ; 
what  therefore  shall  there  he  for  us  f)  Our  Lord  replies  by  ixa.- 
TovTafXagtova  x^-^irai,  he  shall  receive  an  hundredfold,  in  ver.  29, 
and  Sdgu,  x.r.x.,  /  will  give,  etc.,  in  ch.  xx.  4,  2,  7,  etc. — i}//,Tv,  for 
us)  sc.  in  the  kingdom  of  God. 

28.  'O  &i'Itisous  eT-TTiv  auToTe,  x.r.X.,  but  Jesus  said  unto  them, 
etc.)  Peter  had  joined  together  we  have  left  all,  and  we  have  fol- 
lowed Thee.  Our  Lord  rephes  to  these  things  separately ;  for 
the  latter  (ver.  28)  was  peculiar  to  the  apostles ;  the  former  (ver. 
29)  common  to  them  with  others.  See  Ps.  xlv.  10,  H. — h/iiTg 
— xal  i/isTs,  ye — ye  also)  sc.  you  Twelve. — h  r5j  <!Takiyyivi(Sicf,,  in 
the  regeneration)  This  is  to  be  construed  with  the  following, 
not  the  preceding  words :  for  the  following  after  Jesus  is  usually 
mentioned  alone,  without  this  addition :  by  which  the  time  of 
the  session,  which  is  immediately  spoken  of,  is  suitably  marked. 
There  will  be  a  new  creation,  over  which  the  second  Adam  will 
preside,  when  the  whole  microcosm  of  human  nature,  by  means 
of  the  resurrection,  and  also  the  macrocosm  of  the  universe,  will 
be  born  again  (genesin  iteratam  habebit).  Cf.  Acts  iii.  21 ; 
Rev.  xxi.  5 ;  Matt.  xxvi.  29. — Regeneration  (vaXiyyiviela,)  and 
renovation  {avaxaivufii)  are  joined  together  in  Tit.  iii.  5. — Then 
we  shall  be  sons ;  see  Luke  xx.  36 ;  Rom.  viii.  23 ;  1  John  iii.  2. 
— xa,6!(figh,  ye  shall  sit)  The  middle  voice  is  used  in  the  case  of 
the  disciples,  the  active,  xaSinri,  in  that  of  the  Lord.  At  the 
beginning  of  the  judgment  the  disciples  will  stand;  see  Luke 
xxi.  36 ;  2  Cor.  v.  10 ;  afterwards,  having  been  absolved  from 
all  charges  against  them,  they  will  sit  with  Him ;  see  1  Cor. 
vi.  2. — 6p6vovg,  thrones)  Another  has  taken  the  throne  of  Judas  ; 
see  Acts  i.  20.  Concerning  the  thrones,  cf.  Rev.  xx.  4. — 
xpivovTtg,  judging)  In  the  time  of  the  Judges  there  was  a  theo- 
cracy, concerning  which  see  my  exposition  of  the  Apocalypse, 
p.  553.  Thus,  in  the  first  millennium,  restored  Israel,  its  ene- 
mies having  been  destroyed,  will  have  judges  again ;  see  Is. 
i.  26.  The  promise,  however,  given  to  the  apostles,  refers  to  a 
still   more   distant    period. — dddixa,   twelve)    The  number  of 

Domini  Dtr  Cange,  et  Carpentakii  in  compendium  reda«tum  multisque 
verbis  et  diceudi  formulis  auctum. — Tom.  vi.,  p.  563,  b. — (I.  B.) 


366  ST  MATTHEW  XIX,  29. 

princes  in  Num.  viii.  2,  etc.,  and  of  apostles  in  Rev.  xxi.  12,  14, 
corresponds  with  that  of  the  tribes  of  Israel. — pvXag,  x.r.X.,  tribes, 
etc.)  to  which  the  apostles  had,  in  the  first  instance,  been  sent. 

29.  Kal  -ira;,  and  every  one)  Not  only  apostles,  to  whom 
Peter's  question  ought  not  to  have  referred  exclusively.  See 
2  Tim.  iv.  8. — aipijxiv,  hath  relinquished)  If  the  Lord  so  com- 
mand (as  in  iv.  19),  or  thus  guide  by  various  means. — ohias, 
houses^)  This  is  placed  first;  cf.  concerning  it,  ver.  21,  27. — 
St  Matthew,  in  the  present  instance,  and  St  Mark,  in  x.  29, 
maintain  the  order  of  affection  in  the  enumeration  of  relations, 
mentioning  them  by  pairs  in  an  ascending  scale,  lands  being 
placed  last ;  whereas  St  Luke,  in  xviii.  29,  follows  the  order  of 
time. — }j  yvvaTxa,  or  wife)  i.e.  without  breaking  the  law  of  Moses  ; 
see  ver.  9.  The  singular  number  of  this  word  (i.e.  wife)  should 
be  remarked,  as  an  argument  against  polygamy ;  for  those 
things  of  which  there  can  be  more  than  one,  brothers,  etc.,  are 
put  in  the  plural  number  in  this  passage.  In  like  manner  in 
Mark  x.  29,  o/x/a,  a  house,  is  also  put  in  the  singular  number. 
A  man  may,  indeed,  have  more  than  one  house,  though  such  is 
the  case  of  few ;  but  no  one  dwells  in  two  at  the  same  time,  so  as 
to  be  able  to  leave  them  both  at  once. — emxiv  tou  hofiarog  Mov,  on 
account  of  My  name)  sc.  on  account  of  confessing  and  preaching 
the  name  of  Christ. — Ixarovra'irXatf/ova,  an  hundredfold)  i.e.  of  the 
same  things  which  are  enumerated  in  this  verse ;  cf.  Mark  x.  30. 
— Kri-^iTKi,  shall  receive)  sc.  in  this  life :  for  the  future  life  is  an 
hundredfold,  nay,  a  thousandfold  more  productive  in  its  returns  ; 

1  Beng.,  in  his  Appar.  Crit.  on  this  passage,  p.  482,  had  considered  the 
singular,  oixiem,  had  been  derived  from  the  parallel  passages  in  the  other 
Gospels.  Hence  also  in  the  Gnomon  (Ed.  ii.,  p.  128)  he  preferred  the  plural 
number.  But  in  the  smaller  Ed.  of  N.  T.  Gr.,  a.d.  1753,  he  changed  his 
opinion,  and  gave  the  superiority  to  the  singular,  oinlaa,  by  appending  the 
sign  /3,  and  with  this  the  Germ.  Vers,  of  the  passage  subsequently  corre- 
sponds. In  this  view,  the  observation  in  the  Gnomon  which  immediately 
follows,  has  the  more  force. — E.  B. 

Tischend.  reads  oj  o'lmas  after  Jj  dypovs,  with  CL  Memph.,  MSS.  of  Vulg. 
Origen  1, 283c  ;  3,689a.  Lachm.,  as  Eec.  Text,  reads  oixi'a;  jj  before  aSsX- 
(Povs  with  BD.  The  oldest  MS.  of  Vulg.  (Amiatinus)  reads  the  sing. 
'  domum,"  and  puts  it  before  "  vel  fratres  aut  sorores."  abed  Hil.  also  read 
'  domum.'  Irenaeus,  "  agros  aut  domos  aut  parentes  (ij  yovei;)  aut  fratres 
aut  Alios."  The  Sj  oUlcci/  first  in  the  enumeration  is  probably  drawn  from 
Mark  viii.  29  and  Luke  xviii.  29. — Ed. 


ST  MATTHEW  XiX.  30.  3G7 

gee  Luke  xix,  16,  17.  He  shall  receive  them,  however,  not  as 
civil  or  personal  possessions ;  yet  he  truly  sliall  receive  them,  as 
far  as  the  believer  needs  to  do  so,  and  he  does  so  in  the  person 
of  others,  to  whom,  as  a  believer,  he  w^ould  especially  wish  them 
to  belong ;  cf.  Matt.  v.  5 ;  Acts  iv.  35 ;  1  Cor.  iii.  22. — The 
ungodly  are  usurpers ;  the  right  of  possession  belongs  to  God 
and  His  heirs  ;  they  receive  as  much  as  is  expedient  for  them. 
The  word  "Kfi-^/iTai  (shall  receive)  agrees  rather  with  the  notion  of 
hire  or  wages  :  but  xXtipovo/x^riiei  (shall  inherit)  implies  something  far 
more  abundant.  Scripture  speaks  more  expressly  and  copiously 
of  temporal  punishments  than  of  temporal  rewards,  and  of  eternal 
rewards  than  of  eternal  punishments. — Z,ariv,  life)  see  ver. 
16, 17. 

30.  UoXXol  di,  but  many)  in  opposition  to  ms  (every  one),  in  ver. 
29.  Perhaps  also  it  is  hinted  that  the  young  man  in  question 
would  return  again,  and  from  being  one  of  the  last,  become  one 
of  the  first. — vpuroi,  first)  In  the  first  clause  of  the  verse  this 
word  is  the  subject,  as  is  clear  from  its  attributive,  -TtoXkol  (many), 
which  absorbs  the  article ;  in  the  latter  clause  it  is  the  predi- 
cate :  in  ch.  xx.  16  the  opposite  is  the  case.  In  the  present 
instance,  therefore  (since  the  greatest  emphasis  is  placed  on  the 
last  clause),  the  apophthegm  is  propounded  rather  by  way  of  en- 
couragement, as  in  Mark  x.  31 ;  whereas  in  Matt.  xx.  16  and 
Luke  xiii.  30,  by  way  of  warning.  In  both  cases  the  assertions 
are  modified  by  the  addition  of  the  attributive  iraXKh  (many), 
which  applies  especially  to  the  worse  class  ;  for  the  better  con- 
tains hut  few.  The  "first"  and  "  last"  difier;  either,  (1),  in 
kind,  so  that  the  former  means  those  who  are  saved,  the  latter 
those  who  are  lost ;  or,  (2),  (which  is  preferable)  in  degree,  so 
that  the  "  last"  may  mean  those  who  are  also  saved,  but  who 
obtain  a  station  far  inferior  to  that  of  the  "first."  F.  S. 
Loefler  (p.  106),  in  his  exposition  of  the  following  parable, 
supposes  iig  (as)  to  be  understood  here,  so  as  to  produce  the  fol- 
lowing meaning  :  The  First  shall  be  as  the  Last ;  and  the  Last 
AS  the  First.  Nor  is  the  idea  of  such  an  ellipsis  in  itself  objec- 
tionable :  but  this  interpretation  is  irreconcileable  with  the  con- 
text in  the  parallel  passages,  of  St  Mark  who  does  not  give  the 
subsequent  parable,  and  of  St  Luke  who  records  this  saying 
when  uttered  on  another  occasion.     Our  Lord  intimates  parti- 


368  ST  MATTHEW  XX.  1,  2. 

cularly  the  change  of  relative  condition  which  was  to  occur  be- 
tween the  Jews  and  the  Gentiles. — Cf.  ch.  viii.  10,  11,  12  , 
Luke  xiii.  28-30  (taken  in  connection  with  ib,  ver.  23-27),  and 
Kom.  ix.  30,  31. 


CHAPTEE  XX. 

1.  Tap,  for)  referring  to  the  last  verse  of  the  preceding 
chapter.  There  is  a  similar  connection  of  a  parable  with  what 
immediately  preceded  it,  in  ch.  xviii.  23.  Peter  is  taught  to 
be  more  diffident  in  asking  questions  (cf.  ch.  xix.  27),  and  in 
comparing  himself  with  others ;  cf.  Luke  xvii.  5,  10,  where  we 
see  that  they  think  more  rightly  who  consider  themselves  as 
unprofitable  servants,  than  they  who  consider  themselves  better 
than  others. 

2.  'Su/jLipmtjgag,  when  he  had  agreed)  He  deals  with  the  first 
labourers  more  by  legal  compact ;  with  the  latter,  more  by  mere 
liberality,  even  in  the  hiring  them,  though  He  blames  them  for 
standing  idle ;  see  ver.  4,  6,  7.  They  mal^e  up  for  their  pre- 
vious idleness  by  their  obedience,  without  stipulating  for  a  fixed 
amount  of  wages.  The  day,  divided  into  twelve  hours,  signifies 
not  the  whole  duration  of  the  world,  nor  that  of  the  New  Tes- 
tament dispensation,  which  the  life  of  a  single  labourer  can 
never  equal ;  neither,  as  it  seems,  does  it  represent  the  space  of 
life  given  to  each  human  being,  in  which  one  labours  a  longer 
and  another  a  shorter  time  from  his  call  to  his  death  :  although 
one  who  came  before  us  might  labour  only  one  hour  {i.e.  the  last), 
and  another  who  comes  after  us  may  begin  at  the  first ;  so  that 
in  this  passage  that  saying  should  hold  good,  "  In  any  hour  is 
any  hour;"^ — But  it  represents  the  space  of  time  from  the  first 
calling  of  the  apostles  to  the  ascension  of  Christ  and  the  descent 

'  "  QuMibet  hora  est  quslibet  hora."  In  every  hour  whatever,  there  is 
the  hour  of  some  one  or  other  [some  hour  or  other,  whatsoever  that  hour  be]. 
Any  hour  of  labour  whatsoever  is  counted  to  the  labourer  as  such,  whensoever 
it  be,  whether  at  an  earlier  or  later  date.  This  seems  to  me  Bengel's  mean- 
ing, though  the  words  are  rather  ambiguous. — Ed. 


ST  MATTHEW  XX.  3-8.  369 

of  the  Paraclete.  The  denarius  is  that  one  amount  of  wages 
in  the  present  and  future  life,  equally  offered  to  all,  mentioned 
in  eh.  xix.  29, 21 ;  the  difference  of  which,  though  corresponding 
with  the  difference  of  labours,  is  not  only  not  apparent  in  this 
life,  but  frequently  appears  inverted :  therefore  the  middle  term, 
equaUty,  is  here  assumed.^  The  evening  is  that  time  when 
each  one  is,  or  appears  to  be,  much  nearer  the  close  than  the 
commencement  of  his  labours  ;  and  therefore,  in  the  case  of  the 
disciples,  the  time  then  close  at  hand,  immediately  before  the 
departure  of  oiu-  Lord.  They  cast  their  own  evening  and  that 
of  others  into  the  same  balance,  who  compare  themselves  with 
others.  The  labourers  are  all  who  are  called,  not  only  the 
apostles.  The  feeling  of  the  discontented  labourers  concerning 
the  whole  day,  resembles  that  of  Peter,  when  he  alluded,  with- 
out sufficient  discretion,  to  the  difference  between  himself  and 
that  rich  man.  And  every  one  is  tempted  by  such  a  feeling 
towards  those  whom  he  most  knows,  and  who  are  his  equals 
He  who  has  a  wider  range  of  thought  is  liable  to  the  same 
temptation  with  regard  to  those  who  are  more  remote. — furi 
Tuv  spyarSiv,  with  the  labowers)  The  Householder  makes  an  agree- 
ment with  the  labourers,  and  they  (see  ver.  13)  with  him.  The 
one  ensures  the  payment  of  the  wages ;  the  other  shows  what 
the  labourer  should  be  contented  with. — Jx  hrivapku,  for  a  dena- 
rius) This  was  a  day's  wages,  as  it  is  commonly  at  present 
The  Ix  (^for)  is  not  repeated  in  ver.  13. 

3.  'axXous,  others)  who  had  not  been  there  at  the  first  hour. 

6.  T>)»  ivdexdrjiv,  the  eleventh)  The  article  is  emphatic,  as  it 
does  not  occur  in  the  case  of  the  ninth,  sixth,  or  even  third 
hour. — oX>iv  r^v  tifiipav,  all  the  day)  They  could  not  offer  them- 
selves for  hire  elsewhere. 

7.  'Hfias,  us)  This  suits  the  Gentiles. 

8.  '0'4//a5  ds  ytvo/jbivni,  but  when  even  was  come)  A  prophetic 
allusion  is  made  to  the  Last  Judgment.  The  evening  qf  each 
individual's  life  resembles  the  evening  of  the  world. — airi  tSu 
sdYaTuv  eus  ruv  'jrpuTiav,  from  the  last  unto  the  first)  They  were  all 

'  Here  again  there  is  some  obscurity.  "  Ideo  medium,  paritas,  sumitur." 
It  seems  to  me  to  refer  to  His  fixing  on  the  denarius  as  a  mean,  mergmg  the 
various  diversities  of  reward  answering  to  the  diversities  of  lal  our,  not  now 
apparent,  in  the  one  commun  sum  alike  and  equal  to  all. — Ed. 

VOL.  I.  A  A 


870  ST  MATTHEW  XX.  9-14. 

divided  into  these  two  classes ;  for  all  are  reckoned  amongst  the 
first,  who  came  before  the  eleventh  horn" ;  see  ver.  9,  10. 

9.  'Ara,  apiece)  See  John  ii.  6. 

10.  0/  nrpuToi,  the  first)  The  intermediate  labourers  did  not 
murmur ;  for  they  saw  themselves  also  made  equal  to  the  first. 
He  who  is  liable  to  be  envied  himself,  is  less  likely  to  envy 
others. — vXilova,  more)  so.  denarii,  i.e.  twelve  denarii  for  twelve 
hours. 

11.  'Eyoy/u^ov,  murmured)  Cf.  Luke  xv.  28—30. 

12.  oZtoi,  X.T.X.,  these,  etc.)  Envy  is  frequently  more  anxious 
to  take  from  another  than  to  obtain  for  itself.  They  envy,  not 
those  of  the  ninth,  sixth,  and  third,  but  only  those  of  the 
eleventh  hour. — o/  'iaxa-roi,  the  last)  The  labourers  use  this  ex- 
pression from  envy. — imiriaav,  have  spent)  See  Acts  xv.  33.' — 
jj/i/i',  to  us)  They  speak  also  for  those  who  had  come  at  the 
intermediate  hours,  and  who,  though  they  had  borne  a  less 
burthen  than  that  of  the  whole  day,  had  yet  endured  the  mid- 
day heat. — ;8apos,  burthen)  internally,  of  labour. — Tfa  rj/nepai,  of 
the  day)  sc.  the  whole. — xauaam,  heat)  externally,  of  the  sun. 

13.  'Evl,  to  one)  who  was  a  sample  of  the  rest  of  the  mur- 
murers.  Cf.  concerning  one,  the  Gnomon  on  ch.  xxii.  11. — 
iraipi,  friend)  An  expression  used  also  to  those  with  whom  we 
are  not  on  friendly  or  intimate  terms.^ 

14.  Ti  ghv,  that  which  is  thine)  There  is  an  evident  contrast 
intended  between  these  words  and  h  nTg  e/ioT(,  with  my  own,  in 
the  following  verse. — \j<?raye,  Depart)  This  expression  is  not  ad- 
dressed to  those  who  came  at  the  eleventh  hour. — ^eXw,  I  will) 
The  force  of  this  word  is  very  great.'     See  ver.  15,  and  cf. 

'  no/^ffafTef — xpoiion.  Having  tarried  a  space :  as  TOiia  is  here  taken  by 
Beng.  and  the  margin  of  our  Engl.  Bible  of  contintiance  of  time,  "  These  last 
have  continued  one  hour  only." — Ed. 

'  "  ernCtpi,  at  first  sight  a  friendly  word  merely,  assumes  a  more  solemn  aspect 
when  we  recollect  that  it  is  used  in  ch.  xxii.  12,  to  the  guest  who  had  not 
the  wedding  garment ;  and  in  ch.  xxvi.  50,  by  our  Lord  to  Judas."  Alford 
in  loc— (I.  B.) 

Oix,  aiiKu  at,  I  do  thee  no  wrong)  To  do  wrong  to  God  is  bad ;  but  it  is 
even  worse  to  suppose  one's  self  wronged  by  God  :  and  this  happens  more 
often  than  is  generally  supposed. — V.  g, 

'  t.«.  denoting  the  absolute  freedom  of  God's  Grace,  and  the  entire  sove- 
reignty of  His  Will.— (I.  B.) 


ST  MATTHEW  XX.  15-17.  871 

Gnomon  on  Mark  xii.  38. — Tovr^  fj5  la^drui,  to  this  last)  The 
expression  is  repeated  from  the  speech  of  the  murmurer,  but 
used  in  the  singular  number,  and  applied  to  tlie  last  of  the  last. 
Every  one  who  is  envious,  envies  some  one  individually. — eot,  to 
thee)  The  addition,  "  who  hast  borne  the  burden  and  heat  of  the 
day,"  is  not  repeated. 

15.  '  Op'^aX/ihg,  eye)  The  mind  shines  forth  from  the  eyes. — 
ayaSJs,  good)  He  is  good,  who  grants  more  than  justice  (see 
ver.  4,  sc.  whatsoever  is  right)  requires.     See  Rom.  v.  7. 

16.  Ourcos,  in  such  a  manner)  The  conclusion  enunciated  in 
eh.  xix.  30  is  inferred  again  from  the  parable,  though  somewhat 
inverted,  and  at  the  same  time  limited  by  the  o'uTdig,  as  in  Rev. 
iii.  16.  Not  all  who  are  first  shall  fail,  yet  all  require  to  be  on 
the  watch,  lest  they  should  fail ;  and  all  do  fail  who  conduct 
themselves  as  the  iraTpog  (^  friend^  or  comrade)  mentioned  in 
the  parable.  Many,  also,  from  the  intermediate  ranks,  may  take 
up  a  higher  or  a  lower  position. — egovrai,  shall  be)  With  respect 
to  the  apostles,  it  is  not  a  prediction,  but  a  warning. — o'l,  the) 
The  article  is  here  the  sign  of  the  subject  (as  it  is  everywhere, 
except  when  that  is  still  more  definitely  determined  by  a  proper 
name  or  a  pronoun,  demonstrative  or  personal),  and  at  the  same 
time  has  reference  to  ch.  xix.  30 ;  thus  showing  that  the  proposi- 
tion is  not  to  be  taken  as  of  universal  application. — wpuroi,  first) 
See  the  end  of  ver.  8. — mXXot,  many)  sc.  of  the  first,  who  them- 
selves are  many  (see  ch.  xix.  30) ;  and  moreover  of  o'l  saxaroi, 
the  last. — xXriToi,  called)  The  term  xtxXti/ji.ivog  is  applied  to  a 
labourer  who  has  been  invited,  even  though  he  should  not  enter 
the  vineyard :  the  term  hXtitos  signifies  one  who  has  embraced 
the  caUing.^ — hKixro!,  chosen)  i.e.  selected  in  preference  to 
others.  In  this  passage,  the  first  where  it  occiu's,  the  word 
seems  to  denote,  not  all  who  shall  be  saved,  but,  the  most  ex- 
cellent of  human  beings.  See  Franck's  Sermons  for  Sundays 
and  Holidays,  pp.  431,  432,  and  W.  Wall's  Critical  Notes, 
p.  27. 

17.  'Ava^aimv,  as  He  was  going  up)  A  very  memorable  jour- 
ney, in  which  great  and  various  emotions  were  manifested. — 

' '  O'hiyat,  few)  who,  as  clinging  to  mere  [unmixed]  talth,  give  [cause]  more 
honour  to  God,  than  the  most  zealous  workmen. — V.  g. 


372  ST  MATTHEW  XX.   18-21. 

«ai>iXal3t,  x.r.x.,  He  took,  etc.)  He  propounded  the  subject,  not 
as  in  His  daily  conversation,  but  more  solemnly.^ 

18,  19.  Tia,fci,&o^rieiTa.i — ■jrapaSuidotisi,  shall  he  delivered  up,  shall 
deliver  up)  A  momentous  verb.     See  Luke  xxiii.  25. 

18.  'Apxiip^^"',  to  the  chief  priests)  This  appellation  seems  to 
have  been  very  common  at  that  time. — ypctf/if/ianZei,  to  the 
scribes)  whose  duty  it  was  to  examine,  as  of  the  priests  to 
decide.^ 

19.  ToTg  'i'bngi,  to  the  Gentiles)  i.e.  to  the  Eoman  nation,  which 
was  the  chief  of  them  all. — 6^*a/f  a/,  to  te  mocked)  What  igno- 
miny I  He  had,  on  two  previous  occasions,  foretold  His  passion 
less  definitely :  He  now  expressly  mentions  the  stripes,  the  cross, 
etc.,  as  in  ch.  xxvi.  2,  He  does  the  consummation,  namely. 
His  crucifixion. 

20.  Ton,  then)  at  a  most  inappropriate  time.' — ■ffpoaxuvovga, 
worshipping)  Him.  From  the  adoration  and  discourse  of  this 
woman,  it  is  evident  that  she  entertained  a  high  idea  of  our 
Lord's  majesty,  but  possessed  very  little  knowledge. — rl,  some- 
thing) She  asked  for  something,  indefinitely,  as  they  do  who 
knew  that  a  refusal  would  not  be  unjust;  see  1  Kings 
ii.  20. 

21.*  "Iva  xa'bieudiv,  that  they  may  sit)  She  seems  to  refer  to  the 
promise  of  the  twelve  thrones  mentioned  in  ch.  xix.  28,  and  to 
have  taken  occasion  to  apply  the  promise  more  especially  to  her 
own  sons  from  the  appellation,  sons  of  thunder,  which  our  Lord 

'  Viz.  in  this  His  third  announcement  of  His  coming  death,  etc — ^V.  g. 
Of  the  preceding  declarations  as  to  His  approaching  Passion,  the  one  had 
been  made  after  the  confession  of  the  disciples,  the  other  after  the  Trans- 
figuration on  the  Mount  (which  was  attended  with  an  universal  admiration 
of  His  works,  Luke  ix.  43,  44,  36 ;  Mark  ix.  15) :  a  third  is  now  added  of  His 
own  accord,  more  solemn  than  the  rest. — Harm.,  p.  432. 

"  Bengel's  very  sentences  have  a  rhythm,  which  brings  out  happily  the 
antithesis  intended:  "  Scribis)  quorum  erat  scientia;  uti^omii^cMmsententia." 
The  province  of  the  former  was  knowledge  of  the  written  law  ;  of  the  latter, 
to  decide  or  ffive  sentence  in  accordance  with  it Ed. 

^  '  H  fiiryip)  This  thought  seems  to  have  entered  the  mind  of  the  anxious 
mother  altogether  sooner  than  it  did  that  of  her  sons  :  and  even  in  her  very 

supplication  she  acted  the  part  of  an  intermediate  agent  or  intercessor 

Harm.,  p.  433. 

*  T(  H'hiis,  what  wilt  thou)  The  Saviour  does  not  act  hastily  in  proraising. 

-v.g. 


ST  MATTHEW  XX.  22.  373 

had  bestowed  upon  them ;  see  Gnomon  on  Mark  iii.  17. — 'u/V 
ttou,  my  sons)  Natural  relationship  had  nothing  to  do  with  this. 
— ex  ii^iojv  eou,  on  Thy  right  hand)  The  words  t&  fisg/a  signify, 
passim,  the  right  hand,  foot,  and  side.  Before  then,  Jesus  would 
have  others  on  His  right  and  left ;  see  ch.  xxvii.  38.^ — tT;,  one) 
It  may  be  supposed  that  the  order  of  the  disciples  in  their  glory 
will  correspond  to  the  order  in  their  office. 

22.  E'tsv,  said)  gravely,  and  with  pity. — oux  olian,  ye  do  not 
know)  Ye  do  not  know  what  My  glory  is,  what  it  is  to  sit  on  My 
right  hand  and  on  My  left,  to  whom  it  is  given,  and  what  is  re- 
quired beforehand. — r/  ahsTgh,  what  ye  ask)  sc.  what  it  is  that 
ye  ask.' — dOvoigh  ;  can  ye  ?)  He  replies  to  the  sons,  instead  of  the 
mother,  Are  you  equal  to  this  ? — rJ  iror^piov,  the  cup)  In  St 
Mark  He  speaks  also  of  "  the  baptism ;"  see  the  Gnomon  on 
Mark  x.  38,  39.  Some  copies  of  Matthew  have  the  clause  con- 
cerning baptism,  others  are  without  it.* — o  iyii,  which  I)  Jesus 
already  as  it  were  then  dwelt  on  His  passion,  and  draws  His  dis- 
course from  it ;  and  the  speech  of  those  two,  whom  He  thus  directs 
to  follow  Him,  was,  as  it  were,  outstripping  not  only  their  ten 
fellow-disciples,  but  also  the  Lord  Himself." — Sum/ieSa,  we  are 

'  0/  Suo)  She  seemed  to  herself  at  the  time  to  be  speaking  altogether  sea- 
sonably.— V.  g. 

'  Sc.  The  two  thieves  who  were  crucified  with  Him. — (I.  B.) 

3  One  ought  to  know  this,  who  wishes  to  ask ^V.  g. 

*  In  his  Apparatus  Criticus,  Bengel  says  on  this  passage — 

22  ^i)  Comp.  Aug.  1,  2  ;  Colh.  5  et  Colb.  n.  4112  ;  Cypr.  Laud.  2,  4;  M. 
1,  2  ;  Wo.  1,  2,  et  e  Classe  ii.  undecim  alii,  pluresve,  Pers.  Jtus.  Syr.  xal 
Er.  et  al.  E.  Marco.  ^  Jj  to  usq.  /JaarTwS^va*)  edd.  Mss.  Arab.  Hebr.  Pers. 
Bus.  Syr.  Ohrys.,  Opus  imperf.  Basilius  Sel.  Theophyl.  (--)  Origenes,  Epi- 
phanius,  jEth.  Copt.  Lot.  et  inde  Cant.  Colbert,  n.  2467,  Steph.  n.  Sax. 
Ambr.  Hilar.  Hieron.,  Tr.  de  Bapt.  inter  opera  G/priani. — (1.  B.) 

Rec.  Text  with  C  adds  after  riveiu,  ij  (x«i)  to"  /ietTrria-fioc  o  lyu  liefirri^oftai 
BarnaSiiiixi.  But  BDLZic  Viilg.  Memph.  Theb.  Orig.  3,717c,  7196  (as- 
cribing the  words  to  Mark),  Hil.  709,  omit  the  words. — Ed. 

However  the  margin  of  Ed.  2  reckons  that  clause  concerning  the  baptism 
among  the  readings  better  established  in  the  following  verse  than  in  thii 
verse. — E.  B. 

Rec.  Text  adds  in  ver.  23,  with  0,  kxI  ri  /Saarw^*  6  iya  fixTrt^oftai 
fittxTKritiireah.  But  BDLZabc,  and  the  others  quoted  in  note,  ver.  22,  reject 
the  words. — Ed. 

•  What  Beng.  seems  to  mean  is,  The  request  of  the  two  sons  of  Zebedee, 
as  it  were,  went  before  even  Himself,  not  to  say  the  ten  disciples,  in  proceed- 


874  ST  MATTHEW  XX.  23-25. 

able)  They  did  not  even  know  sufficiently  what  they  were  an- 
swering ;  the  Lord,  however,  bears  with  them,  and  accepts  their 
confession  ;*  cf.  ch.  xxvi.  39,  37. 

23.  tJ  nh  woTripiov,  x.r.x.,  the  cup  indeed,  etc.)  This,  together 
with  the  parallel  passages,  has  been  treated  with  singular  in- 
dustry by  Thomas  Gataker  in  his  Adversaria  Miscellanea,  B. 
i.  ch.  3,  of  which  we  shall  take  the  chief  points. — xaSlgai,  x.r.x., 
to  sit,  etc.)  There  will,  therefore,  clearly  be  some  who  will  sit 
on  the  right  and  left  hand  of  Christ. — aXX'  olg,  x.r.X.,  except  to 
these  for  whom)  By  this  opposition  or  exception  (for  it  comes  to 
the  same  thing)  Jesus  does  not  deny  that  it  is  His  to  give  (see 
Rev.  iii.  21),  but  limits  and  declares  to  whom  He  will  give  it, 
as  well  as  the  time  and  the  order,  referring,  as  is  His  wont, 
all  things  to  the  Father.  Jesus  did  not  give  it  until.  His  pas- 
sion having  been  suffered  and  concluded,^  He  had  sat  down 
Himself  on  the  right  hand  of  the  Father.  It  is  neither  an 
earthly  kingdom  in  which  He  gives  it,  nor  does  He  give  it  to 
those  who  have  not  yet  suffered.  Under,  therefore,  the  very 
appearance  of  a  repulse.  He  gives  a  promise  to  James  and  John. 

24.  0/  d'sxa,  the  ten)  Amongst  these  was  the  candid  Evangelist 
himself. — fiyamxTnsav,  were  indignant)  They  feared  lest  they 
should  lose  something  '  [i.e.  lest  James  and  John  should  gain 
something  at  their  expense]. 

25.  liposxaXiaaiJtivog  auroug,  having  called  them  to  Hirn)  They 
had  been  moved,  therefore,  with  indignation  when  their  Master 
was  not  present.  He  avowedly  corrects  them. — o'lban,  x.r.X., 
ye  know,  etc.)  Therefore  ye  think  that  it  will  be  the  same  in  the 
kingdom  of  the  Messiah. — xaTaxvpuLovaiv  [E.  V.  exercise  dominion 
over^ — xuTi^ouaid^oudiv  [E.  V.  exercise  authority  upori\ — In  both 
these  compound  verbs  the  xara  intensifies  the  signification  (see 
S.  V.  of  Gen.  i.  28,  and  Ps.  Ixxii.  8),  and  in  this  passage  distin- 

ing  to  the  Kingdom  at  once,  whereas  He  was  dwelling  on  the  intermediate 
Passion :  He  therefore  urges  them  to  folloto  after  Him,  not  to  take  the  lead 
of  Him,  and  to  bear  the  Cross  of  His  followers  before  receiving  the  Crown. 
—Ed. 

1  Intending  subsequently  to  perfect  in  them  those  things,  which  at  that 
time  were  above  their  own  comprehension. — V.  g. 

'  '  Exantlata,' '  having  been  drained  to  the  dregs.' — (I.B.) 
"  Luke  records  a  similar  dispute  as  having  arisen  at  the  Last  Supper,  ck. 
xxii.  24. — Harm.,  p.  433. 


ST  MATTHEW  XX.  20,  27.  375 

guishes  between  the  legitimate  use  and  frequent  abuse  of  autho- 
rity.— 01  fiiyaXm,  they  that  are  great)  sc.  ministers  of  state,  who 
are  often  more  imperious  than  their  lords. 

26.  Oli;^  oxiriiii  hi  'ierai  h  hfj/ii,  hut  it  shall  not  he  so  among  you) 
"  It  appears  to  me  not  at  all  natural  to  suppose  that  all  use  and 
exercise  of  civil  authority  is  in  this  passage  utterly  forbidden  to 
those  to  whom  these  words  apply,  and  much  less  so  that  our 
Lord  meant  to  forbid,  by  these  words,  all  precedence  and  in- 
equality amongst  His  followers,  since  He  Himself  both  expressly 
recognises  degrees  amongst  them,  by  which  some  are  preferred 
to  others,  as  greater  to  less  (see  Luke  xxii.  26),  and  also  pro- 
poses Himself  to  them  as  an  example  (i'Todny/ia)  ;  see  ibid.  27  ; 
Matt.  XX.  28.  Christ  therefore,  by  this  prohibition,  did  not 
derogate  more  from  the  authority  of  His  followers  over  each 
other,  than  He  did  from  His  own  over  them." — Gatakee  :  hier- 
archically enough. — h  v^lTv,  amongst  you)  These  words  "  seem  to 
apply  to  all  Christians,  whether  princes  or  plebeians." — Ibid. 
"  Christ  teaches  that  His  kingdom  is  carried  on  upon  different 
principles  from  those  of  this  world  ;  for  that  in  those  there  were 
external  dignities,  princedoms,  and  satrapies,  which  the  respec- 
tive kings  were  in  the  habit  of  conferring,  according  to  their 
caprice,  upon  those  whom  they  wished  to  honour ;  but  that  in 
His  kingdom  nothing  of  this  sort  was  to  be  found ;  not  be- 
cause those  things  were  not  to  be  met  with,  or  might  not  be 
lawfully  exercised  in  the  Chm-ch  of  Christ  or  amongst  the  pro- 
fessors of  the  Christian  name,  but  because  they  do  not  pertain 
to,  or  arise  from,  the  spiritual  kingdom  of  Christ,  to  which  He 
invites  His  followers.  Moreover,  that  there  was  no  reason  why 
any  one,  in  following  Him,  should  promise  himself  the  posses- 
sion of  such  dignities,  since  He  neither  promised  such  things  to 
any  one,  nor  took  or  exercised  them  Himself :  that  He  professed 
Himself,  by  practice  as  well  as  precept,  to  be,  not  the  dispenser 
of  secular  dignities,  but  the  author  and  teacher  of  humility  and 
spiritual  modesty.  He  exhorts  all  His  followers,  therefore,  that 
(utterly  laying  aside  all  ambition)  they  should  conform  them- 
selves to  these  virtues,  of  which  they  have  an  example  in  Him- 
self."— Ibid. — /isya;,  great)  the  minister  of  a  great  king  is  him- 
self great. 

27.  llfuTOi,  chief. 


876  ST  MATTHEW  XX.  29-31. 

28.  '0.gvip,  x,T.\.,  even  as,  etc.)  The  greatest  example  which 
could  be  adduced  or  imagined. — Siaxovrieai,  to  minister,  to  serve) 
See  Rom.  xv.  8. — xal,  x.t.X.,  and,  etc.)  An  ascending  climax. — 
Dju  -^v^^v  Auj-oD,  JBis  soul)  i.e.  Himself;  see  Gal.  i.  4,  ii.  20. — 
Xirpov,  a  ransom. — avrl  itoWSit,  for  many)  A  great  ministry,  and 
one  of  vast  condescension.  That  for  which  a  price  is  given,  is  in 
some  sort  more  an  object  of  desire  to  him  who  gives  the  price  than 
the  price  itself.  And  the  Kedeemer  spends  Himself  for  many, 
not  only  taken  as  a  whole,  but  also  as  individuals. 

29.  "OyXoi  irokvi,  a  great  multitude)  which  had  been  in  that 
city.i 

30.  Auo,  two)  St  Mark  (x.  46)  mentions  only  one,  Barti- 
maeus,  the  most  distinguished  ;*  as  St  Matthew  in  the  next  chap- 
ter mentions  both  the  ass,  and  the  colt,  St  Mark  only  the  colt 
which  was  actually  employed  by  om"  Lord ;  as  St  Luke  (xxiv. 
4)  the  two  angels  who  appeared,  St  Matthew  and  St  Mark,  the 
one  who  spoke. 

31.  O/  hi,  X.T.X.,  but  they,  etc.)  We  must  not  listen  to  those 
who  incidcate  perverted  shame  or  noxious  decorum. 

32.  T/'  SeXen  ;  x.r.X.,  what  will  ye  ?  etc.)  We  ought  sometimes 
in  our  prayers  to  make  special  petitions. 

34.  'S'TrXay^viehig,  being  moved  with  compassion)  The  compas- 
sion of  Jesus  was  aroused  by  every  human  misery. — ^xoXoiStiean 
AutSj,  they  followed  Him)  with  the  multitudes  mentioned  in  ch. 
xxi.  8,  and  without  any  one  to  lead  them.* 

^  And  were  subsequently  present  at  His  royal  entry V.  g. 

*  The  same  one  is  meant  also  in  Luke  xviii.  35,  that  Evangelist  having  had 
occasion  to  transpose  the  order  of  the  narration,  owing  to  the  fact  that  one 
of  the  two  blind  men  made  acquaintance  with  the  Divine  Physician  on  the 
way,  when  Jesus  was  entering  Jericho.  In  the  meantime,  whilst  the  Saviour 
was  dining  or  rather  passing  the  night  with  Zaccheus,  the  other  of  the  two 
blind  men,  whom  Matthew  adds  to  the  former  one,  joined  Bartimaeus.^ 
Harm.,  pp.  434,  436. 

'  Sc.  as  formerly,  when  they  were  blind. — Ed. 


6T  MATTHEW  XXI.  1-3.  377 


CHAPTEE   XXL 

1.  Kal  ore,  x.t.X.,  and  when,  etc.)  From  this  point  forward,  the 
actions  and  contests  of  our  Lord  are  described  by  the  several 
Evangelists  with  great  fialness  and  agreement. — t'ls  'Upos6Xvpi,a,  to 
Jerusalem)  which  they  were  about  to  enter. — ron,  x.t.X.,  then, 
etc.)  not  before.  It  is  clearly  intimated,  that  the  event*  about 
to  be  described  was  full  of  mystery.  Often  had  Jesus  entered 
Jerusalem  f  now,  in  this  His  last  journey,  and  at  the  conclusion 
of  it.  He  rides  for  the  only  time,  solemnly  taking  possession  of  the 
Royal  City  (see  ch.  v.  35),  not  only  for  a  few  days,  but  on  account 
of  that  kingdom  (see  Mark  xi.  10)  which  He  was  just  about  to 
institute  ;  see  Luke  xxiv.  47,  i.  33,  and  the  conclusion  of  Zech. 
ix.  10,  with  the  whole  context. 

2.  T)]v  avevavri  iifiuv)  which  is  over  against  you. — eOSeug,  imme- 
diately) The  word  is  repeated  in  the  next  verse.  All  things  are 
easy  to  the  Lord. — Ssdi/iivriv,  tied)  already  as  it  were  prepared. — 
'irwXoi',  a  colt)  The  colt  had  never  carried  any  one  before.  Jesus 
had  never  been  carried  before  by  any  animal,  except  perhaps  at 
a  very  tender  age.  He  took  the  mother  from  the  village  for  a 
short  way. 

3.  '  o  Kipio;,  the  Lord)  The  owners  of  the  ass  were  devoted 
to  Jesus.* — sudias  hi,  hut  immediately)  i.e.  You  will  not  need 

1  In  the  original,  "  Vectura  {a  leing  carried  or  borne,  a  riding)  mysterii 
plena  innuitur."     See  ver.  2-9. — (I.  B.) 

2  "The  Saviour  had  come  to  Jerusalem—  (1),  in  infancy  (Luke  ii.  22,seqq.); 
(2),  in  childhood  (Luke  ii.  42,  seqq.) ;  (3),  in  His  temptation  (chap.  iv.  6)  ; 
(4),  at  the  Passover  (John  ii.  23.)  ;  (5),  at  the  Day  of  Pentecost  (John  v.  1)  ; 
(6),  during  the  Feast  of  Tabernacles  (John  vii.  10)  ;  and  now,  for  the  seventh 
time,  to  His  Passion.  After  the  entrance  (Einritte)  [described  in  the  fol- 
lowing verses],  He  went  daily  to  and  from  Jerusalem,  until,  at  the  commence- 
ment of  the  Friday,  [for  the  Jewish  days  began  at  six  o'clock  in  the  evening,] 
He  was  carried  in  bound,  and  taken  forth  in  the  morning  to  Golgotha." — 
B.  H.  E; 

'  xpiiav  ixiiy  iMth  need)  How  great  were  the  needs  of  so  great  a  Lord ! 
-V.g. 


878  ST  MATTHEW  XXI.  5, 

many  words. — ^ameriXkn,  he  sendsf  The  present  tense  is  used 
because  the  event  was  sure  and  speedy,  as  they  were  already 
prepared  to  send  it :  cf.  Mark  iv.  29,  tWnag  ameTiXXsi  rh  8pi- 
■Travov,  immediately  he  sendeth  the  sickle. — See  ibid.  xi.  6,  xai 
afirixav  avnug,  and  they  let  them,  go. 

5.  E'ivare,  x.r.x,,  tell  ye,  etc.)  This  passage  is  one  of  those 
which  show  that  many  things  in  the  prophets  ought  to  be 
received  by  us,  not  only  as  they  were  meant  by  them,  but  as  they 
were  destined  to  be  meant  by  the  apostles.  This  part  occurs  in 
Isa.  Ixii.  11 ;  the  rest  in  Zechariah,  whom  St  Matthew  quotes, 
beginning  at  the  more  important  part ;  for  the  word  "  rejoice" 
is  thus  suppHed.  At  the  time  of  its  fulfilment  it  is  to  be  told : 
joy  then  arises  spontaneously.^  In  Zech.  ix.  9,  the  lxx.  have 
Xaipi  (Kpoipa,  ^{jyarsp  liiiv,  xripuSffi  Suyarsp  ' lepovaaX^/j/'  idoCi,  6  Baffi- 
Xiug*  'ip^sTa!  eoi,  dlxaiog  xai  eijiZ,m  Alrhg'^  "irpcftig  xal  ififSi^rixiig  i-xi 
l-jtoZtjym  xal  toXov  \iiov, — Rejoice  greatly,  daughter  of  Sion ;  shout,^ 

^  Such  is  the  reading  also  of  Griesbach  and  Scholz.  E.  M.  reads  d'jroare'Ku 
(the  future),  rendered  therefore  in  E.  V.  "  he  will  send."  In  his  App.  Crit. 
Bengel  writes — 

"  o.ToiTrtKTi.u)  Comp.  Er.  ed.  i.  et  seqq.  ;  Stap.  Aug.  i.  2  :  Bodl.  1,  2,  7 ; 
Bu.  Byz.  Gov.  i.  Cj/pr.  Gal.  ;  OeM.  Go.  Laud.  1,2, 5;  Lin.  Lips.  Mont.ranim. 
prima,  M.  1,  Mosc.  N.  1,  Par,  1,  3,  4,  7,  8  ;  Per.  Roe.  Steph.  omn.  vss.  1, 
2,  Wh.  1  nonnulli  codd.  upud  Er.  vel  etiam  Barb,  decern,  et  Cam.  item  Chryg. 
Theophyl.  Cant,  latine,  Syr.  Accedunt  Evangelistaria,  Aug.  4  (in  quo  cum 
verbum  hoc  jam  x  simplici  scriptum  fuisset,  A  alteram  est  suppletum),  Bodl. 
4,  5,  Laud.  4,  Wh.  3.  Itaque  Afrovri'K'Ku  Matthsei,  et  a.Ttaint'Ku  Marci  se 
mutuo  confirmant,  nam  librarii  videntur  lectionem  tivomkwti  ex  publica 
Matthsei  recitatione  ad  Marcum  traduxisse,  et  aliquando  dvoanT^el  a  Marco 
ad  Matthseum  retulisse.  Vid.  Gnom.  (a.'roare'kel)  Lat.  et  inde  Er.  vel  etiam 
Parisini  et  Seldiani  aliquot,  cum  Bodl.  6,  Cant,  grsece,  Gon.  Hunt.  2  Magd. 
et  perpaucis  aliis." — (I.  B.) 

^  '  KvanTihii  is  the  reading  of  BD5c  Vulg.  Orig.  and  Rec.  Text,  and  so 
Lachm.  and  Tischend.    '  tiJTcmrir.'Ku  is  read  by  CLXZArf. — Ed. 

3  Beng.  seems  to  mean,  the  introductory  words  in  Zech.  ix.  9,  "  Rejoice 
greatly,"  etc.,  "  Shout,"  etc.,  are  omitted  here,  on  the  occasion  of  the  passage 
being  quoted  by  St  Matthew,  because,  at  the  time  of  the  fulfilment  of  the 
prophecy,  all  that  was  needed  was  the  telling  (and  therefore  "  Tell  ye"  is  sub- 
stituted from  Isa.  Ixii.  11,  "  Say  ye")  :  the  joy  was  sure  to  arise  of  its  own 
accord. — Ed.  * 

*  The  Codex  Alexandrinus  reads  (iaaihii;  aov. — (I.  B.) 

'  The  Oxford  Edition  of  1848  has  a  comma  after  aiil^m,  and  omits  the 
colon  after  Kin-og. — (I.  B.) 

*  The  word  denotes,  in  the  orig.,  the  voice  of  a  herald  or  a  preacher. — (I.  B.) 


ST  MATTHEW  XXI.  6-8.  379 

daughter  of  Jerusalem  :  behold  the  King  cometh  unto  thee ;  He  is 
just  and  having  salvation:^  meek,  and  riding  on  an  ass,  even  a 
young  colt. — r^  huyaTpl  2iiiv,  to  the  daughter  of  Sion)  put  synec- 
dochically  for  Jerusalem. — BamXibs  eou,  thy  King)  and  also  Bride- 
groom.— sol,  to,  or  for  thee)  sc.  for  thy  sake  or  advantage. — 
vpcftis  xat,  x.r.x.,  meek  and,  etc.^)  The  same  thing  is  frequently  ex- 
pressed in  the  same  passage  by  literal  and  metaphorical  words. 
The  horse  is  a  warlike  steed,  which  the  King  of  Peace  did  not 
make  use  of;  see  Zech.  ix.  10.  He  will  make  use  of  it  here- 
after ;  see  Rev.  xix.  11. — 'im,  an  ass)  not  a  she  ass.  In  Hebrew, 
"rton, — u/Jk  iiro^uy/ou,  the  male  foal  of  an  ass^)  who,  though  the 
offspring  of  one  that  had  borne  the  yoke,  had  not  himself  yet 
borne  it.  Our  Lord  rode  upon  the  foal,  but  employed  also  the 
mother  as  a  companion  to  the  foal. 

6.  Kal  'KoirjdavTii,  and  when  they  had  done. 

7.  'ETExaS/ffsv,''  He  sat  upon)  becomingly ;  His  disciples  at- 
tending on  Him  ;'  see  Luke  xix.  35.  The  Persian  kings  were 
rather  placed  by  others,  than  themselves  got  on  horseback.  See 
Brisson. — Ivdm  auriuv,  on  them)  though,  strictly  speaking,  on 
the  foal ;  see  Mark  xi.  2,  3 ;  John  xii.  14,  15. 

8.  'O  8e  wXiTaros  oj/Xof,  but  the  people,  who  were  in  great  num- 
bers.— h  rri  idfi,  in  the  way)  [i.e  in  the  midst  of  the  way  or  road]  ; 
not  only  xara  rriv  o3o'i»,  by  the  side  of  the  way ;  for  St  Luke 
(xix.  36)  uses  the  expression  Imgrpunwv,  they  spread  them  under, 
[i.e.  so  that  He  should  ride  over  them]. — Ttka&oug,  branches)  It 
was  customary  with  the  Jews  and  other  ancient  nations  to  mani- 
fest their  public  joy  by  cutting  down  branches  from  trees. 

»  Lit.  "  Himself  savinff."— (I.  B.) 

^  It  is  this  very  virtue  that  renders  both  her  King,  and  the  tidings  as  to 
the  approach  of  her  King,  so  delightful  to  the  daughter  of  Sion. — V.  g. 

*  Literally,  the  son  of  one  who  bears  the  yoke;  rendered  accurately  by  the 
Vulgate,  which  Bengel  has  followed  here,  filiitm  sici^ugalis.  He  has  not 
been  equally  exact  in  his  German  Version. — (L  B.) 

*  BC  Origen  read,  as  Beng.,  eiriKiSiaeu,  He  sat ;  abed  also  have  '  sedebat :' 
D  has  (KciSnTo.  Vulg.  has  impostterunt ;  and  so  Rec.  Text  iirixaSiaeii/,  thep 
set  Him  thereon.  This  last  plainly  comes  through  Harmonists  from  Luke 
xix.  35,  e?rs/3//3a<r«i/,  they  set  Jesus  thereon. — Ed. 

'  That  is,  His  disciples  helped  Him  to  mount,  which  harmonises  the  state- 
ments, that  He  sat  upon  the  colt,  in  Matt.,  and  that  His  disciples  set  Him  <yn, 
in  Luke. — Ed. 


S80  ST  MATTHEW  XXI.  9. 

9.'  'aean&,  Hosanna)  ie.  K3  nyB'in,  Save,  I  pray.  The  Lxx. 
render  Psalm  cxviii.  (cxvii.)  25 — w  Kipn  sZeov  Sn'  w  Kupis  M&u- 
ffov  dfi, — 0  Lord,  do  save :  0  Lord,  do  give  prosperity.  The 
words,  'IjjffoDs  (Jesus)  in  ver.  11,  V^i  (having  salvation)  in 
Zechariah  ix.  9,  and  ugawa.  in  the  present  verse,  are  all  cognate 
terms. — rj3,  x.t.x.,  to  the,  etc.)  We  sing  Hosanna,  say  they  (as 
was  foretold  by  the  prophets),  to  the  Son  of  David.  Agreeable 
to  the  account  given  by  the  Evangelists  of  our  Lord's  entry,  is 
that  which  Isidore  Clarius  says  that  he  heard  from  a  certain 
Jew,  viz.,  that  these  words,  "  Hosanna  !  Blessed  is  He  that 
Cometh"  etc.,  were  customarily  said  by  the  priests,  when  victims 
were  oflFered  for  sacrifice.  And  the  formula,  Hosanna,  was  so 
frequently  uttered,  that  they  even  gave  that  name  to  the 
branches  which  were  carried  about  on  the  Feast  of  Tabernacles.* 
— iv'koyriM'hog,  x.r.X.,  blessed,  etc.)  Thus  the  lxx.  in  Psalm 
cxviii.  (cxvii.)  26,  which  psalm  formed  part  of  the  Hallel,  or 
Paschal  hymn,  which  they  would  have  to  recite  in  a  few  days' 
time. — h  ivo/iari,  in  the  name)  These  words  should  be  construed 
with  tuXoyji/AEi/os  (blessed),  according  to  the  Hebrew  accents.' — 

'  ol  irpodyoi/rei — oJ»oJLou^o5i/Tif,  that  went  before — and  that  followed)  Of 
whom  the  former  had  gone  from  the  city  to  meet  Him ;  the  latter  had 
gathered  themselves  together  to  Jesus,  either  at  Jericho  or  elsewhere,  as  He 
was  passing  along V.  g. 

^  Hartwell  Home  says  on  this  subject :  "  During  the  continuance  of  this 
feast,  they  carried  in  their  hands  branches  of  palm  trees,  olires,  citrons, 
myrtles,  and  willows  (Lev.  xxiii.  40  ;  Neh.  viii.  15  ;  2  Mace.  x.  7) ;  singing, 
Hosanna,  save  I  beseech  thee  (Ps.  cxviii.  25);  in  which  words  they  prayed  for 
the  coming  of  the  Messiah.  These  branches  also  bore  the  name  of  Hosanna, 
as  well  as  all  the  days  of  the  Feast.  In  the  same  manner  was  Jesus  Christ 
conducted  into  Jerusalem  by  the  believing  Jews,  who,  considering  Him  to  be 
the  promised  Messiah,  expressed  their  boundless  joy  at  finding  in  Him  the 
accomplishment  of  those  petitions  which  they  had  so  often  offered  to  God  for 
His  coming,  at  the  Feast  of  Tabernacles.  (Matt.  xxi.  8,  9.)  During  its 
continuance,  they  walked  in  procession  round  the  altar  with  the  above- 
mentioned  branches  in  their  hands,  amid  the  sound  of  trumpets,  singing 
Hosanna  ;  and  on  the  last,  or  seventh  day  of  the  Feast,  they  compassed  the 
altar  seven  times.  This  was  called  the  Great  Hosanna.  To  this  last  cere- 
mony St  John  probably  alludes  in  Rev.  vii,  9,  10,  where  he  describes  the 
saints  as  standing  before  the  Throne,  "  clothed  with  white  robes,  and  palms 
fn  their  hands;  and  saying.  Salvation  to  our  God,  which  sitteth  upon  the 
throne,  and  unto  the  Lamb." — (I.  B.) 

'  i.e.  BeitgelyfouM  renieT  it,  "  Blessed  in  the  name  of  the  Lord,  etc."   In 


ST  MATTHEW  XXI.  10-12.  381 

i»  ToT{  l-YidToii,  in  the  highest)  Succour  [us],  O  Thou  who  art  in 
the  highest. 

10.  Asyouffa,  saying)  sc.  from  amazement. — rig,  x.r.X.,  who  ? 
etc.)  The  chief  personage  is  not  immediately  seen  in  a  large 
concourse;  nor  had  the  Jews  been  accustomed  to  see  Jesus 
journeying  except  on  foot. 

11.  'O  vpo(p^rrig,  the  Prophet)  Jesus  was  first  acknowledged  as 
a  Prophet,  then  as  Priest  and  King. — o  d^J  Na^apiT,  of  Naza- 
reth) This  was  a  customary  appellation  [for  Him]. 

12.  'E^sjBaKi,  cast  outy  though  Hewas  meek,and  had  been  just 
called  so  in  ver.  5.  In  the  early  part  of  His  ministry,  our  Lord 
had  purified  the  temple ;  see  John  ii.  14.  Those  who  profaned 
it  had,  however,  returned ;  and  now,  when  near  the  end  of  His 
course,  He  purifies  it  once  more,  though  it  was  soon  to  be  de- 
stroyed ;  see  ch.  xxiii.  38. — iravrag,  all)  A  great  miracle.  Even 
a  large  body  of  soldiers  would  not  have  ventured  to  attempt  it. 
— roii  iraiXoZvrag,  x.t.X.,  those  who  sold,  etc.)  They  had  wished  to 
offer  every  accommodation  for  public  worship,  especially  at 
the  time  of  the  Passover ;  but  by  degrees  they  appear  to  have 
pushed  their  licence  further. — sv  rjS  hptfi,'  in  the  temple)  and  in- 
deed in  its  uttermost  part,  the  court  of  the  Gentiles ;  where  the 
Gentiles  [or  nations']  were  wont  to  pray.    See  Mark  xi.  17. 

a  note  to  his  German  Version,  he  says,  "  That  is,  Let  him,  who  cometh  here, 
he  in  the  name  of  the  Lord  blessed."  For  some  account  of  the  Hebrew 
Accents,  see  p.  132,  f.n.  5. — (I.  B.) 

But  Engl.  Ver.,  "  Cometh  in  the  name  of  the  Lord  :"  joining  h  ouojixn 
with  ipxfljiivos. — ^Ed. 

'  This  casting  out  did  not  occur  on  that  very  day,  a  day  so  full  of  grace 
and  joy  ;  but  when  men  refused  to  obey  the  intimation  conveyed  by  His  eyes 
and  look  (of  which  Mark,  ch.  xi.  11,  makes  mention:  [in  the  'eventide'  of 
the  same  day  "  Jesus  entered  the  temple,  and  looked  round  about  upon  all 
things,"  and  not  imtil  the  morrow  He  "began  to  cast  out  them  that  sold." 
— Ed.]),  the  Lord  on  the  following  day  exhibited  more  severe  specimens  of 
His  most  just  indignation.     Comp.  with  this,  Mark  xi.  15. — Harm.,  p.  447. 

'  The  fuller  reading,  h  t$  lep^  toS  0£o2,  which  the  larger  Ed.  had  pro- 
nounced to  be  an  inferior  reading,  is  regarded  as  almost  equal  in  authority 
to  that  of  the  text  by  the  margin  of  the  Ed.  2  and  the  Germ.  Vers. — E.  B. 

There  is  no  primary  authority  for  the  fuller  reading  here.  E/j  to  isfi6v, 
omitting  &eov  in  the  beginning  of  the  sentence,  is  read  by  Lachm.,  with  BLi 
Orig.  Hilar.  713,  Memph.  and  Theb.  Versions.  Doc  Vulg.  and  Rec.  Text 
add  Toti  Qsov. — Ed. 


382  ST  MATTHEW  XXI.  13-16. 

13.  'O  olxog  Mou  oTxog  vpoteu^rji  xXrib^aiTCir  b/jLiTg  Be  axiThti  ifv^eare 
B'jr^Xaiov  Xparuv,  My  house  shall  be  called  (a  or  the)  house  of 
prayer ;  but  ye  have  made  it  a  den  of  thieves. — The  LXX.,  in 
Isaiah  Ivi.  7,  have — 6  y&p  oTkS;  Mou,  oTxog  -jposev^^g  xXri^^airai 
•Kasi  ToT;  'ihnsiv,  My  house  shall  be  called  (a  or  the)  house  of 
prayer  for  all  nations ;  and  in  Jeremiah  vii.  11,  /t^  eirrp:am 
Xparuv  6  ohog  Mou ;  is  My  house  become  a  den  of  thieves  ? — 
'jrpoeiu'x/iSf  of  prayer)  Prayer  is  the  principal  part  of  public 
worship ;  see  1  Kings  viii. ;  therefore  prayer  is  put  before 
the  apostolic  ministry  of  the  Word  in  Acts  vi.  4.  The 
synagogues  also  were  places  for  teaching  and  houses  of  prayer 
as  well.  In  the  temple  there  was  more  prayer,  in  the  syna- 
gogues more  teaching. — e-jrrjXaio  XrigrSiv,  a  den  of  thieves)  A  se- 
vere and  proverbial  expression,  used  of  a  place  which  admits  all 
infamous  characters  and  all  profane  things.  He  does  not  say,  A 
market-place.  In  a  den,  thieves  do  not  so  much  attack  others, 
as  house  themselves. 

14.  'Ev  rS  hpCi,  in  the  temple)  The  right  use  of  the  temple ; 
which  was  found  fault  with  by  His  adversaries,  who  tolerated 
the  abuse  of  the  temple.  No  one  else  ever  performed  miracles 
in  the  temple ;  this  was  peculiar  to  the  Messiah. 

15.  T(i  'bauiia.eia,  the  wonderful  things)  see  ver.  12,  14. 

16.  'AMitig,  X.T.X.,  dost  Thou  hear?  etc.)  Every  thing  which 
is  not  commonplace  and  traditional,  is  too  much  for  hypocrites.^ 
— S»jXa^o'n-wv,  sucklings)  who  might  'be  as  much  as  three  years 
old.^     See  2  Maccabees  vii.  27. 

^  »H3-iW)  They  who  to  the  world  seem  still  infants,  may  notwithstanding 
have  their  mouths  opened  to  utterance  by  Divine  power.  We  may  suppose 
that  the  little  children  in  this  instance  caught  up  the  words  of  those  of  riper 
age  (with  which  view,  comp.  ver.  9) :  and  yet  that  circumstance  was  not 
without  being  valued  in  the  sight  of  God.  Only  let  one  not  be  wanting  to 
his  fellow  in  setting  a  good  example :  the  Lord  will  take  care  of  the  rest, 
nay,  indeed  He  will  take  care  of  all  things. — V.  g. 

'  The  passage  in  Maccabees  runs  thus : — "  O  my  son,  have  pity  upon  me 
that  bare  thee  nine  months  in  my  womb,  and^awe  thee  suck  three  years,  and 
nourished  thee,  and  brought  thee  up  unto  this  age."  The  same  practice 
still  prevails  in  the  East.  In  Persia,  male  children  are  often  kept  at  the 
breast  till  three  years  of  age,  and  are  never  taken  from  it  till  two  years  and 
two  months.  In  India  the  period  is  precisely  three  years.  In  2  Chron. 
xxxi.  16,  no  provision  is  assigned  for  the  children  of  Priests  and  Levites  imtil 
after  three  years  of  age,  which  gives  additional  weight  to  the  supposition  that 


ST  MATTHEW  XXI.  17-19.  383 

17.  AxjTois,  them)  Whose  perversity  has  just  been  mentioned. 

18.  'Uvilvaae,  He  hungered)  though  He  was  the  King  of  Glory , 
see  ver.  5.     Wondrous  humihation  ! 

19.  Sux^v  iLimij  a  certain  fig-tree)  the  only  one  in  that  place. 
— ri^Siiv,  He  came)  sc.  as  the  road  led  by  it.  The  fig-tree  appears 
to  have  stood  in  a  place  of  pubhc  resort.  Our  Lord's  par- 
taking of  refreshment  in  public  is  illustrated  also  by  John 
iv.  6,  7.  [i.e.  at  Jacob's  Well.  See  Gnomon  in  loc.J — bit 
aiirrtv,  near  to  it^) — Xiyii,  x.r.X.,  says,  etc.)  By  that  very 
act  He  meets  the  difficulty  which  some  might  have  otherwise 
experienced  from  astonishment  at  the  Lord's  being  hungry, 
and  coming  to  a  tree  without  ftnit.^  He  was  wont  to  display  at 
the  same  time  the  greatest  proofs  of  both  His  manhood  and  His 
Godhead ;  see  John  xi.  35,  40.' — /irixiTi  sx,  gou  xapvh;  ybrtrai  ili 

they  were  not  weaned  till  that  time.  Amongst  the  ancient  Greeks,  also,  it 
appears  that  mothers  suckled  their  children  till  a  comparatively  late  period. 
-(I.  B.) 

'  E(  fiii  0v'KKa,  fiouou)  It  is  better  to  exhibit  and  produce  nothing  at  all, 
than  merely  leames.     Reflect,  O  man,  what  kind  of  a  tree  thou  art. — V.  g. 

2  Viz.  That  as  God  He  should  be  hungry  at  all,  or  if  hungry,  that  He 
should  not  create  fruit. — Ed. 

*  Such  instances,  for  example,  were: — The  humble  condition  of   His 
nativity,  on  the  one  hand  ;  the  testimony  of  the  angels,  on  the  other :     , 
His  circumcision,  and  yet  His  receiving  the  nade  Jesus  (expressive  of  God- 
head and  salvation)  : 
His  purification,  and  yet  at  the  same  time  the  Hymns  of  Simeon  and  Anna : 
His  dwelling  at  despised  Ifazaretb,  and  yet  His  thereby  fulfilling  the  pro- 
phecy : 
His  obedience  to  His  parents,  and  yet  the  specimen  of  noble  gravity  ex- 
hibited in  a  boy  twelve  years  old  : 
His  baptism  ;  and,  on  the  other  hand,  the  protest  of  John,  the  very  becom- 
ing reply  of  Jesus,  the  Voice  from  heaven,  the  Spirit  of  God  descend- 
ing on  Him : 
The  Hui^er  and  Temptation ;  and,  on  the  other  hand ,  the  ministry  of  angels : 
His  informing  them  of  His  approaching  Passion,  followed  however  by  His 

Transfiguration  on  the  Mount : 
His  paying  the  tiibute-money  at  Capernaum,  and  yet  His  declaration  as 
to  the  Son's  being  free,-.  His  miracle  in  the  case  of  the  fish  and  the  coin  • 
His  washing  the  feet,  yet  declaring  Himself  Master  and  Lord : 
His  being  taken  prisoner,  yet  declaring  I  am  He ! 
His  Cross,  yet  the  royal  inscription  over  it : 

His  death  and  burial,  yet  the  miracles,  accompanied  with  the  testimony  of 
the  centurion. — Harm.  Gotp.,  p.  455. 


884  ST  MATTHEW  XXI.  21-24. 

rov  alum,  let  no  fruit  grow  on  thee  henceforward  for  ever)  The 
Old  Testament  contains  many  miracles  of  vengeance :  the  evan- 
gelical history,  at  its  close,  this  almost  alone ;  cf.  Gnomon  on 
ch.  viii.  32. — xapirhg,  fruit)  And  therefore  it  was  not  to  receive 
any  more  sap  in  vain.  Such  was  the  punishment  of  the  Jews ; 
see  Luke  xiii.  6.  This  is  an  example  of  what  malediction  is. — 
If  Jipai-a?!,  was  dried  up)  Its  outward  appearance  was  changed ; 
its  leaves  shrivelled,  or  even  fell  off. 

21. '  A-TToxpi^its  di  o'lridous  ei<iriv,  x.t.X.,  but  Jesus  answering,  said, 
etc.)  Our  Lord  frequently  led  the  disciples  from  admiration  of 
miracles  to  things  more  profitable  for  salvation ;  see  Luke  x. 
20. — mgTiv,  faith)  The  nature  of  Faith  is  declared  by  its  opposite, 
which  is  Doubt. — tCj  opu  rovriji,  to  this  mountain)  sc.  that  men 
tioned  in  ver.  1  [i.e.,  the  Moimt  of  OlivesJ.  A  proverbial  expres- 
sion.— rfiv  ^dXaaeav,  the  sea)  which  was  far  from  Jerusalem. 
Though  such  things  have  not  hitherto  been  ftdfiUed ;  they  may 
nevertheless  be  fiilfiUed  hereafter. 

22.  AlrrieiijTi  b  rji  Tfoaeux^y  ye  shall  ask  in  prayer')  see 
Mark  xi.  24.  Miracles  are  performed  by  the  prayers  of  the 
faithful. — Xri-^l/eabi,  ye  shall  receive,  etc.)  sc.  as  a  gift.  Thus,  in 
Mark  xi.  23,  24,  'lerai  aurSi,  x.r.X.,  he  shall  have,  etc. 

23.  UpoariX^v  Avrifi,  x.r.x.,  came  unto  Him,  etc.)  This  was  the 
solemn^  question,  which  occasioned  the  final  trial. — o'l  iex'^fiTg, 
the  chief  priests)  who  considered  their  right  to  be  invaded. — 
Xiyowic,  x.r.X.,  saying,  etc.)  The  morose  scepticism  of  His  adver- 
saries now  at  length  demands  credentials  for  the  Son  and  Heir's 
caring  for  His  vineyard ;  see  ver.  37,  38.  They  thought  that 
Jesus  had  no  call  to  teach,  since  He  was  neither  a  Priest  nor  a 
Levite. — 'jtoia,  s^oxieic^;  by  what  authority'?)  divine  or  human. — 
raZra,  these  things)  sc.  teaching ;  cf.  Siddexom,  as  He  was  teach- 
ing, and  Mark  xi.  27.' 

24.  ' Avoxpi'bslg  Si  0  'ijjffoDs,  but  Jesus  answered,  etc.)  A  suitable 
mode  of  answering  those  who  tempted  Him. — ipuTr/eia  i/iag  xayii, 
x.r.X.,   r  will  also  ask  you,  etc.)    Thus  also  in  ch,    xxii.  41. 

'  The  relation  of  faith  to  prayer  is  the  same  as  that  of  fire  to  flame. 
-V.  g. 

'  Solennis  qusestio,  "  Their  customary  questioD."  Acts  vr.  7,  and  vii.  27. 
—Ed. 

*  r/f,  who)  viz.  of  the  order  of  the  chief  priests,  or  other  rulers? — V.  g. 


ST  MATTHEW  XXI.  25-27.  385 

Mosheim  rightly  observes,  "  Those  expositors  are  mistaken,  who 
imagine  that  Christ  had  no  other  object  in  this  question  than  to 
silence  His  adversaries." — Oration  on  Christ  the  only  model  for 
the  imitation  of  Theologians,  p.  17. — sva,  one)  and  that  too  con- 
nected with  your  own  question  ;  one,  after  you  have  asked  Me 
so  many  things,  both  now  and  heretofore.  John  the  Baptist, 
though  without  a  human  call,  could  be  and  was  a  prophet ; 
therefore  also  Jesus.  If  they  had  acknowledged  the  baptism  of 
His  forerunner,  they  would  have  acknowledged  the  authority  of 
Christ ;  but  since  they  did  not  acknowledge  John  (see  ver.  32), 
they  could  not  beheve  in  Jesus.  Nor  did  they  deserve  that 
any  further  communications  should  be  thrown  away  by  Him 
on  their  pride  and  unbelief.  To  him  that  hath  is  given ;  from 
him  that  hath  not  is  taken  away. 

25.  Tb  ^diTTig/ia,  the  baptism)  i.e.  the  whole  mission :  cf.  further 
on  in  the  verse,  "  oux  siriaTiiguTe-"  "  did  ye  not  believe?" — If  oipccioij, 
from  heaven)  i.e.  from  God.  An  instance  of  Metonomy  of  a 
reverential  character. — di£Xoy!t,ovro,  they  reasoned  with  themselves) 
That  is  an  evil  mind  which,  instead  of  looking  at  the  truth 
in  a  divine  matter,  assumes  that  which  suits  its  purpose. — 
aurp,  him)  sc.  bearing  witness  in  My  favour. 

26.  *oj8oi/if&a,  we  fear)  They  were  unwilling  to  confess  their 
fear. — rk  o;^^Xov,  the  multitude)  The  multitude  was  scarcely  hkely 
to  proceed  at  once  to  the  extremity  which  the  chief  priests 
dreaded,  yet  it  burned  with  ardent  zeal  in  favour  of  John.  And 
the  Jewish  population  was  wont,  under  sudden  impulses,  to  as- 
sail, with  the  utmost  violence,  those  who  uttered,  or  were  sup- 
posed to  utter,  impious  things. — vpiKp^rnv,  a  prophet)  sent  from 
heaven,  which  had  not  happened  for  a  long  while. 

27.  Ovx  o'l'da/Mv,  we  do  not  know)  A  forced  confession  of  most 
disgraceful  ignorance.-' — oii^s,  x.t.X.,  neither,  etc.)  A  repulse  rare 
and  just,  by  which  itself  Jesus  proves  His  divine  authority,' — 
i/itv,  to  you)  you  unbeUevers,  who  do  not  ask  for  the  sake  of 
learning.      He    gave    them    a  clue    by  which    to    ascertain 

'  In  which,  however,  the  proud  at  times  prefer  seeking  a  refuge,  rather 
than  yield  themselves  up  to  the  truth.  The  Wicked  is  caught  in  (his  own) 
snare. — V.  g. 

'  It  would  not  have  been  becoming  that  more  should  be  given  to  one  who 
hath  not. — V.  g. 

VOL.  I.  B  B 


S88  ST  MATTHEW  XXI.  28-82. 

that  authority;  see  ch.  xxii.  43.  He  had  often  told  them 
hefore. 

28."^  Texm  S!)o,  two  sons)  A  specimen  of  two  classes.* — '!rpo(f- 
iX^iiv,  having  come  to)  sc.  kindly. — rc3  -irpuTw,  the  first)  who 
went  before  the  other ;  see  ver.  31  ["  Go  into  the  kingdom  of 
God  before  you]. 

30.  TSJ  iTiftfi,  the  other)  Who,  in  a  different  point  of  view,  is 
called  the  eldest  in  Luke  xv.  25. — maUu;,  in  like  manner)  with 
undoubtedly  the  same  spirit.  Their  calling  was  equal. — lyw,  I) 
sc.  i/ira/w, .  go ;  cf.  in  Acts  ix.  10,  the  reply  of  Ananias,  iM, 
lyii,  Behold,!,  sc.  am  here;  and  in  S.V.  of  Judges  xiii.  11,  that 
of  the  angel  to  Manoah,  lyi),  I,  sc.  am. — Kuf  ;e.  Lord)  cf.  ch.  vii.  22. 

31.^  E/'s,  into,  or  as  regards)  the  kingdom  of  heaven. 

32.  'Ev  ohifi  dixaiogxivris,  in  the  way  of  righteousness)  "The  way 
of  righteousness"  expresses  more  than  "  A  righteous  way." — 

'  t/  8e  vftTiD  loKii,  But  what  think  ye  ?)  After  that  the  Jews  had  declined  to 
commit  themselves,  by  expressing  an  opinion  concerning  the  baptism  of 
John,  the  Saviour  defends  Himself  along  with  John,  thereby  reproving  the 
unbelief  of  the  chief  priests. — Harm.,  p.  460. 

^  In  the  dialogue  which  Athanasius  is  said  to  have  had  at  Nicsea  with 
Arius,  the  First  Son  is  referred  to  the  Jews,  the  Second,  to  the  Gentiles. — 
See  App.  Crit.,  ed.  ii.,  p.  131.— E.  B. 

In  ver.  31,  Lachm.  reads  o  Sartpos  with  B.  'O  eVx«"?  is  read  by  Dabd, 
MSS.  Amiat.  (the  oldest  existing),  and  Fuld.  and  Forojuliensis  of  the  Vulg. 
However  Jerome,  thbugh  editing,  as  appears  from  his  commentary, 
'  novissimus,'  yet  states  that  good  copies  have  '  primus '  (o  -a-puTos)  :  e  also, 
and  some  less  ancient  copies  of  the  Vulg.,  agree  with  Rec.  Text,  o  Tpairos. 
But  Hil.  717  has  'junior.'  The  6  vcmpos  or  hx«.Tos,  as  being  the  more  diffi- 
cult reading,  would  be  more  likely  to  be  changed  by  a  corrector  into  6  ■irpuros, 
than  vice  versa.  Jerome  vii.  168e  explains  the  former  reading,  '  novissimus,' 
thus : — "  The  Jews  understood  the  truth,  but  shrunk  back,  and  would  not 
say  what  they  thought ;  just  as,  though  knowing  the  baptism  of  John  to  be 
from  heaven,  they  would  not  acknowledge  in  words  that  it  was  so."  They 
did  not  like,  I  think,  to  repeat  again  the  same  reply  as  before  in  ver.  27,  oix. 
oi'S«|tt£»,  therefore  they  doggedly,  in  spite  of  convictions,  replied,  6  imtpo;. 
However,  the  words,  Kkyavtsiv  6  vaTtpog :  'hiyu  ctOrois  6'lrimvs,  seem  to  be  an 
interpolation  :  for  Origen,  who  seldom  passes  over  difficult  passages,  takes 
no  notice  of  these  words  ;  and  besides,  varepos,  as  an  adjective,  is  found 
nowhere  in  the  New  Testament  except  in  1  Tim.  iv.  1. — Ed. 

3  0  ■x-puTos,  the  first)  Work  without  words  is  better  than  splendid  words 
unaccompanied  with  work :  and  also  it  is  better  to  adopt  a  praiseworthy 
course  subsequently,  rather  than  not  at  all — V.  g. 


ST  MATTHEW  XXI.  33,  34.  887 

riKZvai,  publicans)  who  were  unjust. — a!  wopnai,  the  Tiarlots)  who 
were  unchaste. — It  may  be  asked  whether  these,  and  conse- 
quently women  in  general,  and  also  infants,  were  baptized  by 
John :  CI.  Acts  xvi.  15. — ou  /iEn/tsX^^jji-e,  did  not  alter  your  way 
ofthinMng} — iieTipov,afterwards)  when  you  had  seen  their  example. 

33.  OiKodsg'TroTrig,  a  householder)  who  had  a  large  family  [so. 
of  servants,  labourers,  etc.] — a.fim'kum,  a  vineyard)  i.e.  the 
Jewish  Church. — (ppay/niv,  a  hedge)  i.e.  the  law.'' — XjjvJv,  a  wine- 
press) i.e.  Jerusalem. — iripyov,  a  tower)  i.e.  the  temple ;  see 
ver.  23.^ — awiStj/itigsv,  went  into  a  far  country)  The  time  of 
Divine  silence  is  meant,  when  men  act  according  to  their  own 
will  and  pleasure  [pro  arbitrio]  :  cf.  ch.  xxv.l4,  and  Mark  xiii.  34. 

34.  "Ore  §6  ^yyiesv  o  xaiphg  rZv  aapirSiv,  But  when  the  season  of 
the  fruit  drew  near)  Comp.  John  iv.  35.  Here  also  lurks  the 
reason  why  the  Messiah  had  not  come  sooner. — -Toxig  SoiXouc,  His 
servants)  Servants  here  represent  the  extraordinary  and  greater 
ministers  of  God ;  labourers,  the  ordinary.'' — rovg  x,apmiig,  the 

1  Bengal's  words  are,  non  mutastis  sententiam.  In  his  German  Version 
he  renders  it,  "  kabt  euch  hernach  nichl  anders  bedacht,"  "  have  not  after 
that  changed  your  mind." 

In  his  Harmony,  however,  he  renders  it,  "  thatet  ihr  dennoch  nicht  busse" 
"  notwithstanding  did  not  repent."  E.  V.  has  "  repented  not  afterward." 
-(I.  B.) 

^  In  the  note  in  the  Germ.  Vers.,  Bengel  interprets  the  Hedge,  with  a 
slight  change  of  the  figure,  of  the  separation  of  the  people  of  Israel  from  all 
the  nations  of  the  earth,  including  at  the  same  time  the  idea  of  the  divine 
protection  afforded  to  the  former  against  the  latter :  the  Winepress,  the  order 
of  the  priesthood :  the  Tower,  the  Kingdom  (Theocracy).  We  should  not, 
however,  on  account  of  this  difference  between  his  former  and  his  latter 
views  in  this  instance,  conclude  that  such  details  in  Parables  are  mere  empty 
/lowers  of  ornament.  The  parts  of  an  enigma,  however  abstruse,  are  not 
idle.     Comp.  what  is  said  below  in  Gnomon  on  ch.  xxii.  11. — E.  B. 

'  IliSoTO  avriv,  let  it  out)  This  is  the  ground  on  which  rests  the  power  of 
the  Church.  The  vineyard  was  Ut  out  to  husbandmen.  They  who  preside  in 
either  political  or  ecclesiastical  offices,  can  indeed  act  according  to  their  own 
pleasure,  and,  like  the  holders  of  the  vineyard,  consult  only  their  own  private 
interests :  they  can  maltreat  the  servants  of  the  Lord  :  they  can  wantonly 
wrest  aside  the  laws  of  the  Church  according  to  their  caprice :  and  can  in  this 
way,  though  not  now  as  then  kill  the  Heir  Himself,  yet  thrust  Him  out  for 
some  time  from  His  own  proper  place.  But — the  time  of  Visitation  is  com- 
ing at  last. — ^V.  g. 

*  Of  whom  ihi  former  are  for  the  most  part  received  badly  by  the  latter, 


388  ST  MATTHEW  XXI.  35,  36. 

fj-uits)  understand,  of  the  householder,  or  rather,  of  the  line- 
yard. 

35.  "Edtipav,  they  beat)  The  lxx.  generally  put  sxdfiu,  to  skin 
off,  only  once  dipu,  to  skin,  for  the  Hebrew  OC'B  m  the  sense  of 
to  flay.  They  never  use  the  verb  otherwise.  The  Old  Vocabu- 
laiy  renders  the  Lathi  "  excorio"  {to  skin)  by  the  Greek,  Ami'spu. 
But  halpoi  signifies  to  heat  in  Arrian,  B.  iii.,  and  Epictetus,  ch. 
six.  and  xxii.  Whence  Suidas  and  Favorinus  di-aw  a  clear 
distinction  between  the  two  verbs,  h'spm  and  baipu.  Hesychius 
also  renders  8tlpavri(  by  sxdtlpavrsg,  and  iSiipat  by  s^'s&npav,  which 
he  further  explains  by  s^edsp/i-dTriiav,  they  flayed.  Old  glosses, 
however,  render  i'spai  by  tI-ktu,  to  heat :  and  Aristophanes,  in 
the  Wasps  (ed.  Dindorf,  485),  says,  "H  hibmrai  fioi  dipei&ai  xal 
dipiiv  di  ii/iipai,  "  I  have  indeed  determined  to  be  beaten,  and  to 
beat  all  the  day  long," — where  the  Scholiast  says,  "  8epi<fyai  and 
d'spem"  are  for  TtitrTse^ai  (to  be  beaten).  In  fact,  the  verbs,  xspa^aiow 
(to  capitate),  Tpayrfkit^-it  (to  jugulate),  yaarpiZui  (to  stomachize),  and 
thus  also  hipoi  (to  shin  or  hide),  have  a  wide  signification,  unply- 
ing  the  infliction  of  injmy  on  the  head,  throat,  stomach,  or  shin 
respectively,  either  by  removing  them  altogether,  or  else  by 
striking  them.  The  desire  to  avoid  ambiguity  induced  tlie 
later  Greeks  to  write  either  h'epta  or  haipu,  and  thence,  in  this 
passage,  e^^^ai'.^ 

"'Eoeipav — a.'wixrwtt.i — £X/3o;8oX))(raii,  heat — slew — stoned)  An  as- 
cending climax,  in  which  the  tliii'd  degree  is  an  atrocious  species 
of  the  second ;  cf.  Mark  xii.  3,  4,  and  Luke  xx.  10,  11,  12, 
where  a  greater  number  of  intermediate  degi-ees  occurs. 

36."  nxilomc,  more)  sc.  superior  (potiores),  like  the  Hebrew 
DUT  (great  or  numerous)  :  superior,  certainly  in  number,  and 
without  doubt  also  in  virtue,  dignity,  etc.  The  increase  of 
calling'  is  no  sign  of  a  more  faithful  people. 

inasmuch  ns  these  take  it  ill  that  they  should  be  disturbed  in  their  quiet 
holding  of  the  vineyard. — V.  g. 

'  So  the  uncial  Cod.  U,  etc. — Ed. 

^  ■Ko.'Kiu  ci'iriariAsii  dKKov;)  We  may  regard  the  servants  first  sent  as  mean- 
ing the  Prophets  of  the  middle  period,  which  is  called  that  of  the  Kings  , 
the  servants  suhaeqiiently  sent,  as  meaning  those  who  flourished  about  tlie 
time  of  the  Captivity  in  Babylon. — V.  g. 

'  i.e.  An  increase  in  the  number  of  those  who  are  sent  to  call  men  to 
repentance. — (I   B.) 


ST  MATTHEW  XXI.  37-42.  38?> 

37  "T«rip6v,  last  of  all)  Cf.  Hebrews  i.  1. — iWfo.irrieojTat,  they 
will  reverence)  i.e.  they  were  in  duty  bound  to  do  so. 

38.  OuTos  IdTiv  0  KXnpov6/io;,  this  is  the  Heir)  They  might  have 
known  Him  to  be  the  Heir,  and  yet  they  opposed  His  right. — 
diZrs,  amxriivu/Mv  aMv,  come,  let  us  kill  Him)  Thus  the  LXX. 
in  Gen.  xxxvii.  20. — xaTa(!y^u//.iv,  let  us  seize  upoii)  They  thought 
to  have  done  so  after  Christ  was  slain  :  see  ch.  xxvii.  63,  64. 

39.  'E^si3a>.oii — Ka}  a'TTsxTiivav,  they  cast  Him  out — and  slew 
Him)  St  Mark  reverses  the  order  of  these  verbs.  They  rejected 
the  Lord  Jesus  both  before  His  death,  by  denying  His  right 
(ver.  23),  and  even  more  so,  by  dehvering  Him  up  to  a  Gentile 
tribunal ;  and  also  after  His  death,  by  a  hostile  interference 
with  His  sepulture  ;  see  ch.  xxvii.  63,  64,  etc' 

41.  Kaxous  xaxSis  avoXssu  airois,  He  will  miserably  destroy 
those  wicked  men^)  An  act  of  retaliation.'  He  will  do  so  miser- 
ably with  reference  to  the  miserable  and  wicked  husbandmen  ; 
cf.  in  Hebrews  x.  29,  yilpovog — n/iupiag  SORER  punishment. — 
cxStidirai,  will  let  out)  In  the  Church  gathered  from  the  Gentiles, 
the  ministers  and  overseers  enjoy  great  hberty.^  The  same 
verb  occurs  in  ver.  33. — xaipoTf,  seasons)  sc.  different  seasons. — 
aiirwv,  their,  o/^Aem). referring  to  xapntoxig,  the  fruits,  in  ver.  34. 

42.  "Ew  ra/j  ypafaii,  in  the  Scriptures,  Writings).  There  is 
one  volume  which  deserves  the  name  of  "  Writing"*  (Scrip- 
ture), and  "  Book."  The  rest  deserve  to  be  valued  only  so  far 
as  they  aid  mankind  in  understanding  and  obeying  this  One 
Book,  and  are  conformed  to  that  Archetype. — x&ov — h  opSaX/tj/i 
ij/iuv,  the  stone — in  our  eyes)  This  is  an  exact  quotation  from 
Ps,  cxviii.^  22,  23,  as  rendered  by  the  LXX.     This  Psalm  was 

'  Ver.  40.  oreti/  ovv  (>^6ri)  This  coming  was  accomplished  in  the  destruc- 
tion of  Jerusalem. — V.  g. 

'  In  the  original  the  words  are,  "  Kecxoii;  xaxZ; — male  malos,"  which 
cannot  be  rendered  in  English  so  as  to  give  the  full  force  of  the  words : 
perhaps  "  ill  (adverb)  them  e'W  (adjective)"  is  about  the  nearest  approach  that 
can  be  made — or,  He  will  wretchedly  destroy  those  wretches. — (I.  B.) 

'  Talio — i.e.  doing  ill  to  ill  doers. — (I.  B.) 

*  Such  as  the  Jewish  Church  did  not  enjoy,  as  being  but  local  and  ele- 
mentary — Ed. 

'  In  Greek  and  Latin  the  same  word  signifies  both  Writingi  and  Scrip- 
tures.—(I.  B.) 

*  Numbered  cxvii.  in  S.  V. — (I.  B.) 


890  ST  MATTHEW  XXI.  43-46. 

particularly  well  known.  See  Gnomon  on  ver.  9  (comp.  ch.  xxvi. 
30). — a-jridoxi/iaeav,  rejected)  They  did  not  consider  Him  as  eren 
a  fit  stone  or  worthy  member  of  the  Church  at  all. — wap&  Kvplov 
iyiviTo,  is  the  Lordls  doing)  This  is  known  to  be  the  case,  from 
the  importance  of  the  matter,  and  the  disagreement  of  the 
builders. — airri,  this  [Lat.  hcec,  Fr.  c«<te])  The  feminine  for  the 
neuter:  a  Hebraism.  This,  sc.  thing.  In  Psalm  cii.  19^  the 
LXX.  render  riST  (this,  fem.)  by  a'-jTri,  thus  preserving  the  gender 
of  the  original :  as  also  in  the  analogous  phrases  in  Ps.  cxix.''  50, 
56 ;  Judg.  XV.  7  and  xxi.  3,  where  eyivrl^ri  a'urri  (is  this  come  to 
pass)  occurs.  Cf.  1  (in  S.  V.  3)  Kings  iii.  18. — xal  tW/,  and 
is)  sc.  NTI,  it  (fem.),  i.e.  pK,  the  stone,  itself  is  wonderful. — 
^au/iasTri,  wonderfuP)  sc.  on  account  of  the  great  glory  which  it 
has  obtained.  The  Evangelist  uses  the  feminine,  because  he  was 
unwilling  to  depart  from  the  LXX. — iv  oip'^aX/ioTg  ij//.uv,  in  our 
eyes)  sc.  of  us  believers  [1  Pet.  ii.  7J. 

43.  AOr^s,  thereof)  sc.  the  kingdom.* 

44.  'O  ■xitsiiv  iiti,  X.T.X.,  whosoever  shall  fall  on,  etc.)  He  falleth 
on  this  Stone  (sc.  Christ  in  His  humiliation)  who  stumbles 
(offendit)  by  not  believing,  whilst  the  Gospel  is  being  preached ; 
but  this  Stone  (sc.  Christ  in  His  glory)  falleth  on  him,  who  is 
crushed  by  His  sudden  coming  to  judgment.  Both  happen 
especially  to  the  Jews,  and  also  to  the  Gentiles.  See  2  Thess. 
i.  8,  and  Dan.  ii.  34,  45. — Xm/^rimi,  shall  scatter,  dissolve,  dis- 
sipate, reduce  to  dust)  The  verb  Xix/x^av  signifies  to  scatter,  as 
when  chaff  is  given  to  the  winds.  See  the  LXX.,  who  employ 
this  verb  in  Job  xxvii.  21  for  the  Hebrew  -\V^,  to  sweep  away 
in  a  storm ;  in  Dan.  ii.  44,  for  fjDS,  to  destroy ;  and  repeatedly 
elsewhere  for  mt,  to  scatter  or  disperse. 

45.°  Aiyii,  He  is  speaking)  They  perceived  that  Jesus  had  not 
yet  concluded  what  He  had  to  say.     See  ch.  xxii.  1. 

•  These  are  the  Hebrew  numbers.  In  S.  V.  it  is  ci.  18;  in  E.  V.  cii.  18. 
-(I.  B.) 

2  Numbered  cxviii.  in  S.  V.— (I.  B.) 

^  Bengel  in  both  instances  uses  the  word  mirahilis,  which  implies  in  this 
place  admiration  as  well  as  wonder. — (I.  B.) 

*  Even  though  thou  mayest  be  a  good  tree,  yet  thy  fruit  is  not  thine  own, 
but  that  of  the  vineyard.     Rom.  xi.  17. — V.  g. 

'  irtpl  aiiTuii)  as  being  the  'husbandmen'  and  the  'builders.' — V.  g. 


ST  MATTHEW  XXIT.  1-5.  Sf)l 


CHAPTER  XXIL 

1.  'Aroxpidtls,  answering)  Not  only  he  who  has,  been  questioned, 
but  he  also  to  whom  a  reason  for  speaking  has  been  given,  may 
rightly  be  said  to  answer. — vdXiv,  again)  construe  this  word  with 
Iv  irapa^oXaTg,  in  parables,  i.e.  with  the  design  of  putting  forth 
more. 

3.  KaXisa/  roij?  xexKrjfi'svoug,  to  call  those  that  had  been  called) 
The  first  call  was  before  the  wedding ;  the  second,  on  the  day  of 
its  celebration. 

4.  "Apierov,  dinner)  sc.  with  regard  to  the  Jews  in  the  early  time 
of  the  New  Testament  dispensation,  but  supper  with  regard  to 
the  saints  at  the  actual  consummation  of  the  spiritual  marriage  : 
see  Rev.  xix.  9.'  This  parable  embraces  the  history  of  the 
Church  from  the  one  time  to  the  other. — riToi//,aea,  I  have  pre- 
pared) Our  salvation  is  effected,  not  by  our  power,  but  by  that 
of  God. — ttiTiSToi,,  failings)  a  general  word. — iravra,  all  things) 
For  there  are  many  things  besides  oxen  and  fatlings. — ieun, 
come)  sc.  forthwith. 

5.  ' A/j-cX^aayrsg,  making  light  of,  neglecting)  This  is  a  greater 
offence  than  the  previous,  They  would  not  come.    They  ought 

^  For  although  we  freely  grant  that  by  the  term  yufios  at  times  is  meant, 
according  to  the  Scripture  style,  any  solemn  feast  whatever ;  yet  that  this 
more  general  meaning  holds  good  in  this  passage,  is  by  some  concluded,  from 
the  fact  that  mention  of  the  Bride  is  wanting  here,  with  more  confidence 
than  is  warranted.  For  instance,  in  ch,  xxv.  1,  etc.,  where  the  Bridtgroom 
is  once  or  twice  mentioned,  the  mention  of  the  Bride  also  is  not  introduced 
even  by  the  smallest  word.  Moreover,  1  feel  fully  persuaded  that  the  analogy 
of  the  texts.  Matt.  xxii.  2,  13,  when  compared  with  Rev.  xix.  9,  20,  requires 
the  more  strict  signification  in  this  place.  Nor  can  I  think  that  no  weight 
is  to  be  rested  on  the  fact,  that  the  word  yafto;  in  that  one  parable  is  re- 
peated eight  times,  and  only  once  it  is  called  olpiarou.  Finally,  dyot^ml  ifispai 
ydficii)  xal  iuCppoavtivi;  (Gsth.  ix.  22),  lead  to  the  meaning,  the  so-called 
nuptial  (joyous)  life,  in  general,  more  readily  even  than  the  expression  here, 
iwoiwi  ydfiov;  r^  vl^  aurou ;  not  to  mention  that  the  very  Feast  of  Purim, 
mentioned  in  the  passage  of  Esther,  plainly  involves  a  remembrance  of  the 
nuptials  (in  the  strict  sense)  celebrated  between  the  King  and  Esther.  Comp. 
ch.  ii.  17, 18.— E.  B. 


392  ST  MATTHEW  XXII.  C-8. 

to  have  understood  (see  Acts  vii.  25),  and  to  have  watched. — 
a-jrnXkv,  they  departed)  leaving  even  the  city,  which  was  there- 
fore humt ;  see  ver.  7.  He  who  does  not  answer  tlie  call,  loses 
even  those  advantages  which  he  previously  had  possessed. — rh 
"im — axiToZ,  his  own — his)  Egoism.'' — a'/phv — efj^vopmv,  field — mer- 
chandise) The  one  busied  with  immoveable,  the  other  with 
moveable  goods;  the  one  detained  by  a  false  contentment 
(aurafXE/a^),  the  other  by  the  desire  of  acquiring  more. 

6.  0/  hi  "Komol,  and  the  remnant)  Who  did  not  wish  to  appear 
to  have  made  light  of  it? — u^pieav,  treated  them  with  insult  and 
injury)  see  2  Chron.  xxx.  10 ;  1  Tim.  i.  13 ;  Heb.  x.  29. 

7.  'Axoisag  Se  o  ^agiXtvg,  but  when  the  king  heard  thereof)  The 
transgression  of  the  disobedient  was  a  crying  sin. — r^v  -xokt^ 
auTuv,  their  city)  sc.  that  of  the  murderers. — ffrpare{i/ji.ara,  armies) 
sc.  the  Roman  forces.^ — ipoveTg,  murderers)  The  chief  crime  pro- 
vokes the  whole  punishment ;  see  Amos  ii. — aurSv,  of  them)  viz. 
of  those  murderers  and  despisers. 

8.  Tore,  X.T.X.,  then,  etc.)  see  Acts  xiii.  46. — Xiyu,  x.r.X., 
saith  He,  etc.)  The  Lord  frequently  reveals  the  principles  of 
His  counsel  to  His  servants. — sroi/j,6g  ianv,  is  ready)  and  wiU  not 
be  dispensed  with  on  account  of  the  ingratitude  of  them  which 
were  bidden." — oiix  nsa,\i  &^m,  were  not  worthy)  cf.  Acts  xiii.  46. 
No  one  is  considered  unworthy  until  the  offer  has  been  made  to 

^  In  the  original,  "  i"S;oi/'  axnov,  proprium :  suum)  Sintas."  This  is  one  of 
those  passages  which  it  is  far  more  easy  to  understand  than  to  translate. 
There  is  a  connection  between  the  expression  "  Suitas"  (a  word,  I  believe, 
coined  by  Bengel  for  the  occasion)  and  suum  immediately  preceding.  The 
meaning  is,  that  the  words,  i'S/oj,  aiirou,  both  refer  to  Self,  and  imply  a  re- 
cognition of  Self  as  the  object  of  thought  and  consideration,  apart  from, 
independent  of,  in  contradistinction,  nay  in  preference  to,  God — in  fact,  a 
state  or  feeling  the  very  opposite  to  that  involved  in  the  Apostle's  words  (1 
Cor.  vi.  19, 20),  Te  are  not  tour  own  :  i/e  are  tonight  with  a  price.  There- 
fore glorifi/  God  in  your  body,  and  in  your  spirit,  which  are  God's. — (I.  B.) 

2  See  p.  150,  f.  n.  3,  and  on  Matt.  x.  9.— (I.  B.) 

'  And  who  did  not  attend  either  to  farming  or  merchandise.  To  wit, 
those  who  have  less  of  hinderances  in  their  way  not  rarely  sin  the  more 
grievously  for  that  very  reason,  when  they  thrust  themselves  into  sacred 
things,  by  their  perverse  mode  of  behaving  with  respect  to  them. — V.  g. 

*  Who  were  let  loose  upon  Jerusalem  forty  years  from  this  time. — V.  g. 

*  The  Wedding  i$  truly  even  still  ready  for  the  guests  who  are  willing  to 
come. — V.  g. 


ST  MATTHEW  XXII.  9-14.  393 

and  refused  by  him  :  by  doing  which  he  betrays  himself.  The 
past  tense,  were  not  worthy,  is  used  to  show  that  the  opportunity 
of  the  unworthy  has  passed  away. 

9.  tAs  die^oSoug,  the  cross  ways)  It  would  be  pleasant  to  see  a 
map  of  the  journeys  of  all  the  apostles  through  the  world,  like 
that  of  St  Paul's  Voyages  and  Travels. — od'6;  signifies  the  whole 
road, — dii^oSoi,  the  parts,  and  as  it  were,  branches  of  it. 

10.  Iwriyayov,  brought  together)  partly  by  calling  them  as  they 
had  been  commanded,  and  partly  by  employing  unjustifiable 
compulsion. — •jrovripovs  re  xal  ayahig,  both  bad  and  good)  A  pro- 
verbial mode,  as  it  were,  of  expression." 

11.  "AvSptamv,  a  man)  Some  remarkable  one  amongst  the 
many  bad  who  were  called,  and  yet  not  chosen  ;  who  is  indivi- 
dually a  sample  of  all  such,  one  whom  you  would  especially 
suppose  to  be  chosen,  and  from  whose  not  being  chosen,  the 
small  number  of  the  chosen  is  perceived.  The  singular  number 
is  emphatic ;  for  the  passage  would  otherwise  have  equally  ad- 
mitted of  the  plural. — 'ivdu/ia,  yd/j^.ov,  a  wedding  garment)'  sc.  the 
righteousness  of  Christ ;  see  Gnomon  on  ch.  vi.  33. 

12.  'Era/fiE,  comrade)  A  word  of  ambiguous  meaning,  which 
is  also  applied  to  those  with  whom  we  are  not  on  terms  of  inti- 
macy or  friendship. — vug,  x.r.X.,  how,  etc.)  by  what  culpable  in- 
dulgence of  the  servants  ?  by  what  audacity  on  thine  own  part  ? 
— [s<pi/Lu>Sri,  he  was  speechless)  By  this  speechlessness  [implying, 
as  it  does,  that  the  lost  perish  altogether  through  their  own 
fault]  all  objections  whatever  that  are  directed  against  Christi- 
anity are  dissipated. — ^V.  g.] 

13.  Aiaxovoig,  attendants)  Servants,  SouXoi,  are  sent  forth ;  at- 
tendants, hi&Mvoi,  wait  at  table ;  see  John  ii.  5. — ex^aXtn  ilg, 
x.r.X.,  cast  him  into,  etc.)  This  will  take  place  a  Httle  before  the 
nuptial  evening ;  see  Rev.  xix.  20. 

14.*  HoXXoI  yap,  x.r.X.,for  many,  etc.)  Our  Lord  "adds  this 

'  This  is  the  aspect  of  the  Church  in  the  present  day.  It  was  not  exactly 
such  instructions  as  these  that  the  King  had  given  to  His  servants,  ver.  9. 
No  one  is  good  before  his  call :  but  when  the  call  has  been  duly  accepted,  all 
things  are  well.— V.  g. 

2  Beng.  states,  in  the  note  of  the  Oerm.  Vers,  on  this  passage,  that  the 
persons  themselves  who  were  celebrating  the  marriage  feast,  distributed  such 
garments  to  the  guests. — E.  B. 

'  ix.u  £  oT«/— iroxxoi  yiUp  ilai  xXutoJ)  Two  expressions  somewhat  frequently 


894  8T  MATTHEW  XXII.  15-20. 

remark  in  His  own  person  to  the  conclusion  of  the  king's 
speech.  Cf  on,  x.t.x.,  for,  etc.,  in  Luke  xvi.  8. — yap,  x.r.X., 
for,  etc.)  This  general  sentiment  is  a  proof,  that  this  man  with- 
out a  wedding  garment,  and  all  who  are  hke  him,  will  be  cast 
forth. 

15.  Tors  <K»ps\i6hrsc  oi  ^apiisaToi,  x.r.X.,  then  went  the  Pharisees, 
etc.)  On  the  malignant  spirit  of  our  Lord's  adversaries,  see 
Mark  xii.  12,  13  ;  Luke  xx.  20. 

16.  MaSrirac,  disciples)  With  whom  they  thought  that  our 
Lord  would  deal  less  cautiously,  and  whose  overthrow  they 
thought  would  be  attended  with  less  disgrace  to  themselves. — 
'  HpcadiavSiv,  of  the  Herodians)  who  were  especially  attached  to 
the  party  of  Herod,  and  consequently  to  that  of  Caesar,  which 
the  Pharisees  viewed  with  aversion  ;  see  Josephus  Antiq.  xvii. 
3  ;  and  see  Mark  iii.  6  and  xii.  13.  There  might  be,  moreover, 
a  variety  of  opinion  amongst  the  Herodians  themselves  con- 
cerning holy  things,  Herod,  etc. — aXri6^g — sv  aXrihlci,,  true — in 
truth)  Truth  should  be  known  and  spoken.  Truth  is  the  agree- 
ment of  things  with  the  faculties  of  knowing,  willing,  speaking, 
and  acting. — djv  hihv  tou  ©goD,  the  way  of  God)  A  part  of  which 
way  is  the  doctrine  concerning  what  ought  to  be  given  to  God. 
There  is  a  striking  antithesis  here  between  ©sou,  of  God — and 
uvSpuwcav,  of  men. — ou  y&p  jSXeot/;  ilg  vpoeuvov,  for  Thou  regardest 
not  the  person)  They  wished  Jesus  to  deny  that  tribute  ought 
to  be  given  to  Csesar.'  Truth  truly  estimates  both  things  and 
persons ;  but  he  who  regards  persons  easily  betrays  truth. 

17.  "E^igri,  is  it  lawful?)  They  do  not  merely  say,  is  it  in- 
cumbent ?  but,  is  it  lawful  f  [not  must  we  ?  but  may  we  ?]  i.e.  on 
account  of  what  was  due  to  God. — Jj  ou,  or  not)  They  demand  a 
categorical  answer. 

18.  Tvoii,  knowing)  sc.  without  delay,  or  instruction  from  any 
one. — imxpiTa! !  hypocrites  ')  Our  Lord  shows  Himself  to  them 
true,  as  they  had  said ;  ver.  16. 

20.  E/zctiv,  image,  likeness)  smypoi.ipii,  letters  inscribed. 

repeated  by  the  Saviour,  and  tiierefore  most  worthy  of  consideration.— 
Harm.,  p.  463,  464. 

1  Which  tribute,  either  a  short  while  before  (comp.  ch.  xvii.  24)  or  at 
that  very  time,  namely  in  the  month  Nisam,  was  being  paid  according  to 
custom. — Harm.,  p.  465. 


ST  MATTHEW  XXII.  21-23.  395 

21.  'A*o3or8,  render)  sc.  as  it  is  just. — oui/,  therefore)  In  these 
days  the  coins  of  one  country  are  used  promiscuously  in  others, 
as  happens  with  French  money  in  Germany ;  but  none  except 
Koman  money  appears  to  have  been  current  at  that  time  in 
Judea  But  if  the  Jews  had  not  been  subject  to  Csesar,  they  were 
not  of  such  a  disposition  as  to  have  employed  foreign  coin,  espe- 
cially when  stamped  with  heathen  likenesses  (imaginibus). — xal, 
X.T.X.,  and,  etc.)  The  one  duty  is  not,  as  you  suppose,  destroyed  by 
the  other.  The  things  which  are  God's,  those  which  have  been  set 
apart  and  dedicated  to  Him  are  not  Csesar's ;  but  the  things 
which  are  Cesar's  are,  in  some  sort,  also  God's.^ — rd  roS  ©sou, 
the  things  that  are  God's)  whose  cause  you  wish  to  appear  to 
plead ;  see  ver.  1 6. 

22.  'ESa\i/j,Di(!av,  they  marvelled)  And  showed  their  astonish- 
ment at  His  safe  and  true  answer. 

23.  'S.aMovxaToi,  Sadducees)  Towards  the  close  of  His  earthly 
career  all  rise  together  against  Jesus.  The  Sadducees  are 
seldom  mentioned  by  the  Evangelists  ;  on  that  day  not  even  the 
Sadducees  remained  quiescent. — avasraaiv,  resurrection)  It  is 
clear  that  this  article  of  faith  was  well  known  at  that  time,  from 
the  Evangelist  not  having  added  the  words,  "  of  the  dead." 
And  the  adversaries  of  this  article  contravene  it  in  various  de- 
grees, some  by  denying^  altogether  the  immortality  of  the  soul, 
Others,  its  being  joined  again  to  its  former  body.  And  there  may 
also  have  been  a  variety  of  error  among  the  Sadducees  them- 
selves. 

24.  Tlxva,  children)  sc.  a  son  or  a  daughter,  or  more,  see 
Deut.  XXV.  5. 

25.  na^  rii/.n,  with  us)  The  Sadducees  raise  this  doubt  on  a 

1  Very  frequently  human  sagacity  fastens  only  upon  one  side,  whichever 
side  it  be,  of  Duties  [having  a  twofold  side  or  aspect] :  true  wisdom  weighs 
all  things  at  the  same  time  and  together.  These  hypocrites  were  thinking 
thus  :  tribute  ought  to  be  given  either  to  God  for  the  use  of  the  Temple,  or 
else  to  Csesar.  Jesus  saith,  It  is  right,  according  to  divine  law,  that  both  be 
done.  So  also  the  Sadducees  were  thinking  thus :  If  the  resurrection  be 
admitted,  the  wife  must  be  given  back  either  to  the  first  brother,  or  to  the 
second,  etc.  But  Truth  subjoins  the  reply,  She  is  to  be  given  back  not  even 
to  any  one  out  of  them  all. — V.  g. 

»  The  Wisdom  of  the  world,  like  the  barren  figtree,  fruitless  and  most 
beggarly,  is  in  fact  for  the  most  part  occupied  in  negations.— V.  g. 


396  ST  MATTHEW  XXII.  28,  30. 

circumstance,  rare,  and  perhaps  long  since  canvassed,'  wLich 
might  have  been  nearly  as  well  raised  from  the  case  of  any 
vroman  who  had  married  more  than  one  husband.  The  main- 
tainers  of  errors  frequently  seek  for  a  colour  for  them  from 
things  which  are  little  or  nothing  to  the  point. 

28.  Thog,  whose)  She  will,  say  they,  be  the  wife  either  of  all 
or  of  one :  but  none  of  them  has  a  superior  claim  to  the  rest. 
Jesus  answers  (ver.  30)  she  will  be  the  wife  of  none.  The 
Pharisees  also  had  divided  and  opposed  those  things  which  are 
Caesar's,  and  those  which  are  God's  :  He  who  is  the  Truth, 
affirms  both  in  His  reply  to  them  :  to  the  Sadducees  He  denies 
both.  Earthly  wisdom  frequently  precipitates  itself  into  ab- 
surdity from  an  imperfect  enumeration,  even  in  an  easy  matter, 
of  parts,  not  one  of  which  escapes  heavenly  wisdom. — /jb^  iidong, 
X.T.X.,  not  knowing,  etc.)  This  twofold  ignorance  is  the  mother 
of  almost  all  errors.  The  resurrection  of  the  dead  rests  on  the 
power  of  God  :  and  the  belief  in  the  resurrection  rests  on  the 
Scriptures.  Jesus  refutes  their  Jirst  and  fundamental  error 
(prpSiTov  -^tiihtg)  :  which  they  did  not  suppose  themselves  to  labour 
under  at  all.  He  first  answers  the  argument  by  which  they 
opposed  the  truth  :  then  He  proves  the  truth  itself. — rag  ypa^ac, 
the  Scriptures)  which  clearly  look  to  a  future  life  ;  see  ver.  31, 
32.  The  Sadducees  did  not  understand  Moses :  they  did  not 
receive  the  prophets  who  explain  Moses. — rriv  d{jva/j,iv  roD  ©sou,  the 
power  of  God)  The  power  of  God  will  make  man  eqtial  to  the 
angels ;  see  ver.  30.  To  be  ignorant  of  God  and  His  perfections 
is  the  fountain  of  error ;  see  1  Cor.  xv.  34  [Rom.  iv.  17,  E.  B.] 

30.  OvTt  yafioZeiv,  neither  marry)  sc.  men — oun  ixya/il^ovrai, 
nor  are  given  in  marriage)  sc.  women  ;  cf.  ver.  25. — ug  ayyiXoi 
Tou  ©£oD,  as  the  angels  of  God)  The  absurdity  which  the  Sad- 
ducees supposed  would  apply  to  the  righteous  rather  than  the 
unrighteous,  as  no  one  could  imagine  that  the  unrighteous  would 
enjoy  the  blessing  of  marriage.  Our  Lord  therefore  replies 
only  concerning  the  righteous.  The  righteous  will  then  be  in 
the  same  condition  as  the  angels  of  God,'  without  wedlock, 

'  But  which  had  not  heretofore  been  sufficiently  and  decidedly  cleared  up. 
-V.  g. 

2  The  unrighteous  will  be  in  the  same  condition  as  the  sinful  and  fallen 
angels. — V  g. 


ST  MATTHEW  XXII.  31,  32.  39T 

meat  and  drink,  etc.  Elsewhere  it  is  said  that  those  who 
obtain  the  life  to  come,  wUl  be  like  God :  but,  since  God  has 
one  Son  and  many  sons,  in  this  passage,  where  there  is  question 
concerning  begetting,  it  is  said  that  they  wiU  be  as  angels  ;  and 
simultaneously  the  existence  of  angels  also  is  defended  against 
the  Sadducees  who  ignored  it. — liel,  are)  sc.  both  men  and 
women. 

31.^  'X/i^Tv,  unto  you)  To  you  He  says,  not  to  us.  They  were 
not  written  for  Christ.''     To  you  the  descendants  of  Abraham. 

32.  'O  &ihg,  the  God)  see  Ex.  iii.  6.  These  words  are  not 
put  only  once,  but  three  times,  because  Jacob  did  not  hear  the 
promise  of  God  merely  from  Isaac,  or  Isaac  merely  from  Abra- 
ham, but  each  of  them  separately  also  from  God  Himself;  and 
Abraham's  name  was  Divinely  changed,  Isaac's  Divinely  given, 
that  of  Israel  Divinely  added  to  Jacob :  see  Gen.  xvii.  5,  19, 
xxxii.  28. — oux  iSTi  Qihg  vsxpSiv,^  He  is  not  God  of  the  dead)  i.e., 
God  is  not  God  of  the  dead.  There  is  an  ellipsis  as  in  Kom. 
iii.  29.  The  value  of  inferential^  reasoning  is  seen  by  this 
example,—"  God  is  thine."  This  phrase  expresses  both  a  Divine 
gift  and  a  human  duty.  The  Divine  gift  (for  that  is  considered 
in  this  passage)  thus  expressed,  is  infinite,  everlasting,  and  one 
which  could  never  be  fully  realized  to  us  by  an  earthly  life, 
however  long  or  happy  (see  Ps.  cxliv.  15,  and  Luke  xvi.  25), 
much  less  by  a  pilgrimage  of  a  few  and  evil  days,  such  as  were 
the  lives  of  Abraham,  Isaac,  and  above  all,  Jacob,  compared 
with  those  of  their  ancestors,*  who,  nevertheless,  had  not  ob- 

1  ■jffpi  Si  T^f  ai/cccratria;)  Jesus  not  merely  refuted  the  objection  of  those 
in  error,  but  also  demonstrates  the  truth  to  them. — V.  g. 

'  Nor  were  they  written  even  for  Abraham,  Isaac,  and  Jacob,  who  had 
lived  before  that  the  Vision  was  vouchsafed  to  Moses,  which  was  subse- 
quently committed  to  writing — V.  g. 

'  The  reading  of  B.  M.  is  "  oix  'hriu  6  ©eoc  ©eo?  vtupuv''  rendered  in  E.  V. 
"  God  is  not  the  God  of  the  dead." — (I.  B.)  BLAftc  Vulg.  omit  the  second 
0io;:  so  Iren.  Hil.  77,  484,  500,  722.  But  Grig.  3,8286;  8296  support  it, 
with  the  Bee.  Text.— Ed. 

*  Bengel  means  to  say,  that  we  are  bound  to  receive  not  only  what  is 
actually  written  toiidem  verbis  in  Scripture,  but  also  what  may  be  logically 
inferred  from  the  words  of  Holy  Writ — ^not  merely  what  "  is  contained 
therein,"  but  also  what  "may  be  proved  thereby." — (I.  B.) 

»  Conip.  Gen.  xlvii.  9.— Ed. 


398  ST  MATTHEW  XXII.  32. 

tained  that  promise.  For  it  is  not  said  wealth,  long  life,  secu- 
rity, or,  in  short,  the  world  is  thine,  but,  God  is  thine :  nor  is  it 
said  God  is  thine  for  fifty,  an  hundred,  or  seven  hundred  years, 
tut  simply  God  is  thine.  When,  therefore,  God  first  declared 
Himself  to  Abraham  to  be  his  God,  He  conferred,  and  was 
acknowledged  to  have  conferred,  upon  him  the  everlasting  com- 
munion of  Himself  everlasting.  And  though  the  death  of  the 
body  has  intervened  in  the  case  of  the  patriarchs,  it  cannot  last  for 
ever,  nor  produce  a  long  delay,  long  in  comparison  with  ever- 
lasting life.  For  Abraham  himself,  the  whole  man,  and  all  that 
is  included  under  the  name  Abraham,  that  is,  not  only  his  soul 
but  also  his  body,  which  also  received  the  seal  of  the  promise,  pos- 
sesses God.  God,  however,  is  not  the  God  of  that  which  is  not : 
He  is  the  Living  God ;  they  therefore  who  possess  God  must 
themselves  also  be  living,  and  as  to  any  portion  of  them  in  which 
life  has  been  suspended,  must  revive  for  ever.  The  force  of  the 
formula  is  shown  also  in  Gnomon  on  Heb.  xi.  16,  which  passage 
is  chiefly  to  this  effect,  "  He  hath  prepared  for  them  a  city," 
and  that  principally  in  eternity;  and  therefore  He  is  called 
their  God.  And  this  reasoning  of  Christ  is  sound,  evident,  anc 
then  heard  for  the  first  time  :  and  most  effectually  proves  both 
the  immortality  of  the  soul,  and  the  resurrection  of  the  body, 
against  the  Sadducees,  who  denied  altogether  the  existence  of 
spirits.  The  force,  however,  of  the  argument  does  not  consist 
in  the  verb  il//,!,  I  am,  nor  in  the  use  of  its  present  tensfe  at  the 
time  of  Moses  (for  though  it  is  expressed  by  St  Matthew,  it 
is  not  found  in  the  parallel  passages  of  St  Mark  or  St  Luke, 
or  the  original  of  Moses),  but  in  the  formula  itself.'  And  these 
phrases,  My,  Thy,  His,  etc.,  GoD,  are  by  far  the  most  frequent. 
This  passage,  however,  here  cited  against  the  Sadducees  is 
furthermore  the  most  striking  of  all  of  them,  on  the  following 
grounds :  (1)  In  it  God  speaks  Himself,  an  irrefragable  proof 
of  its  truth ;  (2)  He  speaks  on  the  occasion  of  a  most  solemn 
and  visible  manifestation  of  Himself;  (3)  He  speaks  of  Abra- 
ham, Isaac,  and  Jacob  conjointly ;  (4)  And  indeed  after  their 
death,  and  that  a  long  while  after,  at  the  very  time  of  perform - 

'  For  the  possession  of  that  which  is  everlasting  implies  everlasting  pos- 
session, and  everlasting  possession  involves  everlasting  duration. — (I.  B.) 


ST  MATTHEW  XXII.  35.  399 

ing  the  promise  to  them,  even  in  the  persons  of  their  descend- 
ants, which  was  a  proof  that  these  patriarchs  had  not  in  their 
own  hfetime  themselves  obtained  the  promises.  And  thus,  as 
we  are  told  in  Luke  xx.  37,  even,  kai,  Moses  showed  the  resur- 
rection of  the  dead,  even  Moses,  not  only  the  prophets,  in  pre- 
ference to  whom,  Moses  was  read  publicly  before  the  time  of 
Antiochus.^  At  the  same  time,  our  Lord  reduces  to  its  proper 
shape  the  proverb  of  the  Jews,  who  said,  "  God  is  not  the  God 
of  the  living  but  of  the  dead."  See  Axiom  ix.  of  Alexander 
Morus,  and  the  Dissertation  of  E.  F.  Cobius,  on  the  force  of 
this  passage. 

35.  ETg  eg  aurSiv,  one  of  them)  This  man  is  less  blamed  by  our 
Lord ;  wherefore  he  seems  to  have  been  led  on  by  others. — 
io/ji^ixhs,  a  lawyer)  How  great  soever  he  was,  and  proud  of  that 
abundance  of  knowledge  which  he  was  now  about  to  exhibit. — 

^  Hartwell  Home  says,  "  The  third  part  of  the  synagogue  service  was  the 
Reading  of  the  Scriptures,  which  included  the  reading  of  the  whole  law  of 
Moses,  and  portions  of  the  Prophets,  and  the  Hagiographa  or  holy  writings. 
(1.)  The  Law  was  divided  into  fifty-three,  according  to  the  Masorets,  or, 
according  to  others,  fifty-four  Paraschiath  or  sections :  for  the  Jewish  year 
consisted  of  twelve  lunar  months,  alternatsjly  of  twenty-nine  or  thirty  days, 
that  is  of  fifty  weeks  and  four  days.  The  Jews,  therefore,  in  their  division 
of  the  law  into  Paraschioth  or  sections,  had  a  respect  to  their  intercalary 
year,  which  was  every  second  or  third,  and  consisted  of  thirteen  months ;  so 
that  the  whole  law  was  read  over  this  year,  allotting  one  Parascha  or  section 
to  every  Sabhath ;  and  in  common  years  they  reduced  the  fifty-three  or  fifty- 
four  sections  to  the  number  of  the  fifty  Sabbaths,  by  reading  two  shorter 
ones  together,  as  often  as  there  was  occasion.  They  began  the  course  of 
reading  on  the  first  Sabbath  after  the  Feast  of  Tabernacles ;  or  rather,  indeed, 
on  the  Sabbath-day  before  that,  when  they  finished  the  last  course  of  read- 
ing, they  also  made  a  beginning  of  the  new  course ;  that  so,  as  the  rabbles 
say,  the  devil  might  not  accuse  them  to  God  of  being  weary  of  reading  His 
law.  (2.)  The  portions  selected  out  of  the  Prophetical  writings  are  termed 
Haphtoroth.  When  Antiochus  Epiphanes  conquered  the  Jews,  about  the 
year  163  before  the  Christian  sera,  he  prohibited  the  public  reading  of  the 
Law  in  the  synagogues  on  pain  of  death.  The  Jews,  in  order  that  they 
might  not  be  wholly  deprived  of  the  Word  of  God,  selected  from  other  parts 
of  the  Sacred  Writings  fifty-fov/r  portions,  which  were  termed  haphtoras 
n-nash  (HaPHTORoTH),  from  ibb  (PaTaR),  he  dismissed,  let  loose,  opened 
— for  though  the  Law  was  dismissed  from  their  synagogues,  and  was  closed 
to  them  by  the  edict  of  this  persecuting  king,  yet  the  prophetic  writings,  not 
being  under  the  interdict,  were  left  open ;  and  therefore  they  used  them  in 
place  of  the  others." — (I.  B. ) 


too  ST  MATTHEW  XXII.  37,  38. 

vofiixhi  ^  ypafi/iartv;,  a  scribe,  in  Luke  xi.  45,  44,  53  ;  and  vofio- 
diddaxaXoc,  a  doctor  of  the  law,  in  Luke  v.  17,  21. 

37.  '  Ayavrisei;,  x.r.x.,  thou  shalt  love,  etc.)  Moses  repeats  this  in 
Deut.  vi.  8,  from  the  Decalogue  in  lb.  v.  10 ;  and  it  is  frequently 
repeated  in  the  same  book,  of  which  it  is  the  sum,  the  last  time  with 
a  most  solemn  adjuration ;  lb.  xxx.  19,  20. — h  oXri  xapdlcf  gov  xat 
h  oXfj  ■^uyjfi  tsou,  xal  IV  oXjj  rri  Siavolcf  cov,^  with  all  thy  heart,  and  with 
all  thy  soul,  and  with  all  thy  mind.  Those  who  have  copied  or 
collated  MSS.,  have  for  the  most  part  treated  the  article  with 
indifference ;  but  as  far  as  can  be  gathered  from  MSS.  lately 
collated,  St  Matthew  introduced  the  article  only  in  the  last 
clause.  In  the  Hebrew  it  is  ^^KD  7331,  q.  d.,  and  with  all  thy 
strength  (et  in  omni  validitate  tua).  The  LXX.  render  it  xai  i^ 
oXjig  Trig  8vva,(iit<i(  gov,  and  with  all  thy  might.  In  St  Mark  it  is, 
xal  £§  oXjjs  rris  diavota;  gov,  xal  t^  oXrig  rfii  la-xvog  gov,  and  with  all 
thy  mind  and  with  all  thy  strength.  In  St  Luke  x.  27,  it  is  xal 
1^  oXra  r^5  ig'xvog  gov  xal  l§  oX»)s  Trig  Siavoiac  gov,  one  Hebrew  word, 
IKD,^  being  expressed  by  two  Greek  ones.  [sc.  Igx^og,  strength, 
and  diavolag,  mind,  or  understanding.]  Even  the  Hebrew  accents* 
distinguish  this  third  clause  from  the  two  previous  ones,  which 
are  closely  united.  They  all  form  an  epitasis,^  with  which  St 
Matthew's  introduction  of  the  article  only  in  the  third  clause 
agrees.  John  James  Syxbius,  PhUos.  primse.  Part  I.,  ch.  i., 
§  1,  thus  expresses  himself, — "  Of  all  those  things  which  are 
ever  found  in  man,  there  are  three  fundamental  principles,  idea, 
desire,  and  emotion."  All  ought  to  be  animated  and  governed 
by  the  love  of  God. 

38.  Upurri,  first)  This  commandment  is  not  only  the  greatest 
in  necessity,  extent,  and  duration,  but  it  is  also  the  first  in  na- 
ture, order,  time,  and  evidence. 

^  E.  M.  has  h  oT^tfi  rri  xctpiiec  aov,  xal  h  oXjj  rij  ipv^^yi  aov,  Kxi  h  o>ij) 
rii  iiecvoltf  aov. — (I.  B.) 

DZ.  support  the  articles  before  xetplia,  and  before  liavot'tf  :  the  reading 
of  B.  is  doubtful.     Only  inferior  uncial  MSS.  A.,  etc.,  omit  the  articles. — Ed. 

'  i8» — (I)  subst.  m.  strength,  force,  from  the  root  -e\if.  No.  3,  Deut.  vi. 
5,  "  And  thou  shalt  love  Jehovah  thy  God  with  all  thy  heart,  with  all  thy 
mind,  fj-isM  Issal,  and  with  all  thy  strength,"  i.e.  in  the  highest  degree. 
Gesenius. — (I.  B.) 

•''  For  some  account  of  the  Hebrew  accents,  see  p.  132,  f.  n.  6.— (I   B.) 

*  See  explanation  of  technical  terms  in  Appendix  —  (I.  B.) 


ST  MATTHEW  XXll.  39-42.  401 

39.  Aiurepa,  second)  Corresponding  with  vptirri,  first-  o/io/a, 
like)  sc.  of  that  same  character  as  contrasted  with  sacrifice ; 
see  Mark  xii.  33.  The  love  of  our  neighbour  resembles  tne 
love  of  God  more  than  all  the  other  duties,  just  as  the  moon 
resembles  the  sun  more  than  the  stars  do :  see  Gen.  i.  The 
lawyer  might  easily  omit  the  latter,  whilst  anxious  about  the 
former.  Our  Lord  guards  him  from  that  danger,  and  answers 
more  than  he  had  asked. — iig,  as)  sc.  as  thou  lovest  thyself. 
Self-love  needs  not  to  be  enjoined  separately.  He  who  loves 
God  will  love  himself  in  a  proper  degree  without  selfishness. 
God  loves  me  as  He  does  thee ;  and  thee  as  He  does  me :  there- 
fore I  ought  to  love  thee,  my  neighbour,  as  myself;  and  thou 
me  as  thyself:  for  our  love  to  each  other  ought  to  correspond  to 
God's  love  towards  us  both. 

40.  Kp'e/iarai — xa,)  oi  icpofntai^  hangs^ — and  the  prophets.  The 
Latin  Codices  have  pendet,  et  prophetce — hangs,  atid  the  prophets: 
whence  the  Canterbury  MS.  has  the  reading  xpsfji^arai  xal  oi  -jrpo- 
(prirai.  The  question  was  concerning  the  law :  the  reply  con- 
cerns the  law  especially :  see  ver.  36,  40.  The  Anglo-Saxon 
version  has  not  xai  ol  'xpo^riTai ;  and  it  might  seem  a  gloss  from 
ch.  vii.  12,  because  the  verb  xps/jLurai  is  in  the  singular  number, 
and  the  disputed  clause  follows  afterwards.  The  fathers,  how- 
ever, have  it,  including  even  TertuUian,  if  the  copies  of  him 
are  not  corrupt.  And  again,  the  Anglo-Saxon  version  fre- 
quently omits  something  which  is  found  in  the  Latin.  The 
matter  requires  further  consideration,  xpl/iarai  is  an  elegant 
verb.  He  who  takes  away  either  of  these  commandments,  takes 
away  the  law.' 

41.  'Svvri'y/ihuv  Sh  ruv  <S>apieai!uv,  but  while  the  Pharisees  were 
gathered  together)  sc.  solemnly ;  see  ver.  34. 

42.  T/,  x.r.x.,  what  ?  etc.)  You  Pharisees,  says  our  Lord,  are 
always  putting  questions  concerning  commandments ;  now  I  will 
propose  to  you  something  else,  concerning  which  also  it  is  writ- 

'  E.  M.  reads  xal  o!  'irpotp^rini  xpifiauTxi — (I.  B.) 

"  E.  V.  has  "  hang"  which  agrees  with  the  reading  of  E.  M.,  q.  v.  supra. 

-(I-  B.) 

BDLZoic  Vulg.  Syr.  and  Hil.  read  xpifieirxi.  Orig.  3,  9815  supports 
Rec.  text,  xpifiuvrai  after  vpocp^Toii — Ed. 

*  Which  comprises  so  many  commandments. — V.  g. 

VOL.  I.  C  C 


tOa  ST  MATTHEW  XXII.  43,  44. 

fen  {scriptum  est),  as  of  an  important  matter ;  that  you  may  see 
that  the  Gospel  is  as  much  to  be  sought  for  in  the  Scriptures 
(Scripturis)  as  the  Law  is.^ — i/t/V  doxii,  seems  to  you)  [i.e.  is  your 
opinion^.  Jesus  employs  the  word  doxiT'^  (seems)  with  greater 
right  towards  the  Pharisees  than  they  had  done  to  Him,  in  ver. 
17.  Even  opinion  might  become  the  beginning  of  faith. — r/vos 
v'log,  whose  son?)  Jesus  thus  gave  them  an  opportunity  of  acknow- 
ledging Him  as  the  Messiah.  The  doctrine  of  the  Divine  Unity 
(ver.  37),  is  illustrated  by  that  of  the  Trinity. — rou  Aavli,  of 
David)  Human  reason  more  easily  accepts  moderate  views  con- 
cerning Christ,  than  those  which  are  either  more  humble  or 
more  glorious. 

43.  'Ek  Uviu/iari,  in  Spirit)  and  therefore  truly :  see  1  Cor. 
xii.  3. — Kiipiov  Aiirhv  xa'KiT,  calleth  Him  Lord)  a  sign  of  subjec- 
tion :  see  Phil.  ii.  11 ;  cf.  1  Pet.  iii.  6.  It  was  a  higher  honour 
to  have  Christ  for  his  Son,  than  to  be  a  king ;  and  yet  David 
does  not  say  that  Christ  is  his  son,  but  rejoices  that  Christ  is  his 
Lord,  and  he  Christ's  servant.  But  this  joy  has  also  been  pro- 
cured for  us :  see  Luke  i.  43 ;  John  xx.  28 ;  Phil.  iii.  [3],  8. 
They  who  regard  the  Messiah  only  as  the  son  of  David,  regard 
the  lesser  part  of  the  conception  of  Him.  A  dominion  to  which 
David  himself  is  subject,  shows  the  heavenly  majesty  of  the 
King,  and  the  heavenly  character  of  His  kingdom. 

44.  E/Vev  6  Ktpio;,  x.T.X.,  the  Lord  said,  etc.)  The  whole  of  this 
verse  agrees  verbatim  with  the  S.  V.  of  Ps.  ex.  1. — rp  Kvpiu  /tou, 
to  my  Lord)  Therefore  He  was  David's  Lord,  before  the  Lord 
said  to  Him,  "  Sit  Thou  on  My  right  hand,"  etc. — xdkv,  sit)  in 
token  of  command ;  see  1  Cor.  xv.  25. — sx  de^iSiv  /jaui,  on  My  right 
hand)  in  token  of  power. — ews  av,  until)  The  eternity  of  the 
session  is  not  denied ;  but  it  is  denied  that  the  assault  of  the 
enemies  will  interfere  with  it.  The  warlike  kingdom  will  come 
to  an  end  (as  in  earthly  wars  the  heir  of  a  kingdom  commonly 

'  The  sum  of  both  law  and  Gospel  is  set  forth,  in  this  concluding  passage, 
by  the  greatest  of  the  prophets.  The  first  discourse  of  Jesus  was  in  the 
temple,  in  which  He  professed  that  God  was  His  Father :  Luke  ii.  49 ; 
John  ii.  16.  And  now  this  last  question,  put  forth  in  the  temple  by  the 
same  Jesus,  points  out  the  truth,  that  He  is  Himself  the  Lord  of  David,— 
Harm.,  p.  469. 

«  T/  iiiilt  8ox£7,  E.  V.  What  think  t/et—{\.  B.) 


ST  MATTHEW  XXII.  45,  4b.-XXlII.  1-3  *03  ■ 

resigns  the  command  which  he  held  during  the  war,  when  the 
enemy  has  been  conquered) ;  the  peaceftd  kingdom,  however, 
will  have  no  end.  Cf.  1  Cor.  xv.  25,  etc.  Even  before  that, 
the  Son  was  subordinate  to  the  Father,  but  did  not  then  appear 
so,  on  account  of  the  glory  of  His  kingdom :  even  after  that. 
He  will  reign,  but  as  the  Son,  subordinate  to  the  Father. — 
6u,  x.T.'k.,  I  place,  etc.)  The  enemies  will  lie  prostrate. — l^ieolti, 
enemies)  and  amongst  them  the  Pharisees. — Sou,  Thy)  i.e.  of 
Thee.  The  hatred  of  the  enemies  is  directed  especially  against 
the  First-born. — woto'S/oh,  footstool)  The  enemies  will  themselves 
be  the  footstool  of  Christ  by  right  of  conquest.  Cf.  Josh.  x.  24 ; 
Ps.  xlvii.  4. 

45.  E/'  oh  Aaii/5,  if  David  therefore)  It  was  the  duty  of  the 
Jews  to  study  that  point  with  the  utmost  earnestness,  especially 
at  that  time.  It  is  considerably  more  evident  of  Christ  that  He 
is  the  Lord,  than  that  He  is  the  Son  of  David.^ 

46.  Aoyoi',  a  word)  On  that  question  or  any  other. — ''Efripot- 
rndai,  to  question)  sc.  with  the  object  of  tempting  Him ;  the 
disciples  questioned  Him  with  the  object  of  learning. — oxnin,  no 
more)  A  new  scene,  as  it  were,  opens  from  this  point. 


CHAPTEK  XXIII. 

1 .  ToVs,  then)  Having  left  His  adversaries  to  themselves. 

2.  "ExdSieav,  X.T.X.,  sit,  etc.)  Kepresenting  Moses,  reading  and 
interpreting  his  law,  and  even  urging  more  than  he  enjoined. — 
01  Tpafi/j^areTg  xal  o'l  'PapigaToi,  the  Scribes  and  the  Pharisees)  The 
sins  which  are  here  enumerated,  did  not  belong  all  equally  to 
both  of  these  classes  ;  but  they  had  many  in  common,  and  par- 
ticipated in  many ;  see  Luke  xi.  45.^ 

3.  Ouv,  therefore)  This  particle  limits  the  expression  "  what- 

1  So  great  is  the  glory  of  the  Son  of  God  !  David  as  well  as  Abraham 
alike,  John  viii.  56,  saw  the  day  of  Christ,  the  last  great  day  we  may  sup- 
pose, when  all  His  adversaries  shall  become  the  Lord's  footstool. — V.  g. 

'  And  of  those  sins  of  the  Scribes  and  Pharisees  specified  in  the  discour- 
ses of  Christ,  which  are  described  more  fully  by  Matthew,  Mark  and  Luke, 


404  ST  MATTHEW  XXIII.   4-8. 

soever  they  bid  you  observe,"  so  that  the  people  should  not  think 
that  they  were  bound  to  observe  the  traditions  of  the  Pharisees 
equally  with  the  law  of  Moses  ;^  see  ver.  4, — rnpiTrs,  observe)  sc. 
mentally.^ — ■ffoiirri,  do)  sc.  actually.  An  imperative  correspond- 
ed with  by  the  other  which  follows. — Xiyouai,  they  say)  Mosaic 
commands,  which  ought  to  be  "  observed "  and  "  done." 

i.  Atg/itUugi  yap,  for  they  bind)  This  explains  the  words,  They 
say  and  do  not. — jSapla  xa!  dus^dsTaxTa,  heavy  and  grievous  to  be 
borne)  epithets  suitable  to  the  doctrines  of  men.* — ui/tov; — 
daxruXif),  shoulders — with  the  finger)  There  is  an  evident  contrast 
intended  between  these  words. — xivndou,  to  move)  much  less  to 
bear.  Scripture  has  an  incomparable  felicity  in  describing  the 
inner  characters  of  minds,  of  which  the  whole  of  this  chapter 
affords  a  striking  instance ;  see  also  Luke  xii.  16,  17. 

5.  Ae,  but)  sc.  although  they  appear  to  do  many  good  things. 
— ipvXaxTripia.,  phylacteries)  see  Ex.  xiii.  9,  16;  Deut.  vi.  8,  xi. 
18. — xpds'iri&a,  fringes)  see  Numb.  xv.  38. 

6.  *iXoDff;,  x.T.X.,  they  love,  etc.)  Both  individually  and  for 
their  order, 

6,  7.  'Ev  toT;  M-noii — diivayiaynTg — AyopocTs,  in  banquets — syna- 
gogues— marketplaces)  public  places. 

8.  M^  xXriSriTi,  be  ye  not  called)  i.e.  do  not  ye  be  thus  treated, 
nor  seek  to  be  thus  treated. — iT;  ydp  lenv  ifiav  i  Ai5dexa>.os,  for 
one  is  your  Teacher*)  Others  read,  eJi  ydp  lenv  v//,Siv  o  Ka6riyrirrig, 
0  Xpieros,^  for  one  is  your  Guide,  even  Christ.    And  this  is  indeed 

have  selected  those  sins  which  would  most  clearly  show  to  the  untutored 
populace  why  they  should  beware  of  the  Scribes — viz.,  their  haughtiness, 
their  avarice,  and  their  hypocrisy. — Harm.,  p.  472. 

^  i.e.,  because  it  implies  that  their  claim  to  obedience  rested  on  their 
sitting  in  Moses'  seat. — (I.  B.) — i.e.,  so  far,  and  only  so  far,  as  they  really 
sat  in  Moses'  seat — viz.,  taught  only  what  Moses  in  the  written  law  com- 
mands.— Ed. 

'  rx  Ifyoe  ctiTuii)  Verse  5—7.  )  -rr 
fit!  'jroiilri)  Verse  8-12.        ) 

'  Which  both  are  not  contained  in  the  law,  and  are  contrary  to  the  law. 
-V.g. 

'  E.  V.  «  one  is  your  Master."— (I.  B.) 

"  Such  is  the  reading  of  E.  M. 

In  his  App.  Crit.  Bengel  writes  thus : — "  x«3»?yw^f)  edd.  Bos.  a.  /3.  y. 
etc.  Ex.  V.  10  (S/S«(7x«xof),  Aug.  1.  4,  in  duabus  pericopis,  Bodl.  7, 
Colb  3,  Qal.  Go.  Lin.  Mont.  N.  1,  Par.  1.  4,  Boe.  Seld.  1,  Steph.  e,  Vsmr. 


ST  MATTHEW  XXIII.  9-11.  405 

found  in  ver,  10 ;  in  the  present  instance,  however,  it  is  our 
Heavenly  Father  who  is  spoken  of;  cf.  ch.  xvi.  17;  John  vi. 
45 ;  Acts  X.  28  ;  Gal.  i.  1,  15  ;  Eph.  i.  9 ;  Ps.  xxv.  12,  xxxii.  8. 
Therefore  our  Lord  adds,  hut  all  ye  are  brethren,  which  principle 
applies  also  to  the  ninth  verse,  that  we  should  neither  ourselves 
be  called  masters,  nor  call  any  one  on  earth  father.  Christ  is 
treated  of  in  verse  10,  and  verse  11  is  appropriately  subjoined. 
Cf.  concerning  the  Father  as  Teacher,  and  Christ ,  as  Guide, 
ch.  xi.  25,  27. — leri,  ye  are)  The  indicative  mood.* 

9.  Uaripa,  father)  This  also  was  the  grand  title  given  by  the 
Jews  to  their  teachers,  especially  in  old  age. — /n5  xaXiiriTi,  x.r.X., 
do  not  call,  etc.)  Let  not  either  your  tongue  or  your  mind  as- 
cribe infallibility  to  any  man. 

10.  KaSriyriral,  guidesY  i.e  leaders,  authorities.  There  is  a 
gradation  in  these  phrases :  Eabbi,  Father,  Guide.  They  were 
titles  of  spiritual  eminence  amongst  the  Jews.  The  same  prin- 
ciple is  enforced  in  1  Cor.  iii.  5,  6.' 

11.  'O  Si  /iii^uv,  but  he  that  is  greatest)  i.e.  he  who  wishes  to 

2,  JVheel.  1,  et  alii  apud  Eraimum  et  Bezam  ;  Orig.  Chryaost.  ad  h.  1.  et 
Homil.  77  in  loh.,  Arab.  Syr.  Probat  Beza,  Grotius,  Seldenus,  nee  non  L. 
de  Dieu,  Rus. 

"1[  0  X^wTOf)  edd.  etc.  Ex.  v.  10  (\)  \i.e.  for  the  omission],  Bos.  unus, 
y.  opinor.  Eph.  Med.  Vss.  1,  duo  apud  Bezam,  Aeih.  Arab.  Armen.  Copt. 
Lai.  (et  inde  Cant,  quern  tamen  Beza  videtur  innuere,  Colb.  8),  Pers.  Syr. 
Orig.  Ghrysostomius  clare.      Theopla/l.  in  comm.    Vid.  Chwm." 

Tishendorf,  Lachmann,  and  Wordsworth  read  S/SairxaTioj,  but  they  do  not 
omit  0  Xpiaro;. — (I.  B.) 

'Tfcati  6  hlccaxaT^os  is  the  reading  of  B;  "  Tester  doctor,"  d;  "vobis 
magister,"  Cypr.;  "magister  vester,"  aha  and  Vulg.  But  vfiZo  i 
KdHyirri;,  D  ;  to  which  Rec.  Text  adds  o  Xpiarog. — Ed. 

Some  one  of  the  learned  has  supposed  it  more  probable  that  the  term 
»«rf()y^T»f,  as  being  one  of  less  common  occurrence,  has  been  changed  by 
transcribers  into  ii^aaKo-y^o;,  rather  than  that  h^ceaKaMs  has  been  substi^ 
tuted  instead  of  xa^ynT'is-  But  the  arguments  drawn  ftom  solid  criticism 
have  more  weight  than  such  mere  conjectures  ^  not  to  mention  that  the 
other  conjecture,  by  which  xaSniytirvsis  supposed  to  be  transferred  from  ver.  10 
(as  to  which  there  is  no  dispute),  has  at  least  as  much  show  of  probability. 
Cf.  App.  Grit.  Ed.  ii.,  p.  133.^E.  B. 

1  i.e.  not  the  imperative,  "  Be  ye,"  as  it  might  be  rendered (I.  B.) 

2  B.  V.  «  Masters."— (I.  B.) 

»  In  the  original,  "qute  destruitur  etiam  1  Cor.  iii.  6,  s. ;"  lit.,  "  which 
Tsc.  spiritual  eminence]  is  demolished  also  in  1  Cor.  iii.  5,  6." — (I.  B.I 


406  ST  MATTHEW  XXIII.  12,  13. 

be  the  greatest  (corresponding  with  the  Hebrew  31');  cf.  ch.  xx. 
26. 

12.  'OSTi;  di  u^/oOffE/  lauTov,  x.t.X.,  but  whosoever  shall  exalt  him- 
self, etc.)  In  the  S.  V.  of  Ezek.  xxi.  26,  we  read  Iruitiimaag  rh 
xi'^irjXlv,  xal  D-vJ/wiras  rb  Taireivov,  Thou  hast  humbled  that  which  is 
exalted,  and  exalted  that  which  is  humble. — u-^uisei  kauTov,  shall  ex- 
alt himself)  As  the  Scribes  and  Pharisees  did. 

13,  14.  Oval,  woe)  Woe  is  uttered  eight  times  in  this  passage:^ 
blessed  is  uttered  eight  times  and  more  in  Matt.  v.  from 
ver.  3,  where  see  Gnomon. — ouat  lij/n — xXihrs  rriv  ^aaiXelav — xan- 
e9iiTi  Tots  oixiag  rSiv  xtP^"}  "•''•^•j  woe  unto  you — ye  shut  up  the 
kingdom — ye  devour  widows'  houses,  etc.)  In  many  MSS.  these 
words  are  transposed  ;*  but  that  must  come  first  in  which  the 

'  "  5'^  .  .  2.  great  .  .  specially  (a)  i.q.  powerful,  Psa.  xlviii.  3  ; 
Isa.  Ixiii.  1.  PI.  0^3':  the  mighty,  Job  xxxv.  9 ;  Isa.  liii.  12. — (J)  elder,  Gen. 
XXV.  23.  PI.  B^3'i  the  old,  Job  xxxii.  9. — (c)  subst.  a  great  man,  leader, 
i.q.  lio,  especially  in  the  later  Hebrew.  .  .  — (d)  a  master,  one  who  is  skilled 
in  any  art,  sMlful,  Prov.  xxvi.  10.  Compare 'Talmud.  3^  doctor,  excellent 
teacher." — Qesenius.  Bengel  evidently  intends  to  refer  the  reader  to  Babbi 
in  verse  7,  on  which  Wordsworth  says  : — "  petfilif}  ''?';,  My  Master.  Babbi, 
from  root  31,  rab  =  great ;  as  Magister  from  magnus,  fikyas" — (I.  B.) 

^  Om-  Saviour  had  \:sed  various  degrees  of  argument  against  His  opponents 
all  along  from  ch.  ix.  4 ;  but  now,  at  the  last,  moved  by  a  holy  fervour.  He 
brings  forth  most  plainly  the  whole  fact  as  it  really  was. — Harm.,  p.  472. 

3  Such  is  the  reading  of  E.  M. ;  but  E.  V.  supports  the  order  approved  by 
Bengel.  In  his  Apparatus  Criticus,  Bengel  says  of  the  reading : — "  x.\utn — 
xxTta^iiTi " — "  Sic  Erasmus,  Beza,  Bodl.  1. 2,  Cj/pr.  Laud.  1.  2,  Boe  et  sex  et 
octo  alii,  vel  etiam  Cam,.  Item  Hilar.  Euthym.  Copt.  Lat. ,  etiam  apud  Hieron .'' 
Of  the  order  "  xxrea^kre — xTis/ers,"  he  says : — "  Comp.  Stap.  Steph.  edd.  Aug. 
1,  2,  4,  Byz.  Gehl.  Mosc.  Wo.  1,  2,  etc.,  Chrysost.  Theophyl.,  opus  imperf. 
Arab.  Lat.  pauculi,  Syr.  Quinque  Colbertinos  pro  iUa  lectione  citat  Millius, 
a  silentio  amicorum,  qui  Bezam  adhibuerant  argumentatus ;  pro  h4c 
Simonius  in  notis  ad  h.  1.  Vide  Gnomon :  quanquam  is  prior  videtur  esse 
versus,  quem  scorsum  referunt  Marcus  et  Lucas." — (I.  B.) 

BDLZ  a  Vulg.  (Amiat.  MS.)  omit  all  the  words  of  ver.  14,  oiai — 
xxTfaSitre  t.  oIkiu;  t.  xyipuii  (Kec.  Text  adding  xal)  '!rpo(pxirei — i^poaevxoftipoi 
lix  toSto — xpifia.  The  Canons  of  Euseb.  seem  to  omit  the  words :  also 
Origen,  who  speaks  of  "  the  second  woe  in  Matthew "  being  ova.i — or/ 
rrciptaytn  t«)»  Ba.'Kitaaoi.v,  etc.  4,  352a.  Therefore  Lachm.  and  Tischend. 
rightly  omit  them.  The  words  seem  to  me  to  have  crept  in  from  Mark  xii.  40 
and  Luke  xx.  47.  However  6c  and  Hilary  liSd  and  89  supports  the  words 
here. — Ed.  The  margin  of  Bengel's  Ed.  ii.  holds  the  omission  of  ver.  14 
as  all  but  equal  to  the  Eec.  Text. — E.  B. 


ST  MATTHEW  XXIII.  14,  15,  407 

kingdom  of  heaven  is  mentioned;  cf.  ch.  iv.  17,  v.  3,  etc' — 
viroxfi'al,  hypocrites)  The  characteristics  of  hypocrites  may  be 
ascertained  from  this  indictment,  as  Thomasius  has  done  in  his 
Cautions.  Woes  were  denounced  against  them,  not  because 
they  were  Scribes  and  Pharisees,  but  because  they  were  hypo- 
crites.— xXihri,  ye  shut  up)  i.e.  with  a  key  :  ye  shut  up  as  being 
ignorant  and  bhnd. — 'iixizposhv  rSiv  avSpu'vuv,  before  men')  sc.  before 
their  eyes,  when  they  were  just  close. — oux  iMpy^teh,  ye  do  not 
enter)  a  great  woe,  and  the  first ;  cf.  Matt.  v.  3,  on  the  first 
degree  of  blessedness. — rove  iie£p-)(piJii\iovg,  them  that  are  entering) 
sc.  either  in  will  or  in  deed. 

14.  KaregShri,  X.T.X.,  ye  devour,  etc.)  The  extreme  of  avarice. 
To  devour  widows'  houses'  is  the  most  atrocious  species,  which 
is  put  for  the  whole  class  of  rapacious  actions. — xat,  even) — /ji-axpa, 
long)  The  word  has  here  the  force  of  an  adverb.*  Some  MSS. 
also  read  suitably  enough,  fiaxp^,  in  which  case  it  must  be  con- 
strued with  'TTpopdeu,  sc.  with  a  long,  or  great  pretence — i.e. 
they  made  of  their  prayers  a  great  pretence,  pretext,  or  plea  for 
devouring  widows'  houses.  Herodian  uses  the  expressions, 
irp6<pa,gig  oXlyri,  ibreX'^g,  fiixpa,  SC.  a  small,  useful,  little  pretext  or 
plea. — Xr}-^eeh,  x.r.X.,  ye  shall  receive,  etc.)  sc.  as  the  reward  of 
such  prayers. — •mpiaeuTipov  np/f/'a,  more  abundant  damnation)  He 
who  acts  ill  is  condemned ;  he  who  abuses  that  which  is 
good,  to  adorn  that  which  is  bad,  is  condemned  to  sorer  punish- 
ment. 

15.  TlipidyiTi,  x.r.x.,  ye  compass,  etc.)  A  proverbial  expression. 
Ye  compass,  or  go  about,  as  Eabbis ;  see  ver.  7. — ha  <t/>oj)jXu5-oi/, 
one  proselyte)  with  great  zeal,  but  little  efficacy ;  so  that  you 
hardly  obtain  one. — vlbv  Tihvrig,  a  child  of  hell)  i.e.  worthy  of  hell. 
Thus  in  Deut.  xxv.  2,  man  ja'  is  rendered  by  the  LXX.  ri^iog 

'  Although  that  verse  seems  likely  to  come  first,  which  Mark  and  Luke 
represent  as  spoken  separately. — App.  Crit.  Ed.  ii.  p.  134. 

2  E.  V.  "  against  mm."— {I.  B.) 

'  Who  of  all  persons  ought  especially  to  be  spared,  but  who,  as  being 
liable  to  be  easily  acted  on  by  persuasion,  are  most  open  to  oppression. — 

v.g. 

*  According  to  this  reading,  which  is  that  of  EM,  it  must  be  construed 
with  irpoaevxofteuoi,  praying;  and  the  words  must  be  rendered,  ^'^  who  pray 
long" — i.e.  "  who  spend  a  long  time  in  prayer." — (I.  B.) 

•  Literally,  "  a  son  to  be  beaten." — (I.  B.) 


408  ST  MATTHEW  XXIII.   16-23. 

irXjjySv,  worthy  of  stripes} — hirKonpov,  twofold  more)  on  account 
of  his  greater  hypocrisy,^  though  he  might  have  attained  to  a 
high  rank  among  the  people  of  God. 

16.  'Odriyol  rvipXol,  blind  guides)  Previously  they  were  styled 
hypocrites,  and  that  again  and  again ;  now  the  appellation  is 
changed  according  to  the  subject  in  hand.  The  two  appella- 
tions are  combined  in  ver.  23,  24,  and  ver.  25,  26.  The  de- 
nunciation reaches  its  climax  in  ver.  33. — ohbh  lern,  he  is  no- 
thing)^ sc.  diipelXuv,  owing,  i.e.  he  owes  nothing. — h  rSi  %fi'ffffi,  by 
the  gold)  with  which  the  temple  was  adorned. 

17.  Mojpol  XCX.I  Tu(pXol,  fools  and  blind)  They  sinned  even 
against  common  sense ;  according  to  the  judgment  of  which 
that  thing,  on  account  of  which  another  thing  is  of  a  certain 
character,  must  be  much  more  so,  than  that  which  merely  de- 
rives its  character  inferentially  therefrom. 

18.  'Ev  Toj  Stipw,  by  the  gift)  The  error  originated  in  the  mis- 
taken views  entertained  by  the  offerers  with  regard  to  their  own 
righteousness.  They  esteemed  their  own  gifts  more  highly  than 
the  Divine  institution. — I'lrdvu  ain-oD,  upon  it)  sc.  the  altar. 

20.  'Ev  'iraei  toTs  i'navoi  auroii,  hy  all  things  thereon)  As  in  ver. 
21  the  gold  of  the  temple  is  not  again  mentioned,  but  He  is  men- 
tioned who  dwelleth  therein ;  so  in  this  verse  the  expression,  all 
things  which  are  upon  the  altar,  signifies  something  much 
greater  than  the  gift  on  the  altar,  nay,  something  in  contrast 
with  that  gift,  sc.  the  sacred  fire  and  the  whole  divinely  ap- 
pointed ministry  of  the  priests,  who  stood  and  walked,  not  only 
beside,  but  upon  the  altar. 

23.  '  AvodixaToufi,  X.T.X.,  ye  tythe,  etc.)  And  command  others 
to  tythe ;  cf.  in  ver.  24  the  expression  "guides." — rjbxjos/j^ov,*  mint) 
not  only  grain  but  herbs. — xv/imv,  cummin)  which  is  proverbially 
a  small  thing. — a^rixan,  X.T.X.,  have  omitted,  etc.)  sc.  long  since ; 
or  also,  ye  have  remitted  to  others,  by  your  silence. — ^apiiTipa, 

1  E.  v.  «  Worthy  to  be  beaten."— (1.  B.) 

'  Which  he  adopts  from  his  teachers,  independently  of  and  exceeding  his 
heathen  corruptions,  which  he  has  not  laid  aside. — V.  g. 

'  E.  V.  « It  is  nothing."— {I.  B  ) 

'  On  this  word  Bengel,  in  his  Apparatus  Criticue,  has  the  remark  :— 
'«p:»  Hebr,  ex  Lat.,"  sc.  mentha;  from  which  also  our  English  word,  »ni»i{ 
—(I.  B.) 


ST  MATTHE'Vr  XXIII.  24.  40S 

toeigktier)  These  questions  belong  to  comparative  theology. 
Three  weightier  matters  are  enumerated  in  contrast  with  three 
smaller  matters.  Concerning  these  weightier  matters,  see  Ecclus. 
iv.  He,  and  he  alone,  who  does  not  neglect  these,  may  judge 
rightly  in  smaller  matters. — djv  xplgiv,  judgment)  by  which  men 
distinguish  between  good  and  evil,  and  in  either  of  them  be- 
tween weightier  and  smaller  matters ;  see  the  Gnomon  on  ch. 
xii.  18,  and  xvi.  3;  Luke  xii.  57;  1  Cor.  xi.  31;  Micah  vi. 
8. — "iv  eXecv,  mercy)  See  ch.  ix.  13. — rriv  vIhtiv,  faith)  sc.  since- 
rity,  which  is  opposed  to  hypocrisy :  for  those  who,  in  ch.  xxiv. 
51,  are  called  hypocrites,  are  called  unbelievers  {infideles)  in 
Luke  xii.  46.  Cf.  1  Tim.  iv.  2,  3.  There 'are  clearly  these 
three  principal  heads,  Judgment,  Mercy,  Faith:  and  divisions 
of  theological  topics  ought  to  have  been  arranged  under  such 
heads  as  those  which  Scripture  itself  lays  down,  as  in  John 
xvi.  8  ;  Eomans  iii.  27  ;  1  Cor.  xiii.  13 ;  1  Thess.  iv.  9,  v.  1  -^ 
Heb.  vi.  1,  2. — /4^  afiimi,  not  to  omit)  corresponding  with 
aip^xari,  ye  have  omitted;  and  therefore  raDra,  these,  refers  to 
m,int,  etc. — IxeTm,  those,  to  judgment,  etc. ;  and  the  words,  ravra 
fill  voiTiiiai,  these  ought  ye  to  have  done,  express  approbation  of 
their  conduct  in  this  matter ;"  whilst  the  words  xaxi/va  m 
afihai,  and  not  to  leave  the  other  undone,  belong  to  the  indict- 
ment. In  Greek  tlrog  and  Ixe^os,  in  Latin  hie  and  ille  (this  and 
that),  are  frequently  employed  with  reference,  not  to  the  order 
of  the  words,  but  to  the  nature  of  the  things.  See  my  note  to 
Chrysostom  on  the  Priesthood,  pp.  509,  510. 

24.  Thv  xmu'ja,  the  gnat)  They  who  object  to  swallowing  a 
camel  should  not  be  found  fault  with  for  merely  straining  a  gnat,^ 

'  There  is  evidently  some  mistake  in  the  references  to  Bomans  and 
Thessalonians — a  mistake  which  I  have  bestowed  much  labour  to  correct, 
but  in  vain.  For  the  reference  to  1  Thess.  v.  1, 1  would  suggest  1  Thess. 
V.  8.— (I.  B.) 

'  Truly,  even  in  the  smallest  things  remarkable  and  pre-eminent  grace 
may  exhibit  itself,  Mark  xii.  42. — V.  g. 

•  The  clause  rendered  by  E.  V.,  "  who  strain  at  a  gnat,"  is  interpreted 
more  correctly  by  Bengel,  "  who  strain  a  gnat,"  on  which  Alford  observes  in 
loc,  "  The  straining  the  gnat  is  not  a  mere  proverbial  saying.  The  Jews 
(as  do  now  the  Buddists  in  Ceylon  and  Hindostan)  strained  their  wine,  etc., 
carefully,  that  they  might  not  violate  Levit.  xi.  20,  23,  41,  42  (and  it  might 
be  added,  Levit.  xvii.  10-14).  The  camel  is  not  only  opposed  as  of  imtneme 
size,  but  is  also  unclean." — CI-  B.I 


410  ST  MATTHEW  XXIII.  25-27. 

such  being  far  from  our  Lord's  intention  :  for  no  one  can  safely 
swallow  a  gnat,  which  may  choke  him.  A  beam  is  the  worse 
of  the  two,  and  yet  a  chip'  is  not  disregarded,  even  in  the  hand, 
much  more  in  the  eye.  See  ch.  vii.  5.  The  noun  xwi/w4'  is  a 
word  of  common  gender,  and  signifies  a  gnat,  properly  one  be- 
longing to  wine,  which  easily  falls  into  a  strainer.^ 

25.  To  'i^uSiv,  that  which  is  without)  sc.  the  external  surface. — 
leahv  Si,  but  within)  where  the  meat  and  drink  are. — ye//,ovsiv, 
they  are  full)  sc.  the  cup  and  dish. — dp<!rayrig,  of  rapacity,  ex- 
tortion) see  ver.  14.  — xa/  axf^aelag,  and  excess)  Excess,  axpaeia, 
is  opposed  to  abstinence,  not  only  in  meat  and  drink,  but  also 
m  money  and  gain.  With  this  idea,  Aristotle  (Eth.  Nicom. 
vii.  6)  says  that  the  particular  thing  should  be  mentioned  in 
regard  to  which  any  one  is  remarkable  for  excess  or  the  oppo- 
site ;  as  gain,  honour,  anger,  etc.  And  this  is  evident  in  the 
present  passage,  from  the  use  of  the  synonymous  term,  apvayri. 
Gregory  Nazianzen  says,  ax.pa<tia  hfioi  tav  to  iripirrh  xal  lirip  5-))» 
XP^ioLv,  everything  which  is  superfluous  and  more  than  necessary, 
is,  in  my  opinion,  axpasla. 

26.  Kaddpiaov,  cleanse)  sc.  by  removing  rapacity  by  almsgiving. 
See  Luke  xi.  41. — irpunv,  x.t.X.,  first,  etc.)  This  may  also  be 
applied  to  the  matter  of  decorum. — ha,  x.r.X.,  in  order  that,  etc.) 
for  otherwise  that  outward  cleanliness  is  not  cleanliness. 

27.  "Oti,  X.T.A.,  for,  etc.)  In  this  verse  the  especially  distinc- 
tive characteristic  of  hypocrites  is  described :  for  hypocrisy  is 
named  in  ver.  28.     Cf.  Luke  xi.  44  with  the  context. — xixovia- 

'  In  the  original, "  Feituca,"  corresponding  to  the  English  word.  Mote  ;  the 
meaning  of  which,  in  Matt.  vii.  3  (which  is  here  referred  to),  is  not  a  mote 
such  as  we  see  in  sunbeams,  but  a  small  particle  of  straw.  I  know  of  no 
English  word  that  now  corresponds  to  this  idea  :  it  is  something  between 
a  chip  and  a  speck. — (I.  B.) 

*  The  wine-gnat,  according  to  Rosenmiiller,  is  found  in  wine  when  turn- 
ing acid.  The  Jews  used  to  strain  out  their  wines  through  a  napkin  or 
strainer,  to  prevent  this  wine-gnat  being  swallowed  unawares.  See  Buxtorf 
on  the  root  Ijo.  Beng.  wishes  to  guard  us  against  the  abuse  of  this  passage, 
whereby  it  is  often  said  to  those  who  are  careful  in  the  greater  duties,  when 
particular  also  on  minor  points,  "  Oh !  you  are  straining  at  a  gnat."  They  for- 
get that  Jesus  does  not  object  to  tenderness  of  conscience  as  to  moral  gnats, 
but  to  those  who,  whilst  scrupulous  as  to  gnats,  are  unscrupulous  as  to  moral 
camels,  Eccles.  x.  1. — Ed. 


ST  MATTHEW  XXIII.  28-34.  411 

/i«»o({,  whited)  The  Jews  used  to  whiten  their  sepulchres  with 
chalk. 

28.  'Avo^/as,  unrighteousness)  This  is  strictly  opposed  to 
righteousness. 

29.^  "Or;  oiKodo/jiVTS — tcHv  Tpotpriruv — xoa/iiTrs — rSiv  dmaliiiVf  because 
ye  build — of  the  prophets — and  garnish — of  the  righteous)  (see 
ver  35).  This  was  all  that  they  did  in  memorial  of  the  ancient 
prophets  and  righteous  men,  without  observing  their  words  or 
imitating  their  deeds ;  with  a  resemblance  to  their  fathers  in 
their  dispositions ;  with  a  contempt  of  the  Messiah,  to  whom 
those  prophets  had  borne  witness.  Understand,  therefore,  only, 
as  in  ch.  xxiv.  38.  Scripture  is  wont  to  call  those  who  have 
died  in  the  Lord  righteous,  rather  than  saints ;'  see  Luke  xiv. 
14,  and  Heb.  xii.  23. 

30.  AiyiTs,  ye  say)  By  your  public  protestation. — oJx  av  ^/j,ev, 
X.T.X.,  we  would  not  have  been,  etc.)  Such  was  their  self-confidence. 

31.  MaprupiTrs,  ye  bear  witness)  sc.  by  your  deeds,  ver.  29,  by 
your  words,  ver.  30. 

32.  Ka,l  u/iiTg  ■x'XripdsaTs,  Jill  ye  up  then)  The  pronoun  i)//,fT;, 
you,  is  not  only  introduced  in  contrast  to  your  fathers,  but  also 
shows  that  there  is  an  indicative  force  in  the  imperative  -irXtipu- 
eaTi,  Jill  ye  up ;  q.d.  ye  will  Jill  up,  Jill  ye  up  thevefove ;  cf.  John 
xiii.  27.  Fill  ye  up  whenever  ye  wdll,  be  ye  no  longer  hindered ;  be 
ye  left  to  yourselves  :  perform  then  with  the  hand  that  which  you 
cherish  in  the  heart. — tJ  /ierpov,  the  measure)  As  there  is  a  measure 
of  life  and  of  suffering,  so  is  there  also  of  sin,  when,  for  example, 
to  three  transgressions  is  added  a  fourth ;  see  Amos  i.  3,  etc. 

33.  'E^/^vwv,  of  vipers)  Which  are  mentioned  in  ver.  30,  31, 
32. — -iroJi  (phyriTi,  how  can  ye  escape)  The  subjunctive. 

34.  Aidt,  Touro,  X.T.X.,  wherefore,  etc.)  A  corollary  of  the  eighth 
woe. — 'Eyoj,  J)  In  the  parallel  passage  of  St  Luke,  xi.  49,  we 
read,  dia,  rovro  xal  ^  soipla  tou  ©sou  ihrsti, ' AirogTiXSi,  x.r.X.,  wherefore 
also  said  the  wisdom  of  God,  I  will  send,  etc.  The  first  chapter 
of  the  second  book  of  Esdras'  and  this  passage  have  a  wonder- 

'  ori  aUo}iofts7ri)  A  hypocrite  brings  guilt  on  himself,  even  in  respect  to 
those  things  which  are  not  unrighteous  or  -wrong  in  themselves. — V.  g. 

*  In  Latin,  "  saint "  and  "  koli/  "  are  both  expressed  by  the  same  word, 
"  sanetus." — (I.  B.) 

8  In  the  original,  "  Liber  iv.  Esrae,  cap.  :."— (I.  B.) 


413  ST  MATTHEW  XXllI.  34. 

ful  resemblance.  In  2  Es.  i.  30,  we  read,  "  I  gathered  you 
together  as  a  hen  gathereth  her  chickens  under  her  wing» ;"  in 
ver.  32,  "  /  sent  unto  you  My  servants  the  prophets,  whom  ye 
have  taken  and  slain,  and  torn  their  bodies  in  pieces,  whose 
blood  I  will  require  of  your  hands,  saith  the  Lord :''  in  ver.  33, 
"  Thus  saith  the  Almighty  Lord,  your  house  is  desolate."  That 
book  of  Esdras  is  greatly  esteemed  by  many,  amongst  whom  of 
ourselves  are  found  Schickardus  on  Tarich,^  p.  135,  and  Hain- 
lin,  in  his  SoP  Temporum ;  and  this  quotation  in  the  Gospel 
gives  very  great  weight  to  it.  J.  C.  Scaliger  says  (Exerc.  308), 
"  I  possess  an  admirable  and  divine  compendium  of  the  books 
of  Esdras,  composed  in  the  Syrian  language ;  they  contain  far 
more  valuable  sentiments  than  the  harangues  of  their  base 
calumniator."  That  Syrian  composition,  which  Scaliger  calls  a 
compendium,  may  have  been  a  translation  of  the  original  He- 
brew work,  the  longer  Latin  paraphrase  of  which  may  have 
many  apocryphal  additions.  Such  appears  to  be  the  case  of  the 
books  of  Wisdom  and  Ecclesiasticus,  which  at  one  time  show 
evident  signs  of  a  Hebrew  origin,  and  at  another  have  a  purely 
Greek  character. — airosriXko),  I  send)  The  present  tense.  God's 
messengers  were  sent  when  wickedness  was  most  widely  preva- 
lent among  His  people. — fpofrirag,  prophets)  Who  are  taught  by 
special  revelation,  as  David.  These  alone  are  mentioned  with 
reference  to  the  past ;  see  ver.  30.  Now  wise  men  and  scribes 
are  added. — (Soif>ovg,  wise  men)  who  have  an  habitual  sense'  of  the 
true  and  the  good,  corresponding  with  the  Hebrew  Dan,  wise, 
derived  from  in,  the  palate,  or  sense  of  taste ;  such  as  was  Solo- 
mon. These  are  midway  between  prophets  and  scribes. — ypafi^ 
fi^ariTg,  scribes)  who  edit  and  illustrate  the  remains  of  the  pro 

^  '  The  title  of  the  work  in  full,  as  edited  by  Schickardus,  is,  "  Tarich  ; 
h.  e.  series  regum  Persiae  ah  Ardschir — Babekan  usque  ad  Jasdigerdem  a 
chaliphis  expulsam,  ex  fide  MS.  vol.  authentici ;  vestita  comm.,  etc.,  authore 
W.  8.    A'.     Tubingen,  1632."— (I.  B.) 

2  A  chronological  work,  the  full  title  of  which  is,  "  Sol  Temporum  sm 
chronologia  mystica  et  elenchus  chronologicus  per  totam  S.  Scripturam 
deductus."  It  was  published  in  folio  at  Tubingen,  a.  d.  1646.  The  author 
is  described  as  "  Bcclesite  Derendingensis  Pastor,  et  Vicinarum  Superinteii- 
dens."— (I.  B.) 

'  The  word  used  by  Bengel  is  gustum,  the  original  and  literal  sense  of 
which  is,  taste. — (I.  B,^ 


ST  MATTHEW  XXIII.  35.  413 

phets  and  wise  men,  as  Ezra  did.  In  these  last  the  character  is 
for  the  most  part  acquired ;  in  wise  men,  innate ;  in  prophets, 
inspired.*  Therefore  the  world  hates  and  despises  prophets 
most,  wise  men  much,  scribes  less,  yet  not  little. — amxTiniri,  ye 
shall  kill)  as  James  [the  son  of  Zebedee]. — eraupuaiTi,  ye  shall 
crucify)  as  Peter  and  Andrew,  although  Peter  suffered  martyr- 
dom elsewhere. 

35.  "EX^jj,  may  come)  This  is  repeated  in  ver.  36,  sc.  ^fs;,  shall 
come.  Cf.  Luke  3d.  50,  etc. — wSi',  all)  especially  that  of  the 
Messiah  Himself.  Cf.  Luke  xiii.  33. — a^a,  blood)  This  word 
occurs  thrice  in  this  one  verse  with  great  force. — ix^uv6f/,im, 
which  is  being  shed)  The  present  tense  is  used  to  show  that  the 
blood-shedding  was  not  yet  concluded. — sm'  rns  y^s,  on  the  whole 
earth)  Cf.  Gen.  iv.  11. — Za^aplov  uioH  Ba^a%/ou,  Zacharias  the 
son  of  Barachias)  whose  prophecy  and  death  are  mentioned  in 
2  Chron.  xxiv.  20-22.''  The  Jews  say  a  great  deal  about  him. 
See  Lightfoot.' — roD  NaoS,  the  Temple)  Jesus  spake  these  words 

'  In  the  original,  infusus;  literally,  infused. — (I.  B.) 

'  And  who,  as  Michaelis,  in  der  Einl.,  etc.,  T.  ii.,  p.  m.  1078, 1079,  shows 
at  large,  is  called  in  the  Oospel  of  the  Nazarenes,  according  to  Jeromit 
statement,  not  the  Son  of  Baraxhias  (as  it  is  found  in  our  Greek  copies),  but 
the  Son  of  Jehoiada.  Indeed  it  would  not  he  amiss  to  compare  this  with 
what  S.  R.  D.  Crusius,  Hypomn.,  p.  i.  p.  301,  suggests,  viz.,  that  Jehoiada 
[=  the  knowledge  of  the  Lord]  received  the  surname  from  the  Blessed 
Jehovah,  because  that  he  had  preserved  the  house  of  David,  by  having 
stealthily  saved  Joash  from  being  murdered,  and  by  having  subsequenliy 
placed  him  on  his  father's  throne,  after  having  slain  Athaliah,  owing  to  which 
meritorious  deed  he  was  ever  after  commonly  called  by  this  honourable  title. 
— E,  B. 

*  To  understand  these  words  of  a  certain  Zacharias,  the  son  ofBarueh,  a 
person  of  proved  excellence,  who  was  killed  in  the  midst  of  the  temple  (as 
Jotephus  records)  a  short  while  before  its  destruction,  as  Kommann  and 
others  think,  we  are  not  bound  to  the  end  that  the  glory  of  Christ's  Omni- 
science may  be  maintained  inviolate :  for,  in  fact,  this  prophecy  concerning 
vengeance  impending  over  that  generation,  as  well  as  many  other  prophecies, 
was  proved  by  its  fulfilment.  Luke,  in  the  passage  in  question,  is  speaking 
only  of  Prophets :  but  the  Zacharias  of  Josephus  was  not  a  prophet.  Indeed 
Christ  had  many  reasons  for  making  mention  of  the  former  Zacharias  above 
others.  It  is  such  personages  in  this  passage  (as  in  Ezek.  xiv.  14)  that  are 
especially  referred  to  and  quoted,  who  have  their  names  recorded  in  Scrip- 
ture: and  that  ancient  Zacharias,  as  in  the  similar  instance  of  Abel,  was 
accounted  by  the  Jews  without  dispute  as  a  Saint  and  Prophet ;  nay,  indeed 


414  ST  MATTHEW  XXIII,  36-38. 

in  the  Temple :  in  the  Temple  especial  vengeance  was  to  be 
executed  hereafter. 

36.  Aeyto,  I  say)  sc.  again.  Cf.  Gen.  xli.  32. — ^gs/,  shall  come) 
i.e.  as  far  as  the  beginnings  of  vengeance  are  concerned ;  for  its 
consummation  extends  far  ftirther ;  see  ver.  39. — irdvra,,  x.r.'K, 
all,  etc.)  He  who  commits  a  sin  becomes  a  partner  in  crime  with 
all  w^ho  have  committed  the  same  sin. — ysn&v,  generation)  see 
Gnomon  on  ch.  xxiv.  34. 

37.  'UpovsaX^fi,,  'lipoveakfifi,,  Jerusalem,  Jerusalem  !)  A  most 
solemn  repetition.^ — tj  u'lroxTivtuea,  thou  that  killesi)  The  parti- 
ciple has  the  force  of  a  noun." — Xik^akoyga,  that  stonest)  Such 
was  the  fate  of  Christ's  protomartyr,  Stephen,  recorded  in  Acts 
vii.  58,  59. — roCs  amerakfiinvi,  them  that  are  sent)  Although 
ambassadors  are  considered  inviolable  by  the  law  of  nations. — 
•jr/ibg  aiiTrjv,  to  her)  i.e.  vpog  ei,  to  thee.  Cf.  Luke  i.  45  ;  Isa.  xlvii. 
10. — medxig,  x.r.X.,  how  often,  etc.)  As  often  especially  as  Jesus 
entered  Judea,  Jerusalem,  or  the  Temple.  See  my  Harmony  of 
the  Four  Evangelists,  and  Gnomon  on  ch.  xxi.  1. — xal  mx 
^Se'k^eart,  and  ye  would  not)  although  /  was  willing.  Cf.  Isa. 
XXX.  15. 

38.  'l5cC,  afiiirai,  Behold  [your  house]  is  left)  The  presrait  tense 
twice  expressed.^  He  uttered  these  words  as  He  was  going  out 
of  the  Temple.  See  ch.  xxiv.  1,  and  cf.  John  xii.  36. — 6  oTxos 
vfj^Siv,  your  house)  which  is  otherwise  called  the  house  of  the  Lord. 
Thus,  in  Ex.  xxxii.  7,  God  says  to  Moses,  thy  people.* — 'iprnj-og, 
desolate,  or  desert)  sc.  as  being  left  by  the  Messiah."  Even  after 
His  ascension,  Christ  employed  the  Temple  in  a  remarkable 
manner  with  His  disciples.  But  with  regard  to  Judaism,  the 
Temple  now  ceased  to  be  what  it  had  been,  and  for  this  reason 
was  at  length  destroyed ;  see  ver.  36.    The  word  'iptji'-og  is  often 

the  guilt  incurred  in  his  case  was  not  altogether  obliterated  from  the  memory 
of  the  Jews. — Harm.,  p.  472. 

'  "  Epizeuxis."    See  Appendix. — Ed. 

FuU  of  compassion  and  horror  alike. — V.  g. 

»  i.e.  "  Thou  that  art  the  Murderess  of."— (I.  B.) 

'  This  refers  to  iiromtKKa  in  ver.  34. — (I.  B.) 

*  Though  on  other  occasions  God  said  of  them,  "  My  people." — Ed. 

'  For  when  the  Messiah  is  absent,  there  is  nothing  that  is  not  desolate 
and  deserted. — V.  g. 


51   MATTHEW  XXIII,  39.  416 

employed  with  a  particular  reference.'  Thus  the  Forum  is  said 
to  be  £f  )j/Aov,  when  no  judicial  proceedings  are  being  carried  on 
in  it. 

39.  Aeyai,  I  say)  See  Gnomon  on  Luke  xiii.  35. — 'I'dnTi,  ye 
shall  see)  sc.  you,  inhabitants  of  Jerusalem.  Cf.  Luke  xiii.  35. — 
Ktr  afri,  from,  the  present  time^)  The  short  interval  preceding  our 
Lord's  death  (and  that  spent  without  the  Temple  3)  is  included 
in  the  present  time  [the  apn  of  the  text]. — ews,  until)  sc.  after  a 
long  interval. — s'lirriri,  x.r.X.,  ye  shall  say,  etc.)  They  would  say 
so  when  reciting  the  HalleP  at  the  Passover,  but  without  ap- 
plying the  words  to  Jesus.  That  which  is  here  foretold  will 
actually  come  to  pass  at  the  appointed  time,  as  in  ch.  xxi.  9  was 
performed  that  which  had  been  predicted  in  Luke  xiii.  35.  Our 
Lord,  however,  does  not  add  "  again,"  although  the  people  had 
shouted  those  words  on  the  occasion  recorded  in  Matt.  xxi.  9. 
For  neither  had  all  joined  in  this  acclamation  to  Him,  nor  had 
they  who  did  so  understood  what  they  were  saying,  as  Israel 
shall  understand  hereafter :  and  soon  after  they,  as  it  were, 
retracted  their  acclamation.  The  first  utterance  of  these  words 
was  less  complete,  the  second  will  be  worthy  of  the  name.'  Cf. 
Gnomon  on  the  omission  of  "  again,"  in  Acts  i.  11. — suXoyvi/ihos, 
X.T.X.,  Blessed,  etc.)  With  this  verse  concludes  our  Lord's  public 
discourse  to  the  Jews  :  with  this  verse  will  begin  their  repent- 


'  i.e.  To  denote  the  absence  of  that  which  constituted  the  characteristic  or 
excellence  of  the  object  under  consideration (I.  B.) 

2  E.  V.  Henceforth.— (I.  B.) 

^  Within  which,  and  in  reference  to  which,  these  words,  ver.  38,  were 
spoken Ed. 

*  "  Lastly,"  says  Hartwell  Home,  in  describing  the  Jewish  Passover,  "  a 
fourth  cup  of  wine  was  filled,  called  the  cup  of  the  HaUel :  over  it  they  com- 
pleted, either  by  singing  or  recitation,  the  great  Hallel,  or  hymn  of  praise, 
consisting  of  Psalms  cxv.  to  cxviii.  inclusive,  with  a  prayer,  and  so  concluded." 
-(I.  B.) 

°  Sc.  of  an  utterance  or  saying,  dictio,  referring  to  the  words,  "  Ye  shall 
say."  Cf.  in  1  Cor.  xiv.  15,  "  I  will  sing  with  the  spirit,  and  I  will  sing  mth 
the  understanding  also." — (I.  B.) 


416  ST  MATTHEW  XXIV.  1.  2. 


CHAPTEE  XXIV. 

1.  Ka/  s^iXiijv  6  'iTjffoDs  dffi  nu  hpoZ,  S'Tropeuero,  and  Jesus  having 
come  forth  from  the  temple,  went  His  way)  Such  is  the  reading 
of  the  Cohnsean  editions,  and  of  the  following  MSS.,  viz. : 
Bunkleanus,  Cantabrigiensis,  Paris,  5,  6,  Stephanus  r\  or 
more ;  also  of  Chrysostom,  and  the  -^thiopic,^  Arabic,  Latin, 
Persian,  and  Syriac  versions  :  according  to  which  I'Tropiuiro  {went 
His  way)  has  greater  force,  being  contrasted  with,  and  in  an- 
tithesis to,  KoS>niJ,Uo\j  bi  AuToD,  and  as  He  was  sitting?  Modem 
transcribers  have,  as  though  it  mattered  nothing,  written  iiropihra 
avo  roD  hpou,  He  went  His  way  from  the  temple?  A  discourse, 
which  embraced  even  the  end  of  the  world,  was  appropriately 
held  in  the  open  air. — 0/  iLaSnral,  the  disciples)  one  especially,  as 
we  learn  from  Mark  xiii.  1. — ImdiT^ai,  to  show)  It  is  possible 
that  Jesus  had  never  looked  at  the  outside  of  the  temple,  for  He 
was  not  curious  ;  cf.  Gnomon  on  Mark  xii.  15.  He  had  looked, 
and  that  deservedly,  at  the  inside  of  the  temple  ;  Ibid.  xi.  11. — 
rag  ohobo/M&i,  the  buildings)  The  separate  parts  were  in  them- 
selves great  buildings :  even  at  that  time  the  building  was  being 
carried  on,  which  is  mentioned  in  John  ii.  20.  And  perhaps  it 
was  being  the  more  zealously  done,  on  account  of  the  proximity 
of  the  Passover. — roD  hpoii,  of  the  temple)  which  was  doomed  to 
destruction ;  see  ch.  xxiii.  38 ;  and  in  that  very  age,  too,  only  a 
few  years  after  its  completion. 

2.  UoivTo,  radra,  all  these  things)  as  they  are  standing. — oi  M 

'  That  portion  of  the  ^thiopic  or  Abyssinian  Version  which  contains  the 
New  Testament,  is  supposed  to  have  been  executed  in  the  fourth  century  by 
Frumentius,  who,  about  the  year  330,  preached  Chrbtianity  in  iBthiopia. 
_(I.  B.) 

'  The  verb  vopiioftai,  sigmiying  progressive  motion,  corresponds  with  the 
\, aim  proffredior,  or  the  French  marcher. — (I.  B.) 

He  had  now  been  in  the  temple  for  the  last  time. — V.  g. 

»  Such  is  the  reading  of  the  E.  M.,  and  of  Bengel's  own  Edition  of  the 
Greek  Testament.— (I    B.) 

BDoic  Vulg.  place  the  iiroptiero  last :  and  so  HU.  728.  Eec.  Text  puts 
ivopiiiTd,  without  good  authority Ed. 


ST  MATTHEW  XXIV.  3^  4.  417 

nips^jj,  x.r.X.,  there  shall  not  be  left,  etc.)  Jesus  makes  tlie  curious 
thoughts  of  His  disciples  give  place  to  more  serious  considera- 
tions.— Xlk;,  X.T.X.,  a  stone,  etc.)  A  proverbial  expression  imply- 
ing the  utmost  devastation.  Even  the  very  soil  on  which  it 
stood  was  ploughed  up. 

3.  'EtI  rou  Ifoui,  on  the  mountain)  Whence  the  temple  could  be 
seen,  and  where  the  siege  operations  were  destined  to  commence. 
-^rh  en/^eTov,  the  sign)  Signs  have  frequently  been  added  to  pre- 
dictions of  important  events ;  hence  arose  the  question  of  the 
disciples  regarding  the  sign  of  that  time. — rrig  ei\g  irapouaia;,  of 
thy  coming)  The  disciples  appear  to  refer  to  ch.  xxiii.  39. 

4.  Kai  avoxpihis  6  'itifoug  eivev  auToTg,  x.r.X.,  and  Jesus  answered 
and  said  unto  them,  etc.)  The  disciples  had  asked  without  distin- 
guishing their  questions — (1)  Concerning  the  time  of  the  destruc- 
tion of  the  temple ;  (2)  Concerning  the  sign  of  the  coming  of  the 
Lord  and  the  end  of  the  world,  as  if  both  events  would  occur  simul- 
taneously, and  consequently  have  a  common  time  and  a  com- 
mon sign.  Our  Lord  answers  them  distinctly  [and  separately] — 
(1)  Concerning  the  destruction  of  the  temple  and  the  city,  and 
the  signs  of  this  event,  in  ver.  4,  5,  15,  16  ;  (2)  Concerning  His 
coming  and  the  end  of  the  world,  and  the  signs  of  that  event,  in 
ver.  29—31 ;  (3)  Concerning  the  time  when  the  temple  was  to  be 
destroyed,  in  ver.  32,  33  ;  (4)  Concerning  the  time  of  the  end  of 
the  world,  in  ver.  36.  Thus  is  it  also  in  St  Mark,  and  St  Luke, 
who  in  ch.  xxi.  11,  25,  distinguishes  the  signs  of  each  event. — 
/3X£irjrt,  see)  i.e.  take  heed.  We  ought  to  inquire  concerning  future 
events,  especially  those  of  the  last  days,  not  for  the  sake  of 
gratifying  our  curiosity,  but  from  a  desire  to  fortify  ourselves. 
All  things  in  this  discourse  must  be  referred  to  firmness  in 
acknowledging  and  confessing  Jesus  Christ ;  for  the  drift  and 
object  of  the  prophecy  is  to  enforce  this  duty :  other  matters, 
which  we  might  make  use  of  for  mere  knowledge,  are  mentioned 
abruptly  and  obscurely.  A  thesis  on  the  perspicuity  and  per-- 
fection  of  Scripture  might  be  suitably  illustrated  from  this  dis- 
course of  our  Lord. — i/Mci;,  you)  This  is  said  not  so  much  to  the 
apostles,  who  were  shortly  to  receive  the  Holy  Ghost,  as  to  the 
whole  flock  of  beHevers  whom  they  then  represented,  lest  they 
should  be  seduced  by  the  greater  perils  to  which  they  would  be 
exposed.     The  beginning  is  Prudence ;  the  end.  Patience. 

VOL.  I,  D  D 


418  ST  MATTHEW  XXIV.  5..  6. 

5.  TloKXol  y&p,  K.r.X.,  for  many,  etc.)  In  the  beginning  will 
come  false  Christs ;  in  the  middle,  false  prophets,  ver.  11 ;  in  the 
end,  both  (22,  24).  A  twofold  climax.^ — Ivl  ra  ivofLari  Mou,  in  My 
name)  They  wiU  not  only  say  that  they  have  been  sent  by  Me, 
but  that  they  are  He  who  I  am. — Xsyovri;,  lyu  i'i[j,i  b  Xpigrog,  say- 
ing, I  am  Christ)  Joachim  Camerarius  says,  "  Theophylact 
has  recorded  that  a  certain  Samaritan,  Dositheus  by  name,  gave 
out  that  he  was  the  prophet  foretold  by  Moses ;  that  Simon  the 
Samaritan  also  (mentioned  in  the  apostolic  history  of  St  Luke) 
called  himself  the  Great  Power  of  God,  i.e.  n  Awa/ng  Meya'Kr} :  the 
prediction  seems  also  applicable  to  Theudas,^  and  "  the  certain 
Egyptian,"^  and  another  pretender  mentioned  by  Josephus  (who 
records  those  matters  in  the  eighteenth  book  of  his  Antiqtuties, 
and  the  second  of  his  Conquest  of  Judea),  all  claiming  the 
character  of  prophet,  though  being  in  reality  seditious  impostors. 
And,  in  later  times,  Manes  even  dared  to  call  himself  Christ 
and,  in  imitation  of  Him,  appoint  twelve  apostles. 

6.  MsXXjjff-Ers  de  axoiiiit/,  but  ye  shall  be  about  to  hear)  A  com- 
pound future.  The  writings  of  the  Evangelists  having  been 
published  before  the  fulfilment  of  this  prediction,  were  greatly 
confirmed  when  it  took  place.  About  to  hear :  Christians  rather 
hear  of  than  wage  wars. — voXsf/^ovg,  wars)  sc.  close  at  hand. — 
axoag  'ZoXe/j,av,  rumours  of  wars)  sc.  at  a  distance. — tj,ri  Spoiiah,  be 
ye  not  troubled)  A  case  of  metonymy  of  the  antecedent ;  i.e.  do 
not  immediately  take  to  flight.  The  verb  6poeo(i,ai  (to  be  troubled) 
is  peculiarly  appropriate  in  this  place,  for  6p6og  *  is  from  6piu,^ 
which  signifies  <rijii  hpu^w  /3ow  Jj  XaXw,  i.e.  to  cry,  or  speak  with 
tumult. — SiT  yap  ■ff&vra,  yinnSai,  for  all  these  things  must  come  to 
pass)  This  is  the  ground  of  the  believer's  tranquility. — ovvu,  not 
yet)  The  godly  are  always  prone  to  think  that  evils  have  reached 
their  utmost  limit :  therefore  they  are  warned. — rh  rlXos,  the  end) 
mentioned  in  ver.  2,  14,  is  not  yet ;  nor  is  it  yet  time  to  fly ; 

'  i.e.  The  presence  of  the  two  classes  together  will  be  a  greater  evil  than 
that  of  either  of  them  alone. — (I.  B.) 
2  See  Acts  v.  36.— (I.  B.) 
»  Acts  xxi.  38.— (I.  B.) 

*  A  noise  as  of  many  voices,     ....     a  murmuring  of  discontented 
people,     .     .     .     .    a  report.    Lat.,  Rumor. — Liddell  and  Scott. — (I.  B.) 

*  Whence  comes  ^p^uot,  a  dirge Ed. 


ST  MATTHEW  XXIV.  7-12.  41» 

scH  ver.  15  and  18  ;  Luke  xxi.  20,  21.     The  beginning  is  only 
mentioned  in  ver.  8. 

7.  ''Eyipirjgerai,  shall  be  roused)  sc.  after  a  period  of  greater 
peace. — 'ihog,  x-t.X.,  nation,  etc.)  even  beyond  the  limits  of 
Judea. — Xi/ioi,  xa,!  Xoi/ioi,  xal  eiig/iol,  famines,  and  pestilences,  and 
earthquakes)  Almost  all  matters  treated  of  in  the  Novelise,  may 
be  referred  to  one  or  the  other  of  these  classes,  though  historians 
frequently  regard  such  things  less  than  the  deeds  of  men. — 
xarii  Tomxig,  in  divers  places)  There  always  have  been  pestilences, 
etc.,  but  not  of  such  frequent  occurrence. 

8.  '  A-PX^j  *^^  beginning)  sc.  with  regard  to  the  Jews ;  con- 
trasted with  the  end  spoken  of  in  ver.  6,  14. — uihm,  of  pangs) 
which  precede  the  regeneration  [or  new  birth  of  the  world]  : 
see  ch.  xix.  28,  and  Rom.  viii.  22.  A  metaphor  taken  from 
childbirth. 

9.  '  ^m-ATinZdiv  l/i&g,  they  shall  hill  you)  sc.  some  of  you ;  see 
Luke  xxi.  16.  The  Lord  does  not  point  these  out,  in  order 
that  all  may  watch.  Before  the  destruction  of  Jerusalem,  James 
the  Greater  was  slain  by  Herod,  as  St  Luke  mentions ;  Peter, 
by  Nero,  as  ecclesiastical  history  hands  down.  You  :  as  if  you 
were  in  fault,  and  were  the  authors  of  the  misery  of  the  human 
race.  This  is  the  last  consolation  of  the  world.  "Judgment 
begins  with  the  house  of  Grod." — /x,i((o{///,imi,  hated)  The  Christian 
religion  has  something  peculiar,  hateful  to  the  corrupt  world, 
which  tolerates  aU  other  denominations. 

10.  2xavdaXi(!6rigovTa.i,  shall  be  offended)  sc.  shall  make  shipwreck 
of  their  faith.-^ — aXX^Xous,  one  another)  This  is  the  saddest  of  all. 

11.— 13.  Ka/  •TToXkoi,  X.T.X.,  and  many,  etc.)  Faith,  love,  and 
dope  must  be  anxiously  preserved. 

12.  Tnv  avo/iiav,  unrighteousness)  Unrighteousness  and  hve  are 
jpposites  ;  for  love  is  the  fulfilling  of  the  law.  Unrighteousness 
involves  compulsion,  love,  as  it  were,  something  natural. — 
'\iMyneiTai,  shall  wax  cold)  It  is  the  character  of  love  to  burn. — 
i  ayd'jrr],  love)  SC  towards  God,  mankind,  our  neighbour,  and 
Durself ;  of  a  spiritual  and  also  natural  kind;  love,  which  is  the 
mm  of  the  law. — gropy^  (natural  affection)  makes  parents  rejoice 
Ji  the  birth  of  their  offspring :  when  iniquity  has  made  times 

'  As  of  love,  V.  12. — V.  g 


♦20  ST  MATTHEW  XXIV.  13-15. 

hard,  they  rejoice  in  losing  their  offspring  or  having  none. 
Love  is  the  ornament  and  very  life  of  Christians,  and  of  their 
vchole  condition  and  conduct,  Phil.  i.  9  ;  2  Pet.  i.  7  ;  Rev.  ii.  4. 
It  is  also  the  foundation  of  that  utto^oioj,  patience  or  endurance, 
mentioned  in  the  next  verse. — rm  •jroXKm,  of  the  many)  i.e.  of 
the  majority,  sc.  of  those  who  do  not  excel  in  love.  Unrighteous- 
ness is  especially  practised  by  those  who  are  exceedingly  power- 
ful or  excessively  poor :  whence  also  the  love  of  the  rest  waxes 
cold.^  That  justice  which  is  called  particular,  being  violated, 
that  which  is  called  universal,  languishes.^ 

13.  'O  bi  vm/jiihag,  but  he  that  endureth)  By  constancy,  we 
preserve  faith,  love,  and  hope. — e/'s  nXog,  unto  the  end)  sc.  of  the 
temptation. — olrog,  this  man)  i.e.,  he,  I  say,  being  as  it  were 
exempted  from  the  general  lot;  see  ver.  22. — eaSrisirai,  shall  be 
saved)  When  the  city  was  destroyed,  the  Christians  were 
saved;  see  Luke  xxi.  28,  31. 

14.'  ToDro  TO  Euayy'sXm  rfig  BaSiXtioig,  ThIS  Gospel  of  the 
Kingdom)  sc.  which  Jesus  preached. — ij^n,  shall  come)  The 
verb  rixeiv  does  not  signify  merely  to  approach,  but  to  arrive,  nay, 
actually  to  be  present.* — rb  r'sXo;,  the  end)  spoken  of  in  the  fol- 
lowing verses,  on  which  account  we  find  oh,  therefore,  in  the 
next  verse.  Before  that  end,  Peter,  Paul,  and  others  alluded 
to  in  ver.  9,  had  concluded  their  apostolate. 

15.  TJ  jSSIXuy/ia  r^5  ipri/iudeug,  the  abomination  of  desolation) 
The  abomination  of  profanation  was  followed  by  the  abomina- 
tion of  desolation.  Such  was  the  name  given  by  the  Jews  to 
the  Roman  army,  composed  of  all  nations,  the  standards  of 
which  they  held  in  abomination  as  idols,  since  the  Romans 
attributed  divinity  to  them.  See  Spizelii  Collatio  de  vaticin. 
ang.,  p.  135. — AawJiX  roZ  vpofriToxt,  Daniel  the  prophet)  Cf.  Heb. 

^  Since  their  power  and  means  of  doing  good  are  taken  violently  from 
them  by  unrighteousness  or  injustice. — ^V.  g. 

'  Universal  justice  comprehends  the  whole  of  our  duty  to  our  neighbour ; 
particular  justice  is  that  strictly  so  called.  See  Aristotle's  Nicomachsean 
Ethics,  Book  V.  passim.— (I.  B.) 

'  Kvipv^c^TicrsTai)  This  was  accomplished  before  the  destruction  of  Jeru- 
salem.    Col.  i.  23. — V.  g. 

*  i' P)C0f4.iiii  denotes  progress  to,  or  arrival  at,  a  place ;  ^xa,  that. the  pro- 
gress has  been  effected,  and  the  arrival  taken  place ;  so  that  t^Ka  must  be 
rendered,  not  I  come,  but  I  am  come (I.  B.) 


ST  MATTHEW  XXIV.  16.  421 

xi.  32-34  ^  with  reference  to  Daniel's  being  a  prophet,  although 
by  many  of  the  Jews  he  was  not  considered  as  one  of  the 
prophets.  A  slight  cause  may  frequently  produce  an  important 
error.  In  the  Latin  Bibles,  the  apocryphal  writings  were  long 
ago  mixed  with  the  canonical  books  according  to  the  connection 
of  their  subjects,  and  were  distinguished  from  them  in  the 
index  of  books  by  certain  marks,  as  one  may  see  in  MSS. ;  in 
process  of  time,  this  caution,  feeble  at  best,  having  been  neglected, 
they  came  to  be  considered  canonical.  On  the  other  hand,  since 
they  who  first  collected  the  books  of  the  Old  Testament  into 
one  volume,  did  not  possess  the  book  of  Daniel,  that  book,  which 
was  written  both  at  a  later  period  and  also  out  of  Palestine,  was 
added  to  the  Hagiographa;  not  inappropriately  indeed,  since 
the  weeks  predicted  by  Daniel  began  to  be  fulfilled  in  Ezra  iv. 
24 ;  yet  from  this  circumstance,  some  persons  thought  that 
Daniel  was  not  a  prophet  at  all,  as  he  was  not  placed  with  the 
prophets,  and  as  they  fdrthermore  dishked  the  occupation  of  ex- 
amining his  prophetical  periods.  The  Great  Prophet,  however, 
confirms  his  claim  to  the  prophetical  character. — Isrug,  standing) 
It  should  be  written  thus  (not  Itfris),^  even  in  the  neuter :  for 
isToig  is  contracted  from  iarahg,  whence  also  we  find  ierSira  in 
Luke  V.  2 — IvEtfrwra  in  Rom.  viii.  38,  etc.  It  must  be  referred 
to  ISd's'Xvyfia,  the  abomination — already  firmly  standing,  and  des- 
tined long  to  stand.  An  instance  of  Prosopopoeia. — h  rdvi^  "yV? 
on  (or  in)  a  (or  the)  holy  place')  In  Dan.  ix.  27,  the  Lxx.  have 
5's-/'  ri  iipov,  on  the  holy  place  (or  the  temple).  The  time  of  flight 
is  joined  in  Luke  xxi.  20  with  the  actual  moment  of  the  ap- 
proach of  the  army ;  and  Eusebius  mentions  (H.  E.  iii.  5),  that 
at  that  very  time  the  Divine  warning  to  fly  had  been  repeated. 
The  holy  place,  therefore,  does  not  here  signify  the  temple,  or 
the  holy  of  holies,  for  it  would  have  been  too  late  to  flee  after 
that  had  been  profaned,  but  a  definite  place  without  and  near 

1  "  The  Prophets,  who — stopped  the  mouths  of  lions :"  with  which  com- 
pare Dan.  vi.  22. — Ed. 

2  Lachm.  and  Tisch.  read  lo-roVi  withB  corrected  later  (and  D  corrected?) 
La.  The  rough  Alexandrine  forms  have  been  retained  in  the  best  editions 
of  the  LXX.,  edited  from  the  Vatican  MS.  They  ought  to  have  been  also 
retained  in  the  New  Testament :  and  they  would  have  been,  had  the  latter 
been  edited  from  the  oldest  MSS.  instead  of  from  those  inferior  ones  used  by 
the  originators  of  the  Textus  Receptus. — Ed. 


122  ST  MATTHEW  XXIV.  15. 

the  Holy  City ;  in  short,  that  very  place  which  our  Lord  (as 
He  had  often  done)  regarded  as  made  holy  by  His  presence, 
whilst  He  was  uttering  these  words :  cf.  Acts  vii.  33.  We  learn 
certainly  from  Josephus,  that  the  principal  strength  of  the 
besieging  army  was  upon  the  Mount  of  Olives  :  "  They  were 
commanded,"  says  he,  "to  encamp  on  the  mount  which  is 
called  the  Mount  of  Olives,  which  lies  over  against  the  city  on 
the  east." — Wars  of  the  Jews,  vi.  3.  And  that  mount  was  con- 
sidered holy  also  by  the  Jews,  because  the  neighbouring  temple 
could  be  looked  into  therefrom ;  and  they  had  also  a  tradition 
that  the  Shechinah  had  stood  there  for  three  years  and  a  half. 
They  called  it  also  niT'B'Dn  "in,  the  Mount  of  Unction.  Very  per- 
tinent to  this  is  Zech.  xiv.  4,  where  the  very  mention  of  the 
eastern  quarter  (plaga)  appears  to  denote  holiness.  And  there- 
fore that  place  which  St  Matthew  designates  as  "  holy,''  is 
described  by  St  Mark  as  "  where  it  ought  not."  Both  of  which 
passages  refer  to  that  in  Dan.  ix.  27  ;  where  the  region  of  that 
mount  is  said  to  be  D''S"'pC}'  ^103,-^  a  quarter  (plaga)  otherwise  holy, 
but  then,  on  account  of  the  idolatrous  besiegers,  abominable : 
because  there  the  DDB'  ppc  the  abomination  that  maketh  desolate, 
Dan.  xii.  11,  and  xi.  31,  was  to  stand.  For  f\i2  signifies 
also  a  quarter  of  the  world,  even  without  mention  of  the 
wind,  as  in  Is.  xi.-12.  Punishment  generally  begins  in  the 
more  holy  places,  and  thence  spreads  to  other  parts. — i  Am- 
'yivuexav  voi'iTu,  let  him  that  readeth  understand^  St  Mark  has 
the  same  parenthesis  in  ch.  xiii.  14,  although  in  many  copies 
that  clause  from  Daniel  is  not  to  be  found  there.  Both 
Evangelists,  writing  before  the  siege  of  the  city,  warned  their 
readers  to  observe  the  accurate  advice  of  the  Lord  concerning 
the  place  and  the  rapidity  of  flight.  Li  Dan.  xii.  10,  the  lxx. 
have  01  vo^/iovee  ewrjeougi,  the  wise  will  understand :  and  the  Hebrew 
has  'iVl''  Cpau'Dn,  the  wise  will  understand. — 6  a.myivdiex.m,  he  that 
readeth)  does  not  mean  the  public  reader  of  Daniel  (for  at  the 
commencement  of  the  siege,  the  public  lessons  in  the  Law  were 
taken  from  Leviticus,  and  none  from  Daniel  were  associated 
with  them  or  with  any  others),  but  any  reader  either  of  Daniel 

'  E.  V.  "  The  overspreading  of  abominations."    Otherwise,  pinnacle  of. 
-(I.  B.) 


ST  MATTHEW  XXIV.   16-20.  423 

or  of  the  Evangelist,  especially  when  the  siege  was  approaching. 
All  ought  to  understand :  and,  since  they  were  commanded  to 
pray  that  their  flight  might  not  take  place  on  the  Sabbath  day, 
why  should  the  Sabbath  reader  be  warned  more  than  others  1 

16.  Tors,  then)  This  answers  to  croVt,  when,  in  ver.  3.  The 
word  "  then"  often  occurs  in  this  discourse. — o'l  b  rf]  'loubaicj,, 
those  that  are  in  Judea)  not  all  the  Jews,  nor  Christians  dwell- 
ing elsewhere ;  but  those  who,  believing  the  word  of  Jesus, 
should  be  in  Judea. — (fmyirueav,  let  them  flee)  without  hope  that 
the  siege  might  be  raised. — ii:}  t&  opri,  into  the  mountains)  Safety 
was  here  promised  in  the  mountains :  and  it  was  afterwards 
found  there  at  Pella.  See  Eusebius  H.  E.  iii.  5.  Jesus  warns 
His  followers  not  to  think  that  they  would  be  safe  within  the 
city,  in  opposition  to  the  persuasion  pertinaciously  maintained 
during  the  actual  siege  by  the  carnal  prudence  of  the  Jews. 

17.  M^  xaTccjSaivsTdi,  let  him  not  come  down)  sc.  let  him  come 
down,  not  by  the  inner,  but  by  the  outer  stairs.^ — apa!  n,  to 
take  anything)  e.g.  victuals;  corresponding  with  garments  in 
the  next  verse. 

18.  'Bv  tOj  aypSi,  in  the  field)  Husbandmen  go  lightly  clad 
into  the  field. 

19.  Oua;,  woe  !)  This  is  not  put  by  way  of  imprecation,  but  of 
indication.  Neither  is  it  an  interdiction  against  the  generating 
of  children,  but  only  a  prediction  of  misery. — ra7i  h  yaerpi 
i^oveaig,  x.r.X.,  to  them  that  are  with  child,  etc.)  Because  they 
will  not  be  able  to  flee  quickly.  Godly  women  will  share  the 
common  calamity  ;  see  Luke  xxiii.  29. 

20.  lipoSivyii^i,  pray  ye)  Many  things  are  rendered  less 
grievous  in  answer  to  the  prayers  of  the  righteous.  They  did 
pray,  and  their  flight  did  not  take  place  in  the  winter. — -^iifiSimg, 
winter,  or  cold  and  tempestuous  weather)  Not  merely  the  time  of 
the  year,  but  the  state  of  the  weather,  seems  to  be  intended  by 
this  word ;  see  ch.  xvi.  3.^     The  event   certainly  occurred  in 

'  The  roofs  of  Jewish  houses  could  be  reached  either  by  the  inner  stair- 
case, which  communicated  with  the  interior,  or  by  the  outer  steps,  which  led 
directly  to  the  ground  without. — (I.  B.) 

^  Where  the  word  xti/^uv  is  rendered  in  E.  V.  foul  weather.  This  signi- 
fication is  frequent  in  classical  authors. 

The  Portuguese  word  inverno  has  the  same  double  force. — (I.  B.) 


*2i  ST  MATTHEW  XXIV.  21-23, 

spring ;  cf.  ver.  18  concerning  the  field. — la^^arix),  on  the  Sab- 
bath day)  Not  because  it  would  have  been  unlawful  to  flee  or 
carry  burdens  on  the  Sabbath  day,  especially  for  Christians, 
but  because  it  is  peculiarly  miserable  on  that  day,  which  is  given 
to  joy,  to  break  off  the  rites  of  religious  worship  and  flee,  and 
because,  being  less  prepared  for  flight,  each  hinders  the  other  in. 
attempting  it  by  crowding  the  doors  of  synagogues  or  the  gates 
of  cities  much  more  than  when  they  are  in  the  country  or  in 
private  houses.  Ptolemy  Lagus,  according  to  Josephus,  took 
Jerusalem  by  surprise  on  the  Sabbath  day :  Ant.  xii.  1.  In 
fine,  punishments  which  happened  to  the  Jews  on  the  Sabbath 
day  were  more  grievous  than  others :  see  Hainlin  Chronol.  Ex- 
plan,  fol.  19,  20.  Their  enemies  also  were  more  truculent  on 
that  day  than  on  any  other,  from  hatred  of  the  Sabbath.  At 
the  time  when  sin  is  at  its  height,  punishment  arrives  ;  cf.  Hos. 
iv.  7.  The  observance  of  the  Sabbath  did  not  wholly  expire 
before  the  destruction  of  the  temple. 

21.  'A-rr'  apxns  x6e/jLov,  from  the  beginning  of  the  world)  in  the 
time  of  the  Deluge,  etc. 

22.  Oux.  av  isuSti,  would  not  be  saved)  They  would  be  excluded 
by  premature  death  from  the  salvation  of  the  soul  which  is  as- 
cribed to  the  elect.  They  who  have  already  attained  salvation 
will  utter  the  words  which  resound  in  Eev.  vii.  10. — -Traaa,  adp^, 
all  flesh})  in  itself  weak. — roiig  JxXsxroOs,  the  elect)  The  elect, 
whether  already  converted  or  hereafter  to  become  so,  or  as  yet 
unborn,  are  mingled  with  the  rest  of  mankind.  Where  the 
force  of  temptations  exceeds  the  ordinary  strength  of  the  faithful, 
election  is  mentioned — see  ver.  24,  31,  and  Luke  xviii.  7 — and 
the  faithfulness  and  power  of  God ;  see  1  Cor.  x.  13  ;  1  Pet. 
i.  5  ;  Eev.  xiii.  8. — xoXo^wifietwai,  shall  be  shortened)  An  appro- 
priate verb,  since  that  which  is  shortened  loses  the  entireness  of 
its  parts,  yet  so  that  it  may  nevertheless  be  considered  as  the  whole. 

23.  Tors,  then)  sc.  at  the  time  of  the  fall  of  Jerusalem. — /x,rt 

'  In  E.  v.  the  words  are  rendered,  "no  fiesh  should  he  saved."  The  dif- 
ference is  one  of  idiom,  not  of  sense.  E.  V.  applies  the  negative  universally 
to  the  subject ;  Bengal,  translating  the  Greek  words  literally,  applies  the 
negative  to  the  predicate :  sc.  all  flesh  wouldnot  be  saved — i.e.  all  flesh  would 
come  under  the  category  of  not  being  saved;  in  other  words,  would  perish. 
—(LB) 


ST  MATTHEW  XXIV.  23-28.  425 

meTiOfr/rs,  do  not  believe)  For  from  that  time  forth  the  Son  of 
Man  will  not  be  seen  until  His  Advent.  His  coming  to  judg- 
ment, therefore,  is  mentioned  incidentally  in  ver.  27,  and  pro- 
fessedly in  ver.  29,^  30. — oiSi,  here)  sc.  where  any  one  is  who  calls 
himself  the  Messiah. 

24.  'S.riii.ifa,  %ai  Tipara,  signs  and  ■prodigies)  Signs  affect  the 
intellect ;  prodigies,  one  class  of  which  is  fearful  sights  (see 
Luke  xxi.  11,  and  cf.  Acts  ii.  19),  trouble  the  mind. — el  dwarhv, 
if  [it  were]  possible)  This  clause  denotes  the  utmost  endeavour, 
yet  made  in  vain  ;  cf.  Acts  xxvii.  39.^ 

26.  'Ev  rjj  lenf-Vi  in  the  desert)  This  might  be  said  speciously 
(cf.  ch.  iii.  3),  and  is  applicable  to  those  who  drew  crowds  and 
bands  tumultuously  after  them ;  see  Acts  xxi.  38.  Therefore 
our  Lord  adds,  "  Go  not  forth." — sv  roTs  rafLiloig,  in  the  secret 
chambers)  This  applies  to  those  who  pretended  to  possess  hidden 
treasures,  therefore  our  Lord  adds,  "  Believe  it  not." 

27.  '  Aerpa'Trri,  lightning)  It  is  not  all  lightning  that  is  meant, 
but  that  which  sometimes  suddenly  fiUs  the  whole  horizon  without 
previous  warning. — ai-i  avaroXuv,  from  the  east)  The  Hghtning 
comes  also  from  the  other  quarters  ;  but  in  this  passage  it  is  said 
to  come  from  the  east.  It  may  be  supposed  that  Christ's  Advent 
will  take  place  from  the  east.  The  interval  which  is  to  elapse  be- 
tween the  appearance  of  the  Lord's  Advent  (see  Gnomon  on  2 
Thess.  ii.  8)  and  the  Advent  itself,  enables  the  actual  Advent  to  be 
sudden. — rou  T/oD  '  Av^pumv,  of  the  Son  of  Man)  From  this  place 
to  ver.  44,  especially,  He  is  frequently  called  The  Son  of  Man ; 
cf.  ch.  XXV.  31. 

28.  "O'ffou  yap  x.T.\.,  for  where,  etc.)  This  adage  is  combined 
here  with  the  mention  of  the  false  teachers  which  occurs  in  ver. 
23  ;  but  in  Luke  xvi.  37,  31,  32,  with  that  of  sufferings  caused 

'  Bengel  means,  that  until  His  final  Advent,  which  all  must  recognise 
when  it  takes  place,  Christ  shall  not  he  visible ;  and  that,  therefore,  any  who 
says  he  is  Christ  before  then,  is  ipso  facto  an  impostor.  The  coming,  ac- 
cordingly, in  ver.  27,  is  not  a  personal  one,  but  a  virtual  coming  in  the  judg- 
ments inflicted  on  Jerusalem  and  Judea :  therefore  it  is  only  incidentally 
dwelt  on  as  His  coming.  But  the  coming,  in  ver.  29,  is  th&  personal,  msible, 
and  final  coming ;  and  therefore  it  is  described  professedly  as  such :  "  Then 
shall  o/)peor  the  sign  of  the  Son  of  man — they  shall  see  the  Son  of  man." — Ed. 

'  'Trpoeipnx.x)  Exercising  peculiar  faithftilness  and  divine  afTection  towards 
you. — ^V.  g. 


4a6  ST  MATTHEW   XXIV.  29. 

by  war.  The  carcase,  therefore,  must  be  carnal  Judaism,  de- 
void of  that  life  by  which  the  body  of  Christ  is  sustained,  and 
yet  boasting  some  appearance  of  a  body,  upon  which,  as  upon  a 
carcase  left  to  them,  the  eagles  will  pounce  greedily  and  in  great 
numbers. — {eiimx6^<fovTai,  will  be  gathered  together — the  future 
tense.)  Christ,  however,  who  comes  as  the  lightning,  is  not  to 
be  sought  for  at  that  carcase  ;  ver.  23,  27.  All  kinds  of  eagles 
are  not  carnivorous,  but  only  some  species  ;*  cf.  Job  xxxix.  30. 
These  eagles  are  partly  the  false  Christs  and  false  prophets, 
partly  the  Eoman  forces.  The  Romans  bore  an  eagle  on  their 
standards,  and  were  not  the  first  nation  who  did  so ;  and  some 
are  of  opinion  that  the  eagle  in  this  passage,  and  the  boar  in 
Ps.  Ixxx.  14  (13)  allude  to  their  military  standards ;  cf.  Hos. 
viii.  1. 

29.  EMsw;  de  fiira  riji'  6Xl-'\/iv  tuv  rifi^epSiv  sxehuv,  x.r.X.,  but  im- 
mediately after  the  affliction  of  those  days,  etc.)  There  are  four 
things  to  be  observed  in  this  passage.  (1)  Our  Lord  speaks  of 
the  sun  being  literally  darkened,  etc.  And  this  phrase  fre- 
quently occm-s  in  the  prophets,  concerning  the  destruction  of  a 
nation,  and  in  such  cases  has  a  much  more  literal  force  than  is 
generally  supposed,  for  where  there  is  a  great  destruction  of  men, 
the  beholders  of  the  sun  are  reduced  to  a  small  number ;  but 
much  more  in  the  present  passage  has  it  a  Uteral  force,  for  the 
whole  of  our  Lord's  language  on  this  occasion  is  strictly  Hteral ; 
therefore  this  verse  must  be  also  understood  literally.  (2)  The 
tribulation  indicated  will  be  that  of  the  Jewish  people,  and  that 
for  one  generation.  (3)  It  is  not  said,  after  that  tribulation,  nor 
after  those  days,  but  after  the  tribulation  of  those  days,  as  in 
Mark  xiii.  24. — Iv  ixihais  rati  ruiipaii  //^sra,  rriv  6Xi-^i)i  exiivriv,  in 
those  days,  after  that  tribulation.  The  term,  "  those  days,"  refers 
to  ver.  22  and  19 ;  and  it  is  indicated  that  the  tribulation  will 
not  be  long,  but  brief  in  duration;  ver.  21,  22,  34.  (4)  The 
expression,  eMews,  quickly  (cito),  implies  a  very  short  delay,  since 
owa,  not  yet  (ver.  6)  i.e.,  oiix.  luSiug,  not  quickly  (Luke  xxi.  9),  is 
said  of  the  short  delay  which  must  precede  that  tribulation  ;  nay, 
the  passage  already  cited  from  St  Mark  excludes  delay  altogether. 

^  Bengel  would  seem  to  mean,  they  do  not  all  feed  on  carrion,  as  vultures 
do.  The  Greek  word  comprehends  both  tribes,  the  latter  of  which  are  pro- 
bably meant  in  the  text. — (I.  B.) 


ST  MATTHEW  XXIV.  29.  i27 

The  Engl.  Vers,  has  "  immediately."  You  will  say,  it  is  a  great 
leap  from  the  destruction  of  Jerusalem  to  the  end  of  the  world, 
which  is  represented  as  coming  quickly  after  it.  I  reply — A 
prophecy  resembles  a  landscape  painting,  which  marks  distinctly 
the  houses,  paths,  and  bridges  in  the  foreground,  but  brings 
together,  into  a  narrow  space,  the  distant  valleys  and  mountains, 
though  they  are  really  far  apart.  Thus  should  they  who  study 
a  prophecy  look  on  the  future  to  which  the  prophecy  refers. 
And  the  eyes  of  the  disciples,  who  had  combined  in  their  ques- 
tion the  end  of  the  temple  and  of  the  world,  are  left  somewhat 
veiled  (for  it  was  not  yet  the  time  for  knowing  ;  see  ver.  36), 
from  which  cause,  imitating  our  Lord's  language,  they  with  uni- 
versal consent  declared  that  the  end  was  near  at  hand.  In 
their  progress,  however,  both  prophecy  and  contemplation  {pro- 
spectusY  more  and  more  explain  things  further  distant.  In 
which  manner  also  we  ought  to  interpret  what  is  obscure  by 
what  is  clear,  not  what  is  clear  by  what  is  obscure,  and  to  vene- 
rate in  its  dark  sayings  that  Divine  wisdom  which  always  sees 
all  things,  but  does  not  reveal  all  things  at  once.  Afterwards  it 
was  revealed  that  Antichrist  should  come  before  the  end  of  the 
world ;  and  again  Paul  joined  these  two  rather  nearly  together, 
until  the  Apocalypse  also  placed  an  interval  of  a  thousand  years 
between  them.  The  advent  of  our  Lord,  however,  actually  took 
place  (as  far  as  its  commencement  was  concerned;  see  Gnomon  on 
John  xxi.  22)  after  the  destruction  of  Jerusalem,  and  presently, 
too,  inasmuch  as  no  intermediate  event  was  to  be  mentioned  in  the 
present  passage  ;  cf.  Gnomon  on  ch.  iii.  1.  The  particle  ivkaig 
{quickly  or  immediately)  refers  to  this  advent,  not  absolutely  to 
the  darkening  of  the  sun  and  moon,  for  that  accords  with  the  ex- 
tent of  our  Lord's  meaning;  so  that  the  meaning  is  "  soon  after  the 
tribulation  of  those  days,  it  will  come  to  pass  that  the  sun  shall  be 
darkened"  etc.    A  similar  connection  of  an  adverb"  with  a  verb 

^  Looking  further  forward,  as  in  the  landscape  already  alluded  to,  wherein 
at  first  sight  all  the  parts  might  seem  projected  into  the  one  plane.  But  the 
eye,  which  has  gradually  come  to  discern  perspective,  and  to  substitute,  by 
the  judgment,  causes  for  the  visible  efiects,  learns  to  look  further,  and  to 
separate  by  wide  distances  the  foreground  and  background  of  the  picture. 
—Ed. 

»  Sc.  o'l'^a  on  the  day  that.— (J.  B.) 


428  ST  MATTHEW  XXIV.  29. 

occurs  in  Gen.  ii.  17  ;  in  the  day  on  which  thou  shalt  eat  thereof, 
it  will  come  ta  pass  that  thou  shalt  die  the  death ;  see  also  Gno- 
mon on  eh.  xxvi.  64,  and  Luke  i.  48.  The  expression  may  also 
be  referred  to  the  mode  of  speech,  so  as  to  mean  after  that  afflic- 
tion (which  the  plan  of  this  discourse,  and  the  point  of  view  from 
which  this  time  is  regarded,  permit  to  be  subjoined  immediately, 
provided  it  be  indicated  that  the  other  things  will  intervene)  the 
sun  shall  be  darkened,  etc.  It  frequently  occurs  that  adverbs, 
as  in  this  passage,  luhug,  immediately,  do  not  qualify  the  thing 
itself,  but  the  language  in  which  it  is  expressed.  Thus,  in  Mark 
vii.  9,  the  adverb  xaXug,  well,  and  the  verb  ahriTn,  ye  abolish 
[Engl.  Vers.,  ye  reject^,  are  joined  with  [a  part  of]  the  verb  to  say 
[viz.  it  may  be  said  thai],  understood :  thus,  too,  in  Heb.  i.  6, 
the  adverb  nraXiy,  again,  is  joined  with  the  verb  Xiyn,  He  saith. 
In  fine,  St  Luke  (xxi.  24,  25)  separates  the  signs  in  the  sun, 
etc.  [from  that  tribulation']  by  a  greater  interval.  Some  explain 
iu?>eui  as  denoting,  not  the  shortness  of  the  interval,  but  the 
suddenness  of  the  event  after  long  intervening  periods.  We 
must,  however,  keep  to  our  first  interpretation,  so  indeed  that 
the  particle  euditag  be  understood  to  comprehend  the  whole  space 
between  the  destruction  of  Jerusalem  by  Titus  and  the  end  of 
the  world.  On  such  passages  there  rests,  as  St  Antony  used 
to  term  it,  a  prophetical  cloudlet.  It  was  not  yet  the  fit  time 
for  revealing  the  whole  series  of  events  from  the  destruction  of 
Jerusalem  down  to  the  end  of  the  world.  The  following  is  a 
paraphrase  of  our  Lord's  words,  "  Concerning  those  things 
which  will  happen  after  the  tribulation  of  those  days  of  the  de- 
struction of  Jerusalem,  the  nearest  event  which  at  present 
it  suits  My  condition  to  mention,  and  your  capacity  to  ex- 
pect, is  this,  that  the  sun  will  be  darkened,"  etc.  Furthermore, 
it  does  not  follow  from  this  that  the  expression,  fitT&  raura,  after 
these  things,  should  be  understood  loosely  in  Eev.  iv.  1.  Where 
quickness  is  presupposed  from  Eev.  i.  1.  Such  formulae  are 
to  be  understood  according  to  the  analogy  of  the  passages  where 
they  occur. — 6  nXiog  exoTisSrioiTai,  the  sun  shall  be  darkened)  This 
must  be  taken  literally,  of  a  calamity  different  from  those  whicn 
have  been  described  before.  In  the  Old  Testament,  such  ex- 
pressions are  used  metaphorically,  the  figure  being  derived  from 
that  which  will  literally  happen  at  the  end  of  the  world. — ^  giXrivTi 


ST  MATTHEW  XXIV.  30.  489 

oi  Stitfi  rJ  plyyo;  airrig,  the  moon  shall  not  give  her  light)  sc.  as 
she  is  wont  to  do  both  when  filling  and  waning.  According  to 
the  course  of  nature,  the  sun  and  moon  are  eclipsed  at  different 
times :  then,  however,  they  will  both  be  eclipsed  at  once. — airh 
Tou  oiipavov,  from  heaven)  It  is  not  said  upon  the  earth ;  cf.  in 
Mark  xiii.  25. — inm-jcromg,  falling  out.  They  shall  be  as  though 
they  were  not,  sc.  without  light. — du\ia/j,iig,  powers)  sc.  those  firm 
interchained  and  subtle  powers  of  heaven^  (distinct  from  the  stars) 
which  are  accustomed  to  influence  the  earth.  They  are  thus 
denominated  by  Matthew,  Mark,  and  Luke. — aaXivS/isovrai,  shall 
be  shaken)  an  appropriate  metaphor  fi:om  the  waves  of  the  sea.^ 
30.  To  srifiiiov  Tou  T/oD  rou  avipuivox),  the  sign  of  the  Son  of  Man^) 
This  is  a  more  special  sign ;  those  which  are  mentioned  in  Luke 
xxi.  25  precede  it,  and  are  more  general.  The  very  appellation, 
"  the  Son  of  Man,"  agrees  with  these  things  (cf.  Gnomon  on  ch. 
xvi.  13) :  for  the  mourning  of  the  tribes  of  the  earth  is  joined  in 
Eev.  i.  7,  with  their  seeing  Him  in  person.  Our  Lord  means 
therefore  to  say,  "  Do  not  seek  for  any  previous  sign ;"  see  ver. 
27.  He  Himself  will  be  His  own  sign,  as  in  Luke  ii.  12  ;  and 
so  much  the  more  so,  because  conjointly  with  His  actual  appear- 
ance, or  a  little  before  it  mankind  will  behold  a  triumphal  pro- 
cession (pomparn)  in  the  clouds :  unless  indeed  a  thick  darkness, 
a  dazzling  glory,  the  form  of  the  cross,  or  some  star,  also  ap- 
pear. Cf.  ch.  ii.  2.  Before  this  He  had  been  a  sign  which  was 
spoken  against  (see  Luke  ii.  34)  :  then  He  will  be  a  sign  mani- 
fest to  all.  A  Sign  denotes  something  very  remarkable  and 
striking  to  the  eyes,  whether  it  contain  the  signification  of  some- 
thing else,  or  of  itself;  see  Rev.  xii.  1.  The  sun,  moon,  and 
stars,  having  been  extinguished,  that  sign  will  be  visible  in  the 
brightness  of  the  Lord,  and  thence  in  that  of  a  cloud,  and  of 
the  clouds.''     In  short,  the  sign  (cf.  Mark  xiii.  26,  4)  is  the 

'  Prov.  viii.  27.— E.  B. 

2  Rev.  vi.  14.— E.  B. 

'  Herein  is  contained  a  reply  to  the  question  proposed  at  ver.  3. — V.  g. 

*  Bengel's  expression,  "  nubis  ac  nubiuni,"  "  of  a  cloud  and  of  the  clouds,'' 
evidently  refers  to  Luke  xxi.  27,  "  Then  shall  they  see  the  Son  of  Man  com- 
ing IN  A  CLOUD,  with  power  and  great  glory"  and  to  the  words  which  occur 
in  the  present  verse,  "  they  shall  see  the  Son  of  Man  coming  m  the  clouds 
of  Heaven  mth  power  and  great  glory." — (I.  B.) 


430  ST  MATTHEW  XXIV.  31-33. 

triumphal  train  of  the  Son  of  man  coming  in  His  glory,  who  is 
Himself  to  be  beheld  presently  after,  as  this  passage  tells  us. — 
a'l  (puXa!,  the  tribes)  especially  of  Israel. — 'i-^ovrai,  shall  see) 
Cf.  Numb.  xxiv.  17. — M  rZv  vfftXSiv,  on  the  clouds)  St  Luke 
says,  h  ncpiXji,  on  a  cloud)  He  will  be  attended  by  many 
chariots  -^  He  will  be  borne  on  a  very  magnificent  one. 

31.  Tous  ayyikovi  A'mtou,  His  angds)  It  is  likely  enough  that  a 
certain  number  of  angels  may  be  called  peculiarly  the  angels  of 
Christ,  although  all  are  subject  to  Him. — edXmyyog,  of  a  trumpet) 
Trumpets  are  employed  to  call  multitudes  together ;  that  trumpet 
will  have  a  loud  voice  [Eng.  Vers,  great  sound']. — sitiamd^otjei,  they 
shall  gather  together)  Cf.  2  Thess.  ii.  1. — a;r  anpm  ovpavSiv,  from 
the  extremities  of  the  heavens)  In  Mark  xiii.  27,  we  have  a^r  axpou 
yng,  from  the  uttermost  part  of  the  earth. — &x.p(iv  signifies  any 
extremity.  Where  the  earth  ends,  there  the  heaven  begins : 
whence  it  happens,  that  the  mountains  and  the  heavens  also 
sometimes  represent  each  other  in  parallel  passages..  Cf.  2  Sam , 
xxii.  8  with  Ps.  xviii.  8  (7).  It  corresponds  with  the  Hebrew 
^133  (extremity).  In  Deut.  xxx.  4,  the  LXX.  have  "  kt'  kx/jou  roC 
oupavotj  eai;  cixpov  tou  oupavov"  "from  [the  one]  extremity  of  the 
heaven  to  [the  other]  extremity  of  the  heaven ;"  and  thus  also  in 
Deut.  iv.  32. 

32.  'AtJ  de  Tjjg  evxiji,  but  from  the  fg-tree)  An  obvious  matter. 
—r^v,  the)  sc.  following. — vapa^o'k^v,  parable)  a  most  beauti- 
ful one. 

33.  Taura  -Travra,  these  things  all)  The  order  of  words  ought  not 
to  be  always  overlooked :  the  emphasis,  and,  in  speaking,  the 
accent,  irequently  falls  upon  the  first  of  two  words.  The  present 
is  the  first  passage  which  has  required  this  to  be  demonstrated ; 
we  will  therefore  do  so  [by  the  following  examples]  : — (1.)  Luke 
xi.  36,  II  oZv  rh  ffZf/,a  (Sou  'OAON  (punivh,  fifi  e^ov  tI  MEP02  exo- 
riivhv,  'idrai  <I)ilTEINON  oXm,  in;  orav  i  Xlix^os  ^V  aarpa-ir^  OflTIZH 
e'e,  if  then  thy  body  [be]  ALL  light,  not  having  any  paet  dark,  it 
shall  be  light  all  over,  as  when  the  candle  by  its  shining 
LIGHTETH  thee.  In  this  passage  oXov  (all,  the  whole,  Lat.  totum, 
Fr  tout)  is  emphatic  before  (parmhv  (light,  Lat.  lucidum),  in 
opposition  to  /isfos  (part)  :  and  fnare/vJv  is  emphatic  before  oXoc, 

'  As  u  usual  in  a  royal  procession. — V.  g. 


ST  MATTHEW  XXIV.  33  431 

its  emphasis  being  declared  by  the  verb  uwr/^j]  {lighteth,  Lat. 
illuminet.  (2.)  John  xiv.  2.  3,  wofsuo/^a/  iToi/idnai  TOnON  6/a/v. 
xa,}'  soiv  'TTopiuSSi  xai  iroi/idgiu  'TMIN  roVov,  x.t.X.  J  go  to  prepare 
A  PLACE  for  you,  and  if  I  go  and  prepare  FOR  TOU  a  place,  etc. 
Here  the  apparent  contradiction  is  removed  by  the  order  of  the 
words,  "  A  PLACE  is  not  to  be  prepared  for  you,  since  it  is 
already  prepared,"  ^  is  the  negative  proposition.  "  For  you  is 
to  be  prepared  a  place,  i.e.  the  entrance  into  that  place  is  to  be 
rendered  siire,"  is  the  affirmative  proposition.  Both  are  equally 
true.  (3.)  Eph.  ii.  1,  5,  'TMA2  ovra;  Hxpous — ^'ONTAS  jj/aSj 
vixpodg,  YOU  being  dead — being  us  dead  [Fr.  vous  etant  morts, 
ETAi^T  nous  morts'].  Here  u,u,ag  {you}  is  put  antithetically  to 
rj,u,as  (us),  in  Eph.  i.  19  :  and  then  'ivrag  (being),  denotes  the 
past  state  of  death,  opposed  to  vivification.  (4.)  James  ii.  18, 
dii^o)!  /J.OI  rriv  IIISTIN  <rou  ex  (others  read  ^wp/j^)  ruv  'ipywv  dou, 
xayii  Ssi^ii  eoi  sx  tSiv  'EPrHN  fioM  rr^i  ■xistdi  /tou.  Show  me  thy 
FAITH  by  (others  read  without)  thy  WORKS,  and  I  will  show  thee 
by  my  WORKS  my  faith.  Here  the  first  vienv  (faith)  refers  to 
the  words  eu  'Tt'ianv  'i^ei;  (thou  hast  faith),  and  the  second,  'ipym 
(works),  to  the  words  xayii  'ipya  i-^m  (and  I  have  works).  These 
instances,  extracted  firom  four  different  writers  of  the  New  Tes- 
tament, will  suffice  for  the  present.  Now  let  us  return  to  St 
Matthew.  As  the  best  MSS.  have  TATTA  vavra.,  these  things 
all,  in  ver.  33,  and  riANTA  rauTo,,  ALL  these  things,  in  ver.  34 
(although  others  confound  the  two  modes  of  expression)  f  the 
first  rauTo,  placed  before  ■jrdvra  is  emphatic,  so  as  to  express 
things  about  to  happen  next  (for  which  reason  in  the  parallel 
passage,  Mark  xiii.  29 ;  the  ■n-aura  is  omitted)  ;  and  this  emphasis 
being  granted,  the  second  Tcivra  expresses  all,  including  these, 
things  which  were  to  come  to  pass  next,  in  that  generation. 
The  pronoun  raDra  (these)  does  not  refer  to  the  whole  preceding 
discourse  (for  the  previous  signs,  and  the  events  which  were  to 

'  See  ch.  xxv.  34,  "  Inherit  the  kingdom  prepared  (iiroipi.aafisiini/')  foryou 
from  the  foundation  of  the  world." — Ed. 

''  Such  is  the  reading  of  E.  M.— (I.  B.) 

'  Dabe  Vulg.  Syr.  Memph.  with  Bengel,  read  t«St«  ■jta.na  in  ver.  33. 
But  B  and  Rec.  Text,  icana,  raXna,,  and  so  Lachm.  Be  and  Amiat.  MS. 
of  Vulg.  read«-«»T«  TotSra,  with  Lachm.,  Tisch.,  Bang.,  and  Rec.  Text,  in 
Tcr.  34      But  DLa  read  tomto,  ■ratra  — Ed. 


432  ST  MATTHEW  XXIV.  34. 

follow  them  indicated  by  the  signs,  are  distinct  from  each  other), 
but  to  the  beginnings,  which  are  compared  with  the  fig-tree,  in 
contradistinction  to  the  summer  itself,  i.e.  the  approaching  king- 
dom of  God.  Those  things  having  been  fulfilled  which  are 
described  fi-om  ver.  4  to  ver.  28,  room  was  made  for  the  king- 
dom of  God,  which  would  grow  stronger  and  stronger,  in  one 
continuous  progress.  The  beginnings,  after  all  hindrances  had 
been  removed,  were  equivalent  to  the  whole.'  Furthermore,  in 
St  Matthew  and  St  Mark,  raiira  (these)  is  in  each  case  con- 
trasted with  ixehris  (that)  in  ver.  36,  with  the  following  sense  : 
These  all  which  concern  Jerusalem  shall  come  to  pass  hefore  this 
generation  passes  away ;  hut  of  that  (remoter  and  last)  day  (of 
judgment)  hioweth  no  one,  etc.  This  observation  facilitates  the 
interpretation  of  the  whole  of  this  discourse.  St  Luke  also  con- 
trasts with  each  other  ratjra,  these,  and  Jxe/i/jj,  that.  See  Gnomon 
on  Luke  xxi.  36. — yntiiax.iTi,  ye  know,  Indicative)  :  Cf.  ver.  32, 
or  know  ye.  Imperative. — iyyug,  near)  sc.  the  thing  itself  is. — 
Ivi  Svpaig,  at  the  doors)  i.e.  extremely  near. 

34.  Vivi&,  generation)  sc.  an  age  of  men.  This  notion,  which 
agrees  with  the  event,  corresponds  most  properly  with  the 
question,  wften  ?  etc.,  proposed  in  ver,  3  ;  cf.  ver.  15,  20,  ch. 
xxiii.  36  ;  Luke  xxiii.  38.  From  the  date  of  this  prediction  to 
the  destruction  of  Jerusalem  was  a  space  of  forty  years,  and 
fi-om  the  true  year  of  our  Lord's  nativity  to  that  event  was  a 
space  of  about  seventy-five  years.  The  Jews,  however  (as,  for 
example,  in  Seder  01am),  reckon  seventy-five  years  as  one 
generation,  and  the  words,  ob  /j,n  rrapix^fj,  "  shall  not  pass  away," 
intimate  that  the  greater  part  of  that  generation,  but  not  the 
whole  of  it,  should  have  passed  away  before  all  the  events  indi- 
cated should  have  come  to  pass.  The  prediction  is  true  with 
respect  to  either  the  forty  or  the  seventy-five  years.''  So  accu- 
rately did  the  Evangehst  describe  it  many  years  before  the 
event  took  place. 

'  Sc.  Were  tantamount  to  a  pledge  that  the  whole  would  be  accomplished. 
—Ed. 

"  Various  things  [agreeing  with  our  Lord's  prophecy]  can  be  brought  for- 
ward from  the  writers  of  the  Talmud,  which  are  reported  by  them  to  have  hap- 
pened in  the  forty  years  before  the  destruction  of  the  temple  and  the  city 
and  which  thus,  with  sufficient  accuracy,  harmonise  with  the  history  of  the 
I'asiiion. — Earm.,  p.  481. 


ST  MATTHEW  XXIV.  35-39.  433 

35.  'o  ovpavo;,  heaven)  The  motion  of  which  is  otherwise  regu- 
lated by  the  most  unerring  laws. — ri  yn,  the  earth)  which  is 
otherwise  most  firmly  founded. — Xoyo/  Mou,  My  words)  The 
plural  number  is  employed ;  cf.  irana,  all,  ver.  34,  which  is 
likewise  plural. — ou  /ijj  vapiXioiai,  sJuzll  not  pass  away)  q.d.  My 
words  shall  correspond  exactly  with  the  event;  although  it  does 
not  appear  so  to  men  immediately.  Heaven  and  earth  wiU  give 
place  to  the  new  heaven  and  new  earth,  which  are  described 
by  My  words.  The  firmness  of  the  law  is  illustrated  in  a  similar 
manner  in  ch.  v.  18. 

36.  Uipl  de  TTii  iifi'epas  Ixslvris,  but  of  that  day)  The  Lord  shows 
the  time  of  the  temple  and  the  city  in  ver.  32-34 ;  He  denies 
in  this  verse  that  the  day  and  hour  of  the  world  are  known. 
The  particle  de,  but,  implies  a  contrast :  the  pronouns  raDra, 
these,  aXirri,  this,  refer  to  events  close  at  hand;  the  pronoun 
sxihm,  that,  to  that  which  is  distant.  If,  however,  the  former 
time  is  defined  with  some  latitude,  that  day  and  hour  is  much 
less  definitely  indicated  here :  and  yet  He  does  not  speak  of  the 
day  and  hour  without  cause.  A  day  is  a  whole ;  an  hour  is  a 
part.  The  day  is  not  necessarily  unknown  because  the  hour  is : 
the  time  taken  with  somewhat  greater  latitude  is  not  necessarily 
unknown  because  the  day  is.  And  that  which  was  unknown 
when  this  discourse  was  delivered,  might  be  revealed  after  the 
Ascension  of  the  Lord  and  the  Apocalypse  given  to  St  John ;  and 
as  the  sand  by  degrees  glides  away  in  the  hour-glass  of  time,^  it 
may  be  known  more  nearly.  Otherwise,  the  last  day  and  the 
last  hour  would  not  even  then  be  known  when  it  actually  ar- 
rives. Otrr  Lord  goes  on  to  speak  of  the  day  in  ver.  37,  38,  of 
the  hour  in  ver.  42,  43,  and  of  both  in  ver.  50. — &yyikoi,  angels) 
whose  knowledge  is  otherwise  great. — rSv  ohpavm,  of  the  heavens) 
The  plural  number. 

38.  TpijiyovTii,  eating)  This  includes  the  arts  of  cookery,  con- 
fectionary, and  other  matters  connected  with  luxury.  They 
were  employed  in  this,  and  in  nothing  else. 

39.  Oux  'iyvueav,  knew  not)  Their  ignorance  was  volun- 
tary. 

'  In  the  origmal,  "  clepsydra  sensim  elabente."  The  ancients  measured 

time  in  the  hour-glass,  not  by  sand,  but  by  tcater.  I  have  given  the  corre- 
sponding idiom. — (1.  B.) 

VOL  I.  E  B 


434  ST  MATTHEW  XXIV.  40-43. 

40,*  41.  jiapaXafi^dveTai,  is  taken")  sc.  into  safety,  under  pro- 
tection ;  see  ver.  31. — aiplerai,  is  left)  sc.  in  the  midst  of  the 
dangers,  whatever  may  occur.*  The  present  tense  is  used  with 
reference  to  the  time  of  the  rorf,  then ;  and  the  matter  was  al- 
ready present  to  the  Saviour's  eyes. 

41.  'AXrihvgcci,  grinding)  Grinding  was  an  occupation  of  women. 

42.  TprjyopiTn,  watch*)  This  was  the  reason,  no  doubt,  that  the 
names  Gregory  and  Vigilantius  were  so  common  in  the  ancient 
Church.  You  may  ask  why  those  who  were  so  far  distant  from 
the  last  day  were  exhorted  to  watchfulness  on  that  ground  ?  I 
answer — (1.)  The  remoteness  of  the  event  had  not  been  indicated 
to  them.  (2.)  Those  who  are  alive  at  any  particular  time  re- 
present those  who  will  be  aUve  at  the  end  of  the  world ;  see 
Gnomon  on  1  Thess.  iv.  15.  (3.)  The  principle  of  the  Divine 
judgments,  and  of  the  uncertainty  of  the  hour  of  death,  re- 
sembles in  every  age  that  of  the  last  day ;  and  the  hour  of  death 
is  equivalent  to  the  hour  of  resurrection  and  judgment,  as  though 
no  time  had  been  interposed.  (4.)  The  feehng  of  the  godly, 
which  stretches  forward  to  meet  the  Lord,  is  the  same,  whether 
with  the  longest  or  the  shortest  expectation.  (5.)  If  every  one 
had  had  to  watch,  from  the  time  of  the  Apostles  to  the  Lord's 
coming,  it  would  have  been  well  worth  the  trouble  of  so  doing. 
— 0  xLpiog  l//,uv,  your  Lord)  called  ia  ver.  44  the  Son  of  Man. 

43.°  TmuextTif  ye  know.' — e/'  fjSei,  if  he  had  known)  He  would 
have  watched ;  and  that  care  on  his  part  would  not  have  been 
much  to  be  wondered  at. — -irola  (puXaxfj,  in  what  (Lat.  quali)  watch) 

'  Tore,  then)  at  the  actual  time  of  the  Advent,  ver.  39.  Comp.  ch.  xxv. 
l—V.  g. 

'  In  the  original,  assimiitur. — (I.  B.) 

^  As  was  the  case  with  the  men  at  the  time  of  the  Deluge. — V.  g. 

'  Latin, "  mgilate,"  from  which  verb  {rngilo)  the  name  Vigilantius  is  derived  ; 
as  Gregorius  from  the  Greek  verb  employed  in  this  passage. — (I.  B.) 

"  Three  parables  in  Matthew  refer  to  watchfulness,  or  else  careless 
seclurity ;  a  fourth  refers  to  faithfulness,  or  else  the  want  of  it. — Harm., 
p.  484. 

^  The  word  in  the  original  of  St  Matthew  may  be  either  Indicative  or 
Imperative.  Bengel  renders  it  as  the  former  in  the  Gnomon,  by  "  scitis"  and 
in  his  German  Version  by  "  das  ist  euch  aber  hekannt."  E.  V.  in  the  latter, 
by  "  know  ye  •"  in  which  it  is  supported  by  the  Vulgate,  which  has  "  acitote.'' 
_(I.  B.) 


ST  MATTHEW  XXIV.  44,  45.  435 

It  is  supposed  that  the  goodman  of  the  house  has  been  warned  of 
the  coming  of  the  thief.  In  carnal  concerns  we  are  vigilant, 
even  though  we  know  not  in  what  portion  of  the  night  our  goods 
will  be  endangered,  if  we  know  only  that  the  danger  will  occur 
either  on  this,  or  on  one  of  the  next  few  nights. — ipoXaxfi,  watch) 
although  a  watch  is  longer  than  an  hour. — 6  xkivTrii,  the  thief) 
The  last  temptation,  arising  firom  the  concealment  of  that  hour, 
accompanied  by  other  circumstances  of  difficulty,  is  the  most 
severe.  Por  the  nearer  that  the  actual  accomphshment  of  any- 
thing approaches,  so  much  the  more  keen  become  both  hope  and 
fear ;  and,  generally  speaking,  so  much  the  more  impatient  of 
any,  even  the  least,  delay.  And  thus  will  it  be  with  those  who 
live  during  the  last  small  portion  of  time,  when  the  other  events 
which  precede  it  in  Rev.  xx.  shall  have  come  to  pass. — wjc  oiv 
t'laai,  x.r.X.,  he  would  not  have  allowed,  etc.)  by  yielding  to  sleepi- 
ness.— biopvyntai,  to  he  dug  tlvrough^)  which  would  take  some  time 
to  accomplish. 

44.  " 'E.p')(irai,  cometh)  The  present  tense. 

45.  T/'s,  apa  hrh,  %.t.\.,  who  then  is,  etc.)  Who  is  there  who 
would  wish  to  be  such  1  The  apa  (then)  in  Luke  xii.  42,  refers 
to  the  question  in  the  preceding  verse ;  but  here  it  expresses  the 
magnitude  and  rarity  of  the  matter. — rngThs  xa,!  (pp6vi/iog,  faithful 
and  prudent)  Two  cardinal  virtues  of  a  good  servant,  of  which 
faithfulness  (fides)  is  more  frequently  praised,  because  it  is  seated 
in  the  wiU,  and  has  as  its  associate,  prudence,'  given  from  above. 
— doiJXoc,  servant)  i.e.  pastor.  The  article'  is  emphatic. — '^tfamiag,*' 
household)  i.e.  flock. — roD  bihovai,  to  give)  This  refers  to  the  e^i- 
thet  faithful.^  The  opposite  is  exhibited  in  ver.  49. — rijv  Tpo^nv, 
their  food)  in  just  quality  and  measure;  corresponding  with 
the  expression  ri    eiro/iirpiov  (their  portion  of  meat)  in  Luke 

1  E.  V.  "  broken  up."— (I.  B.) 

'  Prudence  is  the  characteristic  of  those  who  do  not  live  from  day  to  day 
(t.e.  making  no  preparation  for  the  morrow),  but  who  so  behave  themselves 
as  they  would  wish  that  they  had  behaved  themselves  when,  sooner  or  later, 
their  Lord  shall  come. — V.  g. 

*  The  Greek  is  "6  ff/o-Toj  SowTioj  »ul  (pposifiti; ;"  lit.  "  Tbe  faithful  servant 
and  prudent :"  rendered  in  E.  V.  "  h.  faithful  and  wise  servant." — (I.  B.) 

*  So  D  and  Rec.  Text.  But  BLA,  oix.eriiai.  abcdYvlg.  Hil.,  'familiam.' 
—Ed. 

'  i  e.  Faithful  in  respect  of  giving. — Ed. 


436  ST  MATTHEW  XXIV.  46-51. 

xii.  42. — 1»   xaifip,  in  due  season)   This  refers  to  the  epithet 
•prudent. 

46.  Bvpfieii,  shall  find)  Therefore  we  are  not  under  compul- 
sion. 

48.  'o  xaxhg  doiJXog  hsTme,  THAT  evil  servant)  whom  the  Lord 
knoweth. — xpov/^s;,  delay eth)  See  xxv.  5  [cf.  Eccles.  viii.  11].  ^ 

49.  2uv3oiiXous,  fellow-servants)  They  are  called  fellow-servants, 
to  bring  out  in  strong  relief  the  injurious  character  of  that  evil 
servants  conduct  towards  them  :  they  were,  however,  subject  to 
him,  though  he  with  them  was  subject  to  their  common  Lord. — 
U,  but)  His  injurious  conduct  towards  his  fellow-servants,  and 
his  own  self-indulgence,  are  put  in  strong  contrast  with  each 
other. — fiiTo,  rZiv  /jL^u6iiTav,  with  the  drunken)  There  will,  therefore, 
at  that  time  be  many  whose  whole  condition  and  character  will 
consist  in  vicious  self-indulgence.  See  1  Thess.  v.  7.  A  similar 
mode  of  speaking  occurs  in  Genesis  xlii.  5.,  where  the  LXX.  have 
iJxSov  Si  01  v'lot  'lepanX  //.ira  ruv  If^ofievuv,  i.e.  But  the  sons  of  Israel 
came  with  them  that  came. 

50.  'En  rifi,ii>(f  fi  ov  irfdshox^,  on  a  day  on  which  he  doth  not  expect) 
sc.  Him  to  come.     Cf.  ver.  44. 

51.  Ai'xorofijiieii,  shall  cut  him  in  twain^)  A  punishment 
frequent  in  ancient  times,  and  an  appropriate  one  for  those  who 
were  h-i^xtyoi,  i.e.  double-minded.  The  Hebrew  T\T\i  \to  divide 
or  cut  in  pieces']  is  thus  rendered  by  the  LXX.  The  hypocrite 
divides  his  soul  and  body  in  the  worship  of  God ;  wherefore  his 
soul  and  body  shall  be  divided  in  eternal  perdition.  Eternal 
perdition  is  called  death :  all  death,  however,  has  this  charac- 
teristic, that  it  deprives  the  body  of  its  soul.  Then  neither  the 
soul  shall  rejoice  in  the  companionship  of  the  body,  nor  the  body 
in  that  of  the  soul,  but  it  shall  rather  increase  its  death.  Then 
will  each  of  the  damned  be  able  to  say  with  truth,  "  I  am  torn 
asunder"  (disrumpor)  :  cf.  Heb.  iv.  12,  as  to  the  force  of  the 
word  with  reference  to  the  wicked.  The  twofold  punishment 
corresponds  to  the  twofold  oifence ;  viz.,  the  cutting  in  twain  to 
his  smiting  the  men-servants  and  maid-servants,  the  portion 
with  the  hypocrites  to  his  gluttony  and  drunkenness. — tooxp/rSv, 
hypocrites)  Hypocrisy  is  a  moral  evil :  the  punishment  of  hypo- 

'  E.  V.  "Shall  cut  Mm  asmder."—(I.  B  '^ 


ST  MATTHEW  XXV.  1-3.  437 

crites  is  a  specimen  of  punishment.  In  the  parallel  passage, 
Luke  xii.  46,  we  find  avierm,  unbelievers  or  faithless,  i.e.  those 
who  are  not  faithful ;  cf.  ver.  45. — "hrjeu,  shall  appoint)  by  a  judg- 
ment, just,  severe,  and  irreversible. 


CHAPTEE    XXV. 

1.  [T(ir£,  then)  sc.  when  the  last  day  is  close  at  hand. — B.  G.V.J 
— hix.a,  ten)  There  is  a  mystery  in  this  number,  employed  also 
in  Luke  xix.  13,  and  in  its  division  here  into  two  equal  parts.^ 
The  bride  in  ancient  times  had  always  ten  virgins,  at  least, 
as  bridesmaids."  We  do  not  possess  many  remains  by  which  to 
illustrate  this  parable  firom  Jewish  antiquities.  It  is  better  to 
compare  it  with  Ps.  xlv.  and  the  Book  of  Canticles. — Xa/Ji,'!rddac, 
lamps)  i.e.  burning. — Jg^xSoK,  went  forth)  i.e.  engaged  to  go 
forth ;  see  ver.  6. — rov  mv/iiplciv,  the  Bridegroom)  See  Luke 
xii.  36. 

2.  <^p6viii(ii — iMUfai,  prudent — foolish)  See  ch.  vii,  24,  26. — 
xal  a'l  irivTi  fjLupai,  and  the  five  other  foolish)  Their  condition  be- 
comes better  understood  from  the  description  given  of  the 
prudent.' 

3.  "EXaiov,  oil)  i.e.  except  that  with  which  the  lamps  were  then 
burning  :  see  latter  part  of  ver.  8.  The  lamp  burning  is  faith ; 
the  lamp  with  oil  beside  is  abundant  faith.* 

^  Either  because  the  number  on  both  sides  will  be  equal,  or  because  the 
inequality  will  not  be  evident. — V.  g. 

'  In  general,  at  least  among  the  Jews,  ten  constitute  a  society  or  company. 

-V.  g. 

"  Both  characters  are  clearly  described  in  2  Pet.  i.  6-8,  9,  10,  11. — 
B.  G.  V.  They  aimed  at  what  was  right,  but  not  consistently  and  steadily. 
~V.  g. 

*  Elsewhere  he  suggests  another  interpretation,  viz. :  "  In  a  Burning  Lamp 
there  is  Fire  and  Oil.  By  the  Fire  is  here  signified  the  supernatural, 
heavenly,  $ery  Spirit-power  (Geisteskraft)  which  is  bestowed  upon  the  soul 
without  its  co-operation  {ohne  Oir  Zuthun) :  see  2  Pet.  i.  3,  4 ;  and  by  the 
Oil,  holy  Assiduity  {Fleiss)  on  the  part  of  man:  see  2  Pet.  i.  6.  And  of 
this,  man  should  have  not  only  enough  for  the  exigencies  of  the  present  time, 
but  also  an  abundwnt  supply,  see  2  Pet.  i.  8  fsc.  "if  these  things  be  in  you 


t3»  ST  MATTHEW  XXV.  4-9. 

4.  'Ayyiioi;,  vessels)  These  represent  the  recesses  of  the  heart. 

5.  'EvuffT-a^avj  dozed)  The  Hebrew  verb  DW,  to  slumber  or  doze, 
is  rendered  by  the  LXX.,  maraXfi^.  Dozing  takes  place,  either 
after  sleep,  as  in  Prov.  vi.  10,  or  before  it,  as  in  Isa.  v.  27,  which 
is  the  case  in  the  present  passage. — [ffaffa/,  all)  The  prudent  also 
fell  asleep,  and  that  not  without  peril ;  but  when  they  awoke, 
they  had  still  oil  enough.  During  the  sleep  of  those,  who  have 
not  previously  enough  thereof,  their  oil  comes  to  an  end. — 
B.  G.  v.] 

6.  Msffjjs  li  vuxrJs,  hut  at  midnight)  i.e.  during  the  deep  sleep 
of  even  these  wgins. — xpavyn,  a  cry)  sc.  to  arouse  them, 
accompanied  by  the  blast  of  a  trumpet.^ 

7.  ^Uyip^nsav,  were  aroused)  sc.  from  sleep. — •irSffa/,  all)  Then 
will  the  evil  and  the  careless  also^  awake.  All  things  wiU  be 
awakened.  By  how  very  little  the  foolish  missed  of  entering  in, 
and  yet  they  are  shut  out.' 

8.  S/Sswuvra;,  are  being  extinguished*)  this  very  moment, 
miserably. 

9.  Afyovgai,  x.r.X.,  saying,  etc.)  In  this,  as  in  everything  else, 
they  showed  themselves  prudent. — [iriTore,  x.r.X.,  lest,  etc.)  A 
broken'  sentence,  suitable  to  the  hurry  of  that  event. — oux 
apxsiri,  there  be  not  sufficient)  sc.  for  both  you  and  us :  i.e.  we 
cannot  share  with  you  :  a  metouomy  of  the  consequent  [for  the 
antecedent].  Every  one  must  live  by  his  own  faith. — ri/iTv,  for 
us)  The  prudent  now  have  hardly'  enough  for  their  own  use. 

and  abound "1,  for  all  future  circumstances:  so  does  the  entrance  to  the 
Wedding-House  become  sure  to  him,  and  abundant  besides,  see  2  Pet.  i.  11 
[sc.  "  an  entrance  shall  be  ministered  to  you  abundantly  "].  The  foolish  virgins 
did  not  even  remain  resting  only  on  their  own  unassisted  nature :  they  too  had 
something  of  grace  and  of  the  Spirit.  Nowhere  is  it  more  clearly  {dmtUcher) 
written  than  here  how  far  a  soul  can  advance  in  good,  and  yet  fall  through 
(durchfallm)  :  see  ver.  8." — B.  G.  V.  in  loc. 

'  Far  louder  than  earth's  loudest   artillery  :    see   1  Thess.   iv.   1 6. 

B.  G.  V. 

^   Sc.  As  well  as  the  good  and  the  prudent. ^I.  B.) 

'  In  the  original,  "  et  tamen  excidunt,"  corresponding  with  the  "  durch- 
fallen"  above.— (I.  B.) 

■•  E.  V.  «  are  gone  out."— (I.  B.) 

»  "  Not  so"  is  not  expressed  in  the  original,  which  abruptly  begins  with 
'^  1/,'ilTCiri"  "  lest  haply." — Ed. 

'  "  JEgre."    There  is  here  an  allusion  to  1  Peter  iv.  18,  vfhere  Bengel 


ST  MATTHEW  XXV.  10-15.  439 

You  ought  previously  to  have  followed  the  example  of  the  pru- 
dent.— To/'gusaSe,  %.r.X.,.go  ye,  etc.)  Let  us  do  in  time  what  will 
then  prove  to  have  been  wise. — vphg  rota  iruXoZvrag,  to  them  that 
sell)  although  they  are  not  traders  [i.e.  do  not  make  salvation  a 
matter  of  traffic]. — ayopdauTs,  buy)  See  Eev.  iii.  18. 

10.  ' A'jrtpypijAmv  bi  aiiruv,  but  whilst  they  were  going)  Their 
danger  arose  from  the  circumstance  on  which  they  asked  ad- 
vice.'— a/'  eroi/j,a.i,  they  that  were  ready)  The  prudent  were 
ready.^ 

11.  A/  "komai  ira.p'hmi,  the  Other  virgins)  To  whom  the  name  of 
virgins  was  now  of  no  avail. 

13.  TpmyopiTTs,  watch  ye)  He  who  watches  will  have  not  onlj 
his  lamp  burning,  but  also  oil  in  his  vessel :  he  who  has  oil  in 
his  vessel  is  not  greatly  held,  even  by  sleep  ;  see  ver.  5. 

14. — '  Tira,p-xp\ira,  goods)  For  the  distribution  of  them,  see  the 
next  verse.' 

15.  "eSwxe,  x.r.X.,  gave,  etc.)  He  left  them  free  to  choose  their 
method  of  trafficking  without  saying,  "  Give  to  the  bankers." — 
Tevrs — ddo — sv,  five — two — one)  A  parable  nearly  resembling 
this  occurs  in  Luke  xix.  13,  where  one  pound  is  given  to  each 
servant,  and  the  pound  of  the  first  produced  ten,  of  the  second 
five,  of  the  third  none.  The  goods  which  God  gives  are  distri- 
buted equitably :  and  who  knows  whether,  in  all  their  inequality, 
the  most  scantily  provided  is  surpassed  by  the  richest  more  than 

renders  /^oV^i;  (B.  V.  scarcely,  Vulg.  vix)  by,  wgre.  See  Gnomon  in  loc. — 
(I.  B.) 

^  They  came  short  of  entering  by  but  a  little,  yet  they  did  come  short 

V.g. 

"  'T&xKt'uriyi,  was  shut)  Hardly  any  one,  whilst  the  door  is  still  open,  can 
realise  by  thought,  how  great  will  be  the  lamentation  of  those  who  shall  stand 
outside  when  the  doors  are  once  shut.  How  often  a  mere  trifle,  as  we  should 
think,  forms  the  boundary  between  wisdom  and  folly ;  and  yet  the  decision  we 
come  to  is  of  the  utmost  importance  to  us.  There  are — 1 )  those  who  enjoy  an 
abundant  entrance  into  the  eternal  kingdom  6f  joy :  2)  those  who,  as  it  were 
rescued  from  shipwreck,  are  brought  to  shore:  3)  those  who  are  openly 
hurried  along  on  the  broad  way  to  destruction:  4)  those  who,  though 
having  been  very  close  to  the  obtaining  of  salvation,  yet  suffer  themselves 
to  lose  it.  The  condition  of  these  last  is  lamentable  above  that  of  all 
others.— ^V.  g. 

3  There  are  intimated  by  these,  spiritual  gifts,  temporal  resources,  time 
itself,  and  finally  opportunities  of  every  kind. — ^V.  g. 


440  ST  MATTHEW  XXV.  18-24. 

by  five  parts  ?  We  may  compare  with  this  the  circumstance, 
that  Plato,  in  his  book  on  Laws,  has  not  permitted  any  citizen 
to  possess  an  income  more  than  five  times  that  of  the  poorest.  See 
Arist.  Polit.  ii.  5.  A.  Kuimer,  the  Flemish  preacher,  was  of 
opinion  that  the  Eeformed  Church  had  five  talents,  the  Lutheran 
two,  the  Eoman  one.  What  has  the  Greek  ?  What  have  other 
churches,  ancient  and  modem  ?  What  has  posterity  ? — dliva/ifv, 
ability)  sc.  for  traiScking.  No  one  is  required  to  do  more  than  he 
is  able ;  therefore  he  is  rightfully  compelled  to  render  an  account. 
— Eu^sftis,  immediately,  straightway')  See  the  two  following  chap- 
ters. 

18.  ' A-irixpu-^e,  hid)  sc.  in  the  earth;  soever.  25. 

19.  Met-cc  he  yjfimv  mXiiv,  but  after  a  long  time)  So  that  there  had 
been  time  enough  to  double  the  capital  entrusted.  The  quick- 
ness of  the  Lord's  Advent  is  not  absolute. 

20.  IlfoeeXiuv,  coming  up  to  Him)  sc.  with  confidence.  The 
bad  servant  did  so  with  diffidence ;  ver.  24. — 6  rds  wevn  rdXavra 
Xa^iiv,  he  that  had  received  the  five  talents)  The  righteous  receive 
sentence  before  the  wicked :  cf.  ver.  34. — ide,  See  !)  The  fireedom 
of  speech  of  a  good  servant. — Iw'  auroTi,  on  them)  The  servant 
does  not  attribute  the  gain  to  himself,  but  to  his  Lord's  goods. 

21.  Eu,  well-done)  A  formula  of  praising.  This  praise  is  men- 
tioned in  1  Cor.  iv.  5. — AyaSe,  good)  opposed  to  -xovripi,  bad,  in 
ver.  26. — meri,  faithful)  opposed  to  ixvripe,  slothful,  in  ver.  26. 
Faith  drives  away  sloth. — oXlya,  few)  If  five  talents  are  few,  how 
great  will  be  the  amount  of  the  mXXa,  many  ! — xaTatsriiga,  I  will 
appoint)  Thou  art  fit  for  more,  thou  art  trusty  (frugi),  opposed 
to  uxpiTov,  unprofitable,  in  ver.  30. — I'/geXh,  enter  thou  !)  opposed 
to  ix^dXert,  cast  ye  forth,  in  ver.  30. — %«?«>',  joy)  sc.  the  banquet, 
the  feast  :^  light,  laughter,  applause.     Cf.  ver.  30. 

24.  "Eyvuv  ee,  x.r.x.,  /  knew  thee,  etc.)  He  does  not  know  the 
Lord  who  thinks  Him  hard.  God  is  love.''  Eighteousness 
appears  imrighteousness  to  the  ungodly.    The  justice  of  God 

^  In  the  original  the  passage  stands  thus  : — 

"  Coxmyium,  festin :  lusum,  risum,  plausum  ;"  where  the  introduction  of 
the  French  word  Pestin  strikes  one  as  strange. — (I.  B.) 

^  And  indeed  it  is  not  without  appearance  of  good  for  one  to  dwell 
rather  much  in  thought  upon  the  Divine  severity ;  but  such  thoughts  are 
not  void  of  all  danger. — V.  g. 


ST  MATTHEW  XXV.  25-29.  441 

transcends  the  comprehension  of  the  creature, — exXtjphg,  luird) 
In  Luke  xix.  21,  we  find  abarriphg,  austere. — This  Lord  was  not 
such ;  but  let  those  earthly  lords  who  really  are  so,  consider 
what  servant  they  will  resemble  on  the  judgment  day. — oi  di- 
tsxop'^riga.g,  thou  hast  not  strawed)  Though,  in  reality,  God  bestows 
all  things  liberally. 

25.  ^o^ri^ilg,  being  frightened)  Without  love,  without  confi- 
dence ;  q.d.  "  fearing-  that  I  should  not  satisfy  Thee,  that  I  might 
be  compelled  to  spend  somewhat  from  my  own  stock,  that  I 
might  vainly  endeavoiu*  to  bring  aught  from  the  field  where  the 
crop  did  not  seem  worthy  of  Thee,  into  the  bam  whence  nothing 
of  Thine  appeared  to  have  been  strawed."  The  wicked  and 
slothfiil  servant,  whilst  he  imagined  his  Master  to  be  one  who 
would  require  excessive  gain,  beyond  the  strength  of  His  servant, 
did  not  even  obtain  that  legitimate  profit  which  he  might  have 
obtained.  Do  what  thou  canst,  and  what  thou  art  commanded ; 
await  success,  and  thou  shalt  be  astonished  at  it. — expv^a,  I  hid) 
Contrast  with  this  Ps.  xl.  10,  11.^ 

27.  Ouv,  X.T.X.,  therefore,  etc.)  The  goodness  of  the  Lord  re- 
mains unknown  to  the  wicked  servant,  by  whom  it  had  been 
denied. — ^aXtTv,  to  have  put  out)  The  labour  of  digging  was 
greater  than  this  would  have  been ;  see  ver.  18. — rh  'Efi,hv,  Mine) 
corresponding  with  rh  '26v,  Thine,  in  ver.  25 ;  but  in  this  instance 
the  words  euv  roxifi,  with  interest,  are  added.^ 

29.  Tf  y&p  'i^ovn  -jraw},  x.r.X.,  for  to  every  one  that  hath,  etc.) 
So  that  the  more  he  has,  the  more  will  be  given  to  him. — i  'i'Xfi, 
that  which  he  hath)  The  servant  actually  had  had  the  talent ; 
see  ver.  24. 

'  Ver.  26.  K«)  oxi/tipe,  and  shthfuT)  Slothfiilness  overpowers  the  mind  at 
times  more  than  it  does  the  body.  It  would  certainly  have  cost  this  ser- 
vant no  more  trouble  to  have  gone  to  the  money-exchangers  or  bankers, 
than  that  which  he  expended  uselessly  in  digging,  ver.  18.  Had  the  ser- 
vants been  ordered,  in  the  first  instance,  to  go  to  the  bankers,  without 
doubt  he  also  wouH  have  obeyed  the  order.  But  in  that  case  the  servants 
would  not  have  obtained  so  much  praise.  See,  therefore,  that  you  strenu- 
ously employ  your  powers. — V.  g. 

2  Ver.  28.  e';^oi'T/  rH  lUct,  who  hath  the  ten)  Who  was  not  even  bound 
to  share  with  him,  who  had  the  five  talents.  See  herein  how  great  distinc- 
tions in  retributive  rewards  and  punishments  shall  hereafter  be  made 
manifest. — V.  g. 


442  ST  MATTHEW  XXV,  30-33. 

30.  'Axpi'Hv,  unprojitable)  sc.  now  and  hereafter;'  cf.  Gnomon 
on  ver.  21,  and  Luke  xvi.  11. — axps/oj  is  in  Attic  Greek  writ- 
ten axpiiog,  according  to  Eustatkius. — ixjSdXiTi,  x.r.X.,  cast  forth, 
etc.)  There  is  a  contrast  between  this  and  ver.  21.  The  Lord 
Himself  commands  [the  good  servants]  to  enter ;  He  desires 
His  attendants  to  cast  out  [the  unprofitable  one],  as  in  ch.  xxii. 
13.^ 

31.  'El/  rrj  io^fi  Avrou,  in  His  glory)  concerning  which  so  many 
things  have  been  foretold. — xal  'jrdvreg  o;  dyioi  ayyiXoi  jLir  AiiT-oO, 
and  all  the  lioly  angels  with  Hirri)  We  must  not  here  suppose 
iXicitdi,  shall  come,  to  be  understood ;  but  the  nominative  must 
be  taken  absolutely  according  to  the  Hebrew  idiom,  and  rendered, 
all  the  angels  accompanying  Him. — -irdvreg,  all)  Add  all  nations 
from  ver.  32.  All  angels  ;  all  nations.  How  vast  an  assembly! 
— TOTi,  then)  As  has  been  foretold.  The  disciples  thought  that 
this  would  take  place  immediately. 

32.  'A<popiii;  he  shall  separate)  The  separation  will  not  be  com- 
plete before  then. 

33.  'Epl(pia,  hidlings)  A  diminutive.  Although  giants,  they 
will  be  kidlings.  They  will  not  then  be  £=i''i'S,  mighty,  and 
oniny,  he-goats? 

'  Even  though  he  had  caused  no  loss  to  his  master. V.  g. 

'Axpuoi,  though  translated  by  Bengel,  unprofitable,  useless,  is  not  to  be 
confounded  with  axpnuros,  which  more  strictly  expresses  that  meaning.  A 
slave  that  has  done  all  that  his  master  commands  is  dxpuos,  not  in  the 
sense  that  he  is  worthless,  useless,  which  could  not  be  said  of  such  a  servant 
but  he  is  one  o5  oix.  lart  xpua,  a  person  to  whom  the  master  owes  nothing, 
with  whom  he  could  dispense,  Acts  xvii.  25.  God  receives  no  benefit  from 
man  for  which  He  owes  a  return,  Luke  xvii.  10.  Here,  in  Matt.  xxv.  30 
though  the  servant  had  been  also  dx,pmTo;,  unprofitable,  useless,  and  sloth- 
ful, yet  the  idea  conveyed  by  the  dxpuc;  is  not  this,  but  its  consequence: 
for  he  who  is  useless  by  doing  no  work  is  not  wanted  (the  latter  expressing 
the  true  force  oi  ixp>^h().  The  cixpy,<nos,  besides  being  useless,  causes  also 
loss  to  his  master.     See  Tittm.  Syn.  Gr.  Test. Ed. 

^  Cf.  Gnomon  on  ch.  vii.  24. — (I.  B.) 

»  This  play  upon  words,  on  such  a  solemn  subject,  appears  rather  extra- 
ordmary  m  a  man  of  Bengel's  piety.  The  Hebrew  n*?  is  used  of  the  leader 
ot  a  Hock,  and,  metaphorically,  of  the  leader  of  a  people  —(I  B  ) 

Perhaps  Bengel's  language  wiU  not  appear  so  inappropriaie  when  com- 
pared with  that  of  Scripture,  to  which  he  evidently  aUudes.    Isa    xt    l" 
'■Hell  from  beneath  stirreth  up  the  dead  for  thee,  even  all  the  chief  ones' 


ST  MATTHEW  XXV.  34,  35.  443 

34.  Tots,  x.t.\.,  then,  etc.)  cf.  this  address  with  that  to  the 
kids  [Eng.  Vers.,  goats]  in  ver.  41. 

Here,  Come:  There,  Depart  from  me  : 

ye  blessed  of  my  Father :  ye  cursed : 

inherit  the  kingdom :  into  the  fire  : 

prepared  for  you  :  prepared  for  the  devil 

and  his  angels : 
from  the  foundation  of  the 

world.  eternal,  (so  called  in  ver.  46). 

— 0  BasiXitjg,  the  King)  an  appellation  full  of  majesty,  and 
joyful  only  to  the  godly ;  see  ver.  40. — rou  Tlarpog  Mou,  of  My 
Father)  We  have  been  chosen  in  Christ. — xXripovof/.rigaTs,  inherit) 
Therefore  the  ySip,  for,  in  the  next  verse  ought  not  to  be 
pressed  too  much, — ^roz/iaif/isi/^jv,  prepared)  There  is  an  intimate 
relation  between  this  verb  and  the  noun  xurajBoX^,  foundation. 
— uii/i,  for  you)  Therefore  elect  men  have  'not  supplied  the 
place  of  the  angels  who  sinned. — a^i  xara/3oX^s  xogfiov,  from 
the  foundation  of  the  world)  The  preposition  A'jrh,  from,  cor- 
responds with  the  Hebrew  D,  which  signifies  before ;  cf.  Eph.  i. 
4.  When  good  and  bad  are  compared  together,  good  is  fre- 
quently described  by  eternity,  so  to  speak,  antecedent ;  bad,  by 
its  hereafter :  thus  it  is  in  this  verse ;  cf.  ver.  41,  and  1  Cor.  ii. 
7,6.'  _ 

35.  'ESuxari,  x-t.X.,  ye  have  given,  etc.')  Of  all  good  and  bad 
actions,  those  will  be  especially  mentioned  which  have  been  per- 
formed to  the  saints,  which  presuppose  faith  and  love  towards  Jesus 
Christ  and  His  brethren,  and  involve  confession  of  His  name, 
which  are  most  frequent,  and  remarkable,  and  conspicuous  ;  and 
then,  from  the  manifest  glory  of  the  Lord,  the  dignity  of  His  bre- 
thren, and  the  character  of  good  and  evil  actions  towards  them, 
will  be  manifest ;  cf.  ch.  x.  40,  41.  This  discourse  exhibits  simul- 
taneously the  former  misery  and  excellence  of  the  saints,  the 
former  ability  and  wickedness  of  the  ungodly,  and  the  most 
righteous  recompense  of  both.     Of  the  works  of  mercy,  however, 

[Hebr.  leaders,-  lit.  great  ffoats]  of  the  earth."  Comp.  Ezek.  xxxiv.  17  ; 
Zech.  X.  3. — Ed. 

'  Oh  what  a  vast  recompense  {Verffeltung) !  An  eternal  kingdom  in  re- 
turn for  such  insignificant  acts  of  kindness  (geffeu  solche  Wohltaten) ! — ■ 
B.  G.  V. 


444  ST  MATTHEW  XXV.  37-40. 

those  only  which  have  been  done  to  the  body  are  mentioned,  which 
are  both  more  despised  in  the  world,  and  will  then  be  a  more 
evident  specimen  of  faith,  inasmuch  as  a  man  in  them  expends 
somewhat  of  his  material  resources  and  trouble  (whereas  those 
which  concern  the  spirit  are  without  expense),  and  will  come 
more  sensibly  under  the  observation  of  the  wicked.  Nor  was 
it  suitable  to  the  Judge  to  say :  "  I  have  erred,  I  have  sinned, 
and  you  have  recalled  me,"^  etc. — Mo/,  to  Me)  This  presupposes 
faith,  for  the  faithful  perform  acts  of  kindness  on  this  ground. — 
f5/-4-})ffa,  x.r.x.,  /  was  thirsty,  etc.)  Such  is  the  condition  of  the 
faithful  in  this  life :  hunger,  thirst,  nakedness,  captivity,  etc. — 
euvnydyiTi,  ye  took  (Me)  in)  The  LXX.  use  the  same  verb  in 
Judges  xix.  15,  18. 

37.  XlliTi  2s  e'iSofiiv,  x.r.X.,  when  saw  we  Thee,  etc.*)  The  faithful 
do  not  estimate  their  good  deeds,  nor  the  wicked  their  bad  (ver. 
44),  in  the  same  manner  as  the  Judge. 

40.  'Ep'  Siov,  inasmuch  as,  in  as  far  as)  An  intensifjring  par- 
ticle. Without  doubt,  even  individual  acts  will  be  brought 
forward. — hi,  unto  one)  All  things  are  accurately  reckoned  up  ; 
nothing  is  omitted.  Even  a  solitary  occasion  is  frequently  of 
great  importance  in  either  direction ;  see  ver.  45. — rouroiv,  of 
these)  used  demonstratively. — rSiv  d&tXipSiv  Mou,  My  brethren) 
It  is  better  to  do  good  to  the  good  than  to  the  wicked ;  yet  these 
are  not  excluded  from  the  operation  of  Christian  love  (see  Matt. 
V.  44),  provided  that  a  due  precedence  be  preserved  in  the 
character  of  the  men  and  works.  Men,  the  more  that  they  are 
honoured,  treat  so  much  the  more  proudly  those  with  whom 
they  are  connected  (suos)  :  not  so  Jesus  :  at  the  commencement 
of  His  ministry  He  frequently  called  His  followers  disciples ; 
then,  when  speaking  of  His  cross  (John  xiii.  33),  He  once 
called  them  little  sons,'  and  (John  xv.  15)  friends;  after  His 

'  That  is  to  say,  The  judge  decides  by  the  love,  or  absence  of  love,  which 
existed  towards  Him.  He  could  not  speak  of  spiritual  benefits  done  to 
Him,  inasmuch  as  He  was  holy  and  sinless  :  He  therefore  mentions  tempo- 
ral and  corporeal  benefits. — Ed. 

^  In  like  manner,  many  of  the  righteous,  who  have  conferred  benefits  on 
each  other  in  this  world,  remain  mutually  unknown B.  G.  V. 

»  Filiolos.  The  word  in  the  original  is  rixi/ia,  plural  of  rUvioD,  which  is 
the  duninutive  of  rixDoi/ — child  or  offspring — derived  from  rUru,  to  bring 
forth.— {1.  B.) 


ST  MATTHEW  XXV.  41.  4i5 

resurrection  (^John  xxi.  5),  nraibia,  children^  and  brethren  (cf. 
ch.  xxviii.  10 ;  John  xx.  17 ;  and  cf.  therewith  lb.  xiii.  1) ; 
and  this  appellation  He  will  repeat  at  the  judgment-day.  How 
great  is  the  glory  of  the  faithful  I  see  Heb.  ii.  10,  11,  12,  etc. 
During  the  time  of  His  humiliation  (exinanitionis)  the  honour 
of  Jesus  was  guarded,  lest  from  such  an  appellation  He  might 
appear  to  be  of  merely  common  rank ;  but  in  His  state  of  exal- 
tation no  such  danger  exists.  Observe,  however — (1)  that  Christ 
addresses  no  one  as  brother  in  the  vocative ;  the  case  is  different 
in  ch.  xii.  48,  49,  and  Heb  ii.  11,  12  ;  (2)  that  Scripture  does 
not  call  Christ  our  brother ;  and  (3)  that  it  would  not  have  been 
suitable  in  Peter,  for  example,  to  have  said.  Brother,  instead  of 
Lord,  in  John  xxi.  15,  20,  7  (see  Ibid.  xiii.  13).  Even  James, 
called  by  others  the  Lord!s  brother,  calls  himself  the  servant  of 
God  and  of  the  Lord  Jesus  Christ,  James  i.  1.  Jude  also,  in 
the  first  verse  of  his  epistle,  calls  himself  the  servant  of  Jesus 
Christ  and  brother  of  James ;  see  also  Matt,  xxiii.  8 ;  Luke 
xxii.  32.  Amongst  mortals,  unequal  fraternity  is  so  maintained, 
that  the  superior  friend  honours  the  inferior  by  the  title  of 
brother;  whilst  the  inferior  addresses  the  superior  by  his  title  of 
honour.  Thus  also  the  heavenly  court  has  its  own  etiquette, 
without  any  conflict  between  humility  and  confidence.  Thus, 
also,  the  appellation  oi  friend  appears  one-sided,  so  that  the  Lord 
calls  His  own,  ^^ friends"  but  is  not  so  called  by  them :  see  John 
XV.  15.  We  must  except  the  faith  whose  freedom  of  speech  at- 
tains to  that  of  the  Canticles. — rSv  sXay^lgruv,  of  the  least)  sc. 
outwardly,  or  even  inwardly.  A  certain  Species  is  pointed  out 
in  the  whole  genus  of  saints :  there  are  some  who  have  received, 
others  who  have  conferred  favours. — 'E/iol  imirisare,  ye  have  done 
it  unto  Me)  not  merely  to  Me  also,  but  to  Me  absolutely ;  cf. 
ouds  'Efioi  iiroirjgarz,  neither  have  ye  done  it  unto  Me,  ver.  45. 

41.  T6ts,  X.T.X.,  then,  etc.)  And  then  the  righteous  shall  im- 
mediately, by  virtue  of  the  word  "  come,"  sit  on  Mngly  thrones 
(regaliter)  as  assessors  in  the  judgment  on  the  cursed. — rh 
riroi/i,o!.g/isiiov,  which  is  prepared)  Thus  is  Is.  xxx.  33.  At  the 
time  of  this  judgment  the  devil  will  be  already  in  hell;  see  Rev. 
XX.  10-13 ;  cf.  2  Pet.  iii.  7,  fin. 

'  Pueruhs — irctilU  being  the  plural  of  ircuh'oii,  which  is  the  diminutive 
cf  x«;f. — (I.  B.) 


446  ST  MATTHEW  XXV.  42-46. 

42.  Om,  X.T.X.,  not,  etc.)  Sins  of  omission. 

44.  Kai  avrol,  x.r.X.,  they  also,  etc.)  The  process  is  distinctly 
described  :  they  will  answer  either  altogether  or  one  by  one. — 
"jroTi,  x.r.X.,  when,  etc.)  The  ignorance  of  the  wicked,  and  their 
endeavour  to  justify  themselves,  will  remain  up  to  that  time. 

45.  Tolrm  rZiv  iKa-)(l<STu\i,  of  the  least  of  these)  Our  Lord  does 
not  add.  My  brethren,  as  in  ver.  40.  The  wicked  are  ignorant 
of  the  relation  which  the  righteous  stand  in  to  Christ,  and  will 
remain  so. 

46.  '  A-TTiXiLgowai,  shall  depart)  The  place  of  judgment  is  dis- 
tinct from  the  places  into  which  the  two  classes  will  severally 
depart. — xokaan,  punishment^)  There  is  a  difference  between 
Tifjiupia,  vengeance,  and  xiXasig,  punishment',  for  punishment  is 
inflicted  for  the  sake  of  him  who  suffers  :  vengeance  for  the  satis- 
faction of  him  who  inflicts  it ;  see  Arist,  Khet.  i.  10,  n.  31.^ — 
aimviov,  eternal)  Eternal^  signifles  that  which  reaches  and  passes  the 
limits  of  earthly  time :  cf.  Gnomon  on  Rom.  xvi.  25. — o/  Sf,  x.r.X., 
but  the,  etc.)  Christ  the  King  shall  first  address  the  righteous,  in 
the  hearing  of  the  unrighteous ;  but  the  unrighteous  shall  first 
depart,  in  the  sight  of  the  righteous  ;  see  ch.  xiii.  49,  50.  Thus 
the  damned  will  see  nothing  of  eternal  life,  though  the  righteous 
will  see  the  vengeance  inflicted  on  the  damned. — dlxaioi,  righteous) 
declared  to  be  so  by  this  very  judgment. 

'  "  Of  fire,  see  ver.  41.  Righteous  King,  grant  that  I  may  hereafter  find 
myself  standing  on  the  right  hand." — B.  G.  V. 

'  In  the  Oxford  edition  of  1833, 1.  10,  §  17.— I.  B. 

'  The  Bihle  has  no  metaphysical  distinctions,  therefore  it  has  no  one  word 
to  express  eternity  ;  this  it  expresses  by  long  periods  joined  with  one  another 
indefinitely.  Alaut;  =  B"'aVw,  ceto  ;  very  long  periods,  which,  multiplied 
indefinitely,  give  the  only  notion  we  can  form  of  eternity,  "npa  (Th.  opos, 
Urminus),  a  definite  space  of  time  :  xaipo;,  the  time,  the  Jit  time :  xpooos, 
time,  m  its  actuality,  marking  succession  :  aiap,  an  indefinite  course  of  time, 
without  the  notion  of  an  end.  See  Tittm.  Syn.  Gr.  Test.  'Aw'  alauau  = 
from  all  eternity,  a  parte  ante.  E/f  rovs  uiZuct;  =  to  all  eternity,  for  ages, 
for  ever,  a  parte  post.  As  these  phrases  are  applied  to  the  eternity  of  God 
Himself,  and  as,  moreover,  uiai/ios  is  applied  to  fajj,  which  none  deny  to 
mean  everlasting  life,  no  objections  (such  as  have  been  lately  raised),  from 
the  meaning  of  alHif,  will  hold  good  against  the  everlasting  duration  oi 
punishment. — Ed. 


ST  MATTHEW  XXVI.  1-8.  447 


CHAPTEE  XXVI. 

1.  'EriXies  ^ravras,  ended  all)  He  had  said  all  that  He  had  to 
say.  He  did  not  enter  on  his  Passion  sooner,  or  defer  it  later 
than  this  point.  A  regular  systematic  plan  of  our  Lord's  Dis- 
courses may  be  produced  from  the  Harmony  of  the  Gospels. 

2.  MiTo,  b\jo  fi/j>spa;,  after  two  days)  Our  Lord  foretold  His 
death  by  various  measures  of  time.-*  xal,  and)  sc.  and  therefore, 
as  this  time  is  suitable  for  the  transaction. — -jrapabidoTai,  is  be- 
trayed) The  present  tense.  Our  Lord  was  preparing  Himself 
entirely  °  for  suffering,  and  His  enemies  were  labouring  to  effect 
the  same  object :  see  Mark  xiv.  1. 

3.  'Suvrj'^^rieav,  were  gathered  together)  Thus  also  in  ver.  57,  and 
ch.  xxyii.  1,  17,  27,  62  ;  cf.  Luke  xxii.  66  ;  Matt,  xxviii.  12  ; 
Acts  iv.  5,  26,  27. — o/  apxupiii,  the  chief  priests)  They  took  the 
principal  part  in  that  matter ;  they  were  supported,  however,  by 
the  scribes,  the  lawyers,  and  the  elders  of  thepeople,  who  formed 
the  remainder  of  the  Jewish  council. — row  Xsyo/ievou,  who  was 
called)  St  Matthew  wrote  for  readers  of  times  and  places,  in 
which  the  names  of  Caiaphas  and  Judas  (see  ver.  14)  would  not 
be  known  from  any  other  source.* 

'  Just  as  there  is  said  to  be  a  space  of  three  days  from  the  evening  of 
Friday  to  the  dawn  of  light  on  the  Lord's  day :  so  here  a  space  of  two  days 
is  said  to  intervene  between  Wednesday  and  Thursday,  which  latter  was  the 
day  of  the  Passover  and  of  unleavened  bread,  Mark  viii.  31,  xiv.  11,  12.  So 
among  the  Romans  sometimes  the  expression  ante  diem  Secundum  Kalendas 
means  the  same  as  pridie  Kal.  Matthew  narrates,  in  an  abbreviated  and 
condensed  form,  the  delivering  up  of  Jesus  to  he  crucified.  His  being  de- 
livered up  was  accomplished  step  by  step  :  through  the  instrumentality  of 
Judas  on  the  night  of  Thursday ;  through  Caiaphas  on  the  following  morn- 
ing ;  and  through  Pilate,  after  about  two  hours  having  intervened.  Thus  we 
come  from  the  betrayal  to  the  crucifixion. — Harm.,  p.  487.  The  day 
(Thursday)  which  intervened  between  this  speech  of  our  Lord  and  the  cruci- 
fixion is  mentioned  in  ver.  17. — ^V.  g. 

'  In  the  original,  "  Totum  se  comparabat  Jesus  ad  patiendum. — (I.  B.) 
'  This  remark  holds  good  rather  of  the  present  Greek  translation,  subse- 
quently written  for  more  general  circulation,  than  of  the  original  Hebrew 


*48  ST  MATTHEW  XXTI.  4-7, 

4.  Ao'>.w,  Jy  cm/i!)  An  unworthy  consultation. 

5.  -Ev  r?  eopr-y,,  in  the  feast')  Even  then!  They  wished  to 
delay  the  matter  until  the  people,  who  were  then  coUected  in 
great  numbers  on  account  of  the  Passover,  should  have  departed, 
after  the  conclusion  of  the  festival.  But  as  the  traitor  offered 
his  services,  they  cast  delay  aside.  Thus  the  Divine  counsel  was 
fulfilled.— rf  Xaffi,  the  people)  who  acknowledged  Jesus  as  a  Pro- 
phet, and  were  then  assembled  in  great  numbers. 

7.  'AXd^aerpo<i,  alabaster)  Bather  of  thin  stone  than  glass, 
otherwise  it  coiold  not  have  been  (see  Mark  xiv.  3)  broken  vrath- 
out  inflicting  wounds.— Exouffa,  having)  She  had  one  alabaster- 
box,  and  did  not  know  how  to  employ  it  hetter.—amxii/j,hov,  as 
He  reclined)  at  table.^— Others  were  anointed  after  death ;  it 

Gosp.  of  St  Matthew,  written  especially  for  the  Jews,  to  whom  the  names 
Caiaphas  and  Judas  would  be  familiar.— Ed. 

1  Ver.  6.  ill  Bvi6aiiiif,  in  Bethany)  No  doubt  the  banquet  or  supper,  with 
its  attendant  circumstances,  and  the  anointing,  were  one  and  the  same, 
which  are  specified  by  John  in  the  regular  order  of  time,  ch.  xii.  1,  etc.,  but 
by  Matthew  and  Mark  merely  incidentally  in  passing.  The  anointing  ex- 
cited the  indignation  of  Judas ;  and,  after  he  had  cherished  it  in  his  bosom 
for  several  days,  Satan  suggested  to  him  the  act  of  betrayal,  and  in  person 
took  possession  of  the  wretched  man.  It  cannot  readily  be  supposed,  1)  that 
it  was  some  other  woman  rather  than  Mary,  the  one  so  pre-eminently  be- 
loved by  the  Saviour,  who  obtained  the  promise  of  her  deed,  nay,  even  Aer 
own  self,  being  had  in  remembrance  [ver.  13]  :  for,  in  fact,  of  no  other  woman 
whatsoever,  save  Mary,  is  the  name  recorded  in  connection  with  this  event. 
Also,  it  is  rather  hard  to  credit,  2)  that  the  pious  disciples  would  have  em- 
ployed afresh  [ver.  8],  within  a  few  days  after,  the  pretext  [John  xii.  6,  6] 
concerning  the  300  pence  which  might  have  been  given  to  the  poor  by  the 
sale  of  the  ointment, — a  pretext  which,  when  employed  by  Judas,  our  Lord 
had  confuted  with  such  force.  Finally,  3)  Jesus  declared  the  very  day  of 
the  anointing,  as  marked  by  John,  to  be  the  one  and  only  day  of  His  being 
made  ready  thereby /or  His  burial:  there  cannot,  therefore,  be  any  second 
day,  in  Matthew  and  Mark,  of  His  being  in  that  same  condition  [viz.  of  being 
made  ready  for  }m,riaX\.  Nor,  besides,  is  there  anything  to  forbid  the  sup- 
position, that  all  things  which  John  records  happened  in  the  house  of  Simon 
the  leper,  and  that  Mary  anointed  with  the  precious  ointment,  first  the  head, 
then  also  the  feet  of  the  Saviour  ;  which  facts  John  states  in  an  abbreviated 
form,  as  intending  to  record  the  wiping  of  His  feet  with  the  hairs  of  her 
head. — Harm,.,  p.  493,  etc. 

»  E.  V.  As  He  sat  at  meat.— (I.  B.) 

K«J  xecTix^sv,  and  poured  it  down)  The  mode  of  anointing  in  such  a  case 
ia  more  readily  understood,  when  it  is  taken  into  consideration  that  the  an- 


ST  MATTHEW  XXVI.  8-13.  M9 

behoved  Christ  rather  to  be  anointed  whilst  living :  after  His 
death  it  was  needless. 

8.  'AvuXfia,  waste)  or  perdition. — ^Nay,  thou,  Judas,  art  [the 
son]  of  Perdition  ;^  see  John  xvii.  12. 

9.  "udumTo,  might)  The  disciples  exhibit  in  this  instance  great 
ignorance  of  comparative  theology. — toT;  irTuxoTg,  to  the  poor) 
Which  is,  generally  speaking,  a  right  employment  of  our  means  ;' 
see  ch.  xix.  21,  and  Lidse  xix.  8. 

10.  T/  x6'!rovs  mafiyirt  rri  yvmixl,  Why  trouble  ye  the  woman  ?) 
For  it  is  a  trouble  to  be  doubtful  in  one's  conscience,  not  only  ■ 
concerning  a  thing  to  be  done  hereafter  (see  Eom.  xiv.  15),  but 
also  concerning  a  thing  already  done. — rjj  yuvaixl,  the  woman) 
The  disciples  acted  with  incivility  towards  the  Lord  Himself; 
but  this  He  finds  less  fault  with  than  the  annoyance  given  to 
the  woman. — xaXhv,  good)  Although  she  was  not  herself  aware 
that  she  had  done  so  well.  The  simplicity  of  an  action  does  not 
detract  from  its  goodness.'  It  was  not  waste  with  regard  to 
the  poor  (ver.  11)  nor  the  disciples  (Mark  xiv.  7,  middle  of 
the  verse),  nor  the  woman  (ver.  13),  nor  the  Lord  Himself 
(ver.  12). 

12.  BaXoDow,  in  that  she  hath  poured)  The  word  implies  pro- 
fusion.— iTfog  TO  hraipideou  Ms,  for  My  burial)  These  words  inti- 
mate that  His  death  was  certain  and  near  at  hand.  The  verb 
hTaf>ia.t,tiv  does  not  jaesLU  "  to  place  in  the  sepulchre,"  but  "to 
prepare  for  the  sepulchre."  The  suraipiaa/iog  of  Jacob  (Gen.  1.  2, 
S.  V.)  took  place  in  Egypt,  his  sepulture  afterwards  [in  Canaan]. 

13.  Ti  liayyeXm  roDro,  this  Gospel)  i.e.  which  Christ  preached.^ 
— XaXriS^eeraj,  shall  be  spoken  of)  And  so  it  is.  This  saying  of 
our  Lord  was  both  heard  and  afterwards  committed  to  writing 
by  St  Matthew.    Its  fiilfilment  furnishes  a  proof  of  the  truth  of 

cients  rather  lay  reclined  at  table  than  sat  at  it.  They  had  couches  fiir- 
nished  with  cushions,  and  they  lay  in  such  a  posture  as  that  their  feet  rested 
backwards. — V.  g. 

'  In  the  original,  both  Greek  and  Latin,  the  same  word  is  used  to  express 
Waste  and  Perdition. — (I.  B.) 

*  And  that  such  was  the  practice  of  the  disciples  is  evident  from  this  very- 
passage V.  g. 

'  For  often  an  action  is  either  worse  or  better  than  the  agent  himself  had 
supposed  ;  ch.  xxv.  38,  44 ;  Heb.  xiii.  2. — V.  g. 

*  He  speaks  humbly  and  modestly. — V.  g. 

VOL.  I.  T  ¥ 


4M)  ST  MATTHEW  XXVI.   14-17. 

Christianity.  No  earthly  monarch  can  bestow  immortality  on 
any  action,  even  though  he  employ  all  his  wealth  and  power  to 
do  so. — nvntJ-itmov,  a  memorial)  The  memory  of  the  godly  may 
flourish,  even  though  their  names  be  unknown.' 

14.  nopevhlg,  departing')  The  disciples  were  not  under  re- 
straint.    The  wicked  could  depart  when  he  would. 

15.  "Egrnaav,  they  weighed  out')  The  Lxx.  frequently  render 
the  Hebrew  bp^  (to  weigh  out,  or  pay)  by  igrrifn,  and  in  Zech. 
xi.  12,  where  the  prediction  occurs  concerning  these  thirty 
pieces  of  silver,  the  very  word  'igTrieav  is  found.—  rpidnovra  apjvpia, 
thirty  pieces  of  silver)  Such  was  the  value  of  a  slave,  in  Exod. 
xxi.  32  ;  that  of  a  freeman  was  double. 

17.  t5)  di  irpuTri  tSiv  at,if-!>iv,  now  on  the  first  day  of  unleavened 
bread)  It  was  now  Thursday,  the  fourteenth  day  of  the  first 
month;*  cf.  Exod.  xii.  6,  15. — -s-oD,  where?)  They  ask  not 
whetlier,  but  where,  they  should  prepare  the  Passover.'     Jesus 

^  Comp.,  however,  John  xii.  3  [from  which  it  seems  the  name  of  the 
woman  is  known,  viz.  Mary],  and  footnote  on  ver.  6  above,  extracted  from 
the  Harm.  Ev. :  and  again,  the  Gnomon  on  Luke  xxiv.  18. — E.  B. 

2  Judas  departed,  doubtless,  about  the  nightfall  of  Wednesday.  On  that 
very  night,  being  possessed  by  Satan,  he  seems,  as  we  have  reason  to  think, 
to  have  had  an  interview  with  our  Lord's  adversaries,  but  on  the  following  day 
to  have  fixed  with  them  on  the  further  proceedings. — Harm.,'p.  496. 

'  In  the  original  Gnomon  no  rendering  is  given  for  eVrijirai/.  In  his 
Harmony,  Bengel  renders  it  bieten — they  tendered,  or  proffered;  in  his  German 
Version  «cAie«sen— which  seems  to  mean  "  iAey  threw,  counting  it  as  they  threw 
it."     Engl.  Vers,  has,  "  they  covenanted  with  him /or." — (I.  B.) 

Beng.  seems  to  take  iaTnanii  in  the  sense  "  they  weighed  out  to  him."  So 
larnfii  is  found  used  in  Homer's  Iliad  xix.  247,  xxii.  350)  more  than  once; 
lit.,  I  plcme  in  the  balance,  I  poise. — Ed. 

*  Nisan  14,  April  4.     Greswell. — (I.  B.) 

On  which  they  were  bound  to  put  away  all  leaven  ;  and  so  the  consump- 
tion of  the  paschal  lamb  could  not  be  put  ofi'  beyond  24  hours,  to  the  even- 
ing of  the  Friday. — Harm.,  p.  499. 

•  Nor  even  do  they  say.  When  9  all  that  they  were  concerned  about  was 
the  supper-room  where.  Moreover,  we  may  reasonably  infer  that  the  Jews 
also,  and  not  Jesus  alone,  celebrated  the  paschal  feast  on  the  evening  of 
Thursday,  from  the  fact — 1)  That  otherwise  the  disciples  would  undoubtedly 
have  been  censured  by  the  Jews  at  the  close  of  the  Friday,  for  omitting  to 
keep  the  Passover,  which  they  were  not ;  and  2)  Because,  on  the  year  on 
which  Christ  suffered,  the  conjunction  of  the  Moon  and  Sun,  before  the  Pass- 
over, fell  on  Wednesday,  and  therefore  the  new  moon  and  Passover  itself 


ST  MATTHEW  XXVI.  18-24.  <61 

was  went  to  perform  all  things  which  were  enjoined  by  the  law. 
— So/,  for  Thee)  Jesus  was  as  the  father  of  a  family,  surrounded 
by  the  family  of  His  disciples. 

18.  Th\i  hitm,  a  certain  man)  This  word  is  put  instead  of  a 
proper  name.^ — 6  AiddmaXog,  the  Master)  Therefore  the  host  in 
question  was  a  disciple,  but  not  one  of  the  Twelve. — o  xctipo;  Mou, 
My  time)  which  I  have  long  foreseen  and  foretold,  when  I  shall 
suffer. — voioj  rh  'iraaya,  x.r.X.,  I  celebrate  the  Passover,  etc.)  A  cour- 
teous mode  of  announcing  the  fact  to  that  ready  disciple  at 
whose  house  the  Master  was  about  to  celebrate  the  Passover,  It 
is  astonishing  that  some  learned  men  should  have  called  in  ques- 
tion, or  denied  the  fact,  of  our  Lord's  having  then  celebrated  the 
Passover;  see  ver.  17—19,  the  commencement  of  ver.  30,  and 
Luke  xxii.  7,  8,  12,  14,  15. 

23.^  'O  l/4/3(i\j/as,  he  tliat  dippeth)  The  use  of  the  same  small 
dish,  of  which  there  were  several  on  the  table,  and  the  dipping 
of  the  sop  in  it  at  the  same  moment  with  ovu-  Lord,  was  to  be 
the  distinctive  mark  of  the  traitor ;  see  ver.  25.  St  Mark  uses 
i/j.fia.vTSiJ.ivoi  (present  part,  middle)  to  denote  the  same  idea 
which  St  Matthew  expresses  by  e/i^d-^ag  (1st  Aor.  part,  act.)  ; 
The  former  therefore  employs  the  present  in  an  indefinite 
sense. 

24.  '  rvdyii,  goeth)  Through  Passion  to  Glory. — xaSiji  ysypav- 
rai,  as  it  is  written)  And  therefore  the  woe  does  not  affect  the 

could  not  be  thrust  forward  to  the  Sabbath-day.  There  is  to  be  added,  3) 
the  consideration  that  the  supper,  which  is  recorded  even  by  John,  ch.  xiii. 
1,  a,  was  celebrated  on  Thursday,  immediately  before  the  feast  of  the  Pass- 
over.— Harm.,  p.  601,  502. 

'  i.e.  Our  Lord  mentioned  the  man's  name,  though  St  Matthew  has 
omitted  it.— (I.  B.) 

'  Ver.  21.  Afiviii  Xtya  ifiiu,  Verily  I  say  unto  you)  Our  Lord  inserted 
His  complaint  as  to  the  approaching  treachery  and  uncleanness  [John  xiii. 
10]  of  Judas  in  His  discourses  connected  with  the  washing  of  the  disciples' 
feet,  and  with  the  Lord's  Supper,  on  the  following  day ;  but  on  both  days 
the  inquiry  of  the  disciples  as  to  the  traitor,  follows  immediately  after  that 
complaint  which  He  uttered.  Both  the  complaint  and  inquiry  of  the  second 
day  are  placed  in  Matthew  and  Mark,  before  the  Lord's  Supper :  in  Luke 
they  are  placed  after  it.  They  are,  therefor^,  to  be  regarded  as  simul- 
taneous with  it — that  is  to  say,  the  institution  of  the  Supper  held  a  middle 
place  between  the  beginning  and  continuation  (progress)  of  the  complaint 
and  inquiry. — Harm.,  p.  610,  611. 


462  ST  MATTHEW  XX^T!.  25,  26. 

Son  of  Man.  A  consolatory  consideration. — oua/  3s,  hut  woe  !) 
The  Divine  foreknowledge  of  the  traitor's  sin  does  not  diminish 
its  heinousness. — Ixe/h^,  to  that  man) ;  concerning  which  very 
man  also  it  has  been  written, — leapabihorai^  is  betrayed)  By  this 
word  something  farther  is  added  to  bvayn,  goeth, — e/'  oux 
symniri,  if  he  had  not  been  bom)  sc.  if  he  either  had  not  been 
conceived,  or  had  died  before  his  birth ;  see  Job  iii.  2,  10,  11. 
This  phrase  does  not  necessarily  imply  the  interminable  eternity 
of  perdition  :  for  it  is  a  proverbial  expression  ;  cf.  Luke  xxiii.  29  ; 
Ecclus.  xxiii.  19  (Gr.  ver.  14).'  Judas  obtains  a  situation  of 
exclusively  pre-eminent  misery  amongst  the  souls  of  the  damned. 
For  so  long  a  time  he  accompanied  our  Lord,  not  without 
sharing  the  sorrows  connected  therewith;  a  little  before  the 
joyfiil  Pentecost  he  died. — o  av^fumg  sxem;,  "  THAT"  man)  The 
words,  "  that  man,"  might  seem  a  predicate.  That  is  the  de- 
signation of  one  who  is  considered  already  far  off. 

25.^  'PajS^i,  Master)  It  is  not  recorded  in  Scripture  that  Judas 
ever  called  Jesus,  Lord. — su  iT-!ra,g,  thou  hast  said)  A  formula  of 
replying  affirmatively,  first  to  those  who  affirm,  thence  also  to 
those  who  enquire,  when  the  interrogation  is  taken  away  (as 
though  it  were  a  mode)  and  the  sentence  is  left  categorical.* 
The  question  is  asked,  "  Judas  is  the  traitor  ?"  the  interroga- 
tion is  taken  away,  and  the  categorical  reply  remains :  "  Judas 
IS  the  traitor."  A  similar  form  of  expression  is  found  in  Ex. 
X.  29,  mm  p,  So  it  is  as  thou  hast  said  ;*  cf.  1  Kings  xx.  40, 
and  Gnomon  on  ver.  64. 

26.  'Eaimrav  de  aiiruiv,  And  as  they  were  eating)  As  in  ver.  21. 

1  In  the  Lxx.  and  Eng.  Vers,  it  stands  as  the  14th,  in  the  Vulgate  as  the 
19th  verse.— (I.  B.) 

A  degree  of  misery  is  here  awarded  to  him  greater  than  that  which  is  set 
forth  in  ch.  xviii.  6. — V.  g. 

^  fivri  iya  dfii.  Is  it  I?  [Surely  it  is  not  I  ?]  Hypocrites  counterfeit  by 
imitation  that  which  the  sincere-hearted  speak  under  the  influence  of  genuine 
love V.  g. 

•  i.e.  a  simple  and  absolute  affirmation. — (I.  B.) 

Categorical,  naked,  and  absolute,  as  opposed  to  a  sentence  in  which  there 
is  a  "  modus,"  i.e.  some  accompanying  expression  of  feeling,  thanksgiving, 
a  prayer,  or  such  like.     See  Append,  on  Sermo  Modalis Ed. 

♦  S.  v.  E?p»ix«f,  thou,  hast  said. — E.  V.  Thou  hast  spohen  well.— 
(I.  B.) 


ST  MATTHEW  XXVI.  26.  453 

Judas^  therefore  was  present ;'  cf.  the  iravng,  x.r.x.  (all,  etc.)  in 
Mark  xiv.  23,  and  -rrXnt,  x.r.X.  (but,  etc.)  in  Luke  xxii.  21. — 

'  i.e.  In  ver.  21  it  is  said,  "  And  as  thet  were  eating,  He  said, 
"  Verily,  I  say  unto  you  that  one  of  you  (sc.  of  those  who  were  then  at  table) 
shall  betray  Me.''  The  repetition  of  the  expression,  And  as  they  were  eat- 
iny,  implies,  in  Bengel's  opinion,  that  the  act  was  continuous,  and  that  those 
spoken  of  in  ver.  21,  concerning  whom  it  was  said  that  one  of  them  should 
betray  our  Lord,  were  all,  including  the  traitor,  still  present. — (I.  B.) 

'  I  will  state,  in  a  summary  form,  the  arguments,  independent  of  the  one 
given  above,  on  which  this  proposition  which  I  maintain,  rests : — 

1.  If  Judas  had  departed  before  the  singing  of  the  hymn,  he  would  have 
been  doing  the  same  as  if  one  in  the  present  day  were  to  depart  before  the 
offering  of  the  grace  and  prayers  at  the  close  of  a  banquet,  and  would  have 
thereby  the  more  disclosed  his  atrocious  design. 

2.  During  the  continuance  of  our  Lord's  supplications  on  the  Mount  of 
Olives,  Judas  had  no  lack  of  time  sufficient  for  bringing  the  cohort  to  effect 
his  purpose. 

3.  Luke,  ch.  xxii.  21,  immediately  subjoins  after  the  words  of  the 
Institution,  these  words,  But,  nevertheless  (tT^^v),  behold  thehand  of  him 
that  hetrayeih  Me  is  with  Me  on  the  table  ;  and  as  this  very  complaint  is 
placed  before  the  Lord's  Supper  by  Matthew  and  Mark,  these  speeches 
[that  as  to  Judas,  and  that  in  which  the  Institution  took  place]  cannot  be 
severed  from  one  another. 

4.  To  explain  our  Lord's  words  (Luke  xxii.  21)  of  the  table,  in  the  sense, 
the  counting-board  [of  the  chief  priests]  on  which  Judas'  hand  was  laid,  with 
Jesus  as  the  merchandize  which  he  offered  for  sale,  is  out  of  place ;  for  (1) 
It  is  not  the  seller  that  is  said  to  be  with  the  merchandize,  but  the  mer- 
chandize with  the  seller  [whereas  Jesus  says  that  Judas  is  with  Him] ;  (2) 
Thirty  pieces  of  silver  was  not  so  large  a  sum  as  to  suggest  the  idea  of  a 
counting-board  or  banking-table ;  (3)  The  money  had  been  already  reckoned 
out  to  Judas,  Matt.  xxvi.  15 ;  (4)  The  lioi,  Behold,  Luke  xxii.  21,  implies, 
in  fact,  the  presence  of  the  traitor,  as  reclining  at  the  same  banqueting  table 
with  Jesus  (comp.  Luke  xxii.  30,  xvi.  21),  and  dipping  his  hand  in  the 
dish. 

5.  The  words  a-Ji^n  ihov.  But,  nevertheless,  behold,  being  taken  in  their 
usual  sense,  are  we  to  say  that  the  traitor  was  driven  away  from  the  bread 
and  the  cup  after  these  had  been  blessed  ?  But  Mark,  after  having  made 
mention  of  the  twelve,  ch.  xiv.  17,  immediately  subjoins  the  statement,  that 
tiiey  ALL  drank  of  the  cup,  ver.  23,  with  which  comp.  Matt.  xxvi.  27. 

6.  K  you  say,  the  traitor  was  known  to  John  or  even  to  Peter  already,  on 
the  preceding  day,  how,  then,  is  it  that  they,  not  till  now,  one  by  one,  are 
represented  as  having  said.  Is  it  I?  For,  in  fact,  when  John,  in  a  covert 
way,  made  enquiry,  it  was  in  a  secret  manner  that  the  traitor  was  disclosed 
to  him :  and  as  to  his  having  informed  Peter  of  the  fact,  it  is  easier  to  sus- 
pect than  to  affirm  this.    The  Femaining  nine  disciples  did  not  even  observe 


454  ST  MATTHEW  XX. VI.  26. 

>.x8uv,  taking)  sc.  in  His  hand.  This  imphes  the  supreme  dig- 
nity of  the  holy  supper  ;  cf.  John  iv.  2} — rJv  afrov,  the  bread) 
which  was  at  hand.— euXo/ijifas,  having  blessed)  In  the^  next 
verse  we  find  ilx'^piBTfigag,  having  given  thanks  (corresponding  to 
the  Hebrew  T\i).  Each  verb  explains  the  other.  He  gave 
thanks  to  the  Father,  and  at  the  same  time  blessed  the  bread 
and  also  the  wine  by  the  act  of  giving  of  thanks  and  by  prayer ; 
cf.  Luke  ix.  16;  John  vi.  11;  1  Cor.  xiv.  16,  17. — 'ixXaei, 
brake)  after  blessing  it  (post  benedictionem)  :  which  is  incon- 
sistent with  the  notion  of  transubstantiation.  Eor  an  accident, 
as  the  Eomanists  declare  the  bread  to  be  after  it  has  been  blessed 
(post  benedictionem),  cannot  be  broken. — nal  edidou,  and  gave) 
Our  Lord  is  not  said  Himself  to  have  eaten  and  drunk  on  this  oc- 
casion :  since  not  for  Himself  was  His  body  being  given,  nor  His 
blood  being  shed. — Aa/Ssrs,  Take)  Who  could  have  taken  ("  re- 
ceived") if  the  Lord  had  not  instituted  it?  Cf.  John  iii.  27. — 
ToiJro,  This)  sc.  in  opposition  to  the  shadows  of  the  Old  Dispensa- 
tion ;  as  much  as  to  say,  you  have  Me,  My  actual  self;  This,  sc. 
which  I  command  you  to  take :  for  it  is  immediately  followed 
by  My  blood,  which  is  of  the  New  Testament. — 2i/ia,  Body, 
must  be  taken  as  literally  as  A7fj,a,  blood.  The  separate  distri- 
bution, however,  of  His  body  and  blood  represents  the  actual 
death  ^  of  our  Lord,  in  which  His  blood  was  drawn  forth  from 
His  body.     The  benediction  preceded  and  precedes  the  utter- 

the  nod  of  Peter  [beckoning  to  John  to  ask  the  Lord]  :  therefore  both  the 
question  of  John  and  the  reply  of  the  Lord  escaped  their  notice,  John 
xiii.  28. 

7.  That  the  traitor  should  have  been  vouchsafed  the  washing  of  feet,  is  a 
circumstance  almost  as  astonishing  as  his  being  admitted  to  the  Lord's 
Supper  :  nor  does  even  the  permission  of  the  kiss,  given  for  the  purposes  of 
treachery,  move  us  to  less  astonishment.  As  to  the  rest,  we  are  here  treating 
only  of  a  question  of  historical  truth :  nor  is  it  our  intention  ever  to  uphold 
the  cause  of  unfair  adapters  of  facts  to  their  own  aims  (perfidorum  oecono- 
morum.) — Harm.,  p.  511,  etc. 

'  It  is  there  said,  "  Jesus  Himself  baptized  not."   It  is  here  said, "  Jesus 

TOOK  BEBAD,"  etC. — (I.  B.) 

'  The  memory  of  which  ought  to  be  perpetuated  till  His  coming  again. — 
B.  G.  v.,  ver.  29. 

In  the  very  moment  of  death  Christ  approached  that  state  which  is 
different  from  the  life  that  He  lived  before  His  death  and  after  His  resur- 
rection, and  thenceforward  for  ever. — Harm.,  p.  510. 


ST  MATTHEW  XXVI.  27,  28.  456 

auce  of  the  words,  Tkis  is  My  body.  "We  readily  allow  that 
there  is  an  allusion  to  the  formula  of  the  Jews,  who,  in  cele- 
brating the  Passover,  when  asked  by  their  children,  What  is 
this  ?  replied,  Ul  noa  i>B'  filJ  nr.  This  is  the  body  of  the  Lamb 
which  our  fathers  ate  in  Egypt. — ri  eu/id  Mou,  My  body)  un- 
derstand here  "  rJ  wjp  ifiZv  dido/amv"  which  is  given  for  you, 
words  implied  in  ver.  28,  and  expressed  in  Luke  xxii.  19. — ^The 
Evangelist  describes  the  matter  briefly,  as  being  well  known 
by  the  practice  of  those  for  whom  he  writes.  The  expression, 
"  This  do  in  remembrance  of  Me"  (which  is  recorded  by  St 
Luke),  is  implied  in  ver.  29. 

27.  Ti  voTTipiov,  the  cup)  The  same  which  was  there  already, 
from  which  they  had  all  drunk. — vavng,  all)  Hence  it  is  clear 
that  even  if  one  species^  were  sufficient,  it  must  rather  be  the 
wme  than  the  bread.  Thus  also  in  1  Cor.  xi.  25,  the  expression 
ogdxig,  as  often  as,  is  employed  in  the  mention  of  the  cup  [as 
well  as  of  the  bread].^  Scripture  expressed  itself  thus,  fore- 
seeing (Gal.  iii.  8)  what  Eome  would  do.'  The  disciples  then 
represented  the  "  muny"  (mXXuv)  who  are  mentioned  in  ver.  28, 
where  the  reason  of  the  injunction  is  given.  Thus  "  many" 
and  "  all"  are  used  together  in  1  Cor.  x.  17.  The  Holy  Supper 
ought  not  to  be  a  matter  of  indifference  to  Christians. 

28.  Touro,  this)  The  true  blood  of  Christ  is  shown  to  be 
actually  present,  just  as  the  blood  of  the  victims  was  in  the 
Mosaic  formula  cited  in  Heb.  ix.  20  ;  for  that  formula  is  here 
referred  to. — rtjg  xaivrjg,  of  the  New)  in  contradistinction  to  the 
Old:  see  Ex.  xxiv.  8,  sc.  "And  Moses  took  the  blood,  and 
sprinkled  it  on  the  people,  and  said  "  Behold  the  blood  of  the 
covenant,"  etc. — 5ia6rixr}g,  testament,  disposition,  dispensation) 
Many  theologians  of  the  Reformed  Church,  and  some  even  of 
the  Evangelical  communion,*  endeavoured  in  the  last  genera- 
tion to  reduce  the  whole  scheme  of  Christian  doctrine  to  the 
form   of  a   covenant:  a   method   pre-eminently   suited  to   the 

*  The  word  is  here  used  in  the  technical  sense  in  which  Theologians  em- 
ploy it  to  denote  separately  the  bread  and  wine,  in  contradistinction  to  each 
other.— (I.  B.) 

'  After  eating  the  bread,  the  drinking  of  the  cup  is  not  left  as  a  matter 
of  our  own  option  to  do  or  not  do  as  we  think  fit. — V.  g. 
'  Sc.  refuse  the  cup  to  the  Laity,  etc. — (I.  B.) 

*  In  Bengel,  Reformed  =  Calvinistic ;   'Evangelical  =  Lutheran. — (I.  B.) 


456  ST  MATTHEW  XXVI.  29. 

Jewish  theology;  but  Scripture  expresses  the  New  divine 
economy  in  this  case,  as  it  is  wont  in  other  cases,  by  a  word 
belonging  to  the  Old  scheme,  although  employed  in  a  sense  not 
exactly  coinciding  with  its  original  meaning:  nor  can  we 
easily  speak  of  the  New,  diaSfixri,  or  Dispensation  (Dispositio), 
except  in  contrast  to  the  Old,  either  expressed  or  implied.  In 
short,  the  very  words  nna  and  diad^xv  [by  which  the  Old  and 
New  Dispensation  are  severally  indicated]  differ  from  each 
other,  and  their  difference  corresponds  wonderftilly  with  the 
actual  state  of  the  case.  For  the  word  nna  accords  more  with 
the  Old  economy,  which  had  the  form  of  a  covenant,  whereas 
hiaSnm  accords  more  with  the  New  economy,  which  has  the 
form  of  a  testament ;  on  which  account  the  Talmudists  employ 
the  Greek  word  'p''n''n  \_Sia6rixri,  written  in  Hebrew  characters] 
as  not  having  a  Hebrew  word  whereby  to  express  it.  But  the 
idea  of  a  covenant  does  not  so  well  agree  with  that  entire  son- 
ship  which  exists  under  the  Ntew  Testament  dispensation.  Even 
the  very  notion  of  a  testament,  will  at  last,  as  it  were,  come  to 
an  end,  on  account  of  our  intimate  union  with  God  :  see  John 
xvii.  21,  22,  and  1  Cor.  xv.  28. — iroXXZv,  many)  even  beyond 
the  limits  of  Israel. — H-xvviiiivov,  which  is  being  shed)  The  present 
tense.  There  is  the  same  potency  in  the  Holy  Supper,  as  if 
in  that  self-same  moment  the  body  of  Christ  was  always  being 
given,  and  His  blood  being  shed. — a^egiv  a/iapTim,  remission  oj 
sins)  the  especial  blessing  of  the  New  Testament  dispensation. 
[Eph.  i.  7,  E.  B.] 

29.  Aiyoi,  I  say)  Concerning  the  order  of  these  words,  and 
those  that  immediately  precede  them  :  cf.  Luke  xxii.  15, 16, 17, 
etc' — a*  apri,  from  henceforth)  A  phrase  suitable  to  taking 
leave. — ysvv^/iarog  rrii  a/jm'eXov,  of  the  produce  of  the  vine)  A 
periphrasis  for  wine,  somewhat  different  from  the  common  lan- 

'  If  you  compare  the  order  of  the  events  narrated,  as  contained  in  Luke, 
with  that  which  we  have  in  Matthew  and  Mark,  our  Lord  seems  to  have 
combined  the  promise  of  eatinff  in  the  kingdom  of  God  (Luke  xxii.  16)  with 
the  lamb  of  the  Passover  supper ;  and  the  promise  of  the  drinking  anew  in 
the  kingdom  of  God  with  the  cup  of  His  (the  Lord's)  Supper  (Matt.  xxvi.  29 ; 
Luke  xxii.  18),  and,  therefore,  to  have  closely  joined  to  one  another  these 
mysteries  [i.e.  the  symbolical  institutions,  the  Passover  and  the  Lord's  Sup- 
per].— Harm.,  p.  509, 


ST  MATTHEW  XXVI.  30  457 

guage  of  the  inhabitants  of  earth,  and  therefore  the  more 
suitable  to  the  meaning  of  the  Saviour  who  was  about  to  leave 
the  earth. — yevvri//,a.  and  yivrni.a,  occur  in  the  Lxx.,  also  pro- 
miscuously, when  wine  and  the  vine  are  spoken  of. — mg,  rije 
rj/iipag  Ixiivrjs  x.t.X.,  until  that  day,  etc.)  Which  had  been  fore- 
told :  see  Luke  xxii.  16,  18,  30.  Hence  St  Paul  (1  Cor.  xi. 
26)  draws  the  inference  that  "  as  often  as  ye  eat  this  bread  and 
drink  this  cup,  ye  show  forth  the  Lord's  death  till  He  come." — 
alro,  it)  referring  to  the  produce  of  the  vine,  i.e.  wine,  evidently 
of  heaven. — xamv,  new)  sc.  in  the  full  consummation  of  the 
New  Testament.  This  new  is  placed  above  the  new  spoken  of 
in  ver.  28.  See  the  Prelude  to  this  in  John  xxi.  12.^  The 
Jewish  Passover  was  superseded  by  the  Lord's  Supper,  this 
will  be  again  succeeded  by  fiirther  things  of  a  heavenly  nature. 
Elsewhere,  in  ch.ix.  17,  instead  of  "  xaivhg,"  we  find  "  viog,"  oTvog, 
new  wine  [where  viog  denotes  newness  of  vintage,  not  novelty  of 
kind]  ;  but  xaivhv  in  this  passage  evidently  implies  a  newness  in 
nature,  not  in  age.^ — h  rjj  ^atsiXslcf,  rotj  UaTple  Mou,  in  My  Father's 
kingdom)  see  1  Cor.  xv.  24;  Luke  xxii.  16,  30.  Thomas 
Gataker  considers  new  (xaivhv)  wine  to  be  the  same  as  'irspov, 
different  (cf.  Mark  xvi.  17,  vwth  Acts  ii.  4),'  so  as  to  denote 
vdne  of  a  kind  entirely  different  from  that  which  the  Lord  was 
then  taking  with  His  disciples. 

30.  'T|Urv^ffavr£f,  having  sung  a  hymn  or  hymns)  sc.  they  either 
sang  or  recited*  Ps.  cxiii.,  cxiv.,  cxv.,  cxviii.,  cxxxtvi.,  in  which  the 

'  Our  Lord's  dining  with  them  after  the  resurrection  is  a  prelude  to  their 
hereafter  eating  and  drinMng  at  His  table  in  His  hingdom,  Luke  xxii.  30. 
—Ed. 

^  Kaitioi,  new,  is  opposed  to  that  which  has  existed  long  and  been  in  use, 
ex.  Gr.  IficcTioii  vaTidiou,  Matt.  ix.  16.  But  ne'of,  recent,  is  opposed  to  that 
which  was  originated  some  time  back,  as  ofi/os  irxhaios,  Luke  v.  39.  Ka/ni* 
is  in  Matt.  xxvi.  29,  applied  to  yhvviftu,  r^;  u/i'jriMv,  because  He  refers  to 
another  wine  than  that  then  poured  out — a  wine  not  recent  but  different. 
See  Tittm.  Syn.— Ed. 

^  For  the  •/'Kmaais  "htthitamaiv  xatiiuis  of  Mark  answers  to  the  Aeihui/ 
erioais  yhaaaa.ii  of  Acts. — Ed. 

*  After  the  recital  of  the  hymn,  and  not  previously,  followed  those  things 
which  John  records  in  his  chapters  xv.,  xvi.,  xvii. ;  for  the  hymn  is  closely 
connected  with  the  Passover  supper ;  and  such  is  the  formula  of  connection, 
John  xviii.  1,  that  the  prayers  of  Jesus,  John  xvii.,  cannot  be  separated  from 
His  departjre  out  of  the  city  by  the  hymn.    We  may,  not  without  good 


458  ST  MATTHEW  XXVI.  31-33. 

mystery  of  Redemption  is  notably  expressed.  The  hymn  also 
contained  the  words  which  are  quoted  in  eh.  xxi.  9,  42.  Our 
Lord  is  irequently  said  to  have  prayed  while  on  earth ;  never 
to  have  sung. 

31.  iiavTig  u/jLiig,  all  ye)  Our  Lord  had  before  foretold  the 
crime  of  a  single  traitor. — exavSaXmirigeeh,  shall  be  offended)  So 
that  your  faith  in  Me  shall  totter  exceedingly.  The  same  word 
occurs  in  Rom.  xiv.  21. — y'sypa'jrrai,  it  is  written)  The  disciples 
might  conclude  that  the  prediction  was  about  to  be  fulfilled  that 
night,  from  the  conjunction  of  the  smiting  of  the  shepherd,  and 
the  scattering  of  the  sheep,  —irard^u,  I  will  smite)  sc.  with  the 
sword,  put  by  metonymy  for  the  Cross,  concerning  which  it  was 
not  the  part  of  the  prophets  to  write  more  expressly.  In  Zee. 
Xlii.  7,  the  LXX."^  have  ■trdra^ov  rhu  '!roif/,sva,  xal  diaaxopmeS^siTCCi  rd 
TpoBara,  smite  the  Shepherd,  and  the  sheep  shall  be  scattered. 
God  smote  Jesus,  since  He  delivered  Him  to  be  smitten. — 
iiagjiopviedrjafrai,  shall  be  scattered)  The  whole  protection  of  the 
disciples,  before  the  advent  of  the  Paraclete,  consisted  in  the 
presence  of  Jesus ;  who  being  smitten,  they  were  dispersed. — 
Td  rrpolSara,  the  sheep)  The  disciples  were  representatives  of  the 
whole  flock  which  they  were  afterwards  to  collect. 

32.  Upod^at,  1  will  go  before)  As  a  shepherd.  A  pastoral  ex- 
pression.— TaXiXalav,  Galilee)  Where  His  appearance  was  to  be 
exceedingly  solemn  to  His  sheep  again  collected  together.  Our 
Lord  says  to  those  who  had  come  up  with  Him  from  Galilee, 
"  Before  you  return  home  from  the  feast  I  will  rise  from  the 
dead." 

33."  E/  xal  -jravrig,  x.r.X.,  Even  though  all,  etc.)  He  might  rather 

reason,  suppose  that  the  hymn  was  recited  whilst  they  were  yet  in  the  sup- 
per room ;  but  that  the  words  of  Jesus,  in  chapters  xv.  and  xvi.  of  John,  and 
also  the  prayers,  ch.  xvii.,  were  spoken  in  the  open  air  (ver.  1,  "Jesus 
lifted  up  His  eyes  to  heaven"),  in  the  court  of  the  house  where  He  had 
supped,  and  within  the  city. — Harm.,  p.  522. 

»  So  the  Ed.  of  Grabe  and  Breitinger  firom  the  Cod.  Alexandr.  The  text 
of  Reineccius  has  ^«t«|«t6  roii;  -x-oifihas,  x«'  ixuvairari  rx  TrpoHara. 
— B.  B. 

'  The  word  xal  is  pronounced  by  the  margin  of  both  Ed.  spurious ;  but 
the  Germ.  Vers,  answers  to  the  Gnomon. — E.  B. 

ABCDaJc  omit  xctl,  reading  only  u.  Vulg.,  however,  has  "etsi ;"  and 
Orig.  4,  412c  ;  437a,  Hil.  742(?  read  il  ««/.—£». 


ST  MATTHEW  XXVI.  34-37.  459 

have  said — "  Even  though  no  one  else  should  deny  Thee,  yet 
I  will  do  so." — oudimre,  never)  Not  merely,  not  this  night. 

34.  'Ev  raxiTTj  rr}  vuxrl  in  this  very  night)  It  was  already  night ; 
and  it  was  more  wonderfiil  that  this  should  happen  by  night 
than  by  day. — vph,  before  that)  A  considerable  portion  of  the 
night  remains  after  cock-crow.  Peter's  never,  therefore,  is  utterly 
refuted. — aXexnpa,  the  cock)  The  bird  here  intended  is  that 
strictly  so  called,  cf.  Mark  xiii.  35;  see  3  Mace.  v.  23.  There 
were  some  of  them  in  Jerusalem,  though,  as  Lightfoot  says,  they 
were  few  in  number,  at  least  with  the  Jews.  They  could  not, 
however,  prevent  the  Romans  from  having  them  ;  and  so  much 
the  more  wonderful,  therefore,  was  our  Lord's  prediction. — 
(puvjjaai,  crow)  St  Mark  adds  d!g,  twice.  The  sense  in  St 
Matthew  is.  Before  the  cock  crow  once  thou  shalt  deny  Me,  and 
thou  shalt  deny  Me  thrice. — rpl;,  thrice)  The  Saviour  knows  us 
much  better  than  we  know  ourselves. — avafvfisrt,  thou  shalt  deny) 
The  sin  of  the  mouth  shall  be  added  to  the  offence  of  the  heart.^ 

35.  Ae/e;,  says)  With  a  sufficiently  determined  mind. — oh  fitj, 
by  no  means')  Peter  therefore  acknowledges  denial  to  be  sin.' — 
iivov,  they  said)  The  Saviour's  lenity  makes  no  further  reply. 

36.  AuroS,  here)  (an  adverb).  Thus  the  LXX.  in  Numb.  ix.  8, 
xxxii,  6. — (SrtjTi  aurou,  x.r.X.,  "  stand  ye  here,"  etc. ;  and  lb.  xxxii. 
6. — xal  u/j,eTg  xadtisigk  aurou  ;  "  and  shall  ye  sit  HEKE  V — ioig  ou 
a,TiX6av  vpoetb^(a[jjai,  whilst  I  go  and  pray)  Our  Lord  expresses 
only  that  which  is  less  distressing ;  He  maintains  a  reserve  with 
regard  to  that  which  is  more  painfal ;  cf.  Gen.  xxii.  5.  In  ver. 
38  He  says — ypriyopeTre  /jls^  'Efiou,  Watch  with  Me ;  in  ver.  41. — 
ypnyofii'Ti  xal  'jipodiit^iak,  watch  and  pray :  but  He  nowhere  says. 
Pray  with  Me.  The  disciples  could  not  join  (on  an  equality) 
with  Him  in  prayer.     There  is  One  Son  :  one  Mediator. 

37.  TIapaXapiiv,  taking  with  Him)  As  witnesses  the  three  whom 
He  had  employed  in  the  same  capacity  in  ch.  xvii.  1. — rous  Suo, 
the  two)  who  had  offered  themselves,  ch.  xx.  20,  21. — fip^aro,  He 
began)  immediately. — Xu-jtiTdbai  xal  a&rifioviTv,  to  be  sorrowful  and 

1  The  sin  of  the  mouth  is  hurtM  to  faith. — V.  g. 

^  Ne  quaquam.     E.  V.  not. — (I.  B.) 

'  x.ai  ■n-ccures,  also  all)  Being  freed  and  acquitted  of  risk  of  betraying 
their  Lord,  they  do  not  suspect  themselves  capable  of  being  offended  at 
Him.— V.  g. 


460  ST  MATTHEW  XXVI.  38,  39. 

very  heavy)  St  Mark  says,  sxSa/i^iT(fyai  xal  adri/iovsTv,  "  to  be  sore 
amazed  and  to  be  very  heavy."  Both  T^vriTifyai  and  ex6af/,^eTgdai  de- 
note the  presence  and  effect  of  an  object  of  horror, — aSrift-oviTv, 
the  loss  of  all  power  of  deriving  enjoyment  from  other  sources. 
The  same  word  occurs  in  Phil.  ii.  26,  where  see  Gnomon. 
Hesychius  explains  aSrifiiTv  by  6au//,iiZ,ii'  {to  be  astonied)  ampin 
(to  be  at  a  loss,  to  he  in  trouble,  to  be  at  onis  wHs  end)  and 
adri/iovsTv,  the  word  which  occurs  in  the  text,  Eustathius  says, 
adr}/j,oiv  signifies  one  who  is  overwhelmed  with  aSog,  irksomeness, 
that  is  to  say,  by  satiety  or  grief. — aSti/ionTv  signifies,  aXiiiv  xal 
aiLriyjmT]!,  i.e.  to  be  in  great  distress,  and  to  be  almost  beside  one's- 
self  for  trouble. 

38.^  "Ews  SavuTov,  even  unto  death)  Such  sorrow  as  might  have 
led  an  ordinary  mortal  to  commit  suicide. — /ulvare  udi,  tarry  ye 
here)  You  must  not  go  with  Me. — //,it  'E/ioD,  with  Me)  In  great 
trials  solitude  is  pleasing,  yet  so  that  fi-iends  be  near  at  hand. 
Jesus  commands  His  disciples  to  watch  with  Him,  though  He 
knew  that  they  would  not  afford  Him  any  assistance. 

39.  '^'!rl  •xpogavm,  on  His  face)  not  only  on  His  knees' — the 
deepest  humiliation.* — ndrep  Mou,  My  Father)  Jesus  prays  as  a 
Son. — tl  Svvarov  sen,  if  it  is  possible)  cf.  ver.  53,  from  which 
verse  it  also  appears  how  promptly  and  perfectly  Jesus  sur- 

1  5)  ipvxi  f'ov,  my  soul)  How  great  must  have  been  the  emotions  and 
thoughts  in  the  most  holy  soul  of  the  Saviour  in  reference  to  the  work  com- 
mitted to  Him  by  the  Father,  as  also  in  reference  to  His  passion  and  His 
glory,  especially  during  the  last  months,  days,  and  hours  before  His  death, 
throughout  the  very  precious  alternations  which  befell  Him ;  for  instance 
when,  as  He  said,  "  He  must  be  about  His  Father's  business ;"  when  He  re- 
ceived baptism ;  when  He  overcame  the  Tempter ;  when  He  put  forth  His 
zeal  for  His  Father's  House  ;  when  He  Rejoiced  in  the  "  revelation  made  to 
infants  of  things  hidden  from  the  wise  and  prudent ;"  when  He  was  trans- 
figured on  the  Mount ;  when  He  set  His  face  stedfastly  toward  Jerusalem  ; 
when  He  solemnly  entered  the  city ;  when  He  said,  "  Now  is  My  soul 
troubled,"  etc.  ;  when  He  washed  the  feet  of  the  disciples  ;  when  He  spake 
the  words,  "  Now  is  the  Son  of  Man  glorified ;"  when  He  celebrated  the  last 
supper  before  His  Passion  with  His  disciples.  And  also  in  this  very  place, 
where  He  testifies  that  His  "  soul  is  sorrowful  even  unto  death.''  Add  the 
several  divine  sentences  which  He  uttered  on  the  Cross. — Harm.,  p.  626, 
627. 

^  Which  Luke  records. — V.  g. 

^  Such  as  occurs  in  His  history,  nowhere  else. — V.  g. 


8T  MATTHEW  XXVI.  40-42.  Ml 

rendered  Himself  to  the  will  of  the  Father. — rh  nrorrjpim,  the  cup) 
offered  by  the  Father,  brimful  with  the  whole  draught  of  suffer- 
ing.— tflXftj,  /  will)  This  Will  of  Jesus  that  the  cup  might  pass 
away  from  Him,  was  not  absolute  without  reference  to  His 
Father's  Will.     Cf.  the  latter  part  of  John  xxi.  18.' 

40.  Eiplexii  xahbdovra;,  Jindeth  them  asleep)  The  disciples 
should  have  been  differently  prepared.  In  this  sleep  they  for- 
got the  promise  which  they  had  made  in  the  thirty-fifth  verse. — 
rp  iisTpiji,  to  Peter)  referring  to  ver.  35.  Although  Peter  had 
heard  that  he  was  about  to  fall,  he  is  nevertheless  commanded 
to  watch  and  pray. — oiJrws  oiix  leyysart,  have  you  proved  so  ut- 
terly incapable  f'^)  You  who  promised  such  great  things  I  This 
is  too  great  weakness ;  see  ver.  41. — [i^iav,  one)  Jesus  therefore 
frequently  watched  alone  for  a  long  time  together. — ypnyoprigai, 
to  watch)  Prayers  would  gush  forth  spontaneously,  if  they 
watched ;  see  the  following  verse. 

41.  "Im  //,rj  iiBsXiTiTs,  x.r.'K.,  that  ye  enter  not,  etc.)  This  was  to 
be  the  subject  of  their  prayer ;  see  Luke  xxii.  40 ;  cf.  ha  i^n  in 
ch.  xxiv.  20. — e/'s  ■jriifag/^hv,  into  temptation)  which  is  close  at 
hand,  nay,  which  is  already  here. — to  /ih  TiisD/ia,'  k.t.X.,  the  spirit 
indeed,  etc.)  This  statement,  sin  only  excepted,  was  true  also  of 
Jesus  at  that  time ;  see  Heb.  v.  7.  Therefore  He  also  both 
watched  and  prayed,  ver.  39,  40. — ffvEu/ia,  spirit)  Thence  it  is 
that  the  Apostles  mention  frequently  flesh  and  spirit. — «ap^, 
flesh)  We  ought  to  take  this,  not  as  an  excuse  for  torpor,  but 

as  an  incentive  to  watchfulness. — a,Bkvr\g,  weak)  for  the  right 
performance  of  the  matter  in  hand. 

42.  'Eiv  /tjj,  x.r.x.,  except,  etc.)  Whilst  Jesus  drank  the  cup 
it  passed  away. — r/w,  /  drink)  And  now  by  this  very  utterance 
of  that  word  He  brings  Himself  nearer  to  the  act  of  drinking. — 
yivTiifiToi,  be  done)  The  prayer  of  Jesus  approached  now  nearer 
to  suffering ;  cf.  ver.  39.    Behold  His  obedience. 

1  Where  Peter's  flesh  is  represented  as  not  toilUng  (oVou  ou  6i\us)  that 
which  his  spirit  would  be  willing  to  bear.  The  not-willingness  is  not  absolute 
without  reference  to  God's  will  and  glory.  His  flesh  would  wish  to  escape, 
only  if  so  were  God's  will. — Ed. 

'  E.  V.  Whatf  could pe  not?— (I.  B.) 

•  Tpi^viMt — xa^iiiiif,  willing— loeak     See  ver.  S3,  35,  and  cf.  ver.  40.- 
B.  G.  V. 


462  ST  MATTHEW  XXVI.  43-49. 

43.  Tap,  X.T.X.,  for,  etc.)  The  cause  of  their  sleeping  a  second 
time  ['  Aetiologia ;'  see  Appendix]. — ^£^apri//,ivoi,  weighed  down. 
Such  slothfulness  frequently  overpowers  the  godly  when  it  is 
least  becoming. 

44.  'Ex  rplrov,  the  third  time)  The  third  and  last  time. — rh 
avrbv,  the  same)  as  suitable  to  sorrow.  The  repetition  of  the 
same  words  is  frequently  congenial  to  the  soul. 

45.  KahvdiTs  rh  Xoiirhv,  sleep  on  now)  An  imperative,  leaving 
the  disciples,  as  it  were  to  themselves,  wholly  given  up  as  they 
were  to  sleep,  and  thus  exciting  them  so  much  the  more 
urgently  by  tenderness  joined  with  severity.  It  is  not  an  in- 
stance of  irony,  but  metonymy,  q.d.  "  You  do  not  listen  to  Me 
when  attempting  to  rouse  you,  others  soon  will  come  and  rouse 
you.  In  the  meanwhile  sleep,  if  you  have  leisure  for  so 
doing."  In  St  Luke  (xxii.  46)  we  find  t1  xahuSire  "why  sleep 
i/efwith  an  interrogation,  which  some  have  introduced  into 
St  Matthew  and  St  Mark. — avaTauEuSE,  take  your  rest),  as  Sleep 
is  opposed  to  Watching,  so  Rest  to  the  labour  of  prayer. — ^  apa, 
the  hour)  often  foretold.  In  ver.  18  He  had  said  less  definitely 
"  My  time." 

46.  '  O 'jrapa.SiSoi;  Ml,  he  that  betrayeth  Me)  Of  whom  I  have 
already  spoken  :  "  that  betrayeth  Me,"  He  says,  not  "  you." 

47.  aiiXm,  staves)  as  in  a  sudden  tumult ;  see  ver.  55. 

[48.  KpaTfiaocTi  Axirbv,  seize  hold  of  Him)  Judas  feared  lest 
Jesus  should  escape  on  the  present,  as  He  had  done  on  a 
former  occasion. — xal  sxparrjuctv  Avtov,  and  they  seized  hold  oj 
Him)  First  the  multitude  seized  upon  Jesus ;  iij  the  meantime 
occurred  the  blow  and  the  miracle  on  Malchus,  whose  ear  the 
Saviour  touched  and  healed  ;'  then  they  surrounded  and  appre- 
hended Him  as  an  actual  prisoner.  The  former  is  expressed  in 
Matthew  and  Mark  by  the  verb  xpari?^,  to  seize  hold  of,  the 
latter  in  Luke  [xxii.  54]  and  John  [xviii.  12],  by  auXXa/i^dvm, 
to  apprehend.  Then  they  moreover  bound  Him. — B.  H.  E.,  p. 
530.] 

49.  KaTe(piXrigs,  kissed  Him  repeatedly,  Ijat.  deosculatus  est)  He 
kissed  Him  more  than  once  in  opposition  to  what  He  had  said 

'  In  the  German  this  is  beautifully  expressed  by  the  words,  ■'  dessm  Ohr 
der  Hetland  angeriihret  und  gehbilet." (1.  B.) 


ST  MATTHEW  XXVI.  50-64.  463 

in  the  preceding  verse,  and  did  so  as  if  from  kindly  feeling. 
He  violated  the  inviolable  countenance  of  Jesus  with  the  utmost 
temerity. 

50.  'MraTpt,  comrade^)  Ammonious  says,  "  iraTfoi  does  not  cor- 
respond exactly  with  p/Xoj"  (a  friend)  "  and  IraJ/Jo "  (in  the  plural 
number)  "  are  those  who  have  associated  together  for  a  long 
time  in  conversation  and  employment."  In  Luke  xxii.  48  we 
have  'loiiSa,  Judas ;  see  Ps.  Iv.  14,  and  Eccles.  xxxvii.  5,  with 
ibid.  ver.  1—4. — sp  w  'jrdpsi,  for  which  thou  are  come")  An  eliptical 
mode  of  expression  for.  Is  this  the  object  for  which  thou  art 
come  ?  Hesychius  renders  the  words,  "  With  what  aim  art 
thou  present,  and  hast  come  here  f 

51.  eJs,  one)  St  Matthew  does  not  mention  Peter  by  name. 
He  might  have  had  more  reasons  than  one  for  his  silence. 
Danger  might  possibly  threaten  Peter  from  the  unbelieving 
Jews. — rhv  fiouXoii,  the  slave)  He  perhaps  acted  more  violently 
than  the  rest  by  his  master's  desire. — ri  wrlov,  his  ear)  vrith  a 
most  dangerous  stroke,  He  had  aimed  at  the  shoulder  of  the 
principal  aggressor. 

52.  Sou  ritv  jiio-yaipni,  THY  sword)  most  foreign  to  My  cause. — 
TOTTov,  place)  The  sword,  when  out  of  the  scabbard,  is  not  in  its 
place,  except  when  it  ministers  to  the  wrath  of  God. — Xa^ovng, 
they  who  take)  When  God  does  not  give  it  them. — h  fha'/alpa,, 
by  the  sword)  Thus  the  LXX.  use  h  i/,ayaipcf,  aToivriannv  (to  die  by 
the  sword) ;  2  Chron.  xxiii.  14,  and  Jer.  xxi.  9. — airoSavovvrai, 
shall  die)  This  word  implies  a  punishment  in  kind. 

53.  "ApTi,  now)  Even  now, — riv  Tlarspa  Mou,  My  Father)  Jesus 
even,  when  He  is  just  about  to  drink  the  cup,  retains  that  filial 
disposition  which  He  had  previously  and  always  towards  the 
Father ;  see  ver,  42. — ^Xe/ous  ^  huhxa  Xeysuvag,  more  than  twelve 
legions)  A  legion  consisted  of  six  thousand ;  twelve  legions 
therefore  of  seventy-two  thousand.  A  legion  is  contrasted  with 
each  of  the  twelve  apostles ;  a  thousand  angels  with  each  of  the 
seventy  disciples.  The  angels  are  divided  into  their  numbers 
and  ranks. 

54.  n£s  oiiv,  X.T.X.,  how  then,  etc.)  The  Saviour  altogether 
voluntarily  undertakes  His  Passion. — on,   x.r.x.,   that  thus  tt 

I  Engl.  Vers.  "  Friend ."-^{l.  B.) 

'  Engl.  Vers."  Wherefore  art  thou  come  f" — (\.  B.) 


4fi4  ST  MATTHEW  AXVI,  56  -59. 

must  be)  The  Scriptures  had  said  that  thus  it  must  be ;  see  ver. 

55.  To/5  ox>-o'S,  ihe  multitudes)  Our  Lord  calmed  their  vio- 
lence, so  that,  even  though  now  under  the  influence  of  the  chief 
men  they  did  not  return  to  sanity,  they  might  do  so  more 
easily  at  a  future  period. — iis  s-!ri  Xjjffriji',  as  against  a  thief) 
against  whom,  in  a  sudden  tumult,  aU  staves  are  used  for  arms. 
— xaS'  vfi'ipav,  daily)  Especially  from  the  Feast  of  Tabernacles, 
to  that  of  the  Dedication  in  the  same  year.—  h  rf  hpifj,  in  the 
Temple)  where  you  might  easily  have  laid  hold  of  Me. — o-lx 
r/.f>arr,(!£Te  Ml,  ye  laid  not  hold  on  Me)  An  instance  of  Metonvmia 
Consequentis ;  q.  d.  "  You  were  not  able  to  taKe  Me  before  :" 
cf.  Luke  xxii.  53.^ 

56.  ToDro  di  oXon  yiyova,  but  all  this  was  done)  St  Matthew 
appears  to  have  interwpven  this  periphrasis  with  our  Lord's 
words  concerning  the  fulfilment  of  the  Scriptures:  cf.  Mark 
xiv.  49. — a!  ypa.(pa,l,  the  Scriptures)  in  the  plural  number.  His 
Passion  was  the  confluence  of  their  fulfilments.' 

58.  'AtJ  fianpoSsv,  afar  off)  With  doubtful  mind  and  the  sense 
of  danger  midway  between  the  spirit,  displayed  in  ver.  51,  and 
the  fear  evinced  in  ver.  70. — Ixa^jjro,  x.r.x.,  sat,  etc.)  An  un- 
seasonable fellowship.* 

59.  'E^jjTouv,  sought)  Upon  this  arose  that  host  of  false  wit- 
nesses. No  greater  act  of  injustice  was  ever  committed  than 
that  against  our  Lord :  in  respect  of  God,  however,  it  was  the 
highest  exercise  of  justice.' 

1  Jesus  ever  carried  with  Him  "  the  law  of  God  within  His  heart." — 
V.  g.  [Ps.  xl.  8]. 

2  You  took  me  not,  i.e.,  rebuking  their  insincerity,  "  Ye  were  afraid  of  the 
people  to  take  me  openly."  So  Olshausen.  Beng.  seems  to  make  the  idea 
implied  this — Ye  were  not  then  able  to  take  me,  for  "  your  hour  and  the 
power  of  darkness"  were  not  then,  but  are  now.     Luke  xxii.  53. — Ed. 

John,  for  a  considerable  time  before  his  being  beheaded,  was  kept  in 
prison.  But  the  world  was  obliged  to  permit  Christ  to  walk  at  large,  and 
discourse  unrestrictedly,  up  to  these  His  last  moments. — Harm.,  p.  632. 

^  Luke  xxii.  63,  mentions  another  cause  of  so  sudden  a  change  on  the 
part  of  the  Jews,  viz.  the  power  of  darkness  — Harm.,  p.  632. 

*  In  the  original,  "communitas  non  opportuna."  There  is  an  allusion  in 
the  word  communitas  to  1  Cor.  xv.  33. — (L  B.) 

*  Inasmuch  as  the  holiness  of  God  demanded  such  an  awful  sacrifice  for 


ST  MATTHEW  XXVI.  61-64.  465 

61.  Aiim/i,ai  xaTa\ueai,  x.r.x.,  lam  able  to  destroy,  etc.)  He 
had  not  said  so.  False  evidence  seizes  upon  some  true  par- 
ticulars ;  and  a  great  calumny  may  frequently  be  produced  by 
no  great  change  of  words.  They  distort  the  expression  used  by 
9ur  Lord  three  years  before,  and  now  unconsciously  subserve 
to  its  fulfilment. 

62.  T/,  X.T.X.,  what  etc.  ?)  A  separate  interrogation. 

63.  'O  T'lhs  T-oD  0£ou,  the  Son  of  God)  Caiaphas,  in  common 
with  the  rest  of  his  nation,  did  not  entertain  a  merely  political 
idea  of  the  promised  Messiah. 

64.  2D  sJ^ae,  Thou  hast  said)  "  With  regard  to  the  question  of 
Caiaphas,  our  Lord  declares  that  He  is  the  Christ,  as  though 
it  were  afiirmed  in  the  words  of  the  interrogator.  Nor  is  this 
form  of  speech  uncommon  in  ordinary  Greek  discourse.  In 
the  Hyppolytus  of  Euripides,  we  find,  eou  raS  om  s//,ou  xXiiig,^ 
Thou  hearest  those  things  from  thyself,  not  from  me.  And  in 
the  third  book  of  Xenophon's  Memorabilia,  aMi,  'ifiti,  roSro 
Xsys/s,  u  liiiTiparig,  Thou  thyself,  said  he,  sayest  this,  0  Socrates." 
— Cameeakius. — tX^v,  nevertheless)  although  ye  do  not  believe 
it. — -jrXriv  as  well  as  aXX&  is  frequently  used  epitatically.^ — ar* 
apri,  x.r.X.,  From  this  time  forward,  etc.')  From  this  time  for- 
ward, it  shaU  come  to  pass  that  ye  shall  see  and  know,  by  visible 
proofs,  that  I  am  He  who  shall  sit  on  the  right  hand  of  power, 
and  come  in  the  clouds  of  heaven.  A  pregnant  mode  of  ex- 
pression (sermo  complexus).  Henceforward  TE  SHALL  see  Me 
sitting,  and  COMING.*  The  return  to  judgment  is  combined 
with  the  sitting  on  the  right  hand  :  and  after  the  Lord's  Passion. ' 
they  believed  (see  John  viii.  28),  that  which  hereafter  they 
shall  see.  They  did  not  believe  in  the  past ;  therefore  Jesus 
(as  He  frequently  did)  appeals  to  the  ftiture.     In  the  glory  of 

the  sins,  such  a  precious  ransom  for  the  souls  of  men. — (I.  B.)  Rom.  iii. 
26.— Ed. 

1  Ed.  Dindorf,  line  352.— (I.  B.) 

^  See  explanation  of  technical  terms  in  voc.  Epitasis. — (I.  B.) 

"  In  the  original  a  modo,  which  is  found  in  the  Vulgate.  In  his  German 
Version  Bengel  renders  it,  Von  nun  an,  i.e.  from  this  moment,  henceforth. 
E.  V.  renders  it,  hereafter. — (I.  B.) 

*  Ye  shall  soon  after  this  present  time  believe  in  my  being  the  Son  of 
God,  and  in  this  sense.  In/ faith  shall  see  me  sitting;  and  thereby  shall  perceive 
also  that  I  am  coming  as  Judge. — Ed. 


46S  ST  MATTHEW  XXVI.  65-69. 

Jesus  this  is  the  first  thing,  that  He  is  the  Son  of  God :  that 
He  will  come  to  judgment  is  the  last.  The  former  is  the  foun- 
dation of  the  latter ;  the  latter  the  most  glorious  proof  of  the 
former.  In  the  most  adverse  circumstances,  it  always  especially 
consoles  the  sons  of  God  to  contemplate  the  consummation  of 
all  things :  cf.  Gnomon  on  2  Cor.  xi,  15. — rh  t'lh  tou  'AvSpumv, 
the  Son  of  Man)  He  speaks  in  the  third  person,  modestly  but 
openly. — xaOrj/^ivov,  sitting)  Jesus  was  then  standing.  On  His 
ascension,  He  sat  down  at  the  right  hand  of  God. — sx  bi^im, 
x.r.X.,  on  the  right  hand,  etc.)  A  manifestation  of  the  deity  of 
Christ. — ii^iuv,  the  right  hand)  The  neuter  plural,  rit.  de^ia,  is 
used  in  this  sense. — r^s  duvd/x^eug,  of  power)  that  is  of  God.  The 
Hebrews  often  call  God  mujn  [Power^.  Power  is  manifested 
most  widely  and  openly  in  all  the  works  of  God. 

65.  Aiippri^i,  rent)  as  if  his  garments  were  too  tight  for  the 
intensity  of  his  feelings.  That  old  custom  had  some  suitableness 
to  the  emotions  which  it  indicated. — %fe/a>',  need)  They  had  the 
greatest  need,  because  the  innocence  of  Jesus  was  undis- 
proved. 

66.  T/  v/jlTv  doxiT,  what  think  ye  T)  He  treats  the  matter  as 
already  finished.  Moses  says,  "Let  the  blasphemer  die;" 
Caiaphas  says,  "Jesus  is  a  blasphemer;"  his  assessors,  from 
these  premises,  draw  the  conclusion,  "  Let  Jesus  die."  St  Mark 
has  (ch.  xiv.  64)  tI  ifiTv  (painrai,  how  does  it  seem  to  you  ? — ^anaroi,, 
of  death)  Such  is  also  their  declaration  to  Pilate.  See  John 
xix.  7. 

67.  ToVe,  x.r.A.,  then,  etc.)  As  if  no  outrage  would  now  be 
unjust  towards  Him.  The  elders  insult  Him  with  greater 
subtlety,  the  multitude  more  grossly.  He  who  assails  the 
honour  of  God,  deserves  every  contumely.  Such  an  one  they 
considered  Jesus  to  be. — Ixokapieav,  they  struck  Him)  with  the 
fist,  with  the  hand. — i^pdmeav,  they  smote  Him)  with  rods,  for 
the  attendants  carried  these.  See  Mark  xiv.  65.  Chrysostom 
observes,  oiSh  rainjj  rjj;  ickriyra  an/ji^oripov,  nothing  is  more  dis- 
graceful than  this  blow. 

68.  AEyovT-Eff,  saying)  most  insolently. — rig,  x.r.X.,  who,  etc.  ?) 
You  will  hereafter  each  of  you  see  Whom  you  have  smitten. 

69.  Mia.  'jraihiexri,  one  maid-servant)  The  temptation  was  not 
great,  if  you  consider  only  the  interrogatrix ;  far  greater,  if  you 


ST  MATTHEW  XXVI.  70-73.  4C7 

consider  all  who  were  present.  [She  feared  lest  it  might  bring 
her  into  trouble,  if  she  were  to  admit  any  one  of  our  Lord's 
followers,  and  on  this  ground  she  took  Peter  to  task ;  the  others 
took  up  the  matter  after  her.  None  of  them  appear  to  have 
intended  to  bring  Peter  into  danger.  Careless  worldUngs  fre- 
quently produce  greater  harm  or  advantage  to  the  saints  than 
they  suppose  or  intend  — B.  G.  V.] — rie6a,  for  the  ordinary  ^s, 
thou  wast.     Thus  also  the  Lxx.  in  Ps.  ix.  14. 

70.  Asyuv,  saying)  In  how  few  words  how  great  a  sin  may  be 
committed  !     See  ch.  xii.  24,  and  the  close  of  Acts  v.  8. 

71.  'EgsX3ovra,  as  he  was  going  forth)  The  flying  from  temp- 
tation, when  it  is  too  late,  involves  fresh  danger. — aXXj],  anotJcer) 
sc.  maid-servant ;  and  simultaneously  the  former,  who  instigated 
this  other,  and  also  a  male  attendant.  See  Mark  xiv.  69,  and 
Luke  xxii.  58.  The  denial,  made  under  one  impulse,  to  the 
questions  of  more  than  one  interrogator,  is  considered  as  one  : 
and  yet  he  is  said  to  have  denied  thrice  :^  [how  often,  therefore, 
must  he  have  uttered  the  denial  1] — 'l»i(roD  nu  Na^w^a/ou,  Jesus 
the  Nazarene)  the  surname  Nazarene  is  added  to  distinguish 
Him  from  the  many  others  who  bore  the  name  at  that  time. 
The  Son  of  God  bore  a  name  common  amongst  men. 

72.  TAiS  opxou,  with  an  oath)  Oaths  do  not  seem  to  have  been 
inconsistent  with  Peter's  former  habits. — tU  avSpairov,  the  man) 
as  if  Peter  did  not  even  know  the  name  of  Jesus. 

73.  e7,  thou  art)  The  present  tense.  The  temptation  in- 
creases. Previously  they  had  said  risSa,  thou  wast,  ver.  69,  in 
the  imperfect. — XaKia,  speech)  i.e.,  manner  of  speaking,  dialect. 
If  Peter  had  remained  silent,  he  would  have  been  in  less  danger 
of  discovery :  by  denying,  which  involved  speaking,  he  increased 
the  danger.  Those  men  had,  however,  stronger  proofs  by 
which  to  convict  Peter  (see  ver.  47  and  51) ;  but  the  world 
generally  employs  the  weakest   arguments  of  aU  against  the 

1  The  threefold  denial  of  Peter  is  not  to  be  reckoned  by  the  distinctness 
of  the  persons,  who  interrogated  him  indiscriminately,  nor  with  reference  to 
the  variety  of  expressions,  several  of  which  were  comprised  in  one  denial ; 
but  in  relation  to  the  diversity  of  place,  time,  and  degree,  characterizing  each 
denial  respectively.  His  first  simple  denial  was  succeeded  by  an  oath,  and 
this  was  succeeded  thirdly  by  curses  and  imprecations  added  to  the  former 
protestations:  ver.  70,  72,  74. — Harm.,  p.  636. 


488  ST  MATTHEW  XXVI.  74,  7C. 

godly,  especially  in  cases  of  misdirected  zeal.     Even  as  far  back 
as  the  days  of  the  Judges,  tribes  had  pecuhar  dialects.^ 

74.  "Uf^aro,  X.T.X.,  he  began,  etc.)  Hitherto  he  had  not  gone 
so  far :  now  he  altogether  lost  command  of  himself. — xaraii/ia- 
Ti^^^en,"  to  curse)  others  read  xaramh/jiaTi^eiv :  '  that  double  com- 
pound, however,  is  nowhere  to  be  met  with  :  whereas  Irenaeus 
(Book  I.,  ch.  13,  §  2)  has  xaraas/ianVavrss  [the  participle  first 
aorist  active  of  xaTa^ifiari^ai].  Justin  Martyr  also  says,  "  xara- 
^s/j,a  rJ  tfuvSloSa/  roTg  avaSs/iar/^ouif/,"  "  it  is  a  cursed  thing  to  be 
joined  with  them  that  curse."  And  again  he  joins  together 
ava,^ifji>aTie//,ii  [an  universally  recognised  word]  and  xaTa^t/iaTie/ihi; 
[a  derivative  of  zara&E/^ar/^w].  CEcumenius,  on  Acts  xxiii.  12, 
says,  "  xar  i-jrirasm  I'lprirai  Th  avd^t/ia  iig  xal  rh  xaTobifia,'  gijyxa- 
TciT^iTai  yitf  rifi  ovTi  rp  havritii  xal  ewyxaradixdl^STai"  i.e.,  "  The 
word  avabi/ia  is  used  with  an  intensive  force,  as  also  the  word 
xara^f/.a  [from  which  xara.'^ifia.ri^u  is  derived]  :  for  it  is  placed 
together  with  that  which  is  opposed,  and  is  condemned  together 
with  it."  The  word  xafd^iu.a  is  always  taken  in  an  evil  sense, 
as  in  Rev.  xxii.  3 ;  whereas  avc&i/ia  is  also  used  in  a  good 
sense. — rhv  av^piavov,  the  man)  compare  however  ch.  xvi.  16. — 
Eu&lws,  immediately)  An  important  circumstance  (magna  circum- 
stantia). — ifiwvrigi,  crowed)  Sins  committed  in  the  early  morning 
are  heinous. 

75.  Ka;,  and)  then  at  last.  Unbelief,  fear,  sorrow,  bind  even 
the  natural  faculties,  which  the  joy  of  faith  revives/  See  Luke 
xxiv.  7,  8.* — ilfrixoTo;,  which  said)  A  participle  of  mighty  force. 

^  See  Judges  xii.  6,  where  the  Ephraimites  are  discerned  by  the  test  of 
Shibboleth.— (I.  B.) 

2  In  his  App.  Crit.,  Bengel  says  in  loc.,  xaTuSifinTi'^siv.  Comp.  Al.  Aug. 
1,  2,  4;  Bi/z.  Cant.  Gehl.  Mosc.  Steph.  omn.  Wo.  1,  2:  et  quindedm  et 
viginti  quinque  alii,  Orig.  ut  videtur  (xcnaiiadeftaTi^eii/)  Er.  et  Al.  vid. 
Gnom.—{l.  B.) 

*  Such  is  the  reading  of  E.  M.— (I.  B.) 

Kxrscee/^xTl^iiv  is  supported  by  the  oldest  uncial  MSS.  ABCD  Vulg. 
has  '  detestari  ;'  abc,  "  devotare  se ;"  which  latter  probably  is  the  rendering 
of  xariti/ctiefiaTi^fia  of  the  Rec.  Text,  as  this  word  expresses  more  strongly 
than  xxTa6tfiari^tiii,  extremis  diris  aliquem  devovere;  "to  make  himself 
anathema." — Ed. 

*  efium^ri,  remembered)  t'orgetfulness  is  not  unattended  with  loss  and  in- 
jury.    But,  nevertheless,  if  Peter  had  not  ceased  to  remember  the  words  of 


ST  MATTHEW  XXVII.  1-4.  469 

— 'jTixpSig,  bitterly)  Teaxs  are  bitter  or  sweet,  according  to  the 
emotion  from  which  they  spring.  Even  if  Peter's  weeping  was 
not  of  long  duration,  his  grief  was  so  undoubtedly :  see  Mark 
xvi.  7.  [All  his  former  presumption  ceased  then  and  for  ever. — 
B.  G.  v.]  The  tears  of  the  godly,  even  of  men,  who  do  not 
easily  weep  from  any  other  cause,  furnish  a  great  proof  of  the 
power,  and  consequently  the  truth,  of  Christianity. 


CHAPTER  XXVII. 

1.  TlcivTc;,  alt)  This  council  was  more  fully  attended  than  that 
of  the  preceding  night ;  see  ch.  xxvi.  57. — uan  ^avaTuiai  aMv, 
to  put  Him  to  death)  In  execution  of  the  sentence  which  had  been 
passed  on  the  preceding  night. 

2.  'Aff^yayov  xa!  'xapiSuKav  Autov,  they  led  Sim  away  and  de- 
livered Him)  cf.  ver.  9,  and  Gnomon  on  the  latter  part. — rjs 
iiyt/ioti,  to  the  Procurator). 

3.  'Or;  xarixpi'^ri,  that  He  was  condemned)  sc.  Jesus,  by  the 
Priests. — /aiTafiiXri^elg,  repenting  himself)^  Judas  had  not  antici- 
pated this  catastrpphe :  he  would  now  wish,  if  he  could,  to 
render  that,  which  was  done,  undone.^ — aireerpe-^i,  brought  again) 
sc.  in  the  morning. 

4.  °H/j,apTov,  I  have  sinned)  Thus  also  the  damned  will  feel  in 
heU.' — aJfia  A^Siov,  innocent  blood)  Miserably  involved  in  his  own 
darkness,  he  no  longer  acknowledges  Jesus  as  the  Messiah. — r/ 
vf'os  ii/ia;,  what  is  that  to  us  ?)  See  how  they  dismiss,  without 

Jesus  in  the  very  act  of  his  denying  Him,  his  sin  would  have  been  even  still 
more  heinous. — V.  g. 

1  B.  G.  V.  "Bevie  es  ihn."    B.  H.  E.  "  Gereute  es  ihn."—(I.  B.) 

*  Cf.  Gnomon  on  ch.  iii.  8,  voc.  fciraiioias. — (I.  B.) 

'  And  O  that  the  friends  of  Christ,  moved  by  faith,  love,  and  hope,  would 
confess  the  truth  as  openly  as  men  in  despair  are  wont  at  times  to  do,  when 
they  feel  that  they  have  now  no  longer  any  opportunity  of  earning  merit  in 
the  eyes  of  the  world! — Harm.,  p.  542. 


470  ST  MATTHE-W  XXVII.  5-8. 

remaxk,  the  question  as  to  the  innocence  of  their  Victim.* — su 
'o4'ci,  see  thou  to  that)  The  ungodly,  though  associating  in  the 
commission  of  a  crime,  desert  their  associates  ■when  it  has 
been  accomplished  :^  the  godly,  though  not  taking  part  in  the 
crime,  endeavour,  after  its  commission,  to  save  the  sinner's  soul. 
Comp.  ver.  24. 

5.  'P/'vJ/af,  casting  down)  in  the  disquietude  of  his  mind.' — h 
rS)  Naffl,  in  the  Temple)  Judas  was  therefore  in  the  Temple,  with 
the  chief  priests  and  elders  ;  and,  in  order  to  soothe  his  troubled 
conscience  any  how,  attempted  to  give  his  money  to  the  Sacred 
Treasury.  The  part  of  the  Temple  where  this  took  place  is 
unknown.  The  word  nxJi,  which,  strictly  speaking,  signifies  a 
shrine,  is  employed  here  in  a  wider  signification,  for  hpiv,  temple. 
— avriy^aro,  Strangled  himself  with  a  noose)  which  is  usually 
done  by  hanging.  The  same  expression  is  used  by  the  LXX.  in 
2  Sam.  xvii.  23,  concerning  Ahito^hel,  whom  some,  however, 
suppose  to  have  died  of  the  quinsey  as  well  as  Iscariot.  Kaphe- 
lius  has  diligently  established  the  interpretation  of  hanging  from 
Polybius,  etc. ;  see  also  Gnomon  on  Acts  i.  18. 

7.  Ihv  ayph  To\J  Kepufisaic,  the  Potter's  Field)  The  article  denotes 
that  it  was  well  known  as  such.  A  potter  may  have  used  it  to 
obtain  clay  from. — cl;  raipriv  nig^hoig,  to  bury  strangers  in)  Thus, 
even  then  already  did  strangers  gain  more  of  a  footing  in  Jeru- 
salem :  thus  also  the  first  possession  of  Abraham  had  been  a 
burying-place. 

8.  'ExXjja?),  x.r.X.,  was  called,  etc.)  A  public  testimony  to  the 
fact.  The  appellation  of  the  field,  though  originating  with  the 
common  people,  was  not  fortuitous. — ai/iaros,  of  blood)  See  ver. 
6. — 'iui  r^f  dri/jbipov,  unto  this  day)  St  Matthew  wrote  some  time 
after  [the  events  which  he  recorded] ;  cf.  ch.  xxviii.  15. 

Adrichonius  says — "  This  soil  (namely,  that  of  the  Field  of 
Blood)  possesseth  a  wonderful  virtue,  and  one  almost  passing 

'  In  the  original,  "Vide,  quam  transiliant to  innoeentemj"  literally,  "  See 
how  they  leap  over  the  '  innocent  i'"  referring  to  the  words  of  Judas, 
"  Iknocem  blood."— (1.  B.) 

^  But  still  punishment  at  last  awaits  all  severally,  according  to  the  part 
which  each  took  in  the  deed V.  g. 

»  "That  very  thing  which  had  previously  proved  a  bait  to  the  sinner, 
subsequently  causes  him  the  deepest  sorrow."— B.  G.  V. 


ST  MATTHEW  XXVII.  9.  471 

belief,  viz.,  that  within  four  and  twenty  hours  it  reduces  the 
bodies  of  the  dead  to  dust,  which  virtue,  even  when  carried  into 
other  regions,  it  still  preserves ;  for  when,  by  command  of  the 
Empress  Helena,  as  much  earth,  they  say,  as  270  vessels  could 
hold,  was  taken  from  this  field  to  Rome,  and  unloaded  close  by 
the  Vatican  Mount,  on  to  that  which  the  inhabitants  call  Campo 
Santo,  although  it  has  changed  its  country,  yet  daily  expe- 
rience shows  that  it  retains  its  power  :  for,  rejecting  Romans,  it 
admits  to  sepulture  only  the  bodies  of  strangers,  the  whole  sub- 
stance of  whose  flesh  it  here  also  entirely  consumes  within  four 
and  twenty  hours,  leaving  only  the  bones."  This  statement  is 
partly  confirmed,  partly  denied,  by  recent  travellers. 

9.  Tou  <!ri>o<p^Tov,  x.r.X.,  the  prophet,  etc.)  These  words  are 
clearly  found  in  Zechariah,  whose  writings  were  well  known  to 
St  Matthew ;  see  ch.  xxi.  4,  5 ;  cf.  App.  Crit.'  p.  493  (Ed.  ii, 
pp.  141,  142). — nal  'iXafSov,  x.tJK.,  and  they  took,  etc.)  In  Zech. 
xi.  12,  13,  the  LXX.  have  xa!  efS)  «phi  alroxig,  £/'  -/.oCkh  ivwviov  viiuv 
sen,  doTS  iTtieavTig^  rhv  fiiffSov  /JiOU,  fi  avsl-ffaeh'  xal  stfrjjtfav  rhv  fueSov 
/iou  rpidxovra  dpyu^oDs,  xal  iJiti  Kufios  irpog  /Jii'  xdhg  avToig  si;  rh 
^(iiveuTrjpiov,  xaA  gxs-^o//,ai  avrh,  el  &oxi/i6i/  s6tiv,  oh  rpovov  sdoxi/ideSrjv 
iiirif)  aurwv.  xai  'iXa^ot  Toiig  Tfidxovra,  apyvpoug,  xal  svejSaXov  auroOs  elg 
oTxoii  Kuplov  iig  rh  •)(unuTiipioi — And  I  will  say  unto  them,  if  it  is  good 
in  your  sight,  weigh  and  give  me  my  price,  or  else  refuse  it ;  and 
they  weighed  my  price,  thirty  silver  pieces.  And  the  Lord  said 
unto  me,  Cast  them  into  the  melting  furnace,  and  I  will  assay  it 

''  E.  M.  has  'lepefitov. 

Beng.  shows,  in  his  Apparatus,  Ed.  ii.,  p.   141,  142,  493,  that  the  word 
Upsfii'ov  is  a  gloss,  and  that  many  modern  writers  wish  to  expunge  it. — r 
Not.  Grit. 

But  the  oldest  authorities  are  against  the  omission.  B  reads 'Is^s^i'ot/. 
A  and  C  corrected, '  Inptfilttv.  Hil.  747,  Vulg.  and  c,  and  MSS.  quoted  in 
Origen,  Euseb.,  and  Jerome,  read  Jeremiah.  It  is  only  the  later  Syr.  in 
the  margin,  and  other  recent  authorities,  read  Zii,x,»plau.  ah,  however,  sup- 
port the  omission  of  Jeremiah  or  Zechariah,  as  Beng.  would  read.  Comp. 
Jer.-xviii.  2.  The  quotation  is  not  literatim  from  Zech. .-  Jerem.  xviii.  1,  2, 
and  xxxii.  6-12,  may  have  also  been  in  the  mind  of  Matthew.  This  may 
account  for  the  presence  of  the  name  'liptfiiov.  Lightfoot  thinks  that  the 
3d  division  of  Scripture,  the  Prophets,  began  with  Jeremiah  ;  and  that  the 
whole  body  of  the  prophets  is  thus  quoted  by  the  name  Jeremiah,  he  refers 
to  B.  Bathra  and  D.  Kimchi. — Ed. 
'  The  Vatican  MS.  omits  the  word  armxtiTii. — (I.  B.) 


473  ST  MATTHEW  XXVII.  10,  11. 

{whether  it  be  good)  in  the  same  manner  that  I  was  assayed  hy 
them.  And  I  took  the  thirty  silver  pieces,  and  cast  them  into  the 
house  of  the  Lord,  into  the  melting  furnace.  The  Evangelist  re- 
gards the  scope  of  the  matter,  and  adds  a  paraphrase. — rnv 
ri/iriv  rou  riri/irifji,ivou,  ov  iTi/i^gavTo,  the  value  of  Him  that  was  valued, 
whom  they  valued)  The  force  of  the  words  is  great. — o  rsTi//,ti/i£vos=z 
np>n,  precious,  although  in  the  Hebrew  Bible  it  is  "i^^H,  a  price  ; 
see  Louis  de  Dieu. — dsrJ  \>m\i  'IgpayjX,from  the  children  of  Israel, 
or  of  the  children  of  Israel)  cf.  Zech.  xi.  13 — DiripyD,  of  them. 
The  preposition  a-jrh,  from,  may  be  construed  either  with  sXa- 
/3ov,  they  received — or  rather  with  hi/ji-^gairo,  they  valued.  The 
Chief  Priests,  as  much  as  in  them  lay,  alienated  Christ  from  the 
children  of  Israel. 

10.  "Sioixav,  they  gave)  In  Zechariah  it  is  iSuxa,  I  gave ;  and 
some'  have  introduced  it  from  the  Prophet  into  the  EvangeHst, 
and  Gebhardi  clearly  approves  it  on  Zech,  xi.  13.  In  this 
passage,  however,  it  is  written  'iduxav ;  and  the  force  of  'iduxa,, 
and  therefore  the  whole  difference  of  the  words  of  St  Matthew 
from  those  of  Zechariah,  is  supplied  by  the  clause,  "  As  the 
Lord  enjoined  me."^  The  LXX.  have  the  same  formula  in  Exod. 
ix.  12 — xaSct  eunra^i  Kiipiog  rp  Mwuffj),  as  the  Lord  enjoined 
Moses. ^ — guvira^s,  enjoined)  sc.  to  write  or  to  say. 

11.  'O^agiXiug  rSiv  'loudaiav,  the  King  of  the  Jews)  Jesus  before 
Caiaphas  confesses  Himself  to  be  Christ,  before  Pilate,  King. — 
gii  Xsyiig,  thou  sayest)  An  open  and  holy  confession.''  Jesus 
shows  that  His  subsequent  silence  would  not  be  from  want  of 
freedom  of  speech,  and  immediately  answers  Pilate,  after  having 
previously  informed  the  Jews  when  adjured  by  Caiaphas.  St 
Mark  and  St  Luke  also  record  the  expression,  "  Thou  sayest;" 

'  In  his  Apparatus  Criticus,  Bengel  says,  " 'diaxa:/)  tSax.ei,  Aug.  4,  duobus 
locis,  Sjrc.  Ex  Zacharia.  Probat  Amama  Antibarb.,  p.  573,  et  versu  9  con- 
struit,  'ixa/ioii  am,  x.r.Ti.  Sic  quoque  lo.  Kaiserus  et  alii,  quos  notat  Eus.  T. 
3,  Harm.  Ev.,  p.  1073,  accepi  a  filiU  Israel,  ifixy^ov  L.  Ambigue.  Vid. 
Gnom."—(I.  B.) 

Tisch.  says  that  3  MSS.  and  both  Syr.  Versions  read  ilaaa.  But  the 
mass  of  authority  is  for  eiax,aii. — Ed. 

"  E.  V.  «  As  the  Lord  commanded  me."— (I.  B.) 

'  Thjs  is  the  reading  of  the  Codex  Alexandrinus :  the  Vatican  MS,  omit* 
the  two  last  words. — (I.  B.) 

•  Cf.  1  Tim.  iv.  13 E.  B. 


ST  MATTHEW  XXVII.  13-17.  473 

and  this  is  clearly  the  sum  of  all  that  St  John  records  to  have 
been  said  by  our  Lord  to  Pilate  in  ch.  xviii.  34,  36,  37.^ 

13.  Ton,  then)  Pilate  conducted  himself  moderately  at  first 
in  the  judgment  of  the  cause. — XliXdros,^  Pilatus,  Pilate)  Non- 
nus  shortens  the  middle  syllable ;  and  passim,  the  Greeks 
sharpen'  the  long  vowel  of  the  Latins  in  vplf/^og,  TovpxovdTo;  Aiv- 
rdro;,  etc.  (primus,  Torqudtus,  Dentatus,  etc.) — olx  dxois/s.  Dost 
thou  not  hear  ?)  A  separate  question  ;*  cf.  Mark  xv.  4. 

14.  rif  is  ouSe  iv  pniM,  not  to  one  word  even)  i.e.  as  far  as  con- 
cerned answering  the  Jews  concerning  the  kingdom.  He  after- 
wards once  answered  Pilate  concerning  another  matter,  John 
xix.  11. — woTE  6av//,dtti>  rhv  riye//,6va  X/av,  SO  that  the  Procurator 
marvelled  greatly)  For  no  one  is  wont  to  remain  silent  when  his 
life  is  at  stake,  especially  after  he  has  once  begun  to  speak. 

15.  KaT&  di  eofT^v,  X.T.X.,  But  at  the  feast,  etc.)  This  [custom 
of  releasing  a  prisoner  at  the  Feast]  accorded  with  the  deliver- 
ance from  Egypt. — iofrnv,  feast)  St  John  calls  it  expressly  the 
Passover. — trnki,  had  been  wont)  Even  political  customs  sub- 
serve Divine  Providence. — im,  one)  i.e.,  one,  and  not  more  than 
one. 

16.  ''K'lrlgrifiov,  notorious)  A  vi'ell-known  robber,  notorious  for 
the  gravest  crime."  And  yet  he  was  preferred  to  Jesus.  How 
great  "contempt !  Soon  after,  in  the  ignominy  of  punishment. 
He  was  preferred  to  two  other  robbers. — \sy6fjisvov  Bapa^lSav, 
called  Barahhas)  who  was  much  talked  about.  It  is  probable 
that  Barabbas  survived  long  as  a  monument  of  the  history  of 
Jesus.  Barabbas  signifies  "  son  of  his  parent ;"  he  had  been 
longed  for,  loved,  spoiled,  by  his  parent. 

17.  Aeyo/jLivov  Xpidrov,  called  Christ)  Therefore  Jesus  had  been 
already  very  fi-equently  called  Christ. 

'  Ver.  12.  ouliii  cc'!r£x.p!si»TO,  answered  nothing)  As  the  accusers  brought 
forward  nothing  new,  the  silence  of  Jesus  was  a  subsequent  confirmation  of 
those  things  which  He  had  already  said. — Harm.,  p.  647. 

'  Lachm.  and  Tisch.  write  it  niXarof . — Ed. 

^  i.e.  They  distinguish  it  with  the  acute  accent. — (I.  B.) 

*  Although  joined  in  the  V.  G.  with  the  following  words. — E.  B. 

•  One  who  was,  moreover,  guilty  of  that  very  crime  (treason)  of  which 
Jesus  was  accused ;  nay,  even  guilty  of  a  worse  crime.  However,  it  was 
by  the  death  of  Him  who  was  the  Just  One  that  those  very  persons,  who 
had  deserved  death,  are  set  free. — Harm:,  p.  660. 


471  ST  MATTHEW  XXVII.  18-24. 

18.  Ai&<p66iiov,for  envy)  They  envied  Jesus  because  the  people 
had  adhered  to  Him. 

19.  Ka^))/i£vou  hi  auTou,  x.r.X.,  but  when  he  was  set  down,  etc.) 
In  the  very  moment  of  urgent  business  and  impending  decision. 
Warnings  of  a  strange  and  marvellous  character  ought  not  to  be 
neglected  in  times  of  noisy  excitement. — It/  rou  ^ri/aarog,  on  the 
judgment-seat)  Great  was  the  influence  of  the  dream,  the  pur- 
port of  which,  however,  the  woman  understood  better  after  the 
matter  had  begun  to  come  to  pass.  Perhaps  she  had  the  dream 
when  Pilate  was  already  engaged  in  the  business. — Xsyouffa, 
x.r.X.,  saying,  etc.)  A  great  benefit  was  ofiered  by  this  warning 
to  the  governor,  in  contradistinction  to  the  Jews,  who  had  been 
sufficiently  warned  from  other  sources.' — rffl  dixalcfi  hihiji,  to  that 
righteous  man)  Thus  Pilate  also  calls  Him  in  ver.  24,  with  a 
feeble  reference  to  these  words  of  his  wife. 

20.  "'Eviieav,  persuaded)  by  words  fair  in  appearance. — 'irigoZv 
avoXegoKfiv,  they  should  destroy  Jesus)  i.e.  they  should  demand 
Jesus  to  he  killed. 

22.  T/  ouK  voifigo),  X.T.X.,  what  shall  I  do  then?  etc.)  Pilate  did 
not  suppose  that  the  Jews  would  demand  any  very  severe 
punishment  to  be  inflicted.  He  ought  not  to  have  asked.  It 
would  have  been  safer  to  have  simply  dismissed  the  prisoner ; 
cf.  Acts  xviii.  14,  15,  16. — gravpuSriTw,  let  Him,  be  crucified) 
Barabbas  had  deserved  the  cross  :  hence  they  demand  that  Jesus 
should  be  crucified. 

24.  OuSsn  oKfikiT,  he  availeth  nothing^)  Why  not  Pilate  ?  This 
practical  prejudging  is  desperate,  when  men  say,  "We  do 
nothing."' — ohbh,  nothing,  is  in  the  nominative,  or  the  accusa- 
tive ;  cf.  John  xii.  19. — /jt,S,XXov,  rather)  not  greater.  He  feared 
a  sedition. — X'syw,  x.r.X.,  saying,  etc.)  A  protestation  contrary  to 
fact. — Sixalov,  righteous)  Pilate  adopted  this  word  fi:om  his 
wife's  warning;   Ver.  19. — i^s/'s  'i-^egh,  see  ye  to  it)  As   the 

1  fitiih,  nothing)  saith  she,  in  one  word.  So  Pilate,  in  the  business 
itself,  ought  to  have  taken  the  conscientious  course  without  delay. — V.  g. 
[Vacillation  and  hesitancy  between  conscience  and  love  of  popularity  were 
his  temptation  in  this  case. — Ed.] 

^  E.  V.  He  prevailed  nothing.— (I.  B.) 

'  Sc.  We  make  no  progress,  we  are  effecting  nothing ;  and  therefore  it 
is  useless  to  persist  in  the  endeavour. — (I.  B.) 


ST  MATTHEW  XXVII.  25-29.  475 

Jews  said  to  Judas,  so  Pilate  says  to  the  Jews.     A  formula  of 
rejection  ;  see  Acts  xviii.  15. 

25.  Has  0  Xahs,  x.r.x.,  all  the  people,  etc.)  An  argument 
against  the  Jews  why  they  are  at  present  in  exile,  although  that 
exile  is  somewhat  less  severe  than  formerly. — Ip  ti/iag,  x.t.X., 
upon  us,  etc.)  cf.  Deut.  xxviii.  18 ;  Ps.  Ixix.  24,  cix.  17.  They 
mean,  "  We  wiU  be  accountable  for  it.'" 

26.  ^payiXXiidag,  having  scourged)  after  passing  sentence.' 

27.  "OXriv  rriv  amtpav,  the  whole  hand)  sc.  even  those  soldiers 
who  ought  not  then  to  have  been  present,  and  had  not 
been  so  previously.' — S'?ri7pav,  hand,  Lat.  spiram)  Elsewhere 
the  Greeks  are  wont  to  put  a  simple  i  for  the  Latin  i  be- 
fore a  consonant,  as  in  liiXdroe,  not  UnXdTo;,  etc. ;  they 
wrote,  however,  emTpa,  because  it  is  thus  nearest  to  <:riipa,  an 
attempt;  eviTpca,  to  sow,  etc.;  to  the  sound  of  which  they  were 
accustomed. 

28.  XXa/iufia  X0XXIV71V,  a  crimson  rohe)  They  make  sport  of 
His  kingdom,  as  the  Jews  had  done  of  His  prophetical  dignity ; 
ch.  xxAri.  68.  It  is  called  irop<p\ipav,  purple,  in  Mark  xv.  17,  and 
i/jjarm  vop^upovv,  a  purple  garment,  in  John  xix.  2.  Sometimes 
these  words  are  used  promiscuously ;  sometimes  they  differ,  as  in 
Eev.  xvii.  4.  The  one  colour  also  used  formerly  to  be  super- 
induced upon  the  other. 

29.  'O  /Saff/XsO;  ruu  'loviaim,  the  King  of  the  Jews)  They 
treated  Jesus  as  a  madman  who  fancied  Himself  a  King. 

'  They  bind  themselves  with  the  bonds  of  guilt,  but  yet  do  not  thereby 
set  Pilate  free  from  it.  You  may  possibly,  in  a  single  moment,  commit  an 
act  which  you  must  pay  the  penalty  of  throughout  yoUr  whole  life,  nay,  even 
throughout  eternity.  Nor  are  there  vpanting  persons  who  have  much  less 
hesitation  in  incurring  guilt  than  Pilate  had V.  g. 

2  The  delivering  up  of  Jesus  to  the  will  of  the  Jews  was  immediately  con- 
nected with  the  setting  of  Barabbas  free,  and  both  were  followed  by  the 
scourging,  accompanied  with  the  mocking  of  our  Lord.  In  the  presence  of 
Caiaphas,  it  was  not  till  after  the  capital  sentence,  that  the  mocking  fol- 
lowed ;  and,  on  the  same  principle,  the  soldiers  could  not  at  pleasure  vent 
their  wanton  ribaldry  on  Jesus,  before  that  Pilate  delivered  Him  up  to  the 
will  and  pleasure  of  the  Jews. — Harm.,  p.  653. 

'  Hereby  the  delivery  of  the  Saviour  into  the  hands  of  the  sinful  heathen 
was  consummated. — B.  H.  E.,  p.  220. 

Bengel  here  alludes  to  our  Lord's  words  in  Matt.  xx.  19,  and  xxvi.  45. 
_(I.  B.) 


476  ST  MATTHEW  XXVII.  31-36. 

31.  Kai  on,  x.r.X.,  and  when,  etc.)  "When  the  mockery  was 
concluded,  they  removed  also  the  crown  of  thorns.^ 

32.  KvprjvaTov,  a  Cyrenian)  There  was  neither  Jew  nor  Eoman 
who  was  wiUing  to  bear  the  bm'den  of  the  cross.  Men  were 
present  at  that  time  from  Europe,  Asia,  and  Africa.  Even  in 
the  remotest  regions  Christ  has  since  found  those  who  would 
bear  His  cross. — ha  apvi,  to  bear)  Simon  is  not  said  to  have 
borne  it  unwillingly.  Well  has  Athanasius  (Book  i.  fol.  10,  11^ 
said,  in  his  sermon  on  the  Passion,  "  Simon,  a  mere  man,  bore 
the  cross,  that  all  might  know  that  the  Lord  underwent,  not 
His  own  death,  but  that  of  men." 

33.  Kpavlou,  of  a  skull)  The  hill  was  called  so  from  its  shape.'' 

34.  "O|os,  vinegar)  St  Mark  (xv.  23)  calls  it,  eefiupvia/iim 
oim,  myrrhed  wine :  the  liquor  was  of  a  taste  between  sweet 
wine  and  vinegar  (cf.  the  Gnomon  on  ver.  48),  seasoned  with 
myrrh  from  custom,  adulterated  with  gall  from  malice. — om 
TJhXe  miTv,  He  would  not  drink)  for  that  behoved  to  be  deferred 
to  the  end  of  His  sufferings ;  see  John  xix.  30.  And  Jesus 
wished  to  retain  His  senses  fully  undisturbed,  even  up  to  His 
death.' 

36.  'Erripouv,  they  watched)  cf.  ver.  65.* 

"  Which  ought  to  be  therefore  omitted  in  pictures  representing  Him 
crucified. — Y.  g. 

'  Not,  as  I  am  inclined  to  think,  from  the  skulls  of  malefactors  punished 
with  death,  which  lay  about  there ;  for  Golgotha,  in  the  singular,  means  a 
skull,  sc.  the  place  of  a  skull B.  H.  E. 

Prom  all  quarters  in  the  circuit  of  the  cross  the  whole  world  might  be- 
hold the  Son  of  God  suspended  thereon. — Harm.,  p.  562. 

3  Ver.  35.  aravpaaecuTef,  hamnff  crucified)  Christ,  in  order  to  be  a  blessing 
to  us,  was  made  a  curse.  Who  is  there  would  have  dared  to  assert  this,  had 
not  the  Apostle  declared  it  ?  Gal.  iii.  13.  Let  the  passages  also,  Gen.  iii.  6, 
John  iii.  14,  1  Pet.  ii.  24,  be  well  weighed. — Harm.,  p.  6C3. — hifupiaano 
TO,  l/iaria  aiiTov,  they  parted  ffis  garments)  When  the  yery  poorest  man  dies, 
he  has  at  least  some  covering  on  his  body :  Jesus  had  none.     Not  even  are 

His  garments  given  up  to  His  friends  and  relatives,  but  to  the  soldiers 

Harm.,  p.  564. 

*  The  crucifixion  and  the  parting  of  the  garments  took  place  about  the 
third  hour ;  the  tumult,  therefore,  having  for  the  most  part  passed  away, 
they  who  acted  as  guards  to  our  Saviour  had  sufficient  time  to  consider  what 
was  the  real  nature  of  the  matter.  Prodigies,  however,  at  length  occurred, 
by  which  those  men  were  brought  to  pther  f  and  better]  thoughts.  See  verse 
64 B.  H.  E.,  p.  666. 


AT  MATTHEW  XXVII.  37-44.  477 

37.  'Effr/i/,  is)  Yes ;  He  truly  is  so !  The  inscription,  perhaps, 
remained  longer  on  the  cross  than  the  body  of  Jesus.^ 

39.  O/  de  •teafa.'TraeiwiJ.ivoi,  hut  they  that  were  passing  hy)  Many 
did  not  even  condescend  to  stand  still. — x/voDites  rds  xtpaXaf, 
shaMng  their  heads)  The  gesture  of  one  who  refuses  to  acknow- 
ledge something. 

40.  Aiyovrig,  x.r.x.,  saying,  etc.)  Seven  scoffs  of  His  enemies 
may  be  counted.'* — b  rpieh  tj/iipaig,  in  three  days)  Yea,  it  was 
already  now  the  first  of  them. — aZaov,  save)  They  use  in  mockery 
the  name  of  Jesus ;  then  that  of  "  The  Son  of  God,"  and  that 
of  King,  ver.  42,  43,  and  His  own  words,  ver.  40. — u  Tlh;  sT 
roC  &10V,  if  thou  art  the  Son  of  God)  cf.  ch.  iv.  3. 

41.  '0/io/«s,  x.r.X.,  in  like  manner,  etc.)  Now  the  chief  men 
imitate  the  populace :  a  great  confusion  !  but  they  surpass  them 
in  bitterness.* 

42.  UiSTixieoiJ.iv  Airp,  we  will  believe  Him)  We  [Christians] 
believe  on  Him  for  that  very  reason,  that  He  did  not  imme- 
diately descend  from  the  Cross,  but  on  the  contrary  consum- 
mated His  work. 

43.  Xlivoi^iv,  He  trusted)  cf.  the  end  of  the  verse. — eJirs  y&p, 
x.T.X;  for  He  said,  etc.)  We  may  consider  that  this  was  either 
uttered  by  those  who  were  passing  by,  or  added  by  the  Evan- 
gelist for  the  sake  of  explanation.  The  LXX.  in  Psalm  xxii. 
(xxi.)  8,  have  riX-Tnaiv  ivl  Kiip/ov,  puaa,(fyoi  Alrov  euedrca  AurJv,  or; 
9IXe/  AItov,  He  trusted  in  the  Lord,  let  Him  deliver  Him  :  let 
Him  save  Him,  since  He  delighteth  in  Him. 

44.  0/  Xtinra.),  the  robbers)  Some  conceive  that  the  plural  is 
put  here  synecdochically  for  the  singular,  and  thus  except  the 
converted  robber:  in  such   a  horrible  matter,  however,  there 

^  ivo  TijjffT*),  too  robbers)  Matthew  and  Mark  mention  their  crucifixion 
at  a  later  point  of  time  than  the  other  two  Evangelists ;  from  which  we 
may  infer  that  the  crucifixion  of  Jesus  was  regarded  by  Pilate  and  his  sub- 
ordinates as  the  principal  and  most  important  case. — Harm.,  p.  567. 

2  The  most  heinous  robber,  when  visited  with  capital  punishment,  is 
scarcely  ever  reviled  besides ;  but  the  Son  of  God,  when  hanging  on  the 
cross,  is  most  bitingly  insulted  by  word  of  mouth  and  by  writing,  on  the  part 
of  the  rulers  and  the  common  people — the  Jews,  as  well  as  also  the  Gentiles. 
— Harm.,  p.  668. 

»  Such  persons  scarcely  at  any  other  time  betray  in  public  what  is  the 
secret  feeling  which  they  cherish  inwardly. — V,  g, 


478  ST  MATTHEW  XXVII.  45,  46. 

seems  to  be  no  place  for  Synecdoche;  nor  are  there  wanting 
instances  of  men  who,  in  the  course  of  dreadful  and  lingering 
punishment,  have  at  first  blasphemed,  and  afterwards  been  con- 
verted. 

45.  Tiasa.)/,  all)  The  whole  of  our  planet  is  meant ;  for  the  sun 
itself  was  darkened.' — 'iag  upag  hvdrrjs,  until  the  ninth  hour)  A 
three  hours  full  of  mystery.  Psalm  viii.,  in  the  third  verse  of 
which  the  omission  of  mention  of  the  sun  agrees  with  the  dark- 
ness here  spoken  of,  may  be  aptly  compared  with  this  period  of 
dereliction  and  darkness. 

46.  Uepl  de,  x.T.'k;  but  about,  etc.)  From  this  connection,  it 
may  be  inferred  that  the  darkening  of  the  sun  (at  the  fiill  moon^) 
represented,  not  so  much  the  malice  of  the  Jews,  as  the  derelic- 
tion of  Jesus ;  which  lasted,  as  it  may  be  supposed,  the  whole 
of  that  three  hours,  at  the  conclusion  of  which  He  uttered  this 
exclamation.  St  Luke  (xxiii.  45)  joins  the  darkening  of  the 
sun  with  the  rending  of  the  veil  without  mentioning  the  derehc- 
tion.  As  soon  as  the  dereUction  was  ended,  the  Holy  of  Holies 
became  immediately  open  to  the  Mediator.^ — an^orieiv,  cried  out) 
Both  this  cry  (repeated  in  ver.  50),  and  the  silence  which  preceded 
it,  are  of  the  utmost  importance. — ea^a^^av!,  sabachthani)  i.e. 
"'jnpDB',  hast  Thou  forsaken  Me  ?  The  p  is  rendered  in  Greek  by 
%,  eh,  when  3,  th,  follows. — Qi'i  Mou,  My  God)  On  other  occasions 
He  was  accustomed  to  say,  "  Father"  :  now  He  says,  "  My  God," 

'  There  are  some  who  think  that  this  was  the  same  Eclipse  as  that  which 
was  noted  by  Phlegon  [Trallianus]  and  others  of  the  ancients,  or  even  as 
that  one,  the  traces  of  which  are  now  found  among  the  [traditions  of  the] 
Chinese.  Whatever  degree  of  plausibility  there  may  be  in  this,  they  are 
convicted  of  error  by  far  stronger  arguments,  since,  in  fact,  they  must 
thus  thrust  forward  the  passion  of  Christ  beyond  the  thirtieth  year  of  the 
Dionys.  era. — Harm.,  p.  671. 

*  This  could  not  have  been  an  eclipse  of  the  sun,  for  the  passover  was 
celebrated  at  the  time  of  full  moon,  when  the  moon  is  opposite  to  the  sun. 
Luke  xxiii.  45  says,  "  The  sun  was  darkened." — Ed. 

'  iiiuaTnii  upav,  the  ninth  hour)  Some  one  has  thrown  out  the  surmise  that 
it  was  at  mid-day  the  definitive  sentence  was  pronounced  by  Pilate,  and 
that  His  being  led  forth  was  delayed  up  to  that  point  of  time,  so  that  the 
crucifixion  would  thus  take  place  on  the  third  hour  from  mid-day  (3  o'clock), 
at  the  time  of  the  evening  sacrifice.  Nay,  rather  His  death  occurred  at 
that  time,  after  that  the  gracious  Saviour  had  hung  for  six  whole  hours  on 
the  cross. — Harm.,  p.  671. 


ST  MATTHEW  XXVU.  47.  479 

as  being  now  In  a  degree  estranged;'  yet  He  does  so  twice, 
and  adds  "My" with  confidence,  patience,  and  self-resignation. 
Christ  was  12]1,  the  servant  of  the  Lord  :^  and  yet  He  calls  Him 
God,  not  Master  (diairorriv).  In  Ps.  xxii.  (xxi.)  1,  the  Lxx.  have  i 
©lis  6  ©Eo's  ft,o\j,  -irpueyig  fioi,  haTi  lyKarikiirig  (Li ;  '■'■My  God,  My 
God,  protect  Me !  Why  hast  Thou  forsaken  Me  ?"  where  the 
meaning  is  evident  from  the  remainder  of  that  and  the  following 
verse.  He  does  not  only  say  that  He  has  been  delivered  by 
God  into  the  hands  of  men,  but  also  that  He  has  suffered  some- 
thing, to  us  ineffable,  at  the  hand  of  God. — IvcctI,  why  ?)  Jesus 
knew  the  cause,  and  had  prepared  Himself  for  all  things :  but 
yet  the  why  expresses  that  the  Son  would  not  have  had  to  endure 
the  dereliction  on  His  own  account,  but  that  it  happened  to 
Him  for  a  new  cause,  and  would  last  but  for  a  short  time ;  after 
which  His  yearning  desire'  towards  the  Father  would  be  again 
gratified. — lyxariXmsg,  hast  Thou  forsaken)  The  past  tense.*  At 
that  very  instant  the  dereliction  came  to  an  end,  and  shortly 
afterwards  the  whole  Passion.  In  the  midst  and  deepest  moment 
of  dereliction  He  was  silent.  He  complains  of  the  dereliction 
alone.' 

47.  'HX/av,  Elias)  It  is  impious  to  distort  sacred  words,  for- 
mularies, and  prayers. 

'  In  the  original,  "quasi  jam  alienior." — (I.  B.) 

'Isaiah  xlii.  1. — Ed. 

'  In  the  original,  "  dcsiderium,"  a  word  which  is  said  by  some  to  have  no 
equivalent  in  any  other  language.  It  implies  here  longing  and  love  in  the 
liighest  and  fullest  degree,  accompanied  by  sorrow  for,  and  privation  of,  the 
object  desired;  and  corresponds  very  nearly  with  the  Portuguese  word 
saudade,  which  I  believe  to  be  utterly  untranslatable. — (I.  B.) 

The  Greek  xo'^oj. — Ed. 

*  Some  recent  interpreters  render  it,  Whi/  (How)  can  it  (ever)  come 
to  pass,  that  thou  shouldest  forsake  Met  And  yet  that  interpretation,  how- 
ever soothing  it  be  to  natural  weakness  (softness),  does  not  satisfy  the  de- 
mands of  divine  rigorous  strictness  in  this  most  momentous  transaction.  We 
may  term  it,  as  it  were,  a  filial  expostulation,  wherein,  if  we  may  be  per- 
mitted to  express  the  sense  with  some  little  charge  of  the  words,  the  be- 
loved Son  speaks  thus  to  His  beloved  Father,  What  is  this  that  thou  hast 
done  unto  Me  ?  In  truth,  the  best  of  deeds  !  Most  excellently  endured ! 
A  brief  time  so  extraordinary,  that,  on  account  of  it,  He  is  to  have  [or  else 
feel]  everlasting  thanks. — Harm.,  p.  573. 

'  X^ot  of  His  sufferings. — Ed. 


480  ST  MATTHEW  XXVII.  48-51. 

48.  "O^ous,  with  vinegar)  The  soldiers  were  accustomed  to  drink 
vinegar^  themselves,  as  Gataker  remarks,  Posthumous  Miscel- 
lanies, eh.  vi. 

49.  O'l  Sh  Xo/«;,  but  the  rest)  i.e.  of  those  present,  opposed  to 
those  whose  speech  and  conduct  is  related  in  ver.  47,  48." — 
fXsyov,  X.T.X.,  said,  etc.)  After  the  fearful  darkness,  they  return  to 
their  scoffs. — aipis,  let  be)  They  mean,  that  the  aid  of  their  com- 
panion [who  offered  the  vinegar]  is  unnecessary,  as  EUas  has 
been  summoned. 

50.  Kpd^a;,  x.t.X.,  having  cried,  etc.)  A  free  laying  down  of 
life.  He  was  not  deprived  of  Hfe  by  the  power  of  the  cross  em- 
ployed by  men ;  see  Mark  xv.  44  ;  but  yet  they  are  rightly  said 
to  have  killed  Him,  because  they  did  so,  as  far  as  lay  in  their 
power. — aftixs  rh  irviZfia,  He  gave  up  the  ghost)  The  Divine, 
history  records  the  death  of  Jesus  Christ  in  few  words;  the 
homilies  and  epistles  of  the  Apostles  preach  the  fruit  of  that 
death  in  many  :  thus  the  Gospel  furnishes  the  wool,  the  Apostle 
makes  the  dress ;  which  simihtude  is  used  by  Macarius  in  his 
Treatise,  de  Elevatione  mentis,  cap.  19.  The  word  xoi/iaaSai,  to 
sleep,  is  never  employed  concerning  the  death  of  the  Saviour 
(cf.  ver.  .52),  but  amhrjexnv,  to  die,  which  verb  expresses  the 
truth,  the  gravity,  the  brevity,  and  the  virtue  of  Christ's  death.' 

51.  ''Eaxiahi  X.T.X.,  was  rent,  etc.)  Therefore  the  approach  to 
the  Holy  Places  was  now  free.^ — ii  yn,  the  earth)  i.e.  the  globe 

1  Vinegar,  mixed  with  water,  and  drunk  by  the  soldiers,  was  called  posca 
(pusca,  Veg.  "Vet.  ii.  48).  PI.  Mil.  iii.  2.  23  :  Plin.  xxvii.  4,  12,  Th.  PO- 
of  potus ;  comp.  esca. — Ed. 

^  Not,  however,  excluding  the  man  who  presented  to  Jesus,  on  a  hyssop 
stick,  the  spunge  filled  with  vinegar.  We  may  readily  suppose  that  this 
man  was  a  Jew  enlisted  among  the  Roman  soldiery.  Comp.  with  this  view 
Mark  xv.  36. — Harm.,  p.  574. 

'  By  it  God  was  reconciled.     Truly,  a  most  precious  moment ! — ^V.  g. 

*  Matthew  and  Mark  place  this  rending  of  the  veil  after  the  death  of 
Christ.  Luke  places  it  before  the  words,  Father,  into  thy  hands  I  commend 
my  spirit.  Both  events  occurred  at  this  same  incomparable  moment.  Luke, 
inasmuch  as  combining  the  darkness  of  the  three  hours  with  the  rending  of 
the  veil,  indicates,  (1)  that  after  the  darkness  was  ended,  all  the  remaining 
events,  up  to  the  death  of  the  Saviour,  mutually  succeeded  one  another  in 
most  rapid  succession ;  and  (2)  that  the  rending  of  the  veil,  which  occurred 
at  the  very  moment  of  His  death,  has  no  less  close  connection  with  the 
supernatural  darkness  than  with  the  subsequent  miracles.     To  be  left  by 


ST  MATTHEW  XXVU.  52,  SS.  481 

(see  ver.  45),  but  especially  the  Land  of  Israel  and  the  vicinity 
of  Jerusalem.* — al  ir'iTfai,  x.r.x.,  the  rocks,  etc.)  Travellers  re- 
late that  rents  in  the  rocks,  the  opposite  sides  of  which  corres- 
pond to  each  other,  are  stiU  to  be  seen. 

52.  Tuv  xixoifirifihti)]!  ayluv,  of  the  saints  that  had  slept)  The 
name  saints  belongs  equally  to  the  living  and  the  dead ;  yea, 
in  the  mention  of  the  dead,  the  determining  clause  is  added, 
"  who  had  slept."  And  these  saints  are  reckoned  such,  not  by 
human,  but  Divine  Canon.  Of  the  Saints,  who  had  died  either 
a  long  while  before  the  birth  of  Christ,  or  not  much  after  (see 
Gnomon  on  John  xi.  25),  from  all  tribes  no  doubt.  The  ancients 
appear  to  have  considered  Job  to  have  been  one  of  these ;  for, 
at  the  end  of  his  book,  the  LXX.  and  Theodotion  add  yiyfairra.! 
Sk  aWh  <!rakiv  avaSTfiaeeSai  //,£&'  uv  i  xupiog  avlgrtiaiv,  but  it  is  written 
that  he  shall  rise  again  with  those  whom  the  Lord  raises. 

53.  'E^fX^oKTej,  having  come  out)  i.e.  the  saints  whose  bodies 
had  been  resuscitated,  in  stately  procession. — /iiitA  rriv  lytfisn  AuroD, 
after  His  resurrection)  This  clause  refers  to  the  verb  riyifSri,  were 
raised,  to  which  the  verbal  noun  'iyipsi;  (the  act  of  being  raised), 
which  does  not  occur  elsewhere  in  the  New  Testament,  is  fitted 
in  this  passage ;  and  yet  this  same  clause  is  placed  between  the 
egress  of  the  saints  from  the  tombs,  and  their  ingress  into  the 
city.  This  intermingling  of  the  words  admirably  corresponds 
with  the  facts.  Immediately  on  our  Lord's  death,  the  veil  was 
rent  in  twain,  the  earth  shook,  the  rocks  were  rent;  and  St 
Matthew  has  woven  together  the  other  circumstances  with 
these  prodigies.  From  which  we  are  able  to  gather  that  there 
was  one  continual  earthquake  from  the  death  to  the  resurrec- 
tion of  our  Lord,  which  first  aroused  the  living  (ver.  54),  and 
afterwards  the  dead.  There  cannot  be  assigned  aijy  noticeable 
interval  between  the  resurrection  of  the  bodies  of  the  saints,  and 

God  was  the  same  to  the  soul  of  Jesus,  as  to  die  was  to  His  body :  the 
former  was  signified  by  the  darkness,  the  latter  by  the  rending  of  the  veil. 
His  quickening  in  the  Spirit  followed  immediately  after  He  had  drunk  the 
cup  of  death  to  the  uttermost  (1  Pet.  iii.  18),  and  that  quickening  pro- 
duced the  greatest  effects  upon  things  visible  and  invisible  alike.— ^arm., 
p.  576. 

^  Those  great  commotions  in  created  things  went  on,  in  continuous  suc- 
cession, from  the  momenjt  of  Christ's  death  to  His  resurrection,  exerting 
their  influence  especially  in  the  kingdom  of  things  invisible. — Harm.,  I.  c. 
'      vol..  I.  H  H 


482  ST  MATTHEW  XXTII.  54-58. 

their  coming  forth  from  the  tomb.  The  first  who  rose  from  the 
dead  to  die  no  more  was  Christ ;  he  had  however  companions. 
After  His  resurrection,  that  of  the  saints  also  took  place ;  but 
it  is  recorded  that  their  egress  from  the  tombs,  and  their  ingress 
into  the  Holy  City,  occurred  after  His  resurrection ;  because 
those  many  persons,  to  whom  the  saints  appeared,  knew  the 
time  of  their  ingress  and  appearance,  but  had  not  seen  tJieir 
actual  resmTection.  The  silence  of  St  Paul,  in  1  Cor.  xv.  23, 
does  not  prove,  as  Artemonius  has  inferred,  ad  Init.  Ev.  Joh.  p. 
571,  that  the  bodies  of  the  saints  came  forth  from  the  tombs 
without  their  souls,  and  that  their  souls  afterwards  ascended  to 
heaven  without  their  bodies.  —  bitpayisSrisav,  appeared)  singly 
to  individuals,  or  several  at  once,  to  more  than  one.  An  instance 
of  real  apparition. 

54.  TripoiJvTis,  watching)  In  their  turn. — dXtj^u;,  truly)  This 
refers  antithetically  to  ver.  40,  43. — 0ioO  T/'Jg,  Son  of  God)  He 
had  said  that  He  was  so,  and  they  acknowledge  the  truth  of 
His  assertion  from  the  signs.  ^ 

56.  'H  roD  'laxw/3ou  xal  'Jusri  fi^rrip,  the  mother  of  James  and 
Joses)  When  St  Matthew  wrote,  the  sons  were  better  known 
than  their  mother ;  wherefore  she  was  denominated  from  them. 

57.  "Os  xa/  aurhi,  x.r.x,,  who  also  himself,  etc.)  As  well  as  those 
pious  women. — £f/,a^ririv<!e,  was  a  disciple)  and  was  anxious  to 
make  disciples.' 

58.  'HrrisaTo,  begged)  Then  the  power  of  the  Prastor  was 
great  over  the  bodies  of  those  who  had  been  executed ;  of.  in 
Mark  xv.  45,  edup^earo,  lie  gave  as  a  gift.  Buxtorf  in  his  Lexic. 
Talm.  fol.  xix.  62,  says,  "  For  this  cause,  perchance,  did  Joseph 
of  Arimathea  beg  that  the  body  of  Christ  might  be  given  to 
him,  lest  it  should  be  committed  to  the  public  sepulchre  of  cri- 

'  Ver.  65.  se^o  t^j  ToLhiKditt.;,  from  Galilee)  The  journey  (of  Jesus  and 
His  followers) /rom  Qalilee  towards  Jerusalem  [His  last  journey],  recorded 
in  Luke  ix.  61,  is  the  one  here  meant.  What  great  things  these  women, 
equally  with  the  apostles,  saw  and  heard  in  so  short  a  space  of  time !  These 
women  already  make  up  for  His  being  deserted  by  the  apostles. — Harm.,  p. 
678.  They  were  the  steady  attendants  of  Jesus  in  His  life  and  death. 
Therefore  no  part  of  the  Gospel  history  is  destitute  of  eye-witnesses. — V.  g. 

»  Beng.  takes  i/iccSiiTevirt  here  not  only  in  the  intransitive  sense,  He  was  a 
disciple,  but  in  the  transitive  sense,  He  made,  or  wished  to  male  disciples,  bm 
in  ch.  xxviii.  19 ;  Acts  xiv.  21. — Ed. 


8T  MATTHEW  XXVII.  69-62.  +88 

minals." — rJ  eui^a,  the  body)  All  the  Evangelists  iise  this  word 
for  our  Lord's  frame  when  dead,  since  it  would  not  have  been 
becoming  to  designate  it  by  the  expression  corpse  {cadaver). 
Such  is  the  Divine  propriety  of  style,  which  has  indeed  been 
abandoned  by  human  commentators. — &,-!roMnmi,  to  he  restored^) 
The  Jews  had  alienated  it ;  Joseph,  a  member  of  the  Sanhedrim, 
as  it  were  in  the  public  name  received  it  from  the  Gentiles, 
and  together  with  Nicodemus  restored  it  to  the  Jews ;  cf.  the 
conclusion  of  John  xix.  40. 

59.  2/v3o'v/,  a  very  fine  linen  or  muslin  cloth)  Such  as  had  not 
hitherto  been  worn  by  our  Lord.  The  beginnings  of  honour" 
already  appear.  Joseph  is  called  in  Mark  xv.  43,  lU'xruj.m 
^ouXturfK,  an  honourable  senator)  It  was  not  allowable  to  wrap 
the  dead  in  anything  more  costly. 

60.  Ka/KjS,  new)  Which  had  not  been  polluted  by  any  corrup- 
tion ;  and  also  lest  any  of  the  ancient  saints  should  be  said  to 
have  risen  instead  of  Him,  or  to  have  given  Him  the  power  of 
rising. — ain-oD,  his  own)  Jesus  Christ,  the  leader  and  guide  of 
life,  was  placed  in  the  tomb  of  another.' — rji  ^upcf,  the  door)  The 
sepulchre  was  not  a  narrow  trench,  but  a  crypt. — aff?>3£>,  he 
departed)  Not  hoping  those  things  which  soon  v^ere  to  come  to 
pass. 

61.  KaS^/i£ra/,  sitting)  A  holy  and  salutary  delay.* 

62.  Trj  de  iiraupiov,  but  on  the  morrow)  A  periphrasis  for  the 
Sabbath  (cf.  ch.  xxviii.  1),  which  St  Matthew  employed  for  an 
important  reason ;  perhaps  because  he  did  not  choose  to  call  the 
Jewish  Sabbath  any  longer  The  Sabbath. — xal  o'l  ^afieatoi,  and 
the  Pharisees)  They  had  taken  no  part  in  the  actual  trial ;  see 
ch.  xxvi.  3,  57,  yet  they  had  not  been  altogether  inactive ;  see 
John  xviii.  3.  Perhaps  there  were  also  Pharisees  among  the 
Scribes  and  the  Elders.  Perhaps  the  Pharisees,  from  their  ex- 
treme zeal,  did  many  things  which  did  not  exactly  belong  to 
their  office. 

1  Engl.  Vers.  To  be  delivered. — (I.  B.) 

'  Cf.  1  Cor.  XV.  4.— E.  B. 

'  Implying  that  the  tomb  was  something  alien  and  strange  for  Him,  the 
Ijord  of  Life,  to  be  associated  with.  Therefore  He  had  no  tomb  of  His  own, 
—Ed. 

*  x.al  i  ihXti,  and  the  other)  of  whom  ver.  66  speaks. — V.  g. 


484  ST  MATTHEW  XXVIl.  63-66.-XXVIII.  1. 

63.  Aiyovreg,  xupii,  saying,  my  Lord)  They  cringe  to  Pilate : 
they  had  not  addressed  him  so  before. — Ixe/vos,  that)  They  al- 
ready desired  Jesus  to  be  obliterated  from  the  memory  of  all. — 
lyilpo/iai,  I  am  raised)  The  present  tense. 

64.  ' A(i(pa,Xii^7jmi,  to  be  made  sure,  to  be  secured)  They  igno- 
rantly  minister  to  the  confirmation  of  the  truth.  No  human 
(iffpaXs/a  (making  sure)  hinders  God ;  see  Acts  v.  23,  xvi. 
23-26. — rj5  Xaa,  unto  the  people)  The  Pharisees  supposed  that 
they  shoidd  not  beheve  it  themselves.  They  wish  (as  they  per- 
suade themselves)  to  take  precautions  for  the  people. — xal  sarai 
>}  si^dri!  v\dvri,  x.r.X.,  and  the  last  error  shall  be,  etc.)  The  latter 
victoiy  of  truth,  however,  spread  more  widely  than  the  first. — 
fi  es^drri,  the  last)  A  similar  mode  of  expression  occurs  in  2 
Sam.  xiii.  16. 

65.  "E;^£«,  x.T.\.,  ye  have,  etc.)  Pilate  gives  the  guards 
quickly ;  and  yet,  as  it  were  with  indignation  (cf.  ch.  xxviii. 
11,  12),  dismisses  the  calumniators  quickly  also. 

66.  'H(r(pa\ieavro,  they  secured)  This  is  the  whole :  the  parts 
were  the  seal,  and  the  watch. 


CHAPTER  XXVIII. 

1.  O^i,  after)  i.e.  after  the  Sabbath ;  cf.  Mark  xvl.  1.  E. 
Schmidius  compares  with  this  expression  that  of  Plutarch,  o-4/i 
ruv  fiaeiKewi  •)(jfitiw,  after  the  times  of  the  king ;  and  that  of  Philos- 
tratus,  i-^s  rut  Tpuinuv,  after  the  Trojan  war}  Now  with  the 
new  week  very  difierent  matters  arise. — ea^^druv — ea^^drm* 
genitive  plural  of  ed^BaTov,  the  Sabbath)  The  Vulgate  has 
Sabbati- — Sabbati,  genitive  singular,  in  both  places,  and  it  does 
not  stand  alone. — ea^^drou — ea^Bdrm,  the  first  in  the  genitive 
singular,  the  second  genitive  plural,  is  the  middle  reading  be- 

*  We  may  translate  the  Greek  words  thus: — "On  that  day  which  com- 
mences from  the  evening  after  the  Sabbath,  and  on  the  following  morning 
dawns  upon  the  first  day  of  the  week."  TUs  was  Sunday,  very  early  in  the 
morning Harm.,  p.  684,  etc. 

•  This  too  is  the  reading  of  E.  M.— (I.  B.) 


ST  MATTHEW  XXVIII.  1.  488 

tween  these  two.* — rji  [sc.  rj/iiptf]  sm^uaxoueji,  as  it  began  to 
dawn)  When  the  period  of  death  had  elapsed,  our  Lord  rose 
as  quickly  as  possible. — els  A"'""  [sc.  iifiepav]  on  the  first  day,  i.e. 
the  whole  day,  the  Jirst  of  the  week.  The  first  day  of  the 
week  had  already  begun  on  the  preceding  evening ;  now  the 
day,  as  opposed  to  the  night,  was  dawning  on  that  first  day. 
The  first  remarkable  mention  of  the  Lord's  day  is  combined 
with  the  resurrection  of  our  Lord.  It  is  generally  called  ^  /i/a 
(the  first)  with  the  article:  see  Mark  xvi.  2;  Luke  xxiv.  1 ; 
John  XX.  1,  19 ;  Acts  xx.  7,  and  on  the  other  hand  1  Cor. 
xvi.  2.'' — ga^^drm,  of  the  days  of  the  week)  ^XSt,  x.r.X.,  came, 
etc.)  Such  offices  were  performed  by  those  who  wfere  not  con- 
nected by  the  closest  relationship ;  so  that  it  is  not  wonderful 
that  our  Lord's  mother  was  not  there  with  them.' 

*  In  the  original  the  passage  runs  thus : — "  cx^fiiruv — o-«/3/3aTa»,  sabbati 
— sahbati)  habet  Lot.  nee  solus,     aa^fiarov — irecfifiiiraii,  lectio  media, 

In  his  own  Oreek  New  Testament  (4 to  1734)  Bengel  has  (i-«/3/3«Tai/ — 
ffaj3/3«T&ii/,  and  does  not  indicate  the  existence  of  any  yarious  reading.  In 
his  App.  Crit.,  however,  he  writes  in  loc. : — "  <rafifi»Tuii  utrumque)  sahha- 
thi  habet  Lat.  (passim)  et  alii (I.  B.) 

Besides  Vulg.  sabbati,  sabbati  is  read  by  abe.  LA  and  Syr.  read  axfifiar^. 
But  ABD  Orig.  1,440c  read  aali^Jnav — nctfi^xrav  with  Rec.  Text. — Ed. 

'  In  the  last  instance  the  omission  of  the  article  may  be  accounted  for  by 
the  presence  of  the  preposition  kutA,  which,  as  is  frequently  the  case  in 
similar  instances,  renders  /Alcti)  aa/ijiiiTaii  anarthrous.  See  Middleton  on  the 
article,  who  observes  also,  that  if  two  nouns  be  in  regimen,  and  if  one  be 
anarthrous,  the  other  will  be  so  too  ;  so  that  aa^^iruu,  being  without  the 
article,  causes  film  to  drop  the  article,  which  it  otherwise  should  have. — 
(I.  B.) 

^  It  seems  to  be  desirable  to  give  the  reader  here  a  succinct  history  of 
this  first  Lord's  day,  framed  from  a  comparison  of  the  Evangelists  as  insti- 
tuted by  Bengel,  in  such  a  way,  however,  as  that  the  arguments  are  left  in 
their  own  places  to  be  investigated  by  the  reader.  The  summary  of  events 
which  the  Harm.  Ev.,  p.  584,  etc.,  exhibits,  amounts  to  this : — 

The  preparations  for  anointing  Jesus,  which  had  been  begun  before  the 
Sabbath,  having  been  continued  and  completed  by  the  women  after  the  end 
of  the  Sabbath,  Mary  Magdalene  came  to  the  sepulchre  much  sooner  than 
the  rest  of  the  women ;  (for  too  long  a  space  of  time  intervenes  between  the 
time  preceding  day-break  [John  xx.  1]  and  the  rising  of  the  sun  [Mark 
xvi.  2]  to  admit  of  our  supposing  that  all  the  women  at  one  time  left  home 
before  day,  and  only  reached  the  tomb  at  sunrise.  Meanwhile  the  angel 
sent  down  from  heaven  rolled  away  the  stone  from  the  door  of  the  sepulchre, 
whilst  an  earthquake  accompanied  his  action,  very  much  to  the  terror  of  the 


i86  ST  MATTHEW  XXVIII.  2-5. 

2.  'Awo  r?f  Su^af,  /roOT  the  door)  sc.  of  the  sepulchre.  It  did 
not  behove  that  the  sepulchre  should  remain  closed. — ha^nro, 
sat)  Afterwards  the  angel  arose  with  his  companion.  See  Luke 
xxiv.  4  [where  it  is  said,  "  Behold  two  men  stood  by  them  in 
shining  garments.] — sirdvu  airou,  upon  it)  sc.  the  stone  :  so  that 
no  one  could  roll  it  back  again  to  the  sepulchre. 

3.  'iSea,  appearance)^  sc.  of  his  face. — Xeuxov,  white)  Heavenly 
messengers  are  not  before  this  occurrence  said  to  have  appeared 
in  this  dress :  they  have  done  so  however  since :  see  Acts  i.  10, 
X.  30.=' 

4.  'hah  vixfol,  as  dead  men)  Not  even  military  daring  endures 
the  power  of  the  inhabitants  of  heaven. 

5.  M;j  fo^iTdhi,  fear  not)  An  expression  used  at  the  com- 
mencement of  visions,  which  tempers  fear,  arising  from  the 
glorious  sight  overpowering  the  hearts  of  mortals,  which  promises 

soldiers  on  watch.  Mary  Magdalene  is  the  first  of  all  who  perceived  the 
stone  rolled  away,  and,  without  having  entered  the  sepulchre,  she  goes  to 
tell  tidings  of  the  fact  to  Peter  and  John.  Whilst  these  things  are  being 
carried  on,  the  rest  of  the  women,  having  entered  the  sepulchre,  are  thrown 
into  a  state  of  anxiety  by  not  discovering  the  body  of  the  Lord,  and  upon 
receiving  the  angel's  announcement  concerning  the  resurrection,  they  depart 
quickly  [ver.  8],  Then  Peter  and  John,  coming  to  the  sepulchre,  and  hav- 
ing seen  the  state  of  things  there,  believe  that  the  body  of  the  Lord  has 
been  carried  away,  and  return  home.  But  Mary,  having  now  taken  her 
stand  at  the  sepulchre  [ John  xx.  11];  (for  she  had  followed  the  Apostles 
hither  anew  after  her  first  visit  to  it),  gives  vent  to  her  tears,  and  after  hav- 
ing beheld  the  two  angels,  to  whom  she  scarcely  pays  attention,  she  sees 
Jesus  Himself,  who  presently  after  appears  to  the  rest  of  the  women  also, 
as  they  were  preparing  to  carry  on  the  tidings  of  the  angels  to  the  disciples 
also.  (Whilst  these  were  going  away,  the  soldiers  in  watch  of  the  sepulchre, 
having  brought  to  the  priests  tidings  of  what  had  happened,  are  bribed 
with  money.)  By  this  time  Mary,  attended  by  the  rest  of  the  women,  has 
come  to  the  disciples ;  but  not  even  on  the  part  of  Peter  does  she  find  faith 
in  the  good  tidings  which  she  announces.  Our  Lord,  meantime,  appears  to 
Cleophas  and  his  companion  (and  elsewhere  to  Peter  also).  But  not  even 
to  these  announcements  do  the  disciples  give  faith,  before  that,  upon  the 
intervention  of  the  apparition,  which  had,  in  addition,  been  vouchsafed  to 
•Simon,  the  reports  were  confirmed  by  reports.  In  fine,  on  that  very 
evening,  when  the  disciples  were  congregated  together,  and  were  conversing 
with  one  another  on  these  subjects,  the  risen  Lord  presents  Himself  to 
their  view. — E.  B. 

»  Engl.  Vers.  "  countenance." — (L  B.) 

»  The  dress  corresponded  to  the  message  they  delivered  — Harm.,  ■p.  689. 


ST  MATTHEW  XXVIII.  6-12,  487 

security,  and  conciliates  attention. — i/fnTg,  ye)  Althongh  the 
soldiers  are  left  to  their  fear. — olba,  I  know)  Thus  the  angel 
impresses  his  words  on  their  heart. 

6.  Oux  effr/v,  x.r.X.,  He  is  not,  etc.)  This  verse  contains  short 
clauses  ■which  are  exceedingly  appropriate  to  the  subject  matter. 
— 0  Kbping,  the  Lord)  A  designation  of  honour. 

7.  E/Vars  roJS  /ia&jjra/i  aurou,  x.r.X.,  say  to  His  disciples,  etc.) 
The  apostles  were  especially  bound  to  have  believed  before  they 
saw ;  therefore  the  fact  is  announced  to  them  through  the 
women,  and  their  faith  is  thereby  tried.' — ^iylfS?),  has  been  raised) 
The  message  to  the  disciples  extends  as  far  as  "  aurhv  o'vj/su&s,  i.e.  ye 
shall  see  Him;"  cf.  ver.  10. — ixeT,  there)  And  yet  the  kind  Saviour 
showed  Himself  to  them  before  then.  The  appearance  in 
Galilee  was  very  solemn  and  public  (see  ver.  10,  16),  and  had 
been  promised  before  the  Lord's  death. 

8.  <S>6^ov  Kal  x"'P"'^  [leyakris,  with  fear  and  great  joy)  These 
emotions  can  coexist  in  spiritual  matters. 

9.'  Ka/  ihoii,  and  behold)  An  elegant  expression,  denoting 
something  sudden  and  unforeseen. — i  'I^iotDj,  x.r.X.,  Jesus,  etc.)~ 
The  obedient  receive  a  further  revelation. — ^alpire,  all  hail)  A 
formula  of  frequent  occurrence,  which  is  employed  by  our  Lord 
in  a  high  and  peculiar  sense. — '^poesxuvrigaii  Aurp,  they  worshipped 
Him)  Before  His  passion,  Jesus  had  been  worshipped  by 
strangers,  rather  than  by  His  disciples. 

10.  ToTs  adeXpoTg  Mot',  to  My  brethren)  See  Gnomon  on  John 
XX.  17. 

11.  T/vEs,  some)  The  rest  went  elsewhere,  or  at  any  rate  not 
to  the  priests. — a-jcawa,  all  things)  From  all  these  things  they 
gathered  that  Jesus  had  risen. 

12.  'Apyupia    'iKav&,    money    sufficient)    i.e.,   to   corrupt    the 

^  However,  it  was  a  pre-eminent  honour  conferred  on  these  women,  that 
our  Lord  appeared  to  them  the  first  after  His  resurrection. — ^V.  g. 

'  The  words  immediately  preceding,  a; — fiaSyrroils  aiiroi,  are  no  doubt 
expressed  in  the  Oerm.  Vers.,  but  the  margin  of  both  the  Greek  Editions 
prefers  their  omission. — E.  B. 

A  supports  the  Rec.  Text,  in  reading  at  the  beginning  of  ver.  4,  as  hi 
tTopsvouTO  iTretyyfXhat  toi;  i^Mrrrals  avrov.  But  BD  Vulg.  abo  Memph.  Syr. 
reject  the  words,  which  seem  to  me  to  have  originated  from  a  transcriber's 
accidental  error  in  repeating  the  closing  words  of  ver.  8 — a  class  of  errors  of 
frequent  occurrence. — Ed. 


488  ST  MATTHEW  XXVIII.  13-18. 

Roman  soldiers,  and  induce  them  to  lie  contrary  to  the  truth, 
at  their  own  great  peril.^ 

13.  E/Vars,  x.r.X.,  say,  etc.)  The  priests  were  a  great  stumbling- 
block  to  the  soldiers,  and  sinned  most  heinously  against  God. 
— on,  x.r.X.,  that,  etc.)  A  specimen  of  Jewish  perfidy  and 
calumny. — vuxrJs,  hy  night)  They  instruct  them  how  to  lie 
speciously. 

14.  'Eai',  x.r.X.,  if,  etc.)  How  laborious  is  the  warfare  of  false- 
hood against  truth. — !«•/,  officially  before). 

15.  Aii^ri/j,i(fyri,  has  been  commonly  reported)  There  are  many 
things  of  this  kind  by  which  the  wretched  Jews  keep  themselves 
in  error.* 

17.  O'l  di,  others,  or,  some)  sc.  of  the  Twelve.  The  day  of 
Pentecost,  however,  removed  all  doubt  from  these,  if  any  re- 
mained. The  slower  they  were  at  first  to  believe,  the  greater 
credit  is  due  to  them  afterwards  as  witnesses.  Leo,  in  his  first 
sermon  on  the  Ascension,  says,  "  They  doubted,  in  order  that 
we  should  not  doubt." 

18.  npogiK'biiv,  having  come  unto)  And  by  that  very  circumstance, 
producing  faith  even  in  those  who  doubted. — avroT;,  to  them)  i.e. 
addressing  them. — Id^ri  Mo;,  has  been  to  Me)  especially  to  Me, 
risen  and  ascending.  This  passage  contains  the  sum  of  those 
things  which  the  Lord  declared  afterwards  more  fully  in  the 
Apocalypse,  concerning  His  possession  of  all  authority,  and  His 
presence  with  His  own ;  see  Rev.  i.  18,  13. — rraga,  x.r.X.,  all, 
etc.)  This  is  the  reason  why  Jesus  sends  His  disciples  into  all 
the  world,  and  why  the  whole  world  ought  to  worship  Him,  and 

'  The  greed  of  gold  has  more  power  with  them  than  their  fear  spoken  of 
in  ver.  4. — ^V.  g. 

'  And  how  signal  are  the  injuries  which  are  subsequently  given  birth  to 
by  even  a  single  false  representation ! — V.  g. 

Ver.  16.  el;  t^k  Ta.Xi'hiiscii,  into  Galilee)  This  very  appearance  was  the 
most  solemn  of  all,  being  the  one  which  the  Lord  had  promised  before  His 
passion.  And  it  is  not  without  good  reason  that  it  is  held  to  be  the  same 
one  as  that  at  which  "  more  than  500  brethren"  were  present  "  at  once," 
1  Cor.  XV.  6.  For  the  Lord  appeared  to  Paul  after  His  ascension :  but  the 
rest  of  the  Apostles  (1  Cor.  xv.  7)  had  not  at  that  time  need  any  more,  as 
Paul  had,  of  such  a  vision.  No  doubt  at  Jerusalem,  after  the  ascension, 
only  120  disciples  are  reckoned  (Acts  i.  15).  But  Galilee  contained  far 
more  disciples  than  that  number. — Harm.,  p.  611. 


ST  MATTHEW  XXVUI.  19.  489 

■why  He  institutes  baptism;^   see  Ephesians  cited  below h 

ohpavlfi  xal  lit)  yr\i,  in  heaven  and  on  earth)  see  ch.  ix.  6,  xvi.  1. 
Hitherto  He  had  been  on  earth,  now  He  ascends  to  heaven : 
He  fills  all  things ;  see  Eph.  iv.  10,  with  the  preceding  and 
following  verses. 

19.  '^nopsv^ivrss  ouv,  xtX.,  go  ye  therefore,  etc.)  This  injunction, 
to  go  forth,  presupposes  the  waiting  for  the  Paraclete  mentioned 
in  Luke  xxiv.  49.  It  is  the  sum  of  the  Acts,  which  may  with 
that  view  be  profitably  compared  with  the  Gospels,  the  sum  of 
which  is  "  all  things  whatsoever  Ihave  commanded." — /M^ririvaan 
— ^awr/^ovns,  discipulize — baptizing)  The  verb,  fio^tinvnv,  signi- 
fies to  make  disciples;  it  includes  baptism  and  teaching;  cf. 
John  iv.  1,  with  the  present  passage. — avTobe,  them)  sc.  s-A  sSv^j, 
the  nations,  a  synthesis'  of  fi-equent  occurrence ;  see  ch.  xxv. 
32,  etc.  The  Jews  who  had  been  already  brought  into  covenant 
with  God  by  circumcision,  were  to  be  baptised  in  the  name  of 
Jesus  Christ,  and  to  receive  the  gift  of  the  Holy  Ghost;  see 
Acts  ii.  38.  It  is  plainly  commanded  by  these  words  of  Insti- 
tution, that  the  Gentiles  should  be  baptized  "  In  the  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost ;"  they  had  been 
altogether  aliens  fi:om  God ;  see  Gnomon  on  Eph.  iii.  6,  and  cf. 
Gnomon  on  Acts  xi.  21.  The  Gentiles,  mentioned  in  Acts  x. 
were  not  altogether  ignorant  of  the  God  of  Israel,  nor  altogether 
aliens  from  Him.  The  Jews,  who  had  once  acknowledged 
Jesus  Christ  to  be  the  Son  of  God,  could  not  but  by  that  very 

'  For  the  salvation  of  men,  to  be  converted  on  earth,  and  conducted  to 
heaven.— B.  G.  V. 

'  The  Saviour,  when  brought  back  from  the  dead,  very  frequently  en- 
joined upon  His  Apostles  the  office  of  preaching  the  Gospel  (John  xx.  21, 
xxi.  15).  The  Evangelists,  therefore,  might  present  a  summary  of  such 
injunctions,  according  as  this  or  that  opportunity  presented  itself.  Matthew 
connects  this  summary  with  His  appearance  in  Galilee  ;  Luke  records  it 
after  that  appearing,  ch.  xxiv.  49,  nay,  at  Jerusalem,  up  to  and  upon  the  day 
of  His  ascension.  Comp.  Acts  i.  2,  etc.  And  we  may  conjeature  the  same 
as  to  Mark,  from  ch.  xvi.  15,  19. — Harm.,  p.  612. 

'  The  word  synthesis  is  not  used  here  in  its  logical  or  mathematical  sense, 
but  as  a  technico-grammatical  term,  representing  the  figure  otherwise  called 
synesis ;  i.e.  a  joining  together  of  words  with  respect  to  the  idea  conveyed, 
and  not  to  the  word  by  which  it  is  expressed :  see  Middle  in  voce.  In  the 
present  passage  t«  I'Sm,  the  nations,  are  neuter  and  aggregate ;  aiirois,  them 
masculine  and  individual.     This  is  Bengel's  meaning. — (I.  B  ) 


4S0  ST  MATTHEW  XXVIII.  20. 

act  acknowledge  the  Father  of  our  Lord  Jesus  Christ,  and  the 
Spirit  of  the  Son. — el;  ri  ovo/ta,  X.T.X.,  into  the  name,  etc.')  This 
formula  of  Baptism  is  most  solemn  and  important;  in  fact  it 
embraces  the  sum  of  all  piety.'  After  our  Lord's  resurrection, 
the  mystery  of  the  Holy  Trinity  was  most  clearly  revealed,  to- 
gether with  the  relations  of  the  Divine  Persons  to  each  other  and 
to  us  (see  Gnomon  on  Bom.  viii.  9)  ;  and  since  the  confession 
of  the  Holy  Trinity  was  so  closely  interwoven  with  Baptism,  it 
is  not  to  be  wondered  at,  that  it  is  not  frequently  put  thus  ex- 
pressly in  the  Scriptures  of  the  New  Testament. 

20.  Avrois,  them)  The  disciples  had  been  instructed  in  order 
that  they  might  instruct  others. — rripeii,  to  observe,  to  keep)  as  it 
becomes  the  baptized  to  do  by  virtue  of  faith,  not  merely  as  a 
legal  performance.  John  often  speaks  thus.  This  verb  deserves 
especial  attention,  from  its  occurrence  in  this  solemn  place. — 
heriiXa/iriv,  I  have  commanded)  These  commandments  are  to  be 
found  in  Matt.  v. ;  John  xv.  etc. — /it^'  v/jt^Siv,  with  you)  even 
when  you  shall  be  scattered  apart  through  the  whole  world. 
This  promise  belongs  also  to  the  whole  Church,  for  our  Lord 
adds,  "  even  to  the  end  of  the  world." — vasag  rag  ri/jLcpag,  always) 
literally,  all  the  days,  i.e.,  every  single  day.  A  continual  pre- 
sence, and  one  most  actually  present ;  see  Mark  xvi.  17, 19,  20." 
— eug  rJjff  gvvTtXelag  roxi  a'luvog,  unto  the  end  of  the  world)  For  then 
we  shall  be  with  the  Lord  [as  He  is  even  now  with  us].  [To  Him, 
therefore,  Eeader,  commit  thyself,  and  remain  in  Him ;  so  will 
it  be  best  for  thee  in  time  and  in  eternity. — ^B.  G.  V.] 

1  Engl.  Vers.  "  In  the  name. — (I.  B.) 

'  At  the  baptism  of  Christ  Jesus  Himself,  the  Father,  the  Son,  and  the 
Holy  Ghost  manifested  themselves  [cf.  Gnomon  on  ch.  iii.  16,  17].  The 
entire  Sum  of  Saving  knowledge  and  doctrine  is  bound  up  with  Baptism  : 
and  all  the  Ancient  Creeds  and  Confessions  of  Faith  are,  in  fact,  a  Peri- 
phrasis and  Working-out  [AusfUhrunff,  rendered  by  E.  B.  i^epycurfec]  of  this 
incomparably  momentous  Formula  of  Baptism. — B.  G.  V. 

•  Therefore  the  Christian  Church  will  never  entirely  expire. — B.  G.  V. 


COIIENTARY 


GOSPEL  ACCORDING  TO  ST  MARK. 


CHAPTER   1. 


1.  Kfx^  *"*"  eia/ysX/ou  'Ijjffou  X^/ffroC  T/oD  rou  0soD,  <7ie  beginning 
of  the  Gospel  of  Jesus  Christ  the  Son  of  God)  There  is  a  con- 
siderable correspondence  of  Mark,  in  part  with  Matthew,  in  part 
with  Luke.     There  is  described  by  Mark, 


I.  The  beginning  op  the  Gospel. 

1.  John  prepares  the  way,  .  .     Ch. 

2.  He  baptizes  Jesus,  who  is  thereat 

proclaimed  the  Son  of  God, 

3.  Satan  tempts  Jesus  :  angels  minister 

to  Him,       .... 
n.  The  Gospel  itself, 

1.  In  Galilee.     Here  three  periods  are 

to  be  noted : 
A.  John  having  been  committed  to  prison  : 
a.  Summarily  and  Generally : 

a.  The  place  and  subject-matter  of 

His  preaching, 
^.  The  call  of  His  principal  apostles, 
^b.  Specially : 

a.  His  actions,  which  were  not  found 
fault  with  by  adversaries. 

1.  He  teaches  with  power, 

2.  He  casts  out  the  demon  from 
one  possessed,  . 


1-8 


9-11 


12,  13 


14 


14,  15 
16-20 


21,22 


23-28 


402 


ST.  MARK  I,  1. 


b    C 


3.  He  cures  the  mother-in-law  of 
Peter,  as  also  many  other  sick 

persons,  .  .    Ch.  i.  29-34 

4.  He  prays,        ...  35 

5.  He  teaches  everywhere,  .  36—39 

6.  He  cleanses, the  leper,  .  40—45 
/3.  Actions  of  His,  found  fault  with 

by  adversaries,  and  graduaJiy 
more  severely  so.  In  this  class 
are  to  be  reckoned, 

1.  The  man  sick  of  the  palsy,  ii.    1-12 

2.  The  call  of  Levi,  and  His  eat- 
ing with  publicans  and  sinners,  13—17 

3.  The    question    as    to    fasting 

answered,        .  .  .  18—22 

4.  The  plucking  of  the  ears  of  com,  23—28 

5.  The  withered  hand  restored, 
and  the  lying-in-wait  for  Him 

of  His  adversaries,       .  .  iii.      1-6 

y.  The   Lord  withdraws   Himself; 
and  His  acts, 

1.  At  the  sea,       .  .  .  7-12 

2.  On  the  mountain,  where  the 
twelve  apostles  were  called,  13—19 

3.  In  the  house ;  where,  after 
having  refuted  the  most 
atrocious  blasphemy  of  the 
Scribes,  He  corrects  the 
question  of  His  own  friends, 

20,  21 ;  22,  23  ;  31-35 

4.  From  the  ship,  to  the  people ; 
and  apart  to  His  disciples, 

iv.  1,  2  ;  10,  11 ;  26,  27 

5.  On  the  sea,  and  beyond  the  sea,  35— 41,  v.  1—20 

6.  On  the  hither  side  of  the  sea 
again :  where  Jairus  and 
the  woman  with  the  issue 
ofblopd,  .  .  21-43 

d 


ST.  MARK  I.  1.  498 

be           dl.  The  Nazarites  offended  at  Him,  Ch.  vi.      1-6 
I  8.  The     sending    forth    of    the 

L         apostles,       .            .            .  7-13 

B.  John  killed :            .            .            .  14 

1.  Herod  hearing  of  Jesus,  and  his 
opinion  of  John,  whom  he  had 
killed,  being  revived,        .  .  14-29 

2.  The  withdrawal  of  our  Lord  with 
His  apostles  on  their  return,         .  30,  31 

3.  The  eagerness  of  the  people  :  the 
compassion  of  the  Lord:  five 
thousand  fed  abundantly,  31,  32  ;  33-44 

4.  The  journey  by  sea,         .  .  45—52 

5.  In  the  land  of  Gennesareth  He 
heals  many,         ,  .  .  53—56 
and  shows  what  it  is  that  defiles 
or  does  not  defile  a  man,     vii.  1,  2;  14, 15;  17, 18 

6.  On  the  borders  of  Tyre  and 
Sidon  a  demon  is  cast  out,  .  24-30 

7.  At  the  sea  of  Galilee  He  cures 
one  deaf  and  dumb :  He  feeds 
four  thousand,  .  31-37,  viii.  1-9 

8.  He  comes  to  Dalmanutha,  and 
answers  as  to  the  sign  fi-om  heaven,  10—13 

9.  In  the  ship.  He  warns  them  as 
to  the  leaven  of  doctrine,  .  14—21 

10.  At  Bethsaida  He  gives  sight  to 

the  blind  man,  .  .  22-26 

C.  Jesus  acknowledged  as  the  Son  of  God. 

1.  On  Peter  confessing  Him  as  the 
Chikst,  He  enjoins  silence  on 
the  disciples,  and  foretells  His 
passion :  reproves  Peter :  re- 
quires of  His  disciples  that  they 
must  follow  Him,  .  .  27,  ix.  1 

2.  On  six  days  after,  He  is  glorified 
at  the  transfiguration;  explains 
the  reasons  foir  silence;  cures  a 


tu 


ST  MARK  I.  1. 


lunatic ;  again  foretells  His  Pas- 
sion,        ...  Ch.  ix.      2-32 
3.  Teaches  the  disciples  moderation, 

leniency  [^quitatem],  and  concord,  33,  34 ;  38—50 
2.  In  Judea : 
'a.  In  the  borders,        .  .  .  x.     1 

1.  He  treats  of  divorce,       .  .2,3;  10,11 

2.  Of  little  children,  .  .  13-16 

3.  Of  obtaining  eternal    life,   and 

of  the  hinderance  caused  by 
riches,  .  17,  18  ;  23,  24 ;  28,  29 

8.  On  the  way  to  the  city  : 

1.  He  predicts  His  passion  a  third  time,         32—34 

2.  He  answers  James  and  John, 

and  corrects  the  remaining  ten,  35,  36 ;  41—45 
y.  To  Jericho ;  on  the  way  He  gives 

Bartimeas  his  sight,    .  .  46—52 

i.  At  Jerusalem :       .  .  .  xi.    1 

a.  His  royal  entry,  .  2-11 

b.  On  the  following  day,  curses  to 
barrenness  the  fig-tree,  .  12-14 

The  temple  cleansed,       .  .  15—19 

c.  On  the  following  day, 
'1.  Near  the  withered  fig-tree.  He 

commends  the  power  of  faith,  20—26 

2.  In  the  temple, 
rl.  The   authority  of  Jesus   is 

vindicated,  .  .  27-33 

2.  The  parable  of  the  vineyard 
is  set  forth,  .  .         xii.    1—12 

3.  The  question  as  to  the  law- 
fulness of  the  tribute,  .  13—17 

4.  As  to  the  resurrection,         .  18—27 

5.  As  to  the  greatest  commandment,        28-34 

6.  As  to  the  Lord  of  David,  35-37 

7.  The  people  are  warned  to 
beware  of  the  Scribes,  .  38—40 

-8.  The  widow's  mites  are  praised,  41-44 

d  e 


ST  MARK  I.  1. 


495 


d  c  d.  At  the  temple,  on  the  Mount 
of  Olives,  He  predicts  the  end 
of  the  temple,  and  of  the  city, 
and  of  the  world,  Ch.  xiii.  1,  2  ;  3,  4 ;  14,  15 ; 
24,  25 ;  28,  29  ;  33-37 

d.  Two    DAYS   BEFOEE   THE   PaSS- 

OVEB:    the   compact  between 

His  adversaries  and  the  traitor,  xiv.  1—11 

e.  The  first  day  of  unleavened 

BREAD. 

1.  The  two   disciples  get  ready 

the  passover,    .  .  ,  12-16 

2.  At  evening  time,  the  supper,    17,  18 ;  22,  23 

3.  After  the  hymn,  He  foretells 
that  the  disciples  woidd  be  of- 
fended at  Him,  and  Peter  deny 
Him, 

4.  In  Gethsemane, 
a.  Jesus    prays;     rouses     the 

sleeping  disciples,     . 
/3.  Is  betrayed;  taken;  deserted 
by  His  disciples, 

5.  In  the  hall  of  the  high-priest, 
a.  Is  condemned  to  death, 
^.  Is  denied  by  Peter, 

/,  The  sixth  day  of  the  week.     His  acts, 
a.  In    the    Pretorium   of    the 

Governor,  xv.  1,  2 ;  6,  7  ; 

8.  On  the  wiay  to  crucifixion, 
7.  In  Golgotha, 

1.  His  drink, 

2.  The  cross  itself,  and  part- 
ing of  His  garments, 

3.  The  inscription, 

4.  The  two  malefactors, 

5.  The  railings, 

6.  The    darkness    for  three 
hours;    the   loud    cry  of 

^  Jesus;  thescoifof  the  by- 


26-31 


32-42 
43-52 

53-65 

66-72 


16-20 
21 
22 
23 

24,25 

26 

27,28 

29-32 


49S 


s 

ST  MARK  I.  1. 

d                 standers  ;  the  drink ;   the 

death ;  the  rending  of  the 

veil,          .             .               Ch. 

XV.  33-38 

7.  The  centurion's  remark; 

the  women  looking  on, 

39-41 

i.  The  evening  time,  the  burial, 

42-47 

g.  After  the  Sabbath,  the  resurrec- 

tion of  our  Lord,  announced. 

a.  By  the  angel, 

xvL    1-8 

8.  By  Himself, 

1.  To  Mary  Magdalene, 

9-11 

2.  To  two  men  going  into  the 

country, 

12,13 

3.  To  the  eleven  as  they  sat 

at  meat, 

14 

III.  The  Gospel, 

1.  Committed  by   our  Lord,  after  His 

resurrection,  to  the  apostles, 

15-18 

2.  And  confirmed  after  His  ascension, 

19,20 

First,  in  the  very  term  the  beginning,  the  new  economy  is 
opened  out,  ver.  15.  On  this  account  the  time  specified  in 
Luke  iii.  1,  is  marked  as  an  epoch  of  by  far  the  greatest  im- 
portance. The  title,  as  we  may  see  in  the  opening  of  Malachi, 
is  NtJ^. "  The  burden ;"  but  now  in  the  present  case  it  is,  The 
beginning  of  the  Gospel.  Moreover,  this  title  has  in  it  some- 
what of  an  abbreviated  mode  of  expression  :  for  the  beginning  of 
the  Gospel  appHes  to  [is  in]  John  the  Baptist ;  the  Gospel,  to 
the  whole  book.  However,  Mark  terms  it  the  beginning,  not  of 
his  own  book,  but  of  the  Gospel  facts  themselves,  as  appears 
by  comparing  ver.  2,  as  Hosea  ch.  i.  2  [  J'Ae  beginning  of  the 
word  of  the  Lord  by  Hosea].  The  commencement  of  this 
book  of  Mark  is  in  elegant  accordance  with  that  commence- 
ment ;  and  at  the  same  time  answers  to  the  prophetical  clause, 
quoted  from  the  close  of  the  Old  Testament,  written  by  Malachi 
[Mark  i.  2]  :  just  as  the  close  of  the  second  book  of  Chronicles 
answers  to  the  beginning  of  Ezra.  The  proper  scope  of  this 
Evangelist,  as  he  himself  professes  in ,  such  a  title  as  he  employs, 
is  to  describe  the  originating  sources  [commencements'],  history, 


ST  MARK  1,  2.  497 

principles  of  action,  course,  and  consummation  of  the  Gospel, 
concerning  Jesus  Christ  the  Son  of  God  (ver,  11,  God's 
declaration  at  His  baptism,  "Thou  art  my  beloved  Son," 
etc.):'  ch.  i-_l,_14,  etc.,  viii.  35,  x.  29,  xiii.  10,  xiv.  9,  xvi. 
15.  Hence  it  is  that  he  so  often  employs  the  term,  the  Gos- 
pel: hence  too  it  is  evident  that  the  last  portion  of  Mark' 
is  genuine :  ch.  xvi.  15,  20.^  Hence  he  is  wont  to  make  such 
particular  mention  of  Peter,  a  pre-eminent  preacher  of  the 
Gospel. 

2.  'as,  as)  Mark  shows,  from  the  prophets,  that  the  beginning 
of  the  Gospel  ought  to  have  been  such  as  it  actually  was  ;  and 
having  proved  that  point,  all  the  rest  is  proved.  The  Apodosis 
is  at  verse  i* — iv  'Haatcf  tIjj  '!rpo<p^Tp,  in  Isaiah  the  Prophet)  Mark 
brings  forward  a  testimony  first  [ver.  2]  from  Malachi,  next 
[ver.  3]  from  Isaiah.  Therefore  some  have  written  thus,  h  roTg 
Tfof^rai;,  in  the  prophets.  But  yet,  in  the  same  way  as  Matthew 
in  ch.  xxi.  4,  5,  quotes  Zechariah  under  the  title  of  one  prophet 
[That  it  might  be  fulfilled  which  was  spoken  by  the  prophet, 
Tell  ye  the  daughter  of  Zion,  Behold  thy  King  cometh  unto 
thee,  meek,  etc.],  and  at  the  same  time  blends  with  Zechariah's 
words  something  out  of  Isaiah  Ixii.  11  l_Sat/  ye  to  the  daughter  of 
Zion,  Behold  thy  salvation  cometh,  etc.]  ;  and  as  Paul  also,  in 
Komans  ix.  27,  quotes  Isaiah  by  name,  and  yet  has  interwoven 
with  Isaiah's  words  something  out  of  Hosea  ii.  1 :  so  Mark 
quotes  two  prophets,  and  yet  mentions  by  name  only  the  one, 

'  And  he  so  constructs  the  order  of  this  description,  as  that,  moving  for- 
ward in  a  twofold  division  (dichotomia),  he  relates,  in  an  accumulated  series, 
— I.  Those  acts  of  the  Saviour,  which  happened,  it  is  true,  at  different  times, 
yet  in  one  place  (that  is,  at  Capernaum),  and  from  these  facts,  which  none 
impugned,  gathers  the  inference,  that  Jesus  is  the  true  Messiah,  the  Holy 
One  of  God,  ch.  i.  16-45.  II.  He  at  the  same  time  likewise  sets  forth  those 
questions  and  objections  stated  by  his  adversaries,  which  similarly  were 
brought  forward  at  different  times,  though  for  the  most  part  in  the  same 
places,  until  their  actual  plotting  against  Him  followed,  ch.  ii.  1 — iii.  6 — 
Harm.,  p.  203,  204. 

"  Prom  ver.  9  to  end  of  ch.  xvi.  Not  found  in  many  of  the  oldest  au- 
thorities.— Ed. 

'  It  is  quite  in  accordance  with  Mark's  style  of  frequent  and  emphatic  re- 
ference to  the  preaching  of  the  Gospel. — Ed. 

*  As  it  is  written,  etc..  Behold  I  send  my  messenger,  so  "John  did 
baptize,"  being  that  messenger. — Ed. 

VOL.  I  II 


*98  ST  MARK  I.  3-5. 

the  prophet  Isaiah  (as  I  have  long  since  been  of  opinion)  : '  how- 
ever it  is  not  without  show  of  probabiHty,  that  Beza  conjectures 
that  the  passage  of  Malachi  crept  from  the  blank  space  in  the 
margin  [ex  albo]  into  the  context  of  Mark.  Isaiah  is  more 
copious  and  better  known,  and  his  testimony,  which  has  been 
quoted  by  Mark,  used  to  be  read  in  public  on  the  Sabbath ; 
and  Mark  here  produces  the  testimony  of  Malachi  in  a  kind  of 
parenthetic  way,  equivalent  to  a  supplement,  intending,  as  he 
did  below,  to  omit  that  section  of  the  Gospel  history  in  which 
Malachi  is  properly  [in  the  peculiarly  appropriate  place]  quoted 
in  Matt,  xi,  10,  and  Luke  vii.  27  :  whereas  the  quotation  of 
Isaiah,  as  in  Matthew,  Luke,  and  John,  so  also  here  in  Mark, 
is  peculiarly  appropriate  to  this  place.  John  the  Baptist  him- 
self quoted  Isaiah,  not  Malachi,  concerning  himself. 

3.  t^mii,  the  voice)  see  Luke  iii.  4,  notes. — kv  rjj  ipri/itf),  in  the 
wilderness)  This  is  repeated  in  the  following  verse,  where  pre- 
sently after  also  that  expression,  preaching  (xripbgguv),  answers 
to,  the  voice  of  one  crying,  in  this  ver. 

4.  'E/EHETo,  came  forth  [not  the  same  as  ^v])  The  event  is 
pointed  out  as  answering  to  the  prophecy. — xripiseuv  ^dwris/ia, 
preaching  the  baptism)  An  abbreviated  expression  for,  preaching 
the  preaching  of  repentance,  and  baptizing  the  baptism  of  repen- 
tance ;  Luke  iii.  3. — s/j,  unto  \_fof^  Construe  with  the  baptism 
of  repentance ;  Acts  ii.  38. — aipssiv,  remission)  without  [the  need 
of]  Levitical  sacrifices, 

5.  'loudaia  yiifa,  the  land  of  Judecb)  So,  riji'  'lo\ihaiav  ynt,  John 

'  Porphyry,  an  infidel  of  the  third  century,  in  charging  Mark,  on  the 
ground  that  he  has  ascribed  to  Isaiah  the  words  /Sou — irpaiuitw  aov,  by  the 
very  fact  of  this  charge  establishes  the  fact,  that  the  reading  at  that  early 
date  in  the  Greek  or  Syriac  copies  was  l»  'Haa'ta,  t4  ■7cfo(p'ljTvj,  and  therefore 
that  it  was  not  a  reading  spuriously  reproduced  from  the  Latin  copies,  as  may 
be  seen  at  greater  length  in  J.  D.  Michaelis'  Enleitung,  etc.,  T.  i.,  p.  m. 
162,  586,  687.— B.  B. 

'E»  TM  'Hff«/y  T^  ■7rpo(f>tirti  is  the  reading  of  BD  (omitting  the  second  ru) 
LA  "Vulg.  be,  Syr.  Memph.  Origen,  Iren.  191 :  "  in  Bseiam  (Esaiam)  pro- 
phetam"  in  ad.  But  Rec.  Text  h  roi;  Trpotpiruis,  with  A  P,  and  L:en.  187, 
205,  expressly.  Lachm.  from  Orig.  4,16«,  which  represents  Mark,  in  accord- 
ance with  his  wonted  style,  abruptly  to  pass  from  "  the  beginning  of  the 
Gospel,"  etc.,  ver.  1,  to  '  John,'  ver.  4,  is  of  opinion  ver.  2  and  3  were  inserted 
by  pious  readers     See  Lachm.  Gr.  Test.,  vol.  ii.  p.  6. — Ed.  and  Transl. 


ST  MARK  1.  7-13.  109 

iii,  22.' — 0/  'le^otfoXu/i/i-a/,  iliey  of  Jerusalem)  At  other  times, 
capital  cities  are  not  readily  wont  to  follow  a  new  institution 
[a  new  mode  of  life  preached  for  the  first  time]. 

7.  "Ef;^Era/,  there  cometK)  immediately,  and  even  now  present. 
— 6  laxtiporepoe)  that  One,  who  is  mightier.  The  One  Christ  is 
greater  than  John,  yea,  infinitely  greater. — XDtfa/  rhv  'i//,a,vra,,  to 
unloose  the  latchet)  We  usually  make  fast  our  shoes  with  buckles, 
the  ancients  with  thongs  or  strings.  John  seems  by  this  pro- 
verbial saying,  perhaps  unconsciously,  to  make  allusion  to  the 
baptism  of  Jesus,  so  as  to  express  this  meaning :  I  am  not 
worthy  to  unloose  His  shoe-strings,  much  less  to  impart  baptism 
to  Him.  For  the  shoes  also,  as  well  as  the  garments,  used  to 
be  taken  off,  when  a  person  was  to  be  baptized. 

9.  E/'s  rhv)  in  the  river. 

10.  eJSe,  He  savi)  i.e.  Jesus  saw :  although  John  also  saw 
it,  John  i.  32. — (r;^^;^o/iEi/ou5,  rent  open)  eyiX^irtxi,  is  rent  open,  is 
said  of  that,  which  had  not  previously  been  open.  Christ  was 
the  first  who  opened  heaven. — avolynv,  to  open,  Matt.  iii.  16,  is 
used  in  the  general  sense ;  whereas  in  the  special  sense  it  is 
used  in  antithesis  to  [as  distinguished  firom]  to  rend,  Acts  vii. 
56.  See  on  the  difference  of  these  words,  Matt,  xxvii.  51,  52.^ 
— rh  llviu/ia,  the  Spirit)  with  which  Jesus  was  about  to  baptize. 

12.  EMsws,  immediately)  So,  in  the  case  of  the  sons  of  God, 
temptation  is  wont  speedily  to  follow  after  great  and  striking 
testimonies  as  to  their  state  [their  standing  as  accepted  of  God]. 
—h^aXKii,  driveth  out)  The  present. 

13.  Msm  ruv  Sjif/oiv,  with  the  wild  beasts)  An  important  fact ; 
comp.  Gen.  i.  26.  This  was  a  state  more  trying  than  the  mere 
solitude  of  the  desert.  [Here  the  Saviour  was  removed  apart  from 
angels  and  msn ;  and  yet,  however,  not  liable  to  the  attacks  of  wild 
beasts.  He  even  now,  in  the  very  height  of  His  humiliation  (self- 
emptying),  exercised  over  the  beasts  the  dominion  which  Adam 
had  so  soon  suffered  himself  to  lose ;  how  much  more  so,  when 
exalted!  Ps.  viii.  8.— V.  g.]  Mark  not  only  exhibits  in  a  more 
compendious  compass  the  history  described  by  Matthew,  but 

'  Two  Substantives  coming  together  in  apposition,  so  that  one  acts  as  an 
Adjective. — Ed. 

»  iaxMri  is  said  of  the  rending  in  two  of  the  veil :  whereas  uui^x^mK"  i« 
said  of  the  opining  of  the  tombs. — Ed. 


500  ST  MARK  I.  U-16. 

also,  as  it  were  in  the  manner  of  a  supplement,  some  particulars 
of  considerable  value,  which  had  not  been  previously  recorded 
by  Matthew,  but  which  were  calculated  to  afford  profitable  in- 
struction to  believers,  who  by  this  time  had  become  proficients 
in  the  truth.' 

14.  UapaSoSrimi,  was  imprisoned)  Mark  writes  as  of  a  fact 
known  to  the  reader,  either  from  Matthew  or  from  some  other 
source  of  information.  \_Previousli/,  more  than  once  Jesus  had 
visited  the  city  of  Jerusalem,  as  John  relates.  JBut  His  public 
walk  in  Galilee,  and  ifiat  a  continued  one  (uninterrupted  in  its 
continuity)  did  not  commence  until  after  John  was  imprisoned. — 

15.  XlfttXripcarcti  6  xaiphg,  the  proper  time  is  fulfilled)  the  time, 
of  which  Daniel  wrote,  viz.,  that  of  His  kingdom  coming :  the 
time  which  ye  have  been  expecting.  Those  who  acknowledged 
that  the  time  was  fulfilled,  had,  as  the  next  step  to  take,  either 
to  embrace  the  true  Messiah  as  set  forth  here,  or  else  fklse 
Messiahs  :  comp.  Luke  xxi.  8.  It  was  not  John,  but  our  Lord 
Himself,  who  openly  declared  the  fulfilment  of  the  time. — 
//,sra,voiTri  xal  mgriiiri,  repent  and  believe)  then  you  will  be  par- 
takers in  the  Gospel. 

16.  lifium,  Simon)  Mark  writes  of  Peter  in  such  a  style,  and 
with  such  fulness,  that  he  might  easily  seem  as  if  he  wrote  by 
dictation  from  the  mouth  of  that  apostle  [comp.  ver.  1,  last  note]. 
— auTou  roD  ^i/imos)  Either  we  should  read  thus,^  or  only  roii 
l![Laiv<ii\  others,  only  auroi/,  in  agreement  with  the  parallel  passages 
in  the  other  Evangelists.'     Mark  sometimes  repeats  names,  ch. 

'  Michaelis,  in  the  Enleitunff,  etc.,  T.  ii,,  p.  1154,  etc.,  has  tried  to  prove, 
by  induction  of  particulars,  that  those  things  which  Mark  has  either  omitted 
or  supplied,  most  especially  accord  with  the  tradition  of  the  ancients,  which 
represented  Mark's  aim  in  writing  to  have  been  with  a  view  to  the  conver- 
sion and  edification  of  the  Romans. — E.  B. 

'  This  is  preferred  in  the  margin  of  both  Editions  of  Bengel,  to  the  omis- 
sion of  the  reading  to5  liftmos,  and  is  therefore  marked  with  the  sign  f ;  with 
which  also  the  Oerm.  Vers,  agrees  on  this  passage. — E.  B. 

ABLo  have  'Sl/iui/o;  (and  A  prefixes  to5).  Dbc  Vulg.  and  Rec.  Text 
read  avrov.  Only  later  Uncial  MSS.  and  later  Syr.  Version  read  airov  row 
'Sifiams. — Ed. 

'  See  Matt.  iv.  18,  the  Greek.  This  makes  xiirou  look  like  a  harmonist's 
reading  here. — Ed. 


ST  MARK  I.  18-23.  601 

iii.  17,  V.  37;  sometimes  he  adds  a  relative  pronoun  to  them, 
ch.  ii.  20,  iii.  24,  etc.,  xvi.  14  ;  and  decidedly,  eh.  vi.  22,  aurn; 
TTii  'Hpudiados, — a/i(pil3aXXotiTag  a//.pl^XngTpov)  So  LXX.,  Hab!  i.  17: 
a/i<pil3aXsT  &/j,<pi^Xr}erpov  in  the  best  MSS.  Whence  Isa.  xix.  8, 
0/  A/iipi^oXsTg,  the  fishermen. 

18.  Eu^sius,  immediately)  Happy  they,  who  quickly  follow. 

20.  M/ff^wrSi/,  the  hired  servants)  It  is  probable  from  this  that 
Zebedee  was  not  a  poor  man. 

21.^  Eu^lias,  immediately  [straightway])  Mark  delights  in  this 
adverb.  It  has  the  effect  of  beautifully  characterizing,  especially 
in  the  first  and  second  chapters,  the  rapid  career  of  Christ,  who 
was  ever  tending  towards  the  goal,  and  the  opportunities  rapidly 
presented  to  Him,  and  His  rapid  successes.  The  Saviour  did 
not  in  His  acts  proceed  tardily.  The  particle  -naXn,  again, 
which  is  frequently  found  in  Mark,  has  a  similar  force. 

22.  'Egoutf/av,  authority)  comp.  ver.  27.  [Matthew  observes  the 
same  fact  in  his  ch.  vii.  28.  General  truths  of  this  kind  are 
related  hy  one  Evangelist  in  one  place  and  connection,  and  by 
another  in  another  and  different  connection.  So  the  people  are 
compared  to  "  sheep  left  without  a  shepherd,"  in  Matt.  ix.  36,  but 
at  a  subsequent  time  in  Mark  vi.  34.  Mark,  however,  in  this 
passage,  refers  to  the  sermon  on  the  mount ;  whence  it  is  evident 
thai  the  healing  of  the  mother-in-law  of  Peter,  which  Mark  trans- 
poses, followed  the  sermon  on  the  mount,  as  we  find  the  order  of 
events  in  Matthew. — Harm.,  p.  235.] 

23.  Ka/,  and)  Mark,  in  the  beginning  of  his  history,  records 
in  what  point  of  view  both  men  and  demons  regarded  Jesus. 
[It  may  be  taken  for  granted  that  neither  Mark  nor  Luke  (ch.  iv. 
33)  in  this  narrative  insist  on  the  historic  order  of  events. — 
Harm.,  p.  256]. — avixpa^s,  cried  out)  Most  persons  seem  not  to 
have  previously  known  that  the  man  was  possessed.    The  power 

^  K«i  ilaTopevoureii,  and  they  enter)  Luke,  in  the  parallel  passage,  ch.  iv. 
31,  has  nal  xxriiKhv,  and  He  came  down  to,  Nazareth  bo  doubt  was  in  a 
rather  elevated  position  ;  Capernaum  more  in  a  hollow,  towards  the  sea. 
Those  particulars  which  Mark,  in  this  passage,  and  Matthew,  ch.  iv.  13,  re- 
cord as  to  the  city  of  Capernaum,  Luke  combines  together  in  the  passage 
quoted  from  him  [viz.  the  coming  to  Capernaum  on  the  sea-coast,  peculiar  to 
Matthew,  iv.  13 — and  the  teaching  in  the  synagogue  on  the  SahbcUh,  peculiar 
to  Mari. — Ed.]— Harm.,  p.  235. 


802  ST  MARK  I.  24-34. 

of  possession  must  have  been  great,  inasmucli  as  the  same  pre- 
dicate is  often  assigned  both  to  the  man  possessed  and  to  the 
demon  possessing  him  :  ch.  iii.  11,  ix.  20 ;  Acts  viii.  7. 

24.  "Ea,  permit)  that  is,  permit  us  to  speak,  [but  Engl.  Vers., 
Let  us  alone]  :  Lute  iv.  34,  41. — W,  what)  A  most  miserable 
state ;  that  he  should  desire  not  to  have  anything  to  do  with 
Jesus  [comp.  Rev.  vi.  15]. — Na^af^jvs,  of  Nazareth)  It  is  pro- 
bable that  the  great  Enemy  had  very  closely  observed  what 
Jesus  did  at  Nazareth  during  His  youth. — airoXiecti,  to  destroy) 
well  said !  comp.  1  John  iii.  8. — jj/iSs,  usY  The  demons  have  a 
common  cause  among  them  [one  common  interest]. — olda,  Iknow) 
He  does  not  say,  we  know.  He  speaks  of  himself,  not  of  the 
rest.  The  demons  who  were  in  those  possessed,  seem  to  have 
perceived  sooner  than  the  rest  who  Jesus  was  [yea,  sooner  eveti 
than  most  of  the  men  with  whom  He  walked  at  that  time. — 
Harm.,  p.  256]. 

25.  'EviTl/jbrjiif,  He  rebuked)  So  ch.  iii.  12.  Hence  it  is  evi- 
dent that  the  hidden  excellency  of  Jesus  is  far  greater  than 
Socinians  suppose.  It  belongs  to  the  Lord  as  His  prerogative 
to  '  rebuke,'  Jude  ver.  9. — (pi/iMrtn,  be  silenced)  This  prohibi- 
tion did  not  prevent  the  cry  of  the  unclean  spirit  when  going 
out  of  the  man,  but  merely  the  utterance  of  articulate  words, 
such  as  are  mentioned  at  ver.  24. 

26.  'Svapd^av,  having  torn)  Our  enemies,  when  they  have 
possessed  the  inmost  recesses  of  the  soul,  withdraw  unwillingly ; 
in  fact,  they  are  driven  out. 

27.  Aida.x'fi}  doctrine)  with  which  these  miracles  were  con- 
nected and  accompanied. — xal,  even). 

29.  EMsws,  forthwith)  Jesus  avoided  the  din  of  a  crowd. — ^Xhv, 
they  came)  Jesus,  and  Simon,  and  Andrew. — /utAl,  with)  Already, 
after  having  left  one  home,  James  and  John  had  several  homes 
[viz.,  those  of  their  fellow-disciples]. 

32.  'O-^lag,  at  even)  Implying  the  assiduity  of  Jesus.  Comp. 
ver.  35,  in  the  morning, — xal,  and)  specially. 

33.  "OXri,  the  whole)  the  sick,  the  bearers  of  them,  and  the 
spectators. 

34.  Oiix  y]<pii,  He  suffered  not)  So  ch.  xi.  16.     The  second 

'  The  mark  of  interrogation  after  this  word  ought  to  be  removed. — Not. 
Crit.     Both  Lachm.  and  Tischend.  retain  it.. — Ed. 


ST  MARK  I,  35-43.  608 

aorist  of  the  verb  api'm,  as  Sylberg  shows  in  his  Not.  ad  Clenard., 
p.  468. — or/,  became)  They' were  attempting  to  speak. 

.35.  "Evvuxoi/,  in  the  depth  of  night  [a  great  while  before  day]) 
Day  and  night  He  was  on  the  watch  for  our  salvation.  Hence 
also  is  evinced  the  eagerness  of  the  apostles  and  the  people : 
see  the  following  verses. — irpoerjuxiTo,  He  was  in  prayer)  specially 
for  the  apostles  :  see  following  verse. 

36.  'O  2lfiuv  xai  01  fiir  aurou,  Simon  and  they  that  were  with 
him)  Already  Simon  is  eminent  among  them.  So  Luke  viii. 
45,  ix.  32.  It  is  not  said,  for  instance,  "  Thomas  and  they  that 
were  with  him."     [Comp.  note  1  on  ver.  16]. 

37.  Evpovri;,  when  they  had  found  Him)  He  therefore  had  not 
told  them  whither  He  was  going.  [When  He  had  passed  the 
greatest  part  of  His  years  in  solitude,  He  at  length  presented  Him- 
self to  be  beheld  in  public ;  yet  still  His  manifestation  was  subject 
to. this  condition,  that  even  then  He  most  prudently  blended  secret 
communion  with  His  heavenly  Father  along  with  His  public  in- 
tercourse with  msn. — Harm.,  p.  259]. — ■jra.vrii,  alt)  Why  should 
not  we  also  ?  saith  Peter. 

38.  ' My^iJiiitiac,  which  come  next  in  our  way)  According  as 
things  external,  whether  place  or  time,  present  themselves,  so 
the  kingdom  of  God  introduces  [insinuates]  itself. — iXriXuea,  I 
have  come)  The  first  and  earliest  words  of  Jesus  contain  some- 
thing of  an  enigmatical  character :  but  by  degrees  He  speaks 
more  openly  of  Himself.  He  was  afterwards  about  to  speak  in 
this  way,  I  went  out  ["  came  forth"']  from  the  Father.^ 

39.  Ktjpueguv — sx^dXKav,  preaching — casting  out)  Two  kinds 
of  benefits. 

43.^  EuSiaig,  forthwith)  lest  Jesus  should  seem  to  countenance 
anything  derogatory  to  the  law. — ff i/SaXEv,  made  him  go  away) 
The  man,  when  healed,  was  ready  to  remain  with  Jesus,  and  to 
stay  away  fi:om  his  relatives.  Adversities  have  the  effect  of  trans- 
ferring our  affections  from  natural  objects  of  affection  to  Christ. 

'  John  ^vi.  28.  But  here,  in  beginning  His  ministry,  he  does  not  add,  from 
the  Father.— ElU. 

'  Ver.  41.  (r2r?i«y;i(;«(r^£j?,  mo»e(iwi<Acompas«on)  Mark  exercises  especial 
assiduity  in  observing  the  holy  movements  of  feeling,  and  so  the  gestures 
also  of  Jesus.  Whoever  will  pay  marked  attention  to  this  characteristic  of 
Mark  in  reading  his  Gospel,  wDl  derive  from  it  no  little  delight — V.  g. 


604  ST  MARK  I.  45  ;    II.   1-8. 

45.'  Mtjxiri,  no  longer)  Christ  therefore  was  ready  to  teach 
rather  in  the  cities,  than  in  the  place  to  which  the  men  were 
going  out. 


CHAPTEK    II. 

1.  UdXiv,  again)  Comp.  ch.  i.  21,  29. — bl  rifiepm)  After  some 
days  had  intervened.  [It  is  one  and  the  same  return  into  the 
city  of  Capernaum,  of  which  Mark  makes  mention  in  this  place 
after  the  healing  of  the  leper;  Matthew,  after  the  return  from  the 
region  of  the  Gergesenes,  in  his  ch.  ix.  1 :  it  is  also  the  same  man 
sick  of  the  palsy,  whom  Mark  and  Luke,  after  Matthew,  treat  of. 
—Harm.,  p.  276]. 

2.  Mj)3£,  not  even)  Not  only  the  house  within,  but  not  even 
the  hall,  could  contain  them. 

3.  'Tt^  reaaccpuv,  by  four)  He  was  then  full  grown,  though  not 
far  advanced  in  years :  comp.  ver.  5,  Son  [implying  he  was 
not  old], 

4.  ' ArngTsyadav,  they  took  off  the  roof)  out  of  love,  without 
doing  injury.  [So  faith  penetrates  through  all  obstacles  (ver.  5) 
to  reach  Christ. — ^V.  g.J  It  is  probable  that  it  was  a  cottage 
[tugurium,  hut"],  not  a  large  house. — l^opi^avri;,  digging  out)  the 
ceiling,  beneath  the  tiles  of  the  roof,  so  as  to  make  a  large 
apertm-e.  The  people  crowding  in  numbers,  had  caused  great 
delay  in  reaching  Christ. 

5.  nlffTDi,  their  faith)  So  painstaking. 

8.  Tp  miliMTi  Aurou,  in  His  Spirit)  The  prophets  became  cog- 
nisant of  things  through  the  Spirit  of  God,  but  not  with  their 
own  spirit :  Christ,  with  His  own  Spirit,  which  is  omniscient 
and  Divine ;  comp  ch.  viii.  12.  Moreover,  the  Holy  Spirit  is 
not  called  the  Spirit  of  Christ  before  that  great  Pentecost  re- 
corded in  Acts  ii.  The  conclusion  therefore  remains,  that  we 

'  xvifivmew,  to  publish)  This  public  and  spontaneous  proclaiming  of  facts 
served  to  give  speedy  publicity  to  facts  worthy  of  remembrance  :  see  ch.  v. 
20.  Yet,  in  this  place,  it  would  have  been  better  for  the  man  to  have  obeyed 
Christ's  inhibition. — V.  2. 


ST  MAKK  U.  14-21.  505 

are  to  understand  the  Spirit  of  Jesus  as  applying  to  His  Divine 
nature,  whicli  had  its  dwelling  in  His  human  nature. — rl,  why) 
An  allusion  to  their  WJiy  ?  in  ver.  7. 

14.'  TiXuiviov,  the  receipt  of  custom)  At  the  sea ;  ver.  13. 

15.^  ''nsav  yap,  for  they  were)  The  Evangelist  hereby  explains 
why  he  had  just  written,  with  Jesus  and  His  disciples ;  for  they 
were  many. 

16.'  t;  on)  So  the  LXX. ;  Judg.  xi.  7,  etc. 

18.  tingTixjovTig,  fasting)  This  seems  here  to  imply  both  their 
custom  and  their  actual  fasting  at  that  present  time ;  comp. 
note  on  Matt.  ix.  14. 

20.*  'EXsutfovra/,  shall  come)  This  is  the  first  intimation  of  His 
Passion. — h  exelvrj  rjj  ripipcf)  So  also  the  Gothic  version  reads. 
Moreover,  the  plural,  which  is  substituted  by  some,  comes  evi- 
dently from  Luke.°  There  is  but  one  day  of  the  Bridegroom 
being  taken  away ;  many  days,  of  His  continuing  absent  after 
having  been  so  taken  away.  But  the  days  will  come,  when  the 
Bridegroom  shall  he  taken  away ;  and  then  shall  they  fast  in  that 
day  (In  some  one  of  those  days,  to  wit,  especially  on  the  first  of 
them).  So  in  Luke  xvii.  22  the  plural  number  is  used,  the  days 
shall  come ;  and  in  ver.  31,  on  that  day,  in  the  singular  number, 
with  a  force  having  relation  to  that  plural. 

21.  A'Ipfi  rh  nfkriptiiix.a,  rJ  xa/vJi*  roS  isaXauiS)  This  reading  is  a 
mean  between  extremes,  brief,  and  likely  to  be  genuine.'     The 

'  Comp.  on  this  history,  note  on  Matt.  ix.  9. — E.  B. 

^  Afuil/,  Levi)  called  also  Matthew. — V.  g. 

^  Ver.  16.  K»;  jjxoAoiJ^uff**,  and  they  were  following)  Therefore  even  then 
already  with  reformed  minds  they  were  holding  to  [entering  upon]  the  right 
way. — V.  g. 

^  Ver.  19.  ToS  nofitpZj/os,  the  Bridegroom)  This  means  Jesus,  in  whose 
absence,  they,  to  whonl  He  is  known,  cannot  feel  the  day  joyful,  and  in  whose 
presence  they  cannot  feel  the  day  sad. — ^V.  g. 

'  Through  Harmonists. — Ed. 

The  Gnomon  and  margin  of  Ed.  2  and  Vers.  Oerm.  prefer  the  Sing. 
The  Ed.  Maj.  has  at  it  the  mark  8.— E.  B.  ABCD  and  Amiat.  Vulg.  sup- 
port the  Sing.  :  abc  later  Vulg.  and  Bee.  Text,  the  Plural. — Ed. 

*  AA,  later  Syr.,  whom  Tischend.  follows,  read  aipu  dv  avrov  to  ic'Kvipafi.a,. 
B  reads  to  :rXiip.  aip'  £«utoS.  L,  whom  Lachm.  follows,  has  to  •n'hit)- 
a.'Tt  aiiToS.  DaS  Vulg.  and  Bee.  Text  have  to  •urT^.ijpufist  (to  which  Rec. 
Text  adds  eti/Taii)  to  xaiuou  dvo  (omitted  in  Rec.  Text)  toS  vx'Aaiov. 
—Ed. 


60«  ST  MARK  II.  26-28. 

meaning  is :  the  new  piece  put  in  to  patch  up  the  rent,  takes  away 
with  it  some  of  the  old  cloth. 

26.  'Eff/  'A/3/a^ap,  under  Abiathar)  Ahimelech  was  the  priest 
who  gave  loaves  of  bread  to  David ;  but  on  his  being  put  to 
death  for  that  very  act,  his  son  Abiathar  presently  after  suc- 
ceeded to  him ;  and  afterwards  the  priesthood  of  Abiathar  and 
the  reign  of  David  were  contemporary.  The  series  of  the 
priests  was  very  well  known  among  the  Hebrews,  and  so  the 
denomination  of  [the  mode  of  marking]  the  age  of  David  is 
taken  from  the  priest  of  that  day ;  and  indeed  the  Evangelist 
mentions  Abiathar,  in  whose  time  the  actions  of  David  seem  to 
have  been  entered  in  the  sacred  records,  in  preference  to  Ahime- 
lech ;  comp.  the  use  of  Iff/,  Matt.  i.  11.  Not  unlike  is  the 
phraseology,  Gen.  ii.  2,  on  the  seventh  day  [God  ended  His 
work ;  we  should  have  said,  at  the  close  of  the  sixth  day],  and 
ch.  X.  25,  in  the  days  of  Peleg  (who  was  bom  a  short  while 
after)  the  earth  was  divided. 

27."EXsy£>i,  He  was  saying)  Again  beginning  to  address  them ; 
comp.  ch.  iv.  21,  24,  26,  30,  vii.  20,  ix.  1 ;  Luke  iv.  24,  v.  36, 
vi.  5,  XV.  11  ;  John  i.  52. — h&,  for  the  sake  of)  An  axiom.  So 
almost  similarly  2  Mace.  v.  19  :  ou  S/A  rh  ro'irot  rJ  'Uvoi,  &Xk&  iia 
ri  'ihog  rov  roTon  o  Kupiog  s^eX's^aro — lyinro,  was  made)  The  ongm 
and  end  of  things  is  to  be  kept  in  view.  The  blessing  of  the 
Sabbath,  Gen.  ii.  3,  has  regard  to  man. 

28.  'ciBTi,  therefore)  The  more  obvious  sense  of  this  remark- 
able enigmatical  aphorism  is.  Whatever  right  as  regards  the 
Sabbath  any  man  hath,  I  also  have.  The  more  august  sense, 
though  one  kept  hidden  [recondite]  then,  as  suited  to  the  rela- 
tions in  which  that  time  stood  to  the  whole  divine  scheme,  is 
this.  The  end  of  the  institution  of  the  Sabbath  is  the  salvation 
[welfare]  of  man  as  to  his  soul  and  body.  The  Son  of  Man  is 
bound  to  ensure  this  salvation ;  and,  in  order  to  bring  about 
this  end.  He  the  same  has  also  authority  over  all  things,  and 
expressly  over  the  Sabbath,  inasmuch  as  it  was  made  for  man  ; 
and  with  a  view  to  [in  accordance  with]  obtaining  this  end,  He 
regulates  aright  the  whole  use  of  the  Sabbath. 


$.r  JURK  III,  1-5.  j;p7 


CHAPTER    III. 

1.  nd\iv,  again)  On  another  Sabbath  [which  preceded  the 
feast  of  the  Passover  by  eight  days.— Harm.  p.  309].  Luke 
vi.  6).^— £g?)fia/i/isi/jii/,  withered)  not  from  the  womb,  but  through 
disease  or  a  wound.     This  is  the  force  of  the  participle.^ 

2.  naptrnpom,  they  were  watching)  Obliquely  and  secretly.  On 
the  immediately  preceding  Sabbath  they  had  heard  His  doctrine 
concerning  the  Sabbath. 

3.  Aiyii,  He  saith)  In  order  that  the  misery  of  the  sick  man 
might  so  much  the  more  move  the  compassion  of  all. — 'iynpai  tig) 
An  abbreviated  expression  for,  arise,  and  go  forth  into  the  midst. 

4.  "h,  or)  Not  to  save  is  to  destroy.  The  opposition  between 
the  two  words  is  immediate  and  direct.  To  save  life  refers  to 
the  whole  man ;  to  do  good,  to  a  part ;  and  so  in  the  respectively 
antithetic  words — -^uxrii,  life)  of  man;  and  therefore  also  a 
man's  hand. — sgid-rrav,  they  were  silent)  ;  Luke  xiv.  3. — ri(t{jxMa<', 
They  had  nothing  to  say. 

5.  nepijSXi'^'d/ji.ms,  looking  round)  The  expressions  of  Christ's 
countenance  teach  us  many  lessons,  ver.  34  [comp.  ch.  x. 
21,  27]. — guXXumv/jiivog,  being  grieved)  In  the  case  of  the  Phari- 
sees, their  grief  was  malignant ;  Jesus  grieves  with  holy  affec- 
tion, individually  for  individuals.  Along  with  His  just  griei 
was  combined  just  anger ;  see  note  ver.  2. — iruipaau,  the  hard- 
ness) The  habitual  disposition  of  the  heart  renders  the  percep- 
tion of  the  truth,  and  of  its  conclusions,  either  difficult  or  easy. 
— itdipmdig,  hardness,  which  destroys  the  use  of  the  senses,  for  in- 
stance, the  sight  and  the  touch.  It  is  blindness,  not  to  see ; 
hardness,  not  to  perceive  ;  John  xii.  40. 

'  e/f  T^ji  avvayuyitv,  into  the  synagogue)  What  an  amount  of  wickedness  is 
there  not  introduced  into  holy  ■  assemblages,  and  perpetrated  in  them ! 
-V.  g. 

'  As  distinguished  from  the  adjective  ^tipav,  had  it  been  used. — Ed. 
Mark  groups  together,  in  ch.  i.,  those  acts  to  which  Jesus'  adversaries 
made  no  opposition :  he  then  also  joins  together  those  which  they  assailed, 
in  ch.  ii. ;  until,  goaded  on  by  hatred,  they  began  laying  plots  for  our  Lord. 
The  method  of  Luke  is  the  same. — V.  g. 


608  ST  MARK  lU.  6-13. 

6.  EWsws,  straightway)  Their  hatred  increased ;  comp  v.  2  at 
the  end  of  the  v. — 'HpaSiavSiv,  the  Herodians)  although  they 
perhaps  had  no  great  care  for  the  Sabbath.  Either  by  the 
order  or  permission  of  Herod,  they  were  wishing  to  kill  Jesus. 

7.  '  Avi^wprjss,  He  withdrew)  He  avoided  plots  against  Him, 
and  yet  He  did  not  flee  to  a  distance,  nor  in  a  fearful  spirit, 
for  He  went  to  the  sea  [The  particulars  which  Mark  in  this 
passage,  ver.  7-19,  records,  he  sets  forth  in  the  regular  order  of 
the  narrative,  and  they  are  to  be  combined  with  Matt.  iv.  24, 
etc.  But  the  events  which  go  before  and  follow  in  Mark,  are 
parallel  to  the  xiith.  ch.  of  Matthew.  Mark  takes  occasion  [a 
handle]  from  the  plots  laid  by  His  enemies,  to  record  the  with- 
drawal of  the  Saviour,  ver.  7  ;  and  by  that  very  fact,  he  returns 
in  the  meantime  into  the  regular  path  from  his  digression,  etc. 
— Harm.,  p.  238.  The  sea  is  mentioned  in  this  verse ;  the 
house  in  ver.  19  ;  and  again  the  sea  in  ch.  iv.  1.  In  this  fashion 
Mark  combines  the  histories  of  different  times. — ^V.  g.J. 

7.  8.  nXrikg,  the  multitude)  There  were  two  multitudes ;  the 
one  was  following  Him  out  of  Galilee,  the  other,  from  most 
diverse  quarters,  was  then,  for  the  first  time,  coming  to  Jesus 
The  former  is  called  a  great  multitude,  the  latter,  a  multitude  that 
was  great,  the  epitasis  (increase  of  force,  in  repeating  the  words, 
see  Append.)  being  indicated  by  the  transposition  of  the  noun 
[before  the  adjective,  instead  of  as  in  the  first  instance  after  it : 
ToXi)  'rXrjhg — irXrjhg  *oXu.] 

8.  'lSi'/j,ciiag,  Idumea)  Therefore  Esau  was  not  altogether 
'  hated'  [Mai.  i.  3  ;  Eom.  ix.  13]. — o;  vipi)  These  were  Israelites 
living  near  Tyre  and  Sidon. 

9.  nXoidpiov,  a  small  ship)  Nominative. — vpogxapripri,  should 
wait  on)  Not  merely  at  that  time  alone. — iva  /j,fi,  that  not)  Having 
thus  a  regard  to  His  due  convenience. 

10.  'Mrj'jri'jrTeiv,  pressed  upon)  Illustrating  the  admirable  patience 
and  benignity  of  our  Lord. 

11.  'Orav)  Jt'  av  is  here  joined  with  a  past  tense  of  the  Indi- 
cative, as  oTou  otv,  ch.  vi.  56. 

12.  "im  /iri  ipanph,  that  not  manifest)  It  was  not  yet  the  time, 
nor  were  they  the  proper  heralds. 

13.  E/s  rh  opog,  into  a  mountain)  Apart. — oSs  riiiki)/  auros,  whom 
He  Himself  would)  He  had  unlimited  authority,  and  that  the 


ST  MARK  III.  H-n.  509 

highest.  His  will  was  in  accordance  with  the  will  of  the  Father 
lamong  these  partly  the  Twelve,  just  mentioned,  were  included ; 
-partly  others,  for  instance,  Joseph  and  Matthias,  Acts  i.  23. — 
V.  g.] — a.-nn^.^ov,  they  came  away)  leaving  all  things. 

14.  Adbixa,  twelve)  The  characteristic  notes  of  an  apostle  were, 
an  immediate  and  direct  call,  a  continuous  intercourse  with 
Christ,  the  being  an  eye-witness,  the  right  of  preaching  univer- 
sally [and  not  merely  restricted  to  one  locaUty],  the  gift  of 
miracles. 

16.  'E'j-I^jixe,  He  put  upon)  It  is  a  mark  of  Lordship  to  give  a 
surname ;  this  He  gave  also  to  James  and  John  jointly,  ver.  17  ; 
but  to  Peter  first  of  all  before  them.  So  in  the  catalogue  of 
the  twelve  spies  of  the  land  of  Canaan,  mention  is  made  of 
Joshua  receiving  that  name  instead  of  Hosea ;  Numb.  xiii. 
4-16. 

17.  'laxft)/3ov,  James)  He  calls  to  Him. — ov6/j.ara,  names)  The 
plm-al  intimates  that  this  name  applied  even  to  each  of  the  two 
separately  l_Vers.  Germ,  maintains,  on  the  contrary,  that  it  was 
only  conjointly  they  seem  to  have  been  honoured  with  this  sur- 
name. This  is  the  only  passage  in  which  the  surname  of  James 
and  John  is  mentioned,  whereas  that  of  Peter  occurs  frequently]. 
— ^oavepyeg,  Boanerges)  "Without  doubt  Christ  by  this  name 
alludes  (Kt^jn  'ja)  to  the  two  Scribes,  who,  in  the  Sanhedrim, 
were  wont  to  sit,  one  on  the  right  hand,  the  other  on  the  left  of 
the  high  priest,  of  whom  the  former  used  to  collect  the  votes  of 
acquittal,  the  latter  those  of  condemnation,  and  Christ  applies 
this  judicial  custom  of  the  Sanhedrim  to  His  spiritual  kingdom ;" 
Mellant,  Sac,  p.  36,  37.  The  etjrmology  of  the  surname  is 
somewhat  differently  traced  out  by  Hiller ;  Onom.,  p.  117,  699. 
—  bioi  Ppovrljg,  sons  of  thunder)  A  magnificent  appellation. 
Thunder  in  Scripture  is  something  both  terrible  and  joyous. 
So  also  the  Gospel  strikes  terror  into  the  world,  and  brings  joy 
and  gain  to  the  godly.  John  in  his  mildness  has,  notwithstand- 
ing the  hidden  force  of  thunder,  especially  in  his  testimony  as  to 
the  Godhead  of  Jesus  Christ;  comp.  John  xii.  29,  28  ;  and  in 
the  Revelation  he  has  written  out  the  account  of  very  many 
thunders ;  and  he  himself  heard  utterances  of  thunders,  which 
he  was  forbidden  to  write  out ;  Eev.  x.  3,  4.  Hiller,  in  the 
passage  quoted  from  him,  says,  "  The  thunder-bolt  (lightning) 


610  ST  MARK  III.  20-23. 

is  the  son  of  thunder,  inasmuch  as  it  accompanies  the  crashing 
sound  which  proceeds  from  the  rent  clouds." 

20.  [Eng.  Vers.  19]"E/»;;^oi'ra/,  they  come)  Jesus  with  His  new 
family  [This  relation  of  Mark  follows,  not  the  order  of  time,  but 
the  change  of  places ;  comp.  ver.  7,  13 ;  Harm.  p.  311]. — il; 
oTxov  "  to  the  house"  rather  than  into  the  house ;  comp.  ver. 
21,  31. 

21.  O/  "Trap  avToiJ,  those  belonging  to  Him)  See  App.  Crit.  Ed. 
ii.,  p.  150.  The  Gothic  Version //-am  answers  to  ^sf/and  vapa.^ 
Who  these  were,  who  belonged  to  Him,  is  clear  from  ver.  31, 
where  the  particle  om,^  therefore,  refers  to  this  21st  verse,  after 
the  intervening  parenthesis  22—30  has  been  as  it  were  cleared 
out  of  the  way. — s^f,\6o\i,  they  went  out)  Their  coming  in  ver.  31 
followed  their  going  out  here.  A  table  seems  to  have  been  laid 
at  the  house;  see  end  of  ver.  20. — Kparrisai,  to  lay  hold)  to  put 
a  restraint  on  him. — 'iXeyav,  they  were  saying)  the  messengers 
fnot  the  relatives]  from  whom  his  relatives  heard  of  His  earnest- 
ness.— or/  s^'sgrri,  He  is  beside  Himself)  By  this  word  they  were 
attributing  to  Him  excess  of  ardour,  overwhelming  His  in- 
tellect, but  it  was  falsely  that  they  attributed  this  to  Him,  as 
Festus  did  to  Paul ;  Acts  xxvi.  24,  Thou  art  mad.  Comp.  by  all 
means  2  Cor.  v.  13 ;  comp.  I'speus  xat  vpoip^Tyis  l^isrridav  dm  TO 
ai-Aipa,,  Heb.  13B';  Isa.  xxviii.  7  ;  so  o  <!rpo<p^Trig  •xapi^iSTriy.iii, 
Heb.  VJOiD  ;  Hosea  ix.  7.  The  singular  number  does  not  admit 
of  this  being  understood  of  the  people ;  for  although  o%Xos,  a 
multitude,  ver.  20  is  singular,  yet  after  an  interval  [between 
o;^?.off  and  the  verb,  if  the  latter  were  to  be  understood  of  the 
former],  there  always  follow  the  pronoun  and  the  verb  in  the 
plural. 

23.  ^VlpoexaXied/j^ivog,  having  called  them  to  Him)  By  that  very 

'^  AB  Vulg.  Rec.  Text  read  xaj  dxoiiraiires  ol  irao  avrov ;  but  Daic  read 
xai  ore  ^xovaxs  inpl  avnv  ol  ypctftfioc/rils  icccl  oi  AoiVo/  (c  has  Pharisaei.) — 
Ed. 

'  But  the  oldest  authorities  BCDG  Vulg.  aba  omit  ow.  A,  however, 
supports  it. — Ed. 

*  Ver.  22.  ol  a.'iro  lipoao'hifi.au  xaraliiiiiiTt;,  who  came  down  from  Jerusalem) 
on  the  days  immediately  before  the  Passover,  when  by  this  time  all  other 
men  were  going  up.  Jesus  had  been  away  from  Jerusalem  for  a  consider- 
ably long  interval  of  time :  therefore  at  this  particular  time  now  they  were 
trying  to  restrain  [check]  Him  in  Galilee,  where  a  great  multitude  of  people 


ST  MARK  III.  26-31.  811 

act  He  led  them  on  to  some  degree  of  attention. — 2ara>5v, 
Satan)  see  Matt.  xii.  26,  note. 

26.  'Aviirri)  A  very  suitable  word ;  rose  up,  that  is  to  say,  it 
would  be  a  strange  thing  1 

27.  ''E&s  /i^ — Sf}erj,  nai  rore — diap'jrdeei)  A  most  similar  con- 
struction occurs;  Deut.  XX.  5,  etc. — /ijj  amSdvrj  xat  iTtpog,  sy- 
xaivi'u;  also  Gen.  xxvii.  12  ;  Matt.  v.  25,  xxvi.  53,  xxvii.  64; 
Rom.  xi.  25,  26,  35;  also  Mark  v.  23  at  the  end  of  the  verse; 
Luke  xiii.  25,  xviii.  7  ;  John  xii.  35. 

28.  To?s  v'loTg  ru9  Mpdiroii,  to  the  sons  of  men)  Ordinary  sins 
are  the  sins  of  man ;  but  blasphemy  against  the  Holy  Spirit  is 
the  sin  of  Satan. — xal  a'l  ^Xccgipri/j^lai)  The  omission  of  the  article 
in  some  editions  gives  great  force  to  the  language.^ 

29.  Aiuvlov  a/iapr/as,  everlasting  guilt)  Sin  in  this  place  denotes 
guilt ;  and  everlasting  sin  or  guilt  is  opposed  with  great  pro- 
priety of  language  to  forgiveness  \It  therefore  carries  with  it  the 
•punishment  consisting  as  well  of  (in)  the  feeling  as  also  of  (in) 
the  penalty  ifeeZ/"  (damnation).  V.  g. — 'A;wv/ou  xplgtoi;  [the  reading 
of  the  Rec.  Text]  is  a  gloss.^ 

31.'  0/  aSiX^o!  xal  jj  /i^rjjf  auTou)  See  App.  Crit.  Ed.  ii.  on  this 
passage.*  Mark  has  placed  the  brothers  first  in  order,  implying 
that  the  brothers  had  made  the  first  move  in  seeking  Him,  and 
the  mother  followed  them.  [^She  is  not,  however,  on  that  account, 
to  be  held  free  from  all  blame  in  the  case. — V.  g.]  There  is  a 
similar  account  to  be  given  for  the  order  of  the  words  in  Numb, 
xii.  1,  10,  where  Miriam,  being  the  more  prominent  of  the  two 
in  opposing  Moses,  is  placed  before  Aaron.  So  Rachel  and 
Leah,  in  inverse  order,  Gen.  xxxi.  14 ;  Gad  and  Reuben,  Numb. 
xxxii.  6.     She  who  was  "  blessed  among  women,"  suffered  less 

was  flocking  around  Him,  that  multitude  being  free  from  other  concerns  at 
the  time,  and  preparing  to  go  up  to  celebrate  the  Feast. — Harm.,  p.  314. 

1  D  and  Eec.  Text,  which  Griesbach  and  Scholz  follow,  omit  the  ai.  But 
ABC  are  against  the  omission. — Ed. 

2  A,  however,  supports  it.  But  BL  Vulg.  and  Memph.,  and  bed{'  delicti') 
support  ifiaoTTifictrti;.  D  reads  aftupricts  i  and  so  a  and  Cjpr.  have 
'  peccati.'— Ed. 

'  hx'urcii  ovv.  There  come  then)  This  expression  refers  us  back  to  the 
i^vi\6oii,  ver.  21. — V.  g. 

'  A  supports  Eec.  Text  in  this  order  of  the  words.  But  CDGLAoic 
Vulg.  read  them  thus — i  (tiirrio  nirov  xal  oi  aSeAipoi  »inov. — Ed. 


61»  ST  MARK  III.  32-31  ;  IV.   1     13. 

from  tlie  taint  of  human  infirmity  than  others,  yet  she  was  not 
entirely  exempt  from  it. — s^ca,  without)  outside  of  that  circle 
["  the  multitude  about  Him"],  ver.  32  ;  or  even  outside  of  the 
house,  where  He  was  teaching. — (puvouvng,  calling  Him)  with  a 
loud  voice. 

32.  'Elmv,  they  said)  He  Himself  was  well  aware  of  it,  with- 
out their  telling  Him. 

34.  KuxXtfi,  in  a  circle  round  about)  With  the  utmost  sweetness. 


CHAPTER  IV. 

I.  "Hpgaro,  ITe  began)  After  the  interruption. — "irapa,  near  [by 
the  sea  side])  The  words  in  antithesis  are,  near  the  sea,  and  in 
the  sea. 

3.  'Axouire,  Hearken)  A  word  pronounced  in  a  loud  voice,  in 
order  to  still  the  noise  among  the  people,  lest  the  beginning 
itself  of  His  discourse  should  be  lost  [Mark  especially  commends 
the  hearing  of  the  word,  ver.  24,  25,  33. — V.  g.] 

8  'ESi&ov,  yielded :  'ipfpm,  brought  forth)  The  subject  is  aXXo, 
some  :^  comp.  ver.  4—7. — ava^ahowa,  springing  up)  above  all 
obstacles. 

9.  "EXsysK,  He  said)  Frequent  pauses  are  interposed  in  the 
case  of  the  weightiest  discourses  like  this :  ver.  13,  21,  24, 
26,  30. 

10.  O;  "jripi  uvrhv,  they  that  were  about  Him)  Who  enjoyed  the 
privilege  of  the  first  admission  to  His  presence  :  ch.  iii.  34. 

II.  "EXiyiv,  He  said)  With  hearty  good-will  [with  real  plea- 
sure].— i^cii,  without)  outside  of  the  circle  of  genuine  disciple- 
ship.  [Jn  antithesis  to  ver.  10  (They  that  were  about  Him  with 
the  twelve). — ^V.  g.] — yhiTai)  Fall  to  [are  done  as  concerns] 
them  as  parables. 

12.  "Iva,  that)  They  already  before  saw  not,  Matt.  xiii.  13. 
Now  there  is  added  [to  their  voluntary  blindness]  divinely — 

1  So  XT)ab  Vulg.  and  Lachm.  But  (Zxx*  BCL  Mempli.  Tischend. 
—Ed 


ST  MARK  IV.  13-21.  BIS 

sent  judicial  blindness. — iva,  so  that :  LXX,  Gen.  xxii.  14. — 
xai  a(pi6rigiTai  auToTg  to,  afiapTri/iara,  and  their  sins  should  be  for- 
given them)  This  is  the  true  healing,  spoken  of  Matt.  xiii.  15  ; 
Ps.  ciii.  3. 

13.  Oux  o'lhan,  do  ye  not  know)  Jesus  marks  with  reproof  the 
question  of  the  disciples. — xal  vug,  and  how  then)  The  parable 
concerning  the  seed  is  the  primary  and  fundamental  one  [the 
foundation  of  all  the  others]. — wdgag,  all)  constituting  and  com- 
prising the  perfect  doctrine  of  Christ. 

14.  'O  dTilpuv,  the  sower)  Christ  is  the  sower.  Peter,  Paul, 
and  others,  sow  the  seed  of  Christ,  and  are  servants  of  Christ. 

15.  "Oflrou  eviipirai  6  Xoyos,  where  the  word  is  sown)  This  clause 
is  rather  to  be  connected  with  what  follows. — tu6sug,  imme- 
diateh/)  Satan's  most  favourite  time  for  lying  in  wait. — h  ratg 
xafSlaig,  in  their  hearts)  This  means  more  than  into  their  hearts. 

16.  17.  'Eufiug,  immediately)  Great  changes  can  take  place  in 
the  soul  very  speedily. 

19.  A/  '?ripl  ret  Xo/Tos  liriSufiloii,  the  lusts  of  other  things)  the 
pleasures  of  life,  in  Luke  viii.  14 :  in  one's  mode  of  Hving, 
loves,  tastes  for  literature,  etc. — ilsmpiuo/iimi,  entering  in)  He 
who  hath  received  the  word  of  God,  ought  to  see,  lest  the  cares 
of  the  world  wax  strong  upon  him,  and  take  more  violent  hold, 
than  even  before,  of  his  new-bom  expansion  of  soul  and  his 
mental  affections,  which  have  been  rendered  more  enlarged  by 
means  of  the  word  of  God. — ylviTai,  it  becometh)  viz.  the  word. 

20.  "El',  the  one)  Accusative. 

21.  Kal,  and)  Ver.  24  is  closely  connected  with  ver.  20,  and 
those  that  go  before  :  therefore  also  this  comes  in  between  paren- 
thetically ;  comp.  Luke  viii.  16.  In  this  sense,  the  earth  covers 
for  a  considerably  long  time  the  seed  committed  to  it ;  whereas 
you,  on  the  contrary,  ought  to  put  forth  into  action  the  power 
of  the  word,  which  you  have  heard,  immediately  upon  hearing 
it. — a  Xiixvog,  a  candle  [torch-light^  So  also  Christ  comes,  together 
with  His  Gospel,  as  the  true  light.  And  a  man  himself  ought 
to  be,  not  the  bushel,  but  the  candlestick ;  comp.  Luke  viii. 
16-18.— xX/v;)v,  a  couch  [not  as  Engl).  Vers.,  a  bed'[)  where  food 
is  taken. 

'  Lachm.  reads,  with  Kec.  Text,  h,  and  so  Vulg.     But  Tischend.,  with 
all  the  uncials  which  have  accents,  being  of  later  date.  In. — Ed. 
'VOL.  I.  K  K 


6U  ST  MASK  IV.  22-24. 

22.  Ou  ykf  IcTi  Ti  xfuVTov — oudi  syivero  a.'jr6itpu(pov,  for  there  is 
notlmig  hidden — nor  has  anything  become  concealed)  There  is  a 
difference  both  in  the  verbs  is,  implying  that  it  was  so  natu- 
rally, and  has  become,  implying  intentional  concealment,  and 
also  in  the  nouns  [adjectives]  used ;  comp.  xpuvTo,,  1  Cor.  iv.  5, 
and  aroxpuipoi.  Col.  ii.  3  ;^  to  which  corresponds  the  difference 
which  is  made  in  the  corresponding  antithesis,  between  pavepudfi, 
be  manifested,  and  sXSr}  clg  (pavifh,  come  to  be  manifested;  the 
former  referring  to  manifestation  by  constraint,  the  latter  to 
manifestation  of  its  own  accord,  when  it  is  ripe  for  manifestation. 
Therefore  the  former  sentence  can  be  understood  of  what  is 
bad,  the  second  sentence  of  what  is  good.  This  axiom  holds 
good  of  the  things  in  nature,  of  the  feelings  and  actions  of  men, 
whether  good  or  bad,  in  a  natural  condition  or  in  a  spiritual 
condition  ;  as  also  of  the  divine  mysteries. — sy'sviro,  has  become 
["  was^kept,"  Engl.  Vers.])  The  subject  is  ri,  anything,  to  be 
repeated  from  the  previous  sentence :  the  predicate  is,  hidden  out 
of  sight,  &itox.f>\jfov. — eX^jj,  come)  of  its  own  accord ;  comp.  John 
iii.  21.  This  is  done  in  successive  stages  in  this  present  order 
of  things ;  and  it  shall  be  done  ftilly,  when  the  light  shall  make 
manifest  all  secrets  on  the  last  day ;  1  Cor.  iv.  5. 

23.  e7  rii,  if  any  man)  Therefore  it  is  not  every  one  that  hath 
them. 

24.  BXs-fferE  ri  axouire,  See  [take  heedl,  what  ye  hear)  The 
seeing  organ,  whiclf  is  the  more  noble  sense,  directs  and  modifies 
the  impressions  of  the  hearing :  it  is  the  eye,  not  the  ear,  that 
can.  move  itself. — rl,  what)  We  are  hearing  the  word,  which  is 
the  word  of  God ;  account  that  as  a  high  privilege :  Or  else  the 
what  is  to  be  resolved  into  the  how  of  Luke  :  see  to  it,  what 
kind  of  a  hearing  you  render  to  the  word. — h  ^  f-irptji,  with 
what  measure)  The  measure  alluded  to  is  the  heart,  with  its 
capabilities,  desires,  anxiety  to  impart  blessings  received  to 
others,  and  obedience. — 'irpogrtSfieera.i,  it  shall  be  added  [more 
shall  be  given])  That  ye  may  be  not  only  hearers,  but  par- 
takers.— ToTg)  as  concerns  the  hearers ;"  comp.  on  Rom.  ii.  8,  as 


*  So   Latin  conditus,    '  hidden,'    whether  undesignedly    or  otherwise  ; 
nbtconditus,  "  hidden  out  of  sight"  by  design. — Ed. 

'  The  margin  of  both  editions  had  left  the  reader  to  decide  as  to  the 


ST  MARK  IV.  26-30.  6tS 

respects  such  datives.    [Engl,  Vers,  makes  the  dat.  follow  -irponTtL, 
"  more  shall  be  given  to  you  that  fear."] 

26.  ' AiSfosvoi,  a  man)  With  this  man  God  and  Christ  are 
compared,  with  a  view  to  describe  the  several  ages  and  grades 
[stages  of  progress]  of  the  whole  Christian  Church;  comp. 
ver.  29. 

27.  TS-akLbri  xal  lyilpnTui,  should  sleep  and  rise)  With  these 
two  verbs  are  connected  by  Chiasmus  [See  Append.]  the  nouns 
night  and  day  [sleep  referring  to  night;  rise,  to  day\.  Moreover, 
sometimes  night  is  wont  to  be  put  before  day,  as  in  Gen.  i,  [The 
evening  and  the  morning  were  the  first  day,  ver.  5]. — cm  oJdiv 
uliTog,  he  knoweth  not  himself)  After  the  safeguards  of  grace 
have  been  conferred  on  men,  God  leaves  them  in  some  lUeasure 
to  themselves.  Yet  this  clause  may  be  made  to  refer  to  the 
believing  man  himself;  and  then,  of  its  own  accord,  in  ver. 
28,  is  opposed  to  man's  care,  not  to  the  cultivation  of  the 
earth. 

28.  Airo/iarjj,  of  its  own  accord)  This  is  not  to  the  exclusion 
of  cultivation  of  the  land,  the  rain  fi:om  heaven,  and  the  sun's 
beams.  [But  there  is  also  intimated  a  freedom  of  increasing  and 
growing,  either  in  good  or  evil,  granted  hy  the  Lord  of  the  land 
to  the  mun. — V.  g.] — x^frm,  the  blade)  the  grass-like  young 
shoot ;  so  in  the  commencement  spiritual  virtues  [graces]  are 
scarcely  to  be  distinguished  from  natural  ones. — sJra,  then  next) 
Marvellous  is  the  process  of  the  successive  increase :  this  shall 
hereafter  be  made  manifest. 

29.  UapaSSj,  shall  have  yielded)  this  also  of  its  own  ac- 
cord [ver.  28].  Supply  itself. — sWsws,  immediately)  As  be- 
fore he  did  not  put  in  the  sickle  too  soon,  so  now  he  does 
not  put  it  in  too  late. — a'rogrixxsi.  He  sendeth)  An  abbre- 
viated expression  for.  He  sendeth,  viz.  men  ftirnished  with  a 
sickle :  for  amsTiXXteSai  is  properly  applied  to  a  living  person 
[agent]. 

30.  T/w  o/to/wffcj/iEv,  whereunto  shall  we  liken)  The  plural ; 
comp.  John  iii.  11. 

omission  of  this  clause,  ro7s  aMvovaiw.     The  Gnomon  and  Vers.  Germ,  retain 
it.— E.  B. 

BCDGLAc  Vulg.  omit  it.  However  A,  with  Rec.  Text,  supports  it, 
—Ed. 


516  ST  MARK  IV.  31-38. 

31.  'n?  xoxxov,  as  a  grain)  viz.  let  us  compare  [ver.  30]  it.' — 

/iixpoTepo;)  less. 

31,  32.  "Orav  <f!raf>rj,  when  it  has  been  sown)  This  clause,  being 
placed  twice,  exactly  defines  that  time  when  the  grain  ceases  to 
be  small,  and  begins  to  become  great  in  size.  In  ver.  31,  the 
emphasis  in  pronunciation  is  to  be  laid  on  the  when,  and  in  ver. 
32,  on  the  words,  it  has  been  sown. 

33.  KaSiig  rjdvmvro  axoLeiv,  according  as  they  were  able  to  hear) 
They  did  not  admit  in  their  then  state  to  have  the  truth  more 
openly  spoken  to  them, 

35.  'Ev  Ixe/vj)  rji  r\i/Apcf,  On  that  day)  See  App.  Grit.  Ed.  ii.  on 
this  passage.  The  pronoun  sxiivri,  that,  does  not  denote  pre- 
cisely that  day  on  which  the  Saviour  put  forth  the  parables 
of  the  sower  and  the  rest  of  the  parables,  as  Grotius,  besides 
other  commentators,  acknowledge  ;  but,  with  less  definiteness,  is 
to  be  referred  to  a  day  marked  in  the  former  course  of  this 
gospel,  namely,  ch.  ii.  1.  So  Judg.  xiii.  10,  D')''3,  lxx,  Jh  niiipci,^ 
or,  as  it  is  better  read  in  the  Cod.  Alex,  rjj  ;i/iEf  ^  ixihrj.  So 
Matt.  xxiv.  48,  o  xaxhg  douXos  ixim;.'  And  indeed  Mark  applies 
ixiiios  in  various  senses  ;  see  notes  ch.  ii.  20,  xiii.  24.  As  to  the 
time  of  this  voyage,  comp.  Harmon.  Evang.  §  49. 

36.  XlapaXaf/iBavouttiv,  they  take  Him  with  them)  i.e.  they  to 
whom  the  ship  belonged  took  Him  with  them  to  cross  the  lake. 
— iii  nv,  as  He  was)  Without  any  sumptuous  preparation  [or 
equipment]  ;  Matt,  viii.  20.  So  the  LXX.,  wj  istiv,  and  ws  ^traK, 
2  Kings  vii.  7. — vXciiapia,  little  ships)  and  in  them  men. — jiir 
AvTou,  with  Him)  with  Jesus. 

37.  AarXa%}/)  i.e.  xivrjgif  vs<puv  xal  rapayri  fierSt,  eu&tati,  x.T.X.,  An 
agitation  and  commotion  of  the  clotids  after  a  calm  [fair  weather]. 
— ^Eustathius. — e-jri^aXev,  dashed  into)  viz.  dashed  themselves 
into. 

38.  n^bij-vr),  the  stem)  where  the  helm  is. — rJ  vpo(Sxi<pa,\am, 
the  pillow)  This  was  a  part  of  the  ship,  as  one  may  infer  from 
the  article ;  it  was  of  wood,  as  Theophylactus  observes.     See 

'  BDA  read  x,ix.Ktf,  and  so  Tischend.  But  AC  Vidg.  he,  xo'xxov ;  and  so 
Lachm Ed. 

2  Where  the  more  immediate  antecedent  to  ixeiuos  is  the  faithful  and  wise 
servant,  and  the  antecedent  intended  must  be  supplied  from  the  course  of 
the  previous  discourse,  ver.  38,  39,  etc. — Ed. 


ST  MARK  IV.  39,  40.-V.  1-7.  617 

Heupel.  on  this  passage. — o'u  fi'eXei  eoi,  it  is  not  the  case,  is  it  ? 
that  thou  hast  no  care)  The  Lord  is  not  moved  to  anger  at  their 
praying  in  a  rather  unseasonable  [importunate]  manner. 

39.  litliwa,  he  silent)  cease  from  roaring. — •xepl/iuao,  be  still) 
cease  from  violence  [i.e.,  the  eiiiva,  refers  to  the  noise ;  mfi/Lueo, 
to  the  fririous  violence  of  the  waves]. — yaXm,  a  calm)  of  the 
sea ;  which,  under  other  circumstances,  would  have  continued 
in  a  troubled  state  even  after  the  wind  had  lulled. 

40.  oDx,  not)  His  expression  subsequently  was,  not  yet  [Do 
ye  not  yet  understand  ?]  Matth.  xvi.  9.  The  not  simply  implies 
negation ;  the  not  yet  impHes  that  they  already  before  had  had 
good  grounds  afforded  them  for  beheving. 


CHAPTER  V. 

1.  TSv  Tahapn^^v,  of  the  Gadarenes)  Gadara,  a  city  of  Grecian 
origin  [or  Greek-like'],  subject  to  the  Jews  ;  wherein  it  may  be 
inferred  that  many  Jews  dwelt,  from  the  fact  that  our  Lord 
came  to  them.  [Doubtless  it  had  the  same  port  in  common  with 
Gerasa  or  Gergesa. — V.  g.] 

2.  'EvS'ivc,  immediately)  However,  the  man  was  preserved  from 
casting  himself  into  the  sea  as  the  swine  did. — h,  in)  The 
particle  contains  the  emphasis  of  the  clause. 

3.  KarolxrjM,  dwelling)  The  dwellers  among  the  tombs  were 
of  various  descriptions.     See  ver.  5. 

5.  "Opign,  in  the  mountains)  in  solitary  places.  Mountains 
were  in  the  locality,  as  we  find  in  ver.  11. — laurJv,  himself)  In 
the  case  of  the  possessed,  even  the  natural  and  proper  love  of 
self  [law  of  self-preservation]  is  in  abeyance. 

6.  "ESpa^e,  ran)  A  specimen  and  foretaste  of  the  Lordship  of 
Christ.  The  man  possessed  ran  in  spite  of  the  demons,  as  may 
readily  be  supposed. 

7.  M^  //,i  ^agavlgrif,  do  not  torment  me)  Whilst  the  demon  is 
being  tormented,  the  man  possessed  is  tormented,  and  yet  he 


818  ST  MARK  V.  8-15. 

[the  latter]  is  set  free.     The  demon  deprecates  either  the  ex- 
pulsion itself,  or  a  second  tormenting  added  to  the  expulsion. 

8.  To)  The  language  is  so  framed,  as  if  it  were  of  only  one 
demon ;  and  ver.  13,  9,  imply  there  were  many  demons,  who 
rendered  obedience  to  one  superior,  as  a  legion  does  to  its 
commander.  That  one  alone,  and  pre-eminently,  seems  to  main- 
tain a  continual  and  uninterrupted  connection  with  his  own 
legion,  inasmuch  as  they  are  comprehended  under  his  own  name. 

9.  AiyiiMi,  Legion)  An  appellation  by  Synecdoche  [see  Ap- 
pend., the  genus  for  the  species].  There  was  one  principal 
leader  among  them,  and  the  rest  were  conjoined  with  him,  con- 
stituting thus  the  legion  :  and  this,  whether  he  had  previously 
borne  this  Latin  name,  before  that  he  entered  this  man,  or 
then  first  assumed  it. — 'xoWoi  ie/iiv,  we  are  many)  Luke  aifirms 
this  in  his  own  words  [not  in  the  man's  or  the  demon's],  ch 
viii.  30.  If  in  one  nest  [dwelling]  there  can  be  so  many,  how 
many  there  must  be  in  the  whole  aggregate  throughout  the 
world!  \Mere  number  in  itself  does  not  produce  protection 
(patronage). — ^V.  g.] 

10.  Hapixa.Kei,  he  besought)  The  singular  number ;  the  plural 
occurs  in  ver.  12. — %ufaf,  the  country)  which  they  loved,  and 
were  then  dwelling  in.  [^wci  so,  therefore,  being  acquainted  with 
the  men  of  that  country,  they  were  meditating  to  inflict  the  more 
injury  by  means  of  their  acquaintance  with  them. — V.  g.]  But 
it  is  marvellous  that  they  did  not  avoid  the  locality  in  which  the 
Messiah,  the  destroyer  of  their  power,  was  sojourning. 

12.  UdvTsg,  all)  with  one  consent. 

13.  EMsuf,  forthwith)  He  did  not  require  to  deliberate  in  any 
case. — ws  big-)(i'kioi,  about  two  thousand)  The  name  legion  implied 
a  number  exceeding  this. 

14.  ' A.vriyyu'kav,  announced  it)  to  those  to  whom  the  swine 
had  belonged,  in  the  city  and  in  the  fields  [the  country]. 

15.  KaSfi/jiivov,  l/jjaTigf/jhov,  eoKppovovvTa,  sitting,  clothed,  in  his 
sound  mind)  whereas  previously  he  had  been  without  rest, 
clothes,  and  the  use  of  his  reason.  Those  who  had  witnessed 
the  miracle  may  have  given  him  the  clothes.  He  put  forth  and 
showed  his  possession  of  reason  in  his  actions. — tov  Xsyiuva,  the 
legion)  This  name  seems  to  have  been  known  in  that  locality, 
and  to  have  kept  the  inhabitants  in  a  state  of  flight.     For  there 


ST  MARK  V.  18-29.  619 

is  not  any  other  apparent  cause  why  this  appellation,  which 
describes  the  fact  as  they  found  it,  should  be  repeated." 

18.  Uir  auTou,  with  Him)  The  cross  had  allured  the  man  by 
its  sweetness  from  his  own  relatives.  The  powerful  influence 
of  Jesus  had  possession  of  him.  [And  so  now  on  that  account 
he  had  it  in  his  power  to  be  of  the  greater  use  to  his  relatives. 
-V.g.]^ 

19.  Toii;  (foils,  thine  own  people)  implying  the  obligation  by 
which  we  are  bound  towards  relatives. — avdyyuXov,  announced) 
There  is  a  time  for  speaking ;  see  ver.  30  and  following  verses  ; 
and  also  a  time  for  being  silent,  ver.  43.— o  Kupio;,  the  Lord) 
Jesus ;  comp.  ver.  20  ['  Jesus.'] 

20.  KripOegiiv,  to  publish)  So  they  [the  people  of  that  country] 
were  not  without  a  testimony  among  them  to  the  glory  of  God  ; 
although  Jesus,  by  their  own  request  [ver.  17],  went  away 
quickly. — h  rjj)  not  merely  in  his  own  home,  which  had  been 
all  that  Jesus  had  desired  him  to  do  ;  ver.  19. 

22.^  'idnpog,  Jairus)  At  the  time  that  Mark  wrote  this,  Jairus 
and  his  daughter  might  still  have  been  found  in  Palestine.  It 
is  a  strong  proof  of  the  truth  of  the  Gospel,  that  the  very  proper 
names  are  given  in  the  Evangelist's  narrative.' — Idiiv,  when  he 
saw)  having  beheld  the  majesty  of  Christ. 

23.  'Efl^arws  ix^i,  is  at  the  point  of  death)  It  was  great  faith 
which  impelled  Jairus  to  leave  her  when  just  breathing  her 
last. — ha,  that)  This  being  put  in  recitative  style,  shows  what 
was  the  mental  feeling  [intention]  which  led  Jairus  to  mention 
the  sickness  of  his  daughter.  [Eng.  Ver.  loses  the  beauty  of  the 
abrupt  ha,  by  inserting,  I  pray  thee^ 

29.  'B^ripoiv6ri  rj  irriyr),  the  fountain  was  dried  up)  It  not  merely 
decreased.  There  was  the  highest  degree  of  instantaneous 
soundness  and  health. 


'  The  larger  Ed.  is  not  so  much  in  favour  of  this  repetition  as  Ed.  2,  the 
Gnomon,  and  Vers.  Germ.  ABLA  read  rSo  lax-  r.  Xiysaoa  (BLA,  Xiyiai/cc). 
But  Hbc  Vulg.  Memph.  Versions  omit  the  words. — Ed. 

*  rai/  Afictnvtiayuyav,  the  rulers  of  the  Synagogue)  Who  were  overseers  of 
the  doctors  and  teachers. — V.  g. 

*  And,  in  the  case  of  Jairus  and  others,  in  the  vicinity  of  the  very  localities 
where  the  name  was  a  prevalent  one.  Comp.  Num.  xyxii.  41  :  Deut.  iii. 
14  ;  Judg.  X.  3,  6  ;  1  Chron.  ii.  22.— Ed 


620  ST  MARK  V.  30-41. 

30.  'Emyvoug,  perceivinff)  Faith  even  acts. — i^syJougav,  had  gone 
out)  A  magnetic  power. 

33.  ^o^rihTaa,  fearing)  Sometimes  fear  follows  close  upon  a 
good  action,  which  very  fear  subsequently  the  goodness  of  the 
Lord  removes ;  Matt,  xxvi,  10. — sT'jev,  told)  publicly ;  Luke  viii. 
47 ;  after  having  laid  aside  all  unseasonable  shame  because  of 
her  disease. — iramv,  all)  Rightly  done ! 

34.  "Tmayi  ilg  ilprivriv,  go  in  peace  pit.  info  peace])  comp.  Luke 
vii.  50,  note. — I'sSi,  be)  permanently  so.  After  her  long  con- 
tinued misery,  the  benefit  conferred  is  a  lasting  one. 

35.  'a-jto,  from)  The  house  of  the  ruler  of  the  synagogue. — 
Ti  'in,  why  any  further)  This  is  a  strong  affirmation  of  the  fact 
of  the  daughter  being  dead.  They  suppose  the  ruler's  efforts  to 
be  vain  and  out  of  place. — exuXXiig,  thou  troublest)  This  verb  is 
properly  used  of  the  trouble  attending  a  journey ;  Luke  vii.  6, 
viii.  49.  Herodian  employs  it  of  the  difficult  [severe]  convey- 
ance of  captives,  and  of  the  setting  out  of  an  army.  The 
walkings  about  of  Jesus  were  then  a  perpetual  exvX/ihg,  trouble 
[harass]. — rhu  dibdisxaXov,  the  Master)  There  were  therefore  dis- 
ciples of  Jesus  in  the  family  of  Jairus,  and  Jesus  was  the  Teacher 
of  the  ruler  of  the  synagogue. 

36.  AaXou/iEvov,  that  was  spoken)  as  it  were  privately.  , 

37.  Thv  a&sX<phv,  the  brother)  Mark  wrote  his  Gospel  not  long 
after  the  Ascension,  at  the  time  when  the  memory  of  James, 
who  had  been  beheaded,  was  still  fresh  in  the  disciples'  minds, 
so  that  he  was  better  known  than  even  John  himself. 

38.  '  AXa,Xdt,ovra,g,  them  that  chanted  the  funeral  dirge)  in  order 
to  diminish  and  soothe  the  sorrowfiil  thoughts  of  the  mourners. 

40.  KoLTiyiXm,  they  began  to  laugh  Him  down)  with  sorrowful 
laughter,  free  from  insolence. — sxj3a,Xuv,  having  put  out)  Mar- 
vellous authority  in  a  house,  as  one  would  have  thought,  judging 
externally,  with  which  He  had  no  connection.  In  reality  there 
was  in  the  house  its  true  Lord. — rb)  Therefore  there  were  pre- 
sent three  disciples,  and  three  of  the  family,  not  more ;  comp. 
ver.  43. 

41.  TaXiSa  xoviii,  Talitha  Cumi)  Peter  had  remembered  the 
precise  words  used  by  the  Saviour ;  and  it  was  from  his  mouth 
[dictattion]  that  Mark  is  said  to  have  written.  Talitha  was  used 
but  once ;  for  Jesus,  in  raising  the  dead,  did  not  employ  Epi- 


ST  MARK  V.  42,  43.- VI.   1-3.  521 

zeiixis  [repetition  of  the  same  word ;  see  Append.],  Luke  vli.  14 ; 
John  xi.  43.  For  His  power  was  always  instantaneous  in  its 
effect;  comp.  Num.  xx.  11. — got  Xiyoi,  I  say  unto  thee)  This  is 
not  contained  in  Talitlia  Cumi,  and  yet  it  is  with  truth  added. 

42.  Eu^Ewj,  straightway)  It  was  not  by  degrees  that  at  last  she 
regained  her  consciousness. — yap,  for)  She  returned  to  the  state 
consonant  to  her  age. — Biidixa,  twelve)  comp.  ver.  25.  It  was 
at  one  and  the  same  time  the  woman  was  healed  [of  the  issue 
of  twelve  I  years'  standing]  and  the  girl  [of  twelve  years]  was 
raised  to  life ;  thei  one  having  begun  life  at  the  same  time  that 
the  other  had  begun  her  misery. 

43.  AiidTeiXaro,  He  prohibited  strictly)  [The  crowd,  no  doubt, 
who  were  not  unacquainted  with  the  fact  of  the  girl's  death, 
might  have  both  known  the  miracle,  and  published  it  for  the 
glory  of  God. — V.  g. — (payiTv,  to  eat)  She  was  by  this  time  alive 
and  well,  and  not  needing  any  medicine. — V.  g.] 


CHAPTEE  VI. 

l.-"  ' AxoXovSoiJeiv,  follow)  Although  they  were  not  all  admitted 
to  see  the  raising  of  Jairus'  daughter. 

2.  Tivo/iivov,  having  come)  When  the  arrival  of  Jesus  had 
taken  place  not  very  long  before. — nSiv — bokTaa,  whence — given ) 
But  indeed  He  is  Wisdom  itself. — xal  Suvd//,uc)  Understand  r/, 
what  [are  also  these  mighty  works]  ?  how  [has  He  been  enabled 
to  do  them]  ? 

3.  "O  Tixrm)  Son  of  the  carpenter,  or  even  Himself  a  carpenter ; 
for  they  add,  the  Son  of  Mary,  in  antithesis  to  the  Son  of  the  car- 
penter. [He  Himself  therefore  toiled  at  that  kind  of  labour,  which 
was  corresponding  to  His  spiritual  work ;  TiQdi.  vi.  12. — V.  g.] 

'  txfihii)  from  thence :  this  term  has  a  wider  sense  in  this  passage  of  Mark 
than  in  Matthew  xiii.  53,  and  has  respect  to  the  whole  sojourn  of  the 
Saviour  at  Capernaum  and  the  adjacent  district.  Jairus  dwelt  in  Caper- 
naum ;  and,  not  long  after  the  resurrection  of  his  daughter,  the  parables 
recorded  in  Matt,  xiii.,  etc.,  were  put  forth  near  Capernaum.— /farm., 
p.  325. 


622  ST  MARK  VI.  4-14. 

4.  liaTfiii,  country)  in  which  there  are  many  ties  of  relation- 
ship.— (suyyinei,  relatives)  having  many  houses  [each  one  having 
his  own  house  or  family]. 

5.  Om  riduvaro,  He  could  not)  That  is,  mighty  works  could  not 
be  done,  because  the  men  were  incapacitated  [for  the  benefit 
through  unbelief]. — oXiyoig,  a  few)  implying  the  quantity. — 
appdBToi;,  infirm)  implying  the  quahty. 

6.  Kv>iXiji,  in  a  circle  round)  Yet  Jesus  conferred  a  benefit  on 
His  own  country. 

7.  "Hp^oiTo,  began)  After  that  they  had  made  some  progress. — 
Suo  Suo,  by  two  and  two)  six  pairs ;  Matt.  x.  2,  3. — xal,  and)  The 
rest  of  His  instructions  are  evident  fi-om  ver.  12,  13. 

8.  9.  napfiyyiiXiv)  Mark  uses  this  verb  with  a  threefold  con- 
struction in  this  passage;  'ira.p^yyiiXif — ha  fiiriSiv  a'/paieiv — aXX' 
i-Kodidefihovg  (viz.  tTvar) — xal  /*))  hdderjg^t.  So  also  the  construction 
is  varied  in  ch.  xii.  38,  hXowmv  vspmartTv  xal  aevae/^oug ;  where 
the  infinitive  and  the  accusative  are  joined. 

8.  "Iva,  that)  That  they  might  be  unencumbered,  unrestrained, 
and  free  [comp.  note  on  Matt.  x.  10]. 

13.^  'E^'ejSaXXov,  they  began  casting  out)  The  demons,  without 
doubt,  bore  their  expulsion  by  the  disciples  with  more  vexation 
than  that  by  the  Lord  Himself. — riXii<pov  eXalw,  anointed  with  oil) 
This  anointing  differed  widely  from  that  anointing  which  is 
called  extreme  unction.  They  did  not  carry  oil  about  with 
themselves,  as  ver.  8  proves ;  but  found  and  used  it  at  the 
houses  of  the  sick.  The  miracle  was  on  that  account  the  more 
unequivocal. 

14.  <^anphv,  manifested  [spread  abroad])  Jesus  had  not  come 
to  be  known  by  many  before  that  John's  death  became  known, 
otherwise  they  would  not  have  supposed  Him  to  be  John. 
This  observation  is  to  be  marked  in  opposition  to  those  who  ex- 
tend the  length  of  the  times  after  the  baptism  of  John  too 
much. — yap,  for)  Except  for  the  public  rumour,  Herod  would  not 
have  known  of  Him.  A  palace  is  generally  late  in  hearing  of 
spiritual  news. — 'iXiysv,  he  said)  The  plural  is  given  in  Luke  ix. 
7,  and  the  circumstances  of  the  case  even  in  Mark  require  that 
number ;  for  there  are  enumerated  the  opinions  of  men  con- 

'  Ver.  10.  Utihii,  from  thence)  out  of  the  city. 


ST  MARK  VI.  15-21.  523 

»3eming  Him,  one  of  which  in  particular  above  the  rest  is  indi- 
cated in  fine  in  ver.  16,  as  having  seemed  probable  to  Herod. 
Therefore  the  parenthesis,  if  it  be  desirable  to  mark  one  before 
(pavepbv,  ought  to  close,  not  at  airou,  but  at  vpoiprirSiv,  ver.  15,  so 
that  the  ^'zouffsv  of  ver.  14  should  be  evidently  resumed  in  the 
dxouffas  of  ver.  16.  Nor  should  Mark  thus  be  said  to  ascribe  to 
Herod  twice,  although  to  others  not  even  once,  the  opinion 
which  Herod  received  from  others,  especially  inasmuch  as  Herod 
was  more  in  doubt  than  the  others.  Therefore  either  'iXsyov,^ 
they  were  saying,  ought  to  be  read ;  or  else  'iXiyiv,  he  said,  does 
not  refer  to  Herod ;  but  the  participle  [one]  saying  is  to  be  sup- 
plied in  an  indefinite  sense  to  that  verb,  as  ipriah,  said  one,  is 
ofi;en  used,  viz.  6  e/Vwv,  one  saying  [the  sayer]  being  understood. 
See  on  Chrysost.  de  Sacerd.,  p.  477  ;  Glass.  Can.  23,  de  Verbo ; 
and  Hiller,  Syntagm.,  p.  325. 

15.  "AXXoi,  others)  The  variety  of  human  opinions  on  Divine 
subjects  is  astonishing.  It  is  of  some  benefit  to  the  disciples  to 
know  it,  ch.  viii.  28  ;  but  it  rather  agitates  than  benefits  Herod. 
However  great  be  that  variety,  yet  ofl;en  the  truth  lies  outside 
of  it. 

16.  'A-Mvecis  de,  but  having  heard)  This  is  repeated  from  ver.  14. 

19.  'EvsTxey)  had  an  inward  grudge  towards  him. 

20.  'EpO|8£/>o,  feared)  Holiness  makes  a  man  an  object  of 
reverential  awe.  John  did  not  fear  Herod. — eJdui,  knowing) 
This  afibrds  an  argument  for  the  truth  of  religion  :  the  fear  of 
the  bad,  and  their  reverence  towards  piety.  [He  did  not,  how- 
ever, recognise  him  as  a  prophet.  The  estimate  formed  by  men 
of  the  world  does  not  reach  to  the  main  turning  point  of  the  truth. 
Judas  himself,  when  now  overwhelmed  by  the  mists  of  despair,  did 
not  call  Jesus  the  Christ,  but  the  innocent  blood.— V.  g.] — 
luviT^pii,  was  guarding  him  [but  Eng.  Vers,  observed  him]) 
against  Herodias. — mXXa—rixoue,  many  things — heard)  And  yet 
Herod  was  not  a  pious  man. 

21.  Vmeloii)  Tivieia,  This  is  the  genus:  ^ji-I^A/a,' the  species. 
The  latter  denotes  properly  a  birth-day  feast  [or  celebration] ; 

1  Tisch.  reads  j'Tisyfj/ with  ACGLA  Vulg.  c.  Lachm.  'iKiyou  with  B  and  D 
(l>ieyo<r«i-)  ah. — Ed.  and  Tkansl. 

The  Germ.  Vers,  does  not  follow  the  observation  of  the  Gnomon  in  this 
place,  but  the  margin  of  both  editions,  preferring  the  reading  eAeyes.— E.  B. 


624  ST  MARK  VI.  22-37. 

the  former,  any  anniversary  feast-day  whatever ;  for  Instance,  the 
anniversary  of  entering  on  a  kingdom. — //.syiSTaaiv,  the  great  men) 
of  the  palace  and  of  the  court. — ^iXidp'^ois,  chief  captains)  of  his 
soldiery. — roTg  '?rpuTo/s,  the  nobles)  in  provincial  posts. 

22.  'O  fiaaikiui  tSi  xopagiijj,  the  king  unto  the  damsel)  An  an- 
tithesis. 

25.  Msrii  ewotidric.)  promptly. — SeXw  [I  will]  I  wish)  Boldness 
of  speech. 

27.  ^wixouXdroipa,  an  executioner)  This  word  is  derived  from 
"  specula,"  a  look-out,  a  watch-tower.  The  Speculatores  exe- 
cuted capital  punishments:  Sen.  1.  1,  de  ira,  c.  16. 

29.  liTui/ia,)  So  TV2i  of  the  prophet  [Urijah],  Jer.  xxvi.  23, 
Lat.  cadaver.  The  body  of  the  Saviour  is  not  so  termed. — Jv 
fivr!/j,el(ji,  in  a  tomb)  perhaps  that  of  his  father,  in  which  it  was 
natural  for  him  to  be  laid,  a.s.his  own.  Jesus  Christ,  the  Prince 
of  Life,  was  laid  in  the  sepulchre  of  another. 

30.  'Suvdyovrai,  gather  themselves)  together. — o'l  airierokdi,  the 
apostles)  an  appropriate  appellation  in  this  place. — trdvroi,  ah 
things)  The  distribution  of  the  all  things  follows,  viz.  both  what 
— and  what  (Sea — xal  o<sot).     A  most  noble  narration. 

31.  'T/4E/S  ahro},  ye  yourselves)  also.  Often  the  Saviour  betook 
Himself  alone  to  solitude  :  now  He  says.  Do  ye  also  seek  soli- 
tude [a  desert  place]. — IXiyov,  a  little  while)  Solitude  and  inter- 
course with  others  should  be  blended  together  by  the  godly. — 
naav,  they  were)  They  did  not  always  come  and  go  together. 

33.  'nponkSov,  outwent  [got  before])  by  various  ways. — <s\iwik6ovt 
came  together)  in  one  place. 

34.  "Hp^aTo,  He  began)  afresh,  as  if  He  had  not  taught  them 
previously.  There  is  need  of  real  compassion,  to  enable  one  to 
teach  ;  and  compassion  is  the  virtue  of  a  good  teacher. 

35.  IloXXTjg,  far  spent)  Matth.  xx.  1,  etc. 

36.  KuxXw,  in  a  circle  round  about)  For  there  was  not  a  suf- 
ficiency of  food  for  them  in  merely  one  or  two  of  the  adjoining 
districts  and  villages. 

37.  '  Ayopdeiii/jt,iv,  are  we  to  buy)  The  disciples  intimate,  by  this 
question,  that  there  is  on  their  part  no  want  of  the  v/ill,  both 
to  give  their  exertion  in  going  away,  and  their  money,  as  much 
as  they  had,  in  buying  what  was  needed ;  but  what  is  wanting 
is  the  ability  to  satisfy  such  a  multitude.     Therefore,  in  their 


ST  MARK  VI.  40-55. ,  625 

question,  they  fix  on  the  sum  two  hundred  denarii,^  not  so  much 
according  to  the  supply  which  was  in  their  purse  at  the  time, 
as  according  to  the  number  of  the  multitude.  See  what  can 
be  ehcited  from  the  data  furnished  to  us  :  5000  men  is  to  200 
denarii,  as  one  man  is  to  ^th  of  a  denarius,  i.e.  about  half  of 
a  German  kreuzer  (halfpenny).  We  have,'  besides  the  argu- 
ment of  changing  the  old  money  [mintage]  into  new,  that  ex- 
pression of  John  vi.  7,  "  that  every  one  of  them  may  take  a 
little,"  especially  at  that  time  of  year,  about  the  Passover, 
John  vi.  4,  when  the  price  of  provisions  is  usually  higher ;  we 
have  also  the  rational  computation  of  the  disciples,  whereby  in 
contrast  on  the  opposite  side  is  illustrated  the  omnipotence  of 
our  Lord.  The  sum  of  200  zuzoei,  or  denarii,  was  among  the 
Hebrews  very  frequent  in  the  case  of  a  dowry  or  fine  :  but  this 
does  not  oppose  the  analogy  of  the  200  denarii  and  5000  men. 

40.  'Aveiriaov,  they  sat  down)  A  proof  of  faith  on  the  part  of 
the  people. 

41.  Tlagi,  all)  All  partook  even  of  the  accompaniment,  the 
fish  :  even  of  it  also  remnants  were  left,  ver.  43  ;  [which,  as  a  fish 

■  consists  of  very  different  parts,  is  therefore  less  intelligible  to  mere 
reason,  than  the  multiplication  of  the  bread. — V.  g.] 

45.  ri/jJs  Bn^ea'/dav,  to  Bethsaidd)  This  was  the  terminus,  not 
of  their  whole  voyage,  but  in  part,  until  Jesus  was  about  to 
come  to  them. 

48.  Ef&i',  He  saw)  And  yet  He  did  not  come  to  them,  before 
that  it  was  the  full  [proper]  time. — ^'tl^Xs,  was  wishing  [would 
have])  Comp.  Luke  xxiv.  28. 

52.  Va,j>,  for)  They  ought  to  have  inferred  from  the  miracle 
of  the  loaves  as  to  [His  power  also  over]  the  sea.  The  more 
exercised  that  faith  is,  the  more  it  becomes  accustomed  to  the 
spectacle  of  [to  seeing  and  discerning]  the  marvellous  works  of 
God.  [Comp.  Matth.  xiv.  33.]— ^i'  y&.p,  for  was)  Not  only  is 
that  particular  time  denoted,  but  the  habitual  state  of  their 
heart  during  their  then  pupillage  [early  training]. 

53.  npogup/ji,iedr}eav,  they  drew  to  the  shore)  promptly. 

55.  'Evl  ToTg)  The  dative  :  in  beds,  as  they  had  been  lying. 

'  Pence:  though  the  denarius,  originally  so  called  from  being  =  10  asses, 
is  really  somewhat  more  than  7J  pence ;  or,  according  to  its  earlier  value, 
8 J  pence.— Ed.  and  Tjbansi.. 


Bf.e  ST  MARK  VI.  56.-VII.  1-3. 

56.  pE»  TuTs  ayopaTi,  in  the  streets  [or  the  fora])  where  they 
would  have  the  greater  certainty  of  meeting  Him,  and  where 
the  greatest  number  might  obtain  relief  at  once. — V.  g.J — KotV) 
This  particle  is  compounded  here,  not  of  xal  and  sav,  as  it  is 
usually,  but  of  kuI  and  av,  as  in  2  Cor.  xi.  16.  Comp.  note  on 
Chrys.  de  Sacerd.,  p.  459. — a-^mrai,  they  might  touch)  after  the 
example  of  the  woman  with  the  issue  of  blood :  ch.  v.  27. — 
airoD)  TOtJ  xpaemdou. 


CHAPTER  VII. 

1—5.  O'l  'iapieaibi — i56vre(  rivas  rSiv  /j,a,SriTuv  avrov  xoivaTg  yifdt — 
sffSiovTag  aprovg  (o/  yap — kXivuv)  i'XiiTa,  i'lnpuTueiy  axiTov  o'l  ^apufa/oi, 
x.T.X.)  The  construction  of  the  language  is  pendent :  from  not 
observing  which,  some  inserted  l/is/i-vj/airo  after  aprtvg.  But 
the  whole  period,  extended  by  the  parenthesis,  is  sustained  by 
the  verb  einpoiTueiv.  For  the  verb  is  either  repeated  at  the  end 
of  the  parenthesis.  Acts  ii.  8,  11 ;  1  Cor.  viii.  1—4 ;  Judg.  ix. 
16,  19  ;  2  Sam.  xxi.  2,  3,  4  ;  1  Kings  viii.  41,  42  ;  or  it  is  then 
in  fine  [and  not  till  then]  set  down,  as  in  this  passage,  and  Eph. 
iii.  1,  14,  and  the  connection  is  marked  by  the  particles  jmI,  Se, 
olv,  and  in  this  passage  by  tiruTa}  Very  similar  is  the  section 
of  Gregory  Thaumaturgus,  which  we  shall  give  in  a  more  con- 
tracted form  than  the  original :  xarophurai  ^  4'''X''5  '"'  '^'■"'-f  " 
x.ot.ro'jrTpif)  iauT'^v  ^icoptjiaea  (rh  akoyov,  xal  irdXiv  rh  XoyixiVf  x.r.X.) 
EITA  rauTO.  h  avrfi  xaraiio^ffaffa,  to,  fi,sv  yiipova,  EKBAAAOI,  t& 
&i  aya6St.  EKTPE<I>OI.  See  Paneg.  on  Orig.,  p.  70,  etc.,  ed. 
Stutgard. — [airh  'If^offoXu/iuv,  from  Jerusalem)  The  Passover 
had  been  celebrated  there. — V.  g.] 

2.  Tour"  'isTi,  that  is  to  say)  The  Evangelist  adds  an  interpre- 
tation, as  in  ver.  J 1,  ch.  v.  41,  etc. ;  himself  not  regarding  un- 
washed hands  as  defiled. 

3.  XhiyiJ,r\)  Ilvy/in,  the  fist. — -nvyfiiri,  pIBH  ijl,  up  to  the  wrist. 

1  BDL  Vulg.  abc  Syr.  Memph.  read  in  ver.  6,  x«(  instead  of  eVe/TK.  A 
supports  the  ii»-f/T«,  with  Rec.  Text. — Ed.  and  Tbansl. 


ST  MARK  VII.  4-22.  627 

See  Lightf. — rapadom,  the  tradition)  Its  correlative  is  <!ra.fiXa^ov, 
they  have  received,  ver.  4. 

4.  BegrSiv,  pitchers  [larger  vessels])  Whence  the  contents  are 
emptied  into  the  cups. — xXivSn,  [tables,  Engl.  Vers.]  couches) 
ffhich  were  used  by  persons  in  reclining  to  eat  at  table. 

5.  'E-TrsptaTSieiv,  ask  Him)  The  Pharisees  were  always  giving 
their  whole  zeal  to  mere  questionings. — vepmaTounv,  walk)  ibn  is 
often  found  in  this  sense  among  the  Hebrews. 

6.  'TmxpiTuv,  hypocrites)  Indeed,  we  may  derive  from  this 
passage  a  definition  of  hypocrisy.  These  Pharisees  were  a 
sample  of  hypocrites  in  general. 

8.  'A(phTig,  laying  aside)  The  antithetic  word  to  hold.  The 
terms  akin  are,  to  reject,  ver.  9,  and  to  make  of  none  effect,  ver. 
13. — rriv  svroXriv,  the  commandment)  The  commandment  is  one, 
even  as  virtue  is  one  and  nncompounded ;  as  opposed  to  the 
multipHcity  of  traditions. — wD  0£oD — rut  avSpu-jtm,  of  God — of 
men)  An  evident  antithesis. — /SaTr/ff/iouj  ^igruv,  the  washings  of 
pitchers)  worthless  petty  observances. 

9.  KaXug  akrirri,  full  well  ye  reject)  yon,  for  which  the  Lxx. 
have  xaXSig,  i.e.  it  is  well  said,  when  it  is  so  said  [It  is  a  true 
saying  that  ye,  etc.]  Just  as  a  true  picture  of  a  conflagration 
is  well  done.  And  also  they  had  supposed  they  were  doing  well 
in  doing  so. — ha,  in  order  that)  This  is  a  true  accusation  against 
them,  although  the  hypocrites  did  not  think  that  this  was  their 
own  intention. 

10.  Moigrjg,  Moses)  by  Divine  direction. 

13.  'H  'jrapiSdxaTc,  which  ye  have  delivered)  Ye  have  made  into 
a  tradition  what  was  a  mere  custom  among  the  ancients. 

14.  'Axoueri,  hearken)  An  admonition  salutary  to  all,  in  oppo- 
sition to  the  prejudice  which  is  most  hostile  to  true  Divine 
worship. 

16.  E"  rig  ix^i,  if  any  man  have)  Few  of  them  comprehended 
what  He  had  said.     See  verses  following. 

18.  "E^taSev,  from  without)  This  is  added  for  the  sake  of  ex- 
planation. 

19.  KaSdpi^ov)  not  polluting,  but  purging,  whilst  the  whole- 
some nutriment  remains,  and  the  mere  refuse  so  purged  away 
goes  out. 

22.   nXioH^lai)  nXeoveg/a,  wXtovcKTrig,    irXionxria,    as   involving 


628  ST  MARK  VII.  23-26. 

the  comparative  by  implication,  denote  a  kind  of  mean  between 
theft  and  rapine,  viz.,  when  you  aim  by  various  artifices  to 
effect,  that  your  neighbour  of  himself,  but  with  injury  to  him- 
self, may  unwittingly  or  unwillingly  offer,  concede,  and  assign 
to  you  some  possession  which  it  is  not  right  you  should  receive. 
Yet  it  approaches  nearer  to  theft,  and  is  more  opposed  to  rapine  or 
open  violence  ;  and  it  is  a  sin  chiefly  characteristic  of  the  rich,  as 
the  two  former  are  sins  of  the  poor ;  1  Cor.  vi.  10,  v.  10. — 
assXysia)  a  diffuse  wantonness  flasciviousness]  of  mind.  Comp, 
the  Syr.  Version.  This  and  an  evil  eye  are  contrary  to  the 
ninth  and  tenth  commandments. — hpSaXuhi  -jrovriphc,  an  evil  eye) 
envy  and  joy  at  the  misfortunes  of  others, — apposuvri,  foolishness) 
under  which  they  were  labouring,  who  are  refuted  in  this 
passage  :  with  this  comp.  Ye  fools,  Luke  xi.  40.  This  is  the 
reason  why  foolishness  is  placed  last  of  all,  inasmuch  as  being 
that  which  renders  even  all  the  rest  incurable.  Human  cor- 
ruption has  its  seat  not  merely  in  the  will  [but  in  the  imder- 
standing  also.     Comp.  ver.  18.] 

23.  navra,  all  things)  O  how  impure  is  the  fountain  of  our 
heart ! 

24.  Midopia)  the  common  boundaries. — ohiisa,  no  man)  For 
He  was  still  within  the  borders  of  the  land  of  Israel.^ 

25.  'Axousaca,  having  heard)  If  faith  could  thus  be  originated 
by  a  mere  rumour,  how  much  more  ought  it  to  be  by  a  text  of 
Scripture,  even  though  but  a  short  one  ! — y&p,  for)  Keferring  to 
the  words.  He  could  not  be  hid,  ver.  24.  Jesus  put  Himself  in 
her  way,  along  with  the  help  He  meant  to  give  her  :  but  He 
so  controlled  the  affair,  that  He  seemed  to  have  acted  as  He 
did  towards  this  Grecian  woman,  as  it  were  fortuitously,  whereas 
He  had  undertaken  this  whole  journey  for  her  sake.  Comp. 
Matth.  xviii.  12. — rJ  ^uydrpiov,  young  daughter)  Boys  also  are 
capable  of  being  the  subjects  of  demoniacal  possession,  ch.  ix, 
21,  24:  as  also  heathens. 

26.  'MXKrivIs,  a  Greek)  The  term  being  taken  in  a  wide  sense. 
—  'S.upofoivKKsa  rSi  y'eni)  Clemens  Al.,  in  Protrept.,  makes  mention 

'  oiiK  i/ivi/iiSti  XaSiiii,  He  could  not  remain  hid)  Things  were  so  disposed 
by  the  direction  of  God,  that  the  benefit  seemed  to  have  been  as  if  at  ran- 
dom, and  by  fortuitous  coincidence,  conferred  on  her  as  being  a  heathen 
woman  — V.  g. 


ST  MABK  VII.  27-30.  529 

of  ruiv  r^v  9oiv!xriv  llpm  xaroixouvTm.  TertuUian  mentions  Syro- 
phcenice:  see  ad  Marcion:  also  Justin  M.  against  Trypho. 
Juvenal  speaks  of  Syrophcenix  udus.  The  feminine  ^omsaa, 
which  Herodian  has,  is  formed  on  the  same  analogy  as  Kptiaea, 
Al^ugga,  &p^gea,  KiXiega. — [ri  Sai/ioviov,  the  demon)  that  unclean 
spirit  which  had  taken  possession  of  the  girl. — V.  g.] 

27.  "Aipts  irpSirav,  let  first)  He  does  not  give  her  a  decided  de- 
nial ;  He  seems  to  mark  to  her  the  fact,  that  she  is  unseason- 
ably importunate. — ^opragirimi,  be  filled)  It  would  have  been  to 
derogate  from  the  rights  [privileges]  of  the  Jews,  had  Jesus 
bestowed  more  time  on  the  Gentiles. — [oi  y&p  xaXov  lgri,for  it  is 
not  becoming)  That  which  is  not  in  itself  becoming,  is  altogether 
so  in  the  case  of  those  who  duly  pray. — V.  g.] 

28.  'TToxdru  rfii  rfairi^r\i,  under  the  table)  Arguing  great  sub- 
mission on  the  part  of  the  woman.  Yet  she  alleges  as  an  argu- 
ment the  nearness  [of  her  country  to  Israel ;  as  of  the  dogs  to 
their  master's  table]. — ruv  vaidiuv,  of  the  boys  [Engl.  Yers.,  losing 
the  distinction  between  this  andrsxvtov,  of  the  childrenl)  who  often 
lavish  bread  wastely. — xlalSia}  differ  from  r'ixva,  children,  ver. 
27,  a  word  whereby  right  to  the  father's  bread  is  denoted. 

29.  A/A  Tourov  rh  Xoyov,  on  account  of  this  word  [sayingj)  This 
word,  and  the  faith  exhibited  in  it.  There  may  be  understood, 
I  say  to  thee.  [Often,  as  well  in  evil  as  also  in  good,  the  whole 
power  of  the  soul  puts  itself  forth  in  one  word. — V.  g.] — i^eXriXvii, 
M  gone  out)  It  was  thus  that  Jesus  immediately  exhilarated  her 
with  the  joyous  information.  [For  He  knew  what  had  been  done, 
even  at  a  distance,  by  Sis  power. — ^V.  g.] 

30.  ' A.'Xt'kdouga,  departing)  in  faith. — tlpe  r^v  ^uyarepa  ^eBXr- 
wivriv  liri  Tijg  xXhng,  xai  rh  Sai/iovwv  l^eX^iXuSo's)  see  App.  Cnt.  Ed.  ii. 
on  this  passage.^  The  position  of  the  daughter  lying  on  the 
bed  was  showing  the  great  power  of  the  demon,  which  had 
taken  possession  of  the  girl ;  and  also  the  greater  power  of  Jesus, 
who  had  expelled  it.  The  daughter  had  previously  been  de- 
prived of  all  rest.     The  mother,  however,  did  not  of  course  find 

^  Boys,  not  necessarily  sons,  and  often  used  as  servants. — Ed.  and  Transl. 

"  TO  ■jtcclhiou  fielSHnfthau  Itti  T^f  xTiivviii  x.a.1  to  S«(|«..  l|tA..  is  the  reading  of 
BLA.  T^i-  Stvyxrhct  /3e/3?i.  is  substituted  by  D  Vulg.  be.  ka  support  Eec. 
Text,  TO  Ixiftovioi/  I|e7i)i?ii/^oV,  ««i  r^»  dvyoCTipa  fitjiy^n/iivYiv  M  ziii  xTid-uf.— 
Ed.  and  Transl. 

TOL.  1.  ^"^ 


5S0  ST  MAKK  VII.  31-35. 

the  demon  itself,  which  had  gone  out ;  but  she  found  that  the 
demon  had  gone  out,  i.e.  that  such  was  the  state  of  affairs.  The 
force  of  the  verb,  found,  rests  rather  on  the  participle,  igiXjiXuWf, 
than  on  the  noun,  rh  dai/iomv. 

31.  Tuiv  ipluv,  the  boundaries)  That  is,  through  the  midst  of 
DecapoKs.  [The  region  comprising  Decapolis  was  situated,  for 
the  most  part,  outside  of  Galilee  (Matt.  iv.  25),  beyond  Jordan, 
and  some  portion  of  it,  if  this  view  be  accepted,  on  the  southern 
side  of  Galilee,  and  was  accordingly  chiefly  inhabited  by  Syrians 
and  heathens.  To  this  region  appertain  Gadara  (Mark  v.  20) 
and  Csesarea  Philippi.  There  is  frequent  mention  in  the 
Evangelists,  about  this  time,  of  the  heathen  borders ;  whence  it 
is  evident  that  the  Saviour  traversed  the  whole  land  of  Israel. — 
Harm.  p.  343.]  [Ver.  32.  xiixphv,  deaf)  The  narrative  of  this 
deaf  man,  as  also  of  the  blind  man,  concerning  whom  eh.  viii. 
22  treats,  is  recorded  in  Mark  alone. — ^V.g.] 

33. '  A'jroXa^o/jisvog,  taking  him  aside)  The  many  outward  aqts  [cir- 
cumstances] which  Jesus  employed  in  this  place,  and  the^looks 
of  others,  who  were  healed,  stood  in  the  place  of  words  [a  sermon] 
to  this  deaf  man,  until  he  began  to  hear,  inasmuch  as  Jesus  was 
thereby  healing  his  soul  also.  [He  imparted  to  the  deaf  man  His 
healing  power  first  through  the  avenue  of  the  eyes,  then  next  of  the 
ears. — Harm.  p.  343.]  Comp.  ch.  viii.  23  concerning  the  blind 
man. — vrveag,  spitting)  The  saliva  is  clean  and  salutary  in  its  uses. 

34.  'ESTsm^iv,  He  groaned)  The  power  of  sighs  is  great  when 
the  heart  is  straitened,  env^  [whence  anvat^u].  He  who  groans, 
yiliii.^  This  is  a  vdhg  [not  a  feeling  which  we  can  command  at 
will ;  see  Append.]  ;  for  which  reason  we  never  find  it  said  in  the 
Psalms,  /  will  sigh,  as  we  find,  I  will  pray,  I  will  cry  aloud,  I 
will  lament  (flebo).  Even  sudden  tears  are  noj,  under  our  con- 
trol. But  I  will  lament,  in  the  Psalms,  is  an  act  of  dehberate 
purpose.  \That  groan  moved  the  wretched  sufferer,  and  awakened 
in  him,  the  desire  of  relief. — V.  g.] — ifiipaSct.,  Ephphatha)  The 
first  word  heard  by  the  deaf  man. 

35.  'Axoal)  that  is  to  say,  his  powers  of  hearing.  Not  merely 
the  one  passage  for  soifiid.in  the  ear. 

'  Tifia,  to  he  full  of  a  tting ;  Latin,  gemo.  Comp.  arhu,  to  ttraiten  by 
over-fulness ;  hence  to  groan.  This  shows  the  connection  of  yifiu  and  geriio, 
— Ed.  and  Tuaksl. 


ST  MARK  VII.  3G,  37.- VIII.  2-7,  581 

36.  Auro/'s,  them)  Those  who  had  borne  the  dumb  man.  It 
was  rather  the  part  of  the  spectators  to  pubUsh  it  abroad.  And 
yet  the  former  [the  bearers]  also  published  the  fame  of  it,  ver. 
37.  Silence  was  wont  especially  to  be  enjoined  on  those  who  had 
been  cured  of  the  diseases. — /AaXXon  'iripisaoTcpov,  the  more  exceed- 
ing abundantly)  The  comparative  contained  in  the  //,&XXov,  more, 
stands  in  antithesis  to  His  prohibition  :  that  in  the  mpigsonpov, 
exceeding  abundantly,  stands  in  antithesis  to  the  publishing  of  it, 
which  they  would  have  made,  had  there  been  no  prohibition  ; 
comp.  Phil.  i.  23,  note. 

37.  KaXSs  w£7ro/jjx£,  he  hath  done  well)  A  formula,  aTroSo;^^^, 
of  satisfaction ;  Acts  x.  33;  Phil.  iv.  14.  So  in  the  present, 
2  Pet.  i.  1 9  ;  in  the  future,  3  John  ver.  6.  So  lxx.,  1  Bangs 
viii.  18.  A  similar  formula  of  assenting  occurs,  Mark  xii.  32, 
Thou  hast  well  said — tou;)  this  deaf  man  and  others  [Matt.  xv.  30]. 


CHAPTER    VIII. 

2.  'Ufiipai,  days)  The  nominative  of  time,  there  is,  or  there 
are,  being  understood,  forms  an  absolute  mode  of  expression, 
Luke  ix.  28. 

3.  Tiiss,  some  of  them)  Those  who  had  come  a  greater  dis- 
tance were  more  in  want ;  and  it  is  on  account  of  these  that 
even  the  rest  are  supplied  with  food.  \This  clause  is  also  a  portion 
of  Jesus'  words.— Y.  g.j  [/^''^xpohv,  from  far)  impelled  by  a  re- 
markable zeal.— V.  g.] — nxousi,  they  are  come)  The  verb  tjxu 
signifies,  in  the  present  time  [tense],  /  am  already  come,  and  / 
am  here,  rather  than  lam  coming.  They  who  have  substituted 
rixaai  in  this  passage,  do  not  seem  to  have  considered  this  force 
of  the  verb ;  see  on  Rev.  ii.  25.' 

6,  7.  Eu%a^/(rr!5<fa5 — eiXoytisac,  giving  thanks — blessing)  Syno- 
nyms. They  do  right  in  taking  food,  who  pray  over  the  several 
courses. — xal  a\tr&,  them  also)  Implying  the  liberal  bountiful- 
ness  of  the  feast. 

'  Tisch.  reads  ilah  instead  of  ?^mv<ii»,  with  BLA  Memph. ;  but  Lachm. 
ii»aci  with  AD  ; '  venerunt,'  abc  Vulg.— Ed.  and  Transl. 


532  ST  MAKK  VIII.  11-23. 

11.  'Hp^avTo,  they  began)  after  a  temporary  cessation,  [veipw 
^ovTie  auT-Jii,  tempting  Him)  to  try  whether  He  could,  after  hav- 
ing exhibited  so  many  signs  on  the  earth,  perform  similar  signs 
from  heaven  also. — ^V.  g-] 

12.  ' AiiadTtvd^ag)  When  He  has  betaken  Himself  to  [having 
commm£ed\  sighing.  The  word  is  inchoative  or  inceptive,  as 
AvajSodia,  etc.  And  yet  to  begin  to  groan  or  sigh  remains  a  vdhs, 
or  mental  emotion.^ 

15.  Tuv  ^apiealaiv  xal'HpuSov,  of  the  Pharisees  and  Herod) 
Two  opposite  extremes  of  religious  sects.  In  Matt.  xvi.  6, 
where  see  note,  the  words  are,  "  the  Pharisees  and  Sadducees." 
Therefore,  instead  of  what  Matthew  has,  viz.  the  Sadducees, 
Mark  has,  Herod.  The  leaven  common  to  them  all,  at  least  in 
demanding  signs  on  various  pretexts  at  different  occasions,  was 
hypocrisy  (Herod  is  called  "  the  fox,"  Luke  xiii.  31,  where  see 
note).  As  to  Herod,  Luke  does  not  mention  that  indeed  (viz. 
his  demanding  a  sign),  at  ch.  xii.  1,  but  he  does  at  ch. 
xxiii.  8,  as  it  were  in  the  way  of  supplement.  For  although 
Herod  approached  nearer  to  the  Pharisees  in  the  article  of  the 
resurrection,  ch.  vi.  1 6,  yet  the  Hcentiousness  admitted  by  the 
doctrine  of  the  Sadducees,  was  in  other  respects  more  suited  to 
his  palace  and  court,  which  bent  religion  into  a  mere  species  of 
political  expediency. 

17.  [t/  biaXoyiH^ieh,  x.r.x.)  The  sense  of  the  discourse  moves  for- 
ward by  distinct  interrogations,  as  far  as  to  the  verb  /ivn/ioi/susrs, 
ver.  18,  inclusive. — Not.  Crit.'j — ■tri'jrcapufiivriVf  hardened)  Harden- 
ing flows  on  fi'om  the  heart  to  the  sight,  the  hearing,  and  the 
memory;  ver.  18.^ 

22.  ^epovm,  they  bring)  The  blind  man  himself  does  not  seem 
then  as  yet  to  have  had  knowledge  of  Jesus. 

2'd.  'E«Xa/3oy(4Evos,  taking  to  Him)  Himself  was  leading  the 
way,  illustrating  His  great  humility. — xu/ijjs)  Bethsaida  is  called 

'  Not  a  premeditated  act  of  the  mind :  though  to  beffin  to  groan  might 
seem  to  imply  it  ivas  the  latter. — ^Ed.  and  Transl. 

*  Ver.  21.  waig  oil  uvtiliTi;  how  is  it  that  ye  do  not  understand  f)  viz.  that 
there  cannot  possiblybe  withMeany  want  of  bread  for  you,  and  that,  therefore, 
it  is  against  a  different  kind  of  leaven  I  am  warning  you. — V.  g.  Lachm. 
reads  xSj  oiiTa  with  ADac  Vulg.  Tisch.  reads  oi'Tru  without  tS;  with  CA. 
BJiread  as  Rec.  Text  oi. — Ed.  and  Transu 


ST  MARK  VIU.  24-32.  633 

mXii,  a  city,  John  i.  44.  It  was  a  TiuiiimXic,  a  village-town.  To 
the  blind  man,  on  recovering  sight,  the  aspect  of  heaven  and  of 
the  Divine  works  in  nature  was  more  joyous  than  that  of  man's 
works  in  the  village. 

24.  "Xls  bhhpa,,  ■xipivaTomrag,^  as  trees,  walking)  The  bHnd  man 
says,  that  it  is  by  this  alone  [their  walking]  that  he  knows  they 
are  men,  not  trees,  viz.  because  they  walk. 

25.  ' Xva^Xi-i^ai,  lift  up  his  eyes)  and  try  them. 

26.  E/s  rh  ohov — fi^de  elg  rfiv  xu/inv,  into  the  house — nor  into  the 
village)  His  house  therefore  was  in  the  remote  extremity  of  the 
village. — /j,r}8e  c'lirn;,  nor  tell)  Jesus  avoided  celebrity,  especially 
at  that  time.  [For  this  miracle  is  the  last  in  the  Evangelists  before 
the  Feast  of  Tabernacles  {and  before  the  discourses  recorded  in 
John  ch.  vii.-x. — V.  g.)  ;  and  He  forbade  this  miracle  to  be  pub- 
lished abroad,  just  as  He  did  the  heading  of  the  deaf  and  dumb 
man,  ch.  vii.  36.  The  people,  after  having  celebrated  the  Pass- 
over, repaired  to  their  country  employments :  His  adversaries  were 
thenceforth  honoured  with  no  further  sign ;  and  whatever  effects 
were  needful  to  be  produced  in  the  case  of  the  disciples  by  miracles 
of  this  kind,  had  now  already  reached  their  highest  point.  Behold 
the  year  of  grace  now  completed  in  Galilee! — Harm.,  p.  348.] — 
Tivl,  to  any  one)  who  is  in  the  town. 

27.  'Ev  rf]  i&ifi,  on  the  way)  He  held  pious  discourse  whilst  on 
the  way. 

31.  Till  tih  rou  Mpiiirov,  the  Son  of  Man)  He  calls  Himself  by 
an  humble  title  :  after  the  resurrection,  He  says,  Christ  ought 
to  have  suffered;  Luke  xxiv.  26. — &'7roSoxi/j,a,s6rivai,  to  be  rejected) 
For  they  [the  elders,  etc.]  denied  that  which  Peter,  ver.  29, 
had  confessed ;  ch.  xiv.  63,  64. 

32.  Xlapprisicf,,  freely  [openly])  Heretofore  He  had  only  in  an 
indirect  manner  indicated  it,  Luke  iv.  23. — rbv)  rotjrov. 

32,  33.  'E^iri/jLciv — Imrl/jiriee,  to  rebuke — rebuked)  Peter,  whilst 
he  rebukes,  earns  a  rebuke  himself.  The  same  verb  occurs,  ver. 
30,  ivsTi/irieiv. 

^  The  fuller  reading,  ori  a;  iiulpa  opa  Ttpiiraroinxi,  was  preferred  by  the 
margin  of  the  Ed.Maj.,  but  the  Ed.  2  and  Vers.  Germ,  agree  with  the  Gnomon. 
— E.  B.  ABC  corrected  later  GLXA,  have  oVi  and  6pa.  But  Dabc  omit  both. 
Vulg.,  "homines  velut  arbores."  The  Elzevir  Rec.  Text  omit  both. — 
Ed.  and  Tbansl. 


634  ST  MARK  VIII.  33-38. 

[33.  Toils  /jjaSrirai  aurov,  His  disciples)  who  might  have  been 
very  quickly  carried  away  by  Peter's  objection,  so  as  to  embrace 
views  merely  human. — V.  g.] 

34.  Th  'iyXov  Bvv  Toi;  /iaSriTaTs,  the  multitude  with  Sis  disciples) 
The  doctrine  here  taught  was  true  catholic  doctrine  [which  is 
even  inculcated  upon  the  crowd,  who  were  not  yet  quite  distinctly 
instructed  as  to  Jesus  being  the  Messiah. — V.  g.]. — axoXovhTnii,  let 
him  follow)  in  the  death  of  the  cross. 

35.  Kal  ToZ  evayyiXlou,  and  of  the  Gospel)  So,  and  of  My 
words,  ver.  38.     [Especially  those  concerning  the  cross. — V.  g.] 

38.  'E'lraigx^vSr],  shall  be  ashamed)  in  words  and  deeds.  [It 
is  by  the  undaunted  confession  of  Christ  itself  that  His  own 
life  is  brought  into  danger. — V.  g.] — Me — i  T/Js  rov  an^puTou,  Me — 
the  Son  of  Man)  concerning  the  present  time,  He  speaks  in  the 
first  person  [Me"]  ;  concerning  the  future,  in  the  third  [the  Son  of 
Man\. — Xoyous,  words)  of  the  cross  [which  carry  with  them  the 
need  of  taking  up  a  cross).  The  plural  implies,  that  one  may 
confess  Christ  in  general,  and  yet  be  ashamed  of  this  or  that 
word,  this  or  that  saying  of  His ;  for  instance.  Matt.  v.  This 
kind  of  shame  must  also  be  overcome. — Iv  rjj  yivi^  raurji,  in  this 
generation)  To  this  there  stands  in  antithesis  the  general  as- 
sembly of  the  last  day,  which  is  spoken  of  presently  after. — rfj 
u,oi^aXlSi  xal  a/iupToiXS),  this  adulterous  and  sinful)  which,  as  an 
adulteress,  despises  Christ ;'  as  sinful,  despises  His  words :  and 
in  consequence  throws  out  in  the  way  of  those  who  confess  Him 
all  kinds  of  threats  and  promises.  Such  a  crowd  ought  to  be 
altogether  despised.  Who  need  fear  them? — who  regard 
them  ? — 0  rihg  avSpiimv,  the  Son  of  Man)  He  had  just  now  said, 
Me  and  My  words,  not  the  Son  of  Man  and  His  words ;  but 
now  He  does  not  say,  /,  but  the  Son  of  Man,  which  appellation 
has  a  peculiar  connection  with  His  glorious  and  visible  Advent. 
Luke  ix.  26. — snaig'/uvSrigiTai,  shall  regard  as  an  object  of  shame) 
with  good  reason  :  and  so  shall  not  acknowledge  as  His,  but 
shall  put  away  from  Him. — roD  nar^J?,  the  Father)  Therefore  His 
glory  is,  as  of  the  Only-begotten  of  the  Father,  John  i.  14. — 
/A£r<i  ruv  ayyeXuv  ruv  ayiiuv)  This  is  the  Greek  reading,  and  that 
of  the  Goth.  Version,  etc.     See  App.  Crit.  Ed.  ii.  on  this  pas- 

'  The  true  Husband  and  Bridegroom  of  the  Church. — Ed.  and  Tbansl. 


St  MARK  IX.  1-11. 


6»S 


sage.     O  what  shame  !     To  be  regarded  as  an  object  of  shame 
in  the  presence  of  God  the  Father,  of  Christ,  and  of  angels  ! 


CHAPTER  IX. 

1.  'Ev  Svmfisi,  with  power)  Rom.  i.  4;  2  Cor.  xiii.  4. 

2.  Kar  Idlav,  apart)  In  antithesis  to  the  people  [viii.  34J. — 
fioiiov;,  alone)  In  antithesis  to  the  nine  remaining  disciples. 

3.  Xiiiv,  snow)  The  production  of  nature. — Xeuxcimi,  make 
white)  the  effect  of  art. 

4.  ^iv,  with)  The  appearance  of  Moses  had  been  less  antici- 
pated by  the  disciples  than  that  of  Elias,  ver.  11. 

5.  Kal  mi^du/jbiv,  and  let  us  make)  So  also,  and  let  us  make,  Luke 
IX.  33.  Kal,  and  so  therefore,  represents  the  alacrity  of  mind  on 
the  part  of  Peter  :  or  else  the  particle  is  that  of  the  EvangeHsts, 
who  join  together  two  short  speeches  of  Peter ;  comp.  xai,  ch. 
iii.  22  ;  Luke  vii.  16,  or  even  Matt.  viii.  13;  John  xiii.  13. 

6.  Tl  XaXj^aai)  So  the  LXX.,  yiviiexotirtg  rl  Toiijecci  'igpafiX,  1 
Chron.  xii.  32,  where  also  some  have  made  a  subjunctive  of  the 
optative. — 'ixpo^oi)  stricken  with  fear,  and  that  a  mild  kind  of 
fear ;  for  otherwise  Peter  would  not  have  wished  to  remain  there. 

[7.  AuroD  axoiiTi)  Hear  ye  Him  :  viz.  Jesus.  For  Moses  and 
Elias  had  by  this  time  disappeared. — ^V.  g.J 

8.  'Ef  a«iia)  This  is  an  adverb  often  found  in  the  LXX. — fuS' 
lauruv,  with  themselves)  because  He  was  still  about  to  suffer. 

10.  'Exparntav,  they  laid  hold  of)  They  received  with  atten- 
tion, and  did  not  treat  with  neglect. — t!  kn,  what  is)  They  did 
not  so  much  feel  difficulty  respecting  the  thesis  [the  position  or 
conclusion],  as  they  did  respecting  the  hypothesis  [the  founda- 
tion or  assumption  on  which  the  conclusion  was  made  to  rest], 
[/n  fact,  to  those  who  had  no  idea  that  Christ  must  die,  any  dis- 
course concerning  His  resurrection  seemed  out  of  place. — V.  g.] 

11.  "Oti  Xsyovdiv,  they  say)  An  interrogation  by  implication.' 
[rpuTov,  first)  before  that  the  great  and  terrible  day  of  the  Lord 
shall  come,  Mai.  iv.  5.     The  disciples  appear  to  have  supposed, 

'  'Or/,  for  Tl  on,  is  often  found  in  LXX.    See  Mark  ii.  16.— Ed.  and  TBANSli. 


536  ST  MARK  IX.  12-15. 

that  it  was  to  be  on  that  day  that  the  resurrection,  even  as  of 
all  the  dead  of  every  class,  so  also  of  Christ,  since  even  He  must 
die,  would  take  place ;  and  that  it  is  for  that  reason  the  exceed- 
ingly long  silence  is  imposed  on  them. — V.  g.] 

12.  eJVev,  told)  In  this  discourse,  Jesus  acts  as  a  president 
would  in  a  discussion,  allowing  its  just  weight  to  the  argument 
of  the  opponent,  and  then  meeting  it  fiilly  in  His  reply.— r^wroi', 
iirs£)  This  is  construed  with  coming,  lX6iiv,  and  with  restoreth, 
airoxahdrani,  although  in  the  preceding  verse  it  is  joined  with 
come,  iXSiTv,  only.  For  so  ahoforti/  years  is  construed  in  a  double 
connection,  Heb.  iii.  9  [Tempted  and  Saw  My  works  forty  years], 
17  [was  He  grieved  forty  years]. — amxaSigT^,  restoreth)  The  pre- 
sent indefinite,  as  in  Matt.  ii.  4. — xal  ^Zg,  and  how^)  ^hat  is,  the 
expectation  of  Elias  as  a  restorer  of  all  things,  and  the  Scripture 
concerning  the  death  of  the  Messiah,  seems  to  you  as  not  capable 
of  standing  together  [seem  irreconcileable]  :  but  yet,  for  all  that, 
they  do  stand  together. — iVa,  in  order  that)  Because  it  was 
written,  therefore  He  was  bound  to  suffer. — s^oubimSfj,  be  set  at 
nought)  Isa.  liii.  3.  To  reason,  the  restoration  of  all  things  seems 
not  possibly  compatible  with  this  setting  at  nought. 

13.  "Or;  xal)  xai,  even. — alrp,  to  him)  to  Elias.  See  by  all 
means  Matt.  xvii.  12. — xaiiif,  even  as)  Refer  this  to  is  come. 
He  intimates,  that  the  coming  of  Elias  rests,  not  upon  the 
opinion  of  the  Scribes,  but  on  a  prophecy  of  Scripture,  which 
was  less  known  to  the  disciples.  Nor,  however,  is  this  not  also  to 
be  referred  to,  they  have  done  unto  Him  whatsoever,  etc.  For  our 
Lord  quickly  followed  after  the  forerunner ;  therefore  the  fore- 
runner made  room  for  Him,  being  quickly  taken  out  of  the  way. 

14.  Uipl  aurov's,  about  them)  They  were  still  labouring,  though 
alone. 

15.  'E^iba/i^fjdri,  were  greatly  amazed)  They  were  affected  by 
the  glory,  even  though  they  knew  not  what  had  taken  place  on 
the  mountain  ;  comp.  ch.  x.  32  ;  Luke  xix.  11 ;  also  Exod.  iv. 

'  Engl.  Ver.  has  no  interrogation  at  ver.  12,  but  seems  to  mean  (  Ye  should 
know)  how  it  is  written  of  the  Son  of  Man,  that  He  must  suffer,  etc.  Laclim. 
puts  an  interrogation  at  oiuifimnv ;  and  so  in  Vulg. :  and  (yet)  hym  is  it 
written  concerning  the  Son  of  Man  9  (It  is  written)  that  He  must  suffer, 
etc.  Tisch.  puts  the  interrogation  at  IJoi/Sss^tfji;  and  (yet)  how  is  it  written 
conr^ming  the  Son  of  Man,  that  He  must  suffer,  etc.  ? — Ed.  and  Tbansl. 


ST  MARK  IX.  16-23.  fi37 

14,  xxxiv.  29,  30.  [You  may  readily  perceive  that  there  follows 
upon  secret  communion  with  God  a  greater  leaning  on  the  part  of 
men  towards  you. — V.  g.J — vpogrp'e^ovrig,  running  up  to)  eagerly. 
— ^awa^ouro,  began  saluting)  with  joy. 

16.  Aurois,  them)  This  is  not  reciprocal  in  the  present  in- 
stance, but  is  to  be  referred  to  the  disciples,  ver.  14. 

17.  Efs,  one)  Neither  the  Scribes  nor  the  disciples  were  ven- 
turing to  speak. 

18.  KaraXd,j3ri,  he  taketh  him)  The  term  [demoniacal]  posses- 
sion, seems  too  narrow  to  express  the  idea  here. 

20.  'Uiiv)  Others  read  tihv,  which  is  to  be  referred  to  •rvsC/ia. 
Comp.  Heupelii  annot.  on  Mark,  p.  230.  'ihijv  remains  the  esta- 
blished reading,  i.e.  the  boy  seeing  Him,  viz.  Jesus :  and  the  con- 
struction is  conveniently  analysed  and  explained  by  Hyperbaton,^ 
and  seeing  Him  and  falling,  etc. ;  wherein  the  straightway,  etc.. 
Interrupts  the  construction  the  less  violently,  inasmuch  as  it  is 
all  the  same  as  if  he  were  to  say,  forthwith  he  was  torn  by  the 
spirit.     A  similar  figure  of  speech  occurs,  ch.  iii.  17. 

21.  Ka/,  and)  Jesus  acted  wisely,  in  interposing  a  delay. 

22.  Ti  mp)  This  noun  is  without  a  plural :  otherwise,  as 
'xibara,  SO  mpa,  might  have  been  said  in  this  passage :  but  the 
place  of  the  plural  is  supplied  by  the  article. — ha  avoXieri,  that  it 
might  destroy)  either  because  it  was  promising  itself  power  even 
over  the  dead  body  of  the  possessed,  or  else  lest  it  should  be  cast 
out  by  Jesus :  for  otherwise  it  would  gladly  have  remained  in 
a  human  body.  It  had  not  the  power  of  itself  to  destroy  a  man 
without  water  or  fire. 

23.  TJ,  ii  bximeai  irisnvgai,  this  (the),  if  thou  canst  believe)  The 
expression  of  the  man,  if  Thou  canst  do  anything,  ver.  22,  is 
given  back  in  reply  to  him.  The  father  seems  to  have  been 
offended  at  the  disciples ;  ver.  18,  at  the  end.  Ti  is  nominative, 
and  stands  in  apposition  with,  If  thou  canst  believe.  The  predi 
cate  is  the  verb  is,  to  be  understood,  as  in  Phil.  i.  22.  This,  if 
thou  canst  believe,  is  the  thing  [the  point  at  issue]  :  this  is  the 
question. — 'jravra,  all  things)  in  antithesis  to  anything,  in  if  Thou 

'  Words  transposed  contrary  to  the  ordinary  and  natural  construction : 
yimyx,*!/  ainh  (the  boy)  irpos  ccvtoii  (Jesus) ;  xal  iiaii  (the  boy)  ain-ou 
(Jesus),  ivMa;  to  -rriievftit  U'lra.poi.^iii  ccMn  (the  boy) ;  xal  ■Trtauii  (the  boy), 
etc Ed.  and  Tkansl. 


53?  ST  MARK  IX.  24    31. 

canst  do  anything,  ver.  22. — Tw  •nersvovn,  to  1dm  that  believeth) 
Faith  on  the  part  of  man,  as  an  instrument,  adapts  itself  to  the 
Divine  omnipotence,  so  as  to  receive,  or  even  to  act.  [This  is  the 
dative  of  advantage. — ^V.  g.J  ♦ 

24.  Bo^ki  /jiou  1-5)  amerla,  help  Thou  mine  unbelief)  by  remov- 
ing mine  unbelief:  or  else  by  healing  my  son,  even  though  I 
have  not  sufficient  faith.     Comp.  the  help,  /So^^^jirov,  ver.  22. 

25.  As,  bu{)  Jesus  everywhere  avoided  a  din. — axaSdpru 
— akaXov — xoipov,  unclean — dumh — deaf)  The  spirit  made  the 
wretched  boy  be  so,  or  else  even  the  spirit  itself  was  so  [unclean, 
dumb,  and  deaf]. — lyii  go!  kmraegu,  I  charge  thee)  I,  in  antithesis 
to  the  disciples,  who  had  not  been  able  to  cast  out  the  demon  : 
the  disciples  themselves  say,  we,  ver.  28  [Why  could  not  we  cast 
liim  out?].  This  illustrates  the  great  power  of  the  Lord.  The 
spirit  was  only  the  more  exasperated  to  fury  by  the  inability  of 
the  disciples. — fitjxiti,  no  more  any  longer)  Those  who  in  the  be- 
ginning of  life  have  undergone  continued  adversities,  sometimes 
receive,  as  it  were,  a  greater  privilege  as  to  the  rest  of  their  life. 
— ileixerji,  enter  into)  The  spirit  would  have  wished  to  enter 
again  into  him. 

26.  Kpd^av,  having  cried)  although  it  would  have  preferred, 
m  the  present  case,  to  have  been  altogether  dumb. — tfTapagav, 
having  rent)  In  the  vouchsafing  of  the  Divine  aid,  the  body  of 
man  is  not  always  handled  softly.  A  violent  going  out  was  the 
sign  of  a  more  permanent  deliverance. 

27.  "Uyiipiv,  raised  him  up)  A  new  part  of  the  miracle. 

28.  °Ori)  HD?  LXX.  render  on,  Isa.  Iviii.  3  ;  1  Chron.  xvii.  6. 

29.  Avmrai,  can)  That  is,  by  no  means  can  you  cast  out  this 
class  of  enemies,  save  with  the  accompaniment  of  prayer  and 
fasting. 

30.  YlapempeiovTo,  they  were  passing  by)  not  through  the  cities, 
but  going  past  [passing  byl  them.— oix  likXiv,  im  ng  yvSi,  He 
would  not  that  any  should  know)  Hence  may  be  inferred  the 
reason,  why  the  Saviour  sometimes  forbade  Himself  to  be  spoken 
of  abroad,  whilst  at  other  times  He  did  not  forbid  it :  ver.  31.^ 

31.  'Edldasxiv,  He  was  teaching)  Not  merely  in  a  few  words, 

1  Implies  that  His  reason  in  the  former  case  was,  that  He  did  not  wish 
to  hurry  forward  His  crucifixion  before  the  due  time. — Ed.  and  Traksl. 


ST  MARK  IX.  32-37.  639 

which  would  be  sOon  spoken,  whilst  they  and  He  were  re- 
tired apart ;  but  according  to  a  determined  plan.— yAf,  for)  It 
was  not  the  time,  in  which  others  [besides  the  disciples]  could 
hear  His  words  as  to  the  passion  of  the  Messiah. — 'rapadliorai, 
is  delivered  up)  The  present :  it  is  already  being  plotted  [medi- 
tated] that  He  be  delivered  up.  Comp.  John  vi.  70,  71. — 
ATOTiravkls,  after  having  been  killed)  This  word  is  emphatic  :  so 
[dependent  on  the  event],  if  He  shall  be  killed,  He  shall  rise 
again. 

32.  'Epo^oDiTo,  Thei/  were  afraid)  They  ask  questions  of 
Jesus  more  readily  concerning  anything  whatever,  ver.  28,  than 
concemilig  flimself.  So  it  generally  happens,  even  among  in- 
timates. 

33.  'Eii  rri  olxlcf,  in  the  house)  A  change  having  in  some  degree, 
simultaneously  with  the  change  of  place,  taken  place  in  their 
state  of  feeling,  which  had  been  rather  excited  whilst  in  "  the 
way."  [Comp.  Matt,  xviii.  1,  note]. — t1,  what)  We  must  render 
an  account  of  all  things. 

34.  'Eir/wTwv,  they  were  silent)  A  circumstance,  which  did  not 
seem  bad  in  itself  at  the  time,  appears  in  its  true  character  such 
as  it  really  is,  when  it  is  referred  to  the  judgment  of  God  and  the 
knowledge  of  Jesus  Christ. — /al^uv,  the  greater)  in  virtue  [or 
powerl  now ;  and  therefore  about  to  be  the  greater  in  dignity. 

35.  Kadlsag,  ifuvriai,  roi)s  Swdixa,  sitting  down,  He  called,  the 
Twefoe)  solemnly. — 'ig^ans — didxovog,  the  last — servant)  These  two 
words  differ.  He  who  is  the  last  is  not  by  that  very  fact  proved 
to  be  a  servant.  Therefore  the  lerai  has  rather  this  force,  he 
ought  to  be,  than,  he  shall  be,  by  way  of  punishment.  For  a  ser- 
vant [ministerl  implies  something  of  a  voluntary  character. 

36.  'Ev  ^iirw  auTuv,  in  the  midst  between  Himself)  and  His 
disciples :  as  appears  by  comparing  Luke  ix.  47,  6y  Himself 
[He  set  the  child  by  Him].— ei-ayxaX/o-a/iEMs,  having  embraced 
him  in  His  arms)  Symbolical  of  the  intimate  union  between  Him 
and  such  children.  Comp.  ver.  37  ;  ch.  x.  16.  By  that  very  act 
He  conferred  grace  on  the  little  one  [and  how  great  was  the  sweet- 
ness, with  which  the  child  was  thereby  bedewed,  is  not  hard  to  un- 
derstand.—V.  g.].  So  dear  to  Him,  doth  He  teach  us,  that  the 
lowly  are. 

37.  Tuv  roioiiTuv,  of  such)  Little  children  ;  also  those  who  are 


«40  ST  MAEK  IX.  38-41. 

such  in  heart. — J/is,  Me)  Who  "  am  lowly  in  heart." — oux  i/ii,  not 
Me)  That  is,  his  act  of  reception  does  not  terminate  with  this. 
[T^'^ai  a  difference  there  is  between  a  little  child  and  the  Supreme 
God  !     Yet  they  are  joined  together  through  Christ. — V.  g.] 

38.  '  AvixplSri,  answered)  The  connection  of  the  words  of  John 
with  the  preceding  words  of  Jesus  is  manifold.  The  power  of 
the  name  of  Chiist  is  asserted  in  the  words  of  both,  ver.  37,  38,  41. 
The  disciples  had  previously  discussed  with  one  another,  which 
among  them  should  be  the  greater :  now  they  are  made  to  per- 
ceive, by  the  teaching  of  our  Lord's  words,  that  they  are  not 
even  to  despise  others.  If  Christ,  and  faith  in  Him,  has  place 
in  little  children  [of  whom  not  even  the  one,  of  whom  mention  is 
made  in  ver.  36,  was  following  Jesus. — V.  g.],  it  might  also  have 
place  in  that  person,  whom  they  had  forbidden.  Hence  there  is 
manifested  the  moderation  of  John  and  his  candour:,  he  seems 
to  have  carried  this  doubt  for  some  time  in  his  breast,  until  he 
could,  at  a  suitable  opportunity,  bring  it  forward. — ii/j.Tv — ti/iii, 
us)  The  apostles,  in  subordination  to  Thee. 

39.  M))  xtaXvsTi,  forbid  him  not)  Let  them  give  heed  to  these 
words,  who  tie  down  spiritual  gifts  to  a  canonical  succession. 
Forbid  not,  if  there  should  meet  you  again  either  that  same 
person,  or  another  like  him. — rayjj,  hastily)  For  the  soul  is 
secured  against  doitag  so  by  the  sense  of  [His]  miraculous  power. 
[After  the  lapse  of  some  interval  of  time,  it  may  be  possible  to 
happen. — ^V.  g.] 

40.  'T/iwn — ifiuv,  you — on  your  part)  Comp.  ver.  foil.,  Matt.  xii. 
27.  Jesus  spake  in  the  first  person  plural  as  to  external  things ; 
Luke  xxii.  8  ;  xviii.  31 :  but  not  so  as  to  the  internal  principles 
of  His  kingdom  [John  xx.  17].  He  thus  gently  corrects  the 
we — MS  of  ver.  38.' — 'isTiv,  is)  He  is  speaking  of  those  who  under- 
take something  for  Christ's  sake. 

41.  "Os,  who)  Jesus,  after  that  He  has  satisfied  the  reverently- 
proposed  difficulty  felt  on  the  part  of  John,  returns  to  the  former 
subject. — yap,  for)  All  things  are  accepted,  whereby  help  is 
ministered  to  you,  even  the  smallest  things. 

[Ver.  42.  xal,  and)  After  the  reply  has  been  given  to  John, 

'  Lachm.  agrees  with  Beng.  in  reading  vftai/ — ifftZu  here,  ver.  40,  with 
ADGaic  Vulg.     But  Tisch.   ijftuv—^ifiuii  with   BCA   Memph. — Ed.  and 

TftANSL. 


ST  MARK  IX.  43-49.  641 

the  former  discourse  is  continued.  So  ver.  42  coheres  with  ver. 
37.— V.  g.]—!tip',xiirai,  is  hanged  about)  The  present  of  the  in- 
dicative has  here  an  emphasis. 

43,  45,  47.  ElesXhTv,  to  enter)  Thrice  put ;  to  which  there 
stands  in  antithesis,  once,  A-riXkn,  to  go  away  into  hell,  ver.  43 ; 
and  twice,  /Sx^fl^va,,  to  be  cast,  ver.  45,  47.— e/'s  ri  np  ri  ^o-iSem^^ 
thejlre  that  cannot  be  quenched)  So  ver.  45  ;  and  with  a  httle 
variation,  ver.  47. 

44,  46,  48.  'Omu,  where)  A  most  weighty  repetition.  The 
allusion  is  to  the  carcases,  which  are  the  food  either  of  worms, 
or  of  the  funeral  pile.  TTie  worm  expresses  corruption  ;  but  this 
corruption  is  eternal,  2  Thess  i.  d.—gxiiXr,^,  the  worm)  Of  the 
soul. — aiiTuv,  their)  It  is  not  expressed  in  Mark  to  what  this  word 
is  to  be  referred.  Therefore  it  is  a  quotation  from  Isaiah.^— oi 
TiXivT^,  dieth  not)  The  present.— «rD/>,  the  fire)  of  the  body.  Here 
we  are  to  supply  alruv,  their. — oi  a^imrai,  is  not  quenched)  Ei- 
ther because  it  surely  [certo]  blazes  [is  kindled]  ;  comp.  2  Kings 
xxii.  17  :  or  because  it  blazes  [burns]  without  rest  day  and  night, 
Eev.  xiv.  11,  XX.  10,  and  for  ever;  see  the  same  passage.  An 
alternation  of  torments,  with  respect  to  the  degrees  of  torment, 
may  be  inferred  from  Isa.  Ixvi.  23,  24  :  but  yet  the  torments  shall 
be  imceasing.^ 

47.  BoLgiXelav  rou  ®ioiJ,  the  kingdom  of  God)  Previously  He  had 
twice  said  instead,  life :  but  the  mention  of  the  kingdom  of  God, 
and  of  lifej  is  especially  appropriate  in  connection  with  tlie  eyes. 
John  iii.  3  [see  the  kingdom  of  God"],  36  [everlasting  life — ^not  see 
lifel :  comp.  the  parallel.  Matt,  xviii.  9  [enter  life  with  one  eye']. 

49.  Xl&g,  every,  all)  Every  \a,ll\  is  here  put  without  the  noun 
being  added.  Some  have  supplied  afrog,  bread;  others,  avSpuvoi, 
man.  They  seem  to  have  felt,  that  it  is  hardly  in  accordance  with 
usage,  that  irag,  all  or  every,  should  be  put  thus  absolutely  in 
the  masculine.  For  where  it  seems  to  be  put  absolutely,  the 
determining  of  the  subject  is  left  to  be  sought  [gathered]  from 
the  predicate.     Matt.  xiii.  19,  •ravros  aKodovrog  rh  Aoyov,  when  any 

^  Ch.  Ixvi.  24,  which  furnishes  the  reference  of  the  xvTau  here  in  Mark : 
"the  men  that  have  transgressed  against  me." — Ed  and  Tkansl. 

^  Tischend.  omits  this  whole  ver.  44,  with  BCLA  Memph.  Lachm.  retains 
it,  with  AD  abed  Vulg.  Iren.  165  [abed  Iren.,  however,  read  the  future  for 
the  present,  teAsi/t*,  afiii/uvTxil — Ed.  and  Transl 


542  ST  MARK  IX.  49. 

(hearer)  heareth  the  word,  etc. ;  Luke  vi.  40,  KaTtjpngfievo;  Se  ira;, 
X.T.X.,  every  (disciple)  if  he  shall  be  perfected,  shall  be  as  his 
teacher ;  [Luke]  xvi.  16,  was  th  a'jTriv  ^lal^erai,  every  one,  who 
employs  violence,  by  the  employment  of  violence  enters  into  the 
kingdom  of  heaven  :  John  ii.  10,  Every  man  (who  hath  a  mar- 
riage-feast, and  sets  forth  wine)  sets  forth  first  the  good  wine. 
Phrases  of  this  kind  are  to  be  met  everywhere.  So  in  this 
passage.  Every  one,  who  shall  be  salted  at  all,  shall  surely  he 
salted  with  fire.  But  we  will  explain  the  idea  of  the  passage  a 
little  more  fully.  It  stands  in  position  midway  between  the 
words  concerning  the  fire  which  is  not  quenched,  and  the  words 
concerning  salt  and  its  goodness.  There  are  therefore  three 
degrees :  to  be  salted  with  salt ;  to  be  salted  with  fire  ;  to  be  cast  into 
the  fire  that  never  shall  be  quenched.  The  first  degree  is  the  most 
desirable  :  the  third  is  the  most  bitter  of  the  three  :  the  second 
is  intermediate,  corresponding  with  the  third  in  the  mention  of 
the  fire  (which  in  this  passage  is  more  often  spoken  of  by 
Homonymy,  i.e.,  the  calling  of  things  that  differ  in  nature  by  the 
same  name  by  analogy  [Append.],  as  in  Matt.  iii.  10,  11,  12), 
whilst  it  has  a  closer  correspondence  with  the  first  in  the  men- 
tion of  the  salting.  Salting,  which  is  a  process  most  natural  and 
suitable,  is  effected  by  means  of  salt :  this  salt  implies  the  Divine 
discipline,  gently  training  us  to  the  denial  of  self,  and  to  the  cul- 
tivation of  peace  and  harmony  with  others.  They  who  are  thus 
salted  become  thereby  a  sacrifice  pleasing  to  God,  the  type  of 
which  [spiritual  sacrifice]  existed  in  the  Levitical  sacrifices ; 
Lev.  ii.  13.  They  who  shrink  fi"om  and  evade  the  salting  by 
salt,  are  salted  by  fire  (for  even  salt  has  in  it  the  power  of  burning, 
Deut.  xxix.  23  ;  and  again,  in  turn,  that  there  is  in  natural  fire 
the  power  also  of  salting,  is  shown  even  by  flesh  that  is  roasted  ; 
and  in  Plutarch,  fire  is  said  to  be  roiv  ridugfidruv  apiarov  xal  i^SiSTov, 
the  best  and  sweetest  of  modes  of  sweetening  or  seasoning) ;  i.e. 
according  to  what  approaches  most  closely  in  analogy,  they  are 
salted  by  a  Divine  discipline  of  a  severer  kind,  lest  through  the 
stumblingblock,  occasioned  by  the  hand,  the  foot,  or  the  eye 
waxing  stronger,  they  should  go  on  to  the  fire  that  cannot  be 
quenched.  Therefore  the  connection  and  the  idea  of  the 
passage  stand  thus :  Without  a  moment's  delay,  and  casting 
aside  all  self-indulgence,  meet  and  counteract  the  stumbling- 


ST  MARK  IX.  50.  US 

block  occasioned  by  the  hand,  the  foot,  or  the  eye ;  for  otherwise 
it  will  thrust  you  on  into  hell,  and  hell's  eternal  fire.  For  every 
one,  who  is  about  to  be  salted  in  any  way,  and  who  is  by  that 
salting  to  be  snatched  from  the  eternal  fire,  shall  be  salted,  if 
not  by  salt,  the  milder  remedy,  but  by  fire,  the  more  severe  cure, 
yet  still  in  this  Ufe  [shall  be  so  salted,  not  in  the  life  to  come]  - 
and  every  sacrifice  shall  be  salted  with  salt,  which  is  a  most 
lenient  and  excellent  kind  of  salting.  Therefore  submit  to 
[admit  within  you]  and  have  this  salt,  so  that,  every  stumbling- 
block  [occasion  of  offence]  having  been  laid  aside,  peace  may 
flourish  among  you.  You  are  certainly  about  [you  are  sure] 
to  have  to  experience  the  salt  and  the  fire  :  see  that  ye  require 
to  undergo  [defangamini,  perform]  as  lenient  a  salting  as  pos- 
sible.— aXisSfiiiTai,  shall  he  salted)  The  future  :  by  which  there 
is  intimated  the  commandment  as  to  the  sacrifices  of  the  Old  Test, 
[which  was  couched  in  the  future,  Lev.  ii.  13],  as  also  their 
typical  bearing  in  reference  to  the  sacrifices  of  the  N,ew  Test. — 
xai  <!taga.  Suala,  &X!  a,Xis6^<fsra.i)  This  is  extant  in  Lev.  ii.  13,  xai 
TOK  dZpov  Sveta;  bfiSiv  aXi  akig^nserai.  Hence  the  sentiment  in  the 
former  clause  of  the  verse  is  inferred,  irai  y&p  'jrvpl  aXieS.,  which 
is  more  universal,  inasmuch  as  the  being  salted  with  salt  is  now 
in  fine  added  as  if  in  the  way  of  exception  [qualification]  to  dvglag, 
with  the  limitation  standing  in  apposition  [i.e.  shall  be  salted  with 
salt,  in  apposition  to  and  qualifying  the  more  universal,  shall  hj 
salted  with  fir  e\. 

50.  -KaXh,  good)  Salt.  For  all  other  foods  are  seasoned  by  it. 
—Ian  &  rh  aKag,  but  if  the  salt)  In  this  passage  the  disciples 
themselves  are  called  "  the  salt,"  inasmuch  as  being  imbued 
[endued]  with  the  salt  themselves,  and  salting  the  world.— 
amXov,  saltless  [insipid])  so  as  to  have  no  pungency.  Pride 
[referring  to  ver.  33  34,  the  dispute  about  who  should  be 
greatest]  most  especially  makes  men  saltless  [savourless]. — alrh, 
itself  [the  very  salt])  having  lost  its  primary  quality.— e;)i£r£, 
have  ye)  To  have  '  fire,'  is  not  within  human  ability :  therefore 
it  is  not  said,  have  fire.  But  he  who  is  imbued  with  the  fire  is 
desu-ed  to  have  salt. — h  lavroTg,  in  yourselves)  In  antithesis  to, 
among  one  another,  h  &Xkr,Xo,i.  The  former  duty  is  in  regard  to 
ourselves  ;  the  second,  towards  others.— a'Xas)  The  singular,  or 
else  the  plural  from  aX:.     The  salt  is  that  of  self-mortification, 


SiA  ST  MARK  X,  1-16. 

whereby  pride  is  destroyed. — xal  elpriviviTe,  and  have  peace)  or  else, 
ye  shall  have :  comp.  ver.  34 :  viz.  by  removing  a  puffed  up 
spirit,  which  is  the  source  of  quarrels  [ver.  33,  34]. 


CHAPTER  X. 

I.  Kat  Ixiiiiv  avagToa;,  and  Ivxving  arisen  from  thence)  The 
antithesis  is  not  so  much  to  Capernaum,  where  He  had  taught 
sitting,  ch.  ix.  33,  35,  as  to  Galilee,  ix.  30. — ha,  roZ)  See  App. 
Crit.  Ed.  ii.  on  this  passage.' — iig  iluhi,  as  He  had  been  wont) 
The  habitual  acts  of  Jesus  are  well  worthy  of  observation :  Luke 
iv.  16. 

5.  "^ypa.-^iv,  wrote)  viz.  Moses,  the  writer  of  the  Pentateuch  : 
ch.  xii.  19. 

6.  'A.eyr\i  xTieius,  from  the  beginning  of  creation)  Therefore 
there  was  not  any  creation  anterior  to  the  creation  described  in 
the  beginning  of  Genesis. 

[9.  '  O  &Bbg — av^fciimc,  God — man)  Whatsoever  God  doeth  and 
ordaineth,  it  is  man's  part  to  regard  as  an  established  principle. 
It  is  an  impiety  to  accept  as  authoritative  what  God  rejects ;  oi 
to  approve  of  what  God  censures. — V.  g.] 

[10.  lia.Xiv,  again)  The  Saviour  had  given  the  reply  which 
follows  to  the  Pharisees,  Matt.  xix.  9  ;  but  the  disciples,  by  re- 
peating the  question,  called  forth  a  repetition  of  the  same  reply. 

-V.  g.] 

II.  'Et  aliTtiv,  against  her). 

13.  'A-^rirai,  should  touch)  A  modest  request. 

14.  'Hyavdxrriss,  was  much  displeased)  on  account  of  the  ob- 
struction thrown  in  the  way  of  His  love  by  the  disciples. — roiolrm 
kerb,  of  such  is)  Of  such  as  these,  it  is  [to  such  belongs]  the 
privilege  to  receive  the  kingdom  of  God,  ver.  15. 

15.  "Os  Idi',  whosoever)  This  He  did  to  mark  His  disapproval 
of  that  very  feeling,  by  which  the  disciples  were  moved  to  put 

'  Kai  iripoiv  is  the  reading  of  BC  corrected  later,  L,  Memph.  But  DGA 
5c  Vulg.  omit  the  x«i.  Eec.  Text  with  A  reads,  5/a  toD  ■sripa.v. — Ed.  and 
Tkansl. 


ST  JfAUK.  X.  lfi-I8.  545 

away  the  infants  from  Him. — Si^tjrai,  shall  receive)  for  it  is 
offered  [to  allj. — if  wa/S/ov,  as  a  little  child)  receives  :  for  it  re- 
ceives the  kingdom  in  very  denfl, 

16.  Ka/',  and)  He  did  more  than  He  was  asked,  ver.  13. 
[siiXoys/  aura,  He  blessed  them)  By  that  very  act  conferring  on 
them  the  blessings,  which  He  afforded  to  adults  by  the  media- 
tion of  the  word. — V.  g.] 

17.  ' ExTopeuofisvov  auroij,  as  He  was  going  forth)  from  the  house, 
ver.  10. — 'jpoa&pa.f/.ujv)  The  Vulg.  has  procurrens,  as  if  it  had  the 
reading  Tpodpa/iiiv.^  This  man  was  at  all  events  impelled  by  a 
remarkable  degree  of  earnestness.  He  seems  to  have  been 
eagerly  waiting  for  the  Saviour's  coming.  [^Sudden  impulses  of 
this  kind  oftentimes  by  and  by  grow  languid. — V.  g.J — yovuirsrjjffas, 
falling  at  His  knees)  He  must  therefore  have  felt  great  ardour. — 
iToiTiea,  shall  I  do)  Those  who  are  in  spirit  little  children,  receive 
not  the  kingdom  of  heaven  by  doing  :  ver.  15. 

18.  Efen,  He  said)  The  Lord  replies,  I.  To  the  remarkable 
title  which  the  young  man  had  addressed  to  Him  :  H.  To  the 
question  which  he  proposed. — ri  Ms  Xiyug  aya^h ;  why  callest  thou 
Me  good'?)  There  were  many  things  in  Jesus,  viewing  Him 
merely  externally,  by  reason  of  which  the  ignorant  would  not 
form  the  best  opinion  concerning  Him  :  John  i.  47  ;  Matt.  xi. 
6,  19  ;  Isa.  liii.  2,  etc.  Moreover  also  He  did  not  rest  on  Him- 
self, but  ever  referred  Himself  wholly  to  the  Father.  He  acted 
the  part  of  a  traveller  and  a  pilgrim  in  the  world ;  and  in  that 
condition,  in  which  the  Psalms  describe  Him  as  wretched  and 
needy,  He  was  ever  aiming  towards  the  eternal  good  and  the 
eternal  joy,  concerning  which  this  youth  was  enquiring.  Ps. 
xvi.  2,  5,  etc. :  My  goodness  [extendeth  not  to  thee,  Engl.  V.]  is  not 
independent  of  thee.  Comp.  John  xiv.  28,  xvii.  5 ;  Heb.  v.  8,  9, 
ix.  12.  He  did  not  "  know  Himself  according  to  the  flesh ;" 
as  Augustine  preaches  [distinctly  states],  1.  i.  de  Doctr.  Christ., 
c.  34.  For  good,  ayaihg,  properly  applies  to  one  blessed.'  The 
young  man  was  seeking  with  [by  appHcation  to]  Jesus  happi- 

'  So  also  a:  '  praecurrens '  in  S  .•  '  adcurrit,'- <;?.  A  has  /Sou  ris  i^'hoimo', 
irpavhpupt.uv, — Ed.  and  Transl. 

'  Beatum,  a  term  appropriate  in  the  full  sense  only  to  God. — Ed.  and 
Tbansl. 

VOL  I.  M  M 


548  ST  MARK  X.  19-21. 

ness,  in  a  too  pure  [unalloyed]  sense.  Jesus  Informs  Him  that 
he  will  not  find  this  with  Him :  Comp.  Luke  ix.  57,  etc. 
Nevertheless  He  does  not  say,  I  am  not  good :  but,  Why  dost 
thou  call  Me  good  ?  Just  as  in  Matt.  xxii.  43,  He  does  not  deny, 
that  He,  the  Son  of  David,  is  at  one  and  the  same  time  also  the 
Lord  of  David.  God  is  good :  there  is  no  goodness  without 
Godhead.  The  young  man  perceived  in  Jesus  the  presence  of 
goodness  in  some  degree ;  otherwise  he  would  not  have  applied 
to  Him  :  but  he  did  not  perceive  it  in  its  full  extent ;  otherwise 
he  would  not  have  gone  back  from  Him.  Much  less  did  he 
perceive  [recognise]  His  Godhead.  Wherefore  Jesus  does  not 
accept  from  Him  the  title  of  goodness  without  the  title  of  God- 
head (Comp.  the  "Why  call  ye  me.  Lord,  Lord,"  Luke  vi.  4€)  : 
and  thereby  vindicates  the  honour  of  the  Father,  with  whom 
He  is  one.  See  John  v.  19.  At  the  same  time  He  darts 
[causes  to  enter]  a  ray  of  His  omniscience  into  the  heart  of  this 
young  man,  and  shows  that  the  young  man  has  not  as  yet  the 
knowledge  concerning  Himself,  Jesus  Christ,  worthy  of  so 
exalted  a  title,  which  otherwise  is  altogether  appropriate  to  Him. 
Wherefore  He  does  Inot  say.  There  is  none  good  save  one,  that  is, 
My  Father;  but.  There  is  none  good  save  one,  that  is,  God. 
Often  our  Lord  proportioned  [qualified]  His  words  to  the  capa- 
city of  those  who  questioned  Him,  John  iv.  22.  So  a  war- 
like commander,  of  noble  birth,  might  answer  to  a  person,  who 
knew  not  his  noble  birth,  though  knowing  the  fact  of  his  being 
a  commander,  Why  do  you  call  me,  a  gracious  lord?  Jesus 
manifested  His  goodness  to  the  disciples,  Luke  x.  23 ;  Kom. 
xiv.  16. 

19.  OTSag,  thou  knowest)  Why  dost  thou  ask.  What  shall  I 
do  ? — firi  a.'josrsp^Sijg,  defraud  not)  by  covetousness,  Exod.  xx.  17.^ 
The  same  verb  occurs,  1  Cor.  vi.  8  :  see  note. 

20.  AiSa.ex.aXt,  Master)  The  young  man  now  repeats  the  noun 
[title  of  address]  without  the  epithet  [good].  And  yet  Jesus 
loves  him. 

21.  'E/i^Xs-vJ/as  aCrjB  ^yd'iriijgev  aiirbv,  looking  earnestly  on  him, 
loved  him)  He  expressed  love  with  the  earnest  look,  and  as  it 

'  Otherwise  this  command  would  not  differ  from  the  previous,  "  Do  not 
steal." — Ed.  and  Transl. 


ST  MARK  X.  22,  28.  54  j- 

were  smiling  expression,  of  His  eyes.— A  'h  M  duoTv,  He  lovingly 
beheld,^  in  order  that  He  might  thereby  give  him  a  token  of 
His  love  for  the  time  to  come,  if  he  would  follow  Jesus  :  and 
that  He  might  counteract  his  '  sadness.'  The  antithetic  word 
is  gTuymea;,  with  saddened  look  [countenance],  ver.  22.  It  is  for 
this  reason  mention  is  made  in  Christ's  life  of  tears,  rather  than 
of  laughter,  because  He  had  come  to  bear  our  sins.  Yet  be- 
nignity and  joy  sometimes  shone  forth  from  His  countenance, 
as  was  the  case  in  this  passage,  with  the  view  of  alluring  the 
youth,  who  now  was  standing  on  the  threshold  of  following 
Christ.  Comp.  ver.  16;  Luke  x.  20-24,  xii.  32.  A  similar  use  of 
this  verb  occurs  in  Ps.  Ixxviii.  36,  riydirri(!a,v  aurhv  b  tSi  ero/jjaTi  duTuv 
and  2  Chron.  xviii.  2,  fiyuva  aWh  toZ  Buvaval3jjva,i :  so  also  the  use 
of  the  verb  sXesTn  (oS;  8e  eXfuri  [iXteiri]  h  po/3si)),  Jude  ver.  22. — 
£v,  one  thing)  In  antithesis  to  raCra  irdwa,,  all  these,  ver.  20.  {The 
faithful  Master  wished  to  render  the  business  (his  obtaining  eter- 
nal life)  more  easy  and  delightful  to  the  man. — ^V.  g.]  This  one 
thing  is  a  heart  freed  from  the  [idolatry  of]  creatures :  the  selling 
of  his  goods  was  intended  to  be  the  proof  of  his  freedom.  Gene 
rally  speaking,  to  men,  severally  and  individually,  there  is  want- 
ing some  one  thing,  this  or  that ;  and  by  the  want  of  that  one 
thing  they  are  kept  back  from  Christ. — eravphv,  cross)  Viz.  that 
of  poverty,  etc.  So  the  words,  with  persecutions,  ver.  30,  express 
the  same  sentiment. 

[22.  'O  Si,  but  he)  How  quickty  do  men  refuse  the  happiest  of 
all  conditions  ! — ^V.  g.J 

23.  Uepi^Xe-^afiivog,  having  looked  round  about)  We  have  often 
the  look  [countenance]  of  Christ  described,  corresponding  as  it 
did  to  His  inward  feeling,  and  adapted  to  the  inward  feelings  of 
His  hearers :  Comp.  v.  21,  27. — wws,  how)  The  proposition 
stated  is,  A  rich  man  is  with  difficulty  saved :  the  subject  of  the 
proposition  is  limited  in  ver.  24  {They  that  trust  in  riches  being 
substituted  for,  they  that  have  riches']  :  the  predicate  is  enlarged 
[amplified  :  ver.  25  being  the  amplification  of  the  simple  predi- 
cate, enter  into  the  kingdom  of  God].  They  [the  subject  and 
predicate  of  the  proposition,  A  rich  man  is  with  difficulty  saved] 

'  Comp.  i»ith  these  remark*  what  D.  Ernesti  has  written  against  Oerh. 
di  Haat,  in  der  Theol.  Bibl,  T.  I.,  p.  130,  etc.— E.  B. 


548  ST  MARK  X.  24-30. 

differ  in  the  abstract ;  they  for  the  most  part  agree  in  the  con- 
crete.'— 01  TO.  y^p^/j,a.Ta  'iyjvTi;,  they  that  have  riches)  The  few  have 
most  of  the  wealth  of  the  world. 

24.  Tixm,  Children)  This  term  of  address  shows,  that  Jesus 
speaks  with  pity,  but  at  the  same  time  with  truth  :  and  that  He 
fteely  declares  the  fact  to  His  disciples. — rous  mmMrag,  those 
that  trust)  puffed  up  thereby,  so  as  not  to  obey  the  word  of  God  : 
ch.  iv.  19 ;  Ps.  Ixii.  10 ;  1  Tim.  vi.  17.  ^The  number  of  those  who 
have  riches  is  not  much  greater  than  that  of  those  who  trust  in 
them. — V.  g.J 

26.  Kat,  and  [i.e.  "who  thenf'J)  This  particle  here  expresses 
astonishment. 

27.  JIdvTa,  all  things)  Ps.  Ixii.  12.  Comp.  in  that  passage 
and  here  the  preceding  context. 

28.  "Hp^dTo,  began)  as  having  been  led  to  entertain  hope  from 
the  words  of  the  Saviour. 

29.  "H  aSiX(poiii,  or  brethren)  The  goods  which  are  left  (for 
Christ's  sake)  are  enumerated  disjunctively  ["  house  or  brethren 
or  sisters,"  etc.J  :  the  goods,  which  are  granted  in  reward,  are 
enumerated  copulatively  ["  houses  and  brethren  and  sisters," 
etc.,  ver.  30]  :  See  following  verse.  Observe  the  rich  plentiful- 
ness  of  the  reward,  illustrating  the  goodness  of  the  Lord. — sVsxiv 
l/toD,  for  My  sake)  whilst  I  am  in  the  world. — hixiv  tou  luayyiXku, 
for  the  sake  of  the  Gospel)  In  order  that  he  may  preach  My  name 
after  My  ascension.  For  the  sake  of  the  world,  many  leave 
many  things." 

30.  'Eav  f/^ri)  but  he  shall  [quin]. — nal  irar'tpas  xal  fi^jrepag,  both 
fathers  and  mothers)  See  App.  Crit.  Ed.  ii.  on  this  passage.^ 
Each  one  has  by  nature  but  one  father  and  one  mother  [favour- 
ing the  Sing,  reading  of  Lachm.]  :  but  by  means  of  [having 
regard  to]  benefits  received,  he  is  blessed  with  many,  who 
follows  Christ:*   Comp.  Rom.  xvi.  13.     There  is  not  added, 

'•  As  a  matter  of  fact,  and  not  reasoning  a  priori,  rich  men  are  witb 
difficulty  saved. — Ed.  and  Tkansl. 

2  How  much  more  ought  they  for  Christ's  sake ! — Ed.  and  Tkansl. 

"  Tischend.  reads  only  xxl  fitiripec;  with  B  and  Vulg.  Lachm.  also  omiia 
vxTipac,  but  reads  x«('  finripcc  with  ACD  ab.  Only  more  modern  uncial 
MSS.,  as  X,  etc.,  have  x.xl  ■ma.ripoc,  and  some  xtii  Tanpx;. — Ed.  and  Transl. 

*  7  his  favours  the  plur.  reading  of  Tisch. — Ed.  and  Tkaxsi.. 


ST  MARK  X,  31-38.  649 

wives :^  for  that  would  sound  somewhat  inconsistent  with  pro- 
priety.— '•vtm,  children)  1  Cor.  iv.  14-17. — /iErcb  iiuyfiuiv,  with 
persecutions)  This  is  added  lest  the  disciples  should  looli  for  [ex- 
pect] external  prosperity.  Persecutions  shall  not  be  wanting  :  but 
these  not  only  shall  not  prove  prejudicial,  but  shall  even  be  ad- 
vantageous towards  his  receiving  an  hundred-fold,  preventing 
him  in  the  interim  from  being  imduly  elated  by  that  '  hundred- 
fold.'— alum,  in  the  world)  not  xaip^i,  in  this  time. — ra  ip^ofihifi, 
coming)  Already  that  world  is  in  the  act  of  coming. 

31.  "Eeovrai  irp(^ri)i,  first  shall  he)  First  {^puToi),  is  the  subject ; 
see  Matt.  xix.  30,  note. 

32.  'Etfa,ti/3oun-(i,  they  were  amazed  [fear-struck])  They  knew 
not  themselves  the  reason  why.  Often  something,  which  does 
not  fall  under  the  vision  [the  ken]  of  the  mind  or  of  the  eye, 
affects  another  sense  ;  Dan.  x.  7.  They  were  fear-struck  [shud- 
dered with  amazement]  on  account  of  Jesus,  who  went  before : 
they  were  afraid,  on  account  of  their  own  selves,  who  were  fol- 
lowing Him.  By  this  shuddering  amazement  and  fear,  they 
were  divested  of  their  opinion  and  hope  of  earthly  things,  if  not 
completely,  as,  for  instance,  in  the  case  of  James  and  John  [ver. 
35,  etc.],  yet  in  part.  — iipS,aro,  He  began)  Already  He  had  begun 
before,  ch.  viii.  31 ;  but  now  He  began  to  speak  more  fully  and 
at  large.     And  this  even  as  yet  was  but  the  beginning. 

35.  JlpoS'iropidovrai)  go  together  to  Him. — yeXofiiv,  woiriirii,  we 
would  that  thou  shouldst  do)  So  in  the  following  ver..  What 
wouldye  that  I  should  do '^ — to/^itjjs'  •jroirtdar  Sos,  that  thou  shouldst 
do ;  that  I  should  do  f  Grant)  They  use  art  in  their  request ; 
for  petitions  are  often  more  readily  asked  and  obtained,  which 
consist  in  doing,  than  those  which  consist  in  granting  or  giving. 

38.  T4  itoriipiov — rh  ^d'TTTig/ia,  the  cup — the  baptism)  To  drink 
this  cup  was  difficult  (as  often  death  itself  is  taken  in  the  act  of 
drinking).  Baptism  also,  among  the  Jews,  was  a  thing  to  be 
shuddered  at,  inasmuch  as  the  whole  body  was  dipped  in  a 
stream,  however  cold.  Accordingly,  by  both  words  the  passion 
of  Christ  is  denoted  :  by  the  cup,  His  inward  passion ;  the  cup  is 
therefore  placed  first:  by  the  baptism,  chiefly  His  externa^ 
passion.    He  was  distended  inwardly  with  His  passion  [referring 

'  yvualiiac     Two  later  MSS.  add  k»1  yi/*«?x«. — Ed.  and  Tkansl. 


650  ST  MARK  X.  41-46. 

to  the  cup ;  He  was  filled  with  the  cup  of  anguish] :  He  was 
covered  over  [as  a  person  baptized  is  with  water]  with  His  passion. 
Moreover,  both  are  appropriately  employed  ;  for  they  who  take 
the  sacraments,  are  partakers  of  the  baptism  and  the  cup  of 
Christ ;  1  Cor.  xii.  13  :  and  the  baptism  of  Christ  and  our 
baptism,  as  also  the  Holy  Supper,  have  a  close  connection  with 
Christ's  passion  and  death,  and  with  ours  also. — musk — ^avTieSri- 
didk,  ye  shall  drink — ye  shall  he  baptized)  James,  when  slain  with 
the  sword,  drank  the  cup  [Acts  xii.  2]  ;  afterwards  John  was 
baptized  in  boiling  oil,  as  Ecclesiastical  History  represents. 
Boiling  oil  is  in  consonance  with  the  term,  baptism..  Our  Lord 
Himself,  in  Gethsemane,  also  calls  His  suffering  of  death  a  cup. 
It  is  in  consonance  with  this,  that  the  cup  is  placed  before  the 
baptism.' 

[41.  O/  hixa,  the  ten)  "When  one  of  two  persons  seeks  some 
special  privilege,  the  other  takes  it  ill,  who  would  have  been 
contented  of  himself. — V.  g.] 

42.  Aoxounrss)  they  who  think  [which  are  accounted,  Engl. 
Vers.]  that  they  rule.  A  Metonymy  of  the  antecedent  for  the 
consequent ;  that  is,  they  who  strenuously  exercise  rule. 
[  Worldly  princes  have  but  little  greatness  in  the  eyes  of  the  Divine 
Majesty. — V.  g.J 

44.  navr&ii/,  of  all)  \er.  43,  of  you  [your].  Thus  there  is  an 
Epitasis  in  this  verse.* 

[45.  Aioi.x,o\i7jea,i,  in  order  to  minister)  Who  is  there,  whom 
the  Saviour's  incomparable  example  ought  not  to  put  to  the 
blush,  and  sweetly  gain  over  to  Him  ? — V.  g.] 

46.  BapTifiaiog,  BartinuBus)  A  proparoxyton  [accented  on  the 
antepenult]  as  the  simple  name  Tl/jiaiog.  Timseus  seems  to  have 
been  a  man  at  that  time  known  at  Jericho ;  and  Bartimaeus 
seems  to  have  been  made  a  beggar  only  by  reason  of  his  blind- 
ness [and  not  previously]. — 6  ruipXhg,  blind)  This  epithet  had  be- 
come an  equivalent  to  a  surname.  Bartimaeus  was  very  well 
known  in  the  time  of  the  apostles.     [As  to  the  other  blind  man 

'  Just  as  Jesus'  and  James'  cup  of  suffering  was  before  John's  baptism  in 
sufferings. — Ed.  and  Teansl. 

^  i.e.,  An  emphatic  augmentation  of  force  added  to  a  previous  enunciation ; 
as  irai/rai/  is  here,  when  compared  with  the  previous  iftuu.  See  Append. — 
Ed.  and  Tbansl. 


ST  MARK  X.  47-52.- XI.  1.  6S1 

aesoeiated  with  him,  see  the  note  Matt.  xx.  30.] — aih,  the  way) 
On  the  highway  to  Jerusalem  there  was  the  greater  opportunity 
of  begging. 

47.  'o  T/Js  Anuib,  'irisou,  Thou  Son  of  David,  Jesus)  See  App. 
Grit.  Ed.  ii.  on  this  passage.^  It  was  a  great  instance  of  faith 
that  the  blind  man  calls  Him  Son  of  David,  whereas  the  people 

announced  Jesus  to  him  as  Jesus  of  Nazareth leXitieov  /j,i,  have 

mercy  on  me)  This  is  the  very  marrow  of  all  real  prayers. — 
^'  g-] 

49.  edpasi,  Be  of  good  comfort)  in  mind.— syE/^a/,  rise)  with 
the  body.  An  elegant  asyndeton  [omission  of  the  copula]. 
They  had  no  doubt  but  that  He  was  both  wilUng  and  able  to 
help. 

50.  'A-ro^aXiiv,  casting  away)  through  eagerness  and  joy. 
52.  'En  rri  idoj,  in  the  way)  towards  Jerusalem. 


CHAPTER    XL 

1.  E/'s  Bti^pay^  xal  Btjiavfav,  unto  Bethphage  and  Bethany) 
See  App.  Grit.  Ed.  ii.  on  this  passage.^  Bethany  was  already, 
by  the  time  that  the  Lord  commenced  these  things  [His  direc- 
tions as  to  preparing  for  His  triumphal  entry],  in  His  rear  : 
Bethphage  was  before  His  eyes ;  therefore  the  latter  is  placed 
first,  not  according  to  the  geographical  order,  but  as  being  of 
superior  consideration ;  and  at  Jerusalem,  as  it  appears,  they 

1  Lachm.  reads  T/e  with  BCLA.  Tisch.  i  T/oV  with  AD,  Orig.  3,734 
(except  that  the  two  last  authorities  omit  o').  L  and  Orig.  omit '  IuotS. — 
Ed.  and  Transl. 

2  Lachm.  reads  kuI  ug  Byi^cti/iay,  omitting  B>itfip«y^,  with  D  abc  Vulg.,  ' 
Origen  3,743a  expressly  (fhuinu  Si  iripl  r^s  B«^<p«y«  fih  kcctcc  M«t^«<o», 
Btl^xulas  Si  xxroi  to*  MiipiiOii,  Bi7rf<p«yii  Si  xxl  BnSiciii»s  nara.  Ton  Aovxai/), 
making  it  likely  the  Br:6(pccy^  was  interpolated  in  Mark  from  Luke  by  Har 
monists  of  the  Ev.  But  Tisch.  reads  Byi6(f>»y^,  on  the  weighty  authority 
of  AB  Orig.  4,181<f. — Ed.  and  Tkansl.  In  the  Vers.  Germ.  Beng.  altoge- 
ther omits  Bethphage,  in  accordance  with  his  Appar.  on  this  passage. — E.  B. 


562  ST  MARK  XI.  2-11. 

were  wont  thus  to  name  the  two  places,  which  were  most  closely 
joined,  Bethphage  and  Bethany. 

2.  Ku/jt-riv,  village)  Bethphage. — £<p'  on  Miig,^  upon  which  no 
man)  Not  readily  would  there  be  found  such  a  colt  at  one  and 
the  same  time  and  place  ;  this  one,  therefore,  was  reserved  for 
the  Lord.  Those  creatures  or  things  which  are  to  serve  Christ, 
must  be  free  from  all  pollutions  of  sinful  bodies ;  see  Matt,  xxvii. 
60.     This  colt,  though  untamed,  yet  bare  Him  as  a  sitter. 

4.  'A/ipd5ou)"A|apo3ov,  a  way,  a  broad  street  [Eng.  Vers,  where 
two  ways  meet]. 

10.  Tou  <!ea.Tphg  iiftuv  AautS,  of  our  father  David)  Construe  with 
the  kingdom,  [For  many  acknowledge  that  the  words  h  ovo/iaTi  Kvphu 
have  been  repeated  from,  the  preceding  verse. — Not.  Crit.^  They 
call  David  their  father,  as  being  the  king,  the  father  of  their 
nation.  Yet,  however,  we  may  suppose  that  the  posterity  also  of 
David  were  mixed  up  with  them.  The  throne  of  David  has  been 
assigned  to  the  Messiah,  Luke  i.  32. — V.  g.] 

11.  Ti.ipi^Xi-'^ci/jiivog,  having  looked  round  about)  His  visitation. 
[Which,  on  the  following  day.  He  followed  up  with  a  most  weighty 
reproof.  For  if  His  expulsion  of  the  m,oney-changers  had  been 
repeated  on  each  of  the  two  days,, Mark  would  use  the  verb  nf^aro 
with  less  propriety  in  ver.  15.  In  like  manner,  Luke  assigns  the 
plucking  of  the  ears  of  corn  and  the  healing  of  the  withered  hand 
to  two  distinct  Sabbaths,  though  in  Matthew  and  Mark  that  dis- 
tinctness of  the  Sabbaths  is  less  plainly  m,arked.  So  Matthew 
sets  forth  at  the  same  time,  and  together,  all  that  happened  in  the 
case  of  the  fig-tree ;  Mark  divides  the  incidents  respecting  it  between 
two  days :  so  Matthew  and  Mark  join  the  transfiguration  with  the 
account  of  the  lunatic  hoy;  Luke  (ch.  ix.  37)  represents  tJte 
lunatic  as  healed  on  the  following  day  after  the  Saviour's  transfi- 
guration.— Harm.,  p.  447,  448.] — vavra,,  all  things)  What  holy 

^  The  reading  ovTta  oiSsJj ,  which  had  been  deemed  not  worthy  of  ^pprova. 
in  the  marg.  of  the  larger  Ed.,  is  judged  equal  to  that  of  the  text  in  Ed.  2, 
and  is  even  approved  by  Vers.  Germ. — E.  B.  Lachm.  also  so  reads  with 
BLA,  Orig.,  and  after  itSpuvm  C,  ■uLsTcm  A,  h  Vulg.  "  nemo  ad  hue." 
Tisch.  omits  oii^iu  with  Dae.  •jvu-Tvm  evidently  is  an  interpolation  of  Har- 
monists from  Luke  xix.  30. — Ed.  and  Transl. 

2  A  supports  the  ia  ouiftitTi  Kvplou  of  the  Rec.  Text.  But  BCD  abe 
Vulg.,  Orig.  3,744,  4,182rt,  omit  these  words. — Ed.  and  Trassl. 


ST  MARK  XI.  13,  U.  553 

meditations  He  had  respecting  the  sacrifices,  and  the  types  about 
to  be  so  soon  fiilfiUed  in  Himself. 

13.  "'R'xpuaav  (pxjXka,  having  leaves)  And  on  this  account  pro- 
mising fruit. — II  apn,  whether  accordingly  [if  haply]  The  whole 
question  as  to  the  kinds  of  fig-trees  may  be  set  aside  [dispensed 
with].  The  leaves,  which  were  on  it,  gave  promise  ostensibly 
of  an  abundance  of  fruit :  accordingly  the  Lord  approached  to 
see,  whether  He  would  find  anything  more  than  leaves ;  but  He 
found  nothing  but  leaves,  and  not  also  figs  :  for  it  was  not  the 
time  of  figs.  A  nearer  view  of  the  tree  showed  that  the  tree 
was  not  such,  as  the  leaves  peculiarly  [extraordinarily]  promised 
it  would  be ;  but  just  such  as  was  to  be  expected  from  the  ordin- 
ary season,  which  was  not  the  time  of  figs  (comp.  Matt.  xxiv. 
32)  ;  that  time  either  refers  to  the  part  of  the  year,  a  very  few 
days  after  the  vernal  equinox,  ch.  xiii.  28,  or,  independently  of 
the  time  of  year,  it  is  denoted  that  trees  of  that  kind  were  not  then 
fruit-bearing.  Therefore  every  fig-tree  ought  either  to  have 
not  even  leaves ;  or  else,  having  leaves,  to  have  had  fruit  also. 
Other  fig-trees,  which  were  clad  neither  with  leaves  nor  fruits, 
were  exempted  from  blame  :  this  fig-tree,  laden  as  it  was  with 
leaves,  though  promising,  yet  in  fact  refused  the  fruit  which  it 
promised.  Therefore  it  was  made  to  suffer  the  penalty. — yap, 
for)  This  particle  intimates  the  reason  for  which,  both  on  a  tree, 
though  laden  with  leaves,  yet  the  Lord  sought  fi-uit  in  particu- 
lar, namely,  because  it  was  not  the  time  of  fruits :  and  why 
He  found  on  it  nothing  save  leaves.  [It  had  seemed  likely  that 
at  least  unripe  finiits  would  be  found  on  it :  what  use  these 
would  have  been  made  to  serve  by  our  Lord,  it  is  needless  to 
inquire.  He  may  have  been  impelled,  by  the  promptings  of 
hunger,  to  seek  for  fruits,  even  though  not  wishing  to  eat  such 
food.  Nay,  even  unripe  eatables  relieve  at  times,  when  hunger 
is  pressing.  And  He  who  had  turned  the  water  into  wine,  and 
a  very  few  loaves  into  a  banquet,  sufficient  for  thousands  of  men, 
— with  what  ease  may  we  suppose  that  He  would  have  been 
likely  to  impart  instantaneous  ripeness  to  the  fruit.— -Harm.,  p. 
453].  This  clause  [for  the  time  of  figs  was  not  yet}  appHes  [is 
intended]  for  the  explanation  of  the  whole  period,  as  the  yap, 
for,  ch.  xvi.  4,  where  see  note. 

14.  'A^oxpMs,  answering)  To  the  tree  which  refused  food.— 


554  ST  MARK  XI.  15-25. 

,<ji,7iBeli,  no  man)  Whatever  does  not  serve  Jesus  Christ,  is  unwor- 
thy to  serve  any  one  of  mortals.  [Therefore  the  tree  was  doomed 
to  the  curse  for  the  honour  of  the  Son  of  GoD. — V.  g.J 

15.  "Hfgaro,  began)  Men  ought  to  have  been  wise  [the  day 
before^,  whilst  the  Lord  was  still  sparing  and  warning  by  mere 
gestures  [In  the  temple,  "  He  looked  round  about  upon  all 
things,"]  ver.  11. 

1 6.  A/a  Tou  hpov,  through  the  temple)  As  if  through  a  street. 

17.  ''Ehlbaexi,  He  taught)  The  addition  of  teaching  makes 
punishment  salutary  in  its  effect. — iram  roTg  'ihigi,  to  all  nations) 
Construe  with  the  house  of  prayer.  Comp.  the  accents,  Isa.  Ivi.  7 
[My  house  shall  be  called  an  house  of  prayer  for  all  people^ 

18.  Kai,  and)  They  either  had  approved  of  that  traffic  as 
lawful,  or  as  a  source  of  gain  :  or  else  they  thought  that  it  ought 
to  have  been  done  away  with  rather  by  their  agency  than  by 
His. — IpojSouvro,  they  feared)  Therefore  they  sought  for  artifices. 

[19.  'On  o-^/s  syiviTo,  when  evening  was  come)  Mark  has  given 
with  peculiar  and  extraordinary  distinctness,  the  description  of 
these  last  walks  of  the  Saviour. — Harm.,  p.  457.] 

22.  "E;^£r£,  have)  Hold  fast. — •r/ffr/n  SsoD,  faith)  Such  as  it  is 
right  that  they  should  have,  who  have  God  [as  their  God]  :  faith 
great  and  sincere,  which  believes  in  God,  and  believes  in  there 
being  no  foundation  save  God  in  all  the  things  of  the  natural  world. 
So  Ell  Tri  vpoeev^fj  ToO  ^loij  in  prayer  of  God,  i.e.  to  God  in  solitude, 
Luke  vi.  12.  So  the  kindness  of  God  is  used  of  the  kindness, 
which  is  bestowed  on  the  orphan  [of  Jonathan]  from  a  regard  to 
God  alone,  2  Sam.  ix.  3,  with  which  comp.  ver.  1.  So  the  cedars 
of  God  are  trees  not  planted  by  human  hands.  The  mountains 
[hills]  of  God,  those  which  human  culture  does  not  reach. 

25.  Ka/  oran,  and  when)  The  connection  is,  We  must  pray 
"  without  doubting  and  wrath,"  1  Tim.  ii.  8. — ffr^xjjTE,  stand) 
When  in  respect  to  the  very  attitude  of  your  body  you  have 
laid  yourselves  out  for  prayer :  com.  Jer.  xviii.  20.  To  stand 
is  the  attitude  of  one  praying  with  confidence  [Luke  xviii.  11, 
13]  :  to  lie  prostrate  is  that  of  one  praying  so  as  to  deprecate 
vengeance,  ar^xw,  from  'iern%a,  signifies  I  am  he  [one]  who  have 
betaken  myself  to  standing ;  a  signification  which  admirably  suits 
the  other  passages  also,  where  arfiKu  is  read.  When  standing  we 
touch  the  earth  with  as  small  a  part  of  us  as  possible ;  for  which 


ST  MARK  XI.  2C,  27.-XH.  2-17.  565 

reason  it  is  an  apt  posture  for  those  who  pray ;  in  which  the 
ascetics  forbid  '  appodiare.'^ — ap/srs,  forgive)  [Thus  an  especial 
hinderance  (ver.  26)  to  believing  (faithful)  prayer  is  removed. 
Sin  not  yet  forgiven  hinders  all  things  else. — V.  g.]  Jesus 
cursed  the  fig-tree  :  the  believer  ought  not  to  curse  his  brother. 

[26.  'A(p^eii,  neither  will  forgive)  And  so  will  also  refuse  to 
give  ear  to. — V.  g.] 

27.  TLipiiraTouvTog,  walking  about)  As  in  his  own  house. — 'ip^^psTai, 
come)  A  weighty  and  solemn  interrogation  this  was,  made  by 
men  of  different  ranks. 


CHAPTER  XII. 

2.  Tc5  xaipSj,  at  the  season)  Of  fruits,  Matt.  xxi.  34  ["  the 
time  of  the  fruit"]. — a-irh,  [a  portion  of)  A  portion  of  the  fruits 
was  allowed  to  the  husbandmen.  This  particle  is  appropriate 
to  the  first-sent  servants,  who  were  expected  to  bring  a  specimen 
of  the  fruits. 

4.  'ExEpaXa/aitfav,  wounded  him,  in  the  head)  So  yvahvv,  yuioZv, 
similarly  constructed  forms  of  verb,  occur  in  Hesychius. 

6.  "Er/j  as  yet)  Construe  with  having. — ha  kyaitrtrh,  one — His 
well-beloved)  These  two  words  do  not  altogether  signify  the  same 
thing. 

10.  OuSi,  Have  ye  not  even)  The  adverb  gives  Epitasis.  [See 
Append.,  Increase  of  force.] 

12.  ["Eyvwtfan  yap,  for  they  knew)  Their  conscience  supplying 
the  testimony  to  its  being  so. — V.  g.]— r^Js,  [Engl.  Ver.,  against] 
in  reference  to)  So  <!rphg  is  used,  Heb.  i.  7,  xi.  18. 

14.  'AXX',  but)  The  truth  is  not  consistent  with  having  re- 
spect to  persons. 

15,  "lya  'I'du,  that  I  may  see)  The  Saviour  seems  [judging  by 
the  ha  tboi,  as  if  He  had  not  looked  at  one  before]  then  for  the 
first  time  to  have  handled  and  looked  at  a  denarius  [penny]. 

[17.  Ta  roD  hou,  the  things  that  are  God!s)  All  things  are  God's, 

'  Lit.  ad  podium  stare,  podioque  inniti,  "  to  lean  upon  some  prop." — 
Kd.  and  Tbansl. 


556  ST  MARK  XII.  19-27. 

heaven  and  earth,  all  men,  and  therefore  Caesar  himself.  Yet 
nevertheless  He  hath  made  a  wise  distribution  as  regards  His  goods. 
On  that  account  the  less  ought  He  to  be  defrauded  of  those 
things  which  He  hath  peculiarly  reserved  to  Himself. — ^V.  g.] 

19.  "Eypa-^ev,  wrote)  The  Sadducees,  though  sceptics,  ac- 
knowledged Moses  to  be  the  writer  of  the  law. — on — ha)  A 
rare  phraseology  ;  comp.  ch.  v.  23. 

22.  'E^rrii,  seven)  The  fact  of  there  being  no  seed  left,  even 
by  the  seventh,  increases  the  plausibility  of  the  question. 

23.  "Oral/  avaeruei,  when  they  shall  rise  again)  viz.  the  brothers 
and  the  wife. 

24.  A;«  rouro.  On  this  account)  The  particle  strengthens  the 
refutation  :  your  very  words  betray  your  error,  Lat.  atqui.  Ps. 
Ixvi  (Ixv.)  19. 

25.  'Ex  vixpuiv,  out  from  the  dead)  The  ix,  out  from  among, 
implies  the  new  condition  of  the  saints  when  they  rise  again  out 
of  the  state  of  the  dead,  at  the  same  time  that  it  does  not  set 
aside  the  universality  of  the  resurrection. 

26  B//3Xw,  the  book)  The  volume  of  Moses  is  mentioned  in 
this  passage ;  that  of  Isaiah  in  Luke  iii.  4 ;  that  of  the  Pro- 
phets, Acts  vii.  42 ;  that  of  the  Psalms,  Acts  i.  20. — Mueius,  of 
Moses)  concerning  whom  you  have  spoken,  ver.  19. — sm'  roD 
,3arou,  in  the  bush)  A  formula  of  quoting  a  section  or  division  of 
Scripture,  frequent  with  the  Rabbins  [Comp.  Michaelis  in  der 
Einleitung,  etc.,  T.  i.  p.  m.  87.— E.  B.]  So  Pliny,  "Molybdas- 
nam  in  plumbo  dicendam,"  i.e.  in  the  chapter  concerning  lead 
[plumbus].  Furthermore,  o  /3aros  is  the  measure,  bath ;  i  or  n 
^droi  (as  0  or  ^  ^a./ji,vog)  not  an  unproductive  bramble,  but  a 
valuable  shrubbery  [place  of  bushes],  at  least  in  Exodus.  A 
noble  image  is  derived  from  this,  Deut.  xxxiii.  16  [the  good- 
will of  Him,  that  dwelt  in  the  bush^. 

27.  Oux  'igriv  i  &iog  ny.poiv,  dXX<i  Z^uvtuv)  This  is  a  reading  mid- 
way between  the  extremes.^     Starting  from  it,  some  have  re- 

^  The  margin  of  Ed.  2  supports  this  reading,  as  also  the  Germ.  Vers., 
although  the  larger  Ed.  does  not  approve  of  it. — E.  B. 

BDLA  omit  the  i  before  &ios.  A  supports  it,  as  does  the  Rec.  Text. 
Orig.  in  different  passages  gives  it  diflFercntly.  ABCDofcc  Vulg.  Orig. 
a,  829  ;  4,  69  ;  341  omit  the  SeoV,  inserted  in  Rcc.  Text  before  l^aerau  without 
any  adequate  authority. — Ed.  and  Transl. 


ST  MARK  XII.  28-29.  557 

peated  Qshs  before  vexpuv,  others  after  dXXd. — [p/nTs  civ,  ye  there- 
fore) viz.  ye  Sadducees,  the  doctrine  of  the  resurrection  is  the 
primary  one. — ^V.  g.J — mXu  greatly)  An  antithesis  to  this  fol- 
lows at  ver.  34,  not  far  [from  the  kingdom  of  God]. 

28.  KaXus,  well)  Admirably.  The  admirable  character  of 
Christ's  teaching  is  often  conspicuous,  even  to  those  who  do  not 
comprehend  it  wholly  [in  all  its  parts].  To  this  we  are  to  refer 
ver.  32,  xakug,  well. 

29.  Xleiirrt  iraeuv  hroXri)  This  is  a  reading  midway  between 
extremes,  and  answers  to  ver.  28.  The  editions  read  'rpdrrj 
■jraeSiv  Tuv  ivroKuv,  and  SO  the  Syr.  Vers.,  as  also  Greek  MSS. : 
however,  for  nrctauv,  Al.  Byz.  Gehl.  Mosc.  Wo.  1,  2,  and  many 
others,  have  •jravrtav,  though  some  of  them  retain  iraeSiv  at  ver. 
28.  vavroiv  has  originated  by  an  alUteration  to  [an  assimilation 
of  letters  to  those  of]  <ffpurri,  and  evroXri,  as  in  the  same  Al.  airh 
vavTm  TUV  hroXuv  in  Lev.  iv.  13,  27  [instead  of  the  genuine 
reading,  •jrasuiv].  Furthermore  ivrokri,  not  rZv  hroXZv,  is  the 
reading  of  Al.  Gehl.,  along  with  many  MSS.,  and  the  same 
Nomin.  case  is  defended  by  the  Goth,  and  Lat.  versions."^ — 
[axouE,  hear)  Even  this  word  is  a  portion  belonging  to  the  first 
commandment. — V.  g.] — Kupiog,  the  Lord)  This  is  the  foundation 
of  the  first  commandment,  nay,  rather  of  all  the  commandments. 
The  Subject  of  the  proposition  is,  the  Lord  our  God :  the 
Lord,  I  say  (the  God  of  all)  ;  the  Predicate,  =  "  is  One  (God)" 
[not  as  Engl.  Vers.,  "  The  Lord  our  God  is  one  Lord"] ;  comp. 
ver.  32,  in  order  that  the  proper  name  employed  twice  [Kupw; 
— Kvpios]  may  signify  the  two  great  revelations  of  Jehovah,  of 
which  the  one  embraced  the  Jewish  people,  the  other  the  Gen- 
tiles also ;  comp.  Ps.  Ixxii.  18,  where  the  proper  name  is  put 
once,  the  appellative  twice,  "  Jehovah  God,  the  God  of  Israel" 
[Engl.  Vers.,  The  Lord  God,  the  God  of  Israel'},  the  position  of 
the  accents  being  the  same  as  occurs  also  in  1  Chron.  xii.  18, 
Peace,  peace  be  unto  thee  !  From  this  unity  of  God  it  flows  as  a 
consequence,  that  we  owe  the  whole  of  our  love  to  Him  alone. 

'  Tisch.  omits  Trai/r.  or  T«f.  rui  hro'hZv,  and  reads  only  Sti  wpar/i  tirn'n, 
with  BLA  Memph.  Lachm.,  or/  «puTn  tiastui)  \ivz<ih.vi  hrinj  with  ACc  Viilg. 
(save  that  c  omits  Ttainus ;  A  omits  larlu  ;  0  reads  'iarm  dvr^.  Therefore 
he  brackets  iinoT^^  taTiv).  T)abc  omit  on,  which  is  supported  by  AB  Vulg. 
T>ab  also  read  •T^anruv  vpinn.  — Ed.  and  Traksl. 


658  ST  MARK  XII.  30-38. 

30.  KapSlag,  with  all  thy  heart)  Which  lives  and  loves. — 
■^v^ijg,  with  all  thy  sout)  which  enjoys  and  relishes. — diavofas, 
with  all  thy  mind)  which  is  that  ever-continuing  power  which 
engages  itself  in  thoughts,  euvegis  is  employed  in  ver.  33  ;  in 
Luke  X.  27,  /V^uos — Siavotag.^ — lax^og,  with  all  thy  strength) 
the  ability  which  carries  into  effect  the  volition  throughout  the 
whole  body. 

32.  KaXwf,  excellently  [well])  Construe  with,  Thou  hast  said : 
for  His  "  saying  well"  is  made  to  rest  on  the  truth,  lor'  aXtikiag, 
as  in  Luke  iv.  25  [ji^  aXrihlas  Xiyoi,  I  say,  resting  on  the  truth, 
"  I  say  of  a  truth"],  eTg  sen  xai  ova  'ieriv  aXKog  TXrjv  auTov,  tliere  is 
One,  and  there  is  none  oilier  hut  He)  There  is  One  [or  rather  He 
is  One],  an  absolute  phraseology,  is  repeated  fi-om  ver.  29,  that 
is,  from  Moses'  writings;  comp.  Zech.  xiv.  9.  The  subject, 
(Dilg,  God,  is  left  to  be  supplied,  by  a  striking  tuXd^na  of  lan- 
guage [reverent  caution  is  needlessly  repeating  God's  name], 
although  many  have  inserted  this  very  word,  &ihg,  after  idTi. 
See  App.  Crit.  Ed.  ii.  on  this  passage.^ 

33.  '  O'Koxauru/j.a.Tuv,  whole  burnt-offerings)  The  most  noble 
species  of  sacrifices. — ^veiuv,  victims  in  sacrifice)  of  which  very 
many  commandments  treat. 

34.  Ou  /jt,a,xp&v  II,  thou  art  not  far)  They  therefore  are  far  from 
the  kingdom  who  have  not  voDj,  intelligent  perception.^  \_Such, 
for  instance,  were  they  who  were  still  clinging  to  sacrifices. — V.  g.] 
Seeing  that  thou  art  not  far  from  it,  enter  into  the  kingdom : 
otherwise  it  would  have  been  better  for  thee  to  have  been  far  off. 

36.  'AurJf,)  Himself. 

37.  Tlokvg)  The  people,  who  were  many  [But  Engl.  Vers., 
"  The  common  people."] 

38.  AhroTg,  unto  them)  Especially  to  the  disciples,  Luke  xx. 
45.  [jSKivcTs,  beware)  lest  ye  incur  the  same  condemnation, 
ver.  40. — V.  g.] — ypa/iiiariiiiv,  the  Scribes)  An  open  accusation. 

'  Tisch.  omits  liaiiolet;  here  in  Mark,  as  perhaps  interpolated  by  har- 
monists from  Luke,  with  De,  Cypr.  199,  213,  264.  But  AB  Vulg.  support 
it. — Ed.  and  Tbansl. 

*  AB  Vulg.  omit  @eo(.  Daie  and  Bee.  Text  (which  prefixes  6)  insert 
©to;. — Ed.  and  Tbansl. 

'  Referring  to  Kiv}/i)c"!i  having  intelligence,  Th.  iiovii  ixuu,  to  have  intelli- 
gence.— Ed.  and  Transl. 


ST  MARK  XII.  40-43.  559 

— itXovTcov,  who  wish)  The  wish  or  intention  often  make  an  act, 
which  is  in  itself  indifferent  [neither  good  nor  bad],  a  bad  one  : 
but  the  verb  SiXu,  I  will,  or  wish,  often  includes  the  act  in  it, 
whether  good,  Matt.  xx.  14,  or  bad,  Gal.  iv.  9.  And  it  is  a 
characteristic,  even  in  the  present  day,  of  false  theologians,  to 
be  captivated  with  splendour  of  robes,  with  sustaining  the  lead- 
ing parts  as  to  celebrity,  with  a  display  of  offices  and  honours, 
as  also  of  their  intercessory  prayers  before  others. 

40.  O/'  xccTig^lovTii,  who  devour)  Construe  with  the  following 
words. 

41.  'Ehiipei,  beheld)  Christ,  in  our  worship  at  even  the  pre- 
sent day,  beholds  all. — voXXol,  irXodeioi,  many  rich  men)  The  state 
was  then  flourishing. 

42.  'EXkuda,  having  come)  Jesus  had  His  eye  chiefly  on  her. — 
duo,  two)  one  of  which  the  widow  might  have  retained.  \_This 
had  been  enacted  by  no  com/mandment :  but  the  intention  in  her 
mind,  by  which  she  was  moved  was  good. — V.  g.J 

43.  XlpoexaXigd/iivos,  having  called  unto  Him.)  As  being  about 
to  speak  of  a  momentous  subject.  He  thus  gives  us  a  specimen 
of  the  judgment  which  He  wiU.  hereafter  exercise,  according  to 
the  state  of  hearts. —  roi;  /iuSriT&g,  the  disciples)  who  had  not 
estimated  the  widow's  gift  so  highly.  [It  is  for  this  reason  the 
xapSioyviisrris,  Knower  of  hearts,  prefaces  His  words  with  Amen, 
verily. — V.  g.] — vXiTov,  more)  not  in  mere  geometrical  propor- 
tion, but  in  mind  [intention,  motive],  to  which  the  Lord  had 
regard.  If  any  rich  man  had  contributed  all  his  resources,  the 
act,  viewed  extrinsically,  would  have  been  greater,  in  so  far  as 
two  pieces  of  money  are  more  readily  acquired  again,  than 
many  :  but  yet  he  would  not  thereby  have  surpassed  the  mind 
[influencing  motive]  of  this  poor  woman.  [That  praise,  where- 
with Jesus  honoured  the  poor  widow,  altogether  exceeds  (to  what 
an  amazing  degree  !)  all  the  acclamations  of  the  world.— V.  g.] 


5C0  ST  MARK  MI.  ]-I0. 


CHAPTER  XIII. 

[\.  Aihi — olxobofial,  stones — buildings)  The  very  work  of  build- 
ing was  at  that  time  going  forward  briskly :  therefore  many 
stones  were  lying  scattered  apart  on  this,  and  on  that  side. — • 

V.  g.] 

3.  Eis,  upon)  The  mountain.  The  wall  of  the  temple  was 
rather  sunk  towards  the  Mount  of  Olives :  in  consequence  of 
which  the  interior  of  the  temple  could  be  conveniently  seen. — 
n'eTpoc,  K.T.X.,  Peter,  etc.)  James  and  Peter  were  about  to  die 
sooner  than  the  rest :  and  yet  the  subject  of  inquiry  appertains 
even  to  them  :  yet  still  more  to  John. 

4.  Taura,  these  things)  viz.  as  concerns  the  temple. — 'ird.vra 
raXiTa,  all  these  things)  viz.  as  concerns  not  only  the  temple,  but 
also  all  other  things,  that  is,  the  whole  world. 

5.  "Hp^aro,  He  began)  Previously  He  had  not  spoken  much 
concerning  these  things. 

6.  'EyiJi  £;>;,  /  am)  The  Predicate  is  to  be  supplied,  viz.  the 
Christ ;  Matt.  xxiv.  5.     Hebrew  Nin  ''JS,  Isa.  xliii.  10. 

8.  Tapayal,  troubles)  in  the  great  and  lesser  world  [macro- 
cosmo  et  microcosmo]. 

9.  As,  but)  Do  not  concern  yourselves  about  other  matters, 
ver.  11 :  only  take  heed  to  yourselves. — vapahiiiaoum,  they  shall 
deliver  you  up)  From  this  verse  to  ver.  13,  the  words  are  parallel 
to  Matt.  X.  17,  18.  Therefore  Mark  is  not  an  epitomizer  of 
Matthew. — I'lg)  An  abbreviated  mode  of  expression  :  ye  shall 
be  brought  into  the  synagogues,  amidst  stripes.  See  Glass, 
canon  2  de  verbo.  Or  rather  e/'s  is  for  h,  as  in  ver.  16.  At 
all  events  the  mention  of  stripes  is  consonant  with  the  synagogues. 
Matt.  X.  17,  xxiii.  34. — aiiroTs,  to  them  [against  them])  viz.  the 
Jews. 

10.  Ka;  E/'s,  and  among)  The  preaching  "of  the  Gospel  was 
helped  forward  by  the  very  persecutions,  ver.  9 ;  2  Tim.  iv.  17. 
— "TTpuTov,  previously)  before  that  the  end  shall  come,  ver.  7. 
\_When  Jerusalem  was  being  destroyed,  already  a  church  was  col- 
lected from  among  the  Gentiles. — V.  g.] 


ST  MARK  XIII.  11-30.  561 

11.  MjjJj  //^fXiTari,  neither  do  ye  meditate)  NoJ  merely  you 
have  need  of  no  anxiety,  but  not  even  of  premeditation. — roDro, 
tlUs  very  thing)  the  whole  of  it,  and  without  fear.  [For  it  is 
with  that  aim  it  is  supplied  to  you. — V.  g.] 

14.  'Oirov  oil  diT,  where  it  ought  not)  Language  adapted  to  His 
hearers'  modes  of  thought.  The  Jews'  mode  of  thinking  was, 
that  it  ought  not.  And  indeed  it  ought  not,  in  so  much  as  the 
place  was  the  holy  place  ;  so,  "  speaking  things  which  they  ought 
not"  1  Tim.  v.  13.  Comp.  also  Jer.  xlix.  12.  [It  was  from 
that  place  that  the  Romans  invaded  the  city. — V.  g.] 

20.  o3s  s^eXe^aro,  whom  He  hath  chosen)  Herein  is  illustrated 
the  power  of  prayer. — IxoXojSwire,  He  hath  shortened)  by  His 
decree. 

22.  '  Ava-rXavav,  to  sedu£e)  by  error  [^rXav^j,  wandering"]  from 
the  right  path. 

24.  'Ev  exelvai;  rats  ij/jiifaig  fi,fr&  Tr\v  iXi-^i\i  exelvrjv,  in  those  days 
after  that  tribulation)  After  that  tribulation  shall  come  those 
days.  Therefore  the  heivriv,  that,  refers  to  a  different  thing  from 
ixelmis,  those.  That  refers  back  to  the  whole  preceding  dis- 
course ;  but  those,  looks  forward  to  the  last  events  of  all,  as  in 
ver.  32.  For  the  question  of  the  disciples,  to  which  the  Lord 
replies,  in  Mark  also,  ver.  4  [as  in  Matthew],  had  reference  by 
implication,  to  the  end  of  the  world. 

25.  "Etfoi/ra/  ixirivrovTtg,  shall  he  falling)  A  metaphor  from  a 
flower,  James  i.  11.     [The  flower  thereof  falleth.] 

26.  MerA  imaiiioii  voKKtig  xal  io^m,  with  great  power  and  glory) 
The  adjective  in  the  middle,  applying  to  both  nouns.  Mark 
frequently  employs  a  Zeugma  of  this  kind,  so  as  to  put  some 
word  in  the  middle,  which  is  intended  to  be  connected  with  the 
preceding,  and  also  with  the  subsequent  word  or  words.  See 
ch.  iii.  26,  iv.  21,  v.  40,  42,  vi.  13,  vii.  2,  21,  x.  7. 

27.  'A'/  axpoit)  This  is  an  abbreviated  mode  of  expression, 
in  this  sense,  from  the  uttermost  part  of  the  heaven  (sky)  and 
eaHh  in  the  east,  even  to  the  uttermost  part  of  the  heaven  and 
earth  in  the  west.  \0  Messed  general  assembly,  of  which  who 
would  not  desire  to  form  a  member  f — V.  g.] 

[30.  'H  ■yivei,  generation)  These  words  were  spoken  in  the 
30th  year  of  the  Dion.  Era,  and  it  was  in  a.d.  70  that  thev 
came  to  pass.     Comp.  on  Matt.  xxiv.  34. — Not.  Cni.] 

vol  I.  N  N 


662  ST  MARK  XIII.  32. 

32.  Oii3£  0  v'lhg,  ndther  the  Son)  This,  which  had  been  omitted 
in  Matthew,  has  been  recorded  by  Mark,  inasmuch  as  believers 
being  by  this  time  confirmed  in  the  faith,  could  now  more 
readily  bear  it  [than  they  could  have  borne  it  in  Matthew's 
early  time].  [It  is  also  omitted  by  Luke,  who  seems  to  have 
softened  down  several  passages  of  Mark,  with  which  Theophilus, 
an  excellent  person,  but  a  vdpvros,  novice,  might  have  been 
readily  ofiended. — Harm.,  p.  481.]  Moreover,  both  in  the 
twelfth  year  of  His  age  and  subsequently,  "  Jesus  increased  in 
wisdom,"  [Luke  ii.  52]  :  and  the  accessions  of  wisdom  which 
He  then  gained,  He  had  not  had  before.  Since  this  was  not 
unworthy  of  Him,  it  was  also  not  even  necessary  for  Him  in 
teaching  to  know  already  at  that  time  the  one  secret  reserved 
to  the  Father.  Moreover  the  assertion  is  not  to  be  taken  abso- 
lutely (comp.  John  xvi.  15),  but  in  reference  to  the  human  nature 
of  Christ,  independently  of  [as  separated  from]  which,  however, 
He  is  not  denominated,  even  in  this  passage,  where  there  is  a 
climax,  which  sets  Him  even  as  man  above  the  angels :  it  is  also 
to  be  taken  with  reference  to  His  state  of  humiliation,  whence 
the  language  which  He  employs  subsequently,  after  the  resur- 
rection, is  different,  see  notes,  Acts  i.  7  :  in  fine,  both  the 
human  nature  and  the  state  of  humiliation  in  respect  to  the 
ofl5ce  of  the  Christ  being  supposed,  His  words  may  be  imder- 
stood  to  mean,  without  mental  reservation,  that  He  knows  not, 
because  He  had  it  not  among  His  instructions,  to  declare  that 
day ;  as  also  in  order  to  deter  His  disciples  from  requiring  to 
know  it.  An  apostle  was  able  both  to  know  and  not  to  know 
one  and  the  same  thing,  according  to  the  different  point  of 
view,  see  note,  Phil.  i.  25  :  how  much  more  Christ?  There  is 
an  admirable  variety  in  the  motions  of  the  soul  of  Christ.  Some- 
times He  had  an  elevated  feeling,  so  as  hardly  to  seem  to 
remember  that  He  was  a  man  walking  on  the  earth  :  sometimes 
He  had  a  lowly  feeling,  so  that  He  might  almost  have  seemed 
to  forget  that  He  was  the  Lord  from  heaven.  And  He  was 
wont  always  to  express  Himself  according  to  His  mental  feeling 
for  the  time  being :  at  one  time  as  He  who  was  one  with  the 
Father :  at  another  time  again  in  such  a  manner,  as  if  He  were 
only  of  that  condition,  in  which  are  all  ordinary  and  human 
saints.     Often  these  two  are  blended  together  in  wonderful 


8T  MAHK  XIII.  34-37.-XIV.  1,  3.  563 

variety.  He  speaks  most  humbly  in  this  passage,  and  thereby 
qualifies  [modifies]  the  feeling  of  His  glory,  which  His  discourst 
concerning  the  judgment  was  carrying  with  it.  You  may  say. 
Why  is  He  in  this  passage  called  the  Son,  a  denomination 
which  is  not  taken  irom  His  human  nature  1  The  answer  is : 
In  enunciations  concerning  the  Saviour,  He  is  wont  to  join  a 
lowly  Subject  with  a  glorious  Predicate  :  Matt.  xvi.  28  ;  John 
i.  51,  iii.  13 ;  and  vice  versa,  a  glorious  Subject  (as  here)  with 
a  lowly  Predicate :  Matt.  xxi.  3 ;  1  Cor.  ii,  8 ;  moreover,  in 
this  passage,  the  Son  is  in  antithesis  to  the  Father. — ti  /iri  o  UaTrjc, 
but  the  Father)  Illustrating  the  great  gloiy  of  His  omniscience. 
Comp.  Acts  i.  7. 

[34.  'ns  avSpwiros)  D.  Hauber  has  ably  proved  that  this  pas- 
sage is  parallel,  not  to  Matt.  xxv.  14,  but  to  ch.  xxiv.  45. — 
Harm.,  p.  484]. — njv  c^oualccv,  authority)  This  He  gave  to  His 
servants  conjointly,  as  is  evident  from  the  antithesis,  and  to  every 
mari)  xal  ixdgriji.  The  authority  so  assigned  was  a  great 
authority :  Matt.  xxi.  33. — xal)  also  [even]. — rOi  ivfoifiji,  to  the 
porter)  [He  gave  charge],  inasmuch  as  the  porter  is  one  who 
keeps  watch  even  for  others,  and  whose  duty  it  is  to  rouse 
them  up. 

35.  Vpriyopiiri,  watch)  Watchfulness,  the  foundation  of  all 
duties,  is  enjoined  not  only  on  the  porter,  but  on  all  the  servants. 
— //iieomxTiov,  at  midnight^  Matt.  xxv.  6. 

37.  Iladi,  unto  all)  Even  to  those  of  after  ages,  [y/j^ii,  unto 
you)  In  antithesis  to  'jr&gi,  viz.,  the  Apostles,  and  their  contem- 
poraries.— V.  g.] 


CHAPTEE  XIV. 

1 .  tJ  ntae-zu,  the  passover)  This  is  said  in  a  strict  sense,  as  in 
ver.  12  ;  for  t&  af^u/x,a,  "  the  feast  of  unleavened  bread,"  is  added. 
— fiiTo,  tvh  fi/iipa?)  That  is  to  say  on  the  following  day.^ 

3.  XiKSTixTii,  genuine)  French  veritable   [So  marg.   of  Eng. 

'  Tivo  days  before  the  Passover.— Ed.  and  Tbansl. 


564  ST  MARK  XIV.  5-12. 

Vers.,  ^wre,  or  else  liquid;  but  its  text,  ointment  of  spikenard'"]. 
Pliny,  on  the  contrary,  mentions  Pseudo-nardum,  Nonnus 
lengthens  the  middle  syllable  in  msTiKrn ;  viz.  as  if  formed  from 
Pista,  a  city  of  the  Indians  in  the  region  of  Cabul ;  a  region 
from  which  most  of  the  aromatic  perfumes  even  already  at  that 
time  used  to  be  derived ;  see  Lud.  de  Dieu,  in  Act,  p.  133. 
But  irisraioi  would  rather  be  the  form,  if  derived  from  the 
proper  name,  [jswrpl'^aea,  having  broken)  That  none  of  the 
ointment  might  remain  in  the  vessel,  which,  had  it  been  of 
glass,  would  have  biurst  asunder  into  a  number  of  fragments. 

5.  'E'ffd.vii)  rpiaxoaliiiv,  above  three  hundred)  It  may  be  doubted 
whether  they  could  have  accurately  estimated  its  value.  It  is 
a  phrase,  resembling  an  adage  {_At  all  events  almost  5000  men 
might  have  been  fed  for  two  hundred  denarii ;  therefore  one  may 
judge  that  that  sum  was  to  be  estimated  as  of  much  higher  value. 

-V.  g.] 

7.  Toi);  -xroiyoxji,  the  poor)  Whom  ye  speak  of. — orai/,  if  [when- 
soever]) ye  wUl,  as  ye  here  show  [by  your  very  remark  as  to 
the  poor]. — SumsSi,  ye  can)  Never  is  there  any  one  so  needy,  as 
to  be  able  to  give  nothing. — ex^n,  ye  have)  thus  present  with 
you  as  now.  It  is  not  always  that  such  an  honour  can  be  con- 
ferred on  me. 

8.  'o.  What)  An  abbreviated  mode  of  expression ;  i.e.  What 
she  had,  she  has  freely  bestowed ;  and  what  she  could,  she  hath 
done ;  or  else,  what  she  had  [it  in  her  power]  to  do,  she  hath 
done.  —  aiirij,  she,  emphatically  coheres  with  eex^v,  she  had. 
Hardly  any  one  else  of  those,  who  were  in  attendance  on  Jesus, 
had  so  costly  ointment.  It  was  divinely  designed  and  appointed 
for  the  purpose  of  this  being  done. — irposXa^i,  she  has  anticipated 
[she  is  come  aforehand]  to)  It  would  not  have  been  becoming 
for  the  body  of  Christ,  which  knew  not  corruption,  to  have  been 
anointed  after  death ;  on  this  account  it  was  anointed,  before- 
hand. 

9.  E/'s  oXoD,  throughout  the  whole)  In  all  its  wide  extent. — - 
aurri,  she)  Demonstratively. 

11.  ':Ex,cif>risa,\i,  they  were  glad)  They  felt  joy,  and  they  testi- 
fied it. 

12.  TJ  irdexa  'e6mv,  they  killed  [sacrificed]  the  passover)  viz. 


ST  MARK  XIV.  13-23.  665 

The  Jews,  according  to  the  commandment  of  the  law,   and 
therefore  so  also  the  disciples,  were  killing  it. — V.  g.] 

13.  ' AiravTrimi,  there  shall  meet)  A  wonderful  sign  :  1)  that  a 
person  is  about  to  meet  them :  2)  that  person  a  man  :  3)  that 
man  alone  :  4)  that  too,  immediately :  5)  he  should  be  bearing  a 
vessel :  6)  and  that  vessel,  one  of  earthenware  [xe^a/i/oi']:  7)  and 
containing  water :  8)  and  that,  too,  going  to  the  house  which 
the  disciples  were  looking  for  [It  was  in  deep  humiliation,  even 
like  as  an  ordinary  Israelite,  that  Christ  ate  the  Passover  Lamb ; 
wherefore  He  put  forth  His  glory  into  exercise  in  the  preparation 
for  it.—V.  g.] 

14.  IIoD  ssTi,  where  is)  It  is  taken  for  granted  in  this  question, 
that  there  is  some  guest  chamber  already  prepared  through  the 
providence  of  the  Lord. 

15.  'Avuyaiov  fi'eya,  a  large  supper-room  [upper  room])  It  is 
probable,  that  Jesus  had  before  this  kept  the  passover  in  the 
houses  of  other  inhabitants  of  the  city ;  but  this  Passover  Him- 
self celebrated  [marking  it]  with  greater  solemnity. — ierfoi/iimv, 
laid  out)  with  carpets.  This  householder  had  been  guided  by 
Divine  Providence.  This  circumstance  illustrates  the  omni- 
science of  Jesus,  more  than  if  it  had  been  laid  out  (paved)  with 
precious  stones. — iToifideaTt,  make  ready).  The  verb  is  neuter ; 
Luke  ix.  52. 

16.  Eufov,  they  found)  Attended  with  [having  the  effect  of]  the 
confirmation  of  their  faith,  their  admiring  wonder  and  joy. 

19.  MTg  xakT;)  So  John  viii.  9,  and  6  di  xaSiTs ;  Rom.  xii.  5. 
— 0  xakls  di  riiv  (piXuv;  3  Mace.  v.  31.  From  xarrl  (not  xal 
lira)  and  iTg  comes  xa6eig,  of  similar  formation  to  6u8iig,  fj-n^iig, 
unless  you  prefer  accenting  it  xahTg,  in  order  to  distinguish  it 
from  the  participle  xahlg;   xarct,  is  used  adverbially,  as  ana 

20.  -Kik^a.mroii.iwg,  that  was  dipping  [but  Eng.  Vers.,  that 
dippeth  inj)  With  his  own  band ;  this  is  the  force  of  the  middle 
voice.  The  participle  is  in  the  imperfect  tense,  as  uv  is  used 
in  John  ix.  25,  and  eexo/J-iyog  in  2  John  v.  7. 

22.  "AfTov,  bread)  Mark  does  not  add  the  article.— /iou,  my) 
Understand,  which  is  given  for  you,  to  be  supplied  by  implica- 
tion from  ver.  24  [My  blood,  which  is  shed  for  many"]. 

23.  Kal  i-jriov  If  avrov  'ravrig,  and  they  all  drank  of  it)  This 


Efifi  ST  MAKK  XIV.  27-3C. 

clause  interposed  between  the  words  of  the  Lord  is  an  argument, 
that  the  words,  This  is  My  body,  this  is  My  blood,  were  said, 
during  the  time  whilst  they  were  eating,  and  whilst  they  were 
drinking.  Whence  the  ervangelists  either  prefix  or  else  subjoin 
those  words ;  comp.  note,  Matt.  iii.  7.  All  drank,  even  Judas ; 
for  who  is  there  that  will  say  that  Judas  might  have  stolen 
away  from  the  company  in  the  midst  of  the  supper  ?  [Comp. 
ver.  17,  18,  22]  [Nay,  even  in  ver.  31,  we  may  suppose  that, 
under  the  word  all,  Judas  is  even  still  included.  It  is  not  un- 
likely that  he  crossed  the  brook  Kedron  along  with  the  Saviour 
and  the  disciples,  and  after  that  acted  as  conductor  to  the  armed 
band  which  was  waiting  for  Him  in  the  neighbourhood. — Harm. 
p.  528.] 

27.  TiypaTCTai,  it  is  written)  Comp.  Matt.  xxvi.  31,  note. 

30.  2u,  thou)  In  antithesis  to  "yet  will  not  I"  ver.  29. — 
ri  dig,  before  that  twice)  A  very  striking  circumstance,  that  Peter 
would  not  collect  [recover]  himself  at  the  first  cock-crowing. 
[Comp.  note  on  Matt.  xxvi.  34.] 

31.  'Ex  mpidgcij  (iSXKov,  the  rather,  the  more  exceedingly),  Comp. 
ch.  vii.  36,  note.  Peter,  in  this  passage,  rather  QjiaXXov)  spake 
of  his  own  stedfastness,  than  trusted  [believed]  in  the  words  of 
Jesus. 

33.  'ExSonfiBiTaSai,  Hesychius  writes,  ixSa/^jSog,  Ix^Xjixrof.  Eus- 
tathius,  ^ap,0eni,   ri  i^l  Sl^t  rivhg   sxvXtiTTieiai? 

[35.  Hapikiri  air  aurou  i)  &fa,  the  hour  might  pass  from  Sim) 
The  hour,  He  saith.  Jesus  knew  that  the  cup  would  speedily  be 
drained,  and  His  passion  speedily  be  terminated ;  and  as  hereto- 
fore He  had  been  sure  of  the  issue  being  good,  so  not  even  now  had 
He  any  room  for  doubting  it.  This  certainty  of  the  issue  does  not 
in  any  degree  detract  from  the  love  either  of  the  Son  delivering 
Himself  up,  or  even  of  the  Father  delivering  His  Son  up  for  us. 
Yet  the  cup  and  the  hour  struck  Jesus  with  anguish ;  for  which 
reason  He  prayed  for  their  passing  from  Him,  subject  to  the 
condition  of  the  Father's  will,  and  the  possibility  of  the  case. — 
Harm.  p.  527.1 

36.  'A/3/3a  0  irarrip,  Abba  Father)  Mark  seems  to  have  added 

^  Saft/io;  is  akin  to  ^imi  ^txofiai,  wonder  at  some  amazing  sight  being 
the  conaecting  idea ;  as  in  Lat.  suaoicio. — Eo.  and  Transl. 


ST  MARK  XIV.  41-54.  567 

Father,  by  way  of  interpretation :  For  Matthew,  ch.  xxvi.  39, 
42,  says  that  what  was  said  by  Jesus  was  simply,  "  My  Father :" 
Luke,  '  Father,'  ch.  xxii.  42.  On  the  cross,  He  said  Eli,  Eli. — ■ 
W,  what)  The  question  in  the  case,  saith  He,  is  not  what  I  will, 
but  what  Thou  wilt. 

41.  Kai  'ip-^irai,  and  He  Cometh')  The  third  departure  [ver.  39, 
"  He  went  away"]  is  taken  for  granted,  as  well  as  the  third 
ofiFering  of  the  same  prayer. — xakUtn,  sleep  on)  Matt.  xxvi.  45, 
note. — a,iri-)(ii,  it  is  enough)  Sleep  has  its  turn  [the  office  which 
it  sustains]  by  this  time  fully  served :  now  there  is  another  busi- 
ness before  us  [And  though  ye  do  not  regard  my  efforts  to  awaken 
and  rouse  you,  yet  your  rest  is  being  (must  now  be)  broken. — 

v.g.] 

44.  'Atf^aXSs,  with  due  precaution  [safety])  The  traitor  was 
afraid,  lest  Jesus  should  slip  from  their  hands  [Therefore  the 
wretched  man  was  now  no  longer  anxious  merely  about  gaining 
the  thirty  pieces  of  silver,  but  was  hurried  along  by  a  deadly  hatred 
against  Jesus. — ^V.  g.] 

51.  ^ivSom,  a  linen  cloth)  He  was  therefore  rich.  Matt. 
xi.  8. — iiri  yu/iwD,  upon  his  naked)  viz.  body.  He  had  perhaps 
by  this  time  gone  to  bed. — xparovgiv,  lay  hold)  He  had  not  been 
desired  to  follow.  No  one  tried  to  apprehend  the  disciples : 
this  young  man  was  apprehended  by  either  the  armed  men  or 
others.* 

52.  Vv/ivhg  'ipvyiv,  fled  naked)  He  fled,  the  night  not  being 
without  the  light  of  the  moon :  fear  overcame  shame,  in  the  case 
of  such  great  danger. 

53.  2uvlf>;^ovra/  aOrp,  are  assembled  with  him)  By  his  edict. 

54.  MsrA  tZv  u<!rripiTuv,  with  the  attendants)  Often  a  fall  is 
incurred  more  easily  in  the  presence  of  such  as  servants,  who 
are  less  feared,  than  among  their  masters,  [the  great]. — 'bep/iai- 
v6/ims,  warming  himself)  Often  under  care  for  the  body  the  soul 
is  neglected. — <pug,  the  light)  Appropriately  light  is  the  expres- 
sion Tised  instead  of  fire :  Peter  was  recognised  by  the  light, 

'  The  Germ.  Vers,  approves  of  the  omission  of  the  subject  o/  i/sxuhxv,, 
though  that  omission  has  been  less  approved  of  by  the  margin  of  the  larffer 
Ed.  and  of  Ed.  2. — E.  B.  It  is  omitted  in  BC  corrected  later,  DLAoe 
Memph.  Syr.  Vulg.  However  AP  supports  the  words  with  Rec.  Text. — Ed 
and  TransIi. 


6(58  ST  MAKK  XIV.  60-72. 

when  under  other  circumstances  he  might  have  been  safer : 
comp.  ver.  67. 

60.  Oux;  r/;  answerest  thou  no<?  TFi^<  is  it  that,  etc.  ?)  Two 
distinct  interrogations.^ 

61.  EuXoyTjroD,  of  the  Blessed)  nn3,  the  Blessed  God. 

[62.  'Eyci  1111,1, 1  am)  Jesus,  when  His  enemies  spake  false  wit- 
ness against  Him,  and  when  His  disciples  withdrew  themselves 
from  the  confession  of  the  truth,  Himself  made  an  open  profes- 
sion of  the  truth. — ^V.  g.J 

65.  'Hp^avTo,  began)  A  new  step  in  their  dealings  with  Him. 
— wrii>irai,  the  Servants)  who  used  to  have  in  their  hands 
pd^Soi,  rods.* 

66.  Kdru,  beneath)  There  seem  to  have  been  a  flight  of  steps 
there. 

69.  "H  «ai8!exri,  the  maid  [not  as  Engl.  Ver.  a  maid])  That  same 
maid :  or  else  a  second  one,  so  that  the  irdXn,  again,  may  be 
connected  with  the  participle  alone,  ihoZea,  having  seen  him.* — 
TtTi  ■jrapeertixodiv,  to  them  that  stood  by)  She  said  it  then  in  the 
spirit  of  joking,  not  with  intent  to  hurt  him  [Comp.  note  on 
Matt.  xxvi.  69]. — e§  ahroiv,  of  them)  The  expression,  of  them, 
shows,  that  speaking  against  Jesus  and  His  disciples  was  most 
common  and  frequent. 

72.  'Em^aXiiv  cxXa/s,  he  betook  himself)  To  weeping,  or,  as 
Stapulensis  interprets  it,  He  broke  forth  into  weeping.  The 
French  happily  express  it,  il  se  mit  b,  pleurer  Theophr.  charact., 
'nif)  Xoyovoiias'  ciSiJs  ipurrieai — %a}  ifi^aXiiv  epuT&v :  as  to  which 
see  Casaubon  [Engl.  Ver.,  When  he  thought  thereon."] 

^  But  Tischend.  has  but  one  interrogation  at  the  end  of  Kctretfcotprvpovirij, ; 
Lachm.  says  in  his  Preface  that  to  introduce  an  interrogation  after  oihv  (;) 
here,  where  the  ri  is  used  for  the  relative,  is  subversive  of  the  sense.  B  reads 
0  ri.  But  ADPrf,  ri.  Vulg.  "  non  respondes  qukquam  ad  ea  quae  tibi  obji- 
ciuntur." — Ed.  and  Tkansl. 

'  So  marg.  of  Engl.  Ver.  translates  Matt.  xxvi.  67,  ip^aTnaav,  they 
snlote  Him  with  rods,  instead  of  "  with  the  palms  of  their  hands." — ^Ed.  and 
Tbansl. 

»  Tischend.  omits  ■iraKtv,  with  B,  Memph.  and  Theb.  But  Lachm.  reads 
it  with  ADoc  Vnlg.— Ed.  and  Tbansl. 


8T  MARK  XV.  7-  20.  669 


CHAPTEE  XV. 


7.  'Ev  rri  grden,  in  the  insit/rrection)  A  charge  most  offensive 
in  the  eyes  of  Herod,  who  would  therefore  be  Kkely  to  punish 
Barabbas  with  hearty  good-will. 

8.  ' Am^o^gag)  having  raised  a  cry.  It  is  to  this  the  reference  is, 
ver.  13,  They  cried  out  again.  Formerly  the  Vulg.  read  am^ag ; 
or  even  other  paraphrasers  :  and  that  reading  is  consonant  with 
Matt,  xxvii.  1 7,  therefore  when  they  were  gathered  together.  Cer- 
tainly both  the  people  gathered  themselves  together  to  the  chief 
priests,  who  were  accusing  Jesus  in  an  invidious  manner,  for  the 
purpose  of  praying  that  some  prisoner  should  be  given  up  to 
them :  and  an  ascent  to  the  Pretorium  [Governor's  Hall],  and 
some  cry,  were  begun  by  the  people.  Whoever  will  compare 
ava^orjeas  with  the  words  following,  and  ava^Sig  with  the  words 
preceding,  will  perceive  that  either  reading  might  have  been 
formed  from  the  other  by  alliteration. "^ — ahikSa,!,  to  desire) 
Understand  from  the  context,  touTv,  that  he  should  do.  Often 
the  yerb  is  omitted,  it  being  intended  that  it  should  be  repeated 
from  the  following  clause.  John  v.  21,  vi.  32,  35,  xii.  25;  35 ; 
Rom.  V.  16 ;  Phil.  ii.  1,  2  ;  Tit.  ii.  2,  note.  So  Lxx.,  2  Kings 
ix.  27,  KUiys  airov  (viz.  wara^an')  xa?  iirara^tv  aMv.  Comp. 
Grlass.,  B.  iv.,  Tract.  2,  Observ.  5  and  12  all  through :  and,  if 
you  have  a  mind,  the  remarks  which  we  formerly  made  on  Cic. 
Ep.,  p.  143. 

9.  Th  ^aeiXia  ruv  'lovSafoiv,  the  King  of  the  Jews)  A  Mimesis 
lie.  a  using  of  the  words  of  an  opponent  in  irony,  or  in  order  to 
reftite  him.     See  Append.] 

15.  Ti  ixaviv  mirieai)  to  content,  or  satisfy. 

16.  AvXrjs,  the  hall)  The  Greek  word  is  put  before  its  Latin 
synonym,  Pratorinm. 

[20.  Ka/  s^ayoveiv,  airJv,  and  lead  Him  out)  What  is  the  mys- 
tery which  lies  hid  under  the  fact,  that  our  gracious  Saviour  was 

1  «ii/«/3<if  is  the  reading  of  BBcd  Vulg.  Memph.  Theb.  a  has  aceema. 
A  supports  Rec.  reading,  eiii»0oiaac. — JKd.  and  Tbansl. 


570  ST  MAKK  XV.  21_2S. 

led  out  of  the  city,  no  mortal  man,  we  may  suppose,  would  have 
been  likely  to  have  discovered,  not  to  say,  would  have  been  able 
to  have  persuaded  others,  had  not  the  wisdom  of  the  apostle 
instructed  us  on  the  subject,  Heb.  xiii.  11- 14. — Harm.,  p.  559.] 

21.  ' EfxoiLivov,  coming)  either  in  order  to  be  present  at  the 
Passover,  or  in  order  to  see  what  would  be  done  to  Jesus. — 
a'K  ayptu)  Where  perhaps  he  had  his  home.  Happy  man,  in 
that  he  was  not  present,  and  had  no  part  in  the  accusation :  but 
in  consequence  of  that  very  fact  he  was  the  less  agreeable  to 
the  Jews. — 'AXi^dvdpou  xal  'Poupov,  of  Alexander  and  Rufus) 
These  two,  at  the  time  when  Mark  wrote,  were  better  known 
than  their  father,  inasmuch  as  he  is  denominated  from  them 
[instead  of  vice  versa]  :  They  were  distinguished  persons  among 
the  disciples  (see  Rom.  xvi.  13  as  to  Kufus,  who  also  is  set 
down  in  that  passage  as  one  better  known  than  his  mother, 
though  Paul  seems  to  have  regarded  her  as  his  mother  at  Jeru- 
salem) :  which  is  an  evidence  whereby  the  truth  of  the  whole 
fact,  as  it  happened,  may  be  perceived. 

22.  <^ipougiv,  they  bring  [bear  or  take'])  not  merely  lead. — 
ToXyoSa)  The  genitive. 

23.  Oux  sXajSs,  He  took  it  not)  He  tasted,  but  did  not  drink  it. 
Matt,  xxvii.  34  :  comp.  ch.  xxvi.  29. 

24.  'SraupueavTeg)  Jiaving  crucified. — ric  H,  what,  and  who  [what 
every  man  should  take])  See  JBud.  Comm.  1349,  27. 

25.  Tplrri,  third)  which  the  sixth  and  ninth  hour  follows,  ver. 
33.  Therefore  it  is  Jewish  hours  that  are  here  marked. 
However  the  case  stands  in  Mark  and  John  as  to  both  the  kind 
of  hour  and  the  mode  of  enumeration  respectively  employed  by 
them,  both  mean  the  one  and  the  same  portion  of  the  day,  viz. 
in  the  forenoon.  Nor  is  there  any  reason  why  we  should  desire 
to  diminish  the  number  of  hours  of  His  remaining  on  the  cross. 
Jesus  hung  upon  it  more  than  six  hours :  for  even  six  hours, 
from  the  third  to  the  ninth  hour,  were  in  themselves  a  longer 
time  than  ordinary  hours  of  equal  length,  inasmuch  as  the  equi- 
nox was  now  past :  for  they  were  wont  to  divide  the  day, 
whether  it  were  shorter  or  longer,  into  twelve  hours  :  and  be- 
tween the  close  of  the  supernatural  darkness  and  the  death  of 
Jesus  many  events  intervened.  There  are  some  who  explain 
this  verse  thus :  It  was  the  third  hour  from,  the  time  that  they 


ST  MARK  XV.  28-39.  gTX 

fiad  crucified  Him.  But  if  this  had  been  his  meaning,  Mark 
would  have  said,  There  were  three  hours ;  and  in  that  case,  pass- 
ing by  the  hour  of  the  crucifixion  itself,  he  would  say,  what 
occurred  three  hours  afterwards  [which  is  not  likely]  :  for,  both 
the  casting  of  lots,  and  the  superscription  written,  were  acts 
more  speedily  done  [than  the  act  of  crucifixion].— xa;)  Ka/ either 
is  used  in  its  strict  meaning,  and ;  in  order  that  Mark  may  inti- 
mate, that  first  of  all  the  soldiers  nailed  Jesus  to  the  cross,  next, 
that  they  divided  His  garments,  and  then  erected  the  cross  :  or 
else,  rather,  the  xa/  has  a  relative  force,  so  that  the  hour  should 
be  precisely  denoted,  to  which  the  mention  of  the  crucifixion 
is  both  prefixed  and  subjoined.^  Comp.  John  xix.  14 ;  comp. 
xa/,  ch.  ii.  15,  at  the  end  of  verse. — laTalpaeav)  elevating  the 
cross, 

28.  Ka/  /4Er(i  avifim  eXoyieSri)  Isa.  liii.  12,  LXX.,  xai  h  rot; 
dvSfiois  eXoyiaSri.  The  /iiT&  has  a  stronger  force  than  h :  He  suf- 
fered Himself  to  he  reckoned  with  the  transgressors. 

29.  Ouii,  Ah!)  An  interjection  and  exclamation,  having 
the  force  of  expressing  astonishment,  as  Franc.  Bemardinus 
Ferrarius,  L.  3.  de  Acclam.  Vet.  c.  1 5,  shows  at  large.  In  this 
passage,  it  has  the  force  of  expressing  wonder  along  with 
irony. 

32.  'O  Xpigrhs  0  ^a.siXi\j;,  Christ  the  King)  A  Mimesis  [an  al- 
lusion to  the  words  of  an  opponent,  with  the  intention  of  refut- 
ing them. — See  Append.]  The  expression,  Christ,  refers  to  the 
proceedings  before  Caiaphas;  the  expression.  King,  refers  to 
those  before  Pilate. 

34.  'EXuf)  Hebr.  '•nisK,  as''^m  Be^^£AX/,*33/3a/3/,''E«at5'A/3gtf(r<i, 
etc. :  Hiller,  Onom.  p.  707.  For  not  even  '''W  in  Greek  is  ^apat, 
Gen.  xvii.  15.  Matthew  has  r]\l,  iikU  and  so  the  Hebrew 
Psaltery  [Ps.  xxii.  1]  :  Mark  has  iXut,  s\oit,  and  so  the  Syriac 
Psaltery,  as  John  Gregorius  observes. — s/g  tI,  for  what  [why]) 
See  Matt,  xxvii.  46,  note. 

37.  'E^smeuae,  He  expired)  To  breathe,  is  conducive  to  the 
good  of  the  body :  to  cease  to-  breathe  [expire],  is  conducive  to 
the  good  of  the  spirit. 

[39.  oDrw  Tt-pd^ai;,  having  thus  cried  out)  Christ  was  not  ex- 

"  It  was  the  third  hour  when  they  crucified  Him."— Ed.  audTuANSL. 


672  ST  MARK  XV.  41-45. 

liausted  to  death  by  faintness,  but  most  voluntarily  laid  down 
His  life.— V.  g.] 

41.  Va,7i>Mict,,  Galilee)  Here  it  was  that  He  had  sojourned  for 
a  great  part  of  His  time :  He  had  come  to  Jerusalem,  especially 
at  the  times  of  the  festivals. 

42.  npoffa/3/3arov,  the  day  before  the  Sabbath)  When  there 
was  the  beginning  made  of  resting. 

43.  'O  a/!fh  '  Api/ia6alag,  who  was  from  Arimathea)  The  article 
shows,  that  this  had  become  a  surname  of  Joseph.  Matthew 
does  not  employ  the  article,  because  he  wrote  before  Mark. — 
sug^^/im,  honourable)  Distinguished  by  both  honour  and  dignity. 
— jSouXsurjjs,  senator)  of  the  Jerusalem  Sanhedrim. — roXfirieai, 
having  boldly  ventured)  A  praiseworthy  boldness.  [Not  urv- 
attended  with  personal  rish. — V.  g.J  John  xix.  38.  An  elegant 
and  effective  Asyndeton.*  [It  very  frequently  happens  in  the  case 
of  those  making  such  bold  ventures,  that  their  efforts  sitcceed  better 
titan  you  would  have  supposed. — V.  g.J 

44.  'E6a,v/iLaafv,  marvelled)  In  fact,  it  was  not  the  mere  cross 
that  deprived  Jesus  of  life.  [Those  crucified  sometimes  used  to 
protract  life  for  a  considerably  longer  time.  Pilate  had  permitted 
the  breaking  of  the  legs ;  but  the  fact,  that  Jesus  had  died  before 
the  breaking  of  the  legs  (of  the  other  two),  came  to  Pilatis  know- 
ledge through  Joseph,  and  not  until  then. — V.  g.] — •jrd'Kai) 
Eustathius  has  showed  that  this  word  is  used  of  even  a  rather 
short  interval  of  time. 

45.  Ttovs,  having  ascertained  the  fact)  that  Jesus  was  really 
dead. — i&mpnaaTo,  he  gave  it)  The  body  of  Him  who  was  cruci- 
fied had  been  at  the  disposal  of  the  judge.  [Therefore  the  body, 
which  was  ordained  to  be  kept  free  from  corruption,  was  subject 
to  the  disposal  of  a  man  who  was  a  heathen.  Marvellous! 
Joseph,  it  is  to  be  supposed,  would  have  paid  for  it  no  small  sum 
of  money. — ^V.  g.] 

'  Omission  of  the  copula  between  ih6uii  ani  ny^fiiaa-s. — Ed.  and  Tkaneu 


ST  MARK  XVI.  1-5.  673 


CHAPTEE    XVI. 


1.  'H-ySpaeav,  they  [had]  bought)  On  the  day  before  the  Sab- 
bath they  prepared  the  sweet  spices,  Luke  xxiii.  56,  xxiv.  1. 
Therefore  it  must  have  been  then  also  that  they  had  bought 
them :  for  on  the  day  following  the  Sabbath  they  could  not 
have  bought  them  so  early  in  the  morning.  Accordingly,  eitter 
diayivofiUou  rou  ffa/3/3arou  must,  by  Hyperbaton  [the  transposition 
of  words  contrary  to  the  natural  order. — See  Append.],  be 
joined  with,  they  come  [spx^'^ai],  ver.  2  ;  or  else  the  sense  is,  the 
Sabbath  having  been  kept  in  the  interim,  viz.  between'  the  pre- 
paration and  the  first  day  of  the  week.— a^ ci/tara,  sweet  spices ; 
— &Xti-\iueiv,  they  might  anoint)  There  is  a  Synecdoche  [see  Ap- 
pend.] in  both  words.*  They  were  wishing  to  sprinkle  the 
body  with  the  sweet  spices,  and  to  anoint  it  with  ointments,  or  else 
to  mix  together  the  sweet  spices  and  ointments. 

2.  A/a»  irptai,  very  early  in  the  morning. — dmnlXavTos  rou  tiXiou, 
the  sun  having  arisen)  The  one  [the  first]  clause  applies  to  Mary 
Magdalene,  John  xx.  1 ;  the  other  clause  to  the  rest  of  the 
women. 

3.  'Ex,  from)  Therefore  the  sepulchre  had  been  very  securely 
guarded.  The  women,  however,  were  not  aware  that  it  had 
been  also  sealed  [Matt,  xxvii.  66]. 

4.  V&p,  for)  The  particle  intimates  both  the  reason  why  the 
women  were  in  anxiety  [ver.  3],  and  the  reason  why  they  per- 
ceived that  the  stone  must  have  been  rolled  away  with  an  tin- 
usually  great  power. 

5.  Niavkxav,  a  young  man)  A  style  of  appearance  appropriate 
to  angels.  For  the  most  part,  they  appeared  in  the  form  of  a 
man,  and  that  a  youthfiil  human  form  in  this  case  [Matt. 
xxviii.  2].-^£i'  roTs  di^lois,  on  the  right  side)  The  minister  [at- 
tendant angel]  is  thus  ready  at  hand  to  his  Lord,  fitly  minister- 
ing to  Him. 

'  The  dpafictrcc,  sweet  spices,  including  also  ointments:  the  dxeiy^uaiv, 
anoint,  including  also  the  mixing  together  of  sweet  spices  and  ointments. — 
Ed  and  Traksl. 


674  ST  MARK  XVI.  7-14. 

7.  'aXX'  i'TToiyirf,  but  go  your  way)  in  antithesis  to  [ver.  6J 
He  is  not  here ',  [ver.  7]  there  shall  ye  see  Him. — xcel  tSj  Xlerpifj, 
and  Peter)  who  subsequently  proclaimed  this  testimony  in  his 
Acts  and  Epistles.  [How  great  must  have  been  the  refreshment 
of  spirit,  as  we  may  suppose,  afforded  by  this  to  that  disciple, 
overwhelmed  as  he  was  by  sorrow  ! — V.  g.] 

8.  Tpo/iog,  trembling)  of  body.  Comp.  1  Cor.  ii.  3,  note. — 
hgratis,  stupor  [amazement])  of  mind. 

9.  Upui,  early  in  the  morning)  Construe  with  i<pa,vri,  He  ap- 
peared. Comp.  ver.  12.  However,  it  was  on  that  very  day  the 
Lord  arose,  before  the  dawn. 

12.  'Ersp(f,  another  [differentj)  This  is  the  intermediate  step 
of  His  revelation  between  His  announcement  of  the  fact  by  mes- 
sengers, and  His  manifest  appearance :  just  as  the  number  two 
[viz.  of  those  to  whom  He  here  appears]  is  intermediate  between 
the  one  single  female  messenger  and  the  many  witnesses. — [e/j 
ayphv,  into  the  country)  towards  Emmaus. — Y.  g.] 

13.  '  Af^yyii'Kav)  They  brought  back  word. — ouSs  lx£/vo;s,  not 
even  them)  Luke,  xxiv.  34,  affirms  they  did  believe.  Both  state- 
ments are  true.  They  did  believe  :  but  presently  there  recurred 
to  them  a  suspicion  as  to  the  truth,  and  even  positive  unbe- 
lief. The  faith  suddenly  arising  in  them,  and  entertained  at 
first  with  a  joy  which  had  still  in  it  something  of  an  unwonted 
and  ecstatic  character  blended  with  it,  was  not  faith,  as  compared 
with  the  faith  which  followed,  cleared  as  the  latter  was  of  all 
dregs  of  unbeKef,  and  fully  satisfied  as  to  all  difficulties,  and 
suitable  to  the  exigencies  of  the  apostleship.  Luke  xxiv. 
37,  38 ;  John  xx.  25 ;  Matt,  xxvlii.  17. 

14.  "rsTipov,  lastly)  The  last  of  His  appearances,  not  absolutely, 
but  of  those  which  Mark  describes  ;  [and  which  occurred  on  the 
very  day  of  the  resurrection.  For  Mark  adds:  When  the  eleven 
sat  at  meat ;  and  therefore  he  does  not  speak  of  the  appearance  on 
the  mountain  of  Galilee,  which  He  Himself  touches  on  most  briefly, 
in  ver.  7,  and  Matthew,  xxviii.  16,  expressly  records, — Harm.,  p. 
604.] — avaxei/iivoi;,  as  they  sat  at  meat)  At  the  time  when  men 
are  most  exhilarated  by  the  coming  of  those  whom  they  were 
earnestly  wishing  for. — avroTe,  themselves)  together. — miibias.  He 
upbraided)  This  takes  for  granted  that  the  proofs  of  the  resur- 
rection  were  undoubted^      [..4.   wholesome  putting  of  them  to 


ST  MARK  XVI.  15-17.  67C 

*lis,me. — ^V.  g.] — xa/  exXnpoxapdiav,  and  hardness  of  heart)  Faith. 
and  a  tender  heart  are  always  conjoined. 

15.  KoV/ion,  the  world)  Jesus  Christ,  the  Lord  of  all,  [is  the 
fitting  Giver  of  this  command  to  preach  in  all  the  world]. — vdep, 
alt),  ver.  20  \everywhere'\.  This  is  said  without  hmitation.  If 
all  men,  of  all  places  and  ages,  have  not  heard  the  Gospel,  [the 
blame  lies  with]  the  successors  of  the  first  preachers,  and  those 
whose  duty  it  was  to  have  heard  it,  [who]  have  not  answered 
the  intention  of  the  Divine  will. — xrien,  creature)  to  men  pri- 
marily, ver.  16 ;  to  the  rest  of  creatures  secondarily.  As  widely 
extended  as  was  the  curse,  so  widely  extended  is  the  blessing. 
The  creation  of  the  world  by  the  Son  is  the  foundation  of  its 
redemption  and  His  [coming]  kingdom  [reign]  over  it. 

16.  HidTiLdai,  he  that  lelievetK)  ^&  Gos^&l.  The  close  of  this 
Gospel  corresponds  to  its  opening :  ch.  i.  15. — y.ai  ^aTnahlg, 
and  that  is  baptized)  Whosoever  once  behoves,  is  wont  to  receive 
baptism. — guS^airai,  shall  be  saved:  xaTaxpi6^airai,  shall  be  con- 
demned) There  is  a  Synecdoche  in  both  verbs  :  shall  have  right- 
eousness [the  antithetic  term  to  xa,Taxp!//,a  involved  in  xaraxpi- 
ifjgiTai],  and  salvation ;  shall  be  condemned,  and  perish  [the  anti- 
thesis of  suSrigirai], — amsr^eag,  he  who  believeth  not)  Those  who 
did  not  believe,  did  not  receive  baptism.  The  want  of  baptism 
does  not  condemn,  unless  it  be  through  unbelief  [that  baptism 
is  refused].  The  penalty  of  neglecting  circumcision  is  more 
expressly  indicated,  Gen,  xvii.  14. 

17.  ToTs  -jrieTileaei,  in  the  case  of  them  that  believe)  by  the 
instrumentality  of  that  very  faith,  of  which  ver.  16  treats  :  comp. 
Heb.  xi.  33,  etc.  The  state  of  mind  [faith]  whereby  Paul  was 
saved,  was  not  difierent  fi:om  that  whereby  he  performed  miracles. 
Even  in  our  day,  faith  has  in  every  behever  a  hidden  power 
of  a  miraculous  character:  every  efiect  resulting  from  our 
prayers  is  really  miraculous,  even  though  that  miraculous 
character  be  not  apparent ;  although  in  many,  both  on  account 
of  their  own  feebleness,  and  on  account  of  the  nnworthiness  of 
the  world, — not  merely  because  [as  some  say]  the  Church,  being 
once  planted,  needs  not  the  continuance  of  miracles,  though  no 
doubt  the  early  miracles  of  the  New  Testament  have  '  made' 
for  the  Lord  Jesus  "  an  everlasting  name "  (comp.  Isa.  Ixiii. 
12\ — +hat  power  does  not  exert  itself  in  our  day.     Signs  were 


5'(6  ST  MARK  XVI.    18. 

in  the  beginning  the  props  and  stays  of  faith :  now  they  are 
also  the  object  of  faith.  At  Leonberg,  a  town  of  Wii*temberg 
[a.c.  1644,  thirteenth  Sunday  after  Trinity],  a  girl  of  twenty 
ysars  of  age  was  so  disabled  in  her  limbs,  as  hardly  to  be  able 
to  creep  along  by  the  help  of  crutches ;  but  whilst  the  Dean 
[Raumeier  was  his  name]  was,  from  the  pulpit,  dwelling  on  the 
miraculous  power  of  Jesus'  name,  she  suddenly  was  raised  up 
and  restored  to  the  use  of  her  limbs.* — raura,  these)  Miracles 
are  here  alluded  to  of  a  most  palpable  kind,  and  such  as  are 
altogether  removed  from  every  suspicion  of  trickery. — -irapaxo- 
Xovi^gii,  shall  follow  in  the  train  of)  The  word  and  faith  precede 
the  signs,  ver.  20. — h  r^  bniLaTi  Mou,  in  My  name)  which  believers 
call  upon. — xaivaTg,  new)  Such  as  they  themselves  had  not  pre- 
viously known :  or  even  such  as  no  nation  had  previously 
spoken  :  1  Cor.  xii.  10.  For  in  Acts  ii.  4,  the  tongues  of  the 
Parthians,  Medes,  etc.,  are  called  other  tongues,  not  new  tongues. 
'ETipai,  other  tongues,  were  such  as  were  used  before,  viz.,  by 
the  various  nations :  but  xaival,  new  tongues :  for  instance,  as 
at  Corinth,  where  one  spake  in  the  tongue,  and  another  had 
to  interpret  it,  although  there  was  no  one  present  who  used  the 
foreign  tongue ;  a  proceeding  which  was  as  it  were  a  kind  of 
prophetical  exercise. 

18.  ©aniffz/iov,  deadly)  The  resurrection  of  dead  men  is  not 
here  mentioned:  Jesus  Christ  performed  more  than  He  promised. 
But  we  read  of  only  Tabitha  being  raised  by  Peter,  and  Euty- 
chus  by  Paul :  for  now  that  the  Saviour  has  entered  His  glory, 

1  This  happened  in  the  presence  of  Duke  Eberhard  III.  and  his  courtiers, 
and  was  committed  to  the  public  records,  which  are  above  all  suspicion. 
However  D.  Brnesti,  Bibl.  Theol.  T.  ii.  416,  regards  the  whole  affair  as  not 
worthy  to  be  dignified  with  the  name  of  miracle.  The  very  words  of  the 
Dean  are  given  by  E.  B.  in  his  Ed.  of  Beng.  Gnom.,  which  the  curious 
reader  can  consult.  The  girl  had  been  for  nine  years  continuously  disabled. 
E.  B.  teUs  a  marvellous  tale  in  addition.  At  Lavingen,  in  the  year  1606, 
Nov.  26,  Joseph  Jenisch  was  born  of  the  noble  stock  of  the  Kellers  ;  he 
was  destitute  of  a  tongue  from  his  birth,  but  in  consequence  of  the  earnest 
prayers  of  his  parents  and  family,  when  he  had  not  yet  finished  his  first  year, 
he  was  able  to  name  distinctly  the  several  members  of  the  family,  and  was, 
therefore,  dedicated  to  the  service  of  the  ministry,  which  for  forty  years  he 
discharged  at  Boblingen  and  Munchingen  :  he  died  on  the  lOlh  of  April 
1675. — Ed.  and  Transl. 


ST  MARK  XVI.  19,  20.  577 

it  is  more  desirable  [more  to  be  wished  for]  to  wing  one's  flight 
by  faith  out  of  this  world  into  the  other,  than  to  return  to  this 
Hfe. 

19.  'O  Kipiog,  the  Lord)  A  magnificent  and  suitable  appella- 
tion, ver.  20  [ch.  xii.  36]. — f^irA  rh  XaXridai  aliroii,  ajier  He  had 
spoken  to  them)  He  furnished  them  with  His  instructions,  not 
only  on  the  very  day  of  the  resurrection,  which  has  been  so 
copiously  described  by  Mark,  but  even  throughout  the  succeed- 
ing days  \_CoTnp.  note  on  Matth.  xxviii,  19,  20]. 

20.  naKrapj^joii,  everywhere)  ver.  15.  At  the  time  when  Mark 
wrote  his  Gospel,  even  then  already  the  apostles  had  gone  forth 
into  all  the  world ;  Eom.  x.  18 :  on  this  account  it  is  that,  ex- 
cepting Peter,  James  the  Elder,  John,  James  the  Less,  and 
Jude,  we  read  no  mention  in  the  books  of  the  New  Testament 
of  any  apostle,  save  Paul,  after  the  second  or  fifteenth  chapter 
of  the  Acts.  Each  one  became  most  known  in  that  place  and 
country  where  he  preached.  The  name  of  no  apostle  was 
celebrated  throughout  the  whole  world,  but  the  name  of  Jesu 
Christ  alone. 


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'We  reckon  it  among  the  best  commentaries  of  any  age  or  in  any  language.  It 
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which  it  effects,  he  will  find  a  style  of  teaching  which  will  arm  him  against  the  flippant 
scepticism  of  our  times.  He  will  sometimes  have  to  read  twice  to  get  the  meaning,  and 
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